—­a totality in itself, without the expression of quantity to make it definite.  If we read “drink up wormwood,” what does it imply?  It may be the smallest possible quantity,—­an ordinary dose of bitters; or a pailful, which would perhaps meet the “madness” of Hamlet’s daring.  Thus the little monosyllable “up” must be disposed of, or a quantity must be expressed to reconcile MR. SINGER’S proposition with Mr. HICKSON’S canon and the grammatical sense of Shakspeare’s line.

If with Steevens we understand esile to be a river, “the Danish river Oesil, which empties itself into the Baltic,” the Yssel, Wessel, or any other river, real or fictitious, the sense is clear.  Rather let Shakspeare have committed a geographical blunder on the information of his day, than break {68} Priscian’s head by modern interpretation of his words.  If we read “drink up esile” as one should say, “woul’t drink up Thames?”—­a task as reasonably impossible as setting it on fire (nevertheless a proverbial expression of a thirsty soul, “He’ll drink the Thames dry"),—­the task is quite in keeping with the whole tenor of Hamlet’s extravagant rant.

H.K.S.C.

Brixton.

[Footnote 6:  So the folio, according to my copy.  It would be advantageous, perhaps, to note the spelling in the earliest edition of the sonnet whence MR. SINGER quotes “potions of eysell:”  a difference, if there be any, would mark the distinction between Hamlet’s river and the Saxon derivative.]

* * * * *

ALTAR LIGHTS, ETC.

(Vol. ii., p. 495.  Vol. iii., p. 30.)

The following passage from the works of a deeply pious and learned Caroline Divine, which I have never before seen quoted, merits, I think, a place in “NOTES AND QUERIES:”—­

“As our Lord himself, so his Gospel also, is called Light, and was therefore anciently never read without a burning taper, ’etiam Sole rutilante’ (’tis Saint Hierome’s testimony), though it were lighted in the sun....  The careful Church, perceiving that God was so much taken with this outward symbol of the Light, could do no less than go on with the ceremony.  Therefore, the day of Our Lord’s nativity was to be called [Greek:  epiphania], or, appearing of the Light; and so many tapers were to be set up the night before, as might give name to the vigil, ‘Vigilia Luminum’.  And the ancients did well to send lights one to another, whatsoever some think of the Christmas candle.  The receiving of this Light in Baptism, though called not usually so, but [Greek:  photismos], Illumination, which further to betoken the rites, were to celebrate this sacrament [Greek:  haptomenon panton ton keron], etc., with all the tapers lighted, etc., as the order in the Euchologus.  The Neophytus, also, or new convert, received a Taper lighted and delivered by the Mystagogus, which for the space of seven days after, he was to hold in his hand at Divine service, sitting in the Baptistery.

    “Who perceiveth not that by this right way the Tapers came into the
    Church, mysteriously placed with the Gospel upon the altar as an emblem
    of the Truer Light?...