I have thought it most convenient for the more full accomplishment and perfecting of a Martyrologie, that where any day falleth out to be altogether voyd; there to place one or more of the foresaid ancient saintes, whose publicke celebrity hath not byn hitherto kept; and thereof to make a commemoration only, noting the same with the syne of an Asteriske or Starre in the Margent.

5. Bishop Challoner published his Memorial of British Piety in 1761. Challoner took on himself to find fault with Wilson's book, but Wilson had the decency to note arbitrary attribution of saints to days, whereas Challoner made no such distinction, so that his book is misleading and worse than useless, for he has led others astray. His book is simply crowded with blunders. He says:

As to the appointing our British Saints their respective Days throughout the year, where our Calendars or other Monuments gave us Light, we have generally endeavoured to follow it but where we could not find the Days on which they were formerly honoured, we have commemorated them on such other Days, as otherwise might have been vacant: thus we have not let so much as one Day in the year pass without commemorating one or more Saints.

The consequence is that we are unable to trust any single entry, and on looking closely into this wretched compilation, we find that Challoner has dealt most arbitrarily with the saints, dotting them about just where he willed, and dissociating them from their wellestablished festivals. His sole principle was that of filling gaps.

S. Winefred's Day is June 22, but as he required that day for S. Alban, he shifted her to June 24. S. Almedha's Day is August 1, but Challoner transferred her to August 2. On October 23 he enters : "At Tavistock, in Devonshire, the Commemoration of S. Rumon, Bishop."

Now, we know from William of Worcester that in the Tavistock Calendar the days observed for S. Rumon were January 5, August 28, and August 30. This latter day is also given in the Exeter Martyrology; but October 23 never was held as a day of commemoration of S. Rumon, at Tavistock or anywhere else.

His attribution of S. Jutwara to December 23 is wanton in its recklessness, for S. Jutwara was commemorated at Sherborne and elsewhere on July 13. He had but to look in Whytford to learn that, and he misled Williams ab Ithel, who in his Welsh Calendar, relying on Challoner, noted Jutwara on December 23. Challoner in this, however, follows Wilson.

His Irish entries are almost invariably wrong. S. Nessan is inserted on June 24, whereas he should have stood on July 24. S. Erc

VOL. I.

of Slane he sets down on April 16, whereas every Irish Martyrology has him on November 2.

On October 16 he notes S. Cyra, Virgin of Muskerry, whereas Ciara or Cera of that day was the mother of a family by her good husband Dubh.

Nor are his Welsh entries any better. S. Cyngar, or Docwin, he inserts on November 5, in place of November 7. S. Paulinus of Ty Gwyn he gives as "a man of God of the Isle of Wight," converting the Candida Casa into the chalk island! and he makes him there educate S. David. He gives as his day December 31, in place of December 23. Deiniol of Bangor he puts down on November 23, whereas the Welsh Calendars give September 11. Justinian the Hermit-martyr, near S. David's, he plants on August 23, in place of his proper day, December 5.

The consequence is that we can never trust Challoner. It is better to leave a saint without a day of commemoration rather than follow this reckless martyrologist, of whom one can only predicate this, that he is generally wrong.

6. A Roman and Church Calendar, drawn up by the Rev. Dr. Lingard, but without bearing his name. It was printed by C. P. Cooper in his Account of the Most Important Records, London, 1832, vol. ii, p. 483, and was also used by Sir Harris Nicolas, first of all in his Notitia Historica, London, 1824, and again in his Chronology of History, London, 1838; again by Simms (R.) in his Genealogist's Manual, London, 1861. In all these, misprints, such as on February 9, Telcan for Teleau, i.e. S. Teilo, Bishop of Llandaff, are servilely repeated.

The original work was executed by Dr. Lingard as well as he was able from the scanty materials then available. These were, as he says, the printed York and Salisbury Missals, that of S. Paul's, London (MSS. Harl. 2,787), the above-mentioned English Martyrologies of Wilson and Capgrave.

7. Sir Harris Nicolas not only reprinted Dr. Lingard's Roman and Church Calendar, but he added a valuable "Alphabetical List of Saints" in his Chronology of History, one of Dr. Lardner's series, 1838. He added many names of Welsh and English saints, having employed for the purpose eleven MS. Calendars in the Harleian Collection, two in the Cottonian, and two in the Arundell Collection of MSS.

It is much to be regretted that he did not specify from which MSS. he drew his information for each entry. Although he doubtless took great pains to be correct, yet in some instances he allowed himself to be misled by Lingard, who in turn was misled by Wilson.

An instance of the manner in which a false attribution perpetuates

itself is that of S. Indract. The Salisbury, Norwich, and Aletemps Calendars give as his day May 8. Now Wilson inserted him on February 5, but put an asterisk to the name to indicate that he had no authority for so doing. Challoner followed suit. So did the Bollandist Fathers in 1648. Lingard followed again, and so Indract has got fairly established on February 5, a day on which he was commemorated in no church in England in ancient times.

Wilson gives S. Guier on April 4, but honestly intimates that this insertion was purely arbitrary. Challoner accepted this, and so did the Bollandists in 1665. Lingard could do no other, and of course has been followed. Even the Truro Church Calendar, 1900, gives Guier on April 4.

Wilson, with an asterisk, enters S. Merwyna, Virgin, on May 13. This did not suit Challoner, who wanted the day for S. Cadoc or Cathmail, who had not the smallest claim to it, so he shifted S. Merwyna to March 30. Lingard followed Wilson as the more trusty of the two, and Sir Harris Nicolas gives May 13 as S. Merwyna's Day. But it must be clearly understood that at Rumsey Abbey, where her body reposed, neither on May 13 nor on March 30 was any commemoration of her made.

From what has been said it will be seen that the Martyrologies and Calendars since Wilson compiled his need a complete overhauling.

8. The Acta Sanctorum of the Bollandists were begun in 1643, and the work is not yet complete. The month of January was composed of 2 vols. at first-Antwerp, 1643; February, 3 vols., 1648; March, 3 vols., 1668; April, 3 vols., 1675; May, 8 vols., 1680-8; June, 7 vols., 1695-1717; July, 7 vols., 1719-31; August, 6 vols., 1733-43 ; September, 8 vols., 1746-62; October, 13 vols., 1765-70, 1780-6, 1794, 1845, 1853, 1858, 1861, 1864, 1867, 1883; November, t. 1, 1887, t. 2, pt. i, 1894.

There has been a new edition, ed. by Carnandet, Paris, 16 vols. and incomplete. This edition is not a faithful reproduction; there are additions and excisions.

The great merit of this collection is that the Bollandist Fathers give their authorities for the attribution of the several saints to their particular days. But they have trusted too far to Wilson, who had not the means at his disposal to give to his Martyrology that exactness which he doubtless would have desired, and who was too free in putting down by guesswork obscure local saints on days upon which they never had received a cult.

9. Analecta Bollandiana. A supplement to the Acta Sanctorum,

and edited by the Bollandist Fathers. Some thirteen volumes have appeared, and the issue is still in progress.

It contains: (1) hitherto unedited documents on the lives of the saints; (2) ancient Martyrologies reprinted; (3) lives of saints pretermitted in the earlier volumes of the Acta Sanctorum; (4) newly discovered texts, better than those already printed; (5) variants to those published; (6) critical notes; (7) descriptive catalogues of MS. collections of hagiographa; (8) liturgical memorials; (9) review of hagiographical works annually issuing from the press.

10. Butler (Alban). The Lives of Fathers, Martyrs, and other Principal Saints, 1745 and 1789; repeatedly reprinted.

This collection was written for edification, and the author was devoid of the critical faculty. He touched up and altered the lives as suited his purpose, which was to furnish wholesome reading. He accordingly cut out everything of which he disapproved; and being entirely destitute of any sense of poetry, he eliminated precisely those incidents in the lives of the heroes of Christianity that give them beauty and arrest the attention. He took no trouble to make sure that he had set down his biographical notices on the days upon which local saints received veneration.

II.

Britannia Sacra, or the Lives of the Most Celebrated British, English, Scottish, and Irish Saints, who have flourished in these Islands; Faithfully collected from their Acts and other Records of British History," London, 1745.

When it is known that this work is by Challoner, we know also how to estimate it.

12. The Menology of England and Wales, by Richard Stanton, of the Oratory, London, Burns and Oates, 1887, with a Supplement, 1892. This is a valuable compilation, if not very critical.

It contains an incomplete list of MS. Calendars in the British Museum and elsewhere.

Father Stanton says: "No fewer than 108 Calendars have been examined for the purpose of ascertaining, as nearly as possible, the names of those servants of God who received from our ancestors the public honours of Sanctity."

We do not print a Calendar of Cornish Saints, but refer to the Transactions of the Devonshire Association for 1900, pp. 341-389, where there is one fairly complete.

The principal Irish Calendars and Martyrologies are these:

1. The Félire of Oengus. This is a Metrical Calendar, attributed to Oengus the Culdee, a contemporary of Aed Ordnaithe, king of Ireland, 793-817; but it is certainly considerably later, as it includes