history of earl Godwin, in the reign of Edward the Confessor, who expired as he was at table eating a mouthful of bread, which he prayed might choke him if he had been guilty of the death of the king's brother. Some doubt has been thrown upon the tale, but its insertion in our early histories illustrates the superstitious regard which was paid to this species of ordeal, and to the result of any appeal to Heaven under circumstances which bore any resemblance to its more solemn administration. The trial by ordeal in England fell into disuse about the thirteenth century, but at an earlier period it had disappeared in the judicial proceedings of most other European nations. The extinction of the practice was owing, in a great measure, to the more enlightened views of the subject which were entertained by the clergy at the time. It is, however, to be lamented, that, having been tolerated so long, the spirit of the institution survived its formal practice: and still we occasionally find persons impiously appealing to Heaven in proof of their innocence, somewhat after the manner which prevailed in the middle ages. The writings of the fathers, and the decrees of councils, afford abundant evidence that heathen festivals were condemned by the early church. During the middle ages, instances are not wanting of their being severely reprobated by the clergy. In a sermon by Eligius, a bishop of the seventh century, there is a long and fervent exhortation against all participation in heathen festivities, and kindred practices.* And prohibitions by councils, to the same effect, may be found as late as in the ninth century. Yet from the passage we have cited from the epistle of Gregory, it is plain that a principle of accommodation to pagan prejudices was sometimes adopted. This principle, in some of its bearings, seems to have advanced, rather than declined, in favour with the church, as time rolled on. The old heathen festival of the calends of January, which, in its pagan form, was long discountenanced by the church, appeared in the twelfth century, if not earlier, as a sort of Christian festivity, and bishops and archbishops engaged in Christmas sports, and even so far forgot their episcopal dignity as to join in a game of ball.+ This festival afterwards became known as the Feast of Fools, and was marked by profanities almost incredible. An abbot of fools was elected, to whom the prelate of the diocese, if present, was accustomed to pay homage. A mock bishop was also chosen, who was carried to the house of the diocesan, where from the principal window he pronounced a benediction on the neighbouring town. Mock sermons, prayers, and other religious services, were connected with these absurd proceedings, and the whole thing, from beginning to end, was characterized by noise, disorder, folly, and impiety. Still greater excesses afterwards arose, and Du Cange gives us the rubric of what was called * D'Achery, Spic. tom. ii. 87. + Du Cange, in v. Kalndæ. the Feast of Asses, as celebrated in the cathedral of Rouen. It appears to have been a kind of drama in which a number of characters were introduced, Jewish and pagan, each one in turn repeating something in accordance with the part he assumed. Balaam, sitting on an ass, seems to have been the hero of the piece, and from this circumstance the feast derived its name. A young person appeared in the character of an angel, with a drawn sword, standing before the animal, and a dialogue ensued, founded on the Scripture narrative. Another absurdity, somewhat of the same kind, in commemoration of the flight into Egypt, prevailed in the churches of the diocese of Beauvais, at least as early as the thirteenth century.-A girl richly attired, with a child in her arms, was seated on an ass, and solemnly conducted to the altar, where mass was said, and the ceremony was concluded by the priest braying three times, to which the people all yielded an asinine response, three times repeated.* Who but must blush for the men calling themselves Christian ministers, who could not only tolerate, but even engage, in such impious fooleries? The rulers and teachers of the church in such instances, so far from having raised the people in piety and intelligence, had sunk down to the level of popular degradation. It is said that the bishops endeavoured to abolish these absurdities by ecclesiastical censures; but it was strange indeed, if they were strenuously re * Du Cange, v. Festum. solved ou putting them down, that they should still have permitted them to be performed within the walls of their own cathedrals. Some examples of the superstitious character of the period before us have appeared in the preceding pages; but the shape which superstition took in reference to the legends, relics, and miracles of the saints, demand a distinct, though it must be a brief notice. Indeed scores of volumes like the present might be filled with the stories of the middle ages on these subjects. It is enough to dip into one of the portly tomes of father D'Achery, and take from his ample collection of medieval documents a specimen of the tales commonly believed. For example, read the following extract from a sermon, by St. Theodore, upon the blessed apostle Bartholomew, preached in the ninth century, not as, by any means, the most marvellous story which might be selected, but as a sample at once of the superstition of the times, and of the kind of instruction imparted by the clergy to their people, "The Saracens arrived, and seized and ravaged the island.* They burst open the sepulchre of the apostle, and scattered his bones. When they had departed, the saint appeared in a vision to a certain Greek monk, belonging to his church, and said to him, 'Arise, collect my scattered bones;' to which he replied, Why should we collect thy bones, or pay thee any honour, since thou hast permitted * One of the Lipari islands. · us and this people to be ravaged by the pagans, and hast afforded us no help?' But he said, For many long years I besought the Lord on behalf of this people, and, in answer to my prayers, he has preserved them; but because their sins are multiplied, and their iniquity is so increased, I am able to prevail no longer for their safety, and therefore they perish. But arise, and collect my bones, as I have said, and preserve them as I shall direct thee.' To whom the monk rejoined, But how shall I be able to find them, since I know not where they are scattered?' 'Go by night,' said the apostle, 'to gather them up, and what thou shalt see shining like fire are my bones.' Immediately he arose, and went to the place, and found the bones as the apostle had said. Having collected them together, he put them in a coffin, and departed, a friend being left to watch them. Some vessels of Lombardy having come to the place in pursuit of the Saracens, received the monks and the body of the saint on board, and sailed away. The Saracens afterwards surrounded the ship, in which the holy body of the apostle was conveyed, so that no hope of escape remained, when suddenly a thick mist enveloped the ships of the Saracens, so that they knew not where they were; and by this means the vessel escaped. While pursuing their voyage, the divine benignity of the apostle healed one of the sailors of a grievous malady.* * D'Achery, Spic. tom. ii. 126. |