formation under this head may be found in Pegge's "Curialia," 1818, to which, the work being so accessible, it would be useless to do more than refer the reader. A custom still prevails at maiden assizes, i.e., when no prisoner is capitally convicted, to present the judges, &c., with white gloves. It should seem, by the dedication of Clavell's "Recantation of an ill-led life," 1628, to some of the judges, that anciently this present was made by such prisoners as received pardon after condemnation. Fuller says: "It passeth for a general report of what was customary in former times, that the sheriff of the county used to present the judge with a pair of white gloves, at those which we call mayden-assizes, viz., when no malefactor is put to death therein." Among the lots in "A Lottery presented before the late Queenes Maiesty at the Lord Chancellor's (Keeper's) house, 1601," is A Pair of Gloues with a posy. Davison's "Poetical Rapsodie," 1611, P. 44. Also at p. 44, of ed. 1621, and in Nicolas's, ed. vol. i. p. 7. This lottery is given rather differently in "Early Poetical Miscellanies" (Percy Soc.) The Lord Keeper was Sir T. Egerton. There is some pleasantry in the very common notion, and not exclusively vulgar one, as Brand alleged, that if a woman surprizes a man sleeping, and can steal a kiss without waking him, she has a right to demand a pair of gloves. Thus Gay in his Sixth Pastoral : Cic'ly, brisk maid, steps forth before the rout, And kiss'd with smacking lip the snoring lout: For custom says, whoe'er this venture proves, For such a kiss demands gloves." a pair of It was customary in Tusser's day to give the reapers gloves when the wheat was thistly, and Hilman, the author of "Tusser Redivivus," 1710, observes that the largess, which seems to have been usual in the old writer's time, was still a matter of course, of which the reapers did not require to be reminded. Can the custom of dropping or sending the glove, as the signal of a challenge, have been derived from the circumstance of it being the cover of the hand, and therefore put for the hand itself? The giving of the hand is well known to intimate that the person who does so will not deceive, but stand to his agreement. To "shake hands upon it" would not, it should seem, be very delicate in an agreement to fight, and therefore gloves may possibly have been deputed as substitutes. We may, perhaps, trace the same idea in wedding gloves. But there was equally a custom in former times to wear a glove in the hat as a signal of challenge as well as in token of the favour of a mistress or of the loss of a friend. Fairholt's Costume in England, 1860, p. 461. But Edgar, in Lear, is made to say that he wore them in his cap, when he was a serving-man. A pair of gloves used to be both a Shrovetide and a Christmas gift. See Whitelocke's Liber Famelicus, 1858, p. 49, under date of 1615. Gloves at Funerals. Gloves were not less common at funerals than at weddings. In some cases, where the family was rich, or at least in good circumstances, as many as an hundred pairs were given away. In our time, the undertaker provides gloves for the mourners, and the friends of the departed usually get kid gloves, the servants worsted. But only those who are present, or are unavoidably absent, receive any. At the funeral of John Wilson, a Sussex gentleman, in 1640, there were one hundred and fifty pairs of gloves. Sussex Arch. Coll., xi., 147. I may call attention to a very serviceable paper by Mr. Henry the Antiquary for 1898, with general John Feasey on Bishops' gloves in of a medieval pontifical glove. remarks on the subject and an engraving Gloves at Weddings. It appears from Selden, that the Belgic custom at marriages was for the priest to ask of the bridegroom the ring, and, if they could be had, a pair of red gloves, with three pieces of silver money in them (arrhæ loco)—then putting the gloves into the bridegroom's right hand, and joining it with that of the bride, the gloves were left, on loosing their right hands, in that of the bride. "Uxor Hebraica," Opera, tom. iii. p. 673: "De More Veterum mittendi Chirothecam in rei fidem cum Nuntio, quem quopiam ablegabant alibi agetur vocabatur id genus Symbolum Jertekn." Ihre's "Glossarium," v. Handske. Du Cange says: "Chirothecam in signum Consensus dare." "Etiam Rex in signum sui Consensus, suam ad hoc mittere debet Chirothecam.' "" In Arnold's Chronicle, 1502, among "L 'the artycles upon whiche is to inquyre in the visitacyons of ordynaryes of churches," we read: "Item, whether the curat refuse to do the solemnysacyon of lawful matrymonye before he have gyftes of money, hoses, or gloves." Mr. Halliwell prints a posy supposed to accompany the present of a pair of gloves from a gentleman to his mistress, and notices the incident in "Much Ado About Nothing," where the Count sends Hero a pair of perfumed gloves. The posy runs as follows: 66 Love, to thee I send these gloves; pelation of cripple goat may have any the least reference to the Apollonian Altar of Goats' Horns, I shall not pretend to determine." This was probably an ancient secular custom and form of suretyship spiritualized by the Church in the same way as the rite of marriage itself. Ralph Sadler, in a letter to Cromwell, without date, but about 1532-3, asking him to stand sponsor for his newly-born child, says: "I wold also be right glad to have Mr. Richards wyf, or my lady Weston to be the godmother. Ther is a certen superstycious opynyon and vsage amongst women, which is, that in case a woman go with childe she may chrysten no other mannes childe as long as she is in that case and therfore not knowing whether Mr. Rich Godfathers and Godmothers. my lady Weston." Queen Elizabeth stood sponsor in person or by proxy for a great number of the children of her courtiers and favourites, and some of her predecessors had done the same to a certain ex 250. The custom occurs in "The Miseries of inforced Marriage" (by George Wilkins the Elder, 1607), and in Herrick. White gloves still continue to be presented to the guests on this occasion. Sir Dudley Carleton, describing to Winwood, in a letter of January, 1604-5, the marriage between Sir Philip Herbert and the Lady Susan, says: "No ceremony was omitted of bride-cakes, points, garters, and gloves." In Jonson's "Silent Woman," Lady Haughty observes to Morose: "We see no ensigns of a wedding here, no character of a bridale; where be our scarves and our gloves?" The bride's gloves are noticed by Stephens : "Sheards wyf be with childe or not, I do name hath no rarity worth observance, if her gloves be not miraculous and singular: those be the trophy of some forlorne sutor who contents himself with a large offering, or this glorious sentence, that she should have been his bed-fellow." Essays and Characters, 1615. At Wrexham in Flintshire," says Dr. Lort, in his copy of Bourne and Brand, 1777, 66 on occasion of the marriage of the surgeon and apothecary of the place, August 1785, I saw at the doors of his own and neighbours' houses, throughout the street where he lived, large boughs and posts of trees, that had been cut down and fixed there, filled with white paper, cut in the shape of women's gloves, and of white ribbons." Goat. There is a popular superstition relative to goats: they are supposed never to be seen for twenty-four hours together; and that, once in that space, they pay a visit to the Devil in order to have their beards combed. This is common both in England and Scotland. The Rev. Donald McQueen, in the "Gentleman's Magazine" for February, 1795, speaking of the Isle of Skye, says: In this hyperborean country, in every district, there is to be met with a rude stone consecrated to Gruagach or Apollo. The first who is done with his reaping, sends a man or a maiden with a bundle of corn to his next neighbour, who hath not yet reaped down his harvest, who when he has finished, dispatches to his own next neighbour, who is behind in his work, and so on, until the whole corns are cut down. This sheaf is called the Cripple Goat, an Gaobbir Bhacagh, and is at present meant as a brag or affront to the farmer, for being more remiss, or later than others in reaping the harvest, for which reason the bearer of it must make as good a pair of heels, for fear of being ill-used for his indiscretion, as he can. Whether the ap tent. In the Privy Purse Expenses of the same time for the purchaser to give an earnest. Gog and Magog.-Bishop Hall, in his "Satires," 1597-8, speaks of the old figures as then in their places in Guildhall. Stow mentions the older figures as representations of a Briton and a Saxon. In Smith's "De Urbis Londini Incendio," 1667, the carrying about of pageants once a year is confirmed; and in Marston's "Dutch Courtezan," we read: "Yet all will scarce make me so high as one of the giant's stilts that stalks before my Lord Maiors Pageants." Sir H. Ellis refers to Hatton's "New View of London," 1708, as an authority for believing that Gog and Magog were restored in 1707. Bragg says, "I was hemmed in like a wrestler in Moorfields; begged the colours taken at Ramilies, to put up in Guildhall. When I entered the Hall, I protest, Master, I never saw so much joy in the countenances of the people in my life, as in the cits on this occasion; nay, the very giants stared at the colours with all the eyes they had, and In Grossmiled as well as they could." ley's Tour to London, translated by Nugent, 1772, vol. ii. p. 88, we find the following passage: the cits for chiefe persons weare, edged with a small lace of blacke silke and gold, the highest price of which for great men's children was seldom above a noble, and the common sort, two, three, or foure, and five shillings a piece." At the christening of Prince Charles, afterwards Charles I., in 1630, the Duchess of Richmond, who stood proxy for the queenmother of France, presented a jewel valued at £7000 or £8000, and gave the melch, or wet-nurse, a chain of rubies of the estimated worth of £200. Cowell says: "It was a good old custom for godfathers and godmothers, every time their godchildren asked them blessing, to give them a cake, which was a gods-kichell; it is still a proverbial saying in some countries, Ask me a blessing, and I will give you some plum-cake.' Law Dictionary, v. Kichell. In a tract of the 18th century it is said: "The godmother, hearing when the child's to be coated, brings it a gilt coral, a silver spoon, and porringer, and a brave new tankard of the same metal. The godfather comes too, the one with a whole piece of flower'd silk, the other with a set of gilt spoons, the gifts of Lord Mayors at several times." Fifteen Comforts of Wooing, p. 162. At ordinary christenings, at least, it appears to have been the custom in Pepys's day (Diary, August 25th, 1667), for the godfather to give the name in the case of a boy, and the godmother otherwise. At the bap-ornaments of fancy, but even in some tism of Bamfylde Moore Carew in 1693, his godfathers being the Hon. Hugh Bam fylde and Major Moore, these two gentlemen tossed up whose name should stand first, and Bamfylde won the precedence. Life and Adventures of B. M. Carew, 1745, p. 2. God's Penny. In the story of the Heir of Linne, John o' the Scales exclaims, when the hero has engaged to sell his patrimony: "I draw you to record, lords, and a God's penny, lo! I cast to the Heir of Linne." Hazlitt's Tales and Legends, 1892, p. 381. Percy notes : "Godspennie, i.e., earnest-money; from the French Denier á Dieu.'" The bishop adds: "At this day, (1794) when application is made to the Dean and Chapter of Carlisle to accept an exchange of the tenant under one of their leases, a piece of silver is presented by the new tenant, which is still called a God's Penny." Mr. Atkinson, "Cleveland Glossary," 1868. p. 225, says: "God's penny. Earnest money, given to a servant on concluding the hiring compact: customarily half-acrown." It is still customary in the West of England, when the conditions of a bargain are agreed upon, for the parties to ratify it by joining their hands, and at "The English have, in general, a rambling taste for the several objects of the polite arts, which does not even exclude the Gothic: it still prevails, not only in modern buildings. To this taste they are indebted for the preservation of the two giants in Guildhall. These giants, in comparison of which the Jacquemard of St. Paul's at Paris is a bauble, seem placed there for no other end but to frighten children: the better to answer this purpose, care has frequently been taken to renew the daubing on their faces and arms. There might be some reason for retaining those monstrous figures, if they were of great antiquity, or if, like the stone which served as the first throne to the Kings of Scotland, and is carefully preserved at Westminster, the people looked upon them as the palladium of the nation; but they have nothing to recommend them, and they only raise, at first view, a surprise in foreigners, who must consider them as a production, in which both Danish and Saxon barbarism are happily combined." Hone devotes the 11th section of his "Ancient Mysteries Described," 1823, to this subject, and gives representations of the giants. He refers us to a small tract entitled The Gigantick History of the two famous Giants in Guildhall, 1741, and points out the error of Noorthouck in his account of London, 1773, in stating the figures to be formed of pasteboard, like the giant at Salisbury. The latter is still preserved in the Museum there. Goitre. A correspondent of "Notes and Queries" for May 24, 1851, furnishes two remedies then in use at Withyam, Sussex, for goitre, which is common to all regions, where the water is unduly charged with lime: "A common snake, held by its head and tail, is slowly drawn by someone standing by nine times across the front part of the neck of the person affected, the reptile being allowed, after every third time, to crawl about for a while. Afterwards the snake is put alive into a bottle, which is corked tightly, and then buried in the ground. The tradition is, that as the snake decays, the swelling vanishes. The second mode of treatment is just the same as the above, with the exception of the snake's doom. In this case it is killed, and its skin, sewn in a piece of silk, is worn round the diseased neck. By degrees the swelling in this case also disappears." But Dr. Bell has shown that the belief in the efficacy of sacrifice as a charm was not confined to Sussex or to reptiles. Shakespear's Puck, i., 117-19. Golf, Goff, or Gouf. (Dutch Kolef or Kolf.)-Strutt considers this as one of the most ancient games played with the ball that require the assistance of a club or bat. A ball, let us bear in mind, is the basis of some of our own, and other nations' and ages,' most permanent and favourite pastimes. Ball, pure and simple, foot-ball, club-ball, golf, hockey, rounders, cricket, fives, tennis, hurling, and croquet. "In the reign of Edward the third, the Latin name Cambuca was applied to this pastime, and it derived the denomination, no doubt, from the crooked club or bat with which it was played; that bat was also called a bandy from it being bent, and hence the game itself is frequently written in English bandy-ball. Jamieson derives golf from the Dutch kolf a club. Wachter derives it from klopp-en to strike, from Keltic goll, the hand, which, curiously enough, degenerated in the course of time into a mere vulgarism, like our modern phrase paw. I find the following description of this sport in an ancient church writer, which evinces its high antiquity: "Pueros videmus certatim gestientes, testarum in mare jaculationibus ludere. Is lusus est, testam teretem, jactatione Fluctuum lævigatam, legere de litore: eam testem plano situ digitis comprehensam, inclinem ipsum atque humilem, quantum potest, super undas irrotare: ut illud jaculum vel dorsum maris raderet, vel enataret, dum leni impetu labitur vel summis fluctibus tonsis emicaret, emergeret, dum assiduo saltu sublevatur. Is se in pueris victorem ferebat, cujus testa et procurreret longius, et frequentius exsiliret." Minucius Felix, 1712, p. 28. St. Cuthbert, Bishop of Durham, a North-country man, who died in 687, 'is said to have been acquainted with the game. Why not? The idea is simple and obvious enough. Golf and foot-ball appear to have been prohibited in Scotland by James II. in 1457; and again in 1491 by James IV. The ball used at this game was stuffed very hard with feathers. Northbrooke, a native of Devonshire, speaks of it as a favourite amusement in that county in the reign of Elizabeth. His treatise against dicing and other profanities appeared in 1577. Strutt says that this game is much practiced in the north of England; and Jamieson, that it is a common game in Scotland. In the North American Review for July, 1899, Mr. Andrew Lang has an interesting paper, entitled: "Golf from a St. Andrew's point of view," where it is suggested that the game probably came to Scotland from Holland, as the terms are Dutch, and where the writer enumerates the eminent personages, from Mary Stuart downward, who have taken pleasure in this sport. The patronage of golf by the Stuarts was not continued in England after their fall by their successors; but it has now been introduced again with full honours, having always survived in North Britain, and having had many distinguished historical characters of the eighteenth century among its votaries. There is proof that the ancient Dutch method of playing the game was not dissimilar from ours. There are Dutch prints of the 17th century, displaying the method then used, and an etching by Rembrandt, where the amusement is called Kolef. But in an account of the voyage of the Hollanders in 1596-7, which was signalized by the discovery of Spitzbergen, the crew of one of the vessels made a staff to play at Colfe, thereby to stretch their joints. Prince Henry, eldest son of James I., who died in 1612, is said by Sir Simonds D'Ewes to have been "rather addicted to martial studies and exercises than to goff, tennis, or other boys' play." "At any rate, it should seem that golf was a fashionable game among the nobility at the commencement of the seventeenth century, and it was one of the exercises with which even Prince Henry occasionally amused himself, as we learn from the following anecdote recorded by a person who was present: 'At another time playing at goff, a play not unlike to pale-maille, whilst his schoolmaster stood talking with another and marked not his highness warning him to stand further off, the prince thinking he had gone aside, lifted up his goff-club to strike the ball; mean tyme one standing by said to him, Beware that you hit not master Newton, wherewith he, drawing back his hand, said, Had I done so, I had but paid my debts.'" There was in the 18th century a Society of Golfers at Blackheath, and we have a large portrait of a member by Abbott, 1792, accompanied by his servant, carrying his sticks. Of this painting there is a print. At the end of Ferrier's Guide to North Berwick, 1881, are "Rules for the game of golf, as it is played on the Links" there. A writer in the "Book of Days" ascribes to this sport, of which he gives a very good account, the origin of the common phrase, getting into a scrape. This etymology may be correct; the expression itself was used at least as far back as the time of George III. in its present sense. M. Berjeau, who refers to two curious works on the game, both published in the last century, seems to consider that golf resembled the present fashionable game of croquet." Bookworm, iii., 173-4. The fact is, that the game was susceptible of modifications, according to circumstances, or the opportunity of those playing at it. In the French rules printed at Paris in 1717, it is said that the club and ball were both to be made of the root of the box-tree. The caddie, who follows the players with the sticks and reserve balls, is the same as the Edinburgh cadie or running stationer of the eighteenth century. Good ye Friday.—“ The Festival," 1511, fol. 36, says: "This day is called, in many places, Goddes Sondaye: knowe well that it is the maner at this daye to do the fyre out of the hall, and the blacke wynter brondes, and all thynges that is foule with fume and smoke shall be done awaye, and there the fyre was shall be gayly arayed with fayre floures, and strewed with grene rysshes all aboute." It may have been termed Good Friday to distinguish it from the other Fridays of the year, as it was considered an unlucky day. It was customary in the popish times to erect on Good Friday a small building to represent the Sepulchre of our Saviour. In this was placed the host, and a person set to watch it both that night and the next; and the following morning very early, the host being taken out, Christ was said to have arisen. Hospinian tells us that the Kings of England had a custom of hallowing rings with much ceremony on Good Friday, the wearers of which will not be afflicted with the falling sickness. He adds, that the custom took its rise from a ring, which had been long preserved with great veneration in Westminster Abbey, and was supposed to have great efficacy against the cramp and falling sickness, when touched by those who were afflicted with either of those disorders. This ring is reported to have been brought to King Edward by some persons coming from Jerusalem, and which he himself had long before given privately to a poor person who had asked alms of him for the love he bare to St. Miscellanea," John the Evangelist. In his "Curialia 1818, Appendix 3, Pegge has printed the formulary at length. It was usual, at this season, to eschew ordinter, which formed an element in English ary butter, and to substitute almond butcookery from a very remote date. În a collection of culinary recipes, attributed to the reign of Richard II., there is one for making this article of diet. It is mentioned in the printed Wardrobe Accounts of Edward IV., 1480, and elsewhere. In the List of Church Plate, Vestments, &c., in the Churchwardens' Accounts of St. Mary at Hill, 10 Hen. VI., occurs also: with yelow for Good Friday." On Good 'an olde Vestment of red silke lyned Christ Eggs and Bacon to be in his favFriday the Roman Catholics offered unto our till Easter Day was past; from which we may at least gather with certainty that eggs and bacon composed a usual dish on that day.-Keth's Sermon, zies," 1631, p. 196, we have this trait of 1570, p. 18. In Braithwaite's "Whima zealous brother": "he is an antipos to all Church-government: when she feasts he fasts; when she fasts he feasts: commends this notable carnall caveat to Good Friday is his Shrove Tuesday: he hibited, it is good against Popery." his family eate flesh upon dayes proholde forth the crosse for egges on Good Friday" occurs among the Roman Catholic customs censured by John Bale, in his "Declaration of Bonner's Articles," 1554, Signat. D 3, as is ibid D 4, verso, featly." Compare Creeping to the Cross. creape to the Crosse on Good Friday * Το "to Among Good Friday customs still oblaying one-and-twenty sixpences on the served, may be enumerated that of mew the Great, Smithfield, in London, spot in the churchyard of St. Bartholosupposed to be the resting-place of a lady who left the fund for as many aged widows, on condition that each recipient should be able to stoop, and pick up the coin without help. A small sum is also payable from the same source for a sermon on this day. At All Hallows, Lombard Street, after the service, sixty of the younger scholars from Christ's Hospital were presented by the incumbent, under the will of Peter Symonds (1687), with a |