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There, there! he buried you, the priest; the priest is not to blame,

He joins us once again, to his either office true.

I thank him. I am happy, happy. Kiss me. In the name

Of the everlasting God, I will live and die with you!

[Dean Milman has remarked that the protection and care afforded by the Church to this blighted race of lepers was among the most beautiful of its offices during the Middle Ages. The leprosy of the thirteenth and fourteenth centuries was supposed to be a legacy of the Crusades, but was in all probability the offspring of meagre and unwholesome diet, miserable lodging and clothing, physical and moral degradation. The services of the Church in the seclusion of these unhappy sufferers were most affecting. The stern duty of looking to the public welfare is tempered with exquisite compassion for the victims of this loathsome disease. The ritual for the sequestration of the leprous differed little from the burial service. After the leper had been sprinkled with holy water, the priest conducted him into the church, the leper singing the psalm 'Libera me, Domine,' and the crucifix and bearer going before. In the church a black cloth was stretched over two trestles in front of the altar,

and the leper leaning at its side devoutly heard mass. The priest, taking up a little earth in his cloak, threw it on one of the leper's feet, and put him out of the church, if it did not rain too heavily; took him to his hut in the midst of the fields, and then uttered the prohibitions: 'I forbid you entering the church.. or entering the company of others. I forbid you quitting your home without your leper's dress. He concluded: "Take this dress, and wear it in token of humility; take these gloves, take this clapper, as a sign that you are forbidden to speak to any one. You are not to be indignant at being thus separated from others, and as to your little wants, good people will provide for you, and God will not desert you.' Then in this old ritual follow these sad words: When it shall come to pass that the leper shall pass out of this world, he shall be buried in his hut, and not in the churchyard.' At first there was a doubt whether wives should follow their husbands who had been leprous, or remain in the world and marry again. The Church decided that the marriage-tie was indissoluble, and so bestowed on these unhappy beings this immense source of consolation. With a love stronger than this living death, lepers were followed into banishment from the haunts of men by their faithful wives. Readers of Sir J. Stephen's Essays on Ecclesiastical Biography' will recollect the description of the founder of the Franciscan order, how, controlling his involuntary disgust, Saint Francis of Assisi washed the feet and dressed the sores of the lepers, once at least reverently applying his lips to their wounds. - BoURCHIER-JAMES.]

This ceremony of quasi-burial varied considerably at different times and in different places. In some cases a grave was dug, and the leper's face was often covered during the service.

TO ULYSSES1

Mr. W. G. Palgrave, to whom the poem was addressed, was a brother of Professor F. T. Palgrave. Tennyson once said to the latter, 'I think your brother is the cleverest man I ever saw.' Waugh, who records this, adds: 'He had, indeed, earned the title [of Ulysses], having been consul in 1866 at Sonkhoum Kale, in 1867 at Trebizond, in 1873 at St. Thomas, in 1876 at Manilla, and in 1878 consul-general in Bulgaria. To these he added, in 1879, the consulship at Bangkok, and in 1884 he was

1 'Ulvsses,' the title of a number of essays by W. G. Palgrave. He died at Montevideo before seeing my poem.

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