Three branched rod, 103 (block), 162, 181-2 Time, Father, 57 Titian, 42 Topsey-turveyism, 149 Torregiano, 10 Tree of Knowledge, the, 74 Trefoil, the, 162, 178-9 _Trial of Mary and Joseph_, 82 Trigla, 180 Trinities, 168, 175-183 Tufton Street Architectural Museum, 12 Tum, the Setting Sun, 178 Typhon, 44-57, 64-5 Unseen Witness, the, 79, 85, 86, 87 Vali, 114 Vanity, 97 Vedie Trinity, 178 Venus, 21, 53, 111, 148 Veximiel, 62 Virgil, the, 160-1 Virgin Mary, the, 30, 42, 82-3 Virgo, 158 Vishnu, 53, 153, 178 Vulcan, 148, 177 Wall paintings compared with carvings, 114-117, 119-20 Wake Knot, 207-8 Wellingborough, 14, 15, 22, 34, 101, 195, 215 Wells, 65, 77, 150 Westminster Abbey, 9, 10, 91-95, 97, 109-110, 123-4, 156, 173 Wheelbarrows, 135-7, 196 Whistling Maid, the, 104-5 Whistling while drawing ale, 105 White, Wm. (1520), 173-4 Wich, Bishop de la, 124, 181 Winchester, 64, 100, 111, 145, 154, 166, 195 Windsor, 10, 167, 195, 203, 208 Winking Nun, the, 106-7 Wolf, the, 187, 189, 192; story of the wolf's head, 187 Wolfius, 196 Worcester, 113-5, 142, 160, 161, 182-3, 203 Worm of conscience, the, 170 Wright, Thomas, 197 Wyvern, the, 47 York, 63, 65, 77, 129-30, 140, 148 Yorkshire, 10, 63, 65, 77, 106-7, 109, 127 (_see_ Beverley) Yule, 153 Zeus, 177 Zither, 166 Zodiac, 45, 53 FOOTNOTES: [1] Early in the thirteenth century unruly converts of the Abbey of Meaux, Yorkshire, were, to humble their pride, made stonemasons, etc. [2] Of Christ, the Virgin, and saints only. It is here quoted as evidence of a tendency. It is plain that the council protected itself, for the following distich is attributed to it, which sums up the original intent of all images-- "Id Deus est, quod Imago docet, sed non deus ipse; Hanc Videas, sed mente colas; quod cemis in ipse." which Prideaux, Bishop of Worcester, translates (1681): "A God the Image represents, But is no God in kind; That's the eye's object, what it shews The object of the mind." [3] Yet the Hindoo signification of Typhon is "the power of destruction by heat." In this we have another piece of evidence that both the good and the bad of the fable are referrable to the sun as his varying attributes, and probably describe his particular effects at various portions of the zodiacal year. The true, or rather the close, meaning of the various accounts is obscured and confused; firstly, by imperfect knowledge as to the geographical situations where the idea of the zodiac was conceived and developed; secondly, by the gradual precession of the Equinoxes during the ages which have elapsed since such conception. [4] Mr. Robert Mann. [5] "Sutton-in-Holderness." [6] Roscommon. [7] Hone. [8] The Church Treasury, by William Andrews, 1898, p. 193. Transcriber's Notes: Passages in italics are indicated by _italics_.