^{page 17 note [d]} The word rood is derived from the A. S. rode, crux. Skinn. In its primary Signification, as Junius observes, it formerly denoted any sort of image, but was afterwards peculiarly adapted to our Saviour, as fixed on the cross, or to the cross itself. Hence rood-beam, rood tree, in Chaucer.

“I lokynge up unto that rufull roode.” Magd. 204.

“He lyethe in the grave under the roode beme.” W. B. 496.

“That for us dyede on the roode tree.” Cl. Ox. 558.

So Piers Plowman, p. 8.— “Mercie for Mary's love of heven, “That bare the blisful barne, that bought us on the rood.”

Scot. rude. The good and learned bishop Douglas, in the prologue to the tenth, book of his translation of Virgil, says,

“Thou large stremys sched upon the rude.”

And in his prologue to the eleventh book,

“Think how the Lord for the on rude was rent.”

^{page 17 note [e]} And, wot you what Spiritual mystery was couched in this position thereof? The church (forsooth) typified the Church militant; the chancel represents the Church triumphant, and all who will pass out of the former into the latter must go under the Rood-lost, i. e. carry the cross, and be acquainted with affliction. Fuller, (Hist. of Waltham Abby, p. 16.) who says, he adds this the rather, because Harpsfield (Fox. Act. and Mar. p, 1690.) confesseth himself ignorant of the Rood-situation. Anno 1554, or 1 of Mary, In the church-wardens account at Waltham abby, “payde for Mary and John that stand in the rood-lost 26 s. 8 d.” “Christ on the cross saw his mother and the disciple whom he loved standing by” “(John xix. 26.) In apish imitation whereof the Rood (when perfectly made, “ with all the appurtenances thereof) was attended with these two images.” (Fuller's Hist. p. 17.)

^{page 18 note [f]} Anno 1554, or 1 of Mary, “payde to the apparitor for the bishop's boke “of articles, at the visitation, 6 d.” This bishop was Bonner. His articles were in number thirty-seven. And John Bayle wrote a book against them. The bishop's chief care herein was the setting up of compleat Roods, commonly called, Bonner's Block-almightie. (Fuller's Hist. p. 18.)

^{page 18 note [g]} The common expence of an Obit, (Anno 1542, 34 of Henry VIII.) was 2 s. and 2 d. And, if any be curious to have the particulars thereof, it was thus expended. To the parish-priest 4d. to the charnel priest 3d. to the two clarks 4d. to the children (choristers) 3 d. to the sexton and bellman 2 d. each; for two tapers 2 d. for oblation 2 d. (Full. Hist. of Waltham Abbv, p. 14.)

^{page 19 note [h]} There is the like article in the church-wardens account of Waltham Abby, anno 1542, or 34 of Henry VIII. “payde for watching the sepulchre 4 d.” This, says Fuller, constantly returns in every yearly account, though what is meant thereby, I know not. I could suspect some ceremony on Easter Eve (in imitation of the soldiers watching Christ's grave) but am loth to charge that age with more superstition than it was clearly guilty of. (Hist. p. 14.)

Anno 1554, or 1 of Mary, “payde for watching the sepulchre 8 d.” But we find none of the former Obits anniversarily performed: The lands for whose maintenance were alienated in the reign of K. Edward VI. and the vicar not so charitably disposed as to celebrate these Obits gratis. (Ibid. p. 17.)

^{page 20 note [i]} In the Injunctions of K. Edward VI. they are called Memories, “At even “song the responds, with all the memories, shall be omitted.” Injunct. 21. By Memories (says Fuller) we understand the Obsequia for the dead, which some say succeeded in the place of the Heathen Parentalia. (Church-Hist. p. 375.) See Middleton's letter from Rome.

^{page 20 note [k]} Upon my asking the late Mr. Handel, what he took to be the genuine and peculiar taste in music of the several nations in Europe; to the French, he gave the Minuet; to the Spaniard, the Saraband; to the Italian, the Arietta; and to the English, the Hornpipe, or Morris-dance. Belg. Moorischen dans. i. e. Tripudium Mauritanicum. (Skin.) “Nam faciem plerunque inficiunt fuligine, et “peregrinum vestium cultum assumunt, qui ludicris talibus indulgent, ut Mauri “esse videantur, aut e longius remotâ patriâ credantur advolasse, atque insolens “recreationis genus advexisse.” (Jun. Etymol.) T. M.

^{page 21 note [l]} The story of Robin Hood was in high vogue among the common people; as Sloth sayth of himself in Piers Ploughman:

“I cannot Parfitly mi Pater noster as the Priest it syngeth;

“But I can Rymes of Robenhode, and Randof earl of Chester.”

^{page 22 note [m]} It is wittily observed by Fuller, that as careful mothers and nurses, on condition they can get their children to part with Knives, are contented to let them play with Rattles: so they permitted ignorant people stiil to retain some of their fond and foolish customs, that they might remove from them the most dangerous and destructive superstitions. (Ch. Hist. p. 375)

^{page 23 note [n]} It may not be improper however (as mention is here made of “a common “prayer book new set forth,” anno 1573, and a bible anno 1562) to remind, or inform some readers; that, in the reign of King Henry VIII. the liturgy was said or sung in Latin, save only “the creed, the Lord's-prayer, and the ten commandments,” anno 1536. But anno 1548, or 2 of K. Edward VI. the first edition of the liturgy, or common-prayer, was set forth in print by authority. The 2d edition as reviewed, &c. by a Statute in Parliament, anno 1552. And the 3d edition anno 1559, or 1 of Q Elizabeth, the prayer-book here mentioned.—And as to the Bible, the first translation was made anno 1541, in the reign of K. Henry VIII. The second translation in the reign of K. Edward VI. anno 1549 and 1551. The third in 1559) or 2 of Q. Elizabeth, commonly called the Queen's Bible.

The title of this article put me in mind of a sort of prophecy in that antient poem, called, Piers Ploughman.

“And than shull the Abbot of Abyngton, and all his issue for ever,

“Have a knock of a king, and incurable the wound.”