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like Ulysses, Wainamoinen, and Dante, men could here make the journey in body, as did Sir Owain and the monk Gilbert. When the pilgrim had spent fifteen days in prayer and fasting in the church, and had been led with litanies and sprinkling of holy water to the entrance of the purgatory, and the last warnings of the monks had failed to turn him from the venture, the door was closed upon him, and if found next morning, he could tell the events of his awful journey—how he crossed the narrow bridge that spans the river of death, how he saw the hideous torments of hell, and approached the joys of paradise. Sir Owain, one of King Stephen's knights, went thither in penance for his life of violence and rapine, and this was one of the scenes he beheld in purgatory :—

"There come develes other mony mo,
And bJfdde tho knygth with hem to go,
And laddo him into a fowle contreye,
Where ever was nygth and never day,
For hit was derke and wonther colde:
Yoko was there never man so boldo,
lladde ho never so mon)- clothes on,
But he wolde be coldo as ony stono.
Wynde hcrdo he none hlowe,
But faste hit freso bothe hye and Iowe.
They browgtc him to a t'eldo full brode,
Overo sucho another nover he yode,
For of the lengtho none endo he knewo;
Thereover algate ho moste nowo.
As he wente ho horde a crye,
He wondered what hit was, and why,
He syg ther men and wynimon also
That lowdo cryod, for hem was woo.
They loyen thykke on every londe,
Fasto nayled bothe foto and honde
With naylos glowyng alio of brasso:
They ete the ertho so wo hem was;
Here face was nayled to tho grownde.
'Spare,' they crydo, 'a lytylle stoundo.'
The develes wolde hem not spare:
To hem Sou they thowgto yare.''

When Owain had seen the other fields of- punishment, with" their fiery serpents and toads, and the fires where sinners were hung up by their offending members, and roasted on spits, and basted with molten metal, and turned about on a great wheel of fire, and when he had passed the Devil's Mouth over the awful bridge, he reached the fair white glassy wall of the Earthly Paradise, reaching upward and upward, and saw before him the beautiful gate, whence issued a ravishing perfume. Then he soon forgot his pains and sorrows.

"As he stode, and was so fayne,
Hym thowgth ther come hym agayne
A swyde fayr processyoun
Of alle manere menne of relygyoun,
Fayre vesteinentes they hadde on,
So ryche syg he never none.
Myche joye hym thowgte to se
Bysshopes yn here dygnite;
ILkone wente other be and be,
Every man yn his degr6.
He syg ther monkes and chanones,
And freres with newe shavene crownes;
Ermytes he saw there amonge,
And nonnes with fulle mery songe;
Persones, prestes, and vycaryes;
They made fulle mery melodyes.
He syg ther kynges and emperoures,
And dukes that had castles and toures,
Erles and barones fele,
That some tyme hadde the worldes wele.
Other folke he syg also,
Never so mony as he dede thoo.
Wymmen he syg ther that tyde:
Myche was the joye ther on every side :
For alle was joye that with hem ferde,
And myche solompnyte' he herde."

The procession welcomed Owain, and led him about, showing him the beauties of that country :—

"Hyt was grene, and fulle of flowres
Of mony dy vers colowres;

Hyt was grcno on ovory sj'do,

As medewus are yii soniores tyde.

Thor wore trees growyng fulle grene .

Fullo of fruyto over more, y weno;

For ther was frwyto of mony a kynde,

Such yn the londo may no mon fyndo.

Ther thoy have the tree of lyfe,

Theryn ys myrtho, and never stryfe;

Frwyto of wysdom also thor ys,

Of the whycho Adam and Eve dede amysso:

Othor manere frwytes tlier wore folo,

And alio inanore joye and welo.

Mocho fulko ho syg ther dwelle,

There was no tongue that mygth hem telle;

Alle wero thej- clodod yn ryche wode,

What cloth hit was ho kowthe not rede.

There was no wronge, but ever rygth,
Ever day and nevero nygth.
They shone as brygth and more clere
Than ony sonne yn the day doth here."

The poem, in fifteenth-century English, from which these passages are taken, is a version of the original legend of earlier date, and as such contrasts with a story really dating from early in the fifteenth century—William Staunton's descent into Purgatory, where the themes of the old sincerely-believed visionary lore are fading into moral allegory, and the traveller sees the gay gold and silver collars and girdles burning into the wearer's flesh, and the jags that men were clothed in now become adders and dragons, sucking and stinging them, and the fiends drawing down the skin of women's shoulders into pokes, and smiting into their heads with burning hammers their gay chaplets of gold and jewels turned to burning nails, and so forth. Late in this fifteenth century, St. Patrick's Purgatory fell into discredit, but even the destruction of the entrancebuilding, in 1197, by Papal order, did not destroy the ideal road. About 1693, an excavation on the spot brought to light a window with iron stanchions; there was a cry for holy water to keep the spirits from breaking out from prison, and the priest smelt brimstone from the dark cavity below, which, however, unfortunately turned out to be a cellar. In still later times, the yearly pilgrimage of tens of thousands of votaries to the holy place has kept up this interesting survival from the lower culture, whereby a communication may still be traced, if not from Earth to Hades, at least from the belief of the New Zealander to that of the Irish peasant.

To study and compare the ideal regions where man has placed the abodes of departed souls is not an unprofitable task. True, geography has now mapped out into mere earth and water the space that lay beyond the narrower sea and land known to the older nations, and astronomy no longer recognizes the flat earth trodden by men as being the roof of subterranean halls, nor the sky as being a solid firmament, shutting out men's gaze from strata or spheres of empyrajan regions beyond. Yet if we carry our minds back to the state of knowledge among the lower races, we shall not find it hard to understand the early conceptions as to the locality of the regions beyond the grave. They are no secrets of high knowledge made known to sages of old; they are the natural fancies which childlike ignorance would frame in any age. The regularity with which such conceptions repeat themselves over the world bears testimony to the regularity of the processes by which opinion is formed among mankind. At the same time, the student who carefully compares them will find in them a perfect illustration of an important principle, widely applicable to the general theory of the formation of human opinion. When a problem has presented itself to mankind at large, susceptible of a number of solutions about equally plausible, the result is that the several opinions thus produced will be found lying scattered in country after country. The problem here is, given the existence of souls of the dead who from time to time visit the living, where is the home of these ghosts? Why men in one district should have preferred the earth, in another the under-world, in another the sky,; as the abode of departed souls, is it question often difficult to answer. But we may at least see how again and again the question was taken in hand, and how out of the three or four available answers some people adopted one, some another, some several at once. Primitive theologians had s111 the world before them where to choose their place of rest for the departed, and they used to the full their speculative liberty.

Firstly, when the land of souls is located on the surface of the earth, there is choice of lit places among wild and cloudy precipices, in secluded valleys, in far-off plains and islands. In Borneo, Mr. St. John visited the heaven of the Idaan race, on the summit of Kina Balu, and the native guides, who feared to pass the night in this abode of spirits, showed the traveller the moss on which the souls of their ancestors fed, and the footprints of the ghostly buffaloes that followed them. On Gunung Danka, a mountain in West Java, there is such another ' Earthly Paradise.' The Sajira who dwell in the district indeed profess themselves Mohammedans, but they secretly maintain their old belief, and at death or funeral they enjoin the soul in solemn form to set aside the Moslem Allah, and to take the way to the dwellingplace of his own forefathers' souls :—

"Stop up the bed of the river, and across the neck of land,

Where the aren trees stand in a clump, and tho piuangs in a row, Thither direct thy steps, Laillah boing set aside."

Mr. Jonathan Bigg had lived ten years among these people, and knew them well, yet had never found out that their paradise was on this mountain. When at last he heard of it, he made the ascent, finding on the top only a few riverstones, forming one of the balai, or sacred cairns, common in the district. But the popular belief, that a tiger would devour the chiefs who permitted a violation of the sacred place, soon received the sort of confirmation which such beliefs receive everywhere, for a tiger killed two children a

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