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Pococke, Edward 1604-1691, orientalist,
was born in 1604 at Oxford, in a house near the Angel Inn (Hearne, Collections,
ed. Doble, ii. 125 n.), in the parish of St. Peter-in-the-East, and there
baptised on 8 Nov. 1604 (register of baptisms; Wood, Athenæ, ed. Bliss,
iv. 318; Foster, Alumni Oxon. s.v.). His father, Edward Pocock, matriculated
(as pleb. fil. of Hampshire) at Magdalen College in 1585,
was demy from 1585 to 1591, held a fellowship from 1591 to 1604, proceeded
B.A. 1588, M.A. 1592, and B.D. 1602 (Bloxam, Register Magd. Coll. iv.
225; Clark, Register Univ. of Oxford, vol. ii. pt. iii. p. 147), and was
appointed vicar of Chieveley, Berkshire, in 1604 (Twells, Life prefixed
to the Theological Works of the Learned Dr. Pocock, 2 vols., London, 1740,
i. 1). The son was educated at the free school at Thame, Oxfordshire,
then under Richard Butcher, and matriculated at Magdalen Hall, Oxford,
on 4 June 1619 (Clark, Register, vol. ii. pt. ii. p. 375). In the following
year he migrated to Corpus Christi College, where he was admitted discipulus
(i.e. scholar) on 11 Dec. 1620, and where his tutor was Gamaliel Chase.
Pococke graduated B.A. on 28 Nov. 1622, and M.A. on 28 March 1626 (ib.
vol. ii. pt. iii. p. 412), and was elected a probationer fellow of Corpus
on 24 July 1628 (Register C. C. C.). He received priest's orders on 20
Dec. 1629 from Bishop Richard Corbet [q.v.], in accordance with the terms
of his fellowship (Twells, l.c. i. 13). He had already begun to devote
his attention to oriental studies, and had profited, first at Oxford,
by the lectures of the German Arabist, Matthias Pasor [q.v.], and later,
near London, by the instruction of the learned vicar of Tottenham High
Cross, William Bedwell [q.v.], the father of Arabic studies in England.
The first result of these preparations was an edition of those parts of
the Syriac version of the New Testament which were not included in the
previous editions of 1555 and 1627. Pococke discovered the four missing
catholic epistles (Pet. ii., John ii., iii., and Jude) in a manuscript
at the Bodleian Library, and transcribed them in Syriac and Hebrew characters,
adding the corresponding Greek text, a Latin translation, and notes. Gerard
John Vossius, professor at Leyden, canon of Canterbury, and dictator
in the commonwealth of learning, after seeing Pococke's manuscript,
on a visit to Oxford (Macray, Ann. Bodl. p. 74), warmly encouraged him
to publish it, and, by the influence of Vossius and under the supervision
of Ludovicus de Dieu, the work appeared at Leyden in 1630, with the title
of Versio et notæ ad quatuor epistolas Syriace.
In the same year the chaplaincy to the English Turkey Merchants
at Aleppo became vacant by the retirement of Charles Robson [q.v.] of
Queen's College. Pococke was appointed to the vacancy in 1629, and in
October 1630 arrived at Aleppo, where he resided for over five years.
During this time he made himself master of Arabic, which he not only read
but spoke fluently, studied Hebrew, Samaritan, Syriac, and Ethiopic, and
associated on friendly terms with learned Muslims and Jews, who helped
him in collecting manuscripts, which was one of the chief ends he had
in view when accepting the post, and in which he was extraordinarily successful.
Pusey remarked that of all the numerous collectors of manuscripts whose
treasures have enriched the Bodleian Library, Pococke alone escaped being
deceived and cheated in his purchases (Pusey, Cat. MSS. Bodl. ii. præf.
iv.). Besides acquiring a large number of Arabic, Hebrew, Ethiopic, and
Armenian manuscripts, and a Samaritan pentateuch (Bernard, Cat. Libr.
MSS. pp. 274-8), he brought back a copy of Meydani's collection of 6,013
Arabic proverbs, which he translated in 1635 (Bodl. MS. Poc. 392), but
never published, though a specimen was printed by Schultens in 1773 and
another part in 1775. For travel and exploration he confessed he had no
taste (Twells, i. 4), but his observation of eastern manners and natural
history served him in good stead as a commentator on the Old Testament
(cf. his famous correction of wailing like the dragons in
Micah i. 8, into howling like the jackals). As a pastor he
was devoted and indefatigable (Twells, i. 4); and when the plague raged
at Aleppo in 1634, and many of the merchants fled to the mountains, Pococke
remained at his post. Though personally a stranger to him, he had attracted
the notice of Laud, then bishop of London, who wrote to him several times
with commissions for the purchase of ancient Greek coins and oriental
manuscripts (ib. i. 6); and, after becoming archbishop of Canterbury and
chancellor of the university, Laud offered to appoint him the first professor
of the Arabic lecture which he was about to found at Oxford.
Accordingly, Pococke returned to England, probably early in 1636, and
on 8 July of that year he was admitted, after the necessary exercises,
to the degree of B.D. (Clark, Reg. Univ. Oxford, ii. pt. iii. p. 412;
cf. Wood, Annals, ed. Gutch, i. 342). The professorship was worth 40l.
a year (Wood, Athenæ, ed. Bliss, iv. 318), and Pococke was to lecture
on Arabic literature and grammar for one hour at eight a.m. every Wednesday
in Lent and during the vacations (i.e. when the arts course did not fully
occupy the time of the students, who in those days commonly resided during
vacation as well as in term time), under penalty of a fine, and all bachelors
were required to attend the lecture (Griffiths, Laud's Statutes of 1636,
pp. 317, 318, ed. 1888). On 10 Aug. the new professor opened his
lecture with a Latin dissertation on the nature and importance of
the Arabic language and literature (a small part of which was published
as an appendix to his Lamiato 'l Ajam, 1661), and then began a course
of lectures on the sayings of the caliph $Ali (Twells, i. 9, 10).
In 1637, at Laud's instance (Wood, Athenæ, ed. Bliss, iv. 318), Pococke
again set sail for the east, for the purpose of further study under native
teachers, and to collect more manuscripts. This time he travelled with
his dear friend John Greaves [q.v.]. Pococke, besides his
fellowship, now possessed private means by the recent death of his father,
and probably received some further assistance from Laud, or, through Greaves,
from Lord Arundel. Thomas Greaves [q.v.], lector humanitatis
(Latin reader) at Corpus, was appointed his deputy in the Arabic lecture
during his absence. From December 1637 to August 1640 Pococke resided
at Constantinople, chiefly at the British embassy, where he acted as temporary
chaplain to Sir Peter Wyche and Sir Sackville Crow. He enjoyed the friendship,
and doubtless used the fine library, of the learned patriarch, Cyril Lucaris,
until his assassination in 1638; he studied with Jacob Romano Judæorum,
quos mihi nosse contigit, neminvel doctrinâ vel ingenuitate secundus
(Pococke, Porta Mosis, not. misc., 90), and was assisted in his researches,
among others, by Georgio Cerigo and by Nathaniel Canopius the protosyncellus,
who afterwards resided in Balliol and Christ Church (Wood, Athenæ, ed.
Bliss, ii. 657). He left Constantinople in August 1640, and after a pause
at Paris after Christmas, where he met Gabriel Sionita and Hugo Grotius,
he reached London in the spring of 1641. Laud was then in the Tower, where
Pococke visited him (Twells, i. 19). He found that the archbishop had
placed the endowment of the Arabic chair beyond the risk of attainder
by settling (6 June 1640) certain lands in Bray, Berkshire, for its perpetual
maintenance. In November 1641 Laud presented a further collection of manuscripts
to the university, many of which were doubtless the fruits of Pococke's
and Greaves's travels.
After a brief residence at Oxford, which was now disturbed by the civil
war, Pococke was presented by his college in 1642 to the rectory of Childrey
in Berkshire (Living-book of Corpus Christi College). He is represented
as a devout and assiduous parish priest; but his connection with Laud
and his royalist convictions, coupled with an over-modest manner and lack
of unction, did not recommend him to his parishioners. They
cheated him of his tithes and harassed him by quartering soldiers at the
rectory (Twells, i. 22, 23). The sequestrators of Laud's estates, moreover,
illegally laid hands on the endowment of the Arabic lecture, but were
compelled to restore it under pressure from Dr. Gerard Langbaine [q.v.],
provost of Queen's, John Greaves, and John Selden [q.v.]. Selden, as burgess
of the university, also procured for Pococke a special protection under
the hand of Fairfax dated 5 Dec. 1647, against the exactions of the parliamentary
troops (ib. i. 24). The committee appointed (1 May 1647) for the
visitation and reformation of the university of Oxford and the several
colleges and halls thereof brought fresh troubles. At first it seemed
as if Pococke was to be taken into favour by the visitors; for they appointed
him to the professorship of Hebrew, vacant by the death of Dr. John Morris
on 21 March 1647-8 (Foster, Alumni Oxon. s.v.), together with the canonry
of Dr. Payne, whom they had ejected. The king, then a prisoner at Carisbrooke,
had already nominated Pococke for the professorship and canonry (Wood,
Annals, ed. Gutch, ii. 555; Twells, l.c. 27, 28). Pococke was one of the
twenty delegates appointed by the committee of visitation, on 19 May 1648,
to answer de omnibus quæ ad rem Academiæ publicam pertinent
(Regist. Convoc. T., apud Burrows, Register of the Visitors to Oxford,
p. 102, Camden Soc.), but, apparently under the advice of John Greaves,
he omitted to appear before the visitors, or to reply to their summons
(Twells, i. 28). When he also failed to take the engagement
of 1649 he was dismissed from his canonry (24 Oct. 1650, Twells, i. 31;
1651 acc. to Wood, Annals, ed. Gutch, ii. 629); Peter French, Cromwell's
brother-in-law, was appointed in his place. On 30 Nov. 1650 Pococke wrote
to Horn of Gueldres: I have learnt, and made it the unalterable
principle of my soul, to keep peace, as far as in me lies, with all men;
to pay due reverence and obedience to the higher powers, and to avoid
all things that are foreign to my profession or studies; but to do anything
that may ever so little molest the quiet of my conscience would be more
grievous than the loss, not only of my fortunes, but even of my life
(Twells, i. 32). Accordingly he was deprived of the two lectures,
probably in December 1650; for in that month a petition was addressed
to the visiting committee on his behalf, signed not only by his friends,
but by many of the new men appointed by the visitors (Burrows, Register
of Visitors, p. lxxxiii n.), including the vice-chancellor, proctors,
several heads of houses, and numerous fellows, masters of arts, and bachelors
of law, who begged that the late vote, as to the Arabic lecture,
at least, should be suspended in view of Pococke's great learning
and peaceable conduct. Strongly seconded by Selden, this remonstrance
was successful, and Pococke continued to hold both lectures, without the
canonry, and resided at Balliol when he came to Oxford in the vacations
to deliver his courses (Wood, Athenæ, ed. Bliss, iv. 319). In 1655, at
the instance of a few fanatical parishioners, he was cited before the
commissioners at Abingdon under the new act for ejecting ignorant,
scandalous, insufficient, and negligent ministers. The leading Oxford
scholars, headed by Dr. John Owen (1616-1683) [q.v.], warned the commission
of the contempt they would draw upon themselves if they ejected for ignorance
and insufficiency a man whose learning was the admiration of Europe;
and, after several months of examination and hearing witnesses on both
sides, the charge was finally dismissed (see Twells, i. 35-42).
In spite of such interruptions Pococke continued his studies at Childrey.
He had married about 1646 Mary, daughter of Thomas Burdet, esq., of West
Worldham, Hampshire, by whom he had six sons and three daughters. At the
end of 1649 (Twells, i. 33) he published at Oxford, and dedicated to Selden,
his Specimen historiæ Arabum, in which an excerpt from the
Universal History (Mukh-tasar fi-d-duwal) of Abu-l-Faraj (Bar
Hebræus) is used as a peg whereon are hung a series of elaborate essays
on Arabian history, science, literature, and religion, based upon prolonged
researches in over a hundred Arabic manuscripts, and forming an epoch
in the development of eastern studies. All later orientalists, from Reland
and Ockley to S. de Sacy, have borne their testimony to the immense erudition
and sound scholarship of this remarkable work, of which a second edition
was edited by Joseph White [q.v.] in 1806. The Specimen is
interesting also for the history of printing, for Twells asserts (i. 44),
it is believed correctly, that Pococke's Specimen and John
Greaves's Bainbrigii Canicularia, 1648, were the first two
books in Arabic type which issued from the Oxford University press. (The
first title-page of the Specimen bears the imprint Oxoniæ
excudebat H. Hall impensis Humph. Robinson in Cemeterio Paulino, ad insigne
trium Columbarum, 1650; but the notæ appended to it
have a distinct title, Oxoniæ excudebat Hen. Hall, 1648, which
is doubtless the date at which the whole work was first set up). Similarly
the Porta Mosis, or edition (Arabic in Hebrew characters)
of the six prefatory discourses of Maimonides on the Mishna, with Latin
translation and notes (especially on Septuagint readings), on which Pococke
had been engaged since 1650, but which was not published till 1655, is
believed to be the first Hebrew text printed at Oxford from type specially
founded by the university at Dr. Langbaine's instance for Pococke's use
(Twells, ib. The title-page of the Porta Mosis has the imprint
of H. Hall Academiæ Typographus, 1655, but the title-page of the Appendix
is dated 1654). In 1658 (Migne, Patrol. Curs. iii. 888) another work of
Pococke's appeared, the Contextio Gemmarum, or Latin translation
of the Annals of Eutychius, which he had begun, somewhat reluctantly,
in 1652 at the urgent request of Selden (who did not, as has been imagined,
take any share in the labour; Twells, i. 42, &c.). The great event
for oriental learning in 1657 was the publication by Dr. Brian Walton
[q.v.] of his Biblia Sacra Polyglotta, in which Pococke had
taken a constant interest for five years, advising, criticising, lending
manuscripts from his own collection, collating the Arabic version of the
Pentateuch, and contributing a critical appendix to vol. vi. (De
ratione variantium in Pent. Arab. lectionum). He translated and
published in 1659 a treatise on the nature of the drink Kauhi or
coffee ¼ described by an Arabian physician. This was his last work
completed at Childrey. The Restoration brought him into permanent residence
at Christ Church; and, though he retained his rectory till his death,
he appointed a curate to perform its duties. His memory is still preserved
by a magnificent cedar in the rectory garden, said to have been imported
and planted by him (information from the Rev. T. Fowler, president of
Corpus Christi College, Oxford, and the Rev. C. J. Cornish, rector of
Childrey). Two cedars at Highclere, in Hampshire, are also believed to
have been raised from cones brought from Syria by Pococke (Loudon, Arboretum,
p. 2426).
In June 1660 Pococke attended the vice-chancellor of Oxford when he waited
upon Charles II with felicitations on his happy restoration; and on the
20th of the same month his Hebrew professorship, together with the canonry
and lodgings at Christ Church properly assigned thereto, was formally
granted him by letters patent. He was installed on 27 July, and received
the degree of D.D. by royal letters on 20 Sept. (Clark, Life and Times
of A. Wood, i. 333). Henceforward he lived in studious ease at Christ
Church in the lodgings of the Hebrew professor, in the garden of which
is still seen the fig-tree, the famous Arbor Pocockiana, imported
by the professor from Syria, prima sui generis, according
to Dr. White's engraving preserved at Christ Church, and certainly the
only ancient fig-tree on record still existing in England (Baxter in Trans.
Hortic. Soc. iii. 433; Loudon, Arbor. p. 1367). In 1660 he published (at
the cost of the Hon. Robert Boyle) an Arabic translation (with emendations
and a new preface) of Grotius's tract, De veritate religionis Christianæ,
undertaken in the hope of converting Muslims (Wood, Athenæ, ed. Bliss,
iv. 321). In 1661 appeared the text and translation of the Arabic poem,
Lamiato 'l Ajam, Carmen ¼ Tograi, with grammatical and explanatory
notes, produced at the Oxford press under the superintendence of Samuel
Clarke [q.v.], architypographus to the university, who appended a treatise
of his own on Arabic prosody (separate pagination and title 1661); and
in 1663 Pococke brought out the Arabic text and Latin translation of the
Historia compendiosa dynastiarum of Abu-l-Faraj (Bar Hebræus),
of which an excerpt had formed the text of the Specimen thirteen
years before. Though dedicated to the king, this memorable work attracted
little notice at the time. A severe illness in 1663 left him permanently
lame, but did not long arrest his energy. He lent Castell Ethiopic manuscripts
for his great Lexicon Heptaglotton, published in 1669, and
translated the catechism (1671) and the principal parts of the liturgy
of the church of England into Arabic (Partes præcipuæ liturgiæ Eccl.
Angl. ling. Arab. 1674; later editions 1826, 1837); but his chief
work in these later years was his elaborate and comprehensive commentary
on the minor prophets, which issued at intervals from the university press:
Micah and Malachi in 1677, Hosea in 1685, and Joel in 1691.
Pococke shared in the cathedral and college work at Christ Church. He
was censor theologiæ in 1662, treasurer in 1665, and several times held
proxies to act for the dean or other authority. He was present at chapters
as late as July 1688. When James II visited Oxford in 1687, Pococke was
the senior doctor present (Clark, Life and Times of Wood, iii. 231, 234),
and he was long a delegate of the university press. John Locke (1632-1704)
[q.v.], who was long intimate with him at Christ Church, wrote of him
to Humphrey Smith (23 July 1703): The Christian world is a witness
of his great learning, that the works he published would not suffer to
be concealed, nor could his devotion and piety be hid, and be unobserved
in a college, where his constant and regular assisting at the cathedral
service, never interrupted by sharpness of weather, and scarce restrained
by downright want of health, shewed the temper and disposition of his
mind; but his other virtues and excellent qualities had so strong and
close a covering of modesty and unaffected humility that they were
apt to be overlooked by the unobservant. Though the readiest to
communicate to any one that consulted him, he had often the
silence of a learner where he had the knowledge of a master. ¼ Though
a man of the greatest temperance in himself, and the farthest from ostentation
and vanity in his way of living, yet he was of a liberal mind, and given
to hospitality. ¼ His name, which was in great esteem beyond sea, and
that deservedly, drew on him visits from all foreigners of learning who
came to Oxford. ¼ He was always unaffectedly cheerful. ¼ His life appeared
to me one constant calm (Wood, ed. Bliss, iv. 322).
Pococke died on 10 Sept. 1691, at one o'clock in the morning (Clark, Life
and Times of Wood, iii. 371); his only distemper was great old age
(Twells, i. 81). He was buried in the north aisle of the cathedral, near
his son Richard (who had died in 1666), but his monument, a bust erected
by his widow, which was originally on the east of the middle window in
the north aisle of the nave, was removed during the restorations about
thirty years ago to the south aisle of the nave. Two portraits are preserved
in the Bodleian Library: one, in the gallery, represents a man in the
prime of life, with light hair, moustache, and tuft on chin, dark eyes,
and mild expression; the other, on the staircase, belongs to his old age,
and shows white hair and pointed beard (Hearne, ed. Doble, ii. 56, says
the Master of University College has the picture of Dr. Pococke).
An engraving, after a portrait by W. Green, is prefixed to the 1740 edition
of his works (Bromley). His valuable collection of 420 oriental manuscripts
was bought by the university in 1693 for 600l., and is in the Bodleian
(catalogued in Bernard, Cat. Libr. MSS. pp. 274-278, and in later special
catalogues), and some of his printed books were acquired by the Bodleian
in 1822, by bequest from the Rev. C. Francis of Brasenose (Macray, Annals
of the Bodl. Libr. p. 161). His own annotated copy of the Specimen
is among these. Three letters from Pococke are printed in the correspondence
of Gerard J. Vossius (Ep. cel. virorum nempe G. J. Voss. Nos. cvii, ccxxxix,
and cccxxxvi, dated 1630, 1636, 1642, all from Oxford), in the second
of which he refers to his collection of Arabic proverbs and to his project
of editing Abu-l-Faraj (whom he does not name, but clearly indicates),
while in the third he refers to Grotius's De Veritate and
to his own intention of translating the church catechism into Arabic for
the instruction of his Syrian friends¾a project not realised till nearly
thirty years later. The same collection contains two letters from Vossius
to Pococke in 1630 and 1641 (pp. 159, 383). There are also letters of
Pococke in the British Museum (Harl. 376, fol. 143, Addit. 4276, 22905,
the last two to Samuel Clarke, dated 1657).
Of his six sons, the eldest, Edward Pococke 1648-1727, baptised on 13
Oct. 1648, matriculated at Christ Church in 1661, was elected student,
became chaplain to the Earl of Pembroke (Clark, Life and Times of Wood,
iii. 373), canon of Salisbury, 1675, and rector of Minall (Mildenhall),
Wiltshire, 1692 (Foster, Alumni Oxon.). He followed his father in oriental
studies, and published in 1671 (with a preface by his father) a Latin
translation of Ibn al Tufail, which Ockley afterwards turned into English
(1708). He also began an edition of the Arabic text, with Latin translation,
of Abdollatiphi Historiæ Ægypti Compendium, in collaboration
with his father, who had discovered the manuscript in Syria. According
to Hearne (ed. Doble, i. 224), Pococke the father began this edition and
translation of the celebrated twelfth-century traveller and physician;
but when the work had been partly printed the Latin type was wanted by
Bishop Fell, who at this time was omnipotent at the University press,
and the translation had to be stopped, which so vexed the good old
man, Dr. Pocock, yt he could never be prevail'd to go on any farther.
This part is doubtless the printed copy which stops at p. 96, and has
no title or date; but it has generally been ascribed to Pococke the son,
who appears to have completed a rough draft of the translation of the
whole work (mentioned by Hunt in his Proposals, dated 1746.
See White's edition, reprinting Pococke's to p. 99; and S. de Sacy, Relation
de l'Egypte, par Abd-allatif, xii). He was expected to succeed to his
father's Arabic professorship (Clark, Life and Times of Wood, iii. 373).
'Tis said he understands Arabick and other oriental Tongues very
well, but wanted Friends to get him ye Professorships of Hebrew and Arabick
at Oxford (Hearne, ed. Doble, ii. 63), and Dr. Thomas Hyde (1636-1703)
[q.v.], Bodley's librarian, was appointed. Pococke apparently abandoned
further oriental researches, and died in 1727. Thomas Pococke, another
son, baptised on 21 April 1652, matriculated at Christ Church in 1667,
became rector of Morwenstow, and afterwards of Peter Tavy, Devonshire,
and published a translation of Manasseh ben Israel's De Termino
Vitæ, London, 1700. Henry was born on 9 May 1654. Richard, baptised
on 4 Jan. 1655-6, died on 7 Nov. 1666, and is buried in Christ Church
Cathedral. Robert, baptised on 8 March 1657-8, was a Westminster scholar
at Christ Church. Charles (baptised on 22 Jan. 1660-1), was also at Christ
Church, and became rector of Cheriton Bishop, Devonshire, in 1690 (Foster,
Alumni Oxon.; Childrey baptismal register).
Sources
The Life of Dr. Pococke was begun by Humphrey Smith of Queen's College,
Oxford, vicar of Townstall and St. Saviour's, Dartmouth, assisted by Edward
Pococke the younger, and Hearne (Collections, ed. Doble, ii. 4) expected
its completion by midsummer 1707; but Smith never finished the work. It
appears also that Mr. Richard Pococke had a manuscript Life of Pocock
the Orientalist (Hearne, l.c. ii. 10), while Dr. Arthur Charlett
[q.v.], master of University College, had Pococke's letters, and meant
to write his life (Id., ib. iii. 77). Smith's materials, including a consecutive
memoir completed to 1663, together with Charlett's letters, were then
entrusted by the Rev. John Pococke, grandson of the professor, to Leonard
Twells, rector of St. Matthews, Friday Street, and St. Peter's, Cheap,
London, and the latter prefixed a full biography to his edition of The
Theological Works of the learned Dr. Pocock, 2 vols. fol. London,
1740, where the particulars of his sources are given. This biography was
reprinted in The Lives of Dr. Edward Pocock ¼ Dr. Zachary Pearce,
&c., 2 vols. 1816, and is the chief authority for the preceding article,
in which the references are to the original edition. The spelling of the
name Pococke or Pocock varies not only in the contemporary authorities
and in the records of the chapter-house at Christ Church (according to
the taste of the clerks), but also in the baptismal registers at Childrey,
and on the title-pages and prefaces of Pococke's own books. His Micah
and Malachi of 1677 have no final e to his name, but Hosea, 1685, and
Joel, 1691, spell the name Pococke. His monument in the cathedral has
no e. It is not unlikely that he spelt it indifferently both ways, but
the only two signatures observed in his own handwriting have the final
e: one is in his manuscript collection of Arabic proverbs (Poc. 392, in
the Bodleian), and was written on 10 April 1637; the other is signed in
the Christ Church chapter-book, 28 June 1686. In addition to the other
authorities cited above, information must be acknowledged from T. Fowler,
formerly president of Corpus; the Rev. S. R. Driver, canon of Christ Church;
the Chapter books, Christ Church; D. S. Margoliouth, Laudian professor
of Arabic; F. Madan, sub-librarian of the Bodleian; (Sir) W. T. Thiselton-Dyer,
K.C.M.G.; Rev. J. G. Cornish, who examined the registers at Childrey.
Contributor
S. L.-P.
published 1896
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