The Mysteries of All Nations Part 6

Tyr, it will be remembered, was single-handed. When the G.o.ds prevailed on the wolf Fenrir to allow himself to be bound with the bandage Gleipner, Tyr put his right hand into the wolf's mouth, as a pledge that he would be loosened. The G.o.ds refused to liberate the wolf, which in revenge bit off Tyr's hand. He and his enemy, the monster dog Garmr, met their death in the twilight battle of the G.o.ds.

The Roman divinity, Mars, was a war G.o.d, and seems to have been originally an agricultural deity. To him propitiatory offerings were presented, as the guardian of fields and flocks; but as the shepherds who founded the city of Rome were of a warlike disposition, it is easily understood how Mars became the G.o.d of war.

_Wednesday_ signifies Wodin's-day or Odin's-day. Wodin or Odin, as is well known, was a great Northern G.o.d. He was believed to be the G.o.d of war, who gave victory, and revived courage in the conflict. He was also wors.h.i.+pped as the G.o.d of arts and artists; and to him magnificent temples were built, and sacrifices offered. He adopted as his children all those who were slain with swords in their hands; hence the hardihood and brilliant examples of courage displayed by Northern warriors. He had two black ravens, that flew forth daily to obtain tidings of all that was being done throughout the world. His greatest treasure consisted of his eight-footed steed Sleipner, his spear Gungner, and his ring Draupner, by which he performed many strange acts. Frigga was his queen, but he had other wives and favourites, and a numerous family of sons and daughters. By drinking at Mimir's sacred fountain, he became the wisest of G.o.ds and men. He is reputed to have possessed every power of witchcraft, prophecy, and transformation; and in the shape of a lion or other beast of prey, he, we are told, destroyed whole armies.

_Thursday_ (Thors-dg) was dedicated to the adoration of Thor, the bravest of the sons of Odin. Thor was the G.o.d of thunder; he had a magnificent palace, which had five hundred and forty pillars, where he received and made happy the warriors who had fallen in battle. By the rolling of his chariot, thunder was produced. He had a smasher or mauler, made by cunning dwarfs, which, after being thrown at an enemy, had the property of returning to him. It was believed by the Pagans that he possessed marvellous power and might, and that all people in the world were subject to him. In the air he governed the winds and clouds; and when displeased, he caused thunder, lightning, and tempest, with excessive rain, hail, and bad weather. When pleased with his wors.h.i.+ppers, he gave them favourable weather, and caused corn and fruit to grow abundantly, and kept away disease from man and beast.

The Laplanders represented Thor by the stump of a tree, rudely carved to represent a man; and they supplied him with flint and steel, that he might strike fire when he wanted it. Moreover, they placed a hammer near him, which they supposed he would use with force against evil spirits, for they thought he had sovereign authority over all the mischievous and malevolent spirits that inhabited the air, mountains, and lakes. High festivals were held in honour of this deity, as noticed elsewhere, to supplicate for a propitious year, and at these festivals every excess of extravagant and dissolute pleasure was not only permitted, but was considered requisite.

_Friday_ derived its name from Frigga, the wife of Odin. She, as well as her husband, possessed wonderful abilities, and, like Juno, was held in the highest esteem and veneration for her power of procuring easy access into the world, and bestowing every felicity connected with the softer endearments of life. Frigga was thought to be the mother of all the Pagan divinities of the Northern nations begotten by Odin.

The Romans dedicated this day to Venus; whence its name, _Dies Veneris, feria s.e.xta_. That G.o.ddess having possessed many of the attributes for which Frigga was celebrated, many authors have supposed them originally to have meant the same divinity.

_Sat.u.r.day_ has its name from Seater or Crodo, wors.h.i.+pped by the old Saxons. He was lean, had long hair and a long beard. In his left hand he held up a wheel, and in his right he carried a pail of water, wherein were flowers and fruits. He stood on the sharp fins of the perch, to signify that the Saxons, for serving him, should pa.s.s, without harm, in dangerous and difficult places.

The seventh day of the week was dedicated by the Romans to Saturn, and called, in honour of him, _Dies Saturni, feria septima_. Seater or Crodo, and the Roman Saturn, have been considered by many to be the same deity.

NAMES OF MONTHS, WHENCE DERIVED.

CHAPTER XIV.

Names of Months, whence derived--January--First of January, how kept--Heathens and Christians--New Year Gifts--February--Sacrifices for purging Souls--Second of February, how kept--Virtue of Candles--Shrove Tuesday--Eating Pancakes--Partaking of Brose--Choosing a Valentine--March--Prognostications observed in this Month--April dedicated to Venus--First of May--Roman Floral Games--Queen of the May--May Poles and May Fires--Dispute between Men and G.o.ds--Superst.i.tious Customs in Scotland--Superst.i.tious Ceremonies in England--June regarded as the most favourable Month for Fruitful Marriages--July--August--September--October--Hallow-e'en Ceremonies--November--All Hallows--Souls in Purgatory--St. Leonard--St.

Britius--December--Christmas Trees and Gifts--The Misletoe--Privileges in Leap Year--Yule Log--Christmas Festivities.

January, it is generally admitted, derived that appellation from the Latin _Januarius_, in honour of Ja.n.u.s, one of the heathen divinities.

Ja.n.u.s was supposed to preside over the gates of heaven. The Saxons originally called this month Wolf-monat, and afterwards it was called Aefter-Yule--After-Christmas. The first of January having been observed by the heathens as a day of great rejoicing, and offering up profane and superst.i.tious sacrifices to Ja.n.u.s, the early Christians observed it as a fast to avoid the appearance of doing honour to a heathen deity. The Grecians, at the commencement of every year, held festive meetings to celebrate the completion of the sun's annual course. From that people the Romans borrowed the custom of observing the first of January; and from the Romans our forefathers received it.

In giving New Year gifts, we follow the example of the ancients; and to receive such tokens of goodwill, was then, as now, considered propitious.

The name of February is taken from _Februa_, _Februta_, or _Februalis_, names of Juno, who presided over the purification of women; or, according to other authors, from _Februis expiatoriis_, sacrifices for purging souls, there having been a feast on the second day of this month, when sacrifices were offered to Pluto for the souls of the dead. This day was kept by certain Christians as a solemn festival, in memory of the humiliation of the Virgin Mary, who submitted to the injunction of the law under which she lived. They offered up thanksgiving on this day, and paraded about with flambeaux and candles--proceedings which some thought were too close imitations of the Pagan customs of _brenning_--in honour of Juno. There is in this instance a resemblance to the Pagan superst.i.tion; and from the burning of candles on the day we are referring to, they were, and are yet, lighted on occasions of danger, to avert evil. Persons in this country have been known to light candles, as a charm against thunder and lightning; and lighted candles, when once charmed (which it is supposed can be done), are considered by the ignorant at home and abroad, to possess virtue sufficiently powerful to frighten away evil spirits. Such candles are sometimes placed in the hands of persons while in the agonies of death, to protect them from the evil one.

Shrove Tuesday, or Fasten's Eve, is a day observed in many lands. In olden times, after the people had made confession at this season, they were permitted to indulge in festive amus.e.m.e.nts, although not allowed to partake of any repast beyond the usual subst.i.tutes for flesh; and hence arose the custom of eating pancakes and fritters, and partaking of brose, in Scotland, at this time. The brose was then made of oatmeal and b.u.t.ter, with a ring in it. The bicker of brose being set in the middle of a table, the unmarried members of the family, and invited friends who had not entered the matrimonial state, seated themselves around and partook of the repast. They took spoonful about till the ring was found, and then it was put into a second dish of brose, and again into a third, and he or she who found the ring twice left the table, a.s.sured of being married before another Fasten's Eve.

At a later hour of the evening, pancakes, sometimes called "sauty bannocks," were made, and through their magical virtues future husbands and wives were discovered. A large cake or bannock was prepared, in which a ring or other small article was put, and the young person whose lot it was to secure the piece of cake or bannock with the concealed article was looked upon as being as lucky as the individual who picked the ring twice out of the brose. While all this was going on, unbounded mirth prevailed, and before the company broke up, dreaming cakes or bannocks were prepared, that every one might take one and place it under his or her pillow. To make the cakes of any avail, the baker had to remain mute when preparing them, and the receivers had, immediately after obtaining them, to slip off quietly to bed, when, if all the preliminaries had been duly observed, the sleeper's future companion in life appeared in a vision or dream of the night.

The practice of choosing a valentine on the 14th of February is well known. The first person of the opposite s.e.x who was seen by an unmarried person on the morning of that day, was regarded as the valentine for the year. Another way of finding out a valentine was to cast into a receptacle small billets, with (if the consulters were young women) bachelors' names on them, and then to draw them out lottery-wise. The bachelor whose name appeared on a billet thus extracted at random, became the valentine of the spinster to whose lot it fell. In this way a bevy of young ladies ascertained, in a few minutes, secrets they were most anxious should be disclosed. When the gentlemen were anxious to discover their valentines, they proceeded in the same way, taking care, however, that the ladies for whom they had the greatest affection should be named on the billets. A lady's valentine was her knight for the year, and not unfrequently he became her husband. The amus.e.m.e.nts of Valentine's Day were very popular among all cla.s.ses in the fifteenth century. It was customary at one time for both s.e.xes to give each other presents, but the ladies, through modesty, or some other cause best known to themselves, have ceased to bestow gifts in their valentines. Many attempts have been made to abolish the heathen custom of young men drawing the names of young women, and _vice versa_, on this day, but without success.

March was called after Mars, the G.o.d of war; but the Anglo-Saxons knew it as _Hraed-monat_, signifying rugged month, and _Hlyd-monat_, meaning stormy month. Those who indulged in prognostications, carefully observed the state of the weather in this month. Dry weather at this time portended a plentiful season, while a rainy month indicated scarcity of food.

The fourth month of the year, it is generally believed, derived its name, April, in allusion to the buds then beginning to open; but the old Anglo-Saxons called it _Eoster-monat_, in honour, some think, of the G.o.ddess Easter. The Romans dedicated April to Venus, and frequently called it _Mensis Veneris_ as well as _Aprilis_. The old and general custom of sending people useless errands on the first of April is so well known that we do not require to say anything more about it, than that it is thought to have originated in the acts of sending Christ backward and forward to various tribunals to secure His condemnation.

On the first day of May the Romans offered sacrifices to Maia, the mother of Mercury. Apollo was the tutelar deity of this month. This day is observed with mirth, in imitation of the old Roman celebration of the days when the G.o.ddess Flora was wors.h.i.+pped. The Roman floral games began on the 28th April, and continued a few days. At one time these celebrations were conducted with obscenity, but by degrees the amus.e.m.e.nts became more moral. It was customary during the middle ages for rich and poor to go out on May-day, with music and other signs of joy and merriment, to gather flowers, and sip the dew before sunrise.

The people then decorated their houses with the flowers, conspicuous amongst which was the hawthorn blossom. The most beautiful maid of the district was chosen "Queen of the May," and crowned with flowers. So general was the custom of observing May-day in the reign of Henry VIII. that the Corporation of London went out a-Maying, and so did the king and queen. In England, France, Germany, and elsewhere, every village had its May-pole, till the May games were suppressed, or rather discouraged, on the ground that they were remnants of heathen superst.i.tion.

The Celts kindled their May-fires with much superst.i.tious ceremony, a custom which had its origin in the wors.h.i.+p of Baal. The princ.i.p.al festival of this wors.h.i.+p was held in the beginning of May, but there were similar ceremonies in November. On these occasions all the fires in the district were extinguished, under the pain of death. Needfire was then obtained by friction, and all the fires were rekindled from what was regarded as the sacred flame. At times of public calamities and distress, the practice of kindling needfire was resorted to. It was supposed to counteract sorcery, and stay disease among cattle.

These superst.i.tious operations remind one of the story of Prometheus.

The myth runs thus:--"During the reign of Zeus, men and G.o.ds, once upon a time, were disputing with one another. With the view of outwitting Zeus, Prometheus cut up a bull and divided it into two parts, hiding the meat and the intestines in the skin, and putting an inferior piece on the top, while he heaped the bones together and covered them with fat. Zeus was asked to choose either of the lots, and, suspecting that an attempt was made to deceive him, he selected the good portion; but, enraged at the stratagem, he took his revenge on the mortals by withholding from them the fire necessary for the cooking of meat. Prometheus by his cunning art obtained fire in a hollow staff, and brought it to them; and he took from man the gift of foreseeing future events, but gave him the better gifts of hope and of fire." Down to a recent date, people in the north of Scotland cut a trench in the ground; they then kindled a fire and dressed a repast of milk and eggs, something like a custard. This being done, they kneaded a cake of oatmeal, and toasted it before the fire. The custard was then eaten, and the cake was broken into pieces and thrown into a bag, not, however, before one of the pieces was burned black. Every one of the company in turn was blindfolded, and drew out a piece of the cake; and he who drew out the burned piece was dedicated to Baal, in order to render the year fruitful. The person supposed to be devoted was then compelled to leap three times over the fire, as symbolical of the sacrifices offered to this G.o.d in former ages.

In England there were Ram Feasts. At one of these a ram was roasted in its skin, and after it was cooked a great scramble took place for pieces thereof, it having been thought good fortune would attend those who secured a portion. Men and women partook of the feast.

The name of June was given in reverence to Juno, and was called _Sear-monat_ by the Anglo-Saxons. Mercury was regarded by the Romans as the deity who presided over this month. June is considered in the present age as the most favourable period of the year for marriages.

July was originally called _Quintilis_, or fifth month, in honour of Julius Caesar; but the Anglo-Saxons came to know this month as _Maed-monat_, or mead month, in consequence of it being the usual season of the year for securing honey and making mead.

St. Swithin's Day (15th July) is observed in commemoration of this wet or rainy saint. He was of Saxon descent, and distinguished for his piety and learning. St. Swithin was buried in the churchyard of Winchester, and the consecrated spot where his remains rest has been, we are told, the scene of frequent miracles. In consequence of the virtues flowing from his body, it was resolved to convey his remains to the choir of the cathedral, but, on the day appointed for the removal of his sacred dust, violent rain commenced, which continued without ceasing for forty days. From this circ.u.mstance, it was inferred that the intended removal of his remains was displeasing to St. Swithin, and the intention was for a time abandoned. Subsequently his body was transferred to another resting place, without the elements or the saint manifesting any displeasure. It is unnecessary to do more than recall to memory the wide-spread opinion, that if it rain on St. Swithin's Day, forty days wet weather will follow. Absurd as this superst.i.tion may appear, it has been believed in from the time of his death, in 862.

St. Margaret, whose festival falls to be held on the 20th July, was the daughter of an idolatrous priest at Antioch. She became a convert to the Christian religion, from which she was sought to be seduced by Olybius, a ruler in the East who sought her hand in marriage. She refused to forsake the true religion, or to become his wife; and her refusal was fatal to her. The cruel monster put her to the most dreadful torments he could invent, and afterwards ordered her to be beheaded, about the year 275. St. Margaret has been wors.h.i.+pped by the Eastern and Western Churches, from her supposed power to a.s.sist females in childbirth. It is related that Satan, in the form of a dragon, swallowed her alive, but that she escaped unhurt from the monster. Her girdle was long preserved in the abbey of St. Germain, in Paris; and females were, it was generally believed, undoubtedly relieved in their hour of suffering by the application of the sacred relic.

August, formerly called _s.e.xtilis_, was named August in honour of the Emperor Augustus. And September still retains its original Roman name--that of the seventh month, though now really the ninth month--in consequence of the change made by commencing the year in January instead of March; but the Anglo-Saxons knew it by the name of _Gerst-monat_, or barley month, because their barley crop was usually gathered in in this month.

October, known by the Saxons as _Wyn-monat_, or wine month, has long been regarded with peculiar interest, owing to the many superst.i.tious customs observed in it. In Rome, a horse, called October, was sacrificed to Mars in this month; and the Greeks and Romans held many Baccha.n.a.lian festivals in it, at which the people had recourse to magic and divination. In the days of our ancestors the Hallow-e'en ceremonies were more generally followed than they are by the present generation, but still in various places, particularly in the north of Scotland, people observe them with mirth, mixed with superst.i.tious fear of fairies, ghosts, and other supernatural beings, supposed to be then at large, performing good and evil deeds. At this season, however, the most diabolical fiends are supposed to be chained in their abodes of darkness, or at all events prevented from venting their full wrath against the human race. The worst thing that Satan, a.s.sisted by all his emissaries, can do on Hallow-e'en, is to allot to one an ill-looking, decrepit, or sour partner in life, or send him or her a great swarm of children; or perhaps do what is worse--prevent any offspring being given to loving married couples. Unmarried men and women are accustomed to meet at the house of a friend, to spend this evening in searching into futurity. Various are the charms and modes of divination they have recourse to. The first spell they try is pulling kail-stocks in the dark with their eyes closed. There must be no attempt to pick what is thought the best stocks, but each person should pull up the first plant that comes to hand. After every one has obtained a root, the company returns to the house to examine the stocks. A long straight plant denotes that the holder thereof is to get a fine-looking husband or wife, as the case may be; whereas one who has unfortunately pulled a crooked, ill-shaped stock, may expect that his or her conjugal companion will be deformed and uncouth. In proportion to the quant.i.ty of earth adhering to the root, so will the riches of the possessor be; and according to the sweet or sour taste of the stem's centre, so will the temper or disposition of the expected partner be. The ceremony of pulling and tasting being over, the stocks are deposited above the door, and careful notice is taken of the strangers who come in when they are there. Favourites are invited in, but those whose presence is not desired are prevented, if possible, from crossing the threshold.

Those in pursuit of pleasure and fortune next proceed to the stack-yard, and pull each a stalk of oats, and, by counting the grains upon the stem, the puller will ascertain the number of little branches that will shoot forth from the family tree. It is peculiarly fortunate if the top grain be found on the stalk.

If a young man or single woman go to the barn three times to winnow corn, an apparition resembling the future spouse will appear before the chaff is separated from the third sieveful of grain. The like result may be expected if one go unperceived to the peat-stack and sow a handful of hempseed, or travel three times round it. Another way of revealing one's husband or wife, is this:--Go to a ford through which a funeral has pa.s.sed, dip the sleeve of the s.h.i.+rt or chemise, and the wearer, on returning home and going to bed, after hanging the garment before the bedroom fire, will see the apparition of his or her object of affection turn the sleeve to dry the other side. To find the name of one's future spouse, one has nothing more to do than to go on Hallow-e'en to a barn or kiln, throw into it a clew of blue thread, which the person begins to wind up into another clew, having of course kept hold of one end of the thread. Before the winding operation is completed, some one will take hold of the thread, and on the question being asked, "Who holds?" an answer will be returned, in which will appear the name of him or her the fates have destined to be the inquirer's partner in life.

These modes described of lifting the veil that conceals the future are easy, and the objects aimed at pleasant; but even Hallow-e'en has both its lights and shadows; and one has something more to do than to inquire into the affairs of affection and domestic bliss. From curiosity or some other cause, a person may wish to know whether he or any of his neighbours will be taken away by the cold hand of death before another year. If he has such a wish, let him repair to a public highway which branches off in three directions, and take his seat (a three-legged stool is thought the best) in the centre of the road, a little before twelve at night. Simultaneously with the nearest clock striking that hour, he will hear proclaimed the names of those who are to die in the parish before the next Hallow-e'en. The curious individual should not omit to take with him a good many articles of wearing apparel. If he hear p.r.o.nounced the name of any one whose life he does not desire to prolong, he will do well to retain his property; but if the name of one dear to him is sounded, he may rescue the person from early doom by casting away one of the articles. The life of esteemed friends is precious in one's sight, but his own life is generally dearer, and therefore the listener should take care not to cast away every rag he has, lest his own name should be called after he has parted with his last garment.

Another way of discovering one's future partner:--Let a person take up a position before a mirror, eat an apple before it while combing his or her hair, and now and again holding out the apple, as if offering it to some one supposed to be standing on the right side. Before the hair is properly arranged and the apple eaten, the person whose presence is desired will appear in the att.i.tude of accepting the apple.

By the burning of nuts, it may be discovered whether lovers are to prove true or false to each other. One nut is taken to represent the gentleman, and another is named after the lady. Both nuts are laid in the fire: if they consume quietly together, then it is learned that fortune has appointed the lady and gentleman to spend their lives in happy union; but if one of the nuts start away, or should they both fly off in different directions, the individuals appealing to the fates are to understand that they will never be united in wedlock.

November--gloomy November--was known as _Blot-monat_ (blood month) by the Saxons, as it was the time when large numbers of sheep and cattle were killed for sacrifices and for provisions.

The first day of November--All Saints or All Hallows--is a day of general commemoration of all saints and martyrs in honour of whom no particular days have been expressly a.s.signed. The origin of this festival is supposed to have been in 607, when Phocus, the emperor, wresting the Pantheon from the heathens, gave the splendid edifice to the Christians. Boniface IV. consecrated it to the Virgin Mary and all the saints of both s.e.xes. The Pagan dedication of it was to Cybele and all the G.o.ds.

The second day of November is an important day in the eye of the Church of Rome. On this day there are particular services in that Church relative to the souls supposed to be in purgatory. Odilon, abbot of Cluny, enjoined, in the ninth century, the ceremony of praying for the dead. The practice became common after this, and the next century a general festival was established, having for its object the release of suffering souls. Persons dressed in black went round the towns, ringing bells on the streets, every Sunday evening during the month of November, calling upon the inhabitants to remember the deceased suffering the expiatory flames of purgatory, and to join in prayer for the repose of their souls. The practice is still continued in some places, but an edict for its abolition was pa.s.sed in the reign of Elizabeth. Praying for the dead, and offering sacrifices at their tombs, were early resorted to. Ovid ascribes the origin of the ceremonies to aeneas; and Virgil favours this idea in his fifth book.

Certain saints declared that they heard the howlings of devils, as they complained of the souls of men being taken away from them, through the alms and prayers of holy people.

The Romans held a festival which lasted eleven days, during which period they imagined that ghosts were not only relieved from punishment, but were suffered to wander round their tombs. In the Roman Catholic Church ma.s.s is performed for the repose of departed souls; but it is requisite that those who desire to aid their deceased friends should give substantial proof of sincerity. In the _Clavis Calendaria_ we read, "When the Duke of a.s.suna was supplicated for charity by a mendicant friar, he said, 'Put a pistole in this plate, my lord, and you shall release that soul from purgatory, for which you design it.' The duke complying, was a.s.sured his charity had been effective. 'Say you so, holy man?' replied his grace; 'then I shall take back my money for a future occasion, as you cannot, nor would you, I am confident, if you were capable, again condemn the poor soul to its former endurance.'"

Frederick the Great of Prussia, desirous of recovering the revenues of one of his forests from a monastery, demanded of the prior by what t.i.tle it was held. To this question he received the prompt reply, that the income had been given in consideration of the holy brotherhood daily saying ma.s.s for the repose of the soul of one of his Majesty's ancestors. "How much longer," said Frederick, "will that holy work continue requisite?" "Sire," said the prior, whose experience far surpa.s.sed that of the friar who had addressed the duke, "it is not possible for me to speak of the precise time; but when it shall have been effected, I shall instantly despatch a courier to inform your Majesty."

The 6th November is sacred to St. Leonard. He was the friend of captives and all others in distress. If monkish legends can be credited, the mere mention of his name by one bound in fetters was sufficient to break the chains wherewith he was secured, and cause the prison doors to open, seemingly of their own accord, that the captive might go free. St. Leonard died in the year 500.

On festive and holy days at this period of the year, people strewed the graves of their relatives and the churchyards with evergreens.

Martinmas, now regarded in Scotland as the winter term-day, is observed by Roman Catholics in honour of St. Martin, born in Pannonia in or about the year 316, who is reported to have performed many miracles. Formerly, St. Martin's Day was one of great festivity.

Sports were entered into at the market cross and village green, and kept up till a late hour, when, by the ringing of a bell, the people were warned to retire to their homes. It has been supposed that the Martinmas feeing markets, for the engagement of agricultural and other servants, originated at these sports. At those merry gatherings there was invariably a large concourse of people, either taking part in or witnessing the games; consequently the opportunity was taken advantage of by masters requiring servants, and by servants seeking employment.

The 13th of November is St. Britius's Day. He was a pupil of St.

Martin, who prophesied that his youthful scholar would be subjected to many severe afflictions, but that he would be appointed a bishop some day. The latter part of the prediction was fulfilled in 399, by the election of St. Britius to the see of Jaurs, on the death of his master. The other part of St. Martin's prophecy also came to pa.s.s.

Grievous slanders were circulated concerning St. Britius; and among other offences he was accused of being the father of a child by his laundress. The people, enraged at the incontinence of their bishop, threatened to put him to death; and they would have carried their threat into execution, but for most extraordinary evidence coming from the lips of a child only one month old. Holy St. Britius adjured the infant, on the thirtieth day of its existence on earth, to tell who was its father. Whether the infant revealed the name of its paternal parent, we are not informed; but this we are told, that it clearly and audibly testified that it had not sprung from the bishop's loins. This miracle did not satisfy certain wicked people--they attributed the strange occurrence to sorcery; and to give another test of his innocence, St. Britius had recourse to the fiery ordeal. He, to show that he was free from guilt, carried burning coals on his head to the shrine of St. Martin, without the cap he wore being burned or a hair of his head singed. This second miracle was also attributed to his intimacy with Satan, and he was expelled from the city for seven years. At the end of that time he was restored to his dignities, which he enjoyed until his death, in the year 444.

St. Britius was among the first who submitted to a fiery ordeal, but others had been subjected to this mode of trial before him. The first appeal of this nature, we are informed, was that of Simplicius, a bishop of distinction, in the fourth century. Having been married before attaining his high ecclesiastical position, he was charged with continuing to partake of matrimonial indulgences. To prove his innocence, the bishop's wife not only held burning coals in her lap without injury, but applied the coals to her breast without receiving hurt. He, too, submitted to various forms of fiery ordeal, and came out scatheless; and as their innocence was in this way manifested, they were acquitted.