peculiar use of 'should.' It is the reverse argument-fast at a seasonable time, yet not if Authority thinks fit to forbid that time.

Line 25, 'pendant-profits'—the fruits which show in spring, and intimate a gathering in due season.

61. Vertue, p. 99. Line 7, its.' Bodleian and Williams мss. 'his.'

Line 15, though:' some late editions when.'

62. The Pearl, p. 99. Line 13, 'vies.' See previous Note on 10. Easter, 1. 15. Here there is probably an allusion to 'vying' at cards, though the meaning being the same, it is quite intelligible without reference to such allusion.

Line 32, 'seeled:' see Various Readings. A technical term in hawking, for drawing a thread through both eyelids, so as to close the eye. See previous Note on The Church Porch, lxx. 1. 1: cf. also our Sir PHILIP SIDNEY, S.V.

63. Tentation, p. 101: see Various Readings.

64. Man, p. 102. Line 1, I heard:' probably in some sermon by one of his Curates.

Line 5, creation' not act of creation, but to his building up, for which animals are killed, trees felled, &c.

Line 8, more:' from Williams мs. See Various Readings throughout. The misreading of 'no' for 'mo' is noted under the Various Readings in loco.

Line 12, 'score' they borrow or obtain on trust.

15,' world.' According to a very favourite idea at that time, that man had such analogy with all parts of the world as to be a world in little, a microcosm: see 11. 23 and 47, &c. Line 25: see Various Readings-adopted.

Line 39, distinguished.' Coleridge says: 'I understand this but imperfectly; distinguished-they form an island?' Willmott annotates: May we not rather seek an interpretation in the first chapter of Genesis (9, 10); the waters distinguished are the waters separated from the dry land, which then appears, and becomes the habitation of man; the waters united are the gathering together of the waters, which God called seas; below, they are our fountains and streams to drink; above, they are our meat, because the husbandman waiteth for the early and the latter rain. Both are our cleanliness. In the verses on Lent, Herbert had spoken of "the cleanness of sweet abstinence," the gentle thoughts and emotions which it gives, and the "face not fearing light." Perhaps in

this poem he employs cleanliness in the same wide sense; as expressing the beauty, freshness, purity, and delight of which water, in its many shapes and blessings, is made the minister to mankind.' Willmott's explanation is excellent; but it may be as well to read after called seas;' the distinguishing of the lower waters then leads Herbert to the Jewish distinguishing of waters above and below the firmament.

Lines 35, 36. All things are good, and of a nature sympathetic with our flesh, both in their being and in their coming down from the Father of all good; and they are the same to our mind, in their leading it to ascend from things created to the First Great Cause. So I take descent and cause' to mean, albeit with some tautology in the use of descent' in both clauses. The change to ascent' is perhaps more after the taste of that day, and therefore the descent' of Williams мs. might be pronounced either an author's earlier reading or a scribe's unintentional repetition.

Lines 40, 41. Coleridge continues hereon: and the next lines refer perhaps to the then belief that all fruits grow and are nourished by water? but, then, how is the ascending sap 66 our cleanliness"?' The great poet-critic's explanation is accurate; for it was a belief in hot countries, where rains were so essential and dry seasons parching and droughts not unfrequent, that water had a vivifying power which gave life to the inert seed in the womb of the earth: but it is not the ascending sap' that Herbert is speaking of, but the rains and consequent filling and overflowing of streams.

Lines 47, 48:

'Man is one world, and hath Another to attend him.'

Archbishop Leighton (on Psalm viii.) again remembers Herbert here, e.g. What is man, &c. These words deserve to be considered: Thou mindest him in all these things, the works above him, even in the framing of the heavens, the moon and the stars, designing his good; Thou makest all attend and serve him.' See Deuteronomy iv. 19: also St. Augustine's Soliloquies, cxx. cxxi.

65. Antiphon, p. 104. Lines 5, 6: There is no line without a rhyme; for these lines are-as may be seen from the lastparts in reality of one line.

66. Unkindnesse, p. 105. Line 16, 'pretendeth'= stretcheth forth, seeketh.

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67. Life, p. 106. Line 1, 'posy.' 'Posie is a contraction of poesy; here it means a wreath, or cluster of flowers.' Willmott. This is incorrect. Posie here is nosegay. I do not think it is anywhere found as meaning 'a wreath.' Minsheu, Cotgrave, and others give only nosegay, bouquet, bunch of flowers.' It was perhaps so called because the present of flowers was made by their symbolism or language to represent a posy, motto, or thought. For example of this, see Perdita's gifts (Winter's Tale, iv. 3), and compare also Ophelia's distribution of flowers (Hamlet, iv. 5).

70. Charms and Knots, p. 108. Line 3=the high-seated can be frequently helped by the most humble.

Line 14, powder.' The hair-powder here spoken of was gold dust, talc flakes, and the like, sprinkled so as to make the hair glisten.

=

Line 18, drinks on' large draughts of man's wisdom (merely).

71. Affliction, p. 109. Line 22, 'store.' No one seems to have noticed this word. It is still provincial for a 'stake,' and appears here in a collective sense. Perhaps of root, Fr. estorer, erect, raise, build.

72. Mortification, p. 110. Line 25, Marking' = looking down to.

73. Decay, p. 112. Line 15, thirds.' Sin, Satan, and God, being each in possession, had each a third.

74. Miserie, p. 112. Line 4, 'fill the glasse.' The reference is to the saying in the Parable, 'Take thine ease; eat, drink, and be merry' (St. Luke xii. 19).

Line 16, curtains :' Ps. cxxxix. 2. Line 25, 'quarrel :' 'is found as a verb active in the elder poets; Ben Jonson (Every Man in his Humour) has it:

"And now that I had quarrelled

My brother purposely."

(Willmott.)

Lines 28, 50, 75: see Various Readings. Line 55, 'boure:' that made by the leafing of Spring.

Line 69, 'posie' motto. So in Cartwright's Love's Conquest, act iv. sc. 8, p. 159:

'My rings shall all b' engrav'd with holy posies

As "Constant untill death"-" Endlesse as this"-
"So is my love"-" Not hands but hearts."'

75. Jordan, p. 115. Cf. Note on 25. Jordan. Line 4, 'burnish.' In some of the old dictionaries (Bulloker, Coles,

Kersey, Blount) this word is given as used technically in venerie for the spreading out of a stag's horns when renewing. Though not noticed in dictionaries, there is also evidence that, whether from corruption and similarity of sound or other cause, the word was used much as burgeon, to bulge or swell as a bud (subst. burgeon, a bud or pimple). The context shows we have one example here. Another is to be found in Holland's Pliny, 1. xi. 37: 'A man groweth in height and length until he be one and twentie years of age; then beginneth he to spread and burnish in squareness.' Another example, relating to the legs of whole-hoofed animals, is quoted by Richardson, s.v., though he misses the sense: 'well may they shoot out bigger and burnish afterward, but (to speak truly and properly) they grow [after birth] no more in length.' Dryden also uses the word in the same sense:

'Burnish'd and batt'ning on their food, to show
The diligence of careful herds below.'

(Hind and Panther, 11. 390-1.) Christie, in his 'Dryden' Glossary and Notes overlooks the noticeable word. Halliwell gives burnish also same as barnish; and this is a Southern and Western word for 'to increase in strength and vigour, to fatten ;' and this variation seems to confirm the word being a colloquial corruption of burgeon into the more familiar burnish (as the ship Bellerophon becomes Billy Ruffian), for burgeon a pimple is in Devonshire barngun. See our Glossarial Index, S.V.

77. Obedience, p. 117. Line 10, 'deed.' Herbert's Country Parson was to be all to his parish, and not only a pastor, but a lawyer also (ch. xxiii.); here he adopts the legal expression for a conveyance-'I deliver this as my act and deed.' Willmott.

78. Conscience, p. 119. Line 21, 'bill' the favourite weapon of the English soldiery, which watchmen afterwards continued to carry-a bill-hook set on a staff battle-axe fashion. An engraving of a watchman so armed is given in Boswell's Malone's Shakespeare, vol. vii. p. 86.

80. Home, p. 121. Line 22, apple'=Who (in Adam and Eve) would not leave an apple. Line 76. The word, by the rhyme 'pray' (1. 74) and by reason of his sins, should be stay.' It will be noticed that the word 'Come' (1. 76) neither rhymes nor is, according to man's logic, reason.

81. The British Church, p. 124. Line 20, double moat.'

'Like a castle with two moats or streams of water round it.' Willmott.

82. The Quip, p. 125. Heading The Quip:''a pleasantry.' Willmott. Not exactly this. Minsheu gives it-taunt. Cotgrave better-flout, gird, nip,' &c. At its acme and in its most refined sense it was a bitter pleasantry or raillery, as here and as in Shakespeare's 'quip modest'-'I cut it to please myself;' and as explained by Lyly (Nares): Ps. Why, what's a quip? Ma. We great girders call it a short saying of a sharp wit, with a bitter sense in a sweet word.'

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86. Businesse, p. 128. Lines 21, 26. As 'died' is monosyllabic with us, and as 'd only makes that, I have not retained 'di'd' (of 1632-3 onward) here or elsewhere, as it is only a source of confusion.

Line 28, Two lives :' the life in death now and the life in death hereafter. Lines 29, 30. Query-sinnes or sinnes', i.e. sinnes' [death]? Probably the latter. There is no mean or resting-place between the two, between the death or deathlife due to sin and the life given by the Saviour's death.

87. Dialogue, p. 129. Line 4, ‘waving'=wavering. So Samuel Speed in Prison Pietie (1679):

The second stanza is the Saviour's reply, and I so inscribe it; and as it is the Son, not the Father, Who speaks, the That' of 1. 16 must mean 'That' [sale]. The rest of the dialogue and its partition is not so clear, and has been made more obscure by its punctuation hitherto. I have thus arranged it: Man's reply from 1. 17 to 26 inclusive. Then the Saviour's reply down to 1. 31, 'smart.' I have also placed the side names over ll. 1, 17, 32, and 9, 27 respectively. Lines 24-27. I understand this to mean-I resigne, and that is all [i.e. and so an end]. Then comes an after-thought, 'if [indeed] that I could get without repining;' and here, as I take it, the words of our Saviour interrupt the man, just as afterwards man's words break in upon our Saviour's (1. 32). Hence our punctuation.

88. Dulnesse, p. 130. Line 14, That those' all perfections in one.