in Beaumont and Fletcher's Humorous Lieutenant, says,—
"My maidenhead to a mote in the sun, he's jealous."
Act iv. Sc. 8.
On l. 35. (G.) Mr. Warton might have found a happier illustration of his argument in Ben Jonson's Every Man in his Humour, Act i. Sc. 3.:—
"Too conceal such real ornaments as these, and shadow
their glory, as a milliner's wife does her wrought
stomacher, with a smoaky lawn, or a black cyprus."
—Whalley's edit. vol. i. p. 33.
On l. 39. (G.) The origin of this uncommon use of the word "commerce" is from Donne:—
"If this commerce 'twixt heaven and earth were not
embarred."
—Poems, p. 249. Ed. 4to. 1633.
On l. 43. (G.):—
"That sallow-faced, sad, stooping nymph, whose eye
Still on the ground is fixed steadfastly."
Sylvester's Du Bartas
On l. 52. (G.):—
"Mounted aloft on Contemplation's wings."
G. Wither, P. 1. vol. i. Ed. 1633.
Drummond has given "golden wings" to Fame.
On l. 88. (G.):—
Hermes Trismegistus.
On l. 100. (G.):—
"Tyrants' bloody gests
Of Thebes, Mycenæ, or proud Ilion."
Sylvester's Du Bartas.
Arcades.
On l. 23. (G.):—
"And without respect of odds,
Vye renown with Demy-gods."
Wither's Mistresse of Philarete, Sig. E. 5. Ed. 1633.
On l. 27. (G.):—
"But yet, whate'er he do or can devise,
Disguised glory shineth in his eyes."
Sylvester's Du Bartas.
On l. 46. (G.):—
"An eastern wind commix'd with noisome airs,
Shall blast the plants and the young sapplings."
Span. Trag. Old Plays, vol. iii. p. 222.
On l. 65. (G.) Compare Drunmond—speech of Endymion before Charles:—
"To tell by me, their herald, coming things,
And what each Fate to her stern distaff sings," &c.
On l. 84. (M.):—
"And with his beams enamel'd every greene."
Fairfax's Tasso, b. i. st. 35.
On l. 97. (G.):—
"Those brooks with lilies bravely deck't."
Drayton, 1447.
On l. 106. (G.):—
"Pan entertains, this coming night,
His paramour, the Syrinx bright."
Fletcher's Faithful Shepherdess, Act i.
DERIVATION OF EASTER
Southey, in his Book of the Church, derives our word Easter from a Saxon source:—
"The worship," he says, "of the goddess Eostre or Eastre, which may probably be traced to the Astarte of the Phoenicians, is retained among us in the word Easter; her annual festival having been superseded by that sacred day."
Should he not rather have given a British origin to the name of our Christian holy day? Southey acknowledges that the "heathenism which the Saxons introduced, bears no [very little?] affinity either to that of the Britons or the Romans;" yet it is certain that the Britons worshipped Baal and Ashtaroth, a relic of whose worship appears to be still retained in Cornwall to this day. The Druids, as Southey tells us, "made the people pass through the fire in honour of Baal." But the festival in honour of Baal appears to have been in the autumn: for
"They made the people," he informs us, "at the beginning of winter, extinguish all their fires on one day and kindle them again from the sacred fire of the Druids, which would make the house fortunate for the ensuing year; and, if any man came who had not paid his yearly dues, [Easter offerings, &c., date back as far as this!] they refused to give him a spark, neither durst any of his neighbours relieve him, nor might he himself procure fire by any other means, so that he and his family were deprived of it till he had discharged the uttermost of his debt."
The Druidical fires kindled in the spring of the year, on the other hand, would appear to be those in honour of Ashtaroth, or Astarte, from whom the British Christians may naturally enough have derived the name of Easter for their corresponding season. We might go even further than this, and say that the young ladies who are reported still to take the chief part in keeping up the Druidical festivities in Cornwall, very happily represent the ancient Estal (or Vestal) virgins.
"In times of Paganism," says O'Halloran, "we find in Ireland females devoted to celibacy. There was in Tara a royal foundation of this kind, wherein none were admitted but virgins of the noblest blood. It was called Cluain-Feart, or the place of retirement till death," &c … "The duty of these virgins was to keep up the fires of Bel, or the sun, and of Sambain, or the moon, which customs they borrowed from their Phoenician ancestors. They both [i.e. the Irish and the Phoenicians] adored Bel, or the sun, the moon, and the stars. The 'house of Rimmon' which the Phoenicians worshipped in, like our temples of Fleachta in Meath, was sacred to the moon. The word 'Rimmon' has by no means been understood by the different commentators; and yet, by recurring to the Irish (a branch of the Phoenician) it becomes very intelligible; for 'Re' is Irish for the moon, and 'Muadh' signifies an image, and the compound word 'Reamhan,' signifies prognosticating by the appearance of the moon. It appears by the life of our great S. Columba, that the Druid temples were here decorated with figures of the sun, the moon, and stars. The Phoenicians, under the name of Bel-Samen, adored the Supreme; and it is pretty remarkable, that to this very day, to wish a friend every happiness this life can afford, we say in Irish, 'The blessings of Samen and Bel be with you!' that is, of the seasons; Bel signifying the sun, and Samhain the moon."
—(See O'Halloran's Hist. of Ireland, vol. i. P. 47.)
FOLK LORE
Presages of Death.—The Note by Mr. C. FORBES (Vol. ii., p. 84.) on "High Spirits considered a Presage of impending Calamity
