Creuzer also, in his deep and extensive researches into the religions of antiquity, in giving a “view of some of the older Italian nations,” speaks of “Sancus Semo.” He quotes Augustin (De civitate Dei. XVIII. 19,) as authority for the opinion that he was an ancient king, deified. He also alludes to the passage in Ovid, (quoted above by Baronius,) where he is connected with Hercules, and alluded to under three titles, as Semo, Sancus and Fidius. (Ovid, Fasti, VI. 213, et seq.) But the learned Creuzer does not seem to have any correct notion of the character of the _Semones_, as a distinct order of inferior deities;――a fact perfectly certain as given above, for which abundant authority is found in Varro, (de Mystag.) as quoted by Fulgentius and Baronius. From Creuzer I also notice, in an accidental immediate connection with Semo Sancus, the fact that the worship of the moon (Luna) was also of Sabine origin; and being introduced along with that of Sancus, by Numa, may have had some relation to that Semo, and may have concurred in originating the notion of the fathers about the woman Selena or Helena, as worshiped along with Simon. He also just barely alludes to the fact that Justin and Irenaeus have confounded this Semo Sancus with Simon Magus. (See Creuzer’s Symbolik und Mythologie der alter Voelker, II. Theil. pp. 964‒965.) The next conclusion authorized by those who support this fable is, that Peter, after achieving this great work of vanquishing the impostor Simon, proceeded to preach the gospel generally; yet not at first to the hereditary citizens of imperial Rome, nor to any of the Gentiles, but to his own countrymen the Jews, great numbers of whom then made their permanent abode in the great city. These foreigners, at that time, were limited in Rome to a peculiar section of the suburbs, and hardly dwelt within the walls of the city itself;――an allotment corresponding with similar limitations existing in some of the modern cities of Europe, Asia, and northern Africa, and even in London, though there, only in accordance with long usage, and with actual convenience, but not with any existing law. The quarter of Rome in which the Jews dwelt in the days of Claudius, was west of the central section of the city, beyond the Tiber; and to this suburban portion, the story supposes the residence and labors of Peter to have been at first confined. But after a time, the fame of this mighty preacher of a new faith spread beyond, from this despised foreign portion of the environs, across the Tiber, over the seven hills themselves, and even into the halls of the patrician lords of Rome. Such an extension of fame, indeed, seems quite necessary to make these two parts of this likely story hang together at all; for it is hard to see how a stranger, from a distant eastern land, could thus appear suddenly among them, and overturn, with a defeat so