The devotion of the Holy Rosary is one of the most beautiful which the Catholic Church proposes to her children, and is also probably the one which has been received by them everywhere, without distinction of nationality or class, with the most sincere delight. Catholics, it is true, are for the most part familiar with the general history and significance of this devotional practice, which in itself forms a compendium of popular theology. Most of the books, however, on this subject, with which we are acquainted, are intended to excite Christians to the frequent and devout use of this form of prayer, rather than to give them a full and clear understanding of its natural connection with the great and fundamental truths which form the basis of Christianity. The book of F. Formby is both doctrinal and devotional; all the more devotional because the piety which it inculcates is enlightened by true Christian science.

The work is divided into three parts corresponding with the three groups of mysteries of which the Rosary is composed. The author prefaces each of these groups with an introduction, in which he carefully compares its mysteries with their corresponding types in the Old Testament. This comparison is again instituted in a more particular manner as each mystery in turn presents itself for elucidation.

In treating of the different mysteries, he first quotes from Scripture those passages upon which they are formed, and then adduces the corresponding types from the Old Testament, still further illustrating the subject by apposite quotations and allusions taken from the classics of pagan literature. These are followed by extracts from the writings of the great Fathers and Doctors of the church, many of which will be new to the English reader. Thus each chapter of the book forms [pg 141] a comprehensive treatise, both doctrinal and devotional, of the particular mystery in the life of our divine Saviour or that of his Blessed Mother to which it is devoted.

Without going out of his way, F. Formby by the simple exposition of the doctrine and practice of the church shows in the most conclusive manner how utterly groundless are the objections of Protestants to Catholic devotion to the Mother of Christ. We have not for a long time read a book with which we are so perfectly pleased as with this of F. Formby. The clergy especially will find in it a rich mine from which to draw instruction for the people. It may be read with profit, however, by all classes of persons, as the plain and simple style in which it is written does not raise it above the comprehension of even uneducated minds. The book is ornamented with thirty-six full-page woodcuts, unusually excellent both in design and execution; which, added to the attractions of clear typography and tasteful binding, make it a work of art as well as of religion.

After a life of singular purity and great activity in the cause of truth, F. Gratry entered upon his rest on the 6th of February, 1872. His impulsive and ardent nature hurried him for a moment, towards the close of his life, into a controversy which, for a time, caused the greatest anxiety to his friends, and threatened to throw a cloud over an existence otherwise so brilliant and precious. His heart, however, always remained loyal to the church and to truth, and, when he was made aware of his error, he himself was the first to acknowledge it, and to do all in his power to atone for it. The writings of F. Gratry have always possessed for us a singular charm. He has in a high degree the gift of making his thoughts contagious. He throws the warmth and life of his whole heart into his writings; his words breathe and palpitate and affect one like the presence of a noble and high-wrought nature. In Henry Perreyve he found a subject peculiarly fitted to call forth these qualities of his style. The history of the outer life of Henry Perreyve was uneventful and short. Designed by his parents for the bar, disposed by his own vigorous and impetuous nature to the military life, he was called of God to the priesthood. When he had once recognized the voice of God, he devoted to this high vocation all the energies of a most gifted and courageous nature. At an early age he developed remarkable talents both for writing and speaking. He possessed the divine gift of eloquence, and Lacordaire, who loved him more than any other man in the world, looked forward to the day when his own voice, having grown feeble by age, would be born again with redoubled strength and warmth on the lips of Henry Perreyve. Alas, that such hope should be delusive! He to whom Lacordaire wrote, “You live in my heart eternally as my son and my friend,” was destined soon to follow his great preceptor to the grave. He died in 1865, when but thirty-four years old. The story of his life, as told by F. Gratry, is a poem full of the most exalted sentiment, and impressed with the highest form of beauty. “All who knew him,” says his biographer, “agree on this point, that the one characteristic which stamps his outward life and his inward soul is only to be expressed by that word Beauty. All the inward beauty wherewith courage, intelligence, devotion, and goodness can invest a soul, and all the outward expression of beauty with which such a soul can stamp the living man, were combined in him. Nature and grace had alike done their very best for him; he overflowed with their choicest gifts.” Whoever will read F. Gratry's sketch [pg 142] will be persuaded that these words are not too strong. The life of Henry Perreyve is another confirmation of the truth that the ideal type of perfect manhood can be developed only in the Catholic Church. We especially recommend this book to the young men of our country. Even though it should not inspire them with the exalted ambition of consecrating their lives to God, it will at least teach them the transcendent beauty of Christian courage, of self-devotion, of nobility of purpose.

Henry Perreyve was most ardent in urging his friends to aspire to the priesthood. In this connection F. Gratry remarks: “Truly, I know no wiser enthusiasm than that which stimulates men to become laborers for God. We have too few priests; we have far too many soldiers. No man becomes a priest whether he will or no; but on all sides the strong hand of the powers that be constrains men to be soldiers whether they will or no. Why is the priest's lot to be counted worse than the soldier's? He who chooses the sacred toil of God's harvest-field for his life's labor, chooses the better part. Surely his ambition is beyond all comparison the greatest, best and noblest: his work the most fruitful, the most necessary. That is but a sorry delusion by which the world would set the priesthood before men as in the shadow of death, and other careers as in a glow of light and glory.”

One of the most favorable omens attending the great Catholic revival in the English-speaking world is the appearance of works bearing upon the various duties of the sacred ministry. In the earlier days of struggle in England and America, the missionary priest entered upon a life of toil which gave but scant opportunity for adding to the fund of learning that served as its outfit. Hence, while the greatness of the Catholic champions, who entered the arena armed cap-a-pie by a long and thorough training, was brought into striking relief, the depression of minds less trained and of less capacity among the clergy was marked by the absence of a native literature suited to their class.

When a priest rarely had a day free from harassing labors, and was barely able to run into debt for the brick, beams, and shingles of a nondescript building wherein to assemble his flock, he certainly did well if, after reading his breviary and peeping into his moral theology, he kept himself informed of current events. Such circumstances of poverty were not favorable to literature or eloquence. Ecclesiastical art, with its intricate ceremonial and its peculiar music, was in a fair way to be lost; and the refinements of clerical education were rather sources of discouragement in the present than of bright anticipation for the future.

But this phase, having in some measure passed away in England, has lost much of its gloom for us in America. Pastors have more time to prepare instructions for their people. Congregations by their magnitude and intelligence call forth the highest efforts of eloquence. The instincts of Catholic devotion require that God's house should be made a house of prayer, and demand, for their satisfaction and increase, the sacristy and choir, which shall be “for a glory and a beauty.” Meanwhile, increasing wealth furnishes means for fulfilling the requirements of the Roman Ritual.

The work which we notice is one of many signs of the times, and also one of a series of similar efforts by its earnest and experienced author. It is written in a clear and flowing style, slightly marred, however, by the frequent repetition of the adjective [pg 143] “expedite,” as qualifying the noun “knowledge,” and the perpetual recurrence of “a man who,” or “the man who.” The general effect is nevertheless pleasing, and the book itself ought to be read. The title contains a fair analysis of the work. It remains for us to say that the author is thorough in the treatment of his subject. His hints and warnings are useful to those accustomed to preach extempore; while his suggestions for the composition of sermons are entirely applicable to those who perfect their oratorical preparations before ascending the pulpit.

The appearance of the book is also quite in its favor, and we might adduce it as a sign of the times in a department to which we have not yet alluded.

This is a beautiful sketch of the life of “the disciple whom Jesus loved.” Father Rawes, in common with S. Jerome, S. Augustine, and S. Bernard, has a great and special devotion to the Evangelist S. John. This little book is well written and is eminently devotional and instructive.

One experiences a sense of rest and refreshment in reading this unpretending volume. It is a narrative of French life, not at all after the sensational order, but beautifully wrought out, with enough of romance to sustain the interest and chain the attention of the reader, but not a line or word that one could wish unwritten. With a slight plot and few incidents, this pleasing story charms us with a delightfully artistic description of a quaint old town in France, where the grand cathedral stands, the central object of attraction—solemn, steadfast, ever varying—severe or tender, as the case may be—but always inconceivably peaceful.

The characters, drawn with a skilful hand and admirably sustained, the chaste beauty of the language and style, with the gems of thought worthy of life-long remembrance scattered throughout the volume, lead us to desire an acquaintance with other books this attractive author may have written.

If not to be sensational is a merit, this book certainly has that merit. The Introduction, which in most books is apt to be dull, and often is skipped by the reader who wishes to plunge in medias res, is here the spiciest part, the sugar-coating of the pill—if it be not ill-natured to call this work a pill. A very mild one it is, and the patient, if none the better, will certainly be none the worse for taking it. Its object seems to be to promulgate some Presbyterian ideas concerning the means to be used for elevating the spiritual condition of the poor. The London poor is the class considered, but the general rules laid down may be supposed good for all poor. Some very queer ideas are broached; among others, that it is better to give a workman a gold watch than a leg of mutton, because by so doing you will pay him a compliment for which he will be grateful, but that he should have nothing given him “which he ought to provide for himself—such as food, or clothing, or shelter.” There is a Miss Clare who is possessed by such a missionary spirit and love for the poor, that we cannot help wishing she might find her proper sphere by becoming a Catholic “Little Sister of the Poor,” or some other equally useful sister of charity. The church utilizes such women much more wisely than they manage to find the best way alone. There is a chapter of Miss Clare's reading and discussing of the Gospel with some workmen, which, if not positively irreverent [pg 144] itself, will be very likely to make the reader, who has any sense of humor, feel so in spite of his better instincts.

The Vicar's daughter, Mrs. Percivale, is a very sprightly and well-drawn character, whom we cannot help liking very much. She is the teller of the story, and in this Dr. MacDonald has shown much skill. It is in some parts so like a woman's way of thinking and writing, that we can hardly believe it to be the work of a man, especially in Mrs. Percivale's thoughts after the birth of her child. And in this the author approaches very nearly the Catholic ideal:

But alas! he makes the vicar himself save his faith from shipwreck by marrying the woman he wants—a queer and new argument for the marriage of the clergy, to be able to believe through such means. Not that this is intended by the author for any such argument; he being a Presbyterian, makes no question of the propriety and wisdom of the clergy marrying, but that a clergyman should be taught belief by getting the woman of his choice is “passing strange.” He also prefers giving his daughter to a sceptic rather than to a “thoroughly religious man,” for fear the latter might “confirm her in doubt.” To a Catholic, this seems a wonderful conclusion.

The chapter called “Child Nonsense” is nonsense indeed, and much below “Mother Goose” in literary merit. We wonder it found a place in the volume, which contains much genuine wit and good writing.

The illustrations to the book are clever, and the type and binding attractive.

We cannot, perhaps, give a better idea of the style and scope of this modest volume than by a quotation from the Preface: “It would be presumptuous to say that I have attempted this little work in order to aid in preventing these numerous wrecks of the soul; for where other and gifted pens, essaying so much and so well in this direction, still find it difficult to do all they would, it would be folly to suppose that my crude effort could accomplish anything. Still it is an effort made for the purpose of accomplishing some good, and written under the auspices of her who has never yet failed to assist the weak, the ever-glorious and Blessed Virgin-Mother of God, it may perhaps add a mite to that which is now being done for the proper training of our Catholic youth.”

We cannot imagine a pleasanter way of studying horticulture than by adopting Miss Warner's volume as a text-book. We can overlook the little attempts at moralizing, after the evangelical fashion, as she goes along, in view of the dismal theological efforts made by her sister (if we mistake not) a few years since. We advise our lady readers who have space for cultivating flowers to consult this little manual, assured that the occupation of which it discourses, and its results, will bring them a large store of unalloyed enjoyment.

The Catholic Publication Society has in press, and will publish early in November, The Life and Times of Sixtus the Fifth, by Baron Hubner. Translated from the original French by James F. Meline.