text:
Page:Dictionary of National Biography volume 20.djvu/156

 narrantem,’ gives no hint outside the prefatory address to the reader that the subject of the biography was his father, and confesses ignorance on points about which a son could not have been without direct knowledge. Its value as an original authority is very small, and its attribution to Foxe of the power of prophecy and other miraculous gifts shows that it was chiefly written for purposes of religious edification. In 1579 Richard Day, John Day's son, edited and translated Foxe's Christus Triumphans, and his preface supplies some good biographical notes. Strype, who intended writing a full life, is the best authority, although his references to Foxe are widely scattered through his works. The Annals, I. i. 375 et seq., give a good account of the publication of the Actes. The careless memoir by Canon Townsend prefixed to the 1841 edition of the Actes and Monuments has been deservedly censured by Dr. Maitland. In 1870 it was rewritten by the Rev. Josiah Pratt, who took some advantage of the adverse criticism lavished on Townsend's work, and produced an improved memoir, forming the first volume of the Reformation series of Church Historians of England. Wood's Athenæ Oxon.; Fuller's Worthies and Church History; Tanner's Bibl. Brit.; the Troubles at Frankfort; Nichols's Narratives of the Reformation; Dr. Maitland's pamphlets; Notes and Queries, 2nd ser.; and W. Winter's Biographical Notes on John Foxe, 1876, are all useful.]

FOXE or FOX, RICHARD (1448?–1528), bishop of Winchester, lord privy seal to Henry VII and Henry VIII, and founder of Corpus Christi College, Oxford, was born at Ropesley, near Grantham, Lincolnshire, about 1447 or 1448. In his examination touching the marriage of Henry VIII and Queen Catherine before Dr. Wolman on 5 and 6 April 1527 he speaks of himself as seventy-nine years old. The house in which he was born, part of which is still standing, seems to have been known as Pullock's Manor. His parents, Thomas and Helena Foxe, probably belonged to the class of respectable yeomen, for, though it became afterwards common to speak of his mean extraction, his earliest biographer, Thomas Greneway (president of Corpus Christi College 1562–8), describes him as ‘honesto apud suos loco natus.’ According to Wood, he was ‘trained up in grammar at Boston, till such time that he might prove capable of the university.’ According to another account, he received his school education at Winchester, but there is no early or documentary evidence of either statement. From Greneway onwards, his biographers agree that he was a student of Magdalen College, Oxford, though the careful antiquary, Fulman (1632–1688), adds ‘most probably;’ but the explicit statement of Greneway, writing in 1566, appears to derive striking confirmation from the large number of Magdalen men who were imported by Foxe into his new college of Corpus Christi. From Oxford he is said to have been driven by the plague to Cambridge, with which university he was subsequently connected as chancellor, and, at a still later period, as master of Pembroke. He did not linger in either seat of learning. ‘Long continuance in those places,’ says William Harrison in his ‘Description of England’ (2nd ed., 1586), ‘is either a sign of lack of friends or of learning, or of good and upright life, as Bishop Fox sometime noted, who thought it sacrilege for a man to tarry any longer at Oxford than he had a desire to profit.’ Impelled mainly, perhaps, by the love of learning (, and partly, perhaps, by the desire of adventure and advancement, Foxe repaired to Paris.

‘During his abode there,’ according to Fulman, Henry, earl of Richmond, was in Paris soliciting help from the French king, Charles VIII, ‘in his enterprise upon the English crown.’ He took Foxe, then a priest and doctor of the canon law, ‘into special favour and familiarity,’ and, upon his departure for Rouen, ‘made choice of Doctor Foxe to stay behind and pursue his negotiations in the French court, which he performed with such dexterity and success as gave great satisfaction to the earl.’

The first definite notice we have of Foxe is in a letter of Richard III, dated 22 Jan. 1484–5 (preserved in, London and Westminster, sub. ‘Stepney,’ a reference due to Mr. Chisholm Batten), in which the king intervenes to prevent his institution to the vicarage of Stepney, on the ground that he is with the ‘great rebel, Henry ap Tuddor.’ The king's nominee, however, was never instituted, and Foxe (who is described in the register as L.B.) obtained possession of the living, 30 Oct. 1485.

After the victory of Bosworth Field (22 Aug. 1485) the Earl of Richmond, now Henry VII, constituted a council in which were included the two friends and fellow-fugitives, Morton, bishop of Ely, and Richard Foxe, ‘vigilant men and secret,’ says Bacon, ‘and such as kept watch with him almost upon all men else.’ On Foxe were conferred in rapid succession, besides various minor posts, the offices of principal secretary of state, lord privy seal, and bishop of Exeter. The temporalities of the see of Exeter were restored on 2 April 1487, and he at once appointed a suffragan bishop, evidently reserving himself for affairs of state. ‘In conferring orders,’ says Fulman, ‘and such like episcopal administrations, he made use of Thomas [Cornish, afterwards pro-


text:
Page:Dictionary of National Biography volume 20.djvu/157

 of Oriel and precentor of Wells], titular bishop of Tine, as his suffragan; himself, for the most part, as it seems, being detained by his public employments about the court.’ On 28 Nov. of this same year was signed at Edinburgh a treaty between Henry VII and James III, which had been negotiated, on the part of England, by Foxe and Sir Richard Edgcombe, controller of the king's household. This treaty provided for a truce and also for certain intermarriages, including that of the king of Scots to Queen Elizabeth, widow of Edward IV, but the negotiations were afterwards broken off, in consequence, it is said, of Henry's unwillingness to cede Berwick. In the summer of 1491 Foxe was honoured by being asked to baptise the king's second son, Prince Henry, afterwards Henry VIII. [In Foxe's examination before Wolman he is reported as having distinctly stated that he baptised (baptizavit) Prince Henry. This statement is fully confirmed by a document in the College of Arms, of which a copy may be found in the Ashmolean MSS. vol. mcxv. fol. 92. The statement of Harpsfield (Hist. Angl. Eccl.) and others that Foxe was godfather is founded, probably, on a perverted tradition of the baptism.] Shortly afterwards (by papal bull dated 8 Feb. 1491–2) he was translated to the see of Bath and Wells, the episcopal work being, as at Exeter, delegated to the titular bishop of Tine, who already combined the duties of suffragan of this diocese with those of the diocese of Exeter. In the treaty of Estaples (3 Nov. 1492), which terminated the siege of Boulogne and the war recently commenced with Charles VIII of France, Foxe is mentioned first of the English ambassadors, Giles, lord Daubeney, being second, and others following. In 1494 (the temporalities were restored on 8 Dec.). Foxe was translated to Durham, probably not merely for the sake of advancement, but because his diplomatic talents were likely to be useful to the king on the Scottish border. In this diocese he seems to have been resident, and he left a permanent memorial of himself in the alterations which he made in the banqueting hall of the castle. It may be noticed that the woodwork in these alterations, which bears the date of 1499, already exhibits Foxe's device of the pelican in her piety, with his usual motto, ‘Est Deo gracia.’ In April 1496 Foxe acted as first commissioner in settling the important treaty called ‘Intercursus Magnus’ (see, Henry VII) with Philip, archduke of Austria, regulating divers matters concerning commerce, fishing, and the treatment of rebels, as between England and Flanders. In the summer of 1497, during the troubles connected with Perkin Warbeck, James IV of Scotland invaded England, and besieged the castle of Norham. ‘But,’ says Bacon, ‘Foxe, bishop of Duresme, a wise man, and one that could see through the present to the future, doubting as much before, had caused his castle of Norham to be strongly fortified, and furnished with all kind of munition, and had manned it likewise with a very great number of tall soldiers more than for the proportion of the castle, reckoning rather upon a sharp assault than a long siege. And for the country, likewise, he had caused the people to withdraw their cattle and goods into fast places, that were not of easy approach; and sent in post to the Earl of Surrey (who was not far off in Yorkshire) to come in diligence to the succour. So as the Scottish king both failed of doing good upon the castle, and his men had but a catching harvest of their spoils. And when he understood that the Earl of Surrey was coming on with great forces, he returned back into Scotland.’ This fruitless siege was followed by certain negotiations with the king of Scots carried on by Foxe with the assistance of D'Ayala, the Spanish envoy of Ferdinand and Isabella, who had been interested by Henry in his affairs. The result was that, though James refused to surrender Perkin Warbeck to the king of England, he contrived to facilitate his withdrawal to Ireland, and in December 1497 a long truce was concluded between the two kingdoms. In the following year (probably in November 1498) the peace thus established was in great danger of being again broken through the rough treatment which some Scottish stragglers had received at the hands of the English soldiery quartered in Norham Castle. James was highly indignant at this outrage, but Foxe being appointed by Henry to mediate, and obtaining an interview with the Scottish king at Melrose Abbey, skilfully brought about a reconciliation. The Scottish king appears to have taken advantage of the occasion to propose, or rather revive (for as early as 1496 a commission to treat in this matter had been issued to Foxe and others), a project for a closer connexion between the two kingdoms by means of his own marriage with the Princess Margaret, eldest daughter of Henry VII. The offer was readily, if not greedily, accepted by Henry, though, on Foxe's advice, he determined to move in the matter slowly. It was not till 11 Sept. 1499 that the second, and more effective, commission was issued to Foxe, empowering him to arrange the preliminaries of this marriage with the Scottish court. The marriage itself, which resulted in the permanent union of the English and Scottish crowns

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text: Page:The Yellow Book - 01.djvu/122

title: Page:The Yellow Book - 01.djvu/122


text: Page:The Yellow Book - 01.djvu/124

title: Page:The Yellow Book - 01.djvu/124


text:
Page:Dictionary of National Biography volume 20.djvu/158

 under James VI, did not take place till August 1503. Another marriage, almost equally important in its consequences, that between Prince Arthur, the king's eldest son, and Catherine of Arragon, subsequently the divorced wife of Henry VIII, had been solemnised on 14 Nov. 1501. The ceremonial was regulated by Foxe, who, says Bacon, ‘was not only a grave counsellor for war or peace, but also a good surveyor of works, and a good master of ceremonies, and any thing else that was fit for the active part belonging to the service of court or state of a great king.’ Shortly before this event Foxe had been translated from Durham to Winchester, the temporalities of which see were restored to him on 17 Oct. 1501. It is probable that, besides his desire to reward Foxe still further (for Winchester is said to have been then the richest see in England), the king was anxious to have him nearer the court, especially as the differences with Scotland might now seem to have been permanently settled. In 1500 Foxe also held the dignity of chancellor of the university of Cambridge.

It is probably to 1504 that we may refer the story told of Foxe by Erasmus (Ecclesiastes, bk. ii. ed. Klein, ch. 150; cp., Chronicles), and communicated to him, as he says, by Sir Thomas More. Foxe had been appointed chief commissioner for the purpose of raising a loan from the clergy. Some came in splendid apparel and pleaded that their expenses left them nothing to spare; others came meanly clad, as evidence of their poverty. The bishop retorted on the first class that their dress showed their ability to pay; on the second that, if they dressed so meanly, they must be hoarding money, and therefore have something to spare for the king's service. A similar story is told of Morton, as having occurred at an earlier date, by Bacon (Hist. Henry VII), and the dilemma is usually known as Morton's fork or Morton's crutch. It is possible that it may be true of both prelates, but the authority ascribing it to Foxe appears to be the earlier of the two. It is curious that Bacon speaks only of ‘a tradition’ of Morton's dilemma, whereas Erasmus professes to have heard the story of Foxe directly from Sir Thomas More, while still a young man, and, therefore, a junior contemporary of Foxe.

The imputation cast on Morton and Foxe by Tyndale (The Practice of Prelates, Parker Soc. ed. p. 305), that they revealed to Henry VII ‘the confessions of as many lords as his grace lusted,’ is one which it is now impossible to examine, but it may be due merely to the ill-natured gossip of the enemies of these prelates, or of the catholic clergy generally. It is equally impossible, with the materials at our disposal, to estimate the justice of the aspersion put in the mouth of Whitford, Foxe's chaplain, while attempting to dissuade Sir Thomas More from following the bishop's counsel (, Life of More, ad init.), that ‘my lord, to serve the king's turn, will not stick to agree to his own father's death.’

The year before the king's death (1508) Foxe with other commissioners succeeded in completing at Calais a treaty of marriage between the king's younger daughter, the Princess Mary, and Charles, prince of Castile and archduke of Austria, subsequently the emperor Charles V. Though the marriage itself never took place, the child-prince was betrothed, by proxy, to the child-princess at Richmond on 17 Dec. of this year (see, Fœdera, xiii. 236–9), and the immediate objects of the alliance were thus secured.

On 22 April 1509 Henry VII died. Foxe was one of his executors, Fisher, bishop of Rochester, whose preferment had been given to him solely on Foxe's recommendation, being another. It is said by Harpsfield that Henry had specially commended his son to Foxe's care, and it is certain that he was continued in all the places of trust which he had occupied in the previous reign. According to Archbishop Parker (De Antiquitate Britannicæ Ecclesiæ), Warham and Foxe, the two first named on the new king's council, took different sides on the first question of importance which was discussed within it. Warham was averse to, while Foxe advised the marriage with Catherine, who had remained in England ever since the death of her first husband, Prince Arthur. The marriage was solemnised almost immediately afterwards by the archbishop himself, and the new king and queen were crowned together at Westminster within a few weeks of the marriage. It is insinuated by Parker that Foxe's advice was dictated solely by reasons of state, Warham's by religious scruples. Foxe had been present, on 27 June 1505, when Henry, instigated, or at least not opposed, by his father (see, History of England, bk. ii. ch. 2), had solemnly protested, on the ground of his youth, against the validity of the engagement with Catherine; but this conduct does not necessarily prove inconsistency, as the object of Henry and his father may have been merely to keep the question open, and subsequent events may have persuaded Foxe of the desirability of the marriage, while he probably never doubted its legitimacy.

The king's coronation was speedily followed by the death of his grandmother, the


text: User:Froggerlaura

title: User:Froggerlaura


text:
Page:Dictionary of National Biography volume 20.djvu/159

 ‘Lady Margaret,’ as she is usually called, countess of Richmond and Derby [see ]. This pious lady named Foxe, in whom she appears to have reposed great confidence, together with Fisher and others, as one of her executors. He was thus concerned in what was probably the congenial employment of settling the incomplete foundation of St. John's College, Cambridge (that of Christ's had been completed before the Lady Margaret's death), though the principal merit of this work must be assigned to Fisher. In 1507 Foxe had been elected master of Pembroke College or Hall, in the same university, and continued to hold the office till 1519. Richard Parker (, Collectanea, vol. v.), writing in 1622, describes him as a former fellow of Pembroke, and Doctor of Law of Paris.

According to Polydore Vergil, the chief authority in Henry's council soon fell into the hands of Foxe and Thomas Howard, earl of Surrey. And according to the same writer (in whom, however, as Lord Herbert of Cherbury remarks, ‘I have observed not a little malignity’), mutual jealousies and differences soon sprang up between these two powerful counsellors. One cause at least assigned for these differences seems highly probable, namely, the propensity of Surrey to squander the wealth which, under the previous reign, Foxe and his master had so diligently collected and so carefully husbanded.

The altercation between Warham and Foxe (1510–13) as to the prerogatives of the Archbishop of Canterbury with regard to the probate of wills and the administration of the estates of intestates, is narrated at length by Archbishop Parker in the work above cited, and is confirmed by documentary evidence. Foxe, supported by Bishops Fitzjames, Smith, and Oldham, appealed to Rome, but, as the cause was unduly spun out in the papal court, they finally procured its reference to the king, who decided the points mainly in their favour. In 1510 Foxe was employed, in common with Ruthall, bishop of Durham, and the Earl of Surrey, to conclude a treaty of peace with Louis XII of France. But this peace was not destined to last long, and the war with France, which broke out in 1513, brought another and a younger counsellor to the front. ‘Wolsey's vast influence with the king,’ says J. S. Brewer (Reign of Henry VIII), ‘dates from this event. Though holding no higher rank than that of almoner, it is clear that the management of the war, in all its multifarious details, has fallen into his hands. … Well may Fox say, “I pray God send us with speed, and soon deliver you out of your outrageous charge and labour, else ye shall have a cold stomach, little sleep, pale visage, and a thin belly, cum pari egestione.”’ Wolsey, Foxe, and Ruthall all attended the army which invaded France, the former with two hundred, the two latter with one hundred men each; but it does not follow that these ecclesiastics were present at any engagement. On 7 Aug. 1514 a treaty of peace and also a treaty of marriage between Louis XII and the Princess Mary were concluded at London, Foxe being one of the commissioners. At this time J. S. Brewer regards him as still powerful in the council, though his influence was inferior to that of Wolsey, of Surrey (now Duke of Norfolk), and of Charles Brandon, duke of Suffolk. ‘Foxe was,’ says Giustinian, the Venetian ambassador, ‘a lord of extreme authority and goodness.’ But advancing years, combined probably with weariness of political life, with a certain disinclination to the foreign policy, favourable to the empire and antagonistic to France, which now prevailed, and, there can be no doubt from his extant letters, with genuine compunction for the prolonged neglect of his spiritual duties, made him anxious to retire from affairs of state. At the beginning of 1516 he resigned the custody of the privy seal, which was committed to Ruthall, and henceforth he seldom appeared at the council.

The traditional story of Wolsey's ingratitude to Foxe, of the growing alienation between them, and of Foxe being ultimately driven from the council board through the intrigues of Wolsey, ‘owes its parentage,’ as Brewer says, ‘to the spite of Polydore Vergil, whom Wolsey had committed to prison. The historian would have us believe that Wolsey paved the way for his own advancement by supplanting Fox, and driving him from the council. … The insinuation is at variance with the correspondence of the two ministers. We see in their letters not only the cordial friendship which existed between them, but also the rooted disinclination of Fox to a life of diplomacy. It is only with the strongest arguments that Wolsey can prevail on him to give his attendance at the court and occupy his seat at the council table. He was always anxious to get away. He felt it inconsistent with his duties as a bishop to be immersed in politics, and he laments it to Wolsey in terms the sincerity of which cannot be mistaken. … So far from driving Fox from the court, it is the utmost that Wolsey can do to bring him there, and when he succeeds it is evidently more out of compassion for Wolsey's incredible labours than his own inclination.’ In a letter to Wolsey, dated 23 April 1516 (Letters and Papers of the Reign of Henry VIII, ii. pt. i. 515), Foxe pro-


text:
Author:Charles Boutell

Works

 * Monumental Brasses and Slabs (1847)
 * The monumental brasses of England (1849)
 * Christian Monuments in England & Wales (1854)
 * A Manual of British Archaeology (1858)
 * Heraldry, Historical and Popular, 3rd Edition (1864)
 * English Heraldry (1867)
 * Arms and Armour in Antiquity and the Middle Ages: also a Descriptive Notice of Modern Weapons Translated from the French of Paul Lacombe (1834–1919), (1871)
 * A Bible dictionary for the use of all readers and students of the Holy Scriptures of the Old and New Testaments of the books of the Apocrypha (1871)
 * The Arts and the Artistic Manufactures of Denmark
 * The Handbook to English Heraldry, edited by Arthur Charles Fox-Davies (1914)
 * (in part)

title: Author:Charles Boutell


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/434

 410 hoping for coppers. What eventually becomes of the effigies I know not, but on November 5th, 1910, I saw children eagerly collecting some clippings of trees and hedges from the little forecourts and gardens in Kensington. "What are you going to do with them?" I asked. "Why, burn 'em!" replied a little boy, hastily stooping to pick up another stick before his companions could get it. They were far too much engrossed for further conversation, but the sticks were not suitable for ordinary fire-lighting, unless in a much more poverty-stricken class than these children appeared to belong to, so I conclude that they were meant for bonfires, if any space for lighting them could be found.

There were, I think, more Guy Fawkes effigies than usual in London in the year 1903, a sign, too probably, of want of work among the casual labourers. One procession, which I saw from my window in Kensington about the middle of the day, deserves notice:

"The 'Guy,' an unusually large one, was mounted in a small cart drawn by a pony. It was preceded, first, by a man ringing a bell, and then by two dancers, wearing costumes resembling that of a clown and masks of the common painted kind sold in the shops at this season, who danced up the street in front of the effigy in the real old style, lifting the arms in the air alternately, in time to the motion of the feet. [They did not sing or shout.] For musicians they had a man playing on a shrill long tin whistle or pipe, and another following the cart beating a drum. A man in women's clothes walked beside the cart, occasionally cutting a clumsy caper, as well as his clinging skirts would allow. The rear of the procession was brought up by the clown, capering and curveting and shaking his money-box. It was a poor vulgar show, no doubt, but it retained in its debased state several of the principal features of the old morris-dance. There were the time-honoured figures of the Fool and the Bessy, accompanying the dancers; the drum and penny whistle represented the ancient tabor and pipe; while the bell which the Fool formerly wore hung


text:
Page:Dictionary of National Biography volume 20.djvu/160

 tests that he never had greater will to serve the king's father than the king himself, especially since Wolsey's great charge, ‘perceiving better, straighter, and speedier ways of justice, and more diligence and labour for the king's right, duties, and profits to be in you than ever I see in times past in any other, and that I myself had more ease in attendance upon you in the said matters than ever I had before.’ Had he not good impediment and the king's license to be occupied in his cure, to make satisfaction for twenty-eight years' negligence, he would be very blameable and unkind not to accept the invitation to court, considering Wolsey's goodness to him in times past. In a letter to Wolsey, written at a later date, 30 April 1522, Foxe speaks with still greater compunction of his former neglect of his spiritual duties, and with a still more fixed determination to take no further part in the affairs of state, to which Wolsey was endeavouring to recall his attention: ‘Truly, my singular good lord, since the king's grace licensed me to remain in my church and thereabouts upon my cure, wherein I have been almost by the space of thirty years so negligent, that of four several cathedral churches that I have successively had, there be two, scilicet, “Excestre and Wellys,” that I never see; and “innumerable sawles whereof I never see the bodyes;” and specially since by his licence I left the keeping of his privy seal, and most specially since my last departing from your good lordship and the council, I have determined, and, betwixt God and me, utterly renounced the meddling with worldly matters; specially concerning the war [with France] or anything to it appertaining (whereof for the many intolerable enormities that I have seen ensue by the said war in time past, I have no little remorse in my conscience), thinking that if I did continual penance for it all the days of my life, though I shall live twenty years longer than I may do, I could not yet make sufficient recompence therefor.’ The tone of this letter, though the bishop's determination is firm, is throughout most friendly to Wolsey. Foxe's aversion to the French war had, it is plain from the passage quoted, as well as from subsequent parts of the letter, something to do with his disinclination to quit his pastoral charge, even for ever so brief a period, for the secular business of the court. In fact, of the two parties into which the council and the country were divided, the French and the German party, Foxe, as comes out plainly in the despatches of Giustinian, favoured the former.

The closing years of Foxe's life were spent in the quiet discharge of his episcopal duties, in devotional exercises, and the acts of liberality and munificence through which his memory now mainly survives. He was not, however, without trouble in his diocese. Writing to Wolsey, 2 Jan. 1520–1, he expresses satisfaction at Wolsey's proposed reformation of the clergy, the day of which he had desired to see, as Simeon desired to see the Messiah. As for himself, though, within his own small jurisdiction, he had given nearly all his study to this work for nearly three years, yet, whenever he had to correct and punish, he found the clergy, and particularly (what he did not at first suspect) the monks, so depraved, so licentious and corrupt, that he despaired of any proper reformation till the work was undertaken on a more general scale, and with a stronger arm. Once more we hear of him in a public capacity in 1523. The enormous subsidy of that year was energetically opposed in convocation, according to Polydore Vergil, by Foxe and Fisher, though of course without success. The charge on Foxe himself amounted to 2,000l., on the Archbishop of Canterbury to 1,000l., on Wolsey to 4,000l. The largeness of the revenues of the great sees at this time is strikingly illustrated by the fact that Foxe's newly founded college of Corpus was rated only at 133l. 6s. 8d., and the two richest colleges in Oxford, Magdalen and New Colleges, only at 333l. 6s. 8d. each.

The story that shortly before his death Wolsey proposed to Foxe that he should retire from his bishopric on a pension, and that Foxe tartly replied that though he could no longer distinguish white from black, yet he could well discern the malice of an ungrateful man, and bade him attend closer to the king's business, leaving Winchester to the care of her bishop, rests solely on the authority of Archbishop Parker. It is inconsistent with what we know otherwise of Foxe's relations with Wolsey, and has an apocryphal flavour.

Foxe, who appears to have been totally blind for ten years before his death, died, probably at his castle of Wolvesey in Winchester, on 5 Oct. 1528. According to a document found in his coffin, from which this date is taken, he was buried on the very same day, the place of sepulture being the splendid Gothic chapel in Winchester Cathedral, which he had previously constructed. The ecclesiastical historian, Harpsfield, says that, being then a boy at Winchester School, he was present at the funeral. This devout and gentle prelate passed away at an opportune moment, when the troubles connected with the divorce were only in their initial stage. He was succeeded by Wolsey, who held the see of Winchester as perpetual Administrator.

The most permanent memorial of Foxe is


text:
Page:The Yellow Book - 01.djvu/125

By William Watson

I—The Frontier

the hushed brink of twilight,—when, as though Some solemn journeying phantom paused to lay An ominous finger on the awestruck day, Earth holds her breath till that great presence go,— A moment comes of visionary glow, Pendulous 'twixt the gold hour and the grey, Lovelier than these, more eloquent than they Of memory, foresight, and life's ebb and flow.

So have I known, in some fair woman's face, While viewless yet was Time's more gross imprint, The first, faint, hesitant, elusive hint Of that invasion of the vandal years Seem deeper beauty than youth's cloudless grace, Wake subtler dreams, and touch me nigh to tears.

Rh

title: Page:The Yellow Book - 01.djvu/125


text:
Page:Dictionary of National Biography volume 20.djvu/161

 his college of Corpus Christi at Oxford, the foundation and settlement of which attracted great attention at the time (1515–16). Its most distinctive characteristic was the recognition of the new learning, a public lecturer in Greek being one of its principal officers. The foundation of this lectureship appears to have been the first official recognition of the Greek language in either university. Innovations almost equally startling were his bringing over the distinguished humanist, Ludovicus Vives, from the south of Italy to be reader of Latin, and his provision that the reader in theology should, in his interpretations of scripture, follow the Greek and Latin fathers rather than the scholastic commentators. The reader in Latin was carefully to extirpate all ‘barbarism’ from ‘our bee-hive,’ the name by which Foxe was accustomed fondly to designate his college. Indeed, Corpus and the subsequent foundations of Christ Church at Oxford and Trinity at Cambridge were emphatically the colleges of the Renaissance. Among the early fellows was Reginald Pole (afterwards cardinal), who with several others was transferred from Magdalen to his new college by the founder himself. Erasmus, writing in 1519 to John Claymond [q. v.], the first president, who had previously been president of Magdalen (Ep. lib. iv.), speaks of the great interest which had been taken in Foxe's foundation by Wolsey, Campeggio, and Henry VIII himself, and predicts that the college will be ranked ‘inter præcipua decora Britanniæ,’ and that its ‘trilinguis bibliotheca’ will attract more scholars to Oxford than were formerly attracted to Rome. It had been Foxe's original intention to establish a house in Oxford, after the fashion of Durham and Canterbury Colleges, for the reception of young monks of St. Swithin's monastery at Winchester while pursuing academical studies; but he was persuaded by Bishop Oldham of Exeter (himself a great benefactor to the college) to change his foundation into the more common form of one for the secular clergy. ‘What, my lord,’ Oldham is represented as saying by John Hooker, alias Vowell, in Holinshed, ‘shall we build houses and provide livelihoods for a company of bussing monks, whose end and fall we ourselves may live to see; no, no, it is more meet a great deal that we should have care to provide for the increase of learning, and for such as who by their learning shall do good in the church and commonwealth.’ The college (which it may be noted was founded out of the private revenues of Foxe and his friends, and not, as was the case with some other foundations, out of ecclesiastical spoils) still possesses the crosier, the gold chalice and patin, with many other relics of its founder. In addition to this notable foundation Foxe also built and endowed schools at Taunton and Grantham (the school of Sir Isaac Newton), besides making extensive additions and alterations in Winchester Cathedral, Farnham Castle, and the hospital of St. Cross. His alterations in Durham Castle and his fortifications at Norham have been already noticed. He was a benefactor also to the abbeys of Glastonbury and Netley, to Magdalen College, Oxford, and Pembroke College, Cambridge, and seems to have contributed largely to what we should now call the ‘restoration’ of St. Mary's Church, Oxford, as well as to the reduction of the floods in Oxford in the year of pestilence, 1517 (, Annals, sub ann.). He is also said to have been concerned in the building of Henry VII's Chapel at Westminster, the architecture of which, though on a much larger scale, resembles that of his own chapel in Winchester Cathedral. Notwithstanding these numerous benefactions, his household appointments seem to have been on a magnificent scale. Harpsfield tells us that he had no less than 220 serving-men.

In 1499 a little book, entitled ‘Contemplacyon of Synners,’ was printed by Wynken de Worde, ‘compyled and fynyshed at the devoute and dylygent request of the ryght reverende fader in God the lorde Rycharde bysshop of Dureham,’ &c. It is possible that Foxe himself may have had a hand in this work. He also edited the ‘Processional,’ according to the use of Sarum, which was printed at Rouen, in 1508. At a later period he translated the Rule of St. Benedict for the benefit of the ‘devout, religious women’ of his diocese. The book was beautifully printed by Pynson on 22 Jan. 1516–17. From a letter to Wolsey, written on 18 Jan. 1527–28, it would appear that Foxe had at a subsequent time much trouble with some of his nuns.

There are several portraits of Foxe at Corpus Christi College, the principal of which is the one in the hall by ‘Joannes Corvus, Flandrus’ [see ], which represents him as blind. Some of these portraits are independent, and apparently independent of them all are one at Lambeth Palace, and one, taken in 1522, at Sudeley Castle, Gloucestershire. Among the engraved portraits are one by Vertue, 1723, and one by Faber, circa 1713; the former of the picture by Corvus, the latter of a picture, also in the possession of the college, representing the bishop while still having his sight.

[Greneway's MS. Life of Foxe, and Fulman MSS. vol. ix. in C. C. C. Library; Wood's Colleges and Halls


text:
Page:The Yellow Book - 01.djvu/126

114 II—Night on Curbar Edge, Derbyshire

echo of man's life pursues my ears; Nothing disputes this Desolation's reign; Change comes not, this dread temple to profane, Where time by æons reckons, not by years. Its patient form one crag, sole-stranded, rears, Type of whate'er is destined to remain While yon still host encamped on Night's waste plain Keeps armèd watch, a million quivering spears.

Hushed are the wild and wing'd lives of the moor; The sleeping sheep nestle 'neath ruined wall, Or unhewn stones in random concourse hurled: Solitude, sleepless, listens at Fate's door; And there is built and 'stablisht over all Tremendous Silence, older than the world.

title: Page:The Yellow Book - 01.djvu/126


text: The Yellow Book/Volume 1/The Frontier

title: The Yellow Book/Volume 1/The Frontier


text:
Page:Dictionary of National Biography volume 20.djvu/162

  of Oxford; Fowler's Hist. C.C. Coll., Oxford (Oxf. Hist. Soc.), 1893; Cooper's Athenæ Cantab., Holinshed's Chronicles; Polydore Vergil; Parker's Antiquitates Britannicæ; Harpsfield's Hist. Anglicana Ecclesiastica; Harrison's Description of England; Godwin, De Praesulibus Angliæ; Rymer's Fœdera; Bacon's Henry VII; Brewer's Henry VIII; Letters and Papers of the Reigns of Henry VII and Henry VIII; Giustinian's Despatches; Ellis's Original Letters, 2nd ser.; Surtees's Hist. of Durham; William de Chambre in the Historiæ Dunelmensis Scriptores tres, published by the Surtees Soc.; Cassan's Lives of the Bishops of Winchester and of the Bishops of Bath and Wells; information from Mr. Chisholm Batten and the Rev. F. A. Gasquet, O.S.B.]

FOXE, SAMUEL (1560–1630), diarist, eldest son of John Foxe, the martyrologist [q. v.], was born at Norwich on 31 Dec. 1560 (Diary), and admitted into Merchant Taylors' School, London, on 20 Oct. 1572 (School Register). In 1574 he went to Oxford, where he was elected demy of Magdalen College. In 1576 he left for France without permission of his tutors or knowledge of his father. He was, however, readmitted to the college, although he is said to have acquired a fondness for dress, which displeased his father. In 1579 he was elected probationer, and in 1580 fellow of his college. In 1581 he was expelled on religious grounds. He seems to have quarrelled with some of his colleagues who adopted the extremer forms of puritanism. His father temperately pleaded for his restoration, and wrote to a bishop, probably Horn of Winchester, soliciting his help in the matter. Meanwhile Samuel spent more than three years in foreign travel, visiting the universities of Leipzig, Padua, and Basle. He returned to England in 1585, and was restored to his fellowship. His father gave him a lease of Shipton, Wiltshire, attached to the prebend which the elder Foxe held in Salisbury Cathedral. In 1587 he was admitted into the service of Sir Thomas Heneage of Copt Hall, Essex, and became custodian of Havering-atte-Bower and clerk of Epping. On 15 April 1589 he married Anne Leveson, a kinswoman of Sir Thomas Heneage. He was chosen burgess for the university of Oxford in 1590. The parliament in which he sat was of very brief duration, but it passed—probably with Foxe's aid—a valuable and much needed act directed against abuses in the election to fellowships, scholarships, and similar positions. About 1594 he settled at Warlies, near Waltham Abbey, and died there in January 1629–30. He was buried at Waltham Abbey 16 Jan. His will was dated 22 June 1629 (see MS. Lansd. 819, f. 32). A treatise on the Apocalypse, dedicated to Archbishop Whitgift, is said to have been written by him. The ‘Life’ of his father, prefixed to the second volume of the ‘Actes and Monuments’ in the edition of 1641, has been repeatedly ascribed to him. But internal evidence is much opposed to this theory of authorship [see, ad fin.] His ‘Diary,’ very brief and extending over only a portion of his life, will be found in the appendix to Strype's ‘Annals.’ The original is in ‘MS. Lansd.’ 679. A letter to his brother Simeon is in ‘MS. Harl.’ 416, f. 222, and a continuation of his travels in ‘MS. Lansd.’ 679. The latter pieces are printed in W. Winter's ‘Biographical Notes on Foxe the Martyrologist,’ 1876.

By his wife Anne, who was buried by her husband 18 May 1630, Foxe had three sons, Thomas, John, and Robert. Thomas Foxe, M.D. (1591–1652), born at Havering Palace 14 Feb. 1591; matriculated from Magdalen Hall, Oxford, 19 June 1607; was demy of Magdalen College 1608–13, and fellow 1613–30 (, v. 30), proceeding B.A. 1611 and M.A. 1614. He was bursar of his college in 1622, and junior proctor of the university 1620–1. He afterwards studied medicine, proceeding M.D. at Oxford, and was a candidate of the London College of Physicians 25 June 1623. A letter describing Ben Jonson's reception at Oxford, written by Thomas Foxe to his father, is preserved in ‘MS. Harl.’ 416, f. 226, and has been printed by Mr. Winters. On 8 May 1634 James Hay, earl of Carlisle, applied to him for a loan of 500l. He seems to have acquired much property, and to have been friendly with men eminent in literature and society. He died at Warlies 20 Nov. 1662, and was buried in Waltham Abbey 26 Nov. He married Anne, daughter of Richard Honeywood of Charing, Kent, and Marleshall, Essex, and grand-daughter of Mrs. Mary Honeywood, the pious friend of his grandfather, the martyrologist. By her he left a daughter Alice, who married Sir Richard Willys, bart. Robert, Samuel's youngest son, was a captain in the navy, and died in 1646. He wrote to his elder brother an interesting letter descriptive of the trial of the Earl and Countess of Somerset.

[Wood's Athenæ Oxon. ed. Bliss, i. 533; Bloxam's Reg. of Magd. Coll. iv. 190–9; Strype's Annals, bk. ii. No. xlviii.; Winters's Biographical Notes, 1876.]

FOXE, SIMEON, M.D. (1568–1642), president of the College of Physicians, born in 1568 ‘in the house of the Duke of Norfolk,’ was the youngest son of John Foxe, the martyrologist [q. v.] He was educated at Eton, and on 24 Aug. 1583 was elected a scholar of King's College, Cambridge, where


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/435

Rh at his back, was now carried in the van to inform the householders of the passing of the show (very possibly the original purpose for which the bell was introduced)."

In 1911 again I noticed a similar party, obviously composed of the "unemployed." There were only two dancers, but one of them was dressed in woman's clothes, a most persistent accompaniment of morris-dancing parties. What the fate of the effigies was I cannot say, and there was no rhyme or "ditty" used in either case, but on November 5th, 1901, I noted the following debased formula shouted by parties of boys carrying "Guys" down the same street in Kensington:—

In 1893 I came across Guy Fawkes in the watering-places of the south-eastern counties, where the observance of the day assumes much greater importance. At Hastings I saw placards announcing the grand procession which would pass through the town on the occasion, carrying effigies (if I remember rightly), and winding up with a bonfire, in which, as a quondam "Bonfire Boy" of Hastings afterwards told me, the effigies were burnt. The rhyme they sang he gave me as follows:—

"Remember, remember, the Fifth of November

Gunpowder treason and plot;

I see no reason why Gunpowder treason

Should ever be forgot.

A stick and a stake

For King George's sake!


text: The Yellow Book/Volume 1/Night on Curbar Edge


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/436

 412

Holla, boys! holla, boys! make the town ring!

Holla, boys! holla, boys! God save the King!

Hip, hip, hooray!"

At Eastbourne, according to the same informant, the festival is postponed to the ninth of November (Lord Mayor's Day).

At Rye, in 1893, I saw placards similar to those displayed at Hastings

"announcing the intended doings of the 'Borough Bonfire Boys,' the route to be taken by the procession, and the place determined for the bonfire, in which the effigies would be consumed, and warning all persons against giving anything towards the funds for the bonfires if not solicited by the authorised 'Bonfire Boys.'

"At Folkestone I saw the procession itself, on Monday [evening, November 6th]. It consisted of carts or waggons (cars they were styled), decorated, and containing tableaux vivants contributed by the different Friendly and other Societies in the town. Thus, the Ancient Order of Druids sent a party of Ancient Britons; the car provided by the [late] Rev. E. Husband's Working Boys' Club represented 'Algeria,' where Mr. Husband [was then] staying; the Mutual Benefit Society's car represented 'Labour,' as exemplified by a blacksmith at his forge shoeing a live pony. The Butchers' Trade Car (sent, I fear, by one firm only, not by the trade) conveyed a live bullock, with a man with a pole-axe standing by his head. The Fire Brigades also took part in the procession, and so did no less than four fife-and-drum bands. The whole was lighted by torches and Chinese lanterns, and followed a prescribed route through the town, stopping at intervals to collect money, which was given to the Victoria Hospital. ... I learnt the following particulars [from the Secretary, Mr. C. Buzan, nursery-gardener]:—

"The 5th November was formerly kept in Folkestone with a great deal of rowdyism, squibbing in the streets, breaking windows, and mischief of all kinds, accompanying the usual carrying of effigies, and burning them in a bonfire on the outskirts of the town. Especially was this the case in the older streets, as High


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/437

Rh Street and Tontine Street. But I could not learn that the fishing population took any special part, or that there was any feud between them and the landsmen on that occasion. Some five or six years [before my visit] an attempt was made by the Friendly Societies of the town to remedy the disorder by organising a joint procession on the lines of the celebration at Eastbourne, which should occupy the [hooligans] by drawing them to its line of march. They retained the effigies and the bonfire, and paid their expenses and remunerated themselves by the collection made on the way. This only partially succeeded in checking disorder, and when, after November 5th, 1890 (as I understand), there was a difficulty about the accounts, this young man Buzan, and some friends, resolved to reorganise the affair on a plan which he had seen carried out by the Temperance Societies at Ashford, of which place he is a native. They got every society of working men or boys in the town to send delegates to form a Carnival Society, as they drolly call it. Every member of this society pays one penny a week through the year, which entitles him to a ticket for their annual dinner, and leaves a margin for the expenses of the procession. They also obtain subscriptions towards the expenses from the leading men of the town, so that all the money collected on the line of march is clear profit, and is handed over to the Victoria Hospital in the town. They carry no effigies, and 'strictly avoid personalities,' said Mr. Buzan; neither is there any bonfire. The result"

forms a marked contrast to the very decadent survival I witnessed in London ten years later. It

unconsciously to the performers it reverts to an old type.


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/438

414 Any expression of popular feeling seems liable to reproduce old traditional forms.

What sort of celebration lies at the back of the modernized Folkestone custom may be seen by the example of Lewes, where Bonfire Night is a perfect saturnalia which involves shuttering or boarding up windows and the importation of a hundred constables from Brighton. Several Bonfire Societies are formed in the town, which get up independent processions with bands, fancy dresses, tar-barrels, Bengal lights, and effigies filled with fireworks. Not content with Guy Fawkes, they also represent the Pope and any notorious criminals of the year. At five o'clock they meet in Commercial Square, where a mock Archbishop leads the "Bonfire Boys' Prayers," which consist of a doggerel condemnation of Romanism and the Gunpowder Plot. Then the grand procession forms up, marches to a special tune through the streets, and breaks up again into its component parts, each of which wends its way to its own gigantic bonfire, where its own effigies are burnt.. An interesting incident is that the Borough Boys throw a burning tar-barrel from the bridge into the river, which marks the boundary between the town and the Cliff, which is the local area of the Cliff Boys.

The ceremony has undergone ups and downs and modifications from time to time, of which Mr. Arthur Beckett, from whose Spirit of the Downs (cap. xviii.) I have taken these particulars, gives a full account. "The event," he says (p. 205), "is looked upon in the light of a local ritual,". . . and the professed horror of Romanism is only an "excuse for a license for men to lose their reason during a few short hours in the year" (p. 204). He attributes the prevalence of Bonfire festivities in the south-eastern counties to the example of Lewes.

He is probably unacquainted with the observances at


text:
Author:Arthur Beckett

Works

 * Spirit of the downs: impressions and reminiscences of the Sussex downs
 * Emancipation: a woman's question considered in story

title: Author:Arthur Beckett


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/439

Rh Guildford, of which Miss Freire-Marreco sends me an account.

Guildford was for many generations notorious for its riots. Its Fifth-of-November disturbances were special, and all who had any grievance against their fellow-townsmen united to use the occasion for acts of revenge. All the tradesmen in the High Street closed their places of business early in the day, and many of them barricaded their shop fronts and provided appliances for extinguishing fire. The rioters, generally known as the guys, assembled outside the town, and entered the High Street early in the morning. They came marching along in military fashion, many of them carrying lighted torches and bundles of chips and faggots. They were armed with formidable bludgeons, and were disguised in all kinds of grotesque costumes. "Their cry will never be forgotten by anyone who ever heard it. It was a thrilling, piercing note of peculiar intensity, and was a warning for all peaceable citizens to be on their guard." A huge bonfire was rapidly built and lighted opposite Holy Trinity Church, and upon it were piled all kinds of gates, palings, and palisades that had been broken down by the victorious rioters and taken from the houses of all to whom they owed a grudge. Sometimes even doors, carts, and household appliances were seized and burnt. Fireworks were let off; the rioters danced round the fire, and went up and down the street, insulting those they met, breaking windows, and doing other damage. It was known that many otherwise peaceable citizens took part in the riots, and more than once a disguised rioter found to his horror that some of the woodwork he was helping to destroy came from his own premises.

In 1863 the Guys came out on the Prince of Wales's wedding-day, March 10th, as well as on November 5th. That year Mr. P. W. Jacob was elected Mayor on the


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/440

416 understanding that he should continue in office till the riots were put an end to. He was Mayor for four years. In 1864 a police-constable died of the wounds he received in the fray, but his assailants were not captured. In 1865 occurred the worst riot of all, in which another policeman was almost killed. Mr. Jacob armed the constables with cutlasses, swore in special constables,—some of them men who were believed to be connected with the riots,—sent for a body of Lancers, and had the streets cleared. Four men were afterwards brought to trial. This was the last serious riot. That of 1866 was quickly dispersed by cavalry, and a final attempt in 1868 was broken up by the police and special constables.

I have also a few notes from the south-western coast:—

At Exeter (so I am told) the crowds that assembled for the annual bonfire and burning of tar-barrels in the Cathedral Close were so rowdy that the military were regularly turned out to preserve order, and one year, it is said, were forced to fire on the crowd. The celebrations have been discontinued only quite recently, and on account of the danger to the cathedral fabric from the close proximity of the burning tar-barrels.

At Teignmouth the day is considered a holiday. The shops shut early, and the people hold a regular festival, firing off rockets, burning notorious persons in effigy, etc.

At Ilfracombe I have a childish, but distinct, memory of seeing parties of boys carrying effigies on November 5th, 1859. They brought them round to the houses, sang, or rather shouted, the rhyme "Remember, remember, the Fifth of November" (as on page 411), rang at the doors, and


text:
Page:Dictionary of National Biography volume 20.djvu/163

 he proceeded B.A. in 1587, having become a fellow 24 Aug. 1586. He graduated M.A. in 1591. Bishop Piers promised him a prebend, but he preferred to study medicine. After leaving college he resided for some time with Archbishop Whitgift, then visited Italy, and took the degree of M.D. at Padua. On his return home he engaged in military service, and was with Sir John Norris and the Earl of Southampton in Ireland and the Netherlands. In the Low Countries he is said to have been taken prisoner and detained for a time at Dunkirk. He reached London in 1603, and shortly afterwards commenced to practise, attaining to the highest eminence in his profession. He was admitted a candidate of the College of Physicians on 30 Sept. 1605, and a fellow on 25 June 1608. He was censor in 1614, 1620, 1621, 1623, 1624, 1625, 1631, and 1632; registrar on 20 Nov. 1627, on the death of Dr. Matthew Gwinne; treasurer on 3 Dec. 1629, on Harvey's resignation of that office; anatomy reader, 1630; elect, 22 Dec. 1630, in place of Dr. Thomas Moundeford, deceased; president from 1634 to 1640; consiliarius in 1641. He died at the college house at Amen Corner, Paternoster Row, on 20 April 1642. In his will, dated 21 Oct. 1641, proved by his nephew, Thomas Fox, he describes himself as of the parish of St. Martin's, Ludgate, London, and desires ‘to be buried in Christian buriall within the Cathedrall Church of St. Paule in London, as neere to the monument of Doctor Lynacer as conveniently may be,’ bequeathing the sum of 20l. ‘towards the repayring of the same Cathedrall’ (registered in P. C. C. 51, Cambell). He was buried according to his directions on 24 April. He also bequeathed to the college 40l., to which his nephew added another 60l. ‘On 22 Dec. 1656 the college, on the proposition of Dr. Baldwin Hamey, unanimously voted the erection of a marble bust to his memory in the Harveian Museum;’ the statue was destroyed in the great fire of 1666, as was his monument in St. Paul's erected by his nephew. His portrait in the college was one of two pictures rescued from the fire, but has disappeared. He attended John Donne, dean of St. Paul's, and contributed liberally towards the erection of a monument to his memory. In Harleian MS. 416 (ff. 203b, 210, 214) are three Latin letters of Fox, two of which are addressed to his father and brother Samuel respectively. The life of his father prefixed to the second volume of the 1641 edition of the ‘Actes and Monuments,’ long attributed to his brother Samuel, has lately been assigned, on very feeble grounds, to Simeon himself. He was certainly alive at the date of its publication, when Samuel had been dead twelve years. But internal evidence does not justify Simeon's claim to the memoir [see, ad fin.]

[Munk's Coll. of Phys. (1878), i. 147–8; Harwood's Alumni Eton. p. 193; Winters's Biographical Notes on John Foxe, pp. 33, 36–38.]  FOY, NATHANIEL, D.D. (d. 1707), bishop of Waterford and Lismore, son of John Foy, M.D., was born at York, and educated at Trinity College, Dublin, of which he became a senior fellow (M.A. 1671, B.D. and D.D. 1684). He was ordained priest in 1670, and in the same year was installed as a canon of Kildare. On 20 Dec. 1678 he was appointed minister of the parish of St. Bride, Dublin. In the reign of James II he stood up boldly in defence of the established church. Crowds assembled at St. Bride's every alternate Sunday to hear his replies to the sermons delivered at Christ Church on the preceding Sundays by a doctor of the Sorbonne in the presence of the king. This task he accomplished by means of abstracts of his antagonist's arguments supplied to him by gentlemen who wrote shorthand. He was prevented from preaching on several occasions by the menaces of some of the king's guard, and his firmness in supporting the protestant faith fled to his being imprisoned, together with Dr. King and other clergymen.

After the battle of the Boyne his constancy was rewarded by William III, who promoted him to the united sees of Waterford and Lismore by letters patent 13 July 1691. In September 1695 he was imprisoned in Dublin Castle for three days by order of the House of Lords, because he had spoken disrespectfully of that assembly in a protest against the rejection of a bill for union and division of parishes. He died in Dublin on 31 Dec. 1707, and was buried at the west end of Waterford Cathedral, in St. Saviour's Chapel.

During his lifetime he expended 800l. on the improvement of the palace at Waterford, and by his will he established and endowed the free school at Grantstown. His only publication is ‘A Sermon preached in Christ's Church, Dublin, on 23 Oct. 1698, being the anniversary thanksgiving for putting an end to the Irish Rebellion, which broke out on that day 1641. Before the House of Lords,’ Dublin 1698, 4to.

[Ware's Bishops (Harris), p. 543; Cotton's Fasti, i. 130, ii. 250, v. 29, 273; Taylor's Univ. of Dublin, p. 416; Todd's Cat. of Dublin Graduates, p. 207; Killen's Eccl. Hist. of Ireland, ii. 184; Luttrell's Hist. Relation of State Affairs, ii. 213,


text:
Page:Dictionary of National Biography volume 20.djvu/164

  vi. 265; Smith's Waterford (1774), p. 188; Mant's Hist. of the Church of Ireland, ii. 12, 23, 63, 92, 195, 196.]  FRADELLE, HENRY JOSEPH (1778–1865), historical painter, was born at Lille in 1778, studied in Paris, and afterwards in Italy. He settled in London in 1816, and sent to the Royal Academy in the following year ‘Milton dictating Paradise Lost to his Daughter.’ He then resided at No. 4 Nassau Street, Middlesex Hospital. He also contributed thirty-six pictures to the British Institution, and two in Suffolk Street, between 1817 and 1854. In this latter year his address was 5 Brecknock Crescent, Camden New Town, where he painted the portrait of the son of W. T. Barnes of Rowley Lodge, Shenley, Hertfordshire. This was exhibited at the Royal Academy. The following rank among his best works: ‘The Escape of Mary Queen of Scots from Lochleven Castle,’ engraved by H. Dawe; ‘The Earl of Leicester's Visit to Amy Robsart at Canmore Place,’ engraved by Charles Turner in 1826; ‘Queen Elizabeth and Lady Paget,’ engraved by William Say in 1828; ‘Mary Queen of Scots and her Secretary, Chastelard,’ ‘Rebecca and Ivanhoe,’ ‘Belinda at her Toilet,’ and ‘Lady Jane Grey,’ most of which are in the collections at Petworth, Munich, Holland House, &c. The original drawing, dated 1824, in black chalk, of the picture representing the Earl of Leicester's visit to Amy Robsart is in the department of prints and drawings, British Museum. He died 14 March 1865.

[Redgrave's Dict. of Artists.]

FRAIGNEAU, WILLIAM (1717–1788), Greek professor at Cambridge, was the son of John Fraigneau, of Huguenot extraction. He was born in London in 1717, and became a queen's scholar at Westminster School in 1731. He proceeded to Trinity College, Cambridge, in 1736. Graduating B.A. 1739 and M.A. 1743, he took holy orders, and was elected a fellow. In 1743 he was appointed professor of Greek to the university, and held that position till 1750, when he resigned it. He then accepted the post of tutor to the family of Frederick, lord Bolingbroke, and in March 1758 was by him presented to the living of Battersea. Three years later the same patron gave him the living of Beckenham, Kent, and in 1765 a dispensation passed to enable Fraigneau to hold the two livings conjointly. He retained both appointments till his death, which took place at Brighton 12 Sept. 1788. He is described by Cole (Athenæ Cantab. F. p. 109) as ‘a little man of great life and vivacity.’

[Le Neve's Fasti Eccl. Angl.; Hasted's Kent, i. 88; Manning and Bray's Surrey, iii. 341; Gen. Even. Post, 15 Sept. 1788; Nichols's Lit. Anecd. iv. 278; Welch's Alumni Westmonast. 303, 313, 314.]

FRAIZER, ALEXANDER (1610?–1681), physician, was born in Scotland about 1610, and graduated M.D. at Montpelier on 1 Oct. 1635. He was incorporated at Cambridge 9 March 1637, and was elected a fellow of the College of Physicians of London on 23 Nov. 1641. He was a faithful royalist, followed Charles II abroad, and became his physician. The king placed confidence in him, and he was in turn courted and abused by the violent rival factions which grew up among the English exiles on the continent. He was once friendly with Hyde, and at another time avoided communication with him. He was declared by the king to be excellent as a physician, and was employed in court affairs. There was probably some resemblance of character which sustained the confidential relation; but the conclusion stated by some contemporary writers, that the physician was as unprincipled as his royal patient, is unsupported by evidence, and no weight attaches to the abuse of Sir John Denham and of Pepys. Denham's attacks are founded on personal enmity, of which the cause is not now known. Pepys's informant was Pierce, a groom of the privy chamber, who repeated backstairs' gossip. The respect with which Fraizer is mentioned by Dr. Edward Browne (Travels, ed. 1685, p. 115), and the fact that on 26 July 1666 he was chosen an elect at the College of Physicians, a distinction which his being king's physician would not have obtained for him had his professional character been low, are evidences of his general uprightness. Sir Edmundbury Godfrey, who dealt in wood, arrested Fraizer for a wood bill of about 30l. The bailiffs were beaten by the king's order, but this was not due to any misconduct on the physician's part, but to royal indignation at a supposed breach of a prerogative. Few records of Fraizer's practice remain, he attended the princess royal in the attack of small-pox which ended fatally on Christmas eve, 1660, and the young Dukes of Cambridge and Kendal in the illness which killed both in 1667, and he superintended the successful trepanning of Prince Rupert's skull on Sunday, 3 Feb. 1666. At Cologne Mr. Elburg was his apothecary. Soon after the Restoration he was knighted, and his wife made a dresser to the queen. He died 3 May 1681. He had a son, Charles, who became a fellow of Trinity College, Cambridge, was physician


text:
The Encyclopedia Americana (1920)/Vogel, Hermann Wilhelm

VOGEL, Hermann Wilhelm, German photochemist and spectrum-analyst: b. Dobrilugk, Lower Lusatia, Prussia, 26 March 1834; d. Berlin, 17 Dec. 1898. He studied at the Royal Industrial Institute of Berlin, in 1860-65 was an assistant in the mineralogical museum of the University of Berlin, and from 1884 was director of the photo-technical laboratory of the Technical Institute there. He twice visited the United States (1870, 1883). His studies were directed in particular to the processes of photo-chemistry, the absorption-spectrum and the spectra of oxygen, nitrogen and hydrogen. His silver-tester, photometer for pigment-printing and heliotype-printing, and universal spectroscope were introduced into general use. Among his writings was a ‘Handbuch der Photographie,’ of which numerous editions appeared. His ‘Das Photographische Pigmentverfahren’ was also frequently reprinted.


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/441

Rh asked for money, as the girls did with dolls on the First of May. One party, I remember, carried, not an effigy, but a living man with his face blackened. I heard of a living man being also carried round at Bridgewater in 1910.

There is, I think, good ground for the surmise that "Guy Fawkes" did not originate the Fifth of November celebrations, but merely took over a pre-existing custom observed at the season, and transferred it to a different date. In the first place, the date is popularly known as "Bonfire Day" or "Bonfire Night" equally with "Guy Fawkes' Day," and, further, there is not always a "Guy"! The Folkestone effigies have been dropped, as we have seen, of late years. At Bosham, near Chichester, there is reported to be a procession of "Bonfire Boys" in fancy dress winding up with a bonfire, but there is no "Guy." At Liphook, in Hampshire, the boys "let off fireworks, light a public bonfire, and for days beforehand run about in masks, but they have no Guy." According to the same correspondent, Guy is never seen at Wakefield in Yorkshire either. Another testifies that he is unknown in Swaledale, and the same is averred of Lincolnshire by Miss Peacock in the north of the county, and by a correspondent of Notes and Queries in the south. Unpopular public or local characters are sometimes burnt in effigy, but there is no regular Guy, or at any rate only recently. Neither, says Miss Partridge, are Guys known at Redditch in Worcestershire. When I was making collections for Shropshire Folklore I was told that it was, or had been, customary at the farmhouses to have each one a bonfire on the Fifth of November, which agreed with the impression I had derived in childhood from servants and labourers when


text:
Page:The Grateful Dead.djvu/136

120 form, at least, deals with water which cures, revivifies, or revitalizes. The two have been frequently confused, not only in popular tradition of all ages, but in critical writings of contemporary date as well. It is the great merit of Professor Hopkins' article, to which reference has been made, that their essential difference in origin and character is clearly marked. Though he makes no pretence that his study of The Fountain of Youth is definitive, he has broken ground which sadly needed the plough, and incidentally has thrown light upon The Water of Life.

The myth which is properly known by this name is intimately connected in origin and development with that of The Tree of Life which finds expression in the legends of the Cross. In the words of Dr. Wünsche: "Wie wir aus den kosmogonischen und theogonischen Mythen und Sagen der Völker das Rauschen des Lebensbaumes vernehmen, durch dessen Früchte sich Götter und Menschen ihre ungeschwächte Lebenskraft und ewige Jugendfrische erhalten, so nicht minder das Sprudeln einer Quelle des Lebenswassers, die Leben schafft und zu Ende gehendes oder bereits erloschenes Leben wieder zu neuem Sein erweckt." Both myths are Semitic, and both have profoundly influenced Christian doctrine. It is with the "water of life," however, that we are immediately concerned, and with that only as it has found embodiment in a widely disseminated and variously modified tale. Whence this märchen came we must presently inquire, in order to reach some conclusion as to the point in space and time where it joined The Grateful Dead, but we must first fix its essential traits.

Owing to the complex variations which the tale

title: Page:The Grateful Dead.djvu/136


text: Dictionary of National Biography, 1885-1900/Fox, Henry (1705-1774)


text: Dictionary of National Biography, 1885-1900/Fox, Henry Edward


text: Dictionary of National Biography, 1885-1900/Fox, Henry Richard Vassall


text: Dictionary of National Biography, 1885-1900/Fox, Henry Stephen


text: Dictionary of National Biography, 1885-1900/Fox, Stephen


text: Dictionary of National Biography, 1885-1900/Fox, Timothy


text: Dictionary of National Biography, 1885-1900/Fox, William (1736-1826)


text: Dictionary of National Biography, 1885-1900/Fox, William Johnson


text: Dictionary of National Biography, 1885-1900/Fox, William Tilbury


text: Dictionary of National Biography, 1885-1900/Fox, Wilson


text: Dictionary of National Biography, 1885-1900/Foxe, John


text: Dictionary of National Biography, 1885-1900/Foxe, Richard


text: Dictionary of National Biography, 1885-1900/Foxe, Samuel


text: Dictionary of National Biography, 1885-1900/Foxe, Simeon


text: Dictionary of National Biography, 1885-1900/Foy, Nathaniel


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/443

Rh great deal to do with it. Mr. C. C. Bell, our authority for Nottinghamshire, testifies to the Protestant bigotry which prevailed among the villagers in his younger days. And the Lancashire towns were notoriously Presbyterian in the seventeenth century. In Staffordshire, on the other hand, where the observance of the day is practically confined to boys with squibs and crackers, there are little settlements of hereditary Romanists down to the present time. Whatever be the cause of the variations, the existence of annual bonfires without effigies certainly suggests that the bonfire is an older institution than the effigy-burning, and therefore older than 1605.

Scotland and Ireland were of course little affected by the plot against the English Parliament, and even Wales probably took it philosophically. Accordingly, we do not find the Fifth of November observed outside England. But we do find autumnal bonfires lighted at "Hallowmas," or the Eve and Days of All Saints and All Souls (Oct. 31st, Nov. 1st and 2nd). In North Wales in the early eighteenth century, according to Pennant, a great bonfire was made on Allhallows Even (Oct. 31st) in a conspicuous spot near every house; divination by white stones marked and thrown among the ashes was resorted to, and the family said their evening prayers turning round the dying fire. If a stone were missing in the morning, he or she to whom it belonged would die during the year. In Scotland, in Perthshire, Aberdeen, and Buchan, the fires were kindled for the village


text:
Author:Alexander Macmorran

Works

 * (X. Topography, Population and Industries (in part))

title: Author:Alexander Macmorran


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/444

420 or parish, as well as for individual farmers' families, similar divinations were resorted to, and sometimes a burning faggot was carried round the fields. In Ireland, owing perhaps to climatic causes, in place of bonfires, candles are distributed and burnt, and the boys think themselves privileged to loot their neighbours' cabbage-gardens. In the Isle of Man, Hallowmas is observed by Old Style, and the bonfires there therefore coincide with Martinmas.

To turn to other details of the Hallowmas festival:—Burns's "Hallow E'en," with its long list of love-divinations practised that night in Ayrshire, is familiar to us all. Even recently "bobbing for apples" was a favourite sport of the season in Wales, and Pennant mentions the distribution of "soul-cakes" to the poor. Aubrey tells of the dole of "soulcakes" on the English side of the Marches, and Tusser speaks of the provision of seed-cakes for the ploughmen's Hallowmas supper. Now several of these customs,—divinations, and begging for apples, cakes, and ale for the festival,—still linger in England, but divorced from the firecustoms. It would be strange if the latter had never existed. And, in fact, a few cases of them have been recorded. Sir William Dugdale noted in 1658 that "anciently" the master of the family used to carry a bundle of lighted straw about his corn on All-hallow Even, and a correspondent of the Gentleman's Magazine, 1788, noted "a custom observed in some parts of the kingdom among the Papists" of carrying blazing straw called a Tinley round their grounds on the Eve of All Souls. In the same periodical, in November, 1784, it is stated that "at the village of Findern in Derbyshire the boys and girls


text:
Page:Pictures From Italy.djvu/45

Rh next morning, and the town was very clean; but so hot, and so intensely light, that when I walked out at noon it was like coming suddenly from the darkened room into crisp blue fire. The air was so very clear, that distant hills and rocky points appeared within an hour's walk: while the town immediately at hand—with a kind of blue wind between me and it—seemed to be white hot, and to be throwing off a fiery air from its surface.

We left this town towards evening, and took the road to Marseilles. A dusty road it was; the houses shut up close; and the vines powdered white. At nearly all the cottage doors, women were peeling and slicing onions into earthen bowls for supper. So they had been doing last night all the way from Avignon. We passed one or two shady dark châteaux, surrounded by trees, and embellished with cool basins of water: which were the more refreshing to behold, from the great scarcity of such residences on the road we had travelled. As we approached Marseilles, the road began to be covered with holiday people. Outside the public-houses were parties smoking, drinking, playing draughts and cards, and (once) dancing. But dust, dust, dust, everywhere. We went on, thorough a long, straggling, dirty suburb, thronged with people; having on our left a dreary slope of land, on which the country-houses of the Marseilles merchants, always staring white, are jumbled and heaped without the slightest order: backs, fronts, sides, and gables towards all points of the compass; until, at last, we entered the town.

I was there, twice or thrice afterwards, in fair weather

title: Page:Pictures From Italy.djvu/45


text:
User:TalBot/soft redirect maintenance/March 2011/references

 * "Call to Renewal" Keynote Address
 * "Die Gedanken sind frei": Free Software and the Struggle for Free Thought
 * 09NTC plenary: Eben Moglen
 * 1993 True Believers speech
 * A Constitutional Amendment Protecting Marriage
 * A Fear For The Future
 * A Free People
 * A Modern Lear
 * A New Compact for Iraq
 * A Strategy of Peace
 * A Tribute to Robert Burns
 * A Tryst with Destiny
 * A Vindication of the Doctrine that the Sacrifice of the Mass is Idolatry
 * A Way Forward in Iraq
 * Abraham Lincoln Presidential Library and Museum
 * Abraham Lincoln's final public address
 * Accession to the European Economic Community
 * Achievements of the Democratic Party
 * Adams and Jefferson (Daniel Webster speech)
 * Address Before a Joint Session of the Congress on the Cessation of the Persian Gulf Conflict
 * Address Before a Joint Session of the Congress on the Persian Gulf Crisis and the Federal Budget Deficit
 * Address at Omaha Beach
 * Address at the First Zionist Congress
 * Address by Hamid Karzai to Joint Session of Congress
 * Address by Joachim von Ribbentrop to diplomatic and press representatives in Berlin on April 10, 1940, explaining the German invasion of Norway
 * Address by King Abdullah II to a Joint Meeting of Congress
 * Address of President-Elect John F. Kennedy Delivered to a Joint Convention of the General Court of the Commonwealth of Massachusetts
 * Address of Senator John F. Kennedy to the Greater Houston Ministerial Association
 * Address on the First Anniversary of the Alliance for Progress
 * Address on the King's Message Respecting Portugal
 * Address to the People's Congress of Libya
 * Address to the Provisional Congress
 * Address to the Reichstag
 * Address to the Saskatchewan Liberal Party
 * Address to the U.N. Fourth World Conference on Women
 * Address to the United Nations General Assembly (Kennedy, 1961-09-25)
 * Address to the United Nations General Assembly (Kennedy, 1963-09-20)
 * Address to the surrendering Japanese delegation
 * Afghanistan Day Proclamation Speech
 * America Safe!
 * America Unguarded
 * America the Peacemaker Becomes America the Warmonger
 * America's Entry into the War
 * America's Purpose: Leadership for a New Security Consensus
 * American Rhetoric Over the Top
 * Americanism (Harding)
 * Americanism (Roosevelt)
 * An Attempt to Dominate the World by Force
 * An Honest Government, A Hopeful Future
 * Angela Merkel's 2007 Speech to the European Parliament
 * Announcement of Candidacy for President
 * Announcing the Death of Martin Luther King, Jr.
 * Announcing the attack on Trenton
 * Apology to the Stolen Generations
 * Arguments Against a War in Iraq
 * Arguments for the Ensuring Military Readiness Through Stability and Predictability Deployment Policy Act of 2007
 * Art and Industry
 * At the Front
 * Atal Bihari Vajpayee's Post Election Speech
 * Atlanta Compromise
 * Attack on Francis V
 * Attack on KAL Flight 007
 * Barack Obama 2008 Presidential Iowa stump speech
 * Barack Obama's Iraq Speech
 * Barack Obama's Martin Luther King day 2010 speech
 * Barack Obama's White House Iftar Dinner Speech
 * Battle of Prestonpans Speech
 * Battle of the Plains of Abraham Speech
 * Beadon Square Speech
 * Before We Bomb Iraq...
 * Belgium and payments to Russia
 * Bill Clinton's Farewell Address
 * Bill Clinton's speech following the Oklahoma City Bombing, 1995
 * Biodiesel and Alternative Fuel Sources
 * Blood, Toil, Tears and Sweat
 * Brezhnev Doctrine
 * British War Aims
 * Broadcast Over Radio Hanoi
 * Budget for the Cost of War
 * CSIS Cross-cultural Roundtable on Security Inaugural speech
 * California Governor's Address of January 06, 2004
 * Campus Progress Annual Conference
 * Canada in the World
 * Cast off the Yoke of Bondage
 * Catholic Emancipation
 * Cause of the Great War
 * Chappaquiddick
 * Checkers speech
 * Christmas Message, 1939
 * Christmas Message, 1940
 * Christmas Message, 1941
 * Christmas Message, 1942
 * Christmas Message, 1946
 * Christmas Message, 1947
 * Christmas Message, 1948
 * Christmas Message, 1951
 * Christmas Message, 1952
 * Christmas Message, 1953
 * Churchill's First Radio Address as Prime Minister
 * Citizenship
 * Citizenship in a Republic
 * Civil Rights Message
 * Clear Skies and Global Climate Change Initiatives
 * Colin L. Powell's statement at press briefing on new U.S. humanitarian assistance for Afghanistan
 * Columbia Space Shuttle Tragedy Speech
 * Commencement Address at Syracuse University, College of Law
 * Commencement Address, American University 2005
 * Commencement Address, University of Hawaii at Hilo 2003
 * Comrades in Struggle
 * Confidence in Government
 * Conservative Principles
 * Cooper Union Speech
 * Copyright Law (Macaulay)
 * Cork Mayoral Acceptance Speech
 * Cornerstone Speech
 * Cross of Gold Speech
 * Cuban Missile Crisis
 * Cuban Missile Crisis speech to the United Nations Security Council
 * Current Crisis in South Africa
 * Cutting Costs and Covering America: A 21st Century Health Care System
 * Day of Affirmation speech
 * DeGaulle's Veto on British membership of the EEC
 * Declaration of the United Irishmen
 * Dedication of Mount Baden-Powell
 * Defend US Constitution
 * Democracy Itself is in Grave Danger
 * Democracy's Achievement
 * Democratic Achievement
 * Disapproving and accepting the Constitution
 * Disarmament Speech
 * Dissolution of Parliament
 * Dissolution of the Long Parliament
 * Document Licenses and the Future of Free Culture
 * Dole Addresses North Carolina Chamber's Manufacturing Council Summit
 * Don Pacifico Speech
 * Duty of Government
 * E.S. Dargan on Secession
 * Eben Moglen Keynote at Red Hat Summit 2006
 * Ehud Olmert's 2006 Speech to the US Congress
 * Elizabeth I's Farewell Speech
 * Energy Independence and the Safety of our Planet
 * Energy Security is National Security
 * Equal Rights
 * Evil Empire speech
 * Explanation of the Objects of the Universal Negro Improvement Association
 * Finality Speech
 * Floor Statement - The Need for AgJOBS is Now
 * Ford's farewell address
 * Foreign Affairs
 * Free Culture
 * Free Software and Beyond: Human Rights in the Use of Software and Other Published Works
 * Free Software and Free Media
 * Free and Open Software: Paradigm for a New Intellectual Commons
 * Freedom Businesses Protect Privacy
 * Freeing the Mind: Free Software and the end of proprietary culture
 * George H. W. Bush's Eulogy for Gerald Ford
 * George W. Bush's Eulogy for Gerald Ford
 * George W. Bush's Eulogy for Ronald Reagan
 * Gerald Ford's assumption of the Presidency
 * Gettysburg Address
 * Give me liberty or give me death
 * Global Warming: a Time to Act
 * Grant to the Emperor of Germany
 * Gulf of Tonkin Incident
 * Gunpowder Plot Sermon
 * Harry S. Truman announces the Surrender of Germany
 * He is a Member of Parliament
 * Honourary Citizenship Award for Winston Churchill
 * Howard Dean's speech of March 15, 2003
 * Hurricane Katrina and Global Warming
 * I have just been shot
 * Iowa Caucus Victory Speech
 * Irish Anti-Conscription Crisis
 * Irish Home Rule Speech
 * Irish Labourers Housing Bill
 * Jefferson Davis' Inaugural Address
 * Jesse Jackson's announcement of his 1984 candidacy for President
 * Jesuit Ivy
 * Jhalakati Speech
 * Jimmy Carter's Farewell Address
 * Jimmy Carter's First Presidential Nomination Acceptance Speech
 * Jimmy Carter's Second Presidential Nomination Acceptance Speech
 * John Adams' XYZ Message to Congress
 * John F. Kennedy's Presidential Nomination Acceptance Speech
 * Johns Hopkins University Speech
 * Joseph Ritner's Inaugural Address
 * Journalist as Public Intellectual
 * Karl Popper: Prague lecture, 1994
 * Karzai's acceptance speech after winning the Indira Gandhi prize
 * Karzai's address to Canadian Parliament
 * Karzai's statement at Tokyo Conference
 * Karzai's statement at the Second Regional Economic Cooperation Conference on Afghanistan
 * Karzai's statement in Dushanbe
 * Keep Moving From This Mountain
 * Keynote about GPL3 at HOSC 2006
 * Kickham Speech from the Dock
 * Kumartuli Speech
 * L. Paul Bremer announces the capture of Saddam Hussein
 * Labor's Service to Freedom
 * Law Day Address at the University of Georgia Law School
 * Law and Order
 * League of Nations (Lodge)
 * League of Nations Address
 * Let Us Continue
 * Liberal Values in the 21st century
 * Liberty Under the Law
 * London Will Not Be Cowed
 * Lou Gehrig's Farewell to Baseball
 * Lyndon B. Johnson's Farewell Address
 * Lyndon Baines Johnson's Presidential Nomination Acceptance Speech
 * MacArthur's Farewell Speech to Congress
 * Moving Forward In Iraq
 * National Security and Civil Rights
 * Nationalism and Americanism
 * Nelson Mandela's address on the unveiling of his statue in London
 * Never Give In, Never, Never, Never
 * New Framework for the Utilization of Nuclear Energy in the 21st Century: Assurances of Supply and Nonproliferation
 * New Mexico Governor's Address of January 20, 2004
 * Newburgh address
 * No Pasaran
 * North Korea: The Rising Peril
 * Nuclear Energy and Security: The 2006 Richard B. Russell Symposium
 * On Coercive Measures in America
 * On Liberal Democracy
 * On Marquez's One Hundred Years of Solitude
 * On State Representation
 * On Women's Rights to Vote
 * On extending the franchise
 * On his assault on Charles Sumner
 * On refusal to negotiate with France
 * On the Horrors of the Slave Trade
 * On the Irrepressible Conflict
 * On the Mindless Menace of Violence
 * Opening Statement Nomination Hearing of Robert M. Gates
 * Patrick Pearse, Emmet Commemoration Speech New York 1914
 * Paul Keating's Dáil Éireann address
 * Peace, Progress, and Prosperity
 * Peaking of World Oil Production
 * Pearl Harbor speech
 * Pete Stark's Iraq Speech
 * Portal talk:Speeches
 * Portal:Speeches/Intro
 * Power and Global Leadership
 * President Wilson (Cummings)
 * Prevention of War
 * Principal Speech Against Unconditional Repeal
 * Quarantine the Aggressor
 * Redfern aboriginal Australia speech
 * Remarks Onboard the USS North Carolina
 * Remarks Prepared for Delivery at the Trade Mart in Dallas
 * Remarks at McNair Barracks
 * Remarks at University Presidents Summit on International Education
 * Remarks at the National Head Start Association's 10th Annual Luncheon
 * Remarks at the University of Kansas
 * Remarks by John McCain at the 1988 Republican National Convention
 * Remarks by John McCain prior to the U.S. invasion of Iraq
 * Remarks of Senator Barack Obama on New Hampshire Primary Night
 * Remarks of Senator Barack Obama to Caucus4Priorities
 * Remarks of Senator Barack Obama to the California State Democratic Convention
 * Remarks of Senator Barack Obama to the Chicago Council on Global Affairs
 * Remarks of Senator Barack Obama to the Detroit Economic Club
 * Remarks of Senator Barack Obama to the Hampton University Annual Ministers' Conference
 * Remarks of Senator Barack Obama to the National Conference of Black Mayors
 * Remarks of Senator Barack Obama to the National Education Association Annual Meeting
 * Remarks of Senator Barack Obama: Changing the Odds for Urban America
 * Remarks of Senator Barack Obama: Health Care Town Hall
 * Remarks of Senator Barack Obama: Take Back America 2007
 * Remarks of Senator Barack Obama: Taking Our Government Back
 * Remarks on Taking Back America
 * Remarks on the 20th Anniversary of the Apollo 11 Moon Landing
 * Remarks on the American Competitiveness Initiative
 * Remarks to the North Carolina Bankers Assembly
 * Remarks to the Twenty-First Century Democrats
 * Renunciation Speech
 * Repeal of the Corn Laws
 * Reply upon his award of Honourary Citizenship
 * Resignation letter (Roosevelt)
 * Resignation letter of Jogendra Nath Mandal
 * Response to Woodrow Wilsons Speech of 11 February 1918
 * Richard Nixon's farewell address
 * Rivers of Blood
 * Rogers Plan
 * Ron Paul's Iraq Speech
 * Ronald Reagan Announces the Challenger Disaster
 * Ronald Reagan's Berlin Wall Speech
 * Ronald Reagan's Speech at Pointe de Hoc
 * Safeguard America!
 * Sanquhar Declaration
 * Save America
 * Schuman Declaration
 * Scopes Monkey Trial Summation (undelivered)
 * Secession is the Height of Madness, Folly, and Wickedness
 * Second Speech on Copyright Law
 * Securing Our Energy Future
 * Seizure of the Alexandra
 * Selma Voting Rights March Commemoration
 * Senate Floor Statement Support of the Nomination of Judge Samuel Alito
 * Senate Hearing Speech
 * Senator Edward M. Kennedy floor remarks on Iraq
 * Senator Ted. Kennedy's floor remarks on Iraq
 * Sermon to the Birds
 * Silvio Berlusconi's 2003 Speech to the European Parliament
 * Silvio Berlusconi's 2003 Speech to the plenary Session of the European Parliament
 * Silvio Berlusconi's 2006 Speech to the US Congress
 * Software and Community in the Early 21st Century
 * Speech Against his Removal from Office
 * Speech Following the Indictment of Michael Vick on Dog-fighting Charges
 * Speech From the Dock (Meagher)
 * Speech against the Stamp Act
 * Speech against the Union
 * Speech at Atlantic Council Gala
 * Speech at the Friends of St. Patrick Dinner
 * Speech at the Hughly Conference
 * Speech at the closing session of the 5th Meeting on Globalization and Development held in Havana, Cuba
 * Speech from the Dock (Emmet)
 * Speech of the French President for the World Summit on sustainable development
 * Speech on Conciliation with America
 * Speech on the Labourers Acts
 * Speech on the Rebellion in the American Colonies
 * Speech to the Conservative Party Conference
 * Speech to the National Defense University
 * Speech to the Troops at Tilbury
 * Sri Ganapathi Sachchidananda Swamiji's speech at Teddington School, London
 * Statement Opposing the Iran Counter Proliferation Act of 2007
 * Statement on Chemical and Biological Defense Policies and Programs
 * Statement on the Panama Canal Treaty Signing
 * Suez Canal Speech
 * Summons to Duty
 * Sun Yat-sen's speech on Pan-Asianism
 * The Agenda is Victory
 * The Annexation of Cracow
 * The Arrogance of Power
 * The Ballot or the Bullet
 * The Benefits of Reading
 * The Berlin Crisis
 * The Bunker Hill Monument
 * The Burr Conspiracy
 * The Case Against Vaccination
 * The Cause Endures
 * The Challenges of Modern War
 * The Channel Tunnel
 * The Citizenship of Women: A Plea for Woman's Suffrage
 * The Coming Storm
 * The Conquest of the Americans
 * The Crime against Kansas
 * The Crisis of Confidence
 * The Dangers which Menace States
 * The Dignity and Importance of History (Daniel Webster speech)
 * The Duma is Dead, Long Live the Duma
 * The Duties of American Citizenship
 * The Few
 * The Four Freedoms speech
 * The Future Policy of the Liberal Party
 * The Gates of Somnauth
 * The Great Society
 * The Hardware Wars and the future of free software
 * The High Price of Reconstructing Iraq
 * The Maintenance of Empire
 * The Man with the Muck Rake
 * The Nazi's Aim is Slavery
 * The New Nationalism
 * The Planned Progress of the Revolution
 * The Polish Question
 * The President and the Press
 * The Price of Greatness is Responsibility
 * The Purpose of American Power
 * The Revolution and the Historical Role of Women
 * The Right of the People to Rule
 * The Russian loan and Holland
 * The State of the Nation
 * The Strenuous Life
 * The Suez Crisis
 * The Sword Speech
 * The Time Has Come for Universal Health Care
 * The Times Demand Change
 * The True Conception of Empire
 * The World War
 * The Wounds given to the Constitution
 * The case of John Wilkes
 * The last speech of Alicia Lisle
 * The marriage of the Prince of Wales
 * The working classes and the corn laws
 * The “Be very afraid” tour
 * Their Finest Hour
 * Theodore Roosevelt (Wood)
 * To Arms
 * To the Children of the Commonwealth
 * Toward Enlightened Nationalism
 * Trial Speech of Ken Saro-Wiwa
 * Tribute to Senator Robert F. Kennedy
 * Trust the People
 * Truth and Tolerance in America
 * Turning the Corner in Iraq
 * U.S. Energy Policy Discussion
 * Universal Religion
 * University of Massachusetts at Boston Commencement Address
 * User talk:24.17.16.69
 * User talk:71.131.203.101
 * User talk:AllanHainey
 * User talk:Eclecticology
 * User talk:Politicaljunkie
 * User talk:Road Wizard
 * User talk:Storkk
 * User talk:Taffazull
 * User:AllanHainey
 * User:DarkFalls/Main Page
 * User:DarkFalls/Main Page 3
 * User:Doug/backlinks wp
 * User:Doug/backlinks3
 * User:Inductiveload/wikisource pages
 * User:LegalBeagle
 * User:Pathoschild/Projects/Main page
 * User:Politicaljunkie
 * User:Psychless/MPage
 * User:Sanbeg/Wikisource:Scriptorium/Archives
 * User:Sanbeg/df1
 * User:Sanbeg/df2
 * User:Sanbeg/df7
 * User:Sanbeg/df8
 * User:Sanbeg/dft
 * User:Zyephyrus/edit6
 * Uttarpara Speech
 * Valedictory, Hamilton College, 2005
 * Valedictory, Hamilton College, 2006
 * Valedictory, Hamilton College, 2007
 * Valedictory, Hamilton College, 2008
 * Valedictory, Hamilton College, 2009
 * Valedictory, Mainland High School, 2006
 * Vietnam clemency speech
 * Vietnamization
 * War Message to Congress
 * War with Germany
 * War with Germany declared
 * Washington's Farewell Address
 * We Shall Overcome
 * We Stand Passively Mute
 * We can still win the Euro Referendum
 * We choose to go to the moon
 * We shall fight on the beaches
 * Webster's Plymouth Oration
 * Welcome Address by Subroto Bagchi at IIMB
 * What I Really Said in the Cornerstone Speech
 * What to the Slave is the Fourth of July?
 * Whiskey Speech
 * Why We Fight
 * Wikisource talk:WikiProject on infrastructural and guidance development
 * Possible copyright violations/Archives/2007-04
 * Proposed deletions/Archives/2007-12
 * Scriptorium/Archives
 * Scriptorium/Archives/2005-12-31
 * Scriptorium/Archives/2006-01
 * Scriptorium/Archives/2006-03
 * Scriptorium/Archives/2006-04
 * Scriptorium/Archives/2006-05
 * Scriptorium/Archives/2007-08
 * Scriptorium/Archives/2009-04
 * Scriptorium/Archives/2009-05
 * Scriptorium/Archives/2009-12
 * Winning the Cultural War
 * Winston Churchill announces the Surrender of Germany
 * Winston Churchill's Broadcast on the Soviet-German War
 * Yasser Arafat's 1974 UN General Assembly speech
 * Zulfiqar Ali Bhutto's farewell speech to the United Nations Security Council


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/445

Rh go every year in the evening of the 2nd of November (All Souls' Day) to the adjoining common, and light up a number of small fires amongst the furze growing there, and call them by the name of Tindles." In the same county, Derbyshire, in the early nineteenth century, the Dufiield people used to celebrate their Wake,—or rather that of Kedleston, the next parish,—which fell on the Sunday after All Saints' Day, "as the fifth is in other places, minus the Guy." On moonlight nights for some time previously the young men harnessed themselves to a cart and looted all the dead wood they could find; they collected money to buy coal, and early on the Monday morning made "a splendid fire," after which they went off with noise and "rough music" to the squirrel-hunt in Kedleston Park, as related in Folk-Lore.

Besides the bonfires, there are other customs connected with Hallowmas which are now observed on Guy Fawkes' Day. The ringing of the church bells, which forms so marked and constant a feature of the Gunpowder Treason celebrations, was one of the special rites of Hallowmas, when the bells were rung all night on the Eves or Vigils of the two consecutive feasts of All Saints and All Souls. The practice was specifically forbidden as "superstitious" by both Henry VIII. and Elizabeth. The Hallowmas "soul-cakes," which lingered in Shropshire almost within living memory, are replaced in the North of England by the Fifth of November Lancashire "parkin" or South Yorkshire "thar-cake," an unleavened cake of oatmeal, butter, and treacle. The annual license to rob the neighbours' cabbage-gardens on Hallow E'en in Ireland (where the


text:
Page:Pictures From Italy.djvu/46

34 and foul; and I am afraid there is no doubt that it is a dirty and disagreeable place. But the prospect, from the fortified heights, of the beautiful Mediterranean, with its lovely rocks and islands, is most delightful. These heights are a desirable retreat, for less picturesque reasons—as an escape from a compound of vile smells perpetually arising from a great harbour full of stagnant water, and befouled by the refuse of innumerable ships with all sorts of cargoes: which, in hot weather, is dreadful in the last degree.

There were foreign sailors, of all nations, in the streets; with red shirts, blue shirts, buff shirts, tawny shirts, and shirts of orange colour; with red caps, blue caps, green caps, great beards, and no beards; in Turkish turbans, glazed English hats, and Neapolitan head-dresses. There were the townspeople sitting in clusters on the pavement, or airing themselves on the tops of their houses, or walking up and down the closest and least airy of Boulevards; and there were crowds of fierce-looking people of the lower sort, blocking up the way, constantly. In the very heart of all this stir and uproar, was the common madhouse; a low, contracted, miserable building, looking straight upon the street, without the smallest screen or court-yard; where chattering madmen and mad-women were peeping out, through rusty bars, at the staring faces below, while the sun, darting fiercely aslant into their little cells, seemed to dry up their brains, and worry them, as if they were baited by a pack of dogs.

We were pretty well accommodated at the Hôtel de

title: Page:Pictures From Italy.djvu/46


text: User:TalBot/soft redirect maintenance/March 2011/changes


text:
Page:Folk-lore - A Quarterly Review. Volume 23, 1912.djvu/446

422 boys burn the old stumps and fumigate others' houses with the smoke), compares with the Oxfordshire boys' belief, often carried into practice, that they are at liberty to take forcible possession of any firewood, provided they have repeated the bonfire rhyme. In Yorkshire and Lincolnshire it is thought that anyone may lawfully shoot all over the manor on Guy Fawkes' Day, and the belief was frequently put in practice in the early part of the nineteenth century. The licensed rowdyism of the south-country towns also agrees with this. These additional points of likeness between the old and the new festivals make the transference of the bonfires from one to the other the more probable.

Mr. John Nicholson describes the Fifth of November as a much-observed holiday in country places in the East Riding of Yorkshire. The harvest has been finished, the stubble grazed off, the hedges trimmed; the thorns and clippings are saved up for a great bonfire, and the boys gather stores of fuel for weeks previously. On the eve of the great day the youths go round the village and strike the doors of the cottages with babbles, i.e., leather bags each having a stone inside and a string attached to it. At 11 a.m. on the Fifth, the eldest apprentice in the village goes to the church "to put the bell in," i.e., to ring a signal bell at the sound of which the apprentices leave work and the children school, and the holiday begins. "The church bells ring vigorously all day; amateurs help the regular ringers to keep them going, and much ale is consumed in the belfry. Some farmer lends a field and gives straw for the bonfire, and all bring their contributions. In the evening the fire is lighted; guns and pistols are fired, squibs and rockets let off, and


text:
Page:Pictures From Italy.djvu/47

Rh Paradis, situated in a narrow street of very high houses, with a hairdresser's shop opposite, exhibiting in one of its windows two full-length waxen ladies, twirling round and round: which so enchanted the hairdresser himself, that he and his family sat in arm-chairs, and in cool undresses, on the pavement outside, enjoying the gratification of the passers-by, with lazy dignity. The family had retired to rest when we went to bed, at midnight; but the hairdresser (a corpulent man, in drab slippers) was still sitting there, with his legs stretched out before him, and evidently couldn't bear to have the shutters put up. Next day we went down to the harbour, where the sailors of all nations were discharging and taking in cargoes of all kinds: fruits, wines, oils, silks, stuffs, velvets, and every manner of merchandise. Taking one of a great number of lively little boats with gay-striped awnings, we rowed away, under the sterns of great ships, under tow-ropes and cables, against and among other boats, and very much too near the sides of vessels that were faint with oranges, to the Marie Antoinette, a handsome steamer bound for Genoa, lying near the mouth of the harbour. By-and-by, the carriage, that unwieldy "trifle from the Pantechnicon," on a flat barge, bumping against everything, and giving occasion for a prodigious quantity of oaths and grimaces, came stupidly alongside; and by five o'clock we were steaming out in the open sea. The vessel was beautifully clean; the meals were served under an awning on deck; the night was calm and clear; the quiet beauty of the sea and sky unspeakable.

title: Page:Pictures From Italy.djvu/47