heathen converts on account of the loss of their Lupercalia, or feasts of Pan.  The worship of images, of fragments of the cross, or bones, nails, and other relics, a true fetich worship, was cultivated.  Two arguments were relied on for the authenticity of these objects—­the authority of the Church, and the working of miracles.  Even the worn-out clothing of the saints and the earth of their graves were venerated.  From Palestine were brought what were affirmed to be the skeletons of St. Mark and St. James, and other ancient worthies.  The apotheosis of the old Roman times was replaced by canonization; tutelary saints succeed to local mythological divinities.  Then came the mystery of transubstantiation, or the conversion of bread and wine by the priest into the flesh and blood of Christ.  As centuries passed, the paganization became more and more complete.  Festivals sacred to the memory of the lance with which the Savior’s side was pierced, the nails that fastened him to the cross, and the crown of thorns, were instituted.  Though there were several abbeys that possessed this last peerless relic, no one dared to say that it was impossible they could all be authentic.

We may read with advantage the remarks made by Bishop Newton on this paganization of Christianity.  He asks:  “Is not the worship of saints and angels now in all respects the same that the worship of demons was in former times?  The name only is different, the thing is identically the same, . . . the deified men of the Christians are substituted for the deified men of the heathens.  The promoters of this worship were sensible that it was the same, and that the one succeeded to the other; and, as the worship is the same, so likewise it is performed with the same ceremonies.  The burning of incense or perfumes on several altars at one and the same time; the sprinkling of holy water, or a mixture of salt and common water, at going into and coming out of places of public worship; the lighting up of a great number of lamps and wax-candles in broad daylight before altars and statues of these deities; the hanging up of votive offerings and rich presents as attestations of so many miraculous cures and deliverances from diseases and dangers; the canonization or deification of deceased worthies; the assigning of distinct provinces or prefectures to departed heroes and saints; the worshiping and adoring of the dead in their sepulchres, shrines, and relics; the consecrating and bowing down to images; the attributing of miraculous powers and virtues to idols; the setting up of little oratories, altars, and statues in the streets and highways, and on the tops of mountains; the carrying of images and relics in pompous procession, with numerous lights and with music and singing; flagellations at solemn seasons under the notion of penance; a great variety of religious orders and fraternities of priests; the shaving of priests, or the tonsure as it is called, on the crown of their heads; the imposing of celibacy