Italy during the winter may bear this "Query" in mind, and forward to your valuable paper a "Note" of the contents of the Rinuccini Gallery. I need hardly say that the person so doing will confer a favour on every student of Irish History.

JAMES GRAVES.

Kilkenny, Oct. 11.

Minor Queries Answered.

Meaning of Aneroid.

—What is the derivation of the word aneroid, as applied to a new description of barometer lately introduced?

AGRICOLA.

[From a note in Mr. Dent's interesting pamphlet, A Treatise on the Aneroid, a newly invented Portable Barometer; with a short Historical Notice of Barometers in general, their Construction and Use, it appears that the word aneroid has been the subject of some philological discussion. "It is said to be derived from three Greek words, ἀ, νηρὸς, and εἶδος, and to signify a form without fluid. If so, it does not appear very happily chosen, since it indicates merely what the instrument is not, without at all explaining what it is."]

Fox's Cunning.

—Can any of your correspondents or readers give any authentic information as to the fact having been witnessed by any one, of the old story of the fox relieving itself of fleas by taking a feather in its mouth, and gradually, though slowly enough, retrograding itself into the water, first by legs and tail, then body, shoulders, and head to the nose, and thus compelling the fleas, to escape from the drowning element, to pass over the nose on to the bridge of the feather, which is then committed to the stream.

Has any one actually seen this? Has any one heard it related by one who has seen the ejectment performed?

J. D.

Torquay, May 12.

[Lord Brougham, in his Dialogues on Instinct (ed. 1844, p. 110.), does not allude to this proverbial instance, but says: "I know not if it (the Fox's cunning) was ever more remarkably displayed than in the Duke of Beaufort's country; where Reynard, being hard pressed, disappeared suddenly, and was, after strict search, found immersed in a water pool up to the very snout, by which he held a willow bough hanging over the pond."]

Replies.

ARCHBISHOP OF SPALATRO.
(Vol. iv., p. 257.)

Audi alteram partem is too excellent and equitable a rule, not to find ample scope given for its exercise in "NOTES AND QUERIES," especially where the memory of a foreigner is concerned, who, after dwelling awhile among us under the protection of our hospitality, and in the communion of our Church, was content eventually to sacrifice his life, rather than forsake the truth, or repudiate the Church of England.

I am led to this remark by observing the tone of depreciation in which Chalmers speaks of Antonius de Dominis, Archbishop of Spalatro, in the extract produced at p. 257. out of the Biographical Dictionary, for the satisfaction of MR. W. FRAZER.

The words of Chalmers, which I conceive to be objectionable, alike ungenerous and inaccurate—such as Fuller might rejoice in (conf. Church History, book x.)—are:

"He returned to Rome in 1622, where he abjured his errors; but on the discovery of a correspondence which he held with some Protestants, he was thrown into prison, where he died in 1625. He was a man of great abilities and learning, although remarkable for a fickleness in religious matters."

This reproach against the good archbishop, of having renounced the English communion (for that is doubtless what is meant), is clearly an unjust accusation, and appears to be based upon no better authority than a spurious book, published in the Low Countries under Spalatro's name, but without his knowledge or sanction, and bearing the following title: Marc. Ant. de Dominis sui reditus ex Angliâ concilium exponit, 4to. Dilingæ, 1623. This book at the time of its publication deceived Bishop Hall, and gave occasion to the Alter Ecebolius M. Ant. de Dominis, pluribus dominis inservire doctus: 4to. Lond. 1624.

It is only fair, certainly, to Spalatro's memory, that the calumnies thus raised against him in his lifetime should not now be perpetuated by the inadvertency of modern writers, for so far at least the means are at hand to refute them. Now there is one writer especially who has done much to vindicate the name of Ant. de Dominis from this charge of "fickleness in religious matters." That writer is Bishop Cosin, whose testimony herein is of the more value from the fact of his having been present (as Bishop Overall's secretary) at the "Conference between Spalato and Overall," which "Conference" the following particulars were collected by Mr. Gutch, e Schedis MSS. Cosini, and are preserved in the Collectanea Curiosa, vol. ii. p. 18.:

"A. Spalato came into England in 1616, being desirous to live under the protection of King James, having before been recommended by Padre Paolo. By King James's bounty and care he was safely conveyed through Germany into England, and lodged in Lambeth Palace: Abbot thinking fit to retire to Croydon, till either Bishop Andrewes or Bishop Overall had conferred with him. The king sent Bishop Overall to him, who took in his company his secretary, and commanded him to be near him the same morning Spalato arrived, to hear what passed between them. After dinner, some other being present, the discourse began about the state of the Church of England; of which Overall having given a large account, Spalato received great satisfaction, and made his protestation that he came into England then to live with us in the union and profession of that Catholic religion which was so much obstructed in his own country, that he could not with safety and peace of conscience live there any longer. Then he added what satisfaction he had received from the monitory preface of King James [Vid. Apol. for the Oath of Allegiance, ed. 4to. Lond. 1609] to all the estates and churches of Christendom; wherein the true ancient faith and religion of the Catholic Church is set forth, and no heterodoxies or novelties maintained: to the defence of which faith, and service of which Church, as he had already a long time applied his studies, and wrote ten books, De Republicâ Ecclesiasticâ, so, by the favour of God, and King James, he was now come into England to review and publish them, together with the History of the Council of Trent, which he had brought with him from Padre Paolo of Venice, who delivered it into his hands; by whom he was chiefly persuaded and encouraged to have recourse to the king and the Church of England, being the best founded for the profession of true Catholic doctrine, and the freest from error and novelties, of any Church in all places besides. Then they descended to the particular points of doctrine," &c.

It is, however, not with the doctrinal question which would, of course, be inadmissible in "NOTES AND QUERIES," but with the historical fact, that we have to do; the question being, whether Antonius Spalateasis was "fickle" in respect of the Church of England.

There is an