might recollect the gemmel rings, some of which had engraven on them, a hand with a heart in it.

ACT IV.

Scene 2. Page 601.

Отн. The bawdy wind, that kisses all it meets.

The same image occurs more delicately, but less strongly, in a beautiful "Song to a forsaken mistresse," written by an anonymous author, about the time of Charles the First, and published in Playford's Select ayres, 1659, folio. As most persons of taste already possess the whole of it in Mr. Ellis's Specimens of the early English poets, it is unnecessary to give more in this place than the stanza in which the above image occurs:

"I do confess thou'rt sweet, yet find
Thee such an unthrift of thy sweets;

Thy favours are but like the wind,
Which kisseth every thing it meets:

And since thou can'st with more than one,

Th'art worthy to be kiss'd by none."

Sc. 2. p. 635.

Ог. Had all his hairs been lives, my great revenge

Had stomach for them all.

The same sentiment occurs in the third part of King Henry the Sixth, where Clifford says,

"Had I thy brethren here, their lives, and thine,
Were not revenge sufficient for me."

Sc. 2. p. 653.

Отн. Blow me about in winds! roast me in sulphur!

Again, in Measure for measure,

"To be imprison'd in the viewless winds,

And blown with restless violence round about
The pendent world."

THE CLOWN.

He appears but twice in the play, and was cerHE tainly intended to be an allowed or domestic fool in the service of Othello and Desdemona.

ADDITIONS TO THE NOTES, &c.

VOL. I.

Page 59.

THE tune of the old ballad of Green sleeves, may be seen in Sir John Hawkins's Hist. of musick, vol. v. Append. and is still used in The beggar's opera, in the song of "Since laws were made for every degree."

p. 84. Cupid's golden shaft is again mentioned in the Midsummer night's dream, Act i. Sc. 1.

"HERM. By his best arrow with the golden head."

p. 156. To the list of imitations &c. of the story of Measure for measure, add the novel of Waldburgh and Belanca, in Reynolds's God's revenge against adultery. This is the substance of it. In the reign of Gustavus Adolphus king of Sweden, Moruffi, a Danish general, in attacking the castle of Colmar, was taken prisoner by the governor count Waldbourg. Belanca,

the wife of Moruffi, obtained a promise from the count to liberate her husband on the terms of her submitting to his unlawful desires. The unfortunate woman was afterwards inhumanly presented with the head of her husband. When Gustavus

heard of the fact, he compelled the count to marry the injured lady, and then condemned him to death. Reynolds pretended that all his stories in this and his other once celebrated work, God's revenge against murder, were originals, and that he had collected the materials for them in the course of his travels.

p. 193. The recipe here given for making men seem like horses or asses, from Scot's Discoverie of witchcraft, where Shakspeare might have seen it, is the real property of Baptista Porta, in the serious refutation of whom the Jesuit Kircher has wasted too much time. See his treatise De luce et umbra.

In the Prodromo apologetico alli studi Chircheriani of Petrucci, there are similar receipts, and especially one in which an oil is directed to be made from the semen of a horse, which being used in a lamp, the company present will appear to have horses' heads. It is accompanied with a curious engraving of a Houyhnhnm party engaged in conversation, among whom there is the figure

of an equus togatus, that will not fail to make a due impression on such readers as are acquainted with the trick put by Mr. Spence, the author of Polymetis, on Dr. Cooke the provost of King's College Cambridge, a sour pedant who had of fended him. See the tail-piece to the 17th dialogue in the first edition of the above work.

p. 199. The blessing of the bridal bed had doubtless, during the dark ages that preceded the promulgation of the gospel in many parts of Europe, been deemed the immediate office of fairies and other supernatural beings. The object of it was to make the issue of the marriage happy, and to avert deformity. In this, as in numerous other instances, the priests felt themselves obliged, in their attempt to do away a Pagan su perstition, which, as we see, continued notwithstanding to maintain its influence, to substitute some congenial ceremony that should console the deluded people; but their particular enmity to fairies on the present occasion seems manifest in the passage cited from the Salisbury manual, in the words" ab omnibus fantasmaticis demonum illusionibus;" unless they should be thought rather to allude to the subject which is particularly noticed in the subsequent remarks on the nightspells.