x. DEC. 6, 1902.] NOTES AND QUERIES.
445
may have influenced the words derived from
vox, since a man boasts when he is cheerful.
The infinitive noun of it, bozte = rejoicing,
properly pozte, has been adapted and used, as
I have seen in one of the Bask political news-
papers, in the sense of voting. That shows
the metathesis from bots or botz to host or bozt.
<&iovT] is voix, cry or sound, and boasting is
noisy crying, sounding, or voicing of one's own
praise. The ordinary word for boast in
Baskish is Latin gloria, and that has, per-
haps, some connexion with Erse Keltic gl6r=
noise, voice, speech; glorais = boasting, talk,
prating.
Before leaving Bask territory it is worth considering buhatze, bohatze (boatze in some dia,\ect$)=soufflement, breathing, as boasting comes of mental and moral inflation ; puztu puffed up, overblown, swelled out ; and boauste, which means gorgeo in Castilian, and is translated by Larramendi in his useful dictionary vocis fractio, modulatio. It is a term used of the warbling of birds, and birds boast by warbling. There is a psychological thread connecting all these Heuskarian words, boatze, boauste, botz, and puztu. Being also phonetically alike, they may have conspired to enrich mediaeval Englishmen in Gascony and Aquitaine with a new word for bragging. The Basks and the English must have borrowed something, each from the other, during the English occupation of the Basses Pyrenees. The long and short fives bats which were in use at Winchester College twenty -five years ago are identical in shape with those used by Bask villagers in playing pelota. In the valley of the Nive I have heard kta used of the gate of a field. In the ' Vocabulaire de Mots Basques Bas-Navarrais
par M. Salaberry' (Bayonne, ^1857),
p. 104, one reads: " Kheeta, s., espece de barriere avec des branches menues pliees avec certain ordre." Is not this English gate ? Baskish peita, is English bait. The Souletin Basks took "Frenchman" from the English, and to this day call a " foraner " who comes among them a Franchiman.
E. S. DODGSON.
EBENEZER ELLIOTT. On 1 December, 1849, died Ebenezer Elliott, the Corn-Law Rhymer, a copy of whose poems, published by Tait in 1840, is one of my cherished possessions. I am glad to be able to place on record so near the anniversary of his death an instance (and I think a remarkable instance) of the influence his poems had in the political sphere. My father, then a farmer in South Notts, was stirred to enthusiasm by these poems, and when Lord Lincoln was a candidate for the division and pledged to support Peel's
anti-corn-law policy, my father, in defiance of
the prejudices of his neighbours, and, as he
believea, against the interest of his own class,
gave him his vote. He was the only farmer in
the hundred of Bingham who did so, and was
regarded for years as a black sheep by them
all in consequence of his act. I never heard
him boast of it, but he was pleased when
Lord Lincoln .called after the election to
thank him for his vote. C. C. B.
SAM SAVILL'S SOUL. The following quaint epitaph, inscribed on a flagstone in Chiswick Churchyard, may be new to some of your readers :
Here Lyes y e Clay Which th' other Day Inclos'd Sam Sauill 8 Soull But now is free and un Confind She 8 fled and left her Clogg behi nd Intombd within this Hole May ye 21 1720.
In the 30 Year of his Age
J. ELIOT HODGKIN.
LORD'S PRAYER IN THE TWELFTH CENTURY. The interesting instance of the language in which this prayer was expressed in the fifteenth century (ante, p. 345) moves me to quote the same prayer as in use in the year 1156, both for its phraseology and rhythm. The version is attributed to Pope Adrian in 'Oratio Dominica nimirum plus Centum Linguis, Versionibus, aut Characteribus Red- dita et Expressa,' 1713 :
Ure Fadyr in Heauen rich,
Thy name be Halyed ever lich,
Thou bring us thy michell blise
Als bit in Heveny doe
Euear in yearth been it alsoe.
That Holy breade that Lasteith ay,
Thou send us this like day.
Forgive us all that we have don
As we forgive vch other on.
Ne let ous fail into no Founding, Ne sheld ous fro the Foule thing.
ALFRED CHAS. JONAS.
ST. SAVIOUR : ST. SEPULCHRE. MR. RUTTON raises a difficulty (ante, p. 341) about the expression St. Saviour's Church, in that St. is not a recognized abbreviation of Sanctus, and that, even if it were, a Latin adjective could not properly be used to qualify an English substantive. I may, however, remind him that this is not the only case of the kind. The church in Cambridge which is called in the directories, &c., that of the Holy Sepulchre is (or at any rate was) called commonly in Cambridge St. Sepulchre's Church. This may be connected with the fact that sepulchre is derived directly from the Latin sepulcrum (sometimes incorrectly written sepulchrum). Saint is, of course, used in French both as an
