JESTY'S CORONATION.

In the early ages of our history, it was customary for the sovereign, on the day previous to the coronation, to proceed in great state through the city of London, from the Tower to the palace at Westminster; and for this purpose it was necessary for the monarch, two or three days beforehand, to remove from the palace, and take up a temporary abode in the fortress. The pomp and splendour of some of these processions are not surpassed by anything of state pageantry recorded in our history; and we may venture to instance those which preceded the coronations of Henry the Eighth, and his three children, Edward the Sixth, Mary, and Elizabeth, as affording a display of magnificence scarcely ever equalled. The age in which those sovereigns reigned was one delighting in costly shows and spectacles; seldom afterwards do we read of streets decked with silks, and tapestries, and gold brocades, and conduits running with wine, and standards and crosses newly painted and newly burnished, with here and there a fanciful pageant abounding in allegorical devices, so exceedingly ingenious as to require a lengthy explanation, all for VOL. XIII.

him. The extreme popularity which Henry the Eighth enjoyed at his accession, a popularity arising as well from the captivating nature of his personal qualifications, as from the circumstance of his uniting in his person the rival claims of the houses of York and Lancaster, will account for the peculiar splendour which characterized his reception by the citizens of London. To his popularity, likewise, may be referred much of the rejoicing which greeted his next three successors; the strong attachment which his subjects had conceived for him in his better days, rendered the children of "old king Henry theyght," objects of popular affection, without reference to their individual merits, or to the particular circumstances under which they ascended the throne. Ever his daughter Mary, in spite of her known attachment to popery, was readily supported by the people against the unlawful attempt of the Duke of Northumberland to secure the crown for Lady Jane Grey; and her passage through the city on the 30th of September, 1553 the day before her coronation, was marked by great splendour. Such being Mary's reception, it was natural that Elizabeth should experience an especially

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joyful and hearty welcome, when she came to the throne; for she had become endeared to the people by the persecution which she had suffered in her sister's reign, on account of her attachment to the reformed faith.

The pageants which were devised by the citizens of London for the entertainment of Elizabeth in her procession through the city, on the day preceding her coronation, afford an instructive illustration of the taste of the age; and it happens fortunately that we possess a circumstantial account of the whole ceremony in a very interesting tract, which was published a few days afterwards. This tract is en

titled, The passage of our most drad and Soveraigne Lady Quene Elyzabeth, through the citie of London to Westminster, the daye before her Coronation, Anno 1558*; and at the close of it we are informed that it was Imprinted at London, in Flete-strete, within Temple-barre, at the signe of the Hand and Starre, by Richard Tottil, the xxiii. day of January. Cum privilegio. The opening passage well describes in the stately style of the age, the sort of reception which the queen experienced:

Upon Saturday, which was the 14th day of January, in the yere of our Lord God, 1558, about two of the clocke at after noone, the moste noble and Christian princesse, our most dradde soveraigne ladye Elyzabeth, by the grace of God, Quene of Englande, Fraunce, and Irelande, Defendour of the Faith, &c. † marched from the Towre to passe through the citie of London towarde Westminster, richely furnished and most honourably accompanied, as well with gentlemen, barons, and other the nobilite of this realme, as also with a notable trayne of goodly and beautifull ladies richly appoynted. And entring the citie, was of the people received marveylous entirely, as appeared by the assemblie, prayers, wishes, welcomminges, cryes, tender woordes, and all other signes, whiche argue a wonderfull earnest love of most obedient subjectes towarde theyr soveraigne. And on thother side, her grace, by holding up her handes and merie countenaunce to such as stode farre of, and most tender and gentle language to those that stode nigh to her grace, did declare herselfe no less thankefullye to receive her people's good wyll, than they lovingly offered it unto her. To all that wyshed her grace well, she gave heartie thankes; and to such as bade God save her grace, she sayde againe God save them all, and thanked them with all her heart so that on eyther side there was nothing but gladnes, nothing but prayer, nothing but comfort. The quene's majestie rejoysed marvelously to see that so exceadingly shewed towarde her grace, which all good princes have ever desyred; I meane so earnest love of subjectes, so evidently declared even to her grace's owne person, being carried in the middest of them. The people again were wonderfully ravished with the loving answers and gestures of theyr princesse, like to the which they had before tryed at her first comming to the Towre from Hatfield. Thus her grace's loving behaviour, preconceived in the people's heades upon these considerations, was then thoroughly confirmed, and indede emplanted a wonderfull hope in them, touchyng her woorthy government in the reste of her reygne. For in all her passage she did not only shew her most gracious love toward the people in generall, but also privately, if the baser personages had offered her grace any flowers, or such like, as a signification of their good wyll, or moved to her any sute, she most

*Or 1559, according to the language of history. The reader will recollect that previous to the reformation of our calendar, by the Act passed in 1751, the civil, legal, and ecclesiastical year began on the 25th of March, and not as now on the 1st of January; a d that it was only the historical year, or that used conventionally by historians in measuring the march of events, which began on the 1st of January. The tract mentioned in the text, assigns the official date of January 15, 1558, to the coronation of Elizabeth; the year

1558, legally speaking, not ending until the 25th of March; whereas historians, regarding the year 1558 as having expired before the 1st of January, reler an event occurring on the 15th of January to the year 1559.

In one of the Harleian MSS. referred to by Nichols, her Ma jesty's title occurs thus: "The most high and mightye Princesse, our dread sovereigne Lady Elizabeth, by the Grace of God, Quene of England, France, and Irelande, Defender of the trew auncient and Catholic faithe, most worthy Empresse from the Orcade Isles to the Mountaynes Pyrenei. A Larges! A Larges! A Larges!"

gently to the common rejoysing of all the lookers on and private comfort of the partie, staid her chariot and heard theyr requestes; so that if a man should say well, he could not better tearme the citie of London that time than a stage, wherein was shewed the wonderfull spectacle of a noblehearted princesse towards her most loving people, and the people's exceeding comfort in beholding so worthy a sove raigne, and hearing so prince-like a voice which could not but have set the enemy on fyre, since the vertue is in the enemie always commended much more could not but enflame her naturall obedient and most loving people, whose weale leaneth onely uppon her grace and govern

ment.

The first incident in the procession was at "Fan

churche," near which was erected a richly-furnished scaffold, "whereon stode a noyes of instruments, and a chylde in costly apparell." When the queen came up she ordered her chariot to be stayed, and the noise to be stopped, while the child delivered a welcoming oration," on the hole cities behalfe." O pereles soveraygne quene, behold what this thy town This address was in verse, as follows:

:

Beholde with how riche hope she ledeth thee to thy crown, Hath thee presented with at thy fyrst entraunce here; Beholde with what two gyftes she comforteth thy chere. The first is blessing tonges, which many a welcome say,

Which pray thou maist do well, which praise thee to the sky, Which wish to thee long lyfe, which blesse this happy day, Which to thy kingdome heapes, all that in tongues can lye. The second is true hartes, which love thee from their roote, Whose sute is triumphe now, and ruleth all the game, Which faithfulness have wone, and all untruthe driven out; Which skip for joy when as they heare thy happy name. Welcome, therefore, O quene, as much as harte can thinke; Welcome againe, O quene, as much as tong can tell; Welcome to joyous tonges and hartes that will not shrink; God thee preserve we praye, and wishe thee ever well. "At which wordes of the last line," continues the narrator, "the hole people gave a great shout, wishing with one assent as the chylde had said." A copy of the verses was fastened upon the scaffold, and on another tablet was a Latin version of the same.

From Fenchurch the queen proceeded towards Gracious Streate, where "at the upper ende, before the signe of the Egle, the citie had erected a gorgeous and sumptuous arke." A platform stretched across the street, and in the middle of it rose three stages, one above the other. Upon the lowest stage were personages representing King Henry the Seventh and Elizabeth of York, his queen, with their respective emblems, the red and white rose, and "so set that the one of them joined hand's with thother, with the ring of matrimonie perceived on the finger." From the two roses, two branches gathered into one, sprang up towards the second stage, whereon was a representation of King Henry the Eighth, and “the right worthy ladie Quene Ann," the mother of Elizabeth. From this stage proceeded a branch towards the third or uppermost, on which was set a representation of the queen herself, "crouned and apparalled as thother prynces were." In front was a standing place for a child, who was appointed to address the queen, and explain the meaning of the pageant; and the sides were "filled with loude noyses of musicke." Latin sentences, inculcating the necessity of unity and concord, were scattered over the erection; red and white roses garnished" it very appropriately; and on the front," in a faire wreathe," was written the name and title of the pageant, "The uniting of the two Houses of Lan

castre and Yorke."

name.

66

This pageaunt was grounded upon the quenes majesties For like as the long warre betwene the two howses of Yorke and Lancastre then ended when Elizabeth, doughter to Edward the Fourth, matched in mariage with Henry the Seventhe, heyre to the howse of Lancastre; 50

since the quenes majesties name was Elizabeth, and forsomuch as she is the onelye heire of Henry the Eighth, which came of bothe howses, as the knitting up of concorde, it was devised that, like as Elizabeth was the first occasion of concorde, so she, another Elizabeth, myght maintaine the same among her subjectes, so that unitie was the ende whereat the whole devise shotte.

The verses here addressed to the queen were these:

The two princes that sit under one cloth of state,

The man in the redde rose, the woman in the white,
Henry the Seventh and Queene Elizabeth his mate,
By ring of marriage as man and wife unite.

Both heires to both their bloodes, to Lancastre the kyng,
The quene to Yorke, in one the two howses did knit:
Of whom as heire to both, Henry the Eighth did spring,
In whose seat his true heire, thou Quene Elizabeth doth

sit.

Therefore as civill warre, and feude of blood did cease, When these two howses were united into one, So that now jarrs shall stint, and quietnes encrease, We trust, O noble quene, thou wilt, because alone. It appears that the queen's loving subjects were extremely noisy in expressing their joy at the sight of their "moste dradde soveraigne ladie;" for before she" came wythin hearing of thys pageaunt, she sent certaine, as also at all the other pageauntes, to require the people to be silent, for her majestie was disposed to heare all that shoulde be sayde unto her." After the meaning of the pageant had been explained, Elizabeth thanked the city, and praised the fairness of the work, promising to do her utmost for the continual preservation of concord.

Proceeding towards Cornhill, amid the loudest rejoicings, the queen passed the conduit, which was curiously trimmed "with riche banners adourned, and a noyse of loud instrumentes upon the top thereof," and directly espied the second pageant standing at the lower end of Cornhill. This pageant, which represented her majesty in the seat of government, supported by certain Virtues treading under foot the antagonist Vices, affords an excellent illustration of the spirit and manners of the times. It extended across the street, and displayed three open gates; over the middle was erected a chair or "seate royall, with a clothe of estate to the same apperteynyng,' in which was a child representing the queen.

And in a comely wreathe artificiallie and well devised with perfit light and understanding to the people, in the front of the same pageaunt was written the name and title thereof; which is The Seate of worthie Governance,' whych seate was made in such artificiall maner as to the apperance of the lookers on, the forparte semed to have no staye, and therefore of force was stayed by lively personages, which personages were in numbre foure, standing and staieng the forefronte of the same royall, eche having his face to the quene and people, wherof every one had a table to express their effectes which are vertues; namely, Pure Religion, Love of Subjectes, Wisdom and Justice, which did treade their contrarie vices under their feete; that is to witte, Pure Religion did treade upon Superstition and Ignoraunce, Love of Subjectes did treade upon Rebellion and Insolence, Wisdome did treade upon Follie and Vaine Glorie, Justice did tread upon Adulacion and Bribery. Each of these personages, according to their proper names and properties, had not onely their names in plaine and perfit writing set upon their breastes, easely to be read of all, but elso, every of them was aptly and properly apparelled, so that hys apparell and name did agre to expresse the same person that in title he represented.

In every "voyde place" were "pretie sentences" both English and Latin, commending the seat supported by vertues and defacing the vices "to the utter extirpation of rebellion, and to everlasting continuaunce of quyetness and peace." When the queen came up, a child as usual stood forward, and addressed the following lines to her :

Whyle that Religion true shall ignorance suppresse,
And with her weightye foote break Superstition's head;
Whyle Love of Subjectes shall Rebellion distresse,

And with Zeale to the Prince Insolency doun trcade:
While Justice can flattering Tongues and Bribery deface;
Whyle Follie and Vaynglorie to Wisdome yeld their
handes,

So long shal Government swerve from her right race,
But Wrong decayeth still, and Righwiseness up standes.
Now all thy subjectes hertes O prince of pereles fame,
Do trust these Vertues shall maintayn up thy throne,
And Vyce be kept doun still the wicked put to shame,
That good with good may joy, and naught with naught
may mone.

When the "chyldes oration was ended, the instruments which had been placed over the side gates gave "an heavenly melodie." The queen, having fully understood the pageant, thanked the city, and graciously promised her good endeavours for the maintenance of the said virtues, and the suppression of the said vices.

Our engraving affords an ancient view of the eastern end of Cornhill, taken from near the corner adjoining Bishopsgate Street. In the foreground appears the pump which formerly stood at the intersection of Gracechurch Street, Cornhill, Bishopsgate Street, and Leadenhall Street. On the right is the church of St. Peter upon Cornhill. On the left, a few yards down Leadenhall Street, appears a portion of the old Leadenhall. We have introduced into the scene a view of Queen Elizabeth's carriage, together with some of the figures found in the royal processions of that age.

The conduit upon Cornhill stood in front of the spot on which the Royal Exchange was afterwards built. The site was originally occupied by a prison called "the Tun," which derived its name from being built "somewhat in fashion of a tun standing on one end." This Tun was erected in 1282 by Henry Wallis, mayor of London, to be a prison "for night-walkers, and other suspicious persons who at that time infested the city;" and the same magistrate is said to have first made the well, "curbed round with hard stone," which stood without the west side of the Tun, and has always in modern times been covered with a pump. In 1401 "the said prison-house called the Tun was made a cistern for sweet water conveyed by pipes of lead from Tyburn, and was from thenceforth called the Conduit upon Cornhill." The well was planked over, and a strong prison of timber, called the Cage, with a pair of stocks in it, was erected for the punishment of disorderly persons; and on the top of the cage was placed a pillory for the punishment of bakers offending in the assize of bread, and other offenders. In 1475, Sir Robert Drope, draper, and mayor, enlarged the conduit, and "castellated it in a comely manner."

It

MAN has called in the friendly assistance of Philosophy, and Heaven, seeing the incapacity of that to console him, has given him the aid of Religion. The consolations of philosophy are very amusing, but often fallacious. tells us that life is filled with comforts, if we will but enjoy them: and, on the other hand, that though we unavoidably have miseries here, life is short, and it will soon be over. Thus do these consolations destroy each other; for if life is a place of comfort, its shortness must be misery; and if it be long, our griefs are protracted. Thus philosophy is weak, but religion comforts in a higher strain. Man is here, it tells us, fitting up his mind, and preparing for another abode. To religion then we must hold in every circumstance of life, for our truest comforts: for if already we are happy, it is a pleasure to think we can make that happiness unending; and if we are miserable, it is very consoling to think there is a place of rest. Thus to the fortunate religion holds out a continuance of bliss, to the wretched a change from pain.-GOLDSMITH.

ILLUSTRATIONS OF THE BIBLE FROM THE

MONUMENTS OF ANTIQUITY

No. XV.

THE MURMURINGS OF THE CHILDREN
OF ISRAEL.

NOTWITHSTANDING the stupendous miracle by which God had delivered his chosen people from Pharaoh and his mighty host, the ungrateful Israelites, in the first moment of difficulty, broke out into almost open rebellion.

And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: and the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full: for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. (Exodus xvi. 2, 3.)

The gracious Jehovah miraculously supplied them with manna from heaven, but even of this they became weary.

The mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish which we did eat in Egypt freely: the cucumbers, and the melons, and the leeks, and the onions, and the garlick: but now our soul is dried away; there is nothing at all, beside this manna, before our eyes. (Numbers xi. 4-6.)

Hence it may be inferred that the Egyptians were a luxurious people, and that they used meat more freely than most other oriental nations. This is very fully confirmed by the monuments; we see in their kitchens large joints of beef and venison, with a plentiful supply of poultry. The "flesh-pots" mentioned by the sacred historian were enormous caldrons in which several joints were frequently boiled together. Indeed, from the profusion displayed in the representations of the royal kitchens, we are led to conclude that the daily supply of provision for the Pharaohs was not inferior to that which Solomon required. The Book of Kings informs us thatSolomon's provision for one day was thirty measures of fine flour, and three-score measures of meal, ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallow-deer, and fatted fowl. (1 Kings iv. 22, 23.)

This might appear incredible if we did not recollect that oriental sovereigns are generally surrounded by a vast multitude of retainers, who require little remuneration for their services beyond their daily support. The Israelites dwell with great earnestness on "the bread," with which they assert that they were plentifully supplied, and this is not improbable, because, as we have already shown, Egypt produced vast quantities of corn; and bread, and various kinds of pastry, formed the principal part of their food; but the ingratitude and injustice of the Israelites is particularly shown by their demand for flesh, because it is not likely that they would have been able or permitted to use such an expensive article of food, when they were held in bondage by the cruel Pharaoh. Fish was more easily procured, and we have in a former paper shown that the fisheries of Egypt, both in ancient and modern times, were so very productive as to support very heavy imposts. Vegetables are still very abundant in the valley of the Nile, particularly the leeks and onions which the Israelites mention with such fondness. Fruits were also very plentifully supplied both by the date-palm and the sycamore-fig. We find, indeed, that monkeys were employed to collect the fruit of the latter, and it will be seen in the engraving that these crafty animals are not unmindful of their own interests, for they are manifestly helping themselves without

MONKEYS GATHERING FRUIT.

scruple. We find that the Israelites did not forget this important fruit in one of their many murmurings against Moses. Shortly after Korah's rebellion, unwarned by the fearful punishment which had overtaken those who joined that discontented leader, They gathered themselves together against Moses and against Aaron. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. (Numbers xx. 2-5.)

Figs were not only eaten fresh, but were preserved by being pressed together into a cake, and in this way they may be kept for several years. Such cakes must have been a common article of food, for Abigail, anxious to atone for the avarice of her husband Nabal, sent two hundred cakes of figs to David and his followers; (1 Sam. xxv. 18;) and it was with part of a cake of figs that David satisfied the hunger of the Egyptian who guided him to the camp of the Amalekites and enabled him to rescue his two wives, (1 Sam. xxx. 12.) Figs appear also to have been used medicinally, at least as an outward application, for it was by the application of a poultice of figs that the ulcer which threatened the life of Hezekiah, king of Judah, was healed. Isaiah said, "Take a lump of figs. And they took and laid it on the boil, and he recovered." (2 Kings xx. 7.)

In consequence of its utility, the fig-tree was highly valued; it is mentioned with particular honour in Jotham's parable of the trees resolving to elect a king.

And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? (Judges ix. 10, 11.)

In all descriptions of fertility, the fig-tree is usually associated with the vine; thus Moses declares to the children of Israel that their promised Canaan was A land of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of oil-olive, and honey. (Deut. viii. 8.)

We also find the most common proverb for describing the tranquillity and fertility of a country was, that " every man should sit under his vine and his fig-tree." The Assyrian ambassador Rabshakeh, made use of this image when he endeavoured to

persuade the Jews to revolt against their pious sovereign, Hezekiah;

Hearken not to Hezekiah: for thus saith the king of Assyria. Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig-tree, and drink ye every one the waters of his cistern. (2 Kings xviii. 31.)

Another frequent subject of murmuring with the Israelites was the want of water, and this must have been very severely felt by persons who have been accustomed to drink from the delicious streams of the Nile, but having already described the reverence which the Egyptians had for that noble river, it is unnecessary to dwell further on the subject now. We shall, therefore, turn to the flagrant act of idolatry, in which not only the mass of the Israelites, but Aaron himself, the brother of Moses participated.

When the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up cut of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden ear-rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden ear-rings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To-morrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play. (Exodus xxxii. 1-6.)

up

In a former article we have described the great skill of the Egyptians in metallurgy, and noticed the richness of the golden ornaments worn by the women; we only refer to the subject here for the purpose of showing that Aaron could obtain a sufficient supply of the precious metals to form an idol of considerable size, and that the art of working gold was so well known, that he could have no difficulty in preparing an image. The idol was moulded into the shape of a calf, or young bullock, which was worshipped in Egypt under the name of Mnevis, at On, or Heliopolis, as a symbol of the sun. With this form of idolatry the Israelites must have been familiar, because the city of On was in the land of Goshen, and because Joseph, the head of their nation, was connected by marriage with the principal priestly family in Heliopolis. The accompanying engraving is a representation of the Egyptian deity Mnevis, taken from the coffin of a mummy preserved in the museum of Turin; the orb of the sun is represented between his horns, surmounted with ostrich feathers, the symbols of justice, the whip which he carries is emblematic of power, and the serpent before him is supposed to represent the spirit of the gods.

It appears that Aaron intended this idol to be an emblem of Jehovah, for he proclaimed its dedication as "a feast to the Lord;" his sin was, therefore, precisely similar to that committed in many Romish churches, where emblematic figures of the Trinity are constantly worshipped. But the worship of the idol was celebrated with heathenish rites and with heathenish abominations. The Israelites feasted, sung and danced, as the monuments show us that the Egyptians used to do in their religious festivals, and it is probable that they proceeded to very improper and unseemly lengths in their festivities, as we know that the persons whom they imitated frequently practised licentious ceremonies. The noise and shouting reached Moses as he descended from

THERE is scarcely any manufacture which is so interesting to contemplate in its gradual improvement and extension, as that of earthenware, presenting as it does so beautiful a union of science and art, in furnishing us with the comforts and ornaments of polished life. Chemistry administers her part by investigating the several species of earths, and ascertaining as well their most appropriate combinations, as the respective degrees of heat which the several compositions require.

Art has studied the designs of antiquity, and produced from them vessels even more exquisite in form than the models by which they have been suggested. The ware has been provided in such gradations of quality as to suit every station, from the highest to the lowest. It is to be seen in every country, and almost in every house, through the whole extent of America, in many parts of Asia, and in most of the countries of Europe. At home it has superseded the less cleanly vessels of pewter and of wood, and by its cheapness has been brought within the means of our poorest housekeepers. Formed from substances originally of no value, the fabrication has produced labour of such various classes, and created skill of such various degrees, that nearly the whole value of the annual produce may be considered as an addition made to the mass of national wealth.

The abundance of the ware exhibited in every dwelling is sufficient evidence of the vast augmentation of the manufacture, which is also demonstrated by the rapid increase of the population in the districts where the potteries have been established.Quarterly Review.

PLANTS exist in themselves: insects by, or by means of, themselves: men, for themselves. There is growth only in plants; but there is irritability, or, a better word, instinctivity in insects.-COLERIDGE.