architecture as well as of the sculpture of this villa. From Hadrian’s villa we continued our way to Tivoli, a dirty disagreeable town in a noble situation. It is seated on a spur of land, which separates the valley of the Anio or Teverone, from the open Campagna; on one side is a descent of 30 or 40 feet to the upper part of the river; on the other, a slope of some hundreds to the part of it below the falls. This spur seems quite to divert the river from its general line of course, and forces it to bend round in a semicircular form. The upper part of it is formed from a deposition from the water itself, the lower appears to consist of volcanic substances. There are two inns at Tivoli. In the yard of one of these is the Sybil’s temple, or rather the circular temple of Vesta, which has so long gone by that name; the Sybil’s temple is more probably a small edifice just by. On my first visit to Tivoli, which as I have said, was in the beginning of March, we hastily made the usual round, and returned to Rome, having been out two days and one night. The second visit has been made more at leisure. I went up in a sort of stage which goes every day to Tivoli; one of the party was a Tivolese woman, who had been purchasing trinkets and sweetmeats at Rome, for herself and her children. In her dress, she wore her stays outside, as is usual with her countrywomen, and instead of a cap had a handkerchief, or napkin, folded up into an oblong strip, pinned on the head, and hanging down the back. I suppose this was once the fashion in our island, since the term kerchief indicates a covering for the head. She anxiously called my attention to a picture of our Saviour, in one of the little chapels on the road, which had performed miracles. Whether the picture, or the Saviour performed the miracles, she did not seem clearly to comprehend. The ancient Italians had very confused ideas on the identity of their different deities, and while in general they acknowledged only one Jupiter _optimus maximus_, seemed still to have a separate Jupiter to every temple. Suetonius tells us a story of Augustus, to whom Jupiter Capitolinus appeared in a dream, complaining that he had deprived him of his accustomed votaries, by building a temple to Jupiter Tonans; yet the Jupiter of the Capitol was certainly the god reputed to hold the thunder. If the place of worship was indifferent to the deity, it was not so to the priests. A similar confusion exists in modern Italy, and perhaps may be traced to a similar source. There is only one Saviour, and one Virgin Mary, yet to address our prayers to the Saviour or Madonna of such a chapel, is not exactly the same thing as to adore those of another, and there are churches dedicated to our Lady of Loreto, as if this were not the Virgin Mary. Misson gives a curious account of a conversation he had with a monk on this subject.