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Learning F Functional Data Structures and Algorithms
1st Edition Masood Digital Instant Download
Author(s): Masood, Adnan
ISBN(s): 9781783558476, 1783558474
Edition: 1
File Details: PDF, 4.25 MB
Year: 2015
Language: english
Learning F# Functional Data Structures
and Algorithms
Table of Contents
Learning F# Functional Data Structures and Algorithms
Credits
Foreword
Foreword
Foreword
About the Author
Acknowledgments
About the Reviewers
www.PacktPub.com
Support files, eBooks, discount offers, and more
Why subscribe?
Free access for Packt account holders
Preface
What this book covers
What you need for this book
Who this book is for
Conventions
Reader feedback
Customer support
Downloading the example code
Errata
Piracy
Questions
1. Embrace the Truth
Exploring the functional programming paradigm
Thinking functional – why functional programming matters
A historical primer of F#
The Hello World example
A brief F# language primer
Syntactical similarities and differences
Benefits of using F# over C#
Summary
2. Now Lazily Get Over It, Again
Setting up the IDE
Your first F# project
 Talk is cheap, show me some code
To understand recursion, you must understand recursion
Memoization with Fibonacci
Towers of Hanoi
Sorting lazily
F# 4.0 – new features
Summary
3. What's in the Bag Anyway?
Exploring data structures in F#
Arrays
Lists
List comprehensions
Sequences
Tuples and records
Option types
Sets and maps
Discriminated unions
The active pattern
F# implementation of sorting algorithms
Algorithmic complexity and the Big-O notation
The bubble sort
Quicksort
The merge sort
Summary
4. Are We There Yet?
Diving deep into enumerations and sequences
Enumerating a CSV file
Query expressions
Creating sequences from collections
Usage considerations for sequences
Summary
5. Let's Stack Up
Let's build a stack
Stack with concurrency support
Testing the stack
Algorithm – parenthesis matching using stacks
Summary
6. See the Forest for the Trees
 Tree as a data structure
The binary search tree
Navigating the tree
Abstract syntax trees
Summary
7. Jumping the Queue
Let's make a functional queue
The FSharpx.Collections library
The MailboxProcessor class in F#
Summary
8. Quick Boost with Graph
Graphs
Modeling graphs using F#
The shortest path algorithm
Finding the minimal path sum
Summary
9. Sets, Maps, and Vectors of Indirections
Sets and maps
Vectors
F# and the Intermediate Language
Summary
10. Where to Go Next?
References and further readings
F# language resources
Component design guidelines
Functional programming guides
F# for fun and profit
Data science with F#
Math and statistics programming with F#
Machine learning with F#
Books and interactive tutorials
Try F#
The F# programming wikibook
The F# workshop
The F# cheat sheet
Video tutorials
Community projects – development tools
Community projects – functional programming
 Community projects – data science programming
Community projects – the GPU execution
General functional programming
Academic resources
Summary
Index
Learning F# Functional Data Structures
and Algorithms
Learning F# Functional Data Structures
and Algorithms
Copyright © 2015 Packt Publishing

All rights reserved. No part of this book may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, without the prior written permission
of the publisher, except in the case of brief quotations embedded in critical articles or
reviews.

Every effort has been made in the preparation of this book to ensure the accuracy of the
information presented. However, the information contained in this book is sold without
warranty, either express or implied. Neither the author, nor Packt Publishing, and its
dealers and distributors will be held liable for any damages caused or alleged to be
caused directly or indirectly by this book.

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companies and products mentioned in this book by the appropriate use of capitals.
However, Packt Publishing cannot guarantee the accuracy of this information.

First published: June 2015

Production reference: 1240615

Published by Packt Publishing Ltd.

Livery Place

35 Livery Street

Birmingham B3 2PB, UK.

ISBN 978-1-78355-847-6

www.packtpub.com
Credits
Author

Adnan Masood, Ph.D.

Reviewers

Steve Bearman

Taha Hachana

Marcin Juraszek

Rohit Pathak

Commissioning Editor

Kunal Parikh

Acquisition Editor

Shaon Basu

Content Development Editor

Rahul Nair

Technical Editor

Parag Topre

Copy Editors

Relin Hedly

Sonia Mathur

Project Coordinator

Nidhi Joshi
Proofreaders

Stephen Copestake

Safis Editing

Indexer

Monica Ajmera Mehta

Graphics

Disha Haria

Jason Monteiro

Production Coordinator

Nilesh R. Mohite

Cover Work

Nilesh R. Mohite
Foreword
Functional programming is about to become mainstream, and learning F# helps a
programmer build skills in multiple paradigms. It doesn't surprise me at all that Adnan
has found his way to functional programming. His dedication to technological
excellence is expressed eloquently in this book, and if you want to get started with F#,
this is the book to read.

Jon Flanders

Pluralsight Trainer, Microsoft MVP

Foreword
In the era of multiprocessor and multimachine processing, functional principles are
becoming increasingly important for modern programmers. For those developing in the
Microsoft ecosystem, F# is a functional first multiparadigm language that allows
practitioners to apply these principles in a truly powerful way. As developers become
more familiar with functional data structures and the algorithms that use them truly
safely, by extension, powerful software will become a more commonplace commodity
that will drive the next era of technological innovation. I can't think of a more thorough
and thoughtful person to help guide us through these principles than Adnan. Enjoy!

Seth Juarez

Senior Technical Evangelist, Microsoft

Foreword
F# is a functional and object-oriented programming language with the power of the
.NET Framework. This language has gained huge popularity among a broad range of
programmers. With a focus on writing simple code to solve complex problems, F# is
being used by data scientists, enterprise developers, and enterprise enthusiasts. In fact,
its popularity has increased so much in recent times that according to the TIOBE index
(ranked 11th as of March 2015), F# is all set to gain an esteemed position among the top
10 programming languages.

With the rise in interest and usage around F#, it's bound to continue to attract the
attention of hobbyists who want to try out writing programs with F#. I am very excited
about Adnan Masood's efforts and appreciative of his work, which focuses on the
basics of functional programming, data structures, and algorithms. Adnan has followed a
very structured approach to take you on a journey where you can discover and
familiarize yourself with this powerful multiparadigm programming language. Starting
with setting the context and discussing the basics of F# programming, Adnan gradually
moves on to a more detailed and increasingly focused conversation surrounding data
structures and algorithms. He also covers approaches related to testing bespoke data
structures and algorithms. Towards the end, Adnan covers the implementation of
modern and complex abstract data types (ADTs) and highlights how to use parallel
programming and asynchrony within the F# setting.

I highly recommend this book and ask you to focus your energies on learning this
amazing and powerful multiparadigm, open source, and cross-platform programming
language. This book will help you tackle computing problems with a simple,
maintainable, and robust code.

Happy F# Programming.

Hammad Rajjoub

Architect Advisor, Mobility Lead (Asia), Microsoft

About the Author
Adnan Masood, Ph.D. is a developer, software architect, and researcher and
specializes in machine learning and Bayesian belief networks. He is an avid engineer
and is most comfortable working with the IDE. Before joining Green Dot Corporation, a
leading prepaid financial technology institution, he enjoyed life as a principal engineer
of a start-up and worked for a leading UK nonprofit organization as a solutions
architect.

A strong believer in the development community, Adnan is an active member of the

Open Web Application Security Project (OWASP), an organization dedicated to
software security. In the .NET community, he is a cofounder and president of the
Pasadena .NET Developers group, which he has been successfully leading for 8 years.
He pursues interests in algorithmic puzzles, machine learning, functional programming,
cloud computing, service-oriented architecture (SOA), .NET, design patterns,
application security, and robotics. He has also led a number of successful enterprise
solutions and consulted for several Fortune 500 company projects.

Adnan devotes himself to his own continual, practical education. He holds certifications
in big data, machine learning, and systems architecture from Massachusetts Institute of
Technology; an Application Security certification from Stanford University; an SOA
Smarts certification from Carnegie Mellon University; and certifications as a
ScrumMaster, Microsoft Certified Trainer, Microsoft Certified Solutions Developer,
and Sun Certified Java Developer.

Adnan has taught Windows Communication Foundation (WCF) courses at the University
of California, San Diego, and loves to conduct presentations at top academic and
technology conferences (for example, IEEE-HST, IASA, and DevConnections), local
code camps, and user groups. He is also a volunteer FLL robotics coach for middle
school students at Universal Academy of Florida.

At home, his two very energetic boys, Zakariya and Ali, keep him busy—but not quite
busy enough to keep him from compulsively buying (though not always reading) books
in all formats. Adnan defines Pluto as a planet, chocolate as a food group, and A Game
of Thrones as historical fiction.

For more details, visit Adnan's blog (http://blog.adnanmasood.com), GitHub repository

(http://github.com/adnanmasood), and Twitter (@adnanmasood). Adnan can be reached
at <adnan.masood@owasp.org>.
Exploring the Variety of Random
Documents with Different Content
 1640
Lady Grace Stow Sir Beville Dec. 1, London
Grenville Grenville 1641
George William Sept. The Camp in
Granville[51] Henry, Earl 4, Flanders
of Bath, 1711
etc.
 APPENDIX B

SERMON BY REV. R S. HAWKER

PREACHED AT LAUNCESTON, 1865

Lo, I am with you always, even unto the end of the world (Matt. xxviii. 20).

The election of the Jewish people from among the nations had fulfilled its
promised end. Their fortunes had displayed the alliance between
transgression and punishment, obedience and reward, in the temporal
dispensations of God; and suggested an analogy between these and the
spiritual allotments of a state future and afar. They had treasured up, with a
reverence approaching to superstition, the literal language of the old
inspiration, the human echo of the voice of the Lord. But the national custody
of prophetic evidence and typical illustration was no longer demanded from
those guardians of the oracles of God. Prediction had been fixed and
identified by event, and type had expired in substantive fulfilment. The ritual
also of the old covenant was one of fugitive and local designation. The
enactments of their civil code anticipated miraculous support; and, had this
been vouchsafed to many nations, miracle, instead of an interruption in the
harmony of nature, would have been in the common order of events. The
observance, again, of their ceremonial law, restricted to one temple and a
single altar, was impracticable to all save those in the vicinity of that particular
land; many, indeed, were merely possible under peculiar adaptations of
climate, manners and governments. Even the solemn recognition of the old
morality embodied in the Scripture of Moses, and made imperative by the
signature of God; inasmuch as it exacted utter obedience, and yet indicated
no ceremonial atonement for defect, was another argument of a mutable
creed. The impress of change, the character of incompletion, were traceable
on every feature of the ancient faith. The spirit of their religion, as well as the
voice of prophecy, announced that the sceptre must depart from Judah, and a
new covenant arrive for the house of Israel. It was not thus with the
succeeding revelation. When the fulness of time was come (that is to say,
when the experiment of ages had ascertained the Gentile world that the
sagacity of man was inadequate to the counsels of God), and when the long
exhibition of a symbolic ritual by the chosen Israelites had conveyed
significant illustration of the future and final faith, God sent His Son. Then was
brought to light the wisdom and coherence of the one vast plan. The history
of man was discovered to be a record of his departure from a state of original
righteousness (after the intervention of a preparatory religion) and eternal
existence, and his restoration thereto by a single Redeemer for all his race.
For this end, the Word, that is to say, the Revealer, was made flesh. That
second impersonation of the sacred Trinity “took our manhood into God”. The
Godhead did not descend, as of old, in partial inspiration, nor were its issues
restrictive and particular to angel or prophet; but, because the scheme about
to be developed was to be the religion of humanity, its Author identified
Himself with human nature, and became, in His own expressive language, the
Son of man. He announced, in the simple solemnity of truth, the majestic
errand of His birth—to save sinners; repealed, by a mere declaration, every
previous ritual, and substituted one catholic worship for the future earth.
Now, the elements of durability were blended with every branch of this new
revelation. Firstly, unlike the old covenant, it had no kingdom of this world, it
depended on no peculiar system of political rule, interfered not with any civil
right, but submitted to every ordinance of man as supreme to itself. The
Christian faith was obviously meant to cohere with the political constitution of
any country and all lands; to be the established religion of republic or
monarchy according to the original laws, or any fundamental compact
between ruler and realm; as, for example, this our Church of England
received solemn recognition as a public establishment, and had assurance of
the future protection of her liberties and privileges unharmed, in the Charter
of King John. The new ceremonial usages again were as watchfully calculated
for stability, as the forms of the old law had been pregnant with change. The
simplicity of baptism—that rite of all nations—was invested with a sacramental
mystery, and constituted the regenerative and introductory rite of a vast
religion.
One sacrifice, and that to be offered not again, was exhibited upon Mount
Calvary, that last altar of earthly oblations; and the sources of redemption
were thenceforth complete. The memory of this scene was to be perpetuated,
and its benefits symbolised and conveyed, by an intelligible solemnity,
common to all countries, and attainable wheresoever two or three were
gathered together in His name. The moral law proceeding on the perpetuity
of natural obligation entered of necessity into the stipulations of the new
covenant. But it was no longer fettered in operation by a literal Decalogue; no
longer repulsive from its stern demand for uncompromising obedience. Its
enactments were transferred by the Founder of Christianity into the general
and enlarged principles of human action, and defect in its observance
supplied by an atonement laid up or invested in the heavens. But not only
was this alteration of doctrine and ceremony made from transitory to eternal:
the law being changed, there arrived of necessity a change in the priesthood
also. The temporary functions of the race of Aaron were superseded by the
ordination of a solemn body of men, whose spiritual lineage and clerical
succession should be as perpetual as the creed they promulgated.
The scene recalled by our text is that of the shore of Genesareth, whereon
stood the arisen Lord, with the eleven men. Thence the sons of Zebedee, and
others among them, had departed at His mere command from their
occupation of the waters, and had become the followers of His path of
instruction in Judæa, and Samaria, and Galilee. They had seen the
supernatural passage of His life in wonder and in sign. They had gradually
imbibed the doctrines of His mouth; for them He had given unto the olive and
the vine the voice of instruction, and hung, as it were, a parable on every
bow. From the cross of shame, indeed, they had shrunk in shuddering dismay.
But then, faith revived with His resurrection and they were permitted to
identify His arisen body. And now they beheld Him on that accustomed spot,
the apparent Conqueror of death, from whose grasp He had returned, the
Author of that second life, the breath which He breathed into his new-
founded Church; the evident Lord of—in His own declaration—all power in
heaven and on earth.
In the first ordination of Christian antiquity, the Son of God invested with
His last authority the apostles of His choice: “Go ye into all the world, and
proclaim the gladening message into every creature. Make disciples in all
nations by baptism unto the religion and worship of the Father, the Son, and
the Holy Ghost.”
Such was the tenor of that awful commission which they had to undertake
and discharge. It was conferred at that hour on none beside, imparted with
no lavish distribution to a multitude of disciples, but restricted to the blessed
company of apostles; and by implication to those whom they in after-time
might designate and ordain, save that the supernatural interference of the
same Lord in the vocation of particular apostles might and did afterwards
occur.
Who is sufficient for these things? must have been the conscious, though
unuttered, question of every apostolic heart at that hour of awe. The
fishermen of Bethsaida to arise from their nets to convert the nations!
Unknown Galilæans to compel the homage of distant and enlightened cities to
the Crucified! The Searcher of hearts, aware of their natural diffidence and
usual fear, therefore gave them assurance that the purifying and instructing
Spirit He had promised should descend upon them at Jerusalem, and that
miracle and sign should attend their ministerial path; and then, to banish the
apprehension and awaken the courage of His succeeding servants, he uttered
to those representatives of the Christian clergy the consolation of our text—a
catholic promise to a catholic Church—“Lo, I am with you always, even unto
the end of the world.” Amply was that pledge redeemed, that promise
fulfilled! After not many days, urged onward by the impulse of the descended
Spirit, upheld by the conscious presence of their invisible Lord, the apostles,
from the guest-chamber of Jerusalem proceeded on their difficult path. Peril
and hostility were on every side. On the one hand, the Jews, haughty and
stubborn, clung to the altars of Abraham, Isaac and Jacob, and would not
have “that man to reign over them.” On the other hand, the Gentiles,
absorbed in the indulgence of a luxuriant superstition, were unlikely to forego
the gods of their idolatry, and elect from among the various formularies of
worship the adoration of Jesus of Nazareth. Yet mightily grew the word of the
Lord, and prevailed. Not only were Jewish converts counted in vast multitudes
beneath the eloquence of St. Peter and St. John, but, in Gentile countries, a
tent-maker of Tarsus obtained much people in every city. The mantle of the
apostles descended on early martyrs and succeeding saints, until, not four
centuries after the ascension of its Lord, the yoke of Christianity was on the
neck of men having authority. A vast empire was docile to its tenets, and a
conqueror was found to inscribe on his banner the symbol of human
redemption, the wood of shame.
These, it may be urged, were days of miracle and sign. They were so; but it
was only because prodigy and supernatural proof were the chief exigencies of
those times. The supply of grace—by which word I understand aidance Divine
imparted to human endeavour—was not intended to be uniform or redundant,
but “by measure.” Thus the display of the co-operation declared in our text,
and the contribution of the Holy Ghost, to the structure and stability of the
apostolic Church, these were to be accorded in rigid proportion to time and
circumstance and local need. When that Church, built upon the rock of a pure
confession, and reared by the succeeding hands of apostles and saints, had
survived the wrath of early persecution, and baffled the malice of Pagan
antiquity, then, in the next section of her history, heresy and schisms within
her walls tried her foundations, and assayed her strength. In this peril He was
with her always—vouchsafed other manifestations of His presence and His
power. Wise and courageous champions “for the faith once delivered to the
saints” appeared on the scene, clad with faculty and function obviously from
on high. The warfare of controversy produced the exposition of error and the
triumph of truth. Those sound statements of the Triune Mystery and the
attributes of the Second Person therein, which we confess in our Nicene and
Athanasian formularies, were documents deduced from those Arian and
Sabellian dissensions which they were embodied to refute. The suggestions of
Pelagianism, again, in the succeeding era, tended to the more accurate
definition of Scriptural doctrine on the union of Divine with human agency in
the conduct of man; and the experiment of centuries afforded ample
comment on the text of the apostle, that “heresies must needs be, in order
that the orthodox might appear.” True it is that in the following times, under
Papal encroachment, a long period of lowering superstition was permitted to
threaten the primitive doctrine and distort the liturgical simplicity of the
Church of Christ; yet even then the fire of the apostolic lips was not wholly
quenched. The sudden impulse given to the human mind by the appeal of
Luther, proved that the elements of early faith yet endured—that the former
spirit was breathing still, and awaited only that summons to respond to the
call. The success of that German monk, and the other lowly instruments
whereby a vast work was wrought exhibited another interference of that
supernatural succour promised by our text. The fortunes of our Church of
England, since that reformation, have been somewhat given to change. Once
her sanctuaries have been usurped, and often her walls assailed. Evil men
have “gone round about our Sion, and told the towers thereof, and marked
well her bulwarks,” but with hostile intent. The present days are not without
their danger! Still we hitherto remain. Still we have the promise of the text
sounding in our ears. Still have we the contribution of our own endeavours to
sustain the spiritual fabric whereto we belong. The circumstances that
originate with ourselves to impair our ecclesiastical validity appear to be,
firstly, a spirit of concession. The right hand of paternity is too often
extended, when the glove over Edom, the gauntlet of defiance, should be cast
down, and the sword of the Spirit grasped to combat and refute. Dissent may
be inseparable from religious freedom, as prejudice and error are congenital
with the human mind. But the wanderers from our discipline and doctrine
forget that they have voluntarily destroyed their identity with the flock; freely
abandoned the pasture and refuge of the true fold; and have wilfully resigned
all inheritance in its spiritual safety and in the secular advantage which may
thereto accidently belong. If, then, through some narrow gate of
misconception or error they have “gone from us because they were not of us,”
they cannot, in honesty, look that it should be widened for their readmittance,
when that return, too, is with unfavourable design towards us and ours. Far
be it from me to display unnecessary hostility towards any sect or
denomination of men! but if, as I conceive, it be in supposition, that, by some
compromise of doctrine or ceremony on our part, future stability may accrue
to this Church of England, let us remember that Divine co-operation is not
proposed to unworthy means, and that recorded experiment hath shown that
it were even better that the Ark of God should tremble than that the hand of
Uzzah should sustain its strength.
 One other source of future insecurity may be apprehended from the growth
of vanity in theological opinion and private interpretation among the members
of our own body. For example, it is matter of lamentation, that the terms
“orthodox” and “evangelical” should have attained contrasted usage in a
Church whose appellations, like her doctrines, should be catholic and one. As
in the perilous time of the early Corinthian Church, the existence of divisions
in practice extorted the indignant expostulations of St. Paul, so, in these days
of danger, it behooves every sincere friend to ecclesiastical order, to deprecate
the exhibition of internal diversity, either on questionable doctrine or custom
indifferent, to the surrounding foe. Better it were that those energies which
are dissipated on the shibboleths of party, were applied, in unison, to the
vindication and honour of the general Church! The theory of ministerial
operation might appear to be, that every apostolic officer of Christ should
combine, with the intrepid discharge of his own duty, a corporate anxiety for
the common weal; that each of us should convey his personal stability as a
contribution to the strength of our spiritual structure, and regard the graces
of individual ministry as instrumental to the decoration of a general edifice,
built upon the foundation of the apostles and prophets, Jesus Christ himself
being the chief Cornerstone. To this end, the solemnity of that function which
the apostolic clergy have to discharge is in itself argument and exhortation.
Unto them was transferred the especial guardianship and authoritative
exposition of the oracles of God. By them alone the Founder of their faith
gave promise to infuse sacramental advantage into the souls of men. The
pledge and reward, the privileges and hopes, of Christian Scripture, regard
that Universal Church wherein they hold pastoral rank from the Chief
Shepherd, to bind and loose, shut and enclose in his earthly fold. The
constant remembrance of these things might both kindle zeal and repress
presumption; for, though the office be “but a little lower than the angels,” how
can we forget that it is intrusted to frail and erring men? The train of thought
suggested by a retrospect of these remarks is, that the erection of our
enduring Church was always the hopeful predestination—the original intent of
God; that three periods of revelation absorb the spiritual history of man: the
simple worship of the patriarchal times; that rudiment of religion, the
particular, but mutable and transitory, covenant of Moses; and the catholic
faith which we confess. In this last inspiration, all doctrine and usage,
stationary and complete, are final; and we approach in this concluding
dispensation the threshold of eternity; and the text has announced the
prophecy of the Revealer, that the official existence of its ministers shall
expire only with the close of time. Local illustration of this durability is extant
in our own ecclesiastical records. What changes have glided over the land
since these towers of the past were set upon our hills, the beacons of the
eternity whereto they lead! What alternations of poverty and wealth, of
apprehension and hope, have visited those who have served at their altars!
times of vigour and decay! And yet we have assembled this day to exhibit our
adoration to the one true God, and Jesus Christ whom He hath sent, in this
surviving sanctuary “grey with His name”; but the voice of history, that
prophet of the past, affords us full assurance of hope for the future
continuance of our beloved Church. Vicissitudes may approach, but not
destruction; external attack, but no intrinsic change! Whatsoever the hand of
sacrilege may perpetrate on the temporal fortunes of the Church of England,
these are accessory but not essential to her spiritual existence. Howsoever
she may be despoiled of her earthly revenues, though silver and gold she had
none, there would be much, apostolic and sacramental, that men must seek
at her hands; and with the memory of Him who uttered the consolation of the
text, we confide, that, while England shall bear that name, in the imagery of
the Psalmist, “The sparrow will find her a home, and the swallow a nest
where she may lay her young, even thine altars, O Lord of Hosts, my King
and my God!” Because He will be with us in the control and guidance of
human events, for all power is given unto Him in heaven and on earth; with
us in the general anxiety of His providence and the particular interference of
His aid, since the Chief Shepherd must keep the watches of the night over His
earthly fold; with us in the issues common and ministerial of His most Holy
Spirit, which is in continual procession from the Father and the Son—Lo! He is
with us always, even unto the end of the world!
 Footnotes

1. The poem, “Pompeii,” has been reprinted in his Echoes of Old Cornwall,
Ecclesia, etc.

2. Throughout this memoir, wherever an asterisk accompanies a name it is for

the purpose of showing that the real name has not been given, either at the
request of descendants, or because relatives are still alive.

3. “The Cornish Fathers,” in Mr. Hawker’s Echoes of Old Cornwall, 1846.

4. St. Juliot, who has left her name near Boscastle.

5. “Dixit S. Movenna: Melius, ut illi subtulares imponantur in profundissimum

branum (? barathrum) pro quibus nunc absentiam sentimus Angelorum!
Vocata itaque una ex sororibus Brigna et aliis cum ea ex sororibus, dixit eis:
Ite! illos subtulares in aliquo profundo abscondite.”

6. I do not myself believe in the story of the finding of the papers by Mrs.
Hawker.

7. To Beville Grenville, Esq., dated July 18, 1621.

8. George Lord Lansdown was son of Bernard Grenville, son of Sir Bevil.
Bernard, who died 1701, had three sons, Bevil, George and Barnard; and
Barnard had two sons, Barnard and Bevil, and Mary, a daughter, who married
Dr. Delany. Bevil, the son of Barnard, is the nephew to whom this letter is
addressed.

9. Denys Grenville, Dean of Durham (born February, 1636), was son of Sir
Bevil. He was a nonjuror, and so lost his deanery: he retired to Rouen in
Normandy, and there died, greatly respected.

10. A picture of old Stowe is in the possession of Lord John Thynne; another in
that of Rev. W. W. Martyn of Lifton and Tonacombe.
11. There is one such not far from Morwenstow, in the parish of Kilkhampton.

12. He was formerly governor of the lunatic asylum at Bodmin, and afterwards
clerk of the Board of Guardians, and in turn Mayor of Bodmin. Being very fat,
he had himself once announced at dinner as “The Corporation of Bodmin.” A
memoir of Mr. Hicks, and a collection of his stories has been written by Mr.
W. Collier, and published by Luke, Plymouth.

13. This is inaccurate. There is scarce a cliff along this coast which has not its
pair of choughs building in it. On the day on which this was written, I went
out on Morwenstow cliff, and saw two red-legged choughs flying above me.
A friend tells me he has counted six or seven together on Bude sands. The
choughs are, however, becoming scarce, being driven away by the jackdaws.

14. Standard, 1st September, 1875.

15. Tamar in Cornish is Taw-mawr, the great water; Tavy is Taw-vach, the lesser
water.

16. Tonacombe was panelled by John Kempthorne, who died in 1591. The
panelling remains in three of the rooms, and the initials J. K. and K. K.
(Katherine Kempthorne) appear in each. The date is also given, 1578, on the
panelling. In the large parlour on two shields are the arms of Ley quartered
with those of Jordan and Kempthorne impaling Courtenay and Redvers.
Prince, in his Worthies of Devon, gives a notice of Sir John Kempthorne, Kt.,
who put up this panelling. He is buried in the Morwenstow Church, where
there is an interesting incised stone to his memory under the altar. His wife,
Katherine Kempthorne, daughter of Sir Piers Courtenay of Ugbrook, is also
buried there.

17. The date is on a scroll, which is in a hand descending from the clouds, upon
one of the bench-ends. Benches and screens are of the same date. The
Morwenstow screen has been removed at the recent miserable “restoration.”
The wreckers are not extinct in Cornwall, they call themselves architects and
fall on and ravage churches.

18. This, as has been already shown, is an error; he confounded St. Morwenna
of Cornwall with St. Modwenna of Burton-on-Trent. At the “restoration”
frescoes were discovered throughout the church; all but one were wantonly
destroyed.

19. Ancient Crosses in Cornwall, by J. T. Blight. Penzance, 1858.

20. The mysterious sisters really lived and died in North Devon. Mr. Hawker
transplanted the story to St. Knighton’s Kieve. Any attempt in prose or verse
to associate these sisters with Glennecten he afterwards resented as a
literary theft.

21. Ecclesia: a volume of poems. Oxford, 1840. Really, the church of Forrabury
on the height above Boscastle, which is a hamlet in the parish of Forrabury.

22. A clergyman on whom he had calculated for his assistance in his services.

23. Footprints of Former Men. I have followed Mr. Hawker’s tale closely, except in
one point, where I have told the story as related to me in the neighbourhood
differently from the way in which he has told it. Coppinger was really an
Irishman, with a wife at Trewhiddle, Cornwall, by whom he had a daughter,
who married a son of Lord Clinton. He gave as her portion £40,000.
Trewhiddle is near St. Austell.

24. A fact: the shirt was secured.

25. The handwriting of this letter is very shaky, and different from the usual bold
writing of the vicar.

26. Footprints of Former Men in Far Cornwall, pp. 182-221.

27. A copy of verses to Mr. Hawker, thanking him for his conduct, was written,
printed and circulated in Arbroath. They are by one David Arnott, and dated
13th Oct., 1842. They are of no merit. They end thus:—
Such deeds as thine are registered in heaven,
And there alone can due reward be given.

28. A man present on this occasion tells me that the recovery of the body took
place on a Monday, and not on a Sunday. Mr. Hawker had daily prayer in his
church.—S. B.-G.

29. With cross going before him, in his surplice, reciting psalms.

30. The boat is rotted nearly away, the bows alone remain tolerably entire.—S.
B.-G.

31. Alas! here the wrecker has been at work. There were carved bench-ends
with curious heads, technically called poppy-heads, but unlike any I have
seen elsewhere, unique, I believe. These heads have been cut off, thrown
 away and the bench-ends stuck against the screen. The seats are now of
deal.

32. Mark vii. 21; cf. also Prov. xxiii. 6, xxviii. 22; Matt. vi. 23; Luke xi. 34; Matt.
xx. 15.

33. How a thing can be “chronicled in a myth” is not easy to understand. Myths
not infrequently get recorded, not chronicled.—S. B.-G.

34. This sermon is given approximately only. Mr. Hawker always preached
extempore. It is a restoration; and a restoration from notes can never equal
the original.

35. Afterwards Lord Portsmouth.

36. Four lines in the last verse I have supplied, as the copy sent me was
defective.—S. B.-G.

37. There is considerable doubt as to the origin of the name Sangraal, Sangrail
or Sangreal. It has been variously derived from Sang-réal, True Blood, and
from Sanc-Grazal, the provençal for Holy Cup. The latter is the most
probable derivation.

38. On 1st Oct., Lammas Day, the eucharistic bread was anciently made of the
new corn of the recent harvest. This custom Mr. Hawker revived.

39. Institutes, lib. ii., c. 2, sect. 12.

40. Ibid., sect. 18.

41. Note in Ecclesia, 1841.

42. Then returned to Yorkshire.

43. In the previous month, October.

44. The photographs taken on this occasion were by Mr. Thorn of Bude Haven.
The most admirable one is of Mr. Hawker standing in his porch to receive
visitors. He was, however, afterwards taken by Mr. Thorn at Bude, with his
wife and children. That of him in surplice and stole is by Mr. Hawke of
Plymouth.

45. Through the kindness of Mr. Hawker’s relatives, I have been furnished with
every letter that passed on the subject of his death, and reception into
Roman communion. In not one of them is it asserted that he asked to have
 Canon Mansfield sent for: the last expression of a wish was, that he might
go back to Morwenstow.

46. De Baptismo Adultorum: “Amentes et furiosi non baptizentur, nisi tales a

nativitate fuerint: tunc etiam de iis judicium faciendum est, quod de
infantibus atque in fide Ecclesiæ baptizari possunt. Sed si dilucida habeant
intervalla, dum mentis compotes sunt, baptizentur, si velint. Si vero
antequam insanirent, suscipiendi Baptismi desiderium ostenderint, ac vitæ
periculum immineat, etiamsi non sint compotes mentis, baptizentur.
Idemque dicendum est de eo, qui lethargo aut phrenesi laborat, ut tantum
vigilans et intelligens baptizentur, nisi periculum mortis impendeat, si in eo
prius apparuerit Baptismi desiderium.”

47. Dens, Theologia Moralis et Dogmatica, Tract. de Sacramentis in Genere, §45:

“De iis, qui quandoque habuerunt usum rationis, sed jam eo carent,
judicanda est dispositio secundum voluntatem et dispositionem quam
habuerunt sanæ mentis existentes. Observandum tamen, quod, si aliquando
habeant lucida intervalla, tunc Sacramentum eis non sit ministrandum extra
necessitatem, nisi dum mentis compotes sunt.”

48. I have omitted from this edition some controversial matter that has ceased
to be of interest.

49. In this letter occurs the expression: “Since I did engage myself by my word,
which I value above all worldly wealth, and will not breake it for an empire”.

50. In this letter occurs the expression: “Let me hear a Saturday night whither
the picture came home safe, and did scape the wett”. This seems to refer to
his portrait of same date, now in possession of Rev. W. Waddon Martyn.

51. This letter ends with the following sentences: “‘To fear God, and honour the
King,’ were injunctions so closely tack’d together that they seem to make but
one and the same command; a man may as well pretend to be a good
Christian without fearing God as a good subject without honouring the King”.
“‘Deo, Patriæ, et Amicis,’ was your great-grandfather, Sir Bevil’s motto—in
three (? these) words he has added to his example a rule, which in following
you can never err in any duty of life. The brightest courage and the gentlest
disposition is part of Lord Clarendon’s character of him; so much of him you
have begun to show us already; and the best wish I can make for you is to
resemble him as much in all but his untimely fate.”
Transcriber’s Notes:
The inconsistent spelling of the Grenvile or Grenville surname
and the Bevill and Beville forename has not been changed.
Missing or obscured punctuation was corrected.
two unpaired quotation marks were left as printed.
Typographical errors were silently corrected.
Spelling and hyphenation were made consistent only when a
predominant form was found in this book.
 *** END OF THE PROJECT GUTENBERG EBOOK THE VICAR OF
MORWENSTOW: BEING A LIFE OF ROBERT STEPHEN HAWKER, M.A.
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