doubts will be expelled.' This recommendation was frequently acted upon in that, and particularly in the following century, when pilgrims from all parts of Europe, some of them men of rank and wealth, repaired thither. On the patent rolls in the Tower of London, under the year 1358, we have an instance of testimonials given by the king, Edward III., on the same day, to two distinguished foreigners, one a noble Hungarian, the other a Lombard, Nicholas de Becariis, of their having faithfully performed this pilgrimage. And still later, in 1397, we find King Richard II. granting a safe conduct to visit the same place to Raymond, Viscount of Perilhos, Knight of Rhodes, and Chamberlain of the King of France, with twenty men and thirty horses. Raymond de Perilhos, on his return to his native country, wrote a narrative of what he had seen, in the dialect of the Limousin (_Lemosinalingna_), of which a Latin version was printed by O'Sullivan in his '_Historia Catholica Ibernica.' ... This is a mere compilation from the story of 'Henry of Salterey,' and begins, like that, with an account of the origin of the Purgatory. He represents himself as having been first a minister to Charles V. of France, and subsequently the intimate friend of John I. of Aragon, after whose death (in 1395) he was seized with the desire of knowing how he was treated in the other world, and determined, like a new Æneas, to go into St. Patrick's Purgatory in search of him. He saw precisely the same sights as the knight, Owain, but (as in Calderon) only twelve men came to him in the hall instead of fifteen, and in the fourth hall of punishments he saw King John of Aragon, and many others of his friends and relations. We will now select from the drama of "Calderon" a few characteristic passages, to show how this subject was treated by the glowing pen and fervid fancy of the greatest of all the poets of Catholic Spain, whose poetry, indeed, is deserving of more widespread appreciation than it has yet received at the hands of the Catholic reading public. We will begin with those lines in which Ludovico Enio, the hero of the tale, makes known his identity to King Egerio. LUDOVICO. Listen, most beautiful divinity, For thus begins the story of my life. Great Egerio, King of Ireland, I Am Ludovico Enio--a Christian also-- In this do Patrick and myself agree, And differ, being Christians both, And yet as opposite as good from evil. But for the faith which I sincerely hold (So greatly do I estimate its worth), I would lay down a hundred thousand lives-- Bear witness, thou all-seeing Lord and God. . . . . . . All crimes, Theft, murder, treason, sacrilege, betrayal Of dearest friends, all these I must relate. For these are all my glory and my pride. In one of Ireland's many islands I Was born, and much do I suspect that all The planets seven, in wild confusion strange, Assisted at my most unhappy birth.