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From the specimen we have already given of the character of the populace of Rome, it will perhaps be unnecessary to say that the great attractions presented by this theological bill of fare were the relics and the chandelier. Pulpit eloquence and vigil solemnities alone must have long exhibited their more sober allurements, before they could have drawn into the streets a fiftieth part of the immense crowd that now hurried towards the desecrated basilica. Indeed, so vast was the assemblage soon congregated, that the advanced ranks of sightseers had already filled the church to overflowing, before those in the rear had come within view of the colonnades.

However dissatisfied the unsuccessful portion of the citizens might feel at their exclusion from the church, they found a powerful counter- attraction in the amusements going forward in the Place, the occupants of which seemed thoroughly regardless of the bishop’s admonitions upon the sobriety of behaviour due to the solemnity of the day. As if in utter defiance of the decency and order recommended by the clergy, popular exhibitions of all sorts were set up on the broad flagstones of the great space before the church. Street dancing-girls exercised at every available spot those ‘gliding gyrations’ so eloquently condemned by the worthy Ammianus Marcellinus of orderly and historical memory. Booths crammed with relics of doubtful authenticity, baskets filled with neat manuscript abstracts of furiously controversial pamphlets, pagan images regenerated into portraits of saints, pictorial representations of Arians writhing in damnation, and martyrs basking in haloes of celestial light, tempted, in every direction, the more pious among the spectators. Cooks perambulated with their shops on their backs; rival slave-merchants shouted petitions for patronage; wine-sellers taught Bacchanalian philosophy from the tops of their casks; poets recited compositions for sale; sophisters held arguments destined to convert the wavering and perplex the ignorant.