was regarded as an art; it was the occupation of the clergy, who taught it. as a mystery, and practised it as a trade.

From the manifold corruptions of religion resulted the gross practices and delusions which are noticed in the ensuing pages without comment; for the work is a collection of facts, not of inferences. It commences with the Coventry Mysteries; the passages from the Apocryphal Gospels, whereon the scenes are founded, being printed beneath. By referring to the Glossary for words that seem difficult, the perusal of the whole will be easy.

It is proper to state that a literary gentleman of the Principality enabled me to mention Welsh Carols, and favoured me with the translation of the Welsh Wassail Carol for St. Mary's Eve. To a bibliopolical friend I am indebted for the notice of the Castle of Good Perseverance, which he saw in Dr. Macro's collection. I should with equal readiness acknowledge other assistance, had I received it. Lastly I am bound to confess the existence of a few errors, not affecting the sense, that were discovered too late for correction, though in sufficient time to enable me to affirm, as a warning to others, that the worst editor of an author's writings is himself.

Ludgate Hill,

5th May, 1823.

2

MYSTERY I.

IN COTTON MS. PAGEANT VIII.

THE BIRTH OF MARY.

THE PLAY commences with the speaking of a Prologue, beginning thus:

And that non oblocucyon, make this mat'er obsc'ure,
But it may p'fite and plese, eche p'son p'sent,

From the gynnynge, to the endynge, so to endure,

That cryst, and every creatur,' with the conceyte be content.

The Prologue proceeds to relate, that the "mat'er" is of the "modyr of mercy."

In fewe wurdys talkyd, that it shulde nat be ted'yous
To ne lernyd, nyn to lewd, nyn to no man of reson;

This is the p'cesse :-Now p'serve you Jh'us ;

Th'for of this I yow pray, all that ben her' present,
And tak hed to our talkyn, what we shal say:

I be teche yow, that lorde that is evyr omnypotent,
To governe yow in goodnes, as he best may,
In hevyn we may hym se.

Now God, that is hevyn kynge,
Sende us all hese der' blyssynge;

And to his tow'r he mote vs brynge:
Amen, ffor charyte.

"YSAKER," the high priest, announces the festival, when all must repair to Jerusalem to sacrifice.

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JOAKIM" enters with ANNE his wife, (1) and calls himself "a substancyall man," says he divides his goods into three parts, one to the temple, another to the "pylg'mys," the third for his own household; and concludes his speech by observing, that

So shulde every curat, in this werde wyde,
Geve a part to his channcel, I wys;

A part to his parocheners, that to povert slyde;
The thyrd part to kepe, for hy' & his.(2)

JOACHIM tells ANNE that he dreads to sacrifice, for

Be cawse that no frute of vs doth p'cede,

I fere me grettly the prest wole me dysspice;

Than grett slawndyr in the tribus of vs shulde aryse:
But this I avow to God, with all the mekenes I can.

[Passages paralleled; from the Apocryphal New Testament.]

(1) MARY, i.-1. The blessed and ever glorious Virgin Mary, sprung from the royal race and family of David, was born in the city of Nazareth, and educated at Jerusalem, in the temple of the Lord.

2. Her father's name was Joachim, and her mother's Anna. The family of her father was of Galilee and the city of Nazareth. The family of her mother was of Bethlehem.

(2) 3. Their lives were plain and right in the sight of the Lord, pious and faultless before men. For they

divided all their substance into three parts.

4. One of which they devoted to the temple and officers of the temple; another they distributed among strangers, and persons in poor circumstances; and the third they reserved for themselves and the uses of their own family.

7. And it came to pass, that when the feast of the dedication drew near, Joachim, with some others of his tribe, went up to Jerusalem, and, at that time, Issachar was high-priest.

Gyff, of his mercy, he wole a chylde vs devyse,

We shal offre it vp, i'to the temple, to be goddys man (1)

ANNE declares that his words bring tears down her face, and endeavours to console her husband with

I wys swete husband the fawte is mine.

Corresponding in sentiment with him, she vows that if "God send frute, and it be a mayde childe," she shall be a "foot mayd to mynyster" in the temple, and salutes Joachim, saying,

Thryes I kysse you, with syghys ful sad.

They inform Issachar they are come to "sacrife.” Then follows this direction to the actors.

["Here they shal synge theis seg'no, B'N'DICTA SIT B'A TRI

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NITAS. And that time ysaker, with his mi'sters, ensensyth "the auter; & then thei make her off'ry'g."]

ISSACHAR invites all present to come up and offer, but he tells Joachim and Anne to stay where they are, that they "arn barrany and bare;" inquires how they durst presume among fruitful persons; that it is a token they are cursed; and finally, he rejects their offerings, and charges Joachim to go fast out of the temple. (2) Next is sung

PATERET FILIUS ET SP'US S'c'us.

Chor. Amen.

[Passages paralleled; from the Apoc. N. Test.]

(1)MARY, i.—5. In this manner they lived for about twenty years chastely, in the favour of God, and the esteem of men, without any children.

6. But they vowed, if God should favour them with any issue, they would devote it to the service of the Lord;

on which account they went at every feast in the year to the temple of the Lord.

(2) 8. Who, when he saw Joachim along with the rest of his neighbours, bringing his offerings, despised both him and his offerings, and asked him,

ISSACHAR blesses the people in these words :

Now, of god & man, blessyd be ye alle.
Homward agen now returne ye;
And in this temple abyde we shalle,
To servyn god in trinyte.

JOACHIM, gratly laments his disgrace:

Now wyl I go to my shepherdys, and with hem abyde:
& th'r evyr mor, levyn in sor'we, & in drede :
Shame makyth many man his hed for to hyde.(1)

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He salutes the shepherds with "Ha how do ye, felas-how far ye & my bestys?" They answer, they be lusty & fayr, & grettly multyply-how do ye, mayster?"

This answer touches a sore place-he tells them to do what they list, and see their "bestys not stray." Praying to God in great bitterness, he says of himself,

What am I? wretche!-worse than an hownde.

ANNE also prays, and expostulates with God:

Why do ye thus to my husbond, lord; why? why? why?
For my barynes he may amend this y'self, and thou lyste, to

mor'we.

[Her the AUNGEL descendith the hefne, syngyng EXULTET.]

[Passages paralleled; from the Apoc. N. Test.]

9. Why he, who had no children would presume to appear among those who had? Adding, that his offerings could never be acceptable to God, who was judged by him unworthy to have children; the Scripture having said, Cursed is every one who shall not beget a male in Israel.

10. He further said, that he ought first to be free from that curse by begetting some issue, and then come with

his offerings into the presence of God.

(1) MARY, i.—11. But Joachim being much confounded with the shame of such reproach, retired to the shepherds who were with the cattle in their pastures;

12. For he was not inclined to return home, lest his neighbours, who were present and heard all this from the high-priest, should publicly reproach him in the same manner.