it can be lowered into the church below. On the altar facing this, at the east end of the chapel is a further reliquary of silver called the "Saint bras," containing the radius and ulna of one of the Saints. This is carried in procession on the greater festivals. Near the "high chapel" is to be seen the chief monumental record afforded by the church of the existence of the tradition at its building. This is the remains of a sculptured representation of two female figures in a boat at sea, and the almost necessary deduction from this appears to be that the church was built early in the ninth century in honour of two female Saints who drifted to the Camargue coast in an open boat. Some three hundred years later, but a long time before the re-discovery of the bodies of the Saints, we find the full tradition recorded by Gervais of Tilbury (as already mentioned); and in the will of St. Cæsaire, written in 542, we find the church then existing on this site called the church of St. Mary of the Boat (Sanctæ Mariæ de Ratis). A short walk from the church through the one street of the little town leads us directly to the seashore or beach, a wide expanse of fine sand where a boat might anywhere drift ashore with little or no danger. Blocks of concrete have been laid down at some little distance from the sea (as foundation for an esplanade ?), and half a dozen bathing-machines, around which are grouped some twenty visitors, men, women, and children, suggest that the old-world solitude of the little town may soon be lost in the march of modern progress. A little higher up the Rhone Valley from Arles are Avignon and Tarascon-both towns traditionally associated with St. Martha. Avignon-the City of the Popes -is overweighted by the traditions and past glories of its lost Papacy, and the cathedral of Notre Dame des Doms, though said to have been originally founded by St. Martha on the ruins of a pagan temple, is chiefly remarkable for its monuments and memories of the Avignon Popes. At Tarascon, on the other hand, the legend of St. Martha dominates both town and church, and in spite of M. Duchesne and other sceptics is apparently as fresh and living as at any period of the Faith. The whole of the church of St. Martha in Tarascon -the church itself with its crypt and various monuments -forms a remarkable record of the belief of many past generations and centuries in the tradition of St. Martha. In the crypt of St. Martha (to the left of the nave as you enter the church) there is an altar, and behind this the sixteenth-century tomb of St. Martha surmounted by a life-size statue of the Saint. She is figured as lying on her back (from east to west) with her head against the wall of the crypt and her feet resting behind the altar. The body of St. Martha is said to lie beneath this, or rather beyond it to the east, the crypt having formerly extended further to the east. To the right of the crypt is a very fine twelfth-century tomb, which formerly took the place of that which I have just described. Four standing figures in stone guard the sarcophagus; one of these is distinguished as that of St. Lazarus, the brother of St. Martha and bishop of Marseilles. On the same side of the crypt one sees what is known as the well of St. Martha; for it is said to be in this crypt that St. Martha lived during the greater part of her residence in Provence. On the opposite or north side of the crypt is a small chapel, called the "Chapelle Royale" because a daughter of Louis II. is buried here. This chapel is chiefly remarkable for the very fine carving representing the |