[452] Grimm, _Teutonic Mythology_, by Stallybrass, iii. pp. 35, 36. A passage from Hakon's Saga, quoted by Du Chaillu in his _Viking Age_, i. p. 464, shows that the northern peoples adopted the same measures. [453] Beda, lib. i. cap. 30; and consult Mr. Plummer's learned notes on this (vol. ii. 57-61). [454] Stanley, _Memorials of Canterbury_, 37-38. [455] _Cf._ my _Ethnology in Folklore_, 30-36, 136-140. Compare St. Patrick's dedication of pagan sacred stones to Christian purposes.--_Tripartite Life of St. Patrick_, i. 107. [456] Thus Henry of Huntingdon records that Redwald, King of the East Angles, after his conversion to Christianity, "set up altars to Christ and the devil in the same chapel" (lib. iii.). [457] _Cf._ Kemble, _Saxons in England_, i. 330-335. Dr. Hearn writes: "Even as the good Pope Gregory the Great permitted the newly converted English to retain their old temples and accustomed rites, attaching, however, to them another purpose and a new meaning, so his successors found means to utilize the simple beliefs of early animism. Long and vainly the Church struggled against this irresistible sentiment. Fifteen centuries ago it was charged against the Christians of that day that they appeased the shades of the dead with feasts like the Gentiles. In the Penitentials we find the prohibition of burning grains where a man had died. In the _Indiculus superstitionum et Paganiarum_ among the Saxons complaint is made of the too ready canonisation of the dead; and the Church seems to have been much troubled to keep within reasonable bounds this tendency to indiscriminate apotheosis. At length a compromise was effected, and the Feast of All Souls converted to pious uses that wealth of sentiment which previously was lavished on the dead" (_The Aryan Household_, p. 60). And, to close this short note upon an important subject, Mr. Metcalfe, speaking of the old poetic literature of the pagan English, says: "It was kidnapped, and its features so altered and disguised as not to be recognisable. It was supplanted by Christian poetical legends and Bible lays produced in rivalry of the popular lays of their heathen predecessors. Finding that the people would listen to nothing but these old lays, the missionaries affected their spirit and language, and borrowed the words and phrases of heathenism" (Metcalfe's _Englishman and Scandinavian_, p. 155). [458] For some reason not apparent in the document itself, Mrs. S. C. Lomas, the editor of this report, says this interesting letter gives "a curious and evidently prejudiced description of the religious houses and observances." See preface to _Hist. MSS. Com. Report on the MSS. of Chequers Court, Bucks_, p. x. [459] _Hist. MSS. Com., Chequers Court Papers_, pp. 171-2. [460] _Vestiges of Ancient Manners and Customs in Italy_, p. 1. [461] _Corpus insc. Lat._, i. 409; and _cf._ Cumont's _Mysteries of Mithra_ (1903). [462] Leland, _Etruscan Roman Remains_ (1892).