Christians mixed with their new
religion many of the traditions and ceremonies of their forefathers, who
had been educated in other forms of faith. Even in our own time, threads
of these ancient traditions are more or less visible through the whole
warp and woof of our literature and our customs. Many of the tombs in
the Cemetery of Pere la Chaise have pretty upper apartments. On the
anniversary of the death of those buried beneath, friends and relatives
carry thither flowers and garlands. Women often spend the entire day
there, and parties of friends assemble to partake of a picnic repast.

Most of the ancient nations annually observed a day in honor of the
Souls of Ancestors. This naturally grew out of the custom of meeting in
tombs to commemorate the death of relatives. As generations passed away,
it was unavoidable that many of the very old sepulchres should be seldom
or never visited. Still it was believed that the "shades" even of remote
ancestors hovered about their descendants and were cognizant of their
doings. It was impossible to observe separately the anniversaries of
departed millions, and therefore a day was set apart for religious
ceremonies in honor of _all_ ancestors. Hindoo and Chinese families have
from time immemorial consecrated such days; and the Romans observed a
similar anniversary under the name of Parentalia.

Christians retained this ancient custom, but it took a new coloring from
their peculiar circumstances. The ties of the church were substituted
for ties of kindred. Its members were considered _spiritual_ fathers
and brothers, and there was an annual festival in honor of _spiritual_
ancestors. The forms greatly resembled those of the Roman Parentalia.
The gathering-place was usually at the tomb of some celebrated martyr,
or in some chapel consecrated to his memory. Crowds of people came
from all quarters to implore the spirits of the martyrs to send them
favorable seasons, good crops, healthy children, etc., just as the old
Romans had been accustomed to invoke the names of their ancestors for
similar blessings. Prayers were repeated, hymns sung, and offerings
presented to the church, as aforetime to the gods. A great banquet was
prepared, and wine was drunk to the souls of the martyrs so freely that
complete intoxication was common. In view of this and other excesses,
the pious among the bishops exerted their influence to abolish the
custom. But it was so intertwined with the traditional f