sculpture on the side limbs is also similar to that on B. On the upper limb is a large bird, with wings outspread, resting on a horizontal perch, its spreading tail almost touching the edge of the central circle. On the right of the head of the bird is an ovalshaped object, which may be a human head, and on the left is a crescent. The opposite face has, at the centre, a raised circle within which is a tall plain cross standing on a base. In front of the cross is a lamb in the attitude of walking, the right fore foot resting on a square object, and the corresponding hind foot on the base of the cross. In front of the lamb is a small raised circle. The upper limb of the cross-head is occupied by an angel with four wings, draped to the knees, and wearing long hair turned up at the ends. In each corner above is a long human face in profile, and in the corners beneath are triangular shaped figures similar to those on B. On the right limb of the cross-head is a monster with beast's head, bird's wings, and man's legs, surrounded by other figures which will be best understood by the representation on the plate. The left limb has a winged monster with beast's head, a body consisting of a human head and long bird's legs with three-toed feet, surrounded by other figures, into which human heads enter. Though this cross-head is very similar in its workmanship to the two last described, it is not so certainly from the hands of the same workman as they appear to be.

On all the four cross-heads, the ends of the side limbs, and the sides of the upper limbs, are decorated with panels of knot-work. The coped grave-cover, E, which has lost a part of one end, ist 4 feet 6 inches long, 1 foot 9 inches wide and 1 foot 3 inches high. On the top ridge are the remains of two serpents, lying side by side, which diverge towards their heads and pass down to the corners at the end. They have possibly been knotted together at the point of divergence, as serpents are not unfrequently represented, but unfortunately a large piece has been broken off just at the place in question. One of the heads is still left with eyes, ears and a long nose; the head of the other, and the bodies of both, have been broken off. The sides and end of the cover are filled by panels containing various patterns of knot-work.

The principal subjects upon the four crosses are three, two of which present no difficulty, and the third, though it has been otherwise explained, appears to be consistent with only one event. The Crucifixion is found upon A, B and C. It is true that upon A the cross itself is not present, but the figure of our Lord represents the subject. No other figure is introduced, nor do the limbs of the cross-head contain anything more than interlacing creatures. Upon B, our Lord is accompanied by four figures, two on either side of the cross. Each side limb is also occupied by two figures, all four holding a book, and two of them a long cross in addition. Upon C are two figures, as well as that of our Lord, both nimbed, one on each side of the cross, while above the cross are a human head and a crescent, no doubt representing the sun and moon.

The Holy Lamb occurs on A and B, represented not as in later times holding the cross, but standing in front of it. In each case a small raised circle accompanies the lamb.

The subject, which has three figures within a circle, on B, C and D, is, I think, certainly Baptism, probably that of our Lord. It has been suggested that it represents the delivery of the keys to St. Peter, but apart from the fact that the ladle-like instrument is wanting in the most essential part of a key, the wards, the attitude of the bending figure is not consistent with that of one receiving the symbol of the power of binding and loosing. On the other hand the instrument is a good representation of a ladle to be used in pouring out water over one about to receive baptism. But any doubt there might be is cleared up by a sculpture of our Lord's baptism in Jordan upon a cross shaft in Kells churchyard, where the Baptist is pouring water out of a precisely similar instrument held over the head of our Lord. In the same panel on the shaft of the Kells cross the dove is represented with wings open but not outspread, very similar to the representation on the Durham cross, though it is not placed on a perch.2 It may be mentioned that on other crosses where the key is depicted the wards are shown in the most distinct manner.

2 Early Christian Symbolism, by J. Romilly Allen (1887), p. 231.

As an instance of the traditional representation being kept up until comparatively late times, an early woodcut of our Lord's baptism may be cited, where the water is being poured from a ladle which is an exact counterpart of that on these crosses. It is difficult to explain what the figure, in one case, B, nimbed, with the egg-shaped termination may be. It is possible that the lower part was compressed into that form to accommodate it to the exigencies of the space, though that seems doubtful. On B a small raised circle accompanies the figures.

On C and D a bird occurs, in the first case only the end of the tail being left, seated on a perch, and accompanied by a human head and a crescent. It can scarcely be any other than the dove, as representing the Holy Spirit present at the baptism of our Lord.

Upon D, in the limb above the Holy Lamb, is what is probably an angel having four wings. Associated with this figure are two human heads in profile. What they represent I am unable to say.

Into the interpretation and intention of the various beasts, monsters, winged heads, and other representations which are found on these crosses, I have no intention of entering. I leave it to the ingenious speculation of persons who have greater power of seeing into the hidden mysteries of symbolism and other arcana than I have, and who are gifted with higher imaginative faculties than I pretend to possess.

3 It is one of a series of impressions from wood blocks of the fifteenth century, bought by the late Mr. Sams, of Darlington, at Nuremburg, and printed by Unwin Brothers, at the Gresham Press, in "A New Biblia Pauperum," Bernard Quaritch, London, 1877.

BY THE REV. J. T. FOWLER, M.A., F.S.A.

THE following inventory has been discovered by Canon. Greenwell between the two thicknesses of the vellum cover of a paper book containing a catalogue of the deeds relating to the land belonging to the Priory of Finchale. It is written in the hand, apparently, of an old man, on both sides of two pieces of paper sewn together with black thread, together measuring about 22 inches by 83. It is of great interest as showing what were the possessions of the house in vestments, plate, books, relics, and other ornamenta of the church, and of the ministers thereof. Some special points will be referred to in the glossary and notes. Robert Werdale or Wardell was prior from 1479 to 1491.

Status domus cellae de finkall' [tempore compoti domini Roberti Werdel prioris ibidem anno Xristi 1481 tempore d. Roberti Werdale finientis in Pentecoste Anno Xristi 1481.

j vestimentum de viridi cum auibus filis aureis intextis videlicet j capa ij tunicae j casula iij albae ij stolae iij manipuli eiusdem sectae pro principalibus.2 Item j vestimentum de rubio serico stragulati coloris, videlicet j capa duae tunicae j casula iij albae ij stolae iij manipuli eiusdem sectae Item j vestimentum de serico purpureo, videlicet j capa, ij tunicae j casula

1 Inserted in smaller hand.

2 Note that in this Inventory we find Green " 'pro principalibus" (cf. Archæologia, li, 64n.), White "pro xlma" (see note 7, below), Blue for Sundays and St. Cuthbert (for St. Cuthbert on feria at Durham, Wills and Inv., Surtees Soc., i, 13), and Green for St. Benedict (as at Westminster, Transactions, St. Paul's Eccl. Soc., ii, 254).

ij albae eiusdem sectae ij stolae iij manipuli eiusdem sectae. j capa alba cum bestijs aureis filis textis. j casula. ij tunicae. j alba, ij stolae. ij manipuli eiusdem sectae j vestimentum rubei coloris cum ramis. j casula j alba. j stola. j manipulus Item j vestimentum rubei coloris cum operibus filis aureis textis cum casula alba stola et manipulo eiusdem sectae Item j vestimentum de plano blodeo cum casula. alba stola et manipulo eiusdem sectae Item j vestimentum blodij coloris. cum auibus floribus et ramis auro textis. cum casula. alba. stola et manipulo eiusdem sectae. Item j alterclothe3 cum frontali. albi coloris cum lib's et piliis intextis. Item j palla. [rubei coloris erased] cum frontali. blodei coloris cum auibus viridibus intextis. Item j palla cum frontali rubei coloris cum ramis [viridis coloris erased] et rosis viridis coloris intextis. Item j palla cum frontali rubei coloris arboribus viridibus et bestijs auro textis. Item j palla twellid. Item iij pallae panni linei. Item j casula debilis glauci coloris cum iiijor albis valde debilibus eiusdem sectae. Item j capa rubei coloris. cum leonibus et auibus auro textis. Item ij capae nigrae. Item j capa single diuersi coloris cum sirenibus intextis. Item j capa syngle glauci et rubei coloris. cum auibus viridibus intextis. Item j capa syngle et debilis ac rubei coloris cum variis operibus intextis. Item j capa de syngle debilis glauci et [rubei erased] viridis coloris. Item j capa rubei coloris cum bendis foraginibus diuersi coloris. Item ij panni albi stragulati pro ornatu summi altaris. Item ij panni picti cum crucifixo pro altari. Item duae pallae altaris. Item j pannus pro sepulcro domini ornando. Item ij. whiltez. pro sepulcro. Item ij bawdkyns. Item. j pannus. (blank space). Item ij panni depicti quondam capellae beatae mariae pertinentes. Item ymago. domini Jhū Xpi de coper. Item (blank) ymagines viz. sancti cuthberti et sanctae mariae et sancti oswaldi Item ij whissingys majores (blank space) viz. alba singula pro tempore xlae. Item j casula. valde debilis de serico. Item j casula an[tiqua ?] (blank space) [valde debilis erased]

3" Palla" written over.

Below, we find a white vestment for Sundays in Lent with the same ornamentation. What it was I am unable to say, unless "books and hats," with some meaning now unknown.

5 "de syngle" in MS.