present; but they will probably occur to the memory of most readers.

NOTE 17. Page 92.

There is a curious defence of transubstantiation in this moral; and we may admire its ingenuity while we reprobate the absurd doctrine it is designed to advocate.

"You ask," says the writer of the GEST, "by what means bread may be converted into the real body of Christ. Observe how the mother nourishes her child. If she hunger, and want milk, the infant, deprived of its proper sustenance, languishes and dies. But if, in her greatest extremity, she drink but the lees of wine, those lees, taken by the mouth, become changed into blood, and supply milk and nutriment to the child. If nature, then, exert so much power over the woman, how much more shall the virtue of the sacramental rite, operating by the mouth of the priest, (that is, by the words of Christ proceeding from his mouth), convert bread into flesh, and wine into blood."

NOTE 17. Page 93.

"The widow of a Castellan."

The Castellan was a military guardian of a castle ; and of the same dignity as the viscount. See Du

cange.

NOTE 18. Page 96.

"This story is told in Caxton's GOLDEN LEGENDE †, and in the Metrical Lives of the Saints. Hence Julian, or Saint Julian, was called hospitator, or the gode herberjour; and the Pater Noster became famous, which he used to say for the souls of his father and mother whom he had thus unfortunately killed. The peculiar excellencies of this prayer are displayed by Boccace. Chaucer, speak

*This notation is an error of the Press. "Fol. 90. ed. 1493."--Warton. There were a great many Saints of this name. "Of this Saynt Julyen some saye this is he that pylgryms and wayfarying men call and requyre for good herborowe, because our Lorde was lodged in his hous. But it seemeth better that it is he yt slewe his fader and moder ignorantly, of whome the hystory is hereafter." CAX. Golden Leg. fol. 85. ed. 1527.

ing of the hospitable disposition of his Frankelein, says

"Saint Julian he was in his own countre'.

"This history is, like the last, related by our compilers in the words of Julian's Legend, as it stands in Jacobus de Voragine. Bollandus has inserted Antoninus's account of this saint, which appears also to be literally the same. It is told, yet not exactly in the same words, by Vincent of Beauvais."-WARTON.

The passage in Boccacio, above alluded to, is as follows:

66

Falling from one discourse to another, they began to talk of such prayers as men (in journey) use to salute God with all: and one of the thieves (they being three in number) spake thus to Rinaldo. Sir, let it be no offence that I desire to know, what prayer you most use when you travel on the way? Whereto Rinaldo replied in this manner. To tell you true, sir, I am a man gross enough in such divine matters, as meddling more with merchandize, than I do with books. Nevertheless, at all times, when I am thus in journey, in the morning before I depart my chamber, I say a Pater Noster and an

1 Prol. v. 342.

Ave Maria for the souls of the father and mother of ST. JULIAN; and after that, I pray God and ST. Julian to send me a good lodging at night. And let me tell you, sir, that very oftentimes heretofore, I have met with many great dangers upon the way, from all which I escaped, and evermore (when night drew on) I came to an exceeding good lodging. Which makes me believe that SAINT JULIAN (in honour of whom I speak it) hath begged of God such great grace for me: and methinks, that if any day I should fail of this prayer in the morning, I cannot travel securely, nor come to a good lodging. No doubt then, sir, (quoth the other) but you have said that prayer this morning? I would be sorry else; said Rinaldo, such an especial matter is not to be neglected." First Day,

Novel II. 1684.

NOTE 19. Page 99.

This story is evidently built upon a confused tradition of Cæsar and Pompey." It was impossible," says Warton," that the Roman History could pass through the dark ages without being infected with many romantic corruptions. Indeed, the Roman was almost the only ancient history which the

readers of those agès knew: and what related even to pagan Rome, the parent of the more modern papal metropolis of Christianity, was regarded with a superstitious veneration, and often magnified with miraculous additions." Diss. on the Gest. Rom.

NOTE 20. Page 104.

"This story is told by Caxton in the GOLDEN LEGENDE, under the life of Pelagian the pope, entitled, Here foloweth the lyf of Saynt Pelagyen the pope, with many other hystoryes and gestys of the Lombardes, and of Machomete, with other cronycles. The GESTA LONGOBARDORUM are fertile in legendary matter, and furnished Jacobus de Voragine, Caxton's original, with many marvellous histories. Caxton, from the gestis of the Lombardis, gives a wonderful account of a pestilence in Italy, under the reign of king Gilbert."-WARTON. The Golden Legende enters somewhat into the life of the emperor Henry after he came to the throne. Amongst other matters, he "put out of his countree all the juglers and gave to poor people all yt was wont to be giuen to mynstrelles."-Fol. ccclxii. Whence it would appear that jugglers and minstrels were the same.