_Note E, P. 31._--THE PARCHMENTS. The Abbot’s connection with “The Pilgrimage of Grace” has never been proved, but it is scarcely unjust to assume, as is done in the text, his general sympathy with the movement. Froude says it was discovered that he and the Abbot of Reading had supplied the northern insurgents with money. “Treason doth never prosper, for this reason That if it prosper, none dare call it treason.” Thus, had the northern movement succeeded, it might generally be acknowledged to be as justifiable as the similar popular risings of 1642 and 1688; it failed, and the story has been written by the victors. _Note F, P. 38._--THE LAST CELEBRATION. The account of this last celebration is taken from the touching and affecting narrative of Maurice Channey, a survivor of the Carthusian monks, who suffered in 1535, _mutatis mutandis_. Locality and names being changed, the story in the text is a narrative of facts. It will be found in the ninth chapter of Froude’s Henry VIII. _Note G, P. 73._--DEATH OF ABBOTT WHITING. For the purposes of the story the writer has taken some little liberties with the traditional account of the martyrdom, which here he supplies, beginning with the trial at Wells:-- “When he arrived at Wells, the old man was informed that there was an assembly of the gentry and nobility, and that he was summoned to it, on which he proceeded to take his seat among them, the habits of a long and honourable life clinging to him even after his imprisonment. Upon this the crier of the court called him to the bar to answer a charge of high treason. “What does it all mean?” he asked of his attendant, his memory and probably his sight and hearing having failed. His servant replied that they were only trying to alarm him into submission, and probably this was the opinion of most who attended the court, as well as the jurors. “As worshipful a jury,” writes Lord Russell to Cromwell, “as was charged here these many years.” And there was never seen in these parts so great an appearance as were at this present time, and never better willing to serve the king. He was soon condemned, though he appears not to have understood what had happened, and the next day, Nov. 15th, 1539, he was taken to Glastonbury in his horse-litter. “It was only when a priest came to receive his confession as he lay, that he comprehended the state of things; then he begged that he might be allowed to take leave of his monks before going to execution, and also to have a few hours to prepare for his death. “But no delay was permitted, and the old man was thrust out of the litter on to a hurdle, upon which he was rudely dragged through the town to the top of the hill which overlooks the monastery, where he took his death very patiently, in the manner described in the text.”--_Rev. J. H. Blunt’s Reformation of the Church of England_, p. 349-350. (From original authorities.) _Note H, P. 78._--ENGLISH FARMERS.