the Romayns wolde brynge grete puyssaunce in to that provynce, and there subdued it to theyr seygnorye."* But even this temple in the long run proved insufficient for the growing family of the Gods, whereupon the Romans built a second much larger, " and more for to deceive the people, the bysshops of th' idollis fayned that it had been commanded to theym of Cybele, a goddesse that is called moder of goddes. And they called thys temple, Patheon, wyche is as moche to saye as, all goddes-of pan, that is, alle; and theos, that is, God. And by cause they wolde have victory of all the people,'therefore they made a grete temple to all the sones of the Cybele" And at last the Romans made a pynet of copper and gilt, and sette it in a ryght hyghe place. And it is sayde all the provynces were entaylled and graven merveyllously wythin that pyne, so that all they that came to Rome might see in that pyne in what part his province was."‡ But Pope Boniface, A.D., 605, persuaded the Emperor Focas to turn out the idols, and "the forthe Kalendas of Maye" (i.e., April the 28th) "he hallowed it in th' honour of our lady saynt marye, and of alle the martyrs, and callyd it saynt marye at martyrs, whyche now is called sācta marya rotunda—that is, saynt marye the roūde."§ As however at this season of the year it was difficult to find sufficient food for the nume rous pilgrims and visitors, Pope Gregory "establyshed * GOLDEN LEGEND-History of Allhallowen, folio 197. + Pyne, is the pina, or pinna, of the Romans, a sort of shell-fish, in which the pearl is found, but here the shell itself is to be understood. In the HISTORIA LOMBARDICA, the Latin original of the Golden Legend, we read "Denique romani pină eneā et deaurată fabricāt, et in summitate collocant." OPUS AUREUM-De Omnibus Sanctis, folio 122). Now old Philemon translates the PINNA of Pliny by pinna-" In Acarnania there is a little cockle called Pinna, (i.e., a nacre) which engendreth such"-that is to say, engendreth pearls. See his Ninth Book of Pliny, chap. xxxv., p. 256, vol. 1. GOLDEN LEGEND. - History of Allhallowen, folio 197. § Idem. this feste to be in the kalendas of November,"—that is to say, on the first of November, where we now find it. The Welsh used to consider this day as the conclusion of the summer, and celebrated it with bon-fires and other ceremonies.* In many parts of England too they crack nuts and bob for apples as upon the previous vigil; and at one time it was the popular belief that if the sun flung his rays brightly over the tops of the woods on All Saints' Day, the pigs would be unusually fat and large that year.† ALL THE DEALL SOULS, OR COMMEMORATION OF PARTED FAITHFUL; November 2nd.-The custom of sacrificing to the manes, or souls, of the dead was an old Roman rite, borrowed from the Greeks, and so common as scarcely to stand in need of argument or illustration.‡ This Commemoration would seem to be precisely the same in substance and not so very much differing even in form; and sprinkling with holy water as a means of purification is clearly of pagan origin.§ Various times and causes have * W. OWEN PUGHE'S TRANSLATIONS OF THE HEROIC ELEGIES OP LLYWARCH HEN, Lond. 1792. I believe I am correct in saying the superstition prevailed in this country; it certainly did among the Danes_“Quod si hoc die per sylvarum cacumina sol radios suos diffuderit, amplissimam porcorum futuram dicunt saginam." FASTI DANICI. ab Olao Wormio, lib. ii. cap. ix. "At jam pridem increbuerat mos hic apud veteres parentādi ad sepulchru, quod indicat M. Tullius in prima Philippica, dicens—ubi cujus sepulchrum nusquam extet ibi parentetur et publice supplicetur." -POLYD. VERGILIUS, De Invent. Rerum. Lib. 6.-Cap. 9. Hence perhaps arose the expiatory office called Februa, which lasted for twelve days. § "Idem ter socios pura circumtulit unda, Lustravitque viros.” V. P. VIRGILII MAR. ENEIDOS, lib. vi. v. 229. "A verdant branch of olive in his hands, He thrice waves round to purify the bands; Slow as he pass'd, the lustral water threw.” RING'S VIRGIL, V. 330. been assigned for the introduction of such a ceremony into the Roman Catholic Church. Some accounts attribute it to Pope Boniface the Fourth; but, if we may believe Hospinian, it arose entirely at the instigation of the Devil, who showed the porter of St. Peter's Church a vision of the departed souls in Purgatory, where a few seemed to be very much at their ease, while others were poor and wretched, and begging for assistance. The angel, who acted as cicerone to the dreamer, informed him that the fortunate souls were those whom their friends prayed for, while their less successful companions were those who were left without any such assistance.* Another story is "that in Cecylle (Sicily) in the yle of Vulcan, Saynt Odylle herde the voys and the howlynge of devylles, wyche complayned strongly by cause that the soules of them that were dede were taken away fro theyr hondes by almesse and by prayers; and therefore he ordeyned that the feest and remembraunce of theym that ben departed out of this worlde sholde be made and bolden in al monasteryes the daye after the fest of Halowen, the whyche thynge was approvyd after of alle holy * "Occasionem dedit diabolica quædam illusio. Nam anno sequente institutionem Festi Omnium Sanctorum, custos ille in ecclesia S. Petri Romæ post visionem illam de qua in priore festo diximus, ad alium locum et utriusque sexus homines ductus ab angelo, alios in stratis aureis, alios in mensis gaudentes diversis deliciis, alios nudos et inopes auxilium mendicantes ei ostendit. Dixit autem hunc locum Purgatorium esse; abundantes verò animas illas esse, quibus ab amicis per multa suffragia subveniretur, egentes verò esse quorum cura in terris nulla haberetur. Tandem mandavit angelus, ut ista omnia summo pontifici intimaret, qui tunc erat Bonifacius 4, circa annos Christi 611, ut post festum Omnium Sanctorum diem statueret Omnium Animarum, ut saltem generalia suffragia pro illis die illa fierent, qui specialia habere nequirent." DE ORIG. FESTORUM CHRIST. fol. 144. Now this is the very counterpart of the Roman custom, as we find it in Cicero-it was done that those who were too poor for special prayers, might be prayed for generally—" ut cujus sepulchrum nusquam extet ubi parentetur, ei publicè supplicetur." chyrche."'* To be sure the authority of the Golden Legend, from which this has been quoted, is not of the very highest order; but then we have a similar tale, with even more minuteness of circumstance, related by Damian, the Cardinal-Bishop of Ostia. He tells us how a certain native of Rodez, or Rhodez,† returning from Jerusalem, sought shelter in a storm at an island or rock on the Sicilian coast, where he fell in with a holy hermit. In the course of their conversation, the latter enquired if he knew Odilo, the Abbot of Clugny? To this the guest answered that he knew him well, and demanding in his turn the motive for such a question, his host said, that in the country close by was the habitation of the damned; but that he often heard the fiends howling and complaining that the souls were snatched away from them by alms and the prayers of holy men ; above all, the Abbot of Clugny and his monks were particularly active in defraud ing them of their prey; "wherefore," continued the her mit, "I solemnly adjure you to carry these tidings to the Abbot, and entreat him to persist in the good work." On his return home, the man obeyed this injunction; and Saint Odilo,-for in good time he was sainted-appointed the festival of All Souls, which was afterwards generally adopted by the church.‡ * GOLDEN Legend. Commemoration of All Souls, fol. 200. Rhodez is an inland town in the south of France, on an eminence near the Aveyron. It was the capital of the small Province of Rovergue, as it was formerly called, but which is now known as the Department of the Aveyron. It is the See of a Bishop. SANCTI PETRI DAMIANI OPERA, p. 198, folio. Parisiis, 1738.Damian, who was born of poor parents at Ravenna, somewhere about the year 988, has left us two large folios, replete with the miraculous, and yet useful for the insight it affords us into the ecclesiastical history of the eleventh century. I can not say much in favour of his prose Latin; but his poetry, considering it only as monkish rhyme, is graceful and full of pleasing images. The following specimen from his This idea of Ætna and Vesuvius being a vomitory of hell was at one time a received article of Christian faith; Gloria Paradisi may enable the reader to judge how far this opinion is correct. VOL. II. "Hyems horrens, æstas torrens, Flos purpureus rosarum Non alternat Luna vices, Nox et tempus desunt ei, Nam et Sancti quique, velut Et prostrati pugnas hostis, Mutabilibus exuti Repetunt originem, Absunt morbi semper sanis, M |