corrosion by time and weather, to the almost loss of features, the smile is yet visible. In the centre is a niche formerly cccupied by the figure of the Blessed Virgin. The whole subject is doubt less intended to realise a feast in the precincts of the church on the dedication carried on whilst a private Mass was being performed at the altar." (Archæologia, 1794). At many other churches grotesque figures are mixed up with sacred subjects. At St. Mary's Church, Chalk, her statue was demolished by the iconoclasts of the 17th century; although possibly there might not be at that time parishioner aggrieved, or in whose mind the image would have excited an idolatrous propensity. But the grotesque figures escaped the hammers of those pious reformers, whose tender feelings were not hurt with the view of a toper and hideous contortionist carved on the front of a house of prayer, notwithstanding, in their own conceits, they held purer doctrines, were sanctimonious in their devotions and stricter in their morals than other men. Compare Whitsuntide. a Ale-House.-Ale-houses are at present licensed to deal in tobacco; but it was not so from the beginning; for so great an incentive was it thought to drunkenness, that it was strictly forbidden to be taken in any ale-house in the time of James I. There is an ale-house licence extant, which was perhaps circa 1630 granted by six Kentish justices of the peace: at the bottom the following item occurs: "Item, you shall not utter, nor willingly suffer to be uttered, drunke, or taken, any tobacco within your house, celler, or other place thereunto belonging." See Hazlitt's Bibl. Coll.. General Index, 1893. v. Alehouse, and Lemon's Cat. of the Soc. of Antiquaries Broadsides, 1866. Ale-Stake, or Bush.—The former term is found in very early use, as in 1375 the Mayor and Aldermen of London imposed restrictions on the extent to which alestakes might project over the highway. Riley's Memorials, 1868, p. 386. Bansley, in his "Treatise on the Pride and Abuse of Women," circa 1550, says: "For lyke as the jolye ale house Is alwayes knowen by the good ale stake, So are proud Jelots sone perceeved to By theyr proude foly, and wanton gate." Comp. Bush. Allhallow Even. vulgarly Hall E'en or Nutcrack Night. Hallow Even is the vigil of All Saints' Day, which is on the first of November. In the Roman Calendar I find under November 1: "The feast of Old Fools is removed to this day." This was also known as Soulemass Day, or cor ruptly, Salmes Day, which latter form occurs in the "Plumpton Correspondence," under 1502. Comp. Hallowe'en. All Fours.-A game at cards, said in the Compleat Gamester, 1680, to be very much played in Kent. But in the time of Queen Anne it appears from Chatto (Facts and Speculations, 1848, p. 166), to have shared with Put, Cribbage, and Lanterloo the favour of the lower orders. Comp. Davis, Suppl. Glossary, 1881. p. 11. (ii.) A sport for the amusement of children, where a grown-up person goes a quatre pattes, and allows a child to ride on his back. Masson, in his Napoléon et les Femmes, describes that great man doing this to please his nephew, the future Emperor. All-Hallows..-See Hallowe'en and Hallowmass. 66 The All-Hid. See Levins' Manipulus, 1570, p. 293. In Love's Labour Lost, written, before 1598, iv., 3, this is called "An infant play." In Hamlet, Act iv., sc. ii., the Prince of Denmark says: King is a thing," upon which Guilderstein rejoins, "A thing, my lord?" whereupon Hamlet adds: "Of nothing. Bring me to him. Hide, fox, and all after." This is supposed to be an allusion to the sport called All Hid. Steevens tells us that it is alluded to in Decker's "Satiromastix:" "Our unhandsome-faced poet does play at bo-peep with your Grace, and cries All-hid as boys do. In "A Curtaine Lecture,' 1637, p. 206, is the following passage: A sport called All-hid, which is a mere childien's pastime.' رو All in the Well, a juvenile game described by Halliwell (Dict. 1860, in v.) as played in Newcastle and the neighbourhood. All Saints. Hallowmass. See Hallow-e'en and Alsatia, a popular name for Whitefriars, while it enjoyed the privilege of a sanctuary. Shadwell's Squire of Alsatia, Scott's Fortunes of Nigel, and Ainsworth's Whitefriars, illustrate this point. Altar. Selden remarks: 66 The way of coming into our great churches was anciently at the west door, that Men might see the Altar, and all the Church before them; the other Doors were but posterns." Table Talk, ed. 1860, p. 131. Moresin tells us that altars in Papal Rome were placed toward the east, in imitation of ancient and heathen Rome. Papatus, 117. Thus we read in Virgil's Eleventh Eneid: "Illia ad surgentem conversi lumina Solem Dant fruges manibus salsas." Comp. Bowing. Ambassador. A trick to duck some ignorant fellow or landsman, frequently played on board ships in the warm latitudes. It is thus managed: a large tub is filled with water, and two stools placed on each side of it. Over the whole is thrown a tarpaulin, or old sail: this is kept tight by two persons, who are to represent the King and Queen of a foreign country and are seated on the stools. The person intended to be ducked plays the Ambassador, and after repeating a ridiculous speech dictated by him, is led in great form up to the throne, and seated between the King and Queen, who rising suddenly as soon as he is seated, he falls backward into the water. 66 Ampoule, St.-See Graal. Amulets.-There appears to be some ground for supposing that the most ancient amulets, sentences from Scripture, criginated in the usage of burying portions of the sacred writings with holy men. A paper on the subject is printed in the Antiquary for 1896. Burton has the following passage: Amulets, and things to be borne about, I find prescribed, taxed by some, approved by others looke for them in Mizaldus, Porta, Albertus, &c. A ring made of the hoofe of an asse's right fore-foot carried about, &c. I say with Renodeus they are not altogether to be rejected. Piony doth help epilepsies. Pretious stones, most diseases. A wolf's dung carried about helps the cholick. A spider, an ague, &c. Such medicines are to be exploded that consist of words, characters, spells and charms, which can do no good at all, but out of a strong conceit, as Pomponatius proves, or the Divel's policy that is the first founder and teacher of them." Anatomy, 1621, 476. Among Mr. Cockayne's "Saxon Leechdoms," there are some, as it may be supposed, for bewitched persons, in the form of amulets held to be efficacious. One is as follows: "Against every evil rune lay, and one full of elvish tricks, write for the bewitched man tuis writing in Greek, alfa, omega, Ivesum, Beronike [Veronica]." Another is: "Take a bramble apple, and lupins, and pulegium, pound them, then sift them, put them in a pouch, lay them under the altar, sing nine masses over them, put the dust into milk, drip thrice some holy water upon them, administer this in drink at three hours, at nine in the morning. etc." From the middle ages gems and rings have been regarded and employed as amulets and charms. The belief in their virtues, which were numerous and varied, was fostered by the churches, and a rich store has descended to our times. The gems bearing the effigy or figure of Pegasus or Bellerophon was held to confer courage, and was prized by soldiers. Those engraved with Andromeda reconciled differences between men and women. The image of Mercury rendered the possessor wise and persuasive, and so on. Roach Smith's Richborough, 1850, p. 90-92. The ruby was supposed to be an amulet against poison, plague, sadness, evil thoughts, and wicked spirits; and, most wonderful of all, it warned its wearer of evil by becoming black or obscure. Brahman traditions describe the abode of the gods as lighted by enormous rubies and emeralds. The magical properties of the sapphire are rated as high as those of the ruby. It was sacred to Apollo, and was worn by the inquirer of the oracle at his shrine. During the Middle Ages it continued in high estimation, because it was supposed to prevent evil and impure thoughts and it was worn by priests on account of its power to preserve the chastity of the wearer. St. Jerome affirmed that it procures favour with princes, pacifies enemies, and obtains freedom from captivity; but one of the most remarkable properties ascribed to it was the power to kill any venomous reptile that was put into the same glass with it. H. B. Wheatley. The turquoise was believed to be a protection from falls, and the amethyst against intoxication. Jasper cured madness, and agate was an antidote to the poison of scorpions and spiders, besides being beneficial to the eyes. Lemnius remarks, "So coral, piony, misseltoe, drive away the falling sicknesse, either hung about the neck or drank with wine. Rosmary purgeth houses, and a branch of this, hung at the entrance of houses, drives away devils and contagions of the plague, as also ricinus, commonly called Palma Christi, because the leaves are like a hand opened wide. Corall bound to the neck takes off turbulent dreams and allays the nightly fears of children. Other jewells drive away hobgoblins, witches, nightmares, and other evill spirits, if we will believe the monuments of the Antients." · Occult Secrets of Nature, 1658, p. 270. But coins with the effigies of saints, such as the gold angels, and the George noble, or the touch-pieces in gold and silver, in the English series, were also credited with the power of guardianship against sickness and casualties. The George noble, with its legend taken from a hymn by Prudentius Tali Dicata Signo Mens Fluctuare Nequit, was supposed to protect the wearer who suspended it round his neck, against accidents. in riding; and perhaps the peculiar rarity of the half noble of this type may indicate its more general uses for the purpose aforesaid. A curious gold florin, with the Madonna and Child on reverse, struck by one of the Dukes of Gueldres, is still preserved in the original gold box, and is supposed to have been carried on the person as a charm. Hazlitt's Coins of Europe, 1893, p. 200. In cases of trepanning for epilepsy, the portions excised were formerly employed as against the attack of snakes and alligators: on such an occasion the saphie is enclosed in a snake or alligator's skin, and tied round the ancle. Others have recourse to them in time of war, to protect their persons from hostile attacks: but the general use of these amulets is to prevent or cure bodily diseases, to preserve from hunger and thirst, and conciliate the favour of superior powers." He informs us in another place, that his landlord requested him to give him a lock of his hair to make a saphie, as he said he had been told it would give to the possessor all the knowledge of white men. Another person desired him to write a saphie· Mr. Park furnished him with one containing the Lord's Prayer. He gave away several others. These saphies appear to have corresponded with the "chartes of health,' mentioned in some of our own early writers. The same, speaking of a Mahometan negro who, with the ceremonial part of that religion, retained all his ancient superstition, says that, "in the midst of a dark wood he made a sign for the company to stop, and, taking hold of an hollow piece of bamboo that hung as an amulet round his neck, whistled very loud three times; this, he said, was to ascertain what success would attend the journey. He then dismounted, laid his spear across the road, and, having said a number of short prayers, concluded with three loud whistles; after which he list ened for some time as if in expectation of an answer, and receiving none. said, the company might proceed without fear, as there was no danger. See Caracts, Charms, Magic, &c amulets against the disease. Hering has the following: "Perceiving many in this citie to weare about their necks, upon the region of the heart, certaine placents or amulets, (as preservatives against the pestilence), confected with arsenicke, my opinion is that they are so farre from effecting any good in that kinde, as a preservative, that they are very dangerous and hurtfull, if not pernitious, to those that weare them."-Preservative against the Pestilence, 1625, sign. B. 2 verso. Cotta inserts "A merrie historie of an approved famous spell for sore eyes. By many honest testimonies, it was a long time worne as a jewell about many necks, written in paper and enclosed in silke, never failing to do soveraigne good when all other helps were helplesse. No sight might dare to reade or open. At length a curious mind, while the patient slept, by stealth ripped open the mystical cover, and found the powerful characters Latin: 'Diabolus effodiat tibi oculos, impleat foramina stercoribus.'" Short Discoverie, 1612, p. 49. In Wiltshire, a lemon stuck with pins, and in Lincolnshire the heart of an animal similarly treated, were, so lately as 1856, treated as amulets against witchcraft. Notes and Queries, 2nd S., i., 331, 415. It was a supposed remedy against witchcraft to put some of the bewitched person's water, with a quantity of pins, needles, and nails into a bottle, cork them up and set them before the fire, in order to confine the spirit but this sometimes did not prove sufficient, as it would often force the cork out with a loud noise, like that of a pistol, and cast the contents of the bottle to a considerable height. In one of the Essays of Montaigne, where he refers to the marriage of Madame de Gurson, we see that the fear of a spell being cast upon the couple, when they had retired to their chamber, was met, when the company had assembled in the room, and the bride and bridegroom had partaken of the spiced wine, by Jacques Pelletier producing his amulet, which defeated the enchantment. Douce has given wood engravings of several Roman amulets: these were intended against fascination in general, but more particularly against that of the evil eye. Such, he observes, are still used in Spain by women and children, precisely in the same manner as formerly among the Romans.--Illustr. of Shakespear, 1807, i., 493. Mungo Park, in his Travels, speak ing of "certain charms or amulets called Saphies, which the negroes constantly wear about them." "says: These saphies are prayers or sentences from the Koran, which the Mahometan priests write on scraps of paper and sell to the natives, who suppose them to possess extraordinary virtues. Some wear them to guard | he says, "is a word or sentence Anagram. An anagram has been defined to be "a divination by names, called by the ancients Onomantia. The Greeks referre this invention to Lycophron, who was one of those they called the Seven Starres or Pleiades; afterwards (as witnesses Eustachius) there were divers Greek wits that disported themselves herein, as he which turned Atlas for his heavy burthen in supporting Heaven, into Talas,, that is, wretched. Some will main tain, that each man's fortune is written in his name, which they call anagramatism or metragramatism: poetical liberty will not blush to use E. for E., V. for W., S. for Z. That amorous youth did very queintly sure, (resolving a mysterious expression of his love to Rose Hill ) when in the border of a painted cloth he caused to be painted as rudely as he had devised grossly, a rose, a hill, an eye, a loaf, and a well, that is if you spell it, 'I love Rose Hill well.'' Worcester, in his "Dictionary," gives a somewhat more satisfactory account of the meaning of the word and thing. "An Anagram, of apt significance, formed by trans- the sheep fed on the neighbouring posing the letters of another word or senas Est vir qui adest, formed from Pilate's question Quid est Veritas?" Mr. Wheatley's monograph "Of Anagrams," 1862, should also be consulted, as well as the Editor's extensive Additions in the Antiquary. Ancients. The governing body at Gray's Inn corresponding to the Benchers of the two Temples and Lincoln's Inn. Andrew's Day, St. (November 30). The patron saint of Scotland. The legend of St. Andrew, with that of St. Veronica, in Anglo-Saxon, has been edited for the Cambridge Antiquarian Society (8vo. series) by Mr. Goodwin. A Life of St. Andrew, from a MS. in the Bibliothéque Imperiale at Paris, is given in "Chronicles of the Picts and Scots," 1867. It is a mere summary or sketch. A second and more lengthy narrative, from Harl. MS., 4628, occurs in the same volume. The reduction to nudity in this case must not be supposed to have been intended (primarily, at least) as an act of indecency, but rather as a relict of paganism. The ancients, our own Saxon forefathers not excepted, seem to have made an absence of clothing in some instances part of their religious rites, and the same idea was found by early travellers prevailing among the inhabitants of the American continent. See Ourselves in Relation to a Deity and a Church, by the present Editor. 1897, pp. 92, 97. Luther savs, that on the evening of the Feast of St. Andrew, the young maidens in his country strip themselves naked; and, in order to learn what sort of husbands they shall have, they recite a prayer.-Colloquia Mensalia, part i. p. 232. The prayer was: "Deus Deus meus, O Sancte Andrea, effice ut bonum pium acquiram virum: hodie mihi ostende qualis sit cui me in xorem ducere debet." Naogeorgus probably alludes to the observances noticed above as to nudity, when he says: "To Andrew all the lovers and the lustie wooers come, Beleeving, through his ayde. and certain ceremonies done, (While as to him they presentes bring, and conjure all the night.) To have good lucke, and to obtaine their chiefe and sweete delight." We read, that many of the opulent citizens of Edinburgh resort to Dudingston parish, about a mile distant, in the summer months to solace themselves over one of the ancient homely dishes of Scotland, for which the place has been long celebrated. The use of singed sheeps' head boiled or baked, so frequent in this village, is supposed to have arisen from the practice of slaughtering hill for the market, removing the carcases to the town, and leaving the head, &c., to be consumed in the place. Singed sheeps' heads are borne in the procession before the Scots in London on St. Andrew's Day. Hasted, speaking of the parish of Easling, says, that, "On St. Andrew's Day, Nov. 30, there is yearly a diverson called squirril-hunting in this and the neighbouring parishes, when the labourers and lower kind of people, assembling together, form a lawless rabble, and being accoutred with guns, poles, clubs, and other such weapons spend the greatest part of the day in parading through the woods and grounds, with loud shoutings; and, under the pretence of demolishing the squirrils, some few of which they kill, they destroy numbers of hares, pheasants, partridges, and in short whatever comes in their way, breaking down the hedges, and doing much other mischief, and in the evening betaking themselves to the alehouses, finish their career there, as is usual with such sort of gentry.""Hist. of Kent,” folio ed. vol. ii. p. 757. At Stratton, in Cornwall, on this anniversary, at a very early hour a number of youths pass through the different parts of the town to the accompaniment of the blowing of a remarkably unmelodious horn, the fearful strumming of tin pans, &c., driving out, presumably, any evil spirits which haunt the place greed, fraud, drunkenness, gluttony, and their companions. The hand-bell ringers follow, gently inviting more acceptable spirits content, fair play, temperance, chastity, and others. After a suitable pause, the church bells ring out, in peals of eight, a hearty welcome to these latter. Andrew's Well, St. — Martin, speaking of the Isle of Lewis, says that, St. Andrews' Well, in the vil lage of Shadar, is by the vulgar natives made a test to know if a sick person will die of the distemper he labours under. They send one with a wooden dish, to bring some of the water to the patient, and if the dish, which is then laid softly upon the surface of the water, turn round sun-ways, they conclude that the patient will recover of that distemper; but if otherwise, that he will die." Western Islands of Scotland, p. 7. In a French version of the romance of Bevis of Hampton there is an allusion to the pilgrimage on foot to St. Andrew's Well as of equal efficacy to that to Mont St. Michel in Brittany for the removal of certain physical troubles. This was St. Andrew's, in Fifeshire. Michel, Les Ecossais en France, 1862, ii., 498. Angelica. 1859, in v. See Nares, Glossary, Angels or Genii. Bourne says: The Egyptians believed that every man nad three angels attending him: the Pythagoreans, that every man had two; the Romans, that there was a good and evil genius." Butler's "Angel bad or tutelar." "Every man," says Sheridan in his notes to "Persius," (2d. edit. 1739, p. 28) was supposed by the ancients at his birth to have two Genii, as messengers between the gods and him. They were supposed to be private monitors, who by their insinuations disposed us either to good or evil actions; they were also supposed to be not only reporters of our crimes in this life, but registers of them against our trial in the next, whence they had the name of Manes given them." Few are ignorant that Apollo and Minerva presided over Athens, Bacchus and Hercules over Boeotian Thebes, Juno over Carthage, Venus over Cyprus and Paphos, Apollo over Rhodes: Mars was the tutelar god of Rome, as Neptune of Tænarus; Diana presided over Crete, &c., &c. St. Peter succeeded to Mars at the revolution of the religious Creed of Rome. He now presides over the castle of St. Angelo, as Mars did over the the ancient Capitol. Hereupon Symmachus, Against the Christians, says: "The divine Being has distributed various Guardians to cities, and that as souls are communicated to infants at their birth, so particular genii are assigned to particular societies of men." Moresin tells us that Papal Rome, in imitation of this tenet of Gentilism, has fabricated such kinds of genii for guardians and defenders of cities and people. Thus she has assigned St. Andrew to Scotland, St. George to England, St. Denis to France, St. Egidius to Edinburgh, St. Nicholas to Aberdeen. Popery has in many respects closely copied the heathen mythology. She has the supreme being for Jupiter, she has substituted angels for genii, and the souls of saints for heroes, retaining all kinds of dæmons. Against these pests she has carefully provided her antidotes. She exorcises them out of waters, she rids the air of them by ringing her hallowed bells, &c. The Romanists have similarly assigned tutelar gods to each member of the body: as, for instance, the arms were under the guardianship of Juno, the breast, of Neptune, the waist, of Mars, the reins, of Venus; and so on." The following extract from "Curiosities, or the Cabinet of Nature." by Robert Basset, 1637, p. 228, informs us of a very singular office assigned by ancient superstition to the good Genii of Infants. The book is by way of question and answer : "Q. Wherefore is it that the childe cryes when the absent nurses brests doe pricke and ake?" 'A. That by dayly experience is found to be so, so that by that the nurse is hastened home to the infant to supply the defect and the reason is that either at that very instant that the infant hath finished its concoction, the breasts are replenished, and, for want of drawing, the milke paines the breast, as it is seen likewise in milch cattell: or rather the good genius of the infant seemeth by that means to sollicite or trouble the nurse in the infants behalfe: which reason seemeth the more firme and probable, because sometimes sooner, sometimes later, the child cryeth, neither is the state of nurse and infant alwayes the same." The Negroes believe that the concerns of the world are committed by the Almighty to the superintendence and direction of subordinate spirits, over whom they suppose that certain magical ceremonies have great influence. A white fowl suspended to the branch of a particular tree, a snake's head, or a few handsful of fruit, are offerings to deprecate the favour of these tutelary agents. Aneling. Among the articles of expense at the funeral of Sir John Rudstone, Mayor of London, 1531, given by Strutt, we find the following charges: "Item to the priests at his ennelling, 9s. Od. to poor folke in almys, £1 5s. Od.; 22 days to 6 poor folke. 2s. Od.: 26 days to a poore folke, 8d." Ennelling is the extreme unction. Comp. Nares, Glossary, 1859, in v. Anne's Well, near Nottingham, St.-Deering says: "By a custom time beyond memory, the Mayor and Aldermen of Nottingham and their wives have been used on Monday in Easter week, morning prayers ended, to march from the town to St. Anne's Well, having the town waits to play before them, and attended by all the Clothing and their wives, i.e., such as have been Sheriffs, and ever after wear scarlet gowns, together with the officers of the town, and many other burgesses and gentlemen," &c.Hist. of Nottingham, 125. Anthony of Egypt or Thebes, St. This eminent man, sometimes called The Great, has been occasionally confounded with his namesake of Padua, and the error appears to be of old standing, as there are early representations, where the Egyptian saint is exhibited with a firebrand in his hand, with flames beneath him, and a black hog, the symbol of gluttony and sensuality, under his feet, so that he may have been regarded as the archenemy of the qualities characteristic of the animal, rather than as the patron or protector of it. In the "Memoirs of Arthur Wilson," the historian and dramatist, written by himself, the erysipelas is called St. Anthony's fire, and such continues to be its common or vulgar name; |