[ 480 ] METEOROLOGICAL DIARY, BY W. CARY, STRAND, From April 26 to May 25, 1829, both inclusive. New South Sea Annuities, May 7, 867.-12, 87-14, 87. J. J. ARNULL, Stock Broker, Bank-buildings, Cornhill, J. B. NICHOLS AND SON, 25, PARLIAMENT-STREET. [ 482 ] MINOR CORRESPONDENCE. S. J. says, "There is an error in the copy of the letter fixing a date when Richard the Third's reign commenced, as printed in the Reports on the Public Records of Ireland, and re-printed in page 419 of the last Month's Magazine. The impression from the copper-plate engraving, containing the fac-simile of Richard's letter, states his reign to have commenced on the xxvjth day of Juyn;' and the printed page annexed to the fac-simile, purporting to be a copy of the fac-simile, has put "the xxvijth day of Juyn.' It must therefore be considered that Richard commenced his reign on the 26th of June." The Rev. JOSEPH MORRIS, of Claremont hill, Shrewsbury, writes, "Your correspondent, CYDWELI, (p. 413,) of course was not aware that the accuracy of the conjecture of Mr. Blackwell as to Owen the Sanguinary being the Sir Yvain of Wales' of Froissart, is confirmed by an ancient MS. in the Hengwrt Collection. Ywain llawr goch (in English, Owen with the bloody hand, otherwise Owen the Sanguinary,) was the son of Thomas ap Rodri ap Gruffydd, which Gruffydd was the eldest son of Llewelyn the Great, Prince of Wales, by Tanglwst, daughter of Llywarch Goch, Lord of Rhos. The succession of Gruffydd to the crown of the Principality was set aside to make way for his half-brother David, whose mother Joan, the second wife of Llewelyn, was daughter of John King of England. Some authors affirm that Gruffydd was a natural son of Llewelyn: but many of our ancient writers assert positively the contrary, and that David was preferred as a matter of policy. Hence a reference to the descent of the issue of Prince Llewelyn will show that Sir Yvain' did not assert his title to the Principality without a reasonable cause; and this will at once account for his emigration to the Court of France. levan ap Einion ap Griffith, alluded to by CYDWELI, as mentioned by M. Simond in his History of Switzerland, was probably Ieuan, the second son of Einion ap Gruffydd, who was fifth in descent from Osburn Wyddel, as he is termed by our Welsh historians. This Osburn Wyddel, (or Osborn the Irishman) was a Fitzgerald of the Desmond stock, and came to Wales in the time of Llewelyn the Great, by which Prince he was much esteemed. His descendants ranked among and intermarried with the leading families of the Principality. He is stated to have married a Princess of Castile; and therefore it is not improbable that his descendant Ieuan should, in his early days, have entered the service of Henry de Trans tamare, who was King of Castile; for in that period family connexion was more regarded, and foreign employment more sought after, than in later times. Gruffydd, brother of Ieuan, married a niece of the celebrated Ywain Glyndwr." "A Correspondent," page 386, is informed by Mr. Bruce, and by G. B. that "A short View of the Long Life and Rayne of King Henry the Third of England, 1627," is to be found in vol. IV. of the Somers' Collection of Tracts, and was "Re-printed and sold by G. Smeeton, St. Martin's Church-yard, Westminster," 1820. On the leaf next the title is the following information: "This view of the life and reign of Henry III. was written at the request of Prince Henry [eldest son of James I.] by Sir Robert Cotton, Knight, and presented to King James. It was the labour of one week." Mr. Bruce asks, "Can any of your Correspondents inform me, in what manner the Countess de Bruce, whose death at Paris is announced in vol. xcvi. ii. 477, was a descendant from Robert and David Bruce, Kings of Scotland, as there stated." G. W. L. observes," it is to be hoped, as the palace of the Archbishop of Canterbury is undergoing considerable improvements, that among them of course an appropriate entrance is intended, in lieu of the present gate for carriages, in a situation almost concealed from view. If the piers were surmounted with the mitre and arms of the See, independently of the embellishment, it would be useful information, and particularly so to strangers. Indeed few persons have any idea that the approach to the palace is through the garden, concluding that the great gate, as in former times, is the only one of admission." S. remarks, "Observing in your Supplement for July, 1824, that Justinian Sherburne married Philadelphia, daughter and coheiress of Michael Lilly, and that by her he had Justinian, born 1656, I shall feel particularly obliged by being informed of what place the above named Michael Lilly was a resident." VIATOR states, that in the chancel of Beaumaris church (among other curious memorials) there is one on the south side of the altar, the import or object of placing it there he could not discover. The inscriptions (see Pennant) are within five circles, in good Latin, but say nothing as to its intent. Some have supposed it to be a memorial of five persons who were shipwrecked near Beaumaris; but that cannot be, as Sir Henry Sydney lived several years afterwards. Mr. URBAN, June 1. YOU! YOUR esteemed Miscellany having so extensive a circulation amongst the Clergy of almost every denomination, the following sketch, pourtraying the characters of Classicus, Zealotus, and Apostolus, may not be unacceptable. A certain number of tedious years have been spent by Classicus in an unwearied and unremitting application to the study of polite and elegant literature. Worn and emaciated with the arduous toils of midnight lucubrations and vigils by the dimly burning lamp, and stored with the classic riches which his persevering spirit for antiquarian research has enabled him to collect from the learned and elaborate works of our long departed Greek and Roman ancestors (including their poets, historians, warriors, architects, dramatists, senators, statesmen, &c.) Classicus, like the morning Sun emerging from the wood-crowned top of some horizon-bounding eminence, at length issues from those academical retreats, the shades of the University, overshadowed with the glorious rays of classic fame, crowned with chaplets of Parnassian flowers, and decked with the golden medals of victorious enterprise. For the sake of showing off his attainments to the best advantage, he resolves to take upon himself the of fice of a Clergyman; and, prepared as he already finds himself for a requisite examination, Classicus accordingly offers himself a candidate for holy orders. The first degree has been no sooner conferred upon the successful Classicus, but he hastens to his curacy, enters upon his sacred calling with a bosom agitated with the turbulent storms of ambition for applause from the learned and cultivated portion of his hearers. The long-wishedfor Sunday is at length ushered in by its usual peal of church bells. Clas sicus accordingly prepares for his first public trial; and commences at the appointed hour the duties of divine worship. The prayers being gone through, Classicus ascends the pulpit, and be fore an expecting congregation, composed of old and young, rich and poor, learned and ignorant, opens his first discourse with all the grace of highly-finished elocution. Throughout the whole course of this elaborate specimen of scholastic composition, there is no passage that even the most serious portion of his audience could judge in any degree worthy of condemnation, so far as doctrine is concerned; but the very pith and marrow of this doctrine being cloaked from the understandings of the poorer and the most illiterate portion of his hungry flock beneath the tropes and figures, the metaphors and flowers, the phrases and idioms of classic learning, the poorer and the more illiterate portion of his starving flock are consequently for this reason doomed to perish for lack of wholesome nutriment; and all for the sake of some selfish pedant, who is ambitious, at the expence of his necessitous brethren, to immortalize himself, by choosing rather to offer up his fragrant fumes of incense at the golden shrine of Apollo and the blue-eyed Muses nine, than humbly to implore his divine Creator to shower upon his head the light of His divine grace, and so to enable him to call sinners to repentance, from the finished disciple of the school of Athens down to the unlettered pauper. Classicus is a man who, by a long course of academic study, has acquired a thorough knowledge of his Bible, the pages of which golden treasure he is able to read in their original language with as much facility as he would sit down to read an English translation of the same work. Classicus is also an enthusiastic admirer of 484 Classical, Evangelical, and Apostolic Preachers. the sacred volume; but mark the peculiarity which distinguishes his enthusiasm from that which is founded in reason. His enthusiasm does not arise so much from adiniration of the excellence of its precepts, as of the classic beauties of its original dress. I much doubt whether Classicus would ever suffer a volume of the holy writings to augment the stock of books contained in his valuable library of Greek and Roman writings, was it not for the sake of the classic graces and ornaments which are to be met with in its original. So much for Classicus, the reverend aspirant to the golden pinnacle of literary and learned fame. Allow me, in the next place, to turn from this mirror of classic taste and elegance to the character of Zealotus, that determined enemy to all that is pure and classical. Zealotus, called by the voice of Inspiration to the ministry of the Gospel, accordingly enters upon the duties of his pastoral office, taking his model from those illiterate fishermen, our primitive apostles, whom he finds to have been raised without any previous application to the dignity of Evangelists. Zealotus, for this reason, would deem it an unpardonable sacrifice of his valuable time to waste any portion of it in idle endeavours to polish his mind with the poisonous varnish of pagan trash, and to corrupt its purity with sentiments derogatory to the saving truth of the gospel. Zealotus, actuated rather by an ambitious wish to acquire a worldly reputation, than through a sincere inclination to promote the eternal welfare of his flock, finds it his interest to adopt a certain popular mode of thinking, a generous kind of faith, which, by reason of the easy conditions which it requires for salvation to the best of men, to suit the minds of the world in general, who are far more inclined to climb into the fold, than to enter by the straight but narrow way. To give this creed as much an air of sanctity as possible, he applies to it the epithet evangelical, in contradistinction to that sound, humble, pure, and unostentatious doctrine, which was propagated by our Redeemer himself, a doctrine which he, this said Zealotus, has the injustice to class with the sophistries of pagan philosophy. Zealotus, under the influ ence of this illiberal spirit, considers it [June, a virtue to outrage the delicate feelings of the cultivated portion of his flock, by clothing his pulpit discourse in a gloomy and an unaniiable, if not in an unmannerly dress, and so to inspire them with a rooted apathy for all that is sacred and pure. Zealotus finds it necessary to acquire a knowledge of the dead languages, not for the sake of their beauties, but that he may be able, if necessary, to put to confusion the pride of Classicus, by showing him that he too could (would conscience permit) display his erudition; but all such idle and unprofitable learning being nothing more than vanity and vexation of spirit, he therefore deems it utterly inconsistent with the spirit of a true gospel minister to sacrifice his valuable time in pursuits of so trifling a nature. Zealotus for a long course of time has applied with indefatigable perseverance to the study of the scriptures in his vernacular tongue. Such is the skill which Zealotus has acquired in the art of pulpit oratory, that he is able to command the very thunder of the rostrum,-with Herculean might to wield the brazen ball of eloquence. Such is the estimation with which Zealotus regards his Bible, that he would deem it an impious profanation to suffer any book of classic literature to sully with its immoral touch the lustre of his select evangelical library. So much for Zealotus. Suffer me, Sir, now to conclude with the character of Apostolus, that pure, unaffected, and sincere servant of a Divine Master. Apostolus is a man who, on the adamantine rock of sound scriptural truth, has raised a superstructure, distinguished, not indeed for the number and variety of its flowery ornaments, but for the elegant simplicity of its design. Apostolus, inflamed with a heartfelt wish to secure the eternal welfare of those who are committed to his pastoral protection, takes equal care on the one hand never to suffer the many to perish at the expense of the few, by presenting them with gems when they would be better satisfied with barleycorns; by feeding them with highly seasoned meats and intoxicating draughts of fabled nectar, when they would fare with far greater pleasure on plain and substantial diet; on the other hand, not to disgust the refined portion of his flock by crude and unmannerly effusions of, cant elo |