The Catholic World, Vol. 16, October 1872-March 1873

New Publications. (7)

Ireland's Case Stated: In Reply to Mr. Froude. By the Very Rev. T. N. Burke, O.P. New York: P. M. Haverty. 1873.

Ireland's case has been stated, argued, vindicated, and, so far as the verdict of the American people is concerned, adjudicated. Mr. Froude has given his last scowl and his last growl, and gone back to his own country—which he has damaged by his foolish escapade—the most badly beaten man of the present decade. It is rather late in the day to revert to the topic of F. Burke's combat with this obstinate champion of bad characters and bad causes, and we will, therefore, let it pass with these few words. We are hoping to see soon issued Mr. Haverty's promised second volume of F. Burke's Discourses and Lectures, and we once more express our regret that any should be found so unmindful of propriety and courtesy, to say the least, as to interfere with F. Burke's control of the publication of his own works. The eloquent Dominican preacher may be assured that the respect and sympathy not only of all Catholic Irishmen, but of all other Catholics of the United States, will be his while he remains here as our honored guest, and will follow him when he returns to his native land, or to his own beloved and imperial Rome.

Keel and Saddle: A Retrospect of Forty Years of Military and Naval Service. By Joseph W. Revere. Boston: J. R. Osgood & Co. 1872.

We are so often disgusted, in reading books of entertainment, with a revelation of positive rascality and impiety, or at least of a want of high moral and religious principle in the author, that it is a relief to meet sometimes with a happy disappointment. [pg 858] This is a lively, entertaining book of varied adventures on field and flood. Yet we always find the author, when his personality comes into view, not only a bold and brave soldier, but a gentleman, an honorable man, and a frank, staunch Catholic Christian, who never obtrudes yet never hides his faith and his principles of virtue. His views of Spanish affairs strike us as rather defective, and occasionally there is a narrative concerning persons of depraved morals which would have been better omitted for the sake of his youthful readers. The “Golondina” episode in chapter xxiv. relates an adventure whose lawfulness, we suspect, though perhaps admitted by quarter-deck theology, would not stand the test of a strict examination. Sometimes we are at a loss to discover whether the author intends us to understand his narrative as historical, or is merely relating a conte for our amusement. In his own personal adventures and the descriptions he gives of what he has seen, we discover at once that his narrative is real as well as picturesque. And it is certainly most interesting. The off-hand, unstudied, and unaffected style reveal the character of the true, genuine, frank sailor and soldier; while at the same time, the refinement of taste and the cultivation of mind which are manifest throughout give these sketches from the diary of a long and adventurous life the literary finish which belongs to the work of a scholar. Notwithstanding certain exceptions we have made, we reiterate our commendation of the high tone of moral principle, the unaffected religious reverence, and the generally healthful and invigorating spirit which pervades the book which the gallant General Revere has given to the public as the retrospect of his forty years of naval and military service.

Hymns and Poems: Original and Translated. By Edward Caswall, of the Oratory. Second Edition. London: Burns, Oates & Co.; Pickering. 1873. (New York: Sold by The Catholic Publication Society.)

Father Caswall's hymns are as well known as Father Faber's. Indeed, if we mistake not, many of them are popularly attributed to the departed writer. In the present volume we have a complete collection of the Breviary hymns, in the first place. This is especially valuable as the only one in the language (as far, at least, as we are aware). And the author deserves the more praise for this labor of love, because of the great difficulty of rendering the terse, stiff Latin. Then, secondly, we have “Hymns and Sequences of the Roman Missal”; followed by “Hymns from Various Offices and other Sources.” Thus the translated portion of the volume is quite sufficient to make it worth possessing. The execution, too, is very happy, on the whole. No one who has attempted to translate these hymns himself will insist overmuch on the absence of phrases commonplace or prosaic.

The second portion of the volume, “Original Hymns and Meditative Pieces,” also contains much that entitles it to a place in every household. The devout Catholic, and more especially the convert, will find many things said for him which have come into his mind, but without his being able to express them. Moreover, several pieces turn on topics which are generally supposed themes for the dryest meditation. They are here proved suggestive of true poetry.

The only fault we have to find with Father Caswall's verse is the same that we find with Wordsworth's: the too frequent sacrifice of poetic diction and the use of too many long Latin words. But this defect is unimportant compared with the value of the thoughts and teachings conveyed, and we fervently thank Father Caswall for his contribution to our scanty Catholic poetry.

The Poet at the Breakfast-Table.Boston: James R. Osgood & Co. 1872.

“Once I wrote because my mind was full;

But now I write because I feel it growing dull,”

or,

“I have lived long enough,”

or,

“Poor old man, thou prun'st a rotten tree

That cannot so much as a blossom yield

In lieu of all thy pains and husbandry,”

or some such saw, this Poet at the Breakfast-table should have affixed to these four hundred pages of incomparable drivelling.

“I talk half the time,” says the poet, in his opening paragraph, “to find out my own thoughts, as a schoolboy turns his pockets inside out to see what is in them.”

And what does the schoolboy find there?

[pg 859]

Rusty nails, old shoe-strings, copper pennies, dead bugs, crumbs of bread, broken knives, and other trash neither beautiful nor useful. The similitude is just. The contents of the Poet's brain are as precious as those of the boy's pocket; and if we wish to push the comparison further, the wares of both are often of doubtful ownership. The only serious thing in the book is its humor.

“I don't suppose my comic pieces are very laughable,” writes this poet, philosopher, sage; “at any rate, the man who makes a business of writing me down says the last one I wrote is very melancholy reading; and that if it was only a little better, perhaps some bereaved person might pick out a line or two that would do to put on a gravestone.” He has a most infallible instinct for the right comparison; as, for instance: “I love to talk, as a goose loves to swim. Sometimes I think it is because I am a goose.” This is the first evidence of intelligent thought in the whole book. “My book and I,” he informs us, “are pretty much the same thing. Sometimes I steal from my book in my talk, without mentioning it, and then I say to myself: ‘Oh! that won't do; everybody has read my book, and knows it by heart.’ And then the other I says: You know there are two of us, right and left, like a pair of shoes! The other I says: ‘You're a—something or other—fool.’ ” The other I is evidently a sensible fellow. “They haven't read,” continues the other I, “your confounded old book; besides, if they have, they have forgotten all about it.”

Again, the other I says: “What a Balaam's quadruped you are to tell 'em it's in your book; they don't care whether it is or not, if it's anything worth saying; and if it isn't worth saying, what are you braying for?” This is the question the reader asks himself all along, as the evidence that the poet has nothing to say worth the saying becomes more and more overwhelming. This kind of criticism, we know, is little better than trifling; but the performance deserves no other treatment, for we candidly think that a sorrier book could not proceed from a mind untouched.

Why did this Poet, when he meant to write a book, seat himself at the breakfast-table? Did he not know that a full stomach does not argue a mind replete? Had not Shakespeare said long ago that fat paunches have lean pates, or was he not physician enough to know that the mens divinior is not to be found in hot rolls and coffee?

We shall conclude with one other brief quotation from the Poet:

“What do you do when you receive a book you don't want from the author? said I: ‘Give him a good-natured adjective or two if I can, and thank him, and tell him I am lying under a sense of obligation to him. This is as good an excuse for lying as any, I said.’ ”

As we do not believe there can be an excuse for lying, and as we are certain that in this case there is no obligation under which to lie, we cannot give the author “a good-natured adjective or two”; but we shall thank him to give us no more such nonsense.

Young America Abroad. Second Series: Cross and Crescent; or, Young America in Turkey and Greece. A Story of Travel and Adventure. By William T. Adams (Oliver Optic), author of “Outward Bound,” “Shamrock and Thistle,” “Red Cross,” “Down the Rhine,” etc. Boston: Lee & Shepard, Publishers. New York: Lee, Shepard & Dillingham. 1873.

This is the third volume of the second series of Young America Abroad, and, like all the rest of the series, is most instructive and entertaining.

The Treasure of the Seas. By Prof. James De Mille, author of “The B. O. W. C.,” “The Boys of Grand Pre School,” “Lost in the Fog,” “Fire in the Woods,” “Among the Brigands,”etc. Illustrated. Boston: Lee & Shepard, publishers; New York: Lee, Shepard & Dillingham. 1872.

This is one of the best of the “B. O. W. C. Series,” and will certainly be a favorite with the boys.

The Polytechnic: A Collection of Music for Schools, Classes, and Clubs. Compiled and written by U. C. Burnap and Dr. W. J. Wetmore. New York: J. W. Schermerhorn & Co.

The AthenÆum: A Collection of Part-Songs for Ladies' Voices. Arranged and written by U. C. Burnap and Dr. W. J. Wetmore. New York: J. W. Schermerhorn & Co.

The best criticism of both these musical [pg 860] publications is found in the preface to the first one cited:

“Collections of school music are already sufficiently numerous and bulky, but too often they are found to contain very little that is available for the ordinary or the extraordinary occasions of school life.”

Hart's Manual of American Literature—A Mistake Corrected.—Since writing the brief notice of this really valuable work which appeared in our December number, we have observed a very serious misstatement in it respecting a distinguished convert to the Catholic faith, the late Dr. Ives, formerly Protestant Bishop of North Carolina. Prof. Hart states that he returned to the Episcopal Church. He never dreamed of such an act of superlative folly. He died, as he had lived, a most fervent and devout Catholic, we might almost say—a saint, and was buried with all the rites and all the honors of solemn obsequies in St. Patrick's Cathedral, New York. Prof. Hart, who always endeavors to be fair, and whose notices of Catholic writers are marked by their courtesy, would never have made this incorrect statement unless he had been misled by some false information, and we rely on his rectifying it in his next edition.

The following circular has been sent to us, and we publish it because we think there is nothing more hostile to such nefarious projects than free and early ventilation. Why does not Mr. Abbot renounce his popish name, in his zeal to abolish every vestige of Christianity? Our readers will not fail to see how apposite an illustration this document furnishes of some of the remarks in our first article. We have also received an article from the Cincinnati Gazette advocating the persecution of Catholics in this country, with a trenchant reply by F. Callaghan.

(From The Index, January 4, 1873.)

Organize!

Liberals Of America,

The hour for action has arrived. The cause of freedom calls upon us to combine our strength, our zeal, our efforts. These are

The Demands Of Liberalism.

1. We demand that churches and other ecclesiastical property shall no longer be exempted from just taxation.

2. We demand that the employment of chaplains in Congress, in state legislatures, in the navy and militia, and in prisons, asylums, and all other institutions supported by public money, shall be discontinued.

3. We demand that all public appropriations for sectarian, educational, and charitable institutions shall cease.

4. We demand that all religious services now sustained by the government shall be abolished; and especially that the use of the Bible in the public schools, whether ostensibly as a textbook or avowedly as a book of religious worship, shall be prohibited.

5. We demand that the appointment, by the President of the United States or by the Governors of the various states, of all religious festivals and feasts, shall wholly cease.

6. We demand that the judicial oath in the courts and in all other departments of the government shall be abolished, and that simple affirmation under pains and penalties of perjury shall be established in its stead.

7. We demand that all laws directly or indirectly enforcing the observance of Sunday as the Sabbath shall be repealed.

8. We demand that all laws looking to the enforcement of “Christian” morality shall be abrogated, and that all laws shall be conformed to the requirements of natural morality, equal rights, and impartial liberty.

9. We demand that not only in the constitutions of the United States and of the several States, but also in the practical administration of the same, no privileges or advantage shall be conceded to Christianity or any other special religion; that our entire political system shall be founded and administered on a purely secular basis; and that whatever changes shall prove necessary to this end shall be consistently, unflinchingly, and promptly made.

Liberals! I pledge to you my undivided sympathies and most vigorous co-operation, both in The Index and out of it, in this work of local and national organization. Let us begin at once to lay the foundations of a great national party of freedom, which shall demand the entire secularization of our municipal, state, and national government.

Let us boldly and with high purpose meet the duty of the hour. Rouse, then, to the great work of freeing America from the usurpations of the church! Make this continent from ocean to ocean sacred to human liberty! Prove that you are worthy descendants of those whose wisdom and patriotism gave us a constitution untainted with superstition! Shake off your slumbers, and break the chains to which you have too long tamely submitted.

Francis E. Abbot.

Toledo, Ohio, Jan. 1, 1873.

Liberals Of New York,

Shall the coming “National Association to secure a Religious Amendment to the United States Constitution,” to be held in New York in February, find us unorganized for resistance? Let us at once form a “Liberal League,” in which we may arrange a campaign offensive and defensive for our liberties. Send me at once the addresses of those who sympathize with us, that a meeting may be called at an early day: remember that “he who is not for me is against me,”and that our liberties are threatened.

E. F. Dinsmore,

36 Dey Street, New York,

Agent of The Index.

[Transcriber's Note: Obvious printer's errors have been corrected.]

“Seven Roman cities strove for Homer dead
Through which the living Homer begged his bread.”

19.

“Veteres omnes in errorem abrepti sunt.”

20.

Instit., l. 4, c. 6, n. 15.

21.

“De Babylone dissident veteres et novi interpretes. Veteres Romam interpretantur, ubi Petrum fuisse nemo verus Christianus dubitavit: novi, Babylonem in Chaldea. Ego veteribus assentior.”

22.

Prof. Stuart, Andover Biblical Repository, Jan., 1833, vol. iii. p. 153.

23.

Lectures on Ecclesiastical History.

24.

Introduction to the Study of the Holy Scriptures, vol. ii. p. 361.

25.

A New Literal Translation, from the Original Greek, of all the Apostolic Epistles; with a Commentary and Notes.

26.

Prior Vaughan, S. Thomas of Aquin, i. 464.

27.

S. Thomas of Aquin, Introduction.

28.

Christian Schools and Scholars, ii. 20, 21.

29.

S. Thomas of Aquin, i. 369.

30.

Christian Schools and Scholars, ii. 325.

31.

Ibid.

32.

Christian Schools and Scholars, i. 9-11.

33.

S. Thomas of Aquin, i. 134.

34.

Montalembert, Monks of the West, i. Edin. ed.

Monks of the West.

Ibid.

Monks of the West.

Christian Schools and Scholars, ii. 426.

39.

Monks of the West, ii.

40.

Christian Schools and Scholars, i.

41.

Ibid.

42.

Ibid.

43.

Christian Schools and Scholars.

44.

Christian Schools and Scholars, i.

45.

Montalembert's Monks of the West, iii. 195, 197.

Monks of the West.

Monks of the West.

Monks of the West.

Monks of the West.

Ibid.

Christian Schools and Scholars.

52.

Christian Schools and Scholars.

53.

Ibid.

54.

Christian Schools and Scholars.

55.

Christian Schools and Scholars.

56.

Ibid.

57.

Ibid.

58.

Christian Schools and Scholars.

59.

Monks of the West.

60.

Gladstone.

61.

Christian Schools and Scholars.

Monks of the West.

Monks of the West.

S. Thomas of Aquin.

Christian Schools and Scholars.

66.

“All the more reason.”

67.

Term for the peasants and workingmen.

68.

“Go, my son, there are now no Pyrenees.”

69.

The queen's bed-chamber.

70.

The king's bed-chamber.

71.

“I am the state!”

72.

“An instant more, and I should have had to wait!”

73.

“The king is dead, long live the king.”

74.

The Duchesse de Polignac.

75.

Louis only knew how to love and to forgive; had he known how to punish, he would have known how to reign.

Bancroft.

Bancroft.

Shea.

Lake George.

Caughnawaga.

Christian Schools and Scholars, i. 327.

82.

Ibid.

83.

Ibid.

84.

Christian Schools and Scholars.

85.

Life of S. Thomas of Aquin.

S. Thomas of Aquin.

Ibid.

S. Thomas of Aquin.

Christian Schools and Scholars.

90.

Ibid.

91.

Christian Schools and Scholars.

92.

Ibid.

93.

Christian Schools and Scholars, ii. 370.

94.

See S. Thomas of Aquin, i. 42.

95.

Montalembert, Monks of the West, v. 159.

96.

Ibid., v. 97.

97.

Christian Schools and Scholars.

98.

Ibid.

99.

Christian Schools and Scholars.

100.

For all these and the following details, see Christian Schools and Scholars.

101.

Christian Schools and Scholars.

102.

Ibid.

103.

The Condition of the Catholics under James I. Father Gerard's Narrative of the Gunpowder Plot. Edited, with his Life, by John Morris, Priest of the Society of Jesus. London: Longmans, Green & Co. 1871. New York: Sold by The Catholic Publication Society.

Her Majesty's Tower. By William Hepworth Dixon. Second series. Philadelphia: J. B. Lippincott & Co. 1869. Reprinted.

104.

“The great house then rising at Charing Cross was said, in reference to these gifts, to be plated with King Philip's gold. Much of Don Juan's money passed in Cecil's pocket.... Northampton and Suffolk also obtained the most princely sums.”—Her Majesty's Tower, pp. 59, 60.

105.

History of England, ix. 36.

106.

Statutes of Elizabeth, chap. i., v., xiii., xxi., xxiii., xxvii., xxviii., xxix., xxxv.

107.

The Life of Father John Gerard, xcvii.-ix.

108.

Fifth Examination of Fawkes, November 9th and 10th, State Paper Office, No. 54.

109.

Life of Father John Gerard, p. clxxviii.

110.

Page 221.

111.

A Narrative, etc., pp. 76-77.

112.

Told to the writer as a fact.

113.

This incident is authentic, and occurred at No. 13 Rue Royale.

114.

The Life and Labors of S. Thomas of Aquin. By the Very Rev. Roger Bede Vaughan, O.S.B. 2 vols. London: Longmans; Hereford: James Hull. 1871-2.

xiv. 15, 16.

“Stop, traveller.”

“Behold, traveller.”

“Farewell,” or “Hail, for ever.”

119.

Sit tibi terra levis.

Locus, loculus.

Matt. xii. 32.

1 Cor. iii. 13, 15.

1 Pet.

Apocalypse xxi. 27.

2 Mach. xii. 43-46.

xvi. 14.

xxxv. 19, 20.

2 Chron. xxi. 19.

“Les morts ne sont pas les oubliÉs: ils ne sont que les absents.”

130.

Sismondi, His. Ital. Rep.

131.

See Catholic World, vol. xiii., No. 73, April, 1871, p. 1.

132.

The Following of Christ, b. iii. chap. v.

133.

Following of Christ, b. iii. chap. v.

134.

The Marquisate or March of Ancona was then governed by Charles of Valois, who held Naples.

135.

That is, in the territory of Padua, founded, as the student will remember, by the Trojan Antenor, whose tomb is shown in Padua to this day.

136.

That is to say, the hermitage of the Camaldolites in Milton's Vall'ombrosa.

137.

Oriental and Linguistic Studies. The Veda; The Avesta; The Science of Language. By William Dwight Whitney, Prof. of Sanskrit and Comparative Philology at Yale College. One vol. 8vo, 416 pp. New York: Scribner, Armstrong & Co. 1873.

138.

139.

Title of the work given at head of this article.

140.

Still stronger in the original: “Vielleicht ist noch kein EuropÄer so tief in diese Sprache eingedrungen als er.”—Mithridates, vol. i. p. 134.

141.

Sidnarubam seu Grammatica Samscrdamica, cui accedit dissertatio historico-critica in linguam Samscrdamicam, vulgo Samscret dictam, in qua hujus linguÆ existentia, origo, exarati critice recensentur, et simul aliquÆ antiquissimÆ gentilium orationes liturgicÆ paucis attinguntur et explicantur autore Paulino a S. BartolomÆo. RomÆ, 1790.

142.

Catalogo de las Lenguas de las Naciones conocidas. Madrid, 1800-1805. Six large 8vo volumes.

143.

These lectures, printed in book-form at London, were soon after first published in the United States by the Presbyterian College of Andover.

144.

“Wouldst thou the young year's blossoms and the fruits of its decline,
And all by which the soul is charmed, enraptured, feasted, fed,
Wouldst thou the earth and heaven itself in one sole name combine?
I name thee, O Sakuntula, and all at once is said.”

145.

L'Aryanisme, et de la trop grande part qu'on a faite À son influence, etc.

146.

How such information could have been had from the Fasti Consulares is difficult to say; the suppression was probably a lapsus memoriÆ for Josephus Flavius. The date of S. Paul's coming to Rome is too uncertain to be fixed at 61, yet we accept this year on the authority of those who put it forward in the discussion.

147.

See Op. S. IrenÆi, Ed. Cong. S. Mauri, Ven. an. 1734.

148.

De Viris Illustribus, c. i.

149.

Ap. Eusebium, H. E. lib. iii. c. i.

150.

Via Appia da Porta Capena a Boville. Descritta dal Commendatore L. Canina. 2 vols. Roma. 1853.

151.

La Roma Sotterranea Christiana. Descritta ed illustrat dal Cav. G. B. de Rossi. Roma. 1864.

152.

Defense de l'Esprit des Lois, 3e partie.

153.

Aringhi, Roma Subterr. lib. iii. c. 2.

154.

Ner. 48.

155.

Pro Cluent. 13.

156.

I cimeteri sotteranei di Roma sono stati scavati dai cristiani fossari tranne pochissime eccezioni, le quali importanti per la storia, nell'ampiezza perÒ della sotteranea escavazione scompajono; e possono veramente dirsi quello, che i matematici appellano una quantitiÀ infinitesima e da non essere tenuta a calcolo.—App. p. 39.

157.

Psalm xxiii.

158.

S. John x. 14-16.

159.

O prÆclarum diem, cum ad illud divinum animorum concilium coetumque proficiscar, cumque ex hac turba et colluvione discedam! Proficiscar enim, non ad eos solum viros, de quibus ante dixi, sed etiam ad Catonem meum.—De Senectute, 25.

160.

Coleridge's Piccolomini, scene iv.

161.

xii. 40.

162.

Newman's Church of the Fathers, Introduction.

163.

Jonas iv. 2.

164.

S. Augustine says:—“Love the men, destroy the errors: be bold without pride in the maintenance of truth; strive for the truth without harshness; pray for those whom you rebuke and confound.”—Contra lit. Petiliani, l. i.

165.

xx. 23.

166.

Romans vi. 3, 4.

167.

S. Augustine, Serm. 296, p. 1195, tom. v.

168.

Tertullian, Scorpiace, p. 628.

169.

1 Epist. iii. 2.

170.

Am. ed. p. 82.

171.

An Eirenicon, Eng. ed., p. 101.

172.

“If there be one writer in the Anglican Church who has discovered a deep, tender, loyal devotion to the Blessed Mary, it is the author of The Christian Year. The image of the Virgin and Child seems to be the one vision upon which both his heart and intellect have been formed; and those who knew Oxford twenty or thirty years ago say that, while other college rooms were ornamented with pictures of Napoleon on horseback, or Apollo and the Graces, or Heads of Houses lounging in their easy-chairs, there was one man—a young and rising one—in whose rooms, instead of these, might be seen the Madonna di Sisto or Domenichino's S. John—fit augury of him who was in the event to do so much for the revival of Catholicism.”—Newman's Essays, vol. ii. p. 453.

173.

Memoir of Keble. By Sir J. T. Coleridge, Eng. ed., p. 305.

174.

Dr. Nevin, one of the leaders of religious thought in the German Reformed communion, of which the Mercersburg Review is the organ, has said: “The man cannot be right at heart in regard to the faith of the Incarnation, whose tongue falters in pronouncing Mary Mother of God!”

175.

A Letter to Dr. Pusey on his recent Eirenicon, p. 59.

176.

The late Dr. Faber, when an Anglican, said: “Thus I hold it pious to believe that in pagan times many a wandering beam, many a pitying angel, many a rent in heaven, many a significant portent, many an overflow of the appointed channels of grace, were vouchsafed, whereon a poor glimmering faith might feed, and grow, not wholly of itself, into a feeble yet steady light, acceptable for his sake who sent such faith its food.”—Foreign Churches and Peoples, p. 535.

177.

Horace, De Arte Poetica, 391.

178.

Keble's Christian Year—Easter Eve.

Lib. iv. c. 4.

A Hist. de l'Art.

Page 36.

Page 30.

The scourge used by one of the executioners at the pillar was amongst the number, and is now to be seen in the cathedral of Aachen. It is composed of narrow leathern thongs, terminated by an iron point, the whitish color of the leather bearing manifest stains of the precious blood that bespattered it. Constantine's signet, the eagle and ciphers, is distinctly visible on the time-worn, faded seal, that looks like a sort of hard chalk. The reliquary is a crystal vase, encased in gold and gems.

184.

It is not within the limits of this sketch to follow the “Saint Suaire” through its subsequent translations, but it may interest such of our readers as are not acquainted with the fact, that it is now at Aix-la-Chapelle, where every seven years it is opened by the chief prelates of Catholic Germany, and in the presence of princes and bishops exposed to the veneration of the faithful for three days, the church bells ringing all the time, and the cathedral crowded day and night.

185.

The Russian Clergy. Translated from the French of Father Gagarin, S.J. By Ch. Du Gard Makepeace, M.A. London: Burns & Oates. 1872. (New York: Sold by The Catholic Publication Society.)

186.

“L'ouvrage s'ouvre par une introduction majestueuse sur le treiziÈme siÈcle.”

187.

Memoir of Count De Montalembert, Peer of France, Deputy for the Department of Doubs. A Chapter of recent French History. By Mrs. Oliphant, author of The Life of Edward Irving, S. Francis of Assisi, etc. In two volumes. William Blackwood & Sons, Edinburgh and London. 1872.

188.

The Anitchkoff Palace, on the Nevskoi Prospekt.

189.

In 1859, Le Second Empire; in 1860, La France, l'Autriche et l'Angleterre; in 1865, France et l'Allemagne.

190.

Particularism here means the tendency and policy on the part of Bavaria and the Southern States of Germany to resist absorption of their autonomy in certain matters by Prussia.—Translator.

191.

The town where Henry IV., of Germany, performed a penance imposed by Pope Gregory VII.—Trans.

192.

In the work, published in 1865, which procured me the honor of being made the subject of a parliamentary debate, I had dwelt upon the two-fold danger to be feared, whether from an alliance which might reopen the Belgian question, or from a war on our frontiers, it might be, on our invaded territory. I advised appeasing our political discords, the better to resist this double peril. This sums up in a few words the purport of my pamphlet.

My adversaries in the tribune and in the press denied the existence of these dangers which they asserted were merely imaginary; they charged me with having got up a sham Belgian question, and with having, in that way, spread the knowledge of it abroad.

“With what have I charged the Honorable M. de Champs?” said M. Dolez. “It is with having pretended that our nationality was environed by perils, and that a Belgian question was on foot in which our independence might be taken away from us.”

M. FrÈre-Orban ridiculed in a pleasant way my forebodings. He said that I was “a lookout man who, in his tower, descries that which no one else can possibly see, ... who imagines that he has discovered that which nobody had seen before. To-day,” he added, “when there is nothing, absolutely nothing, of a nature to cause uneasiness to the country, we are told, in consequence of a party scheme: Let us hold our tongues and appease our discords. The liberal party must, in order to save Belgium from a danger which does not exist, cease resisting the pretensions of the clerical party.”

Well, what does M. FrÈre-Orban think now? While he, as minister, was uttering in the tribune the above quieting and optimist statements, M. Benedetti had entered with M. von Bismarck into a parley, the subject of which was the Belgian question. This was the diplomatic peril. The other peril has been clearly revealed to us after Sedan. General de Wimpfen has stated to General Chazal that the question of invading or not the territory of Belgium had been earnestly discussed at Sedan. This would have been bringing the war on our violated soil.

193.

Priests and religious, men and women, numbering together 1,909, have given corporeal and spiritual attendance to 21,000 sick and wounded, and this only out of love for God and their neighbor.

194.

Referring to the very bitter attack on the definition of infallibility and the doings of the council which appeared about that time in pamphlet form from a writer under the nom de plume of Janus.—Translator.

195.

The bien-aimÉ of the Almanac is no more the bien-aimÉ of France,
He does everything ab hoc and ab hac, puts all in the same sack,
Justice and finance, this bien-aimÉ of the Almanac, etc., etc.

196.

Zamore was a negro who repaid by the basest treachery the favors lavished on him by Madame du Barry; he was the immediate cause of her execution, having betrayed her hiding-place to the convention. She is the only woman of that period who died like a coward, struggling to the last.

197.

“Let our hearts be light and gay,
Glory's hour is here to-day;
The blood-red blade is raised on high,
We conquer when we die—
Rally to victory.
'Neath the flag of a dying God!
We tread the path he trod;
We run, we fly
To glory nigh.
Behold our ardor rise,
Our hearts are in the skies,
Arise, arise!
The scaffold mount—and God's the victory.”

198.

Blue is the color of knowledge.

199.

Der liebe Gott, the received formula in Germany, as the “good God,” le bon Dieu, in French, and Almighty God in English.

Exod. xv. 11.

Matt. vi. 33.

Eccl. xx. 9.

Lam. iii. 31.

Is. xxix. 18.

Matt. v. 10.

Rom. xi. 33.

Ps. xlii. 1.

Baruch v. 6.

The Arno, Chiana, and Mugnone.

210.

London Times, Feb. 3.

211.

As was shown in The Catholic World last month, excommunication is not only recognized by the law in the case of Protestant excommunicators, but has been sanctioned and confirmed by law, on an actual case being brought into court. Of course we shall be met by the objection that the formal declaration of Papal Infallibility has altered the connection between the Catholic Church and the state. Unfortunately for this easy method of explaining away difficult matters, excommunication has not been a whit altered in force, relation, or form from the days of the Apostles to Pius IX.

212.

In proof of which read the declaration of Count AndrÁssy to the Austrian Parliament that, notwithstanding the friendly assurances with which the three emperors parted at the breaking up of their recent conference at Berlin, he could not guarantee peace even up to Christmas. Observe also the significant rearming of all the great European powers and the recent order from Berlin of 3,000,000 rifles of a new pattern.

213.

Witness Bavaria's remonstrance, which was disregarded, at the sudden imposition of the severe military code of Prussian service without allowing it time to recover. As a more recent comment on that, read the very able and interesting letters which appeared in the New York Herald, Nov. 22, on the European situation, a short extract from which, of a Bavarian view on German unity, we give: “Germany accepts it, because it in some respects realizes the German dream of unity. That, of course, every German wants. But no one wants a united despotism, a military code that turns the whole nation into a camp, and takes half a million able-bodied men away from the farms and industrious callings. We want a Germany for the good of the fatherland, not for the glory of a little upstart Prussian prince whose name is not much older than the Bonapartes' crown.”

214.

“Desine fata deÛm flecti sperare precando.”—Virg. Æn. vi. 376.

215.

In Germany.

216.

“Divorce Legislation in Connecticut,” and “The Indissolubility of Christian Marriage.”

217.

For this and the following references, see Rohrbacher's Histoire Universelle de l'Eglise Catholique. This work is so comprehensive, and so full of the most learned and accurate researches, that we have relied entirely upon its lengthened narratives for the facts mentioned in this article. The work is excessively voluminous (28 vols 8vo), and to verify personally each separate reference given by the author would be almost impossible, besides being a very tedious undertaking. We have preferred, therefore, to rely upon the single authority of one who is confessedly the best modern church historian.

218.

History of the Reformation.

219.

E. Dally.

220.

“It is an error to suppose that the Catholic faith limits the existence of man to about six thousand years. The church has never decided this delicate question, and this abstention is full of wisdom. Nothing positive, in fact, has been revealed to us on this point. The various chronological systems are the work of man; they rest on bases often hypothetical. Nevertheless, we cannot admit even the possibility of the arbitrary theories of several distinguished geologists who date the appearance of man on the earth twenty and even thirty millions of years back. Good-sense alone should incline one to be moderate on this point.”—Mgr. Meignan, Le Monde et l'Homme primitif, chap. vi.

221.

L'Homme pendant les Ages de la Pierre dans les Environs de Dinant-sur-Meuse. 2e Édition. Bruxelles: Muquardt. 1872.

222.

This is true, at most, of the formations previous to the quaternary deposits; in the latter, the synchronism of the fauna becomes wholly uncertain, and only founds the emigration or disappearance of certain species of animals on inductions that have a hypothetical basis. As to their emigration, we have had too many instances in the historic period, as M. Chabas justly observes, to make us regard that necessarily the index of vast chronological intervals. Where are the elephants that abounded in Mauretania Tingitana, according to Solinus' Polyhistor; the hippopotami of Lower Egypt, the boas of Calabria, the lions, aurochs, and bears of Macedonia, the beaver, etc.? In the XVIIth century of our era, the stag, roebuck, wild boar, wolf, and bear still formed a part of the fauna of the Cevennes. The reindeer lived in the Black Forest in the time of CÆsar, who describes this animal from hearsay, but characterizes it sufficiently by the peculiarity of the male and female having the same kind of horns. M. Lartet is also inclined to the opinion that the age of the reindeer is perhaps not so ancient as was once supposed. The mammoth is no longer found alive, but has been discovered with its flesh and skin still remaining, embedded in ice, and affording nourishment to dogs and other animals. Struck with this preservation, M. d'Orbigny expresses a doubt as to the antiquity of the mammoth. He thinks it may have existed five or six thousand years ago, and believes it may still live in some unexplored locality. At least, it lived in America till a comparatively recent period. Its remains, and those of the mastodon, have been found in the auriferous deposits of California, among remarkable traces of human labor. At the Congress of Copenhagen, M. Schaffhausen expressed the opinion that the lost species should rather be regarded of a more recent date than that the antiquity of man should be extended to hundreds of thousands of years. As to the wretchedness and inferiority evident from the primitive pursuits of man and the conformity of his organs, the enemies of Christianity triumph over the discovery. We believe with Mgr. Meignan that “a proof of the authenticity of the Bible has been lightly transformed into an objection against it. The revolt and disobedience of man explain the wretched state in which he at first lived; and the hardships he underwent during the period he inhabited caverns and lacustrine dwellings prove to all who believe in the goodness of God that a great crime must have armed His justice.”

223.

“In the year of the Nativity of our Lord 710, the sixth day of the month of December, under the reign of Eudes, most pious King of the French, during the ravages of the perfidious Saracen nation, the body of the most dear and venerable Marie Madeleine was secretly and by night transferred from its alabaster sepulchre into the present one, which is of marble, and whence the body of Sidonius has been withdrawn, in order that the other may be better concealed and be beyond the reach of the above-named perfidious nation.”

224.

Seven years later, when the head was taken to Rome by Charles, Boniface VIII. sent to S. John of Lateran for a relic which had long been venerated there as the maxillar bone of Magdalen; on adjusting it to the broken part, it fitted in so exactly as to leave no doubt as to where it had originally been taken from.

225.

Shea.

226.

See the narrative and map in Shea's History of the Discovery and Exploration of the Mississippi.

227.

Pronounced Ac-o-ma—the accent on the first syllable.

228.

“This way, gentlemen.”

229.

Red pepper; chile verde, green pepper.

230.

“I, the undersigned, parish priest of the most holy Constantinian Basilica of the Twelve Apostles of Rome, certify that in Register XII. of the dead, letter N, page 283, is to be found the deed of which the following is the copy, word for word.

“The twenty-second of December, eighteen hundred and sixty-six, Mademoiselle Claire-FranÇoise-AmÉlie Lautard, of Marseilles, daughter of M. Jean Baptiste Lautard, a most pious virgin, while offering last Sunday her life to God for the Holy Father, Rome, and the church, was seized on the spot by illness, and having received most piously the sacraments of the church, in the full possession of her faculties, in prayer, and surrounded by several priests and virgins, gave up her soul to Jesus Christ, her spouse, with the greatest serenity, Wednesday the 19th, at half-past nine in the morning, in the house Rue Ripresa-dei-Barberi 175, at the age of fifty-nine years. The following day, the 20th, her body was carried, after the completuum, accompanied by a great number of religious, to this basilica, and was here exposed during the morning after the manner of nobles, the office of the dead and a solemn Mass being performed; in the afternoon it was conveyed to the Church of Santa Maria in Ara Coeli, and there interred in the tomb of the Sisters of St. Joseph of the Apparition.

“Given at Rome,” etc.

275.

This mistake is awing to a wrong meaning given to a word in the Book of Joshua in the Septuagint; where the word tsorim is translated knife of stone, when it also means a sharp knife; tsor only means stone in the sense of rock or block.

276.

Simonin, La Vie Souterraine.

277.

Ancient name of the Prussians.—Trans.

278.

S. Jerome's Epist. 44, 45.

279.

Hist. of Decline and Fall of Rom. Emp., vol. iv. ch. ix. p. 262, 1st ed.

280.

Germania, i. 5.

281.

“The Study of Sociology,” by H. Spencer, in the May No. of The Contemporary Review, 1872.