Some references in the older literature should be noticed. Ælfric (Hom. Cath. ii. 332) calls the legend a lying composition, and proceeds to tell that of Fursey as true. The writer of the Blickling Homilies (43, 45) relates the episode of the wicked bishop, following a text closely resembling the oldest Latin version, which differs little from the Greek at this point. In a second passage, 209/29-211/7, he has combined vague recollections of the legend with scenery drawn from Beowulf (see the Preface to BH, pp. vi, vii). The first part of the present article differs from B iv and agrees with F iii in substituting smoke (‘smorðer,’ l. 26) for fulgur; with F iii it omits the Fiery Wheel and the Bridge of Dread, and the punishment of usurers by name. It is therefore possible that it and F iii had a common source. But our author has exercised a free choice in details; he says nothing of the punishment of the unchaste child murderers, of the oppressors of widows and orphans, of those who broke their fast before due time, and of those in the pit; nothing of the vision of sinful and righteous souls borne through the air; all of which are in B iv. His own fantasy is probably responsible for the division of the torments of the furnace, l. 24, between the furnace, the fount of fire and the sea of hell, and for the pleading of S. Paul in ll. 56-72, which are without parallel in any of the other versions. (2) The Sunday Letter was a fiction which originated in the south of France or northern Spain towards the end of the sixth century. It purported to be a letter, which had fallen from heaven, written in Latin by Christ’s own hand, denouncing judgement on those who did not observe Sunday rightly. It had great vogue in England before the Conquest, and furnished material for the homilies printed in Wulfstan, ed. Napier, nos. 43, 44, 45, 47, in Otia Merseiana i. 129, and in An Eng. Miscellany, 357. Latin versions are printed in the two last-named. Our author makes only general reference to it in 78/75-85, but ll. 85-91 are taken directly from a Dignatio diei Dominicae which is sometimes associated with it, and is found separately in the Pseudo-Augustine Sermons clxvii, cclxxx, and Alcuin, ed. Froben, ii. 487. It is also added to one MS. of the Visio Pauli (Brandes, 102), and it precedes the German version which he prints at p. 83. It also forms the subject of the fourteenth homily in OEH i. 139.