FOOTNOTES:

FOOTNOTES:[1]The Christian Quarterly.Cincinnati: Carroll & Co. July, 1869. Art IV. Spirit of Romanism.[2]Pallavicini.Historia Conc. Trid. Apparatus.Chap. 1, § 4. We quote from the Latin translation of F. Giattini, S.J.[3]Sermons on the Failure of Protestantism.Sermon v.[4]Introd. toThe Literature of Europe. Part ii. ch. 2, §§ 7, 8.[5]Pallav. Lib. v. c. 17, § 8.[6]Lib. xi. c. 6, § 4.[7]Lib. xiv. c. 9, § 5.[8]Pallav. Lib. xxiv. c. 9, § 5.[9]We append the estimate which Hallam himself forms of the Catholicity of this unfortunate friar: "Dupin observes that the long list of errors imputed by Pallavicini, which are chiefly in dates and such trifling matters, make little or no difference as to the substance of Sarpi's history; but that its author is more blamable for a malicious disposition to impute political motives to the members of the council, and idle reasonings which they did not employ. Ranke, who has given this a more minute scrutiny than Dupin could have done, comes nearly to the same result. Sarpi is not a fair, but he is, for those times, a tolerably exact historian.... Much has been disputed about the religious tenets of Father Paul: it appears to me quite out of doubt, both by the tenor of his history, and still more unequivocally, if possible, by some of his letters that he was entirely hostile to the church, in the usual sense, as well as to the court of Rome; sympathizing in affection, and concurring generally in opinion, with the reformed denomination." (Lit. of Europe, Part iii. ch. 2, § 3.) "This confirms the principal points in Pallavicini's main charge, that Sarpi was hostile to the church, and substituted his own malicious conjectures for the truth of history." (SeeApparatus, ch. 1.)[10]Literature of Eur.Part i. ch. 6, § 25.[11]Literature of Europe, Part ii. ch. 2, § 18, note.[12]Pallav.Hist. Appar.ch. 9, § 4.[13]In a note, quoting Ranke as authority, he adds, "The number is rather startling."[14]Lit. of Europe, Part ii. c. 2, §§ 14, 15.[15]Mal. iii. 2-4.[16]One of these was the power of giving regular beneficesin commendam, that is, conferring the style, title, rank, and revenues of abbot, or other religious superior, on some one not a member of the religious community, who enjoyed the advantages but never performed the duties of his office. Two evils followed: 1. An ecclesiastical benefice was a mere matter of political patronage, and liable to be conferred on unworthy persons. 2. Owing to the absence of the chief superior, discipline became very relaxed in religious communities so afflicted. At least one regular congregation, in France, entirely died out on this account.[17]Hallam.Lit. of Eur.Part ii. ch. 2, § 6.[18]Evenings with the Romanists.Rev. M. Hobart Seymour. Carter & Brothers. New York.New Englander.July, 1869. New Haven.American Churchman.Chicago.Is Romanism the best Religion for the Republic?Pamphlet. Pott & Amery. New York.Good News.October, 1868. P. S. Wynkoop & Son. New York.Fair Play on Both Sides.Pamphlet. New Haven. Rev. L. W. Bacon.Watchman and Reflector.Boston, August 12.London Examiner.[19]Rome.By John Francis Maguire, M.P.; p. 169.[20]Rome, p. 458.[21]Maguire'sRome, p. 444.[22]Fénélon.[23]This priest has since died in a Southern diocese.[24]Isaias, iii. 16, and following.[25]St. Matt. xxv. 42.[26]St. Matt. xviii. 6.[27]Twenty-Fourth Annual Report of the Executive Committee of the Prison Association of New York, and accompanying Documents, for 1868.Transmitted to the Legislature Jan. 13th, 1869. Albany: The Argus Company, Printers. 1869.[28]SeeCatholic World, January, 1869.[29]Strauss,La Vie de Jésus. Par Littré, Paris.[30]We read this passage as St. Cyril of Alexandria, St. Augustine, Beda, and others read it.[31]St. John i.[32]This species of union is what, in theological language, would be called confirmation in grace, and took place in the Blessed Virgin and in some saints.[33]Unitarian Christianity, p. 196.[34]The Life and Letters of Frederick William Faber, D.D., Priest of the Oratory of St. Philip Neri.By John Edward Bowden, of the same Congregation. Baltimore: John Murphy & Co. 1869.[35]We take pleasure in laying before our readers, at this time, the accompanying translation from a recent number of one of the leading magazines of France. The eyes of the people of this country, and especially of our great cities, are being slowly opened to the necessity of some reform in the methods of judicial business. The delay and expense of legal proceedings—above all, the great uncertainty of their result, is becoming daily a matter of more and more serious consideration. In casting about the world for light upon this vexed and intricate subject, the mind of the reformer cannot fail to be guided to the mother and mistress of all nations, in whose bosom is garnered the experience of twenty-five centuries, and whose institutions are the development of that wisdom and sagacity which made pagan Rome the queen of the world, and has given to Christian Rome a sceptre whose sway is mightier and more extensive than that of the sword.We feel confident, therefore, that in presenting this article onThe Roman Congregationsto the American public, and particularly to the legal profession, we are directing attention to what must, in a greater or less degree, be the model of all permanent and reliable civil tribunals. As applicable to the exigencies which press us most severely at the moment, we call attention to the following features of these congregations as worthy of particular investigation:1. The life-tenure of judges and other officials, with the permanent provision made for their support in case of disability.2. The reduction of all pleadings to a simple, definite issue, expressing in untechnical language the precise points of law or fact which are in controversy.3. The reduction of all testimony to the form of depositions, thereby securing the sworn evidence without the mistakes and prejudices almost inseparable from the oral examination of witnesses in court.4. The reduction of all arguments to writing, procedure eminently productive of accuracy, brevity, and completeness; three qualities which, however desirable, are rarely found in the oral arguments of counsel.5. The submission of all questions to a body of trained and practised judges, not so liable to be swayed by passion, interest, and prejudice as a jury, or unaided by the counsel and assistance of others, like a single judge, but bringing to the solution of every issue a multitude of counsellors, among whom, if anywhere on earth, is impartiality and wisdom.We commend these features of Roman jurisprudence to those whose interest and duty lead them to consider seriously the question of legal reform, remarking for ourselves that the rapid and accurate enforcement of legal rights and redress of legal wrongs is the highest mark of temporal civilization, and that no country can expect prosperity and renown unless the judicial ermine is kept free from stain, and unless all men, rich or poor, have both equal rights and equal means of protecting them before the law.—Ed. Cath. World.[36]We use this term in its common, not its legal acceptation. It technically refers only to those mutual allegations and denials of the parties which end in the issue, either of law or fact, upon which the courts are to decide. Here we employ it to denote the spoken arguments of counsel.[37]Proceedings at the Second Annual Meeting of the Free Religious Association, held in Boston May 27th and 28th, 1869.Boston: Roberts Brothers. 1869. 8vo, pp. 122.[38]Faber.[39]Butler.[40]Mrs. Jameson.[41]Lingard.[42]Life of St. Wilfrid.[43]Digby.[44]Ibid.[45]Digby.[46]Besides the great bodies above mentioned, there are in the United States eight or ten other societies resembling the Presbyterian Church in order and doctrine, and numbering some hundreds of thousands of communicants.[47]Epistle to Titus, iii. 11.[48]2 Thess. ii. 14.[49]2 Peter iii. 16.[50]De Genesi ad Litteram. Op. Imp. Cap. 1, §§ 2 and 4.[51]De Ver. Rel. v. 2.[52]The reader is referred to a treatise entitledStudies in St. Augustine, which is published in the same volume as theProblems of the Age, at the office of this magazine.[53]Con. Ep. Manich. i. 6.[54]Sur Le Canon, p. 169.[55]Quoted by Döllinger.Church and Churches, p. 298.[56]See Audin'sLife of Luther, vol. ii. p. 418, where references and quotations are given.[57]The Origin of Species.By Charles Darwin, A.M., F.R.S., etc. Fourth edition.The Variation of Animals and Plants under Domestication.By Charles Darwin, A.M., F.R.S., etc. Two volumes, 8vo. London: John Murray. 1868.The Principles of Biology.Vol. I. By Herbert Spencer. London: Williams & Norgate. 1864.[58]The diminutive for "Joseph," in the dialect of the country.[59]Preached at St. Paul's church, New York, Sunday, October 17th, 1869, previous to his departure for Europe to attend the Œcumenical Council.[60]Romans xvi. 20.[61]Liber Librorum.Note D, p. 228.[62]Encyclopedia.[63]New YorkWorld, February 15th, 1868.[64]New YorkWorld, February 15th, 1868.[65]New YorkWorld, February 15th, 1868.[66]"Influence of Locality on Duration of Life."Catholic World, April, 1869.[67]Public Parks.John H. Rauch, M.D., of Chicago.[68]Public Parks.John H. Rauch, M.D.[69]New YorkWorld, February 15th, 1868.[70]New American Cyclopædia.[71]New American Cyclopædia.[72]SeeIstoria della sacrosanta patriarcale Basilica Vaticana. By the Rev. F. M. Mignanti. Vol. i. c. xxiii. Other special synods are mentioned, held in the ancient basilica of St. Peter—the first in 386, and the last in 1413.[73]Esquisse de Rome Chrétienne, vol. i. c. iii.[74]The fact to which I have alluded happened in 1848. The details are to be found in Mignanti'sIstoria, vol. ii. pp. 203-5.[75]Esquisse de Rome Chrétienne, vol. i. ch. ii.[76]Sermon on the Unity of the Church.[77]Esquisse de Rome Chrétienne, vol. ii. c. x.[78]Esquisse de Rome Chrétienne, vol. i. c. ii.[79]Esquisse de Rome Chrétienne, vol. i. c. 6.[80]My learnedconfrère, Father Martinoff, has been so kind as to translate a passage from an ancient manuscript attesting this interesting fact.[81]Tutto il pavimento dell' istessa chiesa è pieno di sepolcri di santi.Bosio,Roma Sotter, p. 33.[82]I am sorry to abridge these quotations from the Abbé Gerbet. They should be read in their connection in order to comprehend the beautiful development of his ideas. I wished to make numerous extracts from this great writer, first, because they would be the most brilliant part of these pages, and that they might cause a book too little known, in spite of its eminent merits, to be more appreciated. Whoever truly wishes to know Rome, should read and re-readl'Esquisse de Rome Chrétienne. Although this work was not as fully finished as the celebrated Bishop of Perpignan intended, he implies to a certain degree what he does not say, for he possesses a suggestive talent which is the peculiarity of genius. He opens to us new perspectives. His broad religious and philosophic views of Rome direct and develop the personal views of the reader who attentively studies the place. Such has been my experience, and I wish that all instructed Christians who come to Rome could experience it more fully.[83]Norwood; or, Village Life in New England. By Henry Ward Beecher. New York: Scribner & Co. 1868. 12mo, pp. 549.[84]Since this was written, we learn that morning prayers are not dispensed with, only they are held at eight o'clock instead of an earlier hour, as formerly.[85]"Ut omnia juxta ordinem fiant, et solemnes Ecclesiæ ritus integre serventur, monemus rectores ecclesiarum ut sedulo invigilent ad abusus eliminandos qui in cantu ecclesiastico in his regionibus invaluerunt. Curent igitur ut sacrosancto Missæ Sacrificio et aliis officiis musica, non vero musicæ divina officia inserviant. Noverint, juxta Ecclesiæ ritum, carmina vernaculo idiomate, inter Missarum solemnia, vel vesperas solemnes, decantare non licere."[86]"Insuper valde exoptandum esse censemus, ut rudimenta cantus Gregoriani in scholis parochialibus exponantur et exerceantur, sicque numero eorum qui psalmos bene cantare valeant, magis magisque in crescente, paulatim major saltem pars populi, secundum primitivæ ecclesiæ adhuc in variis locis vigentem usum, Vesperas et alia similia cum ministris et choro decantare possit. Qua ratione omnium ædificatio promovebitur, juxta illud S. Pauli, 'Loquentes vobismetipsis in psalmis et hymnis et canticis spiritualibus.'"[87]We are not a little surprised to see theRules for Singers and Composersissued by the cardinal vicar of Rome, only, as far as we can learn, for Rome itself, taken by certain English musical authors and publishers as a positive sanction of figured music, which has resulted in the recent publication of several masses both in unison and in parts, named after some saint. We commend most heartily the well-meant effort, but augur for them but a very mediocre success. If figured music is to be permitted at all, it will be found that neither priest nor organist, singers nor congregation are going to put up with what is second-rate.We hope the prospectus of the publishers will be faithfully carried out and the rules of the cardinal vicar will be strictly adhered to. "The masses," although baptized with the names of all the saints in the calendar, will soon disappear from the "holy courts of Christian song," where, in our humble judgment, they have ever done more harm than good.[88]A Brief Sketch of the Early History of the Catholic Church on the Island of New York.By the Rev. J. R. Bayley, Secretary to the Archbishop of New York. Second edition. New York: Catholic Publication Society. 1869.[89]The city of New York at this time contained about 12,000 inhabitants, of which one sixth, in all probability, were negro slaves. (Preface to second editionNegro Plot.) The foolish fears and prejudices of the inhabitants were not a little increased by a silly letter written to them at this time by the good-intentioned but visionary founder of the colony of Georgia, in which he warned them to be on their guard against Spanish spies and incendiaries, especially priests, whom he accused of having made a plot to burn the chief cities in the Northern colonies.[90]Several of the negroes were Catholics. Horsmanden mentions that they held crucifixes in their hands and kissed them before they died. This act of faith and piety on the part of these poor victims of prejudice of course only served to confirm the enlightened inhabitants of Manhattan in the conviction that they had a very narrow escape from being delivered over body and soul to the pope. It is a curious circumstance that a law made against Catholic priests should have been enforced only once, and then resulted in the death of a Protestant clergyman.[91]Campbell, in hisLife and Times of Archbishop Carroll, has given a clear and able analysis of the trial and of the evidence, upon which he concludes that the unfortunate Ury was undoubtedly a priest. Horsmanden always speaks of him as "Ury the priest," in his history of the plot. It is my own opinion that he was a nonjuror.[92]Smith, in hisHistory of New York, vol. ii. p. 73, says "that Mr. Smith, his father, assisted at the request of the government on the trial against Ury, who asserted his innocence to the last. And when the ferments of the hour had subsided, and an opinion prevailed that the conspiracy extended no further than to create alarms for committing thefts with more ease, the fate of this man was lamented by some and regretted by many, and the proceedings against him generally condemned as harsh, if not cruel and unjust." Ury was the son of a former secretary of the South Sea Company. He was executed on an island in the Collect, near where the Halls of Justice now stand. "Hughson was executed on the south-east point of H. Rutgers's farm, on the East River, not ten rods from the south-east corner of Cherry and Catharine streets."—Notes on New York in the Appendix to Watson's Notes on Philadelphia.[93]Du Droit Criminel des Peuples Anciens et Modernes.[94]Joseph II. und Catharine von Russland, ihr Briefwechsel.Wien. 1869.[95]"My Dear Prince: I send you my letter to the empress. Make such alterations in it as you please, bearing in mind that we have to do with a woman who cares only for herself, and more for Russia than for me. So then tickle her vanity which is her idol. An insane good luck and the exaggerated homage of all Europe have spoiled her. We must howl when others yell; provided good is effected, it matters little how or in what manner it is obtained."[96]Lettera sulla cogniziani che i Vèneziani avevano dell' Abissinia, etc. etc.1869. 8vo.[97]Niccolo Macchiavelli ed il suo centenario, con una sua versione storica non mai publicata.[98]The Authentic Historical Memoirs of Louis Charles, Prince Royal, Dauphin of France, second son of Louis XVI. and Marie Antoinette, etc. etc. The Memoirs written by the veritable Louis XVII., etc.London. 8vo.[99]Roma Sotterrenea.Compiled from the Works of Commendatore Rossi. By J. S. Northcote, D.D., and Rev. W. Brownlow, M.A. London: Longman. 1 vol. 8vo.[100]De l'Avenir du Protestantisme et du Catholicisme.Par M. l'Abbé Martin. Paris: Tobra et Haton. 1869. 8vo. pp. 608.[101]The truth is frequently the very contrary of the reports current concerning men and things.Posterity frequently does us the justice refused us by our contemporaries.[102]Through the Latinization of Wansleben,Vanslebius, his name subsequently in France took the form of Vansleb, by which he became known as an author, and which he retained.[103]He spent large sums in its preparation, and twelve thousand pounds in its publication, to say nothing of the sacrifice of his repose and health. The success of the work was far from commensurate with its merit, or with its author's sacrifices. After his death, five hundred copies of it were found abandoned in a garret, a prey to rain and to rats.[104]At the same time Vansleb applied himself with all his power to the study of Ethiopian, and afterward, in order to perfect himself therein, undertook long and perilous voyages in various oriental countries.[105]Ethiopia shall soon stretch out her hand to God.[106]To the learned German traveller Louis will be generous in favors, riches, and most excellent gifts.[107]You bring with you from Egypt richer treasures than the Hebrews, led by Moses, took away.[108]The Astor Library has a copy of this work.[109]He died in the palace at Fontainebleau May 9th, 1867, aged eighty-nine years.[110]"Voyant que V. E. ne me fait plus rien espérer qui sente la magnificence et la libéralité, ni même quelque honnête récompense, que je croyais justement pouvoir espérer, après de si longues et de si grandes peines, je me promets pourtant de la justice de V. E., puisqu'elle veut traiter les choses à la rigueur, qu'elle ne me refusera pas le paiement de quelques restes de dépenses que j'ai faites comme les autres au service de sa majesté, et dont je n'ai osé parler jusqu'à présent, dans la pensée que j'avais qu'une honnête récompense me tiendrait lieu de tout cela. En trois mots, Monseigneur, parlant dans la dernière rigueur, il me reste encore," etc.[111]This argument is not conclusive, nor is it at all necessary. Animals have memory; and there is no more reason why their waking sensations, emotions, and acts should not repeat themselves in dreams than there is in the case of men. The difference between the soul of man and the soul of the brute is constituted by the presence of the gift of reason, or the faculty of knowing necessary and universal truths in the former, and its absence in the latter.—Ed. Catholic World.[112]Rom. i. 19, 20; Acts xvii. 28; Colos. ii. 8. These texts are given according to St. Augustine's rendering. This gives "a constitutione mundi" instead of "a creatura mundi," as in the Vulgate. The author, following St. Augustine, Tertullian, and Cardinal Tolet, understands St. Paul to say that God has been manifested to men through his works ever since the world began.—Abridged from the note of the author.[113]De Civ. Dei, lib. viii.; (1) cap. 1; (2) cap. 4; (3) cap. 5; (4) cap. 10; (5) cap. 9. This last quotation is abridged.—Trans.[114]Civ. Dei, lib. viii. cap. 9.[115]Ibid., lib. viii. cap. 10.[116]Thomassin,Dogm. Theol. de Deo. Martin,S. Aur. Aug. Hipponen. Epis. Philosophia. Ed. Jul. Fabre. Parisiis. 1863.[117]Civ. Dei, lib. viii. c. 7.[118]Nothing is more noteworthy than this passage of theSumma. (Pars Prima, Qu. 15, a. 1, ad. 1.) Et sic etiam Aristoteles, lib. 3. Metaphys. improbat opinionem Platonis de ideis, secundum quod ponebat eas per se existentes, non in intellectu. In many other places, St. Thomas cites the doctrines of Plato on the faith of Aristotle. In support of the allegations of the text, consult theSumma. P. 1, qu. 16, a. 6.Ibid.ad. 1, et qu. 12, a. 2, et qu. 88, a. 3, ad. 1.Ibid.qu. 84, a. 5.Ibid.qu. 16, a. 7.[119]F. Milone, in his Neapolitan edition, adds the following note: "Throughout this entire passage we find a mixture of the Platonic and the Augustinian, (p. 1, qu. 15, a. 3,) where St. Thomas appears to intend to collect from St. Augustine the true meaning of Plato, or again to remand to Plato the admirable design of the ideology of St. Augustine.Sed contra, ideæ sunt rationes in mente divina existentes, ut per Augustinum patet; sed omnium quæ cognoscit, Deus habet proprias rationes; ergo omnium quæ cognoscit habet ideam. Respondeo dicendum, quod cum ideæ a Platone ponerentur principia cognitionis rerum et generationis ipsarum, ad utrumque se habet idea prout in mente divina ponitur. Et secundum quod est principium factionis rerum, exemplar dici potest, et ad practicam cognitionem pertinet; secundum autem quod principium cognoscitivum est, proprie dicitur ratio, et potest etiam ad scientiam speculativum pertinere.There is not, I say, in all our own Marsilius, a more respectful and favorable comment upon Plato; but the key is found in that observation on which the whole thing depends,ut per Augustinum patet." Worthy of consideration under this head are also the articles 3, 4, and 5, under the 79th question.[120]De Trin.lib. xii. § 24.Vide etiam Retract.lib. 1 cap. 4. Arnob.Contra Gentes, lib. 11. § 14. Tertull.De Anima, cap. 24 and 28.[121]De Trin.lib. xii. § 2, 3, 5, 12, 23.Ibid.lib. xv. § 10.Ibid.lib. xiv. § 6, 11.[122]Lib. x. cap. 24.[123]De Gen. ad Litt.lib. xii. cap. 31, § 59.[124]TheCivilta Cattolica, (series v. vol. viii. 585) seems to have wished to continue the series of these opposing arguments of the antagonistic schools, where, in the name of those whom I call psychologists, it speaks thus: "To maintain the essential distinction between the sense and the intellect, it is not necessary to attribute to the latter the immediate perception of a divine object, as, to maintain the essential distinction between the body and the spirit, it is not necessary to ascribe to the second a divine existence. It suffices that as the spirit is differentiated from the body by the immateriality of its essence, so the intellect should be differentiated from the sense by the immateriality of its cognoscitive power." If it be so, the ontologists will respond, that in the above passage the wordsensesignifies only that with which we perceive bodies; so that to sense is given as its term or object that which is corporeal, and to intellect that which is spiritual. Now, S. Augustine had at first adopted the same language; but afterward he recognized its imperfection, and in hisRetractations(lib. i. cap. 1, 3, 4) declares that the word sense ought to include also theintimate sensewith which the soul perceives what passes within itself. Then this has as object that which is spiritual. Therefore the spirituality of its object cannot any longer serve to differentiate intellect from sense. (Vid.La Scuolaof F. Milone, p. 32, et seq.)[125]St. Aug. lib. 83, Quæst. ad qu. 81.[126]Difesa di Malebr.diss. prelim. § 25.[127]St. Damasus was of Spanish extraction. He was elected pope in the year 366, being then sixty years old. During the latter years of his life the celebrated St. Jerome acted as his secretary, and mentions him in his epistles as "an incomparable person and a learned doctor." He is classed by writers with Basil, Athanasius, Ambrose, and such like men, who have been eminent for their zeal, learning, and holy lives.Through his care many valuable public works were executed. He repaired and beautified the church of St. Laurence near Pompey's Pillar, and the paintings with which he decorated it were admirable four hundred years afterward. He also drained some of the impure springs of the Vatican, and repaired and adorned with epitaphs in verse many of the tombs of the martyrs interred in the Catacombs. A collection of nearly forty of those epitaphs is still extant, and justifies the praises which St. Jerome bestows on his poetical genius. He is also known as the author of many longer poems.After a life of humility, benevolence, and purity, he died in the year 384, having filled the papal throne eighteen years. He was buried in a small oratory near the Ardeatine Way, and his tomb was identified and described in 1736.A further interest is thrown around this prelate and poet by recent investigations. In 1851, Pope Pius IX. employed the distinguished Chevalier G. B. de Rossi to prepare a work illustrating the cemeteries which underlie the vineyards of the Via Appia, on each side of which are some of the most extensive and most important. M. de Rossi found here in fragments, which he put together, an inscription in honor of Eusebius, the authorship of which is distinctly ascribed to Damasus—Damasus Episcopus fecit Eusebio Episcopo et Martyri.The slab of marble on which this was engraved had been used (as was seen by marks on the other side) for some public monument in honor of the Emperor Caracalla.[128]Recherches Historiques sur l'Assemblée du Clergè de France de 1682.Par Charles Gérin, Juge au Tribunal Civil de la Seine. Paris: Le Coffre. 1869.[129]There is in a secret report made to Colbert, "Memoir regarding what passed in the faculty with respect to the thesis," a curious account, hitherto unknown, of these debates.—MSS.Cinq Cents, Colbert,vol. 153.[130]Afterward Bishop of Meaux.[131]Bossuet's master.[132]Bib. Imp.—MS.Sorbonne, 1258.[133]Procès Verbaux du Clergé, l. v. p. 377, sq.[134]MSS.9517 fr. Bibl. Imp.[135]P. 128. The letter conveying the orders is given in full.[136]De l'Eglise Gallicane, t. ii. c. xi.[137]Procès Verbaux, t. v.[138]Projet du Réforme, Pap. De Harlay.[139]P. 376, fromMS.letters 10,265. Bibl. Imp. fr.[140]Bibl. Imp.MSS.Harlay, 367, vol. v. p. 145.[141]Vol. xiii. p. 423.[142]Montholon,Mémoires, vol. i. p. 113. Paris, 1823.[143]See Debates in the New York State Convention, 1867 and 1868, vol. iii. pp. 2736-2744.[144]De l'Avenir du Protestantisme et du Catholicisme.Par M. l'Abbé F. Martin. Paris: Tobra et Haton. 1869. 8vo, pp. 608.[145]Introduction toExtracts from the Roman Gradual and other Liturgical Books, in course of publication by the Rt. Rev. Louis Lootens, D.D.[146]St. Godric is said to have learned (in a poor school at Durham) many things of which he was before ignorant, "by hearing, reading, andchantingthem." In the parochial schools, even from St. Dunstan's time, children of the lower orders were taught grammar andchurch music. Schools of greater or less pretensions were attached to most parish churches, and the scholars assembled in the porch. Thus, in 1300, we read of children being taught tosingand read in the porch of St. Martin's, Norwich. At Stoke-by-Clare there was, besides the extensive college, a school in which boys were taught "grammar,singing, and good manners." To which answer the pictures in Chaucer of the schools in which children were taught,"That is to say, to singe and to rede,As small children do in their childhede."Again:"As he sate in the scole at his primere,He Alma Redemptoris heard sing," etc.[147]This dilemma is nothing at all in Mr. Ffoulkes's eyes. He has recently published a pamphlet in which he proposes to the Council of the Vatican, as a conundrum, the question whether the whole western church is under an anathema.—Ed. Catholic World.[148]The definition was drawn up by the prelates of the Greek Synod, which sat separately until the act of union had been consummated.—Ed. Catholic World.[149]"I sign thee with the sign of the cross. I confirm thee with the chrism of salvation."[150]"May the Lord be in thy heart and on thy lips, that thou mayst truly and humbly confess thy sins."[151]In the definition of a species, propounded in the last article, there occurred two mistakes. "Character" should have been characters; and the semicolon immediately following should have been absent.[152]11 and 12 William III., c. 4. Madden'sPenal Statutes against Roman Catholics, pages 229, 232, 233.[153]Macaulay, Hist. of England, chap. vii., ann. 1687.[154]Ibid. chap. xvii.[155]To Mr. Prior, Jan. 30th, 1714.[156]10 Anne c. 2. 12 St. 2, c. 14.[157]Earl Stanhope, Hist. of England, vol. 1. p. 81.[158]Craggs to Stanhope, June 30th, 1719.[159]9 George I., c. 18.[160]Madden'sPenal Statutes, p. 238.[161]Letter to Sir Hercules Langrishe, 1792.[162]14 George III. c. 35, § 5.[163]18 George III., c. 60.[164]To Rev. Mr. Cole, May 21, 1778.[165]31 George III., c. 32.[166]English Premiers. No. xii.Month, 1867.[167]Bell'sChaucer, vol. vi.[168]Strong's Translation.[169]Sismondi,Lit. of Troubadours.[170]An example has just come under our notice. The special correspondent of theLondon Times, writing from Rome on the 8th of December, has a long story of a mysterious bull prepared to be promulgated on the 8th, in the grand ceremony, and secretly confided only to a trusty few. Somehow, within twenty-four hours of the time appointed, that is, on the 7th of December, some bishops got wind of it beforehand, and so great a storm of opposition arose that the bull was kept back, perhaps suppressed. The writer actually got sight of a copy, and makes an extract. This was taking a little too much rope. For the extract is from this apostolic letter, which was dated November 27th, was soon after printed, was distributed on December 2d, to all the bishops then in Rome—further copies of which were carefully supplied to the bishops arriving later; and which is in full force, regulating the procedure of the council, not only without a murmur, but to the perfect satisfaction of all the prelates. A "special correspondent" of theTimes, who had retired from business after years of service, defined the chief qualification of such a correspondent to be, the ability to write frankly and boldly about persons and things as if he knew every thing about them, even though, as was generally the case, he knew nothing at all. For doing thisacceptably, he would get £600 a year, and travelling expenses paid.[171]Quellenkunde und Bibliographie der boehmische-slavonischen Literatur-Geschichte.[172]Das Weihwasser im heidnischen und christlichen Cultus, etc.[173]Johann Calvin. Seine Kirche und sein Staat in Genf.Leipzig. 8vo, 493 pp.[174]The italics are our own.—Ed. C. W.[175]Thissicis Mr. Ffoulkes's; what it means is known only to himself and heaven.—Ed. C. W.[176]De l'Avenir du Protestantisme et du Catholicisme.Par M. l'Abbé F. Martin. Paris: Tobra et Haton. 1869. 8vo, pp. 608.[177]Epist. 34, lib. 7.[178]Decline and Fall, ch. xlviii.[179]SeeL'Eglise Orientale. Par Jacques Pitzipios. Rome: Propaganda Press. 1855. Part vi. p. 13. A work which gives most useful and interesting information on the state of the modern Greek Church.[180]See Pitzipios, (Part ii. p. 47,) who gives a copy of one of the circular letters of the patriarch.[181]Pitzipios, Part ii. pp. 55, 56, 57.[182]Ibid., l. c. pp. 59, 60.[183]Gibbon, Decline and Fall, ch. lxviii.[184]Memoir, Letters, and Journal of Elizabeth Seton.Edited by Right Rev. Robert Seton, D.D., Prothonotary Apostolic. 2 vols. 8vo, pp. 322, 311. P. O'Shea. 1869.Life of Mrs. Eliza A. Seton.By Charles I. White, D.D. 12mo, pp. 462. John Murphy & Co. 1853.[185]We make the word from the name the Jesuit fathers gave to their establishments in Paraguay. They called themReductions.[186]This barbarous conduct of the Russian government has been once equalled and even surpassed. We allude to the laws by which England, after she had been enlightened by the Reformation, prohibited all education among the Irish people. We wish to call most particular attention to the fact that in both cases distinctively Catholic nations have struggled earnestly for the right of instruction which bitterly anti-Catholic ones have withheld. Yet we are daily told that Catholicity is the great foe, and anti-Catholicity the great fosterer of popular education!—Ed. Cath. World.[187]W. B. MacCabe,Memoir of O'Connell. Madden'sPenal Laws, p. 255.[188]MacCabe,Memoir of O'Connell.Tablet, 29th May, 1847.[189]This anecdote was related to the writer by the Bishop of Southwark.[190]Vulcan.[191]Manner of ending a tale.

[1]The Christian Quarterly.Cincinnati: Carroll & Co. July, 1869. Art IV. Spirit of Romanism.

[2]Pallavicini.Historia Conc. Trid. Apparatus.Chap. 1, § 4. We quote from the Latin translation of F. Giattini, S.J.

[3]Sermons on the Failure of Protestantism.Sermon v.

[4]Introd. toThe Literature of Europe. Part ii. ch. 2, §§ 7, 8.

[5]Pallav. Lib. v. c. 17, § 8.

[6]Lib. xi. c. 6, § 4.

[7]Lib. xiv. c. 9, § 5.

[8]Pallav. Lib. xxiv. c. 9, § 5.

[9]We append the estimate which Hallam himself forms of the Catholicity of this unfortunate friar: "Dupin observes that the long list of errors imputed by Pallavicini, which are chiefly in dates and such trifling matters, make little or no difference as to the substance of Sarpi's history; but that its author is more blamable for a malicious disposition to impute political motives to the members of the council, and idle reasonings which they did not employ. Ranke, who has given this a more minute scrutiny than Dupin could have done, comes nearly to the same result. Sarpi is not a fair, but he is, for those times, a tolerably exact historian.... Much has been disputed about the religious tenets of Father Paul: it appears to me quite out of doubt, both by the tenor of his history, and still more unequivocally, if possible, by some of his letters that he was entirely hostile to the church, in the usual sense, as well as to the court of Rome; sympathizing in affection, and concurring generally in opinion, with the reformed denomination." (Lit. of Europe, Part iii. ch. 2, § 3.) "This confirms the principal points in Pallavicini's main charge, that Sarpi was hostile to the church, and substituted his own malicious conjectures for the truth of history." (SeeApparatus, ch. 1.)

[10]Literature of Eur.Part i. ch. 6, § 25.

[11]Literature of Europe, Part ii. ch. 2, § 18, note.

[12]Pallav.Hist. Appar.ch. 9, § 4.

[13]In a note, quoting Ranke as authority, he adds, "The number is rather startling."

[14]Lit. of Europe, Part ii. c. 2, §§ 14, 15.

[15]Mal. iii. 2-4.

[16]One of these was the power of giving regular beneficesin commendam, that is, conferring the style, title, rank, and revenues of abbot, or other religious superior, on some one not a member of the religious community, who enjoyed the advantages but never performed the duties of his office. Two evils followed: 1. An ecclesiastical benefice was a mere matter of political patronage, and liable to be conferred on unworthy persons. 2. Owing to the absence of the chief superior, discipline became very relaxed in religious communities so afflicted. At least one regular congregation, in France, entirely died out on this account.

[17]Hallam.Lit. of Eur.Part ii. ch. 2, § 6.

[18]Evenings with the Romanists.Rev. M. Hobart Seymour. Carter & Brothers. New York.New Englander.July, 1869. New Haven.American Churchman.Chicago.Is Romanism the best Religion for the Republic?Pamphlet. Pott & Amery. New York.Good News.October, 1868. P. S. Wynkoop & Son. New York.Fair Play on Both Sides.Pamphlet. New Haven. Rev. L. W. Bacon.Watchman and Reflector.Boston, August 12.London Examiner.

[18]Evenings with the Romanists.Rev. M. Hobart Seymour. Carter & Brothers. New York.

New Englander.July, 1869. New Haven.

American Churchman.Chicago.

Is Romanism the best Religion for the Republic?Pamphlet. Pott & Amery. New York.

Good News.October, 1868. P. S. Wynkoop & Son. New York.

Fair Play on Both Sides.Pamphlet. New Haven. Rev. L. W. Bacon.

Watchman and Reflector.Boston, August 12.

London Examiner.

[19]Rome.By John Francis Maguire, M.P.; p. 169.

[20]Rome, p. 458.

[21]Maguire'sRome, p. 444.

[22]Fénélon.

[23]This priest has since died in a Southern diocese.

[24]Isaias, iii. 16, and following.

[25]St. Matt. xxv. 42.

[26]St. Matt. xviii. 6.

[27]Twenty-Fourth Annual Report of the Executive Committee of the Prison Association of New York, and accompanying Documents, for 1868.Transmitted to the Legislature Jan. 13th, 1869. Albany: The Argus Company, Printers. 1869.

[28]SeeCatholic World, January, 1869.

[29]Strauss,La Vie de Jésus. Par Littré, Paris.

[30]We read this passage as St. Cyril of Alexandria, St. Augustine, Beda, and others read it.

[31]St. John i.

[32]This species of union is what, in theological language, would be called confirmation in grace, and took place in the Blessed Virgin and in some saints.

[33]Unitarian Christianity, p. 196.

[34]The Life and Letters of Frederick William Faber, D.D., Priest of the Oratory of St. Philip Neri.By John Edward Bowden, of the same Congregation. Baltimore: John Murphy & Co. 1869.

[35]We take pleasure in laying before our readers, at this time, the accompanying translation from a recent number of one of the leading magazines of France. The eyes of the people of this country, and especially of our great cities, are being slowly opened to the necessity of some reform in the methods of judicial business. The delay and expense of legal proceedings—above all, the great uncertainty of their result, is becoming daily a matter of more and more serious consideration. In casting about the world for light upon this vexed and intricate subject, the mind of the reformer cannot fail to be guided to the mother and mistress of all nations, in whose bosom is garnered the experience of twenty-five centuries, and whose institutions are the development of that wisdom and sagacity which made pagan Rome the queen of the world, and has given to Christian Rome a sceptre whose sway is mightier and more extensive than that of the sword.We feel confident, therefore, that in presenting this article onThe Roman Congregationsto the American public, and particularly to the legal profession, we are directing attention to what must, in a greater or less degree, be the model of all permanent and reliable civil tribunals. As applicable to the exigencies which press us most severely at the moment, we call attention to the following features of these congregations as worthy of particular investigation:1. The life-tenure of judges and other officials, with the permanent provision made for their support in case of disability.2. The reduction of all pleadings to a simple, definite issue, expressing in untechnical language the precise points of law or fact which are in controversy.3. The reduction of all testimony to the form of depositions, thereby securing the sworn evidence without the mistakes and prejudices almost inseparable from the oral examination of witnesses in court.4. The reduction of all arguments to writing, procedure eminently productive of accuracy, brevity, and completeness; three qualities which, however desirable, are rarely found in the oral arguments of counsel.5. The submission of all questions to a body of trained and practised judges, not so liable to be swayed by passion, interest, and prejudice as a jury, or unaided by the counsel and assistance of others, like a single judge, but bringing to the solution of every issue a multitude of counsellors, among whom, if anywhere on earth, is impartiality and wisdom.We commend these features of Roman jurisprudence to those whose interest and duty lead them to consider seriously the question of legal reform, remarking for ourselves that the rapid and accurate enforcement of legal rights and redress of legal wrongs is the highest mark of temporal civilization, and that no country can expect prosperity and renown unless the judicial ermine is kept free from stain, and unless all men, rich or poor, have both equal rights and equal means of protecting them before the law.—Ed. Cath. World.

We feel confident, therefore, that in presenting this article onThe Roman Congregationsto the American public, and particularly to the legal profession, we are directing attention to what must, in a greater or less degree, be the model of all permanent and reliable civil tribunals. As applicable to the exigencies which press us most severely at the moment, we call attention to the following features of these congregations as worthy of particular investigation:

1. The life-tenure of judges and other officials, with the permanent provision made for their support in case of disability.

2. The reduction of all pleadings to a simple, definite issue, expressing in untechnical language the precise points of law or fact which are in controversy.

3. The reduction of all testimony to the form of depositions, thereby securing the sworn evidence without the mistakes and prejudices almost inseparable from the oral examination of witnesses in court.

4. The reduction of all arguments to writing, procedure eminently productive of accuracy, brevity, and completeness; three qualities which, however desirable, are rarely found in the oral arguments of counsel.

5. The submission of all questions to a body of trained and practised judges, not so liable to be swayed by passion, interest, and prejudice as a jury, or unaided by the counsel and assistance of others, like a single judge, but bringing to the solution of every issue a multitude of counsellors, among whom, if anywhere on earth, is impartiality and wisdom.

We commend these features of Roman jurisprudence to those whose interest and duty lead them to consider seriously the question of legal reform, remarking for ourselves that the rapid and accurate enforcement of legal rights and redress of legal wrongs is the highest mark of temporal civilization, and that no country can expect prosperity and renown unless the judicial ermine is kept free from stain, and unless all men, rich or poor, have both equal rights and equal means of protecting them before the law.—Ed. Cath. World.

[36]We use this term in its common, not its legal acceptation. It technically refers only to those mutual allegations and denials of the parties which end in the issue, either of law or fact, upon which the courts are to decide. Here we employ it to denote the spoken arguments of counsel.

[37]Proceedings at the Second Annual Meeting of the Free Religious Association, held in Boston May 27th and 28th, 1869.Boston: Roberts Brothers. 1869. 8vo, pp. 122.

[38]Faber.

[39]Butler.

[40]Mrs. Jameson.

[41]Lingard.

[42]Life of St. Wilfrid.

[43]Digby.

[44]Ibid.

[45]Digby.

[46]Besides the great bodies above mentioned, there are in the United States eight or ten other societies resembling the Presbyterian Church in order and doctrine, and numbering some hundreds of thousands of communicants.

[47]Epistle to Titus, iii. 11.

[48]2 Thess. ii. 14.

[49]2 Peter iii. 16.

[50]De Genesi ad Litteram. Op. Imp. Cap. 1, §§ 2 and 4.

[51]De Ver. Rel. v. 2.

[52]The reader is referred to a treatise entitledStudies in St. Augustine, which is published in the same volume as theProblems of the Age, at the office of this magazine.

[53]Con. Ep. Manich. i. 6.

[54]Sur Le Canon, p. 169.

[55]Quoted by Döllinger.Church and Churches, p. 298.

[56]See Audin'sLife of Luther, vol. ii. p. 418, where references and quotations are given.

[57]The Origin of Species.By Charles Darwin, A.M., F.R.S., etc. Fourth edition.The Variation of Animals and Plants under Domestication.By Charles Darwin, A.M., F.R.S., etc. Two volumes, 8vo. London: John Murray. 1868.The Principles of Biology.Vol. I. By Herbert Spencer. London: Williams & Norgate. 1864.

[57]The Origin of Species.By Charles Darwin, A.M., F.R.S., etc. Fourth edition.

The Variation of Animals and Plants under Domestication.By Charles Darwin, A.M., F.R.S., etc. Two volumes, 8vo. London: John Murray. 1868.

The Principles of Biology.Vol. I. By Herbert Spencer. London: Williams & Norgate. 1864.

[58]The diminutive for "Joseph," in the dialect of the country.

[59]Preached at St. Paul's church, New York, Sunday, October 17th, 1869, previous to his departure for Europe to attend the Œcumenical Council.

[60]Romans xvi. 20.

[61]Liber Librorum.Note D, p. 228.

[62]Encyclopedia.

[63]New YorkWorld, February 15th, 1868.

[64]New YorkWorld, February 15th, 1868.

[65]New YorkWorld, February 15th, 1868.

[66]"Influence of Locality on Duration of Life."Catholic World, April, 1869.

[67]Public Parks.John H. Rauch, M.D., of Chicago.

[68]Public Parks.John H. Rauch, M.D.

[69]New YorkWorld, February 15th, 1868.

[70]New American Cyclopædia.

[71]New American Cyclopædia.

[72]SeeIstoria della sacrosanta patriarcale Basilica Vaticana. By the Rev. F. M. Mignanti. Vol. i. c. xxiii. Other special synods are mentioned, held in the ancient basilica of St. Peter—the first in 386, and the last in 1413.

[73]Esquisse de Rome Chrétienne, vol. i. c. iii.

[74]The fact to which I have alluded happened in 1848. The details are to be found in Mignanti'sIstoria, vol. ii. pp. 203-5.

[75]Esquisse de Rome Chrétienne, vol. i. ch. ii.

[76]Sermon on the Unity of the Church.

[77]Esquisse de Rome Chrétienne, vol. ii. c. x.

[78]Esquisse de Rome Chrétienne, vol. i. c. ii.

[79]Esquisse de Rome Chrétienne, vol. i. c. 6.

[80]My learnedconfrère, Father Martinoff, has been so kind as to translate a passage from an ancient manuscript attesting this interesting fact.

[81]Tutto il pavimento dell' istessa chiesa è pieno di sepolcri di santi.Bosio,Roma Sotter, p. 33.

[82]I am sorry to abridge these quotations from the Abbé Gerbet. They should be read in their connection in order to comprehend the beautiful development of his ideas. I wished to make numerous extracts from this great writer, first, because they would be the most brilliant part of these pages, and that they might cause a book too little known, in spite of its eminent merits, to be more appreciated. Whoever truly wishes to know Rome, should read and re-readl'Esquisse de Rome Chrétienne. Although this work was not as fully finished as the celebrated Bishop of Perpignan intended, he implies to a certain degree what he does not say, for he possesses a suggestive talent which is the peculiarity of genius. He opens to us new perspectives. His broad religious and philosophic views of Rome direct and develop the personal views of the reader who attentively studies the place. Such has been my experience, and I wish that all instructed Christians who come to Rome could experience it more fully.

[83]Norwood; or, Village Life in New England. By Henry Ward Beecher. New York: Scribner & Co. 1868. 12mo, pp. 549.

[84]Since this was written, we learn that morning prayers are not dispensed with, only they are held at eight o'clock instead of an earlier hour, as formerly.

[85]"Ut omnia juxta ordinem fiant, et solemnes Ecclesiæ ritus integre serventur, monemus rectores ecclesiarum ut sedulo invigilent ad abusus eliminandos qui in cantu ecclesiastico in his regionibus invaluerunt. Curent igitur ut sacrosancto Missæ Sacrificio et aliis officiis musica, non vero musicæ divina officia inserviant. Noverint, juxta Ecclesiæ ritum, carmina vernaculo idiomate, inter Missarum solemnia, vel vesperas solemnes, decantare non licere."

[86]"Insuper valde exoptandum esse censemus, ut rudimenta cantus Gregoriani in scholis parochialibus exponantur et exerceantur, sicque numero eorum qui psalmos bene cantare valeant, magis magisque in crescente, paulatim major saltem pars populi, secundum primitivæ ecclesiæ adhuc in variis locis vigentem usum, Vesperas et alia similia cum ministris et choro decantare possit. Qua ratione omnium ædificatio promovebitur, juxta illud S. Pauli, 'Loquentes vobismetipsis in psalmis et hymnis et canticis spiritualibus.'"

[87]We are not a little surprised to see theRules for Singers and Composersissued by the cardinal vicar of Rome, only, as far as we can learn, for Rome itself, taken by certain English musical authors and publishers as a positive sanction of figured music, which has resulted in the recent publication of several masses both in unison and in parts, named after some saint. We commend most heartily the well-meant effort, but augur for them but a very mediocre success. If figured music is to be permitted at all, it will be found that neither priest nor organist, singers nor congregation are going to put up with what is second-rate.We hope the prospectus of the publishers will be faithfully carried out and the rules of the cardinal vicar will be strictly adhered to. "The masses," although baptized with the names of all the saints in the calendar, will soon disappear from the "holy courts of Christian song," where, in our humble judgment, they have ever done more harm than good.

We hope the prospectus of the publishers will be faithfully carried out and the rules of the cardinal vicar will be strictly adhered to. "The masses," although baptized with the names of all the saints in the calendar, will soon disappear from the "holy courts of Christian song," where, in our humble judgment, they have ever done more harm than good.

[88]A Brief Sketch of the Early History of the Catholic Church on the Island of New York.By the Rev. J. R. Bayley, Secretary to the Archbishop of New York. Second edition. New York: Catholic Publication Society. 1869.

[89]The city of New York at this time contained about 12,000 inhabitants, of which one sixth, in all probability, were negro slaves. (Preface to second editionNegro Plot.) The foolish fears and prejudices of the inhabitants were not a little increased by a silly letter written to them at this time by the good-intentioned but visionary founder of the colony of Georgia, in which he warned them to be on their guard against Spanish spies and incendiaries, especially priests, whom he accused of having made a plot to burn the chief cities in the Northern colonies.

[90]Several of the negroes were Catholics. Horsmanden mentions that they held crucifixes in their hands and kissed them before they died. This act of faith and piety on the part of these poor victims of prejudice of course only served to confirm the enlightened inhabitants of Manhattan in the conviction that they had a very narrow escape from being delivered over body and soul to the pope. It is a curious circumstance that a law made against Catholic priests should have been enforced only once, and then resulted in the death of a Protestant clergyman.

[91]Campbell, in hisLife and Times of Archbishop Carroll, has given a clear and able analysis of the trial and of the evidence, upon which he concludes that the unfortunate Ury was undoubtedly a priest. Horsmanden always speaks of him as "Ury the priest," in his history of the plot. It is my own opinion that he was a nonjuror.

[92]Smith, in hisHistory of New York, vol. ii. p. 73, says "that Mr. Smith, his father, assisted at the request of the government on the trial against Ury, who asserted his innocence to the last. And when the ferments of the hour had subsided, and an opinion prevailed that the conspiracy extended no further than to create alarms for committing thefts with more ease, the fate of this man was lamented by some and regretted by many, and the proceedings against him generally condemned as harsh, if not cruel and unjust." Ury was the son of a former secretary of the South Sea Company. He was executed on an island in the Collect, near where the Halls of Justice now stand. "Hughson was executed on the south-east point of H. Rutgers's farm, on the East River, not ten rods from the south-east corner of Cherry and Catharine streets."—Notes on New York in the Appendix to Watson's Notes on Philadelphia.

[93]Du Droit Criminel des Peuples Anciens et Modernes.

[94]Joseph II. und Catharine von Russland, ihr Briefwechsel.Wien. 1869.

[95]"My Dear Prince: I send you my letter to the empress. Make such alterations in it as you please, bearing in mind that we have to do with a woman who cares only for herself, and more for Russia than for me. So then tickle her vanity which is her idol. An insane good luck and the exaggerated homage of all Europe have spoiled her. We must howl when others yell; provided good is effected, it matters little how or in what manner it is obtained."

[96]Lettera sulla cogniziani che i Vèneziani avevano dell' Abissinia, etc. etc.1869. 8vo.

[97]Niccolo Macchiavelli ed il suo centenario, con una sua versione storica non mai publicata.

[98]The Authentic Historical Memoirs of Louis Charles, Prince Royal, Dauphin of France, second son of Louis XVI. and Marie Antoinette, etc. etc. The Memoirs written by the veritable Louis XVII., etc.London. 8vo.

[99]Roma Sotterrenea.Compiled from the Works of Commendatore Rossi. By J. S. Northcote, D.D., and Rev. W. Brownlow, M.A. London: Longman. 1 vol. 8vo.

[100]De l'Avenir du Protestantisme et du Catholicisme.Par M. l'Abbé Martin. Paris: Tobra et Haton. 1869. 8vo. pp. 608.

[101]The truth is frequently the very contrary of the reports current concerning men and things.Posterity frequently does us the justice refused us by our contemporaries.

[101]The truth is frequently the very contrary of the reports current concerning men and things.

Posterity frequently does us the justice refused us by our contemporaries.

[102]Through the Latinization of Wansleben,Vanslebius, his name subsequently in France took the form of Vansleb, by which he became known as an author, and which he retained.

[103]He spent large sums in its preparation, and twelve thousand pounds in its publication, to say nothing of the sacrifice of his repose and health. The success of the work was far from commensurate with its merit, or with its author's sacrifices. After his death, five hundred copies of it were found abandoned in a garret, a prey to rain and to rats.

[104]At the same time Vansleb applied himself with all his power to the study of Ethiopian, and afterward, in order to perfect himself therein, undertook long and perilous voyages in various oriental countries.

[105]Ethiopia shall soon stretch out her hand to God.

[106]To the learned German traveller Louis will be generous in favors, riches, and most excellent gifts.

[107]You bring with you from Egypt richer treasures than the Hebrews, led by Moses, took away.

[108]The Astor Library has a copy of this work.

[109]He died in the palace at Fontainebleau May 9th, 1867, aged eighty-nine years.

[110]"Voyant que V. E. ne me fait plus rien espérer qui sente la magnificence et la libéralité, ni même quelque honnête récompense, que je croyais justement pouvoir espérer, après de si longues et de si grandes peines, je me promets pourtant de la justice de V. E., puisqu'elle veut traiter les choses à la rigueur, qu'elle ne me refusera pas le paiement de quelques restes de dépenses que j'ai faites comme les autres au service de sa majesté, et dont je n'ai osé parler jusqu'à présent, dans la pensée que j'avais qu'une honnête récompense me tiendrait lieu de tout cela. En trois mots, Monseigneur, parlant dans la dernière rigueur, il me reste encore," etc.

[111]This argument is not conclusive, nor is it at all necessary. Animals have memory; and there is no more reason why their waking sensations, emotions, and acts should not repeat themselves in dreams than there is in the case of men. The difference between the soul of man and the soul of the brute is constituted by the presence of the gift of reason, or the faculty of knowing necessary and universal truths in the former, and its absence in the latter.—Ed. Catholic World.

[112]Rom. i. 19, 20; Acts xvii. 28; Colos. ii. 8. These texts are given according to St. Augustine's rendering. This gives "a constitutione mundi" instead of "a creatura mundi," as in the Vulgate. The author, following St. Augustine, Tertullian, and Cardinal Tolet, understands St. Paul to say that God has been manifested to men through his works ever since the world began.—Abridged from the note of the author.

[113]De Civ. Dei, lib. viii.; (1) cap. 1; (2) cap. 4; (3) cap. 5; (4) cap. 10; (5) cap. 9. This last quotation is abridged.—Trans.

[114]Civ. Dei, lib. viii. cap. 9.

[115]Ibid., lib. viii. cap. 10.

[116]Thomassin,Dogm. Theol. de Deo. Martin,S. Aur. Aug. Hipponen. Epis. Philosophia. Ed. Jul. Fabre. Parisiis. 1863.

[117]Civ. Dei, lib. viii. c. 7.

[118]Nothing is more noteworthy than this passage of theSumma. (Pars Prima, Qu. 15, a. 1, ad. 1.) Et sic etiam Aristoteles, lib. 3. Metaphys. improbat opinionem Platonis de ideis, secundum quod ponebat eas per se existentes, non in intellectu. In many other places, St. Thomas cites the doctrines of Plato on the faith of Aristotle. In support of the allegations of the text, consult theSumma. P. 1, qu. 16, a. 6.Ibid.ad. 1, et qu. 12, a. 2, et qu. 88, a. 3, ad. 1.Ibid.qu. 84, a. 5.Ibid.qu. 16, a. 7.

[119]F. Milone, in his Neapolitan edition, adds the following note: "Throughout this entire passage we find a mixture of the Platonic and the Augustinian, (p. 1, qu. 15, a. 3,) where St. Thomas appears to intend to collect from St. Augustine the true meaning of Plato, or again to remand to Plato the admirable design of the ideology of St. Augustine.Sed contra, ideæ sunt rationes in mente divina existentes, ut per Augustinum patet; sed omnium quæ cognoscit, Deus habet proprias rationes; ergo omnium quæ cognoscit habet ideam. Respondeo dicendum, quod cum ideæ a Platone ponerentur principia cognitionis rerum et generationis ipsarum, ad utrumque se habet idea prout in mente divina ponitur. Et secundum quod est principium factionis rerum, exemplar dici potest, et ad practicam cognitionem pertinet; secundum autem quod principium cognoscitivum est, proprie dicitur ratio, et potest etiam ad scientiam speculativum pertinere.There is not, I say, in all our own Marsilius, a more respectful and favorable comment upon Plato; but the key is found in that observation on which the whole thing depends,ut per Augustinum patet." Worthy of consideration under this head are also the articles 3, 4, and 5, under the 79th question.

[120]De Trin.lib. xii. § 24.Vide etiam Retract.lib. 1 cap. 4. Arnob.Contra Gentes, lib. 11. § 14. Tertull.De Anima, cap. 24 and 28.

[121]De Trin.lib. xii. § 2, 3, 5, 12, 23.Ibid.lib. xv. § 10.Ibid.lib. xiv. § 6, 11.

[122]Lib. x. cap. 24.

[123]De Gen. ad Litt.lib. xii. cap. 31, § 59.

[124]TheCivilta Cattolica, (series v. vol. viii. 585) seems to have wished to continue the series of these opposing arguments of the antagonistic schools, where, in the name of those whom I call psychologists, it speaks thus: "To maintain the essential distinction between the sense and the intellect, it is not necessary to attribute to the latter the immediate perception of a divine object, as, to maintain the essential distinction between the body and the spirit, it is not necessary to ascribe to the second a divine existence. It suffices that as the spirit is differentiated from the body by the immateriality of its essence, so the intellect should be differentiated from the sense by the immateriality of its cognoscitive power." If it be so, the ontologists will respond, that in the above passage the wordsensesignifies only that with which we perceive bodies; so that to sense is given as its term or object that which is corporeal, and to intellect that which is spiritual. Now, S. Augustine had at first adopted the same language; but afterward he recognized its imperfection, and in hisRetractations(lib. i. cap. 1, 3, 4) declares that the word sense ought to include also theintimate sensewith which the soul perceives what passes within itself. Then this has as object that which is spiritual. Therefore the spirituality of its object cannot any longer serve to differentiate intellect from sense. (Vid.La Scuolaof F. Milone, p. 32, et seq.)

[125]St. Aug. lib. 83, Quæst. ad qu. 81.

[126]Difesa di Malebr.diss. prelim. § 25.

[127]St. Damasus was of Spanish extraction. He was elected pope in the year 366, being then sixty years old. During the latter years of his life the celebrated St. Jerome acted as his secretary, and mentions him in his epistles as "an incomparable person and a learned doctor." He is classed by writers with Basil, Athanasius, Ambrose, and such like men, who have been eminent for their zeal, learning, and holy lives.Through his care many valuable public works were executed. He repaired and beautified the church of St. Laurence near Pompey's Pillar, and the paintings with which he decorated it were admirable four hundred years afterward. He also drained some of the impure springs of the Vatican, and repaired and adorned with epitaphs in verse many of the tombs of the martyrs interred in the Catacombs. A collection of nearly forty of those epitaphs is still extant, and justifies the praises which St. Jerome bestows on his poetical genius. He is also known as the author of many longer poems.After a life of humility, benevolence, and purity, he died in the year 384, having filled the papal throne eighteen years. He was buried in a small oratory near the Ardeatine Way, and his tomb was identified and described in 1736.A further interest is thrown around this prelate and poet by recent investigations. In 1851, Pope Pius IX. employed the distinguished Chevalier G. B. de Rossi to prepare a work illustrating the cemeteries which underlie the vineyards of the Via Appia, on each side of which are some of the most extensive and most important. M. de Rossi found here in fragments, which he put together, an inscription in honor of Eusebius, the authorship of which is distinctly ascribed to Damasus—Damasus Episcopus fecit Eusebio Episcopo et Martyri.The slab of marble on which this was engraved had been used (as was seen by marks on the other side) for some public monument in honor of the Emperor Caracalla.

Through his care many valuable public works were executed. He repaired and beautified the church of St. Laurence near Pompey's Pillar, and the paintings with which he decorated it were admirable four hundred years afterward. He also drained some of the impure springs of the Vatican, and repaired and adorned with epitaphs in verse many of the tombs of the martyrs interred in the Catacombs. A collection of nearly forty of those epitaphs is still extant, and justifies the praises which St. Jerome bestows on his poetical genius. He is also known as the author of many longer poems.

After a life of humility, benevolence, and purity, he died in the year 384, having filled the papal throne eighteen years. He was buried in a small oratory near the Ardeatine Way, and his tomb was identified and described in 1736.

A further interest is thrown around this prelate and poet by recent investigations. In 1851, Pope Pius IX. employed the distinguished Chevalier G. B. de Rossi to prepare a work illustrating the cemeteries which underlie the vineyards of the Via Appia, on each side of which are some of the most extensive and most important. M. de Rossi found here in fragments, which he put together, an inscription in honor of Eusebius, the authorship of which is distinctly ascribed to Damasus—Damasus Episcopus fecit Eusebio Episcopo et Martyri.

The slab of marble on which this was engraved had been used (as was seen by marks on the other side) for some public monument in honor of the Emperor Caracalla.

[128]Recherches Historiques sur l'Assemblée du Clergè de France de 1682.Par Charles Gérin, Juge au Tribunal Civil de la Seine. Paris: Le Coffre. 1869.

[129]There is in a secret report made to Colbert, "Memoir regarding what passed in the faculty with respect to the thesis," a curious account, hitherto unknown, of these debates.—MSS.Cinq Cents, Colbert,vol. 153.

[130]Afterward Bishop of Meaux.

[131]Bossuet's master.

[132]Bib. Imp.—MS.Sorbonne, 1258.

[133]Procès Verbaux du Clergé, l. v. p. 377, sq.

[134]MSS.9517 fr. Bibl. Imp.

[135]P. 128. The letter conveying the orders is given in full.

[136]De l'Eglise Gallicane, t. ii. c. xi.

[137]Procès Verbaux, t. v.

[138]Projet du Réforme, Pap. De Harlay.

[139]P. 376, fromMS.letters 10,265. Bibl. Imp. fr.

[140]Bibl. Imp.MSS.Harlay, 367, vol. v. p. 145.

[141]Vol. xiii. p. 423.

[142]Montholon,Mémoires, vol. i. p. 113. Paris, 1823.

[143]See Debates in the New York State Convention, 1867 and 1868, vol. iii. pp. 2736-2744.

[144]De l'Avenir du Protestantisme et du Catholicisme.Par M. l'Abbé F. Martin. Paris: Tobra et Haton. 1869. 8vo, pp. 608.

[145]Introduction toExtracts from the Roman Gradual and other Liturgical Books, in course of publication by the Rt. Rev. Louis Lootens, D.D.

[146]St. Godric is said to have learned (in a poor school at Durham) many things of which he was before ignorant, "by hearing, reading, andchantingthem." In the parochial schools, even from St. Dunstan's time, children of the lower orders were taught grammar andchurch music. Schools of greater or less pretensions were attached to most parish churches, and the scholars assembled in the porch. Thus, in 1300, we read of children being taught tosingand read in the porch of St. Martin's, Norwich. At Stoke-by-Clare there was, besides the extensive college, a school in which boys were taught "grammar,singing, and good manners." To which answer the pictures in Chaucer of the schools in which children were taught,"That is to say, to singe and to rede,As small children do in their childhede."Again:"As he sate in the scole at his primere,He Alma Redemptoris heard sing," etc.

"That is to say, to singe and to rede,As small children do in their childhede."

Again:

"As he sate in the scole at his primere,He Alma Redemptoris heard sing," etc.

[147]This dilemma is nothing at all in Mr. Ffoulkes's eyes. He has recently published a pamphlet in which he proposes to the Council of the Vatican, as a conundrum, the question whether the whole western church is under an anathema.—Ed. Catholic World.

[148]The definition was drawn up by the prelates of the Greek Synod, which sat separately until the act of union had been consummated.—Ed. Catholic World.

[149]"I sign thee with the sign of the cross. I confirm thee with the chrism of salvation."

[150]"May the Lord be in thy heart and on thy lips, that thou mayst truly and humbly confess thy sins."

[151]In the definition of a species, propounded in the last article, there occurred two mistakes. "Character" should have been characters; and the semicolon immediately following should have been absent.

[152]11 and 12 William III., c. 4. Madden'sPenal Statutes against Roman Catholics, pages 229, 232, 233.

[153]Macaulay, Hist. of England, chap. vii., ann. 1687.

[154]Ibid. chap. xvii.

[155]To Mr. Prior, Jan. 30th, 1714.

[156]10 Anne c. 2. 12 St. 2, c. 14.

[157]Earl Stanhope, Hist. of England, vol. 1. p. 81.

[158]Craggs to Stanhope, June 30th, 1719.

[159]9 George I., c. 18.

[160]Madden'sPenal Statutes, p. 238.

[161]Letter to Sir Hercules Langrishe, 1792.

[162]14 George III. c. 35, § 5.

[163]18 George III., c. 60.

[164]To Rev. Mr. Cole, May 21, 1778.

[165]31 George III., c. 32.

[166]English Premiers. No. xii.Month, 1867.

[167]Bell'sChaucer, vol. vi.

[168]Strong's Translation.

[169]Sismondi,Lit. of Troubadours.

[170]An example has just come under our notice. The special correspondent of theLondon Times, writing from Rome on the 8th of December, has a long story of a mysterious bull prepared to be promulgated on the 8th, in the grand ceremony, and secretly confided only to a trusty few. Somehow, within twenty-four hours of the time appointed, that is, on the 7th of December, some bishops got wind of it beforehand, and so great a storm of opposition arose that the bull was kept back, perhaps suppressed. The writer actually got sight of a copy, and makes an extract. This was taking a little too much rope. For the extract is from this apostolic letter, which was dated November 27th, was soon after printed, was distributed on December 2d, to all the bishops then in Rome—further copies of which were carefully supplied to the bishops arriving later; and which is in full force, regulating the procedure of the council, not only without a murmur, but to the perfect satisfaction of all the prelates. A "special correspondent" of theTimes, who had retired from business after years of service, defined the chief qualification of such a correspondent to be, the ability to write frankly and boldly about persons and things as if he knew every thing about them, even though, as was generally the case, he knew nothing at all. For doing thisacceptably, he would get £600 a year, and travelling expenses paid.

[171]Quellenkunde und Bibliographie der boehmische-slavonischen Literatur-Geschichte.

[172]Das Weihwasser im heidnischen und christlichen Cultus, etc.

[173]Johann Calvin. Seine Kirche und sein Staat in Genf.Leipzig. 8vo, 493 pp.

[174]The italics are our own.—Ed. C. W.

[175]Thissicis Mr. Ffoulkes's; what it means is known only to himself and heaven.—Ed. C. W.

[176]De l'Avenir du Protestantisme et du Catholicisme.Par M. l'Abbé F. Martin. Paris: Tobra et Haton. 1869. 8vo, pp. 608.

[177]Epist. 34, lib. 7.

[178]Decline and Fall, ch. xlviii.

[179]SeeL'Eglise Orientale. Par Jacques Pitzipios. Rome: Propaganda Press. 1855. Part vi. p. 13. A work which gives most useful and interesting information on the state of the modern Greek Church.

[180]See Pitzipios, (Part ii. p. 47,) who gives a copy of one of the circular letters of the patriarch.

[181]Pitzipios, Part ii. pp. 55, 56, 57.

[182]Ibid., l. c. pp. 59, 60.

[183]Gibbon, Decline and Fall, ch. lxviii.

[184]Memoir, Letters, and Journal of Elizabeth Seton.Edited by Right Rev. Robert Seton, D.D., Prothonotary Apostolic. 2 vols. 8vo, pp. 322, 311. P. O'Shea. 1869.Life of Mrs. Eliza A. Seton.By Charles I. White, D.D. 12mo, pp. 462. John Murphy & Co. 1853.

[184]Memoir, Letters, and Journal of Elizabeth Seton.Edited by Right Rev. Robert Seton, D.D., Prothonotary Apostolic. 2 vols. 8vo, pp. 322, 311. P. O'Shea. 1869.

Life of Mrs. Eliza A. Seton.By Charles I. White, D.D. 12mo, pp. 462. John Murphy & Co. 1853.

[185]We make the word from the name the Jesuit fathers gave to their establishments in Paraguay. They called themReductions.

[186]This barbarous conduct of the Russian government has been once equalled and even surpassed. We allude to the laws by which England, after she had been enlightened by the Reformation, prohibited all education among the Irish people. We wish to call most particular attention to the fact that in both cases distinctively Catholic nations have struggled earnestly for the right of instruction which bitterly anti-Catholic ones have withheld. Yet we are daily told that Catholicity is the great foe, and anti-Catholicity the great fosterer of popular education!—Ed. Cath. World.

[187]W. B. MacCabe,Memoir of O'Connell. Madden'sPenal Laws, p. 255.

[188]MacCabe,Memoir of O'Connell.Tablet, 29th May, 1847.

[189]This anecdote was related to the writer by the Bishop of Southwark.

[190]Vulcan.

[191]Manner of ending a tale.

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