"Cruces etiam nec colimus nec optamus. Vos plane qui ligneos deos consecratis, cruces ligneas, ut deorum vestrorum partes, forsitan adoratis. Nam et signa ipsa, et cantabra, et vexilla castrorum, quid aliud quam inauratæ cruces sunt et ornatæ? Tropæa vestra victricia non tantum simplicis crucis faciem, verum et affixi hominis imitantur. Signum sane crucis naturaliter visimus in {190} navi, cum velis tumentibus vehitur, cum expansis palmulis labitur," &c. Similar sentiments, in almost the same words, are expressed by Tertullian, _Apologet._, sect. 16.; and _Ad Nationes_, sect. 12. See also Justin Martyr, _Apol._ lib. i. sect. 72. The quotation from M. Felix is from the Leipsic edit., 1847, pp. 41, 42. B. H. C. _Sir Kenelm Digby_ (Vol. vii., p. 85.).--I am not at all convinced of the accuracy of the statement made by your correspondent VANDYKE, "that Sir Kenelm Digby is (VANDYKE believes _always_) represented with a sunflower by his side." There are various prints of Sir Kenelm Digby at the British Museum, which I have very recently examined, and I can find but one which bears the device alluded to and which is placed, not "by the side of Sir Kenelm Digby," but with other allegorical symbols, at the bottom of the print. Nor do the _Private Memoirs_ (first published in 1827 by the late Sir Harris Nicolas) contain anything to throw light on the supposed adoption of this emblem by Sir Kenelm Digby. P. C. S. S. A correspondent signing himself VANDYKE asks, "Why is Sir Kenelm Digby represented, I believe always, with a sunflower by his side?" The very first portrait of Digby I turned to, in Lodge's _Collection_, engraved, too, after Vandyke, is without any flower at all. JAYDEE. _Martin Drunk_ (Vol. v., p. 587.).--I cannot find that this phrase has been satisfactorily elucidated. Perhaps the following will throw some additional light on the subject. In an _Analysis of the Gospels for the Lord's Days_, by Conrad Dieteric, edit. 1631, p. 465., I read: "Tritum est illud veterum veriverbium: 'Festa _Martini_ iterata, Absumunt anseres et prata.' Id quod Germanicus hunc in modum effert: 'Wer all tag will S. Martin prassen, Der muss endlich S. Nicias fasten.'" It would seem from this, that not the English alone were wont to enjoy themselves on St. Martin's Day. Baxter, in his _Saint's Rest_ (p. 116. 1st edit.), seems to use the word _Martin_ as synonymous with a noisy tippler: "The language of Martin is there a stranger, and the sound of his echo is not heard." Internal evidence clearly refers all these sayings to the unrestrained mirth and jollity with which the feast of St. Martin was anciently celebrated. B. H. C.