and were sung on the roads and in the streets. They were written in rough dialect and vertebrated with peasant phrases and peasant wit, for the finer style which he employed for praise was laid aside in these satires in order that his invectives might appeal the better to the people. He called it his new madness' to abandon the classical style in which he had taken delight, the Ciceronian periods, the love-chants, and the sophistries of polished rhetoric, for plain speaking.

His hermit friend, Pier del Morrone, was made pope in July 1294 by the craft of Cardinal Gaetani, who chose him as a warming-pan for his own accession. Pier became Pope Celestine V, reigned foolishly for five months, and resigned at the peremptory dictation of Gaetani. Dante has too sternly meted out to him immortal discredit as the pope of the 'great refusal.' Jacopone, who knew his incapacity, sent him a satirical epistle on his election, and yet cherished a faint hope that he might attempt some reformation in the monastic orders. It was quenched by his grant of privileges, excessive in their character, to the order of Celestines on Mount Morrone. Jacopone advised him to resign, but was no better pleased with the election of Gaetani as Pope Boniface VIII.

This man had made himself the most famous jurisconsult of his time. After his training at Paris he went to Bologna for a time; and, as Jacopone was still there, it is probable that the old jealousy was renewed. He entered the Church, a man worldly, ambitious, crafty, loving power and promotion, and knowing how to attain them. He received benefice after benefice, in England, France, and Italy, one of the latter at Todi. He knew England well, and had been there in the suite of Cardinal Ottoboni, the Legate. He was useful to the Curia, and as made cardinal at the age of fifty-three, from which time he managed the Conclave to his own advantage. Of sanctity he recked nothing; of religion he knew little; but he understood the trade of pope, its power and its perquisites. On Christmas eve, 1294, he took his seat on the papal throne; but the curse of poor Pope Celestine troubled him: Thou shalt secure the papacy like a fox: thou shalt die like a dog.' Hunted down and imprisoned by Boniface, Celestine died in the tower of Fumone in

1296, and Boniface had the cynical audacity to prepare for his victim's beatification. In the same year he enraged the King of France by a Bull forbidding the French clergy to subsidise the royal revenue; on which Philip the Fair took the part of his enemies, and helped Sciarra Colonna with troops against him.

From the first, Jacopone sided with the Pope's foes. The poet had left Pantanelli and was in a convent near Preneste. He was a signatory to the protest against Boniface, drawn up at Palestrina by Cardinals Pietro and Jacopo Colonna, and his signature reads, 'Jacopo Benedetti da Todi.' For this Boniface summoned him to Rome, and then condemned him to imprisonment in a filthy pit of the convent on Mount Preneste, where the poor minstrel of God' was nearly suffocated. But he prayed and sang with redoubled energy, and defied his persecutor in a satirical poem. In this he describes jestingly the horrors of his prison-the foul air, the stale bread and water lowered to him, the rats which disputed his food, his chains rattling when he moved, his plank bed, and the darkness. But he called the world to witness that his foe was powerless to crush his triumphant spirit. Then the angry pontiff launched a Bull of excommunication against him. The act struck home into the old man's breast; for it was a binding dogma that a popeatheist though he might be, guilty of every deadly sin could wield the weapons of divine wrath. Jacopone tried to soften the hard heart; he entreated absolution and leave to return to the flock of Francis,' in vain. But the acute mind of Jacopo the notary soon came to his aid; and he knew that such a one as Boniface was powerless to snatch his soul from God. The pope was 'Lo falso clericato,' foe to the Church; and he wrote his laments on the Church degraded by such a lord.

It is said that, one day in 1299, Boniface came to see the ruins of Preneste and passed by Jacopone's dungeon. Looking down he called out mockingly, 'Well, Jacopone, when are you coming out?' and the old poet answered, When thou shalt come in.' Four years later the prediction was fulfilled; and when Boniface, made prisoner, died of shame and vexation, Jacopone was released, and absolved by Benedict XI. He returned to Pantanelli,

but only for a brief time, as he was directed to retire to Collazzone about twelve miles north-west of Todi.

He passed his native city on the way, and blessed it as St Francis had blessed Assisi. The journey was long, and he was worn by seven years of cruel imprisonment; so he rested a few days at the convent of the Vallombrosiani in Fontanellis, whence he walked to San Lorenzo at Collazzone. As he entered, he chanted, This is my rest; here have I desired to dwell.' And here he dwelt three years in peace and in a rapture of devotion, his most exalted poems being written at this period. The love of God, the love of Christ, were his themes; there was no more satire, no more morbid depreciation of life, of the senses, of the needs of 'Brother Body.' He recognised that sight, touch, hearing, and tasting are gifts from above; that the fragrance of fruit and flower, the glory of mountain and valley, the singing of birds and murmur of streams, the pleasant flavours of food and drink, the kindly touch of a friendly hand, were created by divine love and are eloquent of their Creator. Constant meditation on the love of God inspired him to write his 'Laud of the Five Gateways,' at which a man may meet these varied gifts of love. It was also during these last years that Jacopone composed his great Latin hymn, 'Stabat Mater Dolorosa,' the undying evidence of his power, since it has been fitted with music as immortal for the solemnity of the Mass. It is less well known that he wrote a second, the Stabat Mater Speciosa' of the manger-cradle, inspired by the memory of St Francis and the Presepio at Monte Colombo. It expresses Mary's wondering worship of the Babe of Bethlehem.

In December 1306 he lay dying in the hospital of San Lorenzo at Collazzone, worn out with suffering, perhaps with joy. On his pallet he sang his last praise of divine love. The friars had entreated him to receive the last Sacraments, but he bade them wait, 'for,' said he, John of La Verna will come and he will administer them to me. As he spoke two travelling friars sought admission ; and one of them was his friend. The last offices were performed, and in a rapture of devout and radiant gratitude he sat up in bed and sang his swan-song:

'O Love Divine, Thy wounds,

With which Thou woundest me,

Forbid all other sounds

But praise, O Love, to Thee.
For I am Thine, O Love,
Who kindled hast this fire;
And Thou art mine, O Love-
Whom else should I desire?
For Thou dost fill my heart
With yearning Thine to be;
O Love let me depart,
I pray now unto Thee.

I long for Jesu's love;
With Him for aye to live.

O Love Divine above,

Rest and my Saviour give!
Jesu, Thou art my all;

I lose myself in Thee.

Jesu my Love I call,
My hope eternally.'

It was his message to the world, and singing it, he died. And still, six centuries later, his message is proclaimed in every basilica of Europe, and men's voices rise on glorious strains of music as they pray:

'Eia Mater, fons amoris,

Me sentire vim doloris

Fac, ut tecum lugeam.

Fac ut ardeat cor meum
In amando Christum Deum,
Ut sibi complaceam.

Fac me tecum pie flere,

Crucifixo condolere,

Donec ego vixero;

Juxta Crucem tecum stare

Et me tibi sociare

In planctu desidero,'

Todi received its dead with pomp and all solemnity. His body was first laid in state in San Carlo, but was eventu. ally buried under the high altar of San Fortunato,

Art. 4.-ANCIENT JERUSALEM.

1. Jerusalem: the Topography, Economics, and History, from the Earliest Times to A.D. 70. By George Adam Smith, D.D. Two vols. London: Hodder and Stoughton, 1907-8.

2. Ancient Jerusalem.

By Selah Merrill. New York:

Fleming H. Revell Co., 1908.

3. Jerusalem in Bible Times. By Lewis Bayles Paton. Chicago: University Press. London: Luzac, 1908.

4. The City of Jerusalem. By Colonel C. R. Conder. London: Murray, 1909.

5. The Second Temple in Jerusalem: its History and its Structure. By W.Shaw Caldecott. London: Murray, 1908. 6. Sacred Sites of the Gospels. By W. Sanday, D.D., with the assistance of Paul Waterhouse. Oxford: Clarendon Press, 1903.

7. Golgotha and the Holy Sepulchre. By the late MajorGeneral Sir C. W. Wilson. Edited by Colonel Sir C. M. Watson. London: Published by the Committee of the Palestine Exploration Fund, 1906.

8. Die El-Amarna Tafeln. Translated and edited by J. A. Knudtzon. Leipzig: Hinrichs, 1908.

9. Studien zur hebräischen Archäologie und Religionsgeschichte. I. Der heilige Fels auf dem Moria und seine Altäre. III. Der Schlangenstein im Kidrontal bei Jerusalem. By Rudolf Kittel. Leipzig: Hinrichs, 1908. 10. Siloah; Brunnen, Teich, Kanal, zu Jerusalem. By Carl Mommert. Leipzig: Haberland, 1908.

THERE is no site on earth round which human interest might be expected to centre more keenly than about the site of Jerusalem. If the uniquely sacred associations which the place possesses, for Jew and Christian alike, fail to make their appeal, yet to any mind possessing an imagination capable of being kindled by the romance of history, Jerusalem offers a field of study unrivalled in its possibilities. Still the fact remains that for the great majority, at least among English-speaking races, the spell fails to work. For one visitor to Jerusalem who can say that he has realised his expectations, there are ten who freely confess that they are disappointed. Two