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42 Und sprachen; Ist dieser nicht Jesus, Joseph's sohn, dess vater und mutter wir kennen? Wie spricht er denn: Ich bin vom himmel gekommen?

43 Jesus antwortete, und sprach zu ihnen: Murret nicht unter einander.

44 Es kann niemand zu mir kommen, es sey denn, das ihn ziche der Vater, der mich gesandt hat; und Ich werde ihn auferwecken am jungsten tage.

45 Es stehet geschrieben in den propheten: Sie werden alle von Gott gelehret seyn. Wer es nun höret vom Vater, und lernet es, der kommt zu mir.

46 Nicht das jemand den Vater habe gesehen ohne der vom Vater ist, der hat den Vater gesehen.

Tyndale, 1526.

The iewes murmured att itt, be cause he sayde: I am thatt breed which is come doune from heven. And they sayde: Is nott this Jesus the sonne of Joseph, whose father, and mother we knowe? How ys yt then thatt he sayeth, I came doune from heven? Jesus answered and sayde vnto them: Murmur not betwene youre selves. No man can come to me except my father which hath sent me, drawe hym. And y will rayse hym vp at the last daye. Hit is written in the prophetes: And they shall all be taught of God. Every man which hath herde, and lerned of the father, commeth unto me, not that eny man hath sene the father, save he which is off God. The same hath sene the father.

Authorized Version.

41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.

42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?

43 Jesus therefore answered and said unto them, Murmur not among yourselves.

44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

ECHO.

ANSWER TO COWLEY.

On the fly-leaf of a copy of Cowley's Works (London, 1668), I find the following lines:—

On the title-page, in the same hand-writing as the "Answer," is the name of the Rev. Archibald Foyer, with the date 1700.

Y.

FOLK LORE OF LANCASHIRE. NO. 1.

Lancashire, like all other counties, has its own peculiar superstitions, manners, and customs, which find no parallels in those of other localities. It has also, no doubt, many local observances, current opinions, old proverbs, and vulgar ditties, which are held and known in common with the inhabitants of a greater extent of county, and differ merely in minor particulars;—the necessary result of imperfect oral transmission. In former numbers of this work a few isolated specimens of the folk-lore of this district have been noticed, and the present attempt is to give permanency to a few others.

1. If a person's hair, when thrown into the fire, burns brightly, it is a sure sign that the individual will live long. The brighter the flame the longer life, and vice versâ.

2. A young person frequently stirs the fire with the poker to test the humour of a lover. If the fire blaze brightly, the lover is good-humoured; and vice versâ.

3. A crooked sixpence, or a copper coin with a hole through, are accounted lucky coins.

4. Cutting or paring the nails of the hands or feet on a Friday or Sunday, is very unlucky.

5. If a person's left ear burn, or feel hot, somebody is praising the party; if the right ear burn, then it is a sure sign that some one is speaking evil of the person.

6. Children are frequently cautioned by their parents not to walk backwards when going an errand; it is a sure sign that they will be unfortunate in their objects.

7. Witchcraft, and the belief in its reality, is not yet exploded in many of the rural districts. The writer is acquainted with parties who place full credence in persons possessing the power to bewitch cows, sheep, horses, and even those persons to whom the witch has an antipathy. One respectable farmer assured me that his horse was

bewitched into the stable through a loophole twelve inches by three; the fact he said was beyond doubt, for he had locked the stable-door himself when the horse was in the field, and had kept the key in his pocket. Soon after this, however, a party of farmers went through a process known by the name of "burning the witch out," or "killing the witch," as some express it; the person suspected soon died, and the neighbourhood became free from his evil doings.

8. A horse-shoe is still nailed behind many doors to counteract the effects of witchcraft: a hagstone with a hole through, tied to the key of the stable-door, protects the horses, and, if hung up at the bed's head, the farmer also.

9. A hot iron put into the cream during the process of churning, expels the witch from the churn; and dough in preparation for the baker is protected by being marked with the figure of a cross.

10. Warts are cured by being rubbed over with a black snail, but the snail must afterwards be impaled upon a hawthorn. If a bag containing as many small pebbles as a person has warts, be tossed over the left shoulder, it will transfer the warts to whoever is unfortunate enough to pick up the bag.

11. If black snails are seized by the horn and tossed over the left shoulder, the process will insure good luck to the person who performs it.

12. Profuse bleeding is said to be instantly stopped by certain persons who pretend to possess the secret of a certain form of words which immediately act as a charm.

13. The power of bewitching, producing evil to parties by wishing it, &c., is supposed to be transmitted from one possessor to another when one of the parties is about to die. The writer is in possession of full particulars respecting this supposed transfer.

14. Cramp is effectually prevented by placing the shoes with the toes just peeping from beneath the coverlet; the same is also prevented by tying the garter round the left leg below the knee.

15. Charmed rings are worn by many for the cure of dyspepsia; and so also are charmed belts for the cure of rheumatism.

16. A red-haired person is supposed to bring in ill-luck if he be the first to enter a house on New Year's Day. Black-haired persons are rewarded with liquor and small gratuities for "taking in the new year" to the principal houses in their