It is to be observed that the so-called u geological grounds ” upon which 
the notion of the antiquity of these mountain cones was based, were not 
geological at all. It was based upon ignorance, mistaken for knowledge, and 
miscalled “ negative evidence” from history. Julius Caesar did not notice that 
the mountains w r ere in a state of eruption ; therefore they were not then, nor 
afterwards, in an active state ! And of course some may say, if history was 
entirely silent on the subject, it was not unnatural to conclude that the 
eruptions must have taken place a very long time ago. In reply to this 
I would observe that people might very easily guess something of the sort. 
But it is worse than ridiculous to call such guessing science, and to talk 
of such opinions being founded upon “ geological grounds.” 
But then comes the confounding fact, that history has been far from silent 
on the subject. Not only so ; but I am now about to show that the historic 
proof of the volcanic eruptions in Auvergne has by no means depended upon 
the re-editing of Sidonius or Avitus in our own day, but has been kept up 
on the face of history, sufficiently, at least, to have prevented any moderately 
well-read English theologian from following the geologists blindly in their 
erroneous path. The origin of our “ Rogation Days ” has been shown by the 
able writer in the Quarterly Review to be traceable to the violent eruptions 
of the volcanoes of Auvergne in the fifth century. But Dr. Colenso might 
have easily found that out long before 1844. He will find the fact sufficiently 
referred to in Nelson’s Companion for the Festivals and Fasts of the Church 
of England (in loco), where Le Comte’s French Ecclesiastical Annals are cited 
in confirmation of the text, and will probably narrate what w r ere the precise 
“ calamities ” merely so referred to in Nelson. A still more definite reference 
to these calamities is to be found in Hooker’s Ecclesiastical Polity (Book V. 
ch. xli. §§ 1-4), Cartwright, whom he is answering, had objected to the 
prayers in our Litany against “ dangers which are nothing near us,” — light- 
ning, storm and tempest, &c., and refers thus to the origin of what he calls 
“ this abuse ” in the Church : — 
‘•There was one Mamercus, Bishop of Vienna [Vienne], which in the time 
of great earthquakes which were in France, instituted certain supplications, 
^ Inch the Grecians (and we of them) call the Litany,” &c. 
Hooker, in reply, after noticing that what the Greek Church termed 
Litanies were called Rogations of the Latins, then goes on to say 
„ P eo pl e Vienna (Mamercus being their bishop, about 450 years 
a ei Christ) there befell many things, the suddenness and strangeness 
whereof so amazed the hearts of all men, that the city they began to forsake 
as a place which heaven did threaten with imminent ruin. It beseemed not 
tlie person of so grave a prelate to be either utterly without counsel, as the rest 
were, or m a common perplexity to show himself alone secure. Wherefore, 
as many as remained he earnestly exhorteth to prevent portended calamities, 
using those virtuous and holy means wherewith others in like case have 
prevailed with God. lo which purpose he perfecteth the Rogations or Litanies 
x oi e in use, and addeth unto them that which the present necessity required, 
ear good success moved Sidonius, Bishop of Averna, to use the same so 
