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the preachers of the gospel on the dawn of the Reformation, his justice, fortitude, and pious resignation on his death-bed; so that this heedless and ungoverned youth became by the experience of manhood an example for his fellows.

The romantic memoirs of Sir Peter Carew form a highly acceptable contribution to British biography, and rare are the instances of such minute and familiar details being handed down to us through a lapse of three centuries. (To be continued.)

Pudens and Claudia of St. Paul. On the introduction of the Christian Faith to these Islands through Claudia, a British Lady, supposed daughter of Caractacus. By the Rev. W. L. Bowles, Canon Residentiary of Sarum, &c.

A MOST ingenious and satisfactory piece of critical and classical reasoning, applied to a passage of Scripture, the outline of which we shall sketch for our readers. - At the time of Paul's first examination before Nero, Caractacus, the King of these Barbarians, was in Rome; and Claudia, there are reasons to believe, was his daughter, so named from Claudius, his conqueror; but, in the second Epistle of St. Paul to Timothy, Claudia is joined with Pudens. "Eubulus greeteth thee, and Pudens, and Linus, and Claudia." Now, though, as Mr. Bowles observes, it is a questionable fact that St. Paul set foot on British shores; yet it is remarkable that the detention in Rome of the British hostages, was coincident with St. Paul's residence there as a prisoner, and that the British captives, with their King Caractacus, should be released from captivity, A.D. 56, in the very year that St. Paul was set at liberty, after his first examination.

The next step in the argument leads it successfully on. Claudia, a British lady, supposed daughter of Caractacus, afterwards married to Pudens, remained in Rome. It will be obvious that she, who witnessed at Rome the Apostle's faith and constancy, and who was afterwards converted to that faith, should have been anxious for her distant friends in her father-land, This

is a reasonable and legitimate argument; but it may be asked, how do we know that Claudia was a British lady, and wife to Pudens? Mr. Bowles answers-"by a remarkable circumstance. Martial was at Rome about the same time, and lived there about thirty-five years. In one of his epigrams after Claudia's marriage, he says:

'Claudia cæruleis cum sit Rufina Bri-
tannis
Edita, cur Latiæ pectora plebis habet ?
Quale decus formæ!'

We shall now quote Mr. Bowles's own words:

"In the year 60 of the christian æra, St. Paul says, in his Epistle to the Romans, Salute Rufus! But six years afterwards, in the second Epistle to Timothy, he says- Eubulus greeteth thee, and Pudens, and Linus and Claudia. Now a celebrated citizen of Rome, at this time called Rufus, was afterwards married to a British lady, called from the custom of having the names from high Romans, Claudia from Claudius, and this Rufus, distinguished for wisdom and virtue, received, it is said, on account of his modesty and virtues, and gentleness, the name of Pudens; by this name probably distinguished as a Christian convert, first called Rufus,' as in the Epistle to the Romans, Chosen of the Lord. Let any thinking man weigh this singular circumstance. Without the remotest design, Rufus is mentioned by St. Paul in the Epistle to the Romans, and in the Epistle to Timothy, Pudens is joined in the same sentence with Claudia; and that Claudia was married to Rufus, called afterwards Pudens, and that she was a Briton, is clear from the lines of Martial; and thus one line of a contemporary poet proves accidentally two things, both remarkable-that Claudia was a British lady married to Rufus, and therefore called Claudia Rufina, and that this Rufus was afterwards called Pudens."

Mr. Bowles then quotes Martial's epigram upon Claudia's marriage with Pudens.

"Claudia, Rufe meo nubit peregrina Pudenti."

Thus Claudia was married at Rome, in the lifetime of St. Paul, before the second examination of the Apostle.

"It is known, (says Mr. Bowles), from unperishing history, that as soon as Claudius heard that speech which will never die, spoken by the stern British chief in his chains, these chains the magnanimous emperor ordered to be cast at his feet. And who can think, but at that interesting moment, when the stern British chief who had defied for nine years the disciplined legions of the invader stood before the throne of the Conqueror, that Claudius, so exalted by his magnanimity and clemency, or Agrippina, might have taken pity, struck perhaps by the child's innocence and beauty in such a scene, and Claudius might then have adopted her, and given that name which a holy histo... rian and more eloquent than Tacitus has made immortal; and how much must the

interest increase, if we think that through her, like another Una, not fictitious, the rage of the lion, ' from whose mouth Paul was delivered,' became calm at the voice of innocence, and a British-born virgin."

We are aware that we have given Mr. Bowles's argument in an abridged

and rather imperfect form; and we therefore more strongly recommend our readers to turn to the original treatise, which is written with accuracy of argument, and elegance of style, and is a very interesting piece of classical criticism, brought to illustrate an historical fact mentioned in the scriptures; and so we bid our reverend friend the author farewell :

" on whose honoured brow

The poet's bays and critic's ivy grow."

Catalogi Veteres Librorum Ecclesiæ Cathedralis Dunelm.-Catalogues of the Library of Durham Cathedral, at various periods, from the Conquest to the Dissolution, &c. 8vo. (Published by the Surtees Society.)

WE have now had frequent occasion to remark with how much judgment the publications of the Surtees Society are selected, and how successfully they have been made to combine general interest, together with that degree of local connection which the laws and character of the society prescribed. In this respect, the present volume is nothing inferior to its predecessors: and we look forward with more than common interest to the two works for the present year, the Anglo-Saxon Ritual and Jordan Fantosme, which are promised in September. er. There are few more valuable documents for

the illustration of the Literary History of the middle-ages, than the original catalogues of the ancient monastic libraries, of which several still remain, scattered here and there among the books or muniments which belonged to the monasteries in which those libraries were preserved. These catalogues not only furnish us with names of authors and works which were not previously known; but, taken as a whole, they give us a general view of the course of reading and study pursued by our early forefathers, which we could obtain nowhere else.

The

first who did much towards showing the utility of such documents in this latter point of view, was Warton, in his History of English Poetry; and public attention has since been more

effectually called to them by Mr. Hunter, in his Tract on the English Monastic Libraries. We hope that this publication of the Surtees Society will be the precursor of other similar works; and we are especially glad to hear that Mr. Halliwell has the intention of publishing the detailed and valuable catalogue of the Library of old Monastery of Sion.

The volume to which it is our object to call the attention of our readers at present, contains several such catalogues of the old Library of Durham Cathedral made at different periods. The first is a very early catalogue of this collection; although we think it is hardly so old as the age here given to it, viz. the earlier part of the twelfth century. The bulk of the volume consists, however, of two extensive

catalogues made at much later dates, though still dates at which such productions are exceedingly rare, viz. 1391 and 1416. The rest of the book consists of lists of books sent on different occasions by the Durham monks to Oxford, &c. with a few miscellaneous documents relating to the Durham library, and some account of such of these books as are still preserved. We may observe that the whole is preceded by a long introduction, in which the editor (Beriah Botfield, Esq. F.R.S. and F.S.A.) has collected much miscellaneous information on the subject of ancient books and libraries.

Many questions are raised by these catalogues which we would willingly discuss, were it not that they require somewhat longer researches than we have now the leisure to enter upon. We think that the long catalogues of 1391 and 1416 are far from proving, as has been said, the literary taste of the monks of Durham. On the contrary, these monks appear to have been employed from year to year in the mechanical labour of producing copies of part of the scriptures, of the works of some of the fathers, and of the heavy scholastic theologians and dialectitians. The mixture of lighter, or even of historical and scientific reading, is comparatively very small. The class of history is confined to a few copies of Bede, with a book or two of Giraldus, and some works which from their local nature, or particular character, the Library of Durham could scarcely be without. In this respect they form a remarkable contrast to the earlier catalogue of the twelfth century, where a very large portion of the books in the library consists of classical writers, of scientific books, particularly medical and mathematical, of poetry, of grammar, and of works of a miscellaneous character. From the manner in which

they are catalogued, and from what we know from the contents of earlier manuscripts, it is probable that many of the volumes pointed out in this catalogue contained a variety of tracts of a miscellaneous character which are not mentioned in the list.

An interesting article in this earlier catalogue are the Anglo-Saxon books, which are thus enumerated :

"LIBRI ANGLICI. Omeliaria vetera duo. Unum Elfledes Bос.

novum.

Historia Anglorum Anglice. Liber Paulini Anglicus. Liber de Nativitate Sanctæ Mariæ Anglicus. Cronica duo Anglica."

The two first articles in this list were probably copies of the AngloSaxon homilies of Alfric. The third, if not a life of Elfleda, may perhaps (by an error or change of orthography) mean a book of King Alfred-perhaps of the Pastorale. The fourth is doubtlessly Alfred's translation of Bede. And it is equally probable that the last article points out two copies of the Anglo-Saxon chronicle. The loss of the latter is more especially to be regretted, as most of our copies of the

chronicle were written in the southern or midland counties; and these might possibly have contained some curious notices relating to events which occurred in the north.

Few of the books indicated in this earlier catalogue make their appearance in those of a later date and we are naturally led to ask the question, what became of them? It is not improbable that many of them were sold. Others were perhaps exchanged for books that were more interesting to the successors of those who had collected them together, and for new books that might serve for models to future copyists. We fear we must add, that many were erased to supply vellum to the copyist, or cut up to furnish materials to the monastic binder; and we would suggest that, as many of the manuscripts now preserved in the library seem to be in their original bindings, it would be well to examine the construction of their covers. Even a few leaves of a Saxon chronicle, or of "Elfledes boc," would be a discovery not to be despised.

When we examine these monastic catalogues, there is one reflection which never fails to present itself to our minds:-how does it happen that the books enumerated are, with a very few exceptions, of this heavy theological description, whilst among the mass of manuscripts which are now preserved in our public collections there is such a large proportion of light and gay literature? We think that this circumstance proves beyond a doubt the rashness of the assertions which have commonly been made, that in the middle ages the monasteries alone were the asylums of literature. We might easily follow up this observation to a much greater length than our space will allow; but we may observe that the most remarkable illustration of it is to be found in the Royal Library at Paris. The ancient fonds were collected together at a period when the monasteries in France enjoyed their ancient rights and privileges in full vigour, and their libraries were in most cases carefully preserved from the rapacity of intruders, until the revolution of 1793, when, the monasteries being suppressed and destroyed, their libraries were removed to the great national

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