passport which ensured him hospitality so long as he was in Christian countries, they sent him on his way. “In the name of God,” ran the commendatory letter, “we would have your highness or holiness to know that the bearer of the present letters, our brother, has asked our permission to go peaceably on pilgrimage to Jerusalem, either for his own sins, or to pray for our preservation. Thereupon, we have given him these present letters, in which we salute you, and pray you, for the love of God and Saint Peter, to receive him as your guest, to be useful to him in going and coming back, so that he may return in safety to his house; and as is your good custom, make him pass happy days. May God the Eternal King protect you, and keep you in his kingdom!” Thus provided, the pilgrim found hostels open for him, and every castle and monastery ready to receive him. Long and weary his journey may have been, but it could not have been tedious to him with eyes to see and observe, when every city was a sort of new world, when a new country lay beyond every hill, and new manners and customs were marked on every day. The perils and dangers of the way were not until the Mohammedan conquest—nor indeed after it, until the time of Hakem—very great. True, the woods harboured wild beasts, but the pilgrims travelled in bands; and there were robbers, but these did not rob those who had nothing. The principal dangers were those of which they knew nothing, the diseases due to malaria, exposure, sun-stroke, fatigue, and change of climate. These, and not the Turks, were the chief enemies of pilgrims. And in spite of these, known and unknown, dangers, there cannot be a doubt that the pilgrimage to Syria was a long series of new and continually changing wonders and surprises. The church which blessed the pilgrim, also celebrated the act of pilgrimage, and a service has been preserved which was performed on the Second Sunday after Easter, in the cathedral of Rouen. Of this the following is an abridgment:—In the nave of the church was erected a fort, “castellum,” representing that house at Emmaus where the two travellers entered and broke bread with Christ. At the appointed time two priests, “of the second seats,” appointed for the day, came forth from the vestry, singing the hymn which begins “Jesu, nostra redemptio.” They were to be dressed in tunics, “et desuper cappis transversum,” were to have long flowing hair and beards, and were each to carry a staff and scrip. Singing this hymn, and slowly marching down the right aisle, they came to the western porch, when they put themselves at the head of the procession of choristers waiting for them, and all began together to sing, “Nos tuo vultu saties.” Then the priest for the day, robed in alb and surplice, barefooted, carrying a cross on his right shoulder, advanced to meet them, and “suddenly standing before them,” asked, “What manner of communications are these that ye have one to another as ye walk, and