above the altar. Dr Rock (1) says that "the first wooden or stone tabernacle resting on the altar seen in this land was put up in Queen Mary's reign."

In France the vessel in which the pyx was hung above the altar was generally in the shape of a dove. A provincial council at Thoulouse, A.D. 1590, required the reserved sacrament to be kept "tabernaculo ligneo non pensili,"(2) but it continued to be hung above the high altar at St Denys and other churches in France, until the first revolution; and, when the writer was at Malta, was still so hung in St John's Church, Valetta.

P. 149, 1. 47. rynget the belle, at the beginning of the service. The bell at the elevation is mentioned, line 69. Cf. Harding's Answer, "We have commonly seen the priest when he sped him to say his service, to ring the saunce (Sanctus) bell, and speak out aloud, Paternoster; by which token the people were commanded silence, reverence, and devotion."(3)

1. 52. Thou for hym and he for the. See form of prayer, ante, p. 10. So late as the eighteenth century in the diocese of Rheims the priest turned to the west before the prayer Aufer a nobis (ante, p. 92, 1. 25), and said "Orate pro me fratres, et ego pro vobis."(4) In connection with this, and the inany instances where, as we have seen, eastern forms survived in the Gallican Church, it is curious to notice that in this part of the service the priest in the Syrian Jacobite service turned to the people and asked their prayers for the Lord's sake.(5)

1. 58. dredfulle, as usually in our older English, feeling dread not dread inspiring.

P. 150, 1. 67. stylle, secretly, as in lines 17 and 48.-See note, p. 182, B. 52.

1. 86. gysthe. I have given Mr Brock's suggested reading (gufte), but on looking at it again, I am not at all sure that we ought not to read gysthe. Gift in the form 3ifte occurs within two lines; and though I do not find the word gysthe, we may very well suppose there may have been such a word. It would at all events complete the sense-You would get it neither of grace (the king's favour to you), nor gysthe (your own craving). In German we have the kindred word geiz. Boswell gives the verb gytsian, and gytsung, desire, craving; and quotes from Boethius," He ne mæg þa grundleasan gytsynge afyllan," He cannot the boundless desires fill.

(1) Church of our Fathers, IV, 208.

(2) P. 2, c v, 1-Labb & Coss, XV, 1379.

(3) Quoted Jewel's Reply unto M. Harding's Answer, Works, I, 292. (4) Krazer de Liturgiis, Aug. Vindel., 1786, p. 385.

(5) Ordo communis liturgiæ secundum Ritum Syrorum Jacobitarum, Renaudot, Liturg. Oriental., II, 2. According to the Latin rite the priest did not ask the prayers of the people until later in the service at the offertory. See ante, p. 100, 1. 20.

P. 152, l. 151. cristende spayne. We have already seen the curions use which Lydgate made of his knowledge of heathen mythology, (1) and the way he here brings in the gestes of the trouvères is almost equally incongruous. Charles' success against the Saracen invaders of Spain was one of their chosen subjects, and as a matter of history he did extend his boundary across the north-east of Spain, from the Bidassoa to the mouth of the Ebro. 1. 153. bare the Floure. Cf.

"Of alle pe clerkes of þat land; he bar pe flour."

Celestin, l. 190, Anglia, p. 72.

"Of Christendome he ber the prys."

Political Songs, Wright, C. S. 246.

1. 160-1. He bare portred far and nere. Layamon describes the shield Pridwen, which Arthur hung from his neck, with this precious portrait :

"He heng an his sweore!

ænne sceld deore.

his nome wes on Bruttisc
Pridwen ihaten.

þer wes innen igrauen!
mid rede golde stauen.
an on-licnes deore !

of drihtenes moder."(2)

Nennius says that he bore the image of the Virgin on his shoulders (super humeros suos); and William of Malmesbury ascribes his single-handed prowess against nine hundred of the enemy at Badon Hill to this image which he had affixed (armis suis) to his armour.

Sir Gawayne also had the image of the Virgin on his shield. "In the more half of his shelde hir ymage depaynted."(3)

P. 153, l. 179. Lavncegaye, a javelin which appears to have been very much like the Assegay of the Amakosa Caffres, and to have been thrown very much as they throw it. As our forefathers on actual service used crossbow, sword, battle-axe, or men-at-arms the lance, it is probable that lancegays were not such effective weapons as the seven assegais the Caffres used to carry for their whole armament in war time, before free-traders supplied them with fire-arms and gun-powder.

Cf. "And in his hand a launcegay

A long sword by his side."-C. T. 15162-3.

(1) Ante, p. 167, 1. 39, and pages 390-5.

(2) Ed. Madden, 1847, II, 464, 1. 10-17. Sir Frederick Madden mentions in a note that the name Pridwen is said to be Welsh for the fair form, or that which is white, in allusion to this figure of the Virgin.

(3) Sir Gawayne and the Green Knight, ed. Morris, 1. 649.

P. 153, l. 190. thou I klype the. This thouing him was the extreme of insult, and it may be worth noting that the very phrase is still used in this part of England with the same intention. I have been told of it more than once as a matter of complaint; and I will copy what I wrote some five-and-twenty years ago, which was probably the first time that I noticed it, after I had begun my collections for an East Riding vocabulary. A man who had forbidden his mother-in-law his house said to me: "I'll not deny it. I did thou her, and sorry I is to thou my wife (1) mother, but I says to her-Thou I calls thee, and I bids thee get thee out of my house, and never again set thy foot over my freshwood " (threshold). I may add that as a matter of course and in all good part he would have thou-d his wife, friends, children or servants, the plural being reserved for elders, betters, and strangers, according to the received etiquette of the country side.(2)

CORRECTIONS AND ADDITIONS
TO NOTES.

P. 182, B. 54. sese. I find that the presence of -es in the second person singular is in no respect decisive. Dr Morris gives it as characteristic of the West-Midland dialect of Lancashire and Cheshire Alliterative Poems, 1869, Preface, p. xxiii. We meet also with the northern -8 of the verb, with an occasional southern -th in Robert of Brunne's (East Midland) Handlyng Synne, as, for example:

"þey been but as glemys

þat yn pe pouzt lepys
A nyзt whan pou slepys,

þat you wakyng þenkes

Before by yzen hyt blenkys."-1. 424-8.

"pe deuyl hyt shewyp."-1. 498.

"Syttyp dowyn upp on oure knees.”—1. 951.

P. 214, 215. I omitted to notice the injunction put forth by Bishop Shaxton in the diocese of Salisbury in 1536; and most probably in other dioceses at the same time. It requires all having cures, every Sunday and holyday to recite and sincerely declare in the

(1) I preserve the -s in the verb, and the omission of the -s in the genitive, as characteristic both of the existing and of the early Northumbrian dialect.

(2) See a note by Mr Skeat as to corresponding use. William of Palerne, p. xli. Cf. "thou thou'st him some thrice."-Shaks. Twelfth Night, III, 2, &c,

pulpit at the high mass time in the English tongue both the epistle and gospel of the day, if there be time thereto, or else one of them at the least. (1)

P. 225 (2). "Sancta" had a larger signification than I here suppose.

It refers to certain relics, as it occurred in the oath tendered to the canons of Chartres on their being received: "Sic vos Deus adjuvet et hæc sancta."-Voyages Liturgiques, 227-8.

P. 248 (3). Maskell, M. R. III, 357, may also be referred to an addition to Ratis Raving, but I return to this note because I have since noticed that the question here quoted, or rather one to the same purport in a service book printed at Venice in 1573, has been formally condemned. I give an extract, so far as it refers to this question, from the very rare "Index Librorum Expurgatorum Illustrissimi ac Reverendiss. D. D. Gasparis Quiroga, Cardinalis et Archiep. Toletani Hispan. generalis Inquisitoris iussu editus. De Consilio Supremi Senatus S. Generalis Inquisit." Madriti 1584:

"Ordo Baptizandi cum Modo visitandi

Ex libro, qui inscribitur, Ordo baptizandi, cum Modo visitandi, impresso Venetiis, anno 1575. Fol. 34, ad medium deleantur illa verba. Credis non propriis meritis, sed Passionis domini nostri Iesu Christi virtute & merito, ad gloriam peruenire?

Ibidem, paulo post, deleantur illa verba: Credis quod dominus noster Iesus Christus pro nostra salute mortuus sit? & quod ex propriis meritis, vel alio modo nullus possit saluari, nisi in merito Passionis ipsius?"

P. 251, on C. 112. noon. I was at a loss to account for the apparent anomaly of this form in a northern manuscript. I find another example in the ordinances of the company of scriveners(2) of the

(1) Burnet's Reformation, Part II, Records, No. 59.

(2) The late Mr Davies, Town-clerk of York, who was a most careful enquirer into all that concerned the antiquities of the city, gives many interesting particulars as to this company-the Escriveners de text, Scriptores, or Text-writers-in his work on "the York Press," p. 3. He copies the byelaws in French of the date of Edward III, and the revised ordinances in English, which appear to have been confirmed by the corporation in the latter half of the fifteenth century.

As may be noticed in the extract here given, besides the text writers, the company admitted to their membership,

I. The Limners, or Enluminers, who painted the miniatures, and did the gilding, &c.

II. The Notours, who inserted the musical notes;

and, III, the Turners and Flourishers, who did the elaborate initial and capital letters, and the floriated borders.

Mr Davies also mentions that the York bookbinders and booksellers formed another company.

city of York, so that the occurrence of noon in this place was probably no more than an early instance of the southernizing tendency which became very marked at the end of the century. (1) "Noo priest having a competent salary, that is to say, vij marks or above, shall exercise the craft of text-writers, lomers, noters, tournours, (2) and florisshers for his singular prouffit and lucour, nor take noone apprentice, hired man, or othre servaunt into his service, nor make no bargains or covenantes to that intent, (3) under the pain of forfaitur of xiii s. iiij d."

P. 338, on p. 65, 1. 22. in prison. A passage in the Ancren Riwle (p. 126) shows that this place may be understood neither of purgatory nor a debtors' prison, as here suggested, but of the bondage of sin : "We beo alle ine prisune her, and owen God greate dettes of sunnen."

(1) See before, page 344.

(2) Cf. "Les lettres tourneures, ainsi nommées a cause de leurs figures rondes et tournantes seroirent dans les premieres impressions aux commencement des chapitres, comme elles avoient servi dans les manuscrits."-Lambinet, Origine de l'Imprimerie, Tome I, 295, quoted Davies, York Press, p. 5.

(3) I add a note-and it is the last-to this somewhat discursive illustration, because I think it cannot be without interest to the members of a society whose raison d'être, if not the production, is at all events in the first instance the printing of early manuscripts. It is a covenant, such as that contemplated in the ordinance, for a service-book, most probably for use in York Minster, as it is entered in the acts of the Chapter of York.

It is curious as showing the sum that was paid for writing and limning, and also that the size of the large or uncial letters, mentioned in the last note, was not left to the fancy of the turners, but was matter of definite stipulation. The entry is dated the 26th August, 1346, and is here printed from Raine's Fabric Rolls, p. 165-6:

Comparuit Robertus Brekeling scriptor, et juravit se observare condicionem factam inter ipsum et dominum Johannem Forbor, viz., quod idem Robertus scribet unum psalterium cum calendario ad opus dicti domini Johannis, pro vs. et vid. : et in eodem psalterio, de eadem litera, unum placebo et dirige cum ympnario et collectario pro iv s. iij d. Et idem Robertus luminabit omnes psalmos de grossis litoris aureis positis in coloribus, et omnes grossas literas de ympnario et collectario luminabit de auro et vermilione præter grossas literas duplicium festorum, quæ erunt sicut grossæ literæ aureæ sunt in psalterio. Et omnes literæ in principiis versuum erunt luminatæ de azuro et vermilione bonis, et omnes literæ in inceptione nocturnorum erunt grossæ literæ unciales(*) continentes v lineas, set beatus vir(†) et dixit Dominus() continebunt vj vel vij lineas; et pro luminatione prædicta dabit v s. vid., et ad colores, dabit pro auro xviii d. et ijs. pro una cloca et furura."

As to these uncial or capital letters, see the last note.
Psalm i was the first for matins on Sunday.

(1) Psalm (110) cix. was the first for vespers on Sunday.