he seems shocked at first, but soon melts into grief and tenderness, and attests heaven that he will always preserve the sentiments of a father for Roselo.

"During this scene, Theobald, and the other Castelvins, having discovered Roselo, Anselm, and Marin, bring them all bound upon the stage, and deliberate upon the kind of death they shall make them suffer.

"In this conjuncture, Antonio, out of regard to his promise, and compunction for his fault, discovers what has passed, and embraces Roselo. At first they imagine his brain disordered, but by degrees he soothes them into moderation; and Count Paris, who is present, out of generosity joins with him, and conduces to bring 'em to a reconciliation.

"To render this sudden conversion more lasting, they determine to cement the peace by the marriage of Dorothea and Roselo. Julia, who hears all, suddenly appears. Their first terror at the sight, is turned into joy and surprise, when they find she is alive; and when they are informed that Roselo delivered her from the arms of death, they judge him to have a lawful claim to her. Their union is ratified; Anselm marries the daughter of Theobald; and Marin (the Gracioso) receives the hand of Celia, with a thousand ducats from Antonio and Roselo.

"The End of the Play."

King Lear, vol. x. p. 223:

"But to the girdle do the gods inherit;

66

'Beneath is all the friend's."

My friend Charles Warren, Esq. Chief Justice of Chester, pointed out to me the following curious

illustration of this doctrine in Jortin's Remarks on Ecclesiastical History.

"The Manichæans gave to each man two souls, the one a good, the other a bad one. Clemens Alexandrinus mentions an odd and ridiculous notion held by some Heretics, that God made man down to the navel, and that the rest of him was made by another power. Ἐντεῖθεν ἄλλοι τινὲς κινηθέντες μικροί καὶ ἐτιδανοὶ τὸν ἄνθρωπον ὑπὸ διαφόρων δυνάμεων πλασθῆναι λέγεσι, καὶ τὰ μὲν μέχρις ὀμφαλᾶ θειοδεσέρας τέχνης εἶναι τὰ ἔνερθε δὲ, της ἥττονος· ᾗ δὴ χάριν, ὀρέγεσθαι συνεσίας. Hinc moti aliqui alii, pusilli et nullius pretii, dicunt formatum fuisse hominem a diversis potestatibus : et quæ sunt quidem usque ad umbilicum, esse artis divinioris; quæ autem subter, minoris : qua de caussa coitum quoque appetere. Strom. iii. p. 526.

Theodoret says that the Eunomians, as well as the Marcionites, held that there were two Principles, and that the lower parts of the human body came from the Evil Principle. He probably misrepresents the Eunomians, for what hath Arianism to do with Manichæism? Eunomius was an Arian indeed, and the Father of an Arian sect; yet as far as we can judge from his writings, some of which are still extant and have escaped burning, he was no more a Manichæan than Epiphanius, or Athanasius, or Jerom, or Theodoret.

"Theodoritus 1. iv. Hæreticarum fabularum cap. 3. inter alia Eunomianis tribuit, quod et ipsi cum Marcione duo rerum principia, malum et bonum, statuerint, et inferiores partes a malo principio ortas, et hinc non totum baptizandum esse hominem docuerint. Cui congruit quod S. Ambrosius Eunomianos jungit Marcionistis, 1. i. de officiis c. 2. ad quem locum conferendæ notæ Monachor. Benedictin. tom. ii. p. 31. Fabricius Bibl. Gr. viii. 251.

"Eunomius ritus baptismi immutavit, qua de re accusatum fuisse fatetur Philostorgius. Testis potentissimus mutationis est Epiphanius: Qui jam baptizati sunt, iterum baptizat Eunomius, non modo qui a Catholicis, aut ab aliis hæresibus, sed eos etiam qui ab ipsismet Arianis deficiunt. Repetiti porro illius baptismatis ea formula est, In nomine Dei increati, et in nomine Filii creati, et in nomine Spiritûs sanctificantis, et a creato Filio procreati.' Aliam tamen adhibuisse formulam in Theodorito legimus: Dicit non oportere ter immergere eum qui baptizatur, nec Trinitatem invocare, sed semel baptizare in mortem Christi. Risune an lacrimis prosequenda, quæ de Eunomiani baptismi ritibus a Veteribus sunt memoriæ mandata? Epiphanius: Sunt qui narrent, quotquot ab iis denuo baptizantur in caput demergi, pedibus in sublime porrectis, et sic jusjurandum adigi, nunquam se ab illius hæresi discessuros. Observat et Nicetas: Longissimâ fasciâ, eum in usum paratâ consecratâque, hominem a pectore, usque ad extremos pedum articulos involvebant, tum deinde superiores corporis partes aqua proluebant. Cujus ritus causa hæc fuit, quod inferioribus corporis partibus pollui aquam arbitrabantur. Tantum superstitio potuit suadere malorum! Baptizatos ad pectus usque aqua madefaciunt, inquit Theodoritus, reliquis autem partibus corporis, tanquam abominandis, aquam adhibere prohibent. Discipulis Eunomii Ecclesias visitare moris non erat. Omnes sectatores ejus Basilicas Apostolorum et Martyrum non ingrediuntur, ut scilicet mortuum adorent Eunomium, cujus libros majores authoritatis arbitrantur quam Evangelia. Hieronymus. Neque castiores doctrinâ mores fuere, si vera de Ætio prædicat Epiphanius: Cum quidam ob stuprum feminæ illatum accusarentur, et ab aliis damna

rentur, nihil illum commotum: sed factum risu et ludibrio prosequentem dixisse, Nullius hoc esse momenti: corporis enim hanc esse necessitatem.' S. Basnage Ann. ii. 861.

"Observe that the testimonies of Epiphanius and of Theodoret, concerning the form of Eunomian baptism, contradict each other. We may suppose that the Eunomians used only one immersion, or rather superinfusion, and that they baptized in the name of the Father, Son, and Holy Ghost, as they were plainly directed to do by the Scriptures, to which they paid as much regard as the Consubstantialists. "When Epiphanius says of their baptism, sunt qui narrent, we may be sure that proofs ran very low with him.

"The Eunomians seem to have been of opinion that it was not necessary for persons to be plunged all over in water, and that it was not decent for them to be stripped at the performance of this religious rite. They therefore only uncovered them to the breast, and then poured water upon their heads. This was enough to give their adversaries a pretext, though a poor one, to calumniate them, and to call them Manichæans, and to charge them with holding that the lower parts of the body were made by the Devil."

Henry IV. Part I. p. 13;

"Of the dreamer Merlin and his prophecies."

[As I may in some measure consider myself as classed among the commentators on Shakspeare, however humble may be my rank, I am proud to announce that the following note will enable us to enroll my friend Sir Walter Scott in our fraternity. BOSWELL.]

"The supposed prophecies of Merlin formed the stock upon which those who undertook alterations in the state, usually founded the predictions which they circulated amongst the people, to prepare men's minds for the intended change. The most complete account of those to which Hotspur alludes in the text, occurs in a manuscript of those historical documents usually called, Caxton's Chronicles, because first printed by the father of the English press. It is well known to antiquaries, that manuscripts of these Chronicles are not unfrequent, and that they differ in tenor and in date, some coming as far down as the reign of Henry V.; others stopping much earlier. The copy which will be presently alluded to, breaks off immediately after the deposition of Richard II. and concludes with a survey of prophecies obviously designed to favour the alliance of Glendower with Mortimer and Percy, and their plan of dividing the kingdom into three parts. Edward III. is shadowed forth as the boar of righteousness; Richard II. as the lambe; Henry as the Moldwarp; and the three conspirators, to whose insurrection success is predicted, as the lyon, wolf, and dragon. The following extract will probably be sufficient to satisfy the reader with this "skimble scamble stuff," as Hotspur terms it.

"And after thys Goote Seyde Merlyon shall com a boore out of Wyndesere that shall be called the Myldyste and the fayriste and most mercyfull Prynce borne and he shall correcte hem that ben untreue and in hys tyme shall thys londe be fullfylled with and this boore shall make wolves to becom lambys, and he shall be called throrough oute the worlde the boore of holynes, of nobley of fyersnes, and of mercy, and he shall mesurably do all that he hath to don anone to the burgh of Jerlin. And alse he shall whette hys