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Allow me, Mr. Urban, in conclusion, to submit a few queries. BYRO, in his compendium for Herefordshire, in your Magazine for July 1817, p. 12, includes among its eminent natives George Lord Carpenter born at "Pitchers Ocule, 1667," but the author of the Leominster Guide, p. 282, says he wasborn at the Homme, near Weobley, which appears to be more probable, as that manor and estate did, and I beleive still do, belong to that family. BYRO mentions also Edward Longmore, the "Herefordshire Colossus," who died in 1777. I shall feel greatly obliged for any particulars relating to either of these two persons. In your memoir of William Havard, Esq., a native of Hereford, who died in 1811, he is mentioned as being the author of a poem on the River Lugg. In what form was it published ?

neighbourhood, that they were formerly houses; and this part of the tradition the name of the wood itself seems to corroborate-and that all the persons by whom they were inhabited having fell a prey to the devastation of a plague, by which the country was visited, they were deserted and left to fall to ruin; but an intelligent friend has since in formed me that he has read-that adjoining the brook which runs on the south of, and near to, a place called Webb, were some ruins conjectured to have been the remains of a palace of some Saxon or Danish prince. Asimilar opinion prevails respecting some ruins in a wood called Longman's Hill, about half a mile distant, and that they were in some way connected with the military operations at Westington and Risbury camps. At Sutton Walls it is well known that the celebrated Offa, King of Mercia, had a palace. I shall be greatly obliged, Mr. Urban, if any of your The Two Lovers' Hill. - The Two correspondents can throw any additional light upon this-to me-interesting subject.

On this estate, near the house, stands a venerable oak tree, which is supposed to be about 300 years old; it measures twenty-four feet round at four feet from the ground; but above and below that height it is considerably larger: its branches are not large, but are still vigorous.

At Risbury, about three miles north west from the parish church, is an ancient camp of an oval form, which Lewis, in his "Topographical Dictionary of England," says contains 30 acres; but it may, probably, with greater accuracy be computed at half that extent. The interior is now a hop-yard planted with young fruittrees. The ramparts of this fortress were originally two, with a fosse between, but the inner one only remains perfect, and is very high and steep; more especially on the north and west sides: the entrances to it are on the east and west sides. The estate on which it is situated, called Risbury Court, belongs to Daniel Higford Duval Burr, Esq. now M. P. for the city of Hereford, as a descendant, by the female line, from the ancient family of Scudamore, of Holm Lacy, in the same county, to whom it formerly belonged.

Yours, &c. J. H. R.

Moorish Lovers.

MR. URBAN,

THE melancholy history of the two Norman Lovers is pretty well known in this country, and, I believe, views are engraved of the place where it is said to have occurred. The following disquisition contains the substance of the story, which the author has chosen to call in question. I am not sure, whether the subject has ever found its way into your pages, but the objections which accompany this account of it are probably new. The extract is taken from the Histoire du duché de Normandie, by M. Goube, a work which has recently been brought under your readers' notice, by some remarks on the supposed Kingdom of Yvetot.

"At Charleval, several establishments turn the waters of the Andelle to advan

tage; at Romilly, a magnificent foundery of copper sheathings for ships, attracts the attention and curiosity of travellers. After having set in motion the wheelworks of this valuable establishment, the Andelle washes the foot of two hills, the one situated on the left bank, and known by the name of Two Lovers' Hill, and the other on the right bank, terminating the forest of Longboël. On the former a priory

* Called Longboil in Her Herisson's Map of Normandy, 1831. C.

was founded, it is said, to perpetuate the memory of a strange and apocryphal incident. It is alleged that, about the eleventh century, an impassioned youth, being desirous to obtain the hand of the person he loved, her father would not consent, except upon condition that he should carry his mistress to the summit of this hill. This trial was attempted, but the youth died at the end of his toilsome journey; the young woman, driven to despair, fell a victim to grief, and the father to regret. This fable, which is devoid of probability, is not supported by the charters of the priory, nor by any historian of that century, or by those of the following centuries; it is merely a popular tradition. It seems more than evident, that if the father of the young woman had founded this monastery in reparation of the thoughtless task he had imposed on his daughter's lover, and which caused the death of them both, the charters of foundation would have mentioned it; a monument would have been erected in the church of the priory; a tomb, or a sepulchral stone would, at least, have told his regrets to posterity: but nothing of all this has existed, nor has any of the names of the actors in this tragedy reached us. The Genovefins,* to whom this monastery belonged, and who consequently had an interest in accrediting this tale, partook of the incredulity of the enlightened public, and did not seek to deceive it, since they possessed no evidence of this fabulous event.

"What this hill offers really interesting, is the wide extent of country which is seen from it. On one side, the course of the Seine, which the eye follows in its windings as far as Rouen, at six leagues distance; on the other, the town of Pont-del'Arche, which is the better seen, from being built in an amphitheatrical form on the left bank of the river; and, lastly, the plain of Vaudreuil, bounded on the east by the forest of Bord. This enchanting view affords a compensation to the curious, who come there to seek in vain for testimonies to the tale of the Two Lovers." (Goube, ut supra, vol. iii. pp. 19.21.)

It may be added, that the hill is situated in that part of Normandy, which was formerly called Le Vexin Normand (to distinguish it from Le Vexin Francais, which did not belong to that province,) and in the modern department of L'Eure, in the way from Rouen to Paris.

M. Goube deserves but little thanks from lady-readers for his attempt to deprive them of so affecting a story. The question, however, is not whether it is interesting, but whether it is true. And I confess, with due respect to the historian, who has evidently examined the subject closely, that his doubts do not appear conclusive.

The point on which the matter turns, is whether the priory was founded in commemoration of the Two Lovers. Tradition, in preserving what is true, is very apt to mix up with it something false, or to blend things together which have no real connexion. That there was a priory near the spot will not be disputed; and, singular enough, it bore the name of the Two Lovers, which rather helps to authenticate the story. For it appears, that the prior sat by that name in the provincial assemblies. In 1485, when Charles 8th held his lit de justice en echiquier at Rouen, we find among the deputies, for the bailliage of Rouen, le prieur des Deux Amans.† Can there be a better proof that the priory bore this name, and that the name was familiar in the fifteenth century?

Perhaps, then, we shall nearly arrive at the truth, if we suppose that the place was known by this appellation, and that the priory was called after the place where it stood. It may not have been built in consequence of the melancholy event which gave a name to the spot; and this supposition will account for the circumstance having no memorial in the muniments or tablets of the monastery; though tradition may have confounded the building with the event.

If we consider probability, on which ground M. Goube is inclined to reject the story, does it amount to a reason for doing so? Improbabability, when it is not also impossibility, is not decisive, or what is to become of a great portion of history? The father, in his desire to prevent the match, may have imposed a condition which he thought an insuperable difficulty. The

† Goube, vol. ii. p. 265. The author, who incidentally supplies us with the

* Canons of the Order of Ste Gene- facts, has not perceived the inference vieve. C.

GENT. MAG. VOL, XII.

which flows from it. C.

2 K

young man, impelled by the strongest of motives, and deterred by no difficulty, may have accepted the condition, and sunk under the attempt. The young woman may have died, overwhelmed with grief, and the father may have followed her to the grave, consumed by regret. Grant that the event is strange, romantic, improbable; still this objection is not conclusive, nor indeed are any of the objections. It only remains indeed to notice the silence of historians; but what had they to do with events, that were merely provincial, or, at all events, only domestic? On the whole, there seems to be no just ground for rejecting the story, though its authenticity has been brought into question by its being wound up with the foundation of the priory.

A

Having now related this affecting tale, I proceed to another, of a happier character, taken from the Mauro-Spanish history. It is told, in the "Histoire de la domination des Arabes et des Maures en Espagne," by M. de Marlés, 1825. This writer places it in the year 1456, when Muhamad X. sat on the throne of Granada, and Henry IV. on that of Castile. The Spaniard, whose generosity is here related, was Ferdinand Narvaez, governor of Antequera.

"On the eve of one of his expeditions, Narvaez had detached some horsemen to scour and examine the country. Not having met with any enemies, they were returning toward Antequera, when, at the turn of a hill, there fell into the midst of their troopa Moorish cavalier, whom they made prisoner. This was a young man of twenty-two or twenty-three years, very good-looking, richly clad, bearing a lance and a buckler of exquisite workmanship, and mounted on a fine horse. Everything announced him as belonging to one of the principal families in the country. They conducted him to Narvaez, who demanded who he was and whither he was going: he answered in a faltering voice that he was the son of the Alcaide of Ronda; but, as he proceeded, his tears fell so abundantly that he could utter no more. You astonish me,' said Narvaez; 'you, the son of an intrepid warrior, (for I know your father,) are crying like a woman. Are you not aware that what has happened to you is one of the chances of war?' 'I do not deplore the loss of my liberty at all,' replied the young man; ' I groan for a misfortune a

thousand times greater in my eyes.' Narvaez pressed him to explain the cause of this deep distress. Then the Moorish cavalier spoke to this effect: 'I have long loved the daughter of the Alcaide of a neighbouring castle; and, touched by my devotion, she repays me with the tenderest affection. I was going to see her this evening; I was on the point of becoming her husband. She expects me, and your soldiers have arrested me. Ah! I cannot tell you what despair is in my heart."

You are a noble cavalier, replied Narvaez, moved with pity. If you give me your word to return, I will permit you to go and see your mistress.' The young Moor, filled with gratitude, accepted the offer of Narvaez, and setting out from Antequera immediately, he arrived before day-break at the castle where his mistress lived. She, seeing him in great trouble, and learning from him the cause of his affliction, addressed him thus: Before this fatal moment, you have shown that you loved me; at this very instant you give me new proofs of it. You are afraid, if I follow you, that I shall lose my liberty, and you wish me to remain ; but do you think me less generous than yourself? My lot shall be linked with yours, in freedom or in bondage; you shall always see me at your side; I will always share your fortune. In this casket I have jewels of great value; they will serve to pay your ransom, or, at least, to support us together in slavery!' The two lovers set out for Antequera. Narvaez shewed them the most handsome reception; and justly praising the cavalier for keeping his word, and the affecting tenderness of his young companion, he sent them both back to Ronda, laden with presents, and gave them an escort to insure them against any unpleasant The report of this adventure spread through all the kingdom of Granada, and it became the subject of a ballad, in which Narvaez, sung by his enemies, must have found the sweetest reward for his generosity." (De Marlés, ut supra, vol. iii. pp. 305-308.)

accident.

Such interesting events, and they are only too few, form a pleasing relief to the details of warfare. History records but few incidents in which all parties concerned exhibited such generosity, yet this is not all the moral interest attaching to the narrative. It strikingly illustrates the golden adage, that integrity is the best policy: for if the Moor had broken his word, his betrothed fair one might only have despised him, or, at all events, his prosperity would have wanted the charm of a pure conscience. But, by adhering to his engagement, he gained his wish, with the happy satisfaction of having maintained his integrity. To Narvaez the reward of fame, so justly deserved, must have been greater than any amount of ransom

which he might otherwise have exacted. His name might indeed have been known as a successful commander, but thus he secured a double reputation, and his pacific laurel blooms the greener of the two.

Yours, &c. CYDWELI.

HINDOO POORAN AND SCIENCES.

MR. URBAN, Dorchester, July 16. AFTER the Shasters, the subject of a former paper, the Hindoo Selections go on to describe the Bayakurun, the Pooran, and the Bidye or sciences. The Bayakurun is a system of Sanscrit grammar; or, in the language of the Selections, "the science upon which depend the understanding of the construction of simple and compound words in the Sanscrit language, their etymology, the declension of them from one state to another, the accidence and reading rightly the holy books." The system of grammar on which they study and teach the Hindoostanee and other modern languages is the Arabic, with Arabic grammatical terms, and called by the Arabic name, Sarf Naho.

The Pooran is a body of eighteen mythological books; or, as the Selections call it, (ilm-i-tuwareekh,) the science of history; stating that "whoever would understand the nature of holy spirits, the qualities of the world of angels (alum-i-mulkoot), the history of the creation of the world," and the cosmogony of the Pooran, it may be observed, has an analogy to the book of Genesis-" whoever would understand the nature of the true resurrec

tion of great and small, the histories of the rajas, and tales of affliction, must read that book." Professor Wilson is translating one of the Poorans, the Vishnu Pooran, and has lately read before the Asiatic Society an analysis of another, the Padma Pooran, which, however, he seems to think a comparatively modern compilation, of no higher antiquity than that of the fifteenth century; (see Athenæum, May, 1839;) and Montgomery Martin gives us, in his work on India, from the Upa Pooran, an extravagant mythos of the origin of three tribes of Bramhins, who follow medicine: Samba, son of Karishna, having been

smitten with a distemper, sent to the world Sakadwip the bird Garar, a kind of feathered Mercury, to bring a physician; and he brought three with their wives; one on his back, another on his head, and the third in his beak; and their descendants, who are still physicians, are called Pithiya, Balaniya, and Chonchrya; backers, headers, and beakers.

The Kurm Bibak is a book of pathology and surgery; and the Selections tell us that "he who is master of it can tell the cause of the affections of lepers, of the dumb, the deaf, the blind, the one-eyed, the maimed, the halt, and the lame; or of those who burn in fever, or labour under diarrhœa; and if a man, having done some action from a vow, has been suddenly healed, he will find in it the dischargeischargethe form or ceremony of his dischargefrom his act of charity, or abstinence from his vow."

The Bayduk Bidya is the science of anatomy and medicine, "the practiser of which knows the nature of the human body from head to foot; the construction, connexion, position, and form of the limbs; the nature of the pulse, and the quality of the constitution; and he may thoroughly understand every disease, and know every illness, and prepare medicines for it.”

"Beas Deeoo," named in my former paper as the compiler of the Weedant or fifth Shaster, "was the founder of this science, though many excellent prescriptions have been found out and introduced by other learned men."

Some of the Sanscrit works on medicine have been translated by the Asiatic Society; and Celsus (de Med. lib. 3, c. 4.) refers to the physicians of Asia as well as Egypt in speaking of diet. "Plerique ex antiquis," says he, "tarde dabant," (cibum) "et id fortasse vel in Asid, vel in Ægypto cæli ratio patitur," a passage which seems

written as if the practice of those Asiatic physicians were known to him by books; but he considered it right in their climate, whether he understood it to be that of India, Babylon, or otherwise.

The Leelawatee is a mathematical Bidya; or, as it is described in the Selections, "the book of the science of computation, by which most difficult questions of calculation and hard and intricate problems of numbers are

solved."

We owe to the Hindoo algebra a useful method of solving quadratic equations.

The Jotik Bidya, as the Selections tell us, is the science of the stars (ilm-i-noojoom), or astronomy; but its astronomy, like ours of the middle ages, is debased with astrology; since "the reader of it not only can tell the time of rising and culmination of every star, in every sign of the zodiac, but the felicity and unhappiness of the des tinies of men, the completion of omens, and the times and effects,"-moral effects-" of the eclipses of the sun and moon."

The Samoodrik Bidya is the science of palmistry, "the reader of which can foretell lucky or unlucky future events from the contemplation of the lines of the hand, and the wrinkles of the forehead; from the gait, and from lines and moles on different limbs." This is exactly the system of prediction cultivated by our gipsies, whether they may be of eastern origin or not.

The Shookoon Bidya is the science of augury, "the man skilled in which, taking omens from the voice of men, birds, and beasts, foretells true events and their issues; and such augurs are in great repute (mashoor, celebrated or known,) among the people of India," as they were among the Romans; where, (as we are told by Livy, lib. i. 36,) after the time of Romulus, auguriis sacerdotioque augurum tantus honos accessit, ut nihil belli domique nisi auspicatò gereretur. Whether the augury of Rome had come from the east, it would be difficult to decide. It is not a little cultivated among rural people in England; and it may be among the natural resources of the mind, in perplexing questions of futurity, and in some states of civilization and conditions of life, when it longs to be

wise in the issue of actions beyond the power of reason. There are times when the most intelligentand strongest mind, may be at so dead a stand between two equally eligible or questionable courses of conduct, that it would be glad to get out of its perplexity, by the toss of a penny or the fall of a stick.

The Soor Bidya is another omen Bidya, as "the understander of it can tell the inquirer of his future good and evil, from the breath of the nostril of the south wind, which comes and goes every day at a set time."

The Agum Bidya, dictated by Muhadeva, is also a prognostic Bidya, equivalent to our black art of the middle ages, and "teaches its reader the art of memory, magic, and enchantment. The master of it can stop, in an instant, whatever wind he will. The world of Genii bow before him; he can make medicine for the most difficult diseases, and heal the most severe sicknesses; he can produce wealth and good luck to whom he will; he can exalt his friends and destroy his enemies."

The Gaduroo Bidya is the serpent charmer's science, "the knower of which becomes skilful in the charms of snakes and scorpions. He can take away the effect of their virulence when excited, or excite it when inactive. He can bring before him, by the power of a charm, whatever snake he will, and tell his pedigree."

The Dhunook Bidya is the science of the bow: and

The Rutun Puricha the science of jewels, "teaching the nature, qualities, and tests of all kinds of gems. There is not a gravel," says the writer of the Selections, "the production and quality of which may not be learnt from it, and no jewel of which it will not tell the value."

The Bastook Bidya, or science of architecture, " teaches the construction of public and private buildings such as gardens, banks, canals, ghats, and baths."

The Rusaeen Bidya is the science of chemistry, or rather our alchemy of the middle ages, since, if one learn it, "he can not only work all kinds of metals, but can produce gold from ashes."

Indurjal is the science of talismans,

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