394
NOTES AND QUERIES. [io s. x. NOV. u, iocs.
Julyan Talke or Tawke was the daughter
of Robert Benett of Reading by his wife
Julyan (see ante, p. 191), and that there is
no reference in the plea to Robert Benett
Bishop of Hereford, as he was not born til
1544 or 1545.
Berry's ' Hampshire Genealogies ' is simi- larly in error at p. 224, where it is stated that .Julyan Talk was a daughter of Thomas Bennett of Reading. The suit, Court of Requests, bundle 3/220, includes a deposi- tion taken 1 Feb., 32 Hen. VIII. (1541), on the part of Robert Benett, against the executors of John Talke. Nicholas Cheke, aged 29 years, one of the executors, swore that John Talke made his will at Fernh'm in the county of Surrey, that he had a lease of a farm called " manor of Hayling," and that he owned houses at Reading. John Kempe, aged 29, confirmed this. Robert Benet, aged 45, swore that Robert Benet the elder, deceased, was indebted to the late Abbot of Reading in the sum of twenty pounds, but he did not know whether the said Robert Benet was indebted to John Benet of London, merchant ; that the said Robert Benet the elder made his wife Julyan Benet his executrix ; and that he heard the said Julyan say to Julyan Talke, her daughter, that she had given all her goods unto Robert Benet her son, &c.
John Tawke, of the parish of Hailyng in the diocese of Winchester, made his will 14 Nov., 32 Henry VIII. (1540); had land at Reading ; mentioned his son John Tawke and his daughters Phillip and Alice, and two younger daughters ; proved in P.C.C., "25 Alenger," 11 March, 1540/41.
Edward Kempe of Whitbourne, co. Here- ford, gent., made his will 8 Feb., 1613/14; mentioned his wife Elizabeth Kempe and his Aunt Benet ; also referred to the Bishop of Hereford, but did not call him his uncle. A codicil was dated 22 April, 1615 ; and the will was proved in P.C.C., " 82 Rudd," 16 Sept., 1615. Edward Kempe was buried in Hereford Cathedral.
Anne Benett, wife of Bishop Robert Benett, died at Whitbourne, and was buried there 11 Sept., 1616. On 20 Aug., 1617, the Bishop took out letters of admin- istration to her effects in the Prerogative Court of Canterbury, and, dying 25 October following, was buried in his cathedral.
G. R. B.
AUGVALDSNAES CHURCH, NORWAY (10 S.
X ' * ?i 9 '\~7 The Caning monolith standing outside this church is one of the sights pointed out to the tourist on the sea trip between
Stavanger and Bergen, close to the former.
Its local name is " Jomfru, Maria's Synaal "
(the Virgin Mary's Needle), and, according
to a popular belief, when it falls on the
church the world will come to an end.
Messrs. Thos. Bennet & Sons, the well-
known tourists' agents (Ovre Holmegade,
16, Stavanger), may be able to supply a
picture post card and some local guide with
a description of the stone. Engelhardt
contributed a paper on " bauta-stones "
generally, as they are called, and other pre-
historic remains, to the ' Aarboger for
nordisk. Oldkyndighed,' 1876. L . L. K.
BRIDAL STONE (10 S. x. 329). According to the ' English Dialect Dictionary,' bride- stones in North Yorkshire are pillars of rock found on the moors, at which marriage ceremonies were formerly practised. Almost certainly other traces of the custom may be found in the folk-lore of England, Wales, and Ireland. According to French archaeo- logists, many of the remarkable stones of their country are traditionally connected with heathenish rites relating to love, matrimony, and the cure of barrenness. In some instances chapels or altars, dedicated to a saint propitious to the multiplication of the human race, have taken the place once filled by a stone, or a water-spring for springs also are connected with love and birth. Such beliefs are probably found throughout wide districts in Europe, Asia, and Africa. There is, if memory does not play me false, some account of such stones in one of the volumes of Melusine, a French folk-lore magazine which has now ceased to appear. R. A.
Some of the following notes are from a supplementary article on holed-stones, by H. Gaidoz, in Melusine, tome viii. No. 9, mai-juin, 1897. Probably the first paper on the subject contains further information.
It was the custom at Fouvent-le-Haut Haute-Saone), and even in the neighbouring village, for the parents, after a child's Daptism, to take it to the Pierre percee and pass it through the opening. This was the Baptism of the stone. It was meant to preserve the child from all kinds of maladies, and secure good fortune during the whole of its life.
The Pierre trouee of Jouaignes (canton of 3raines) was used for preserving from spells. Many others could be cited, and through ,he opening of them all the head of the person using it was passed, generally to learn the uture in the case of young girls, to see
