These arrangements were held to be sufficient at least in the commencement. Should it appear during the progress of the council that additional measures are necessary, it is obvious that they can, at any time, easily be provided by the fathers.
In our account of the grand ceremonial of opening the council, we stated that the second decree appointed a second solemn session to be held on the festival of the Epiphany, January 6th. The bishops were also informed that the first general congregation would be held on Friday, December 10th, at nineA.M.
On that morning, by half-past eight, thousands were waiting in the grand nave of St. Peter's, to see the bishops as they arrived and passed up its length, to reach the council hall, in the transept, to the right of the main altar. Hundreds remained to see them come out at the conclusion of the meeting. On each of the ten times since then that the bishops have met in general congregation, there was the crowd of Romans and of strangers. In truth, under some respects, this occasion seems almost as interesting as a public session. The bishops come, not in procession, but singly, or in groups of two, three, or four, as they may chance to arrive at the door of St. Peter's. They are robed not in cope and mitre, but simply in rochet and mantelletta, and as they gravely walk up the nave, you have a full opportunity to scan their features and study their bearing, their size, and to read the thousand and one indications of character by which, whether correctly or incorrectly, men will ever form some judgment of those they look on. Most of them bear in their hands portfolios for writing, and large quarto pamphlets which have been distributed to them. They look as if they had been studying, and were still preoccupied with matters of importance.
They enter the door of the council hall, and each one passes to his numbered seat. Some open their pamphlets, some are writing, some are conversing in whispers. At nineA.M.the main door is closed. Whoever comes late must enter by a side door. Mass of the Holy Ghost is celebrated by some one of the prelates, without music. At its conclusion, the presiding cardinals take their places. All kneel while the chief cardinal reads the prayers prescribed for the occasion. When he concludes, all rise, are seated, and the congregation is opened.
On December 10th, only four of the presiding cardinals were in their places. The chief one, Cardinal DeReisach, was absent in Switzerland, whither he had gone for his health. He has since died there. Born in Bavaria, in 1806, of a noble family, his rank, his talents, and his personal accomplishments, and the prospect of a brilliant career before him, gathered around him a circle of admirers and hopeful friends, as, at the age of twenty, he took his place in the court of King Louis. Pure and delicate as a girl, loving piety, and dreading the seductions of the world, he soon gave up all the world offered, and withdrew to devote himself to the sanctuary. He came to Rome, to pursue his theological studies in the German College, graduated with honors, was ordained priest, and soon after, when not thirty years of age, was appointed rector of the celebrated College of the Propaganda. His memory is dear to all those students, now scattered through the world, who had the happiness of being under his paternal care. In 1836, he was consecrated Bishop of Eichstadt, in his native land, and afterward was made Archbishop of Munich. In both these offices he displayed that zeal, and wisdom, and firmness, united with kindest charity, of which his earlier years had given such promise. He was finally made cardinal, and resigning the archbishopric of Munich, came several years ago to reside again in Rome. For some time past his health was impaired. He was president of one of the preparatory committees of theologians and canonists for the council, and it is thought that his excessive labors as such contributed not a little to break his health down. In September he left Rome, never to return. In his death, the Vatican Council has lost one who would have been a most able presiding cardinal.
On December 10th, Cardinal De Luca, the next in rank, took his place, and made a brief and eloquent address to the fathers. It was of course in Latin, the language of the council. The bishops voted by ballot, first, for the five members of the committee on excuses, and then, a second time, for the five members of the committee on complaints. As the fathers voting were over seven hundred, as each one voted for ten persons, and as the voting was very scattering, it was obvious that the ballots could not be counted then and there. They were therefore placed in boxes, which were publicly sealed; and a committee, consisting of the senior patriarch, the senior primate, the senior archbishop, the senior bishop, and the senior mitred abbot, was appointed to superintend the counting of these votes the next day, and to superintend the counting hereafter the votes to be cast in the coming elections. The ushers then delivered to each of the bishops a copy of the first draught, orschema, on doctrinal matters. The concluding prayer was said, and the meeting adjourned.
The prelates elected on the committee of excuses were, Melchers, Archbishop of Cologne; Monzon y Martins, Archbishop of Granada; Limberti, Archbishop of Florence; Landriot, Archbishop of Rheims; and Pedicini, Archbishop of Bari.
Those elected on the committee of complaints were, Angelini, Archbishop of Corinth; Mermillod, Bishop of Geneva; Sannibale, Bishop of Gubbio; Rosati, Bishop of Todi; and Canzi, Bishop of Cyrene.
On the 14th of December, a second general congregation was held. After the celebration of mass and the opening prayers, two documents were distributed to the bishops. The first had special reference to the council. It was a "constitution" on the election of the Roman pontiff, should the apostolic see become vacant duringthe Å“cumenical council. Referring to the long-established laws of the church as to such a case, the decrees of several sovereign pontiffs in times past, and the clear precedents in the history of several general councils, the Holy Father now anew decrees and ordains "that if it please God to put an end to our mortal course during the General Council of the Vatican, whatever may be the position of the council and the state of the business on which it is engaged, the election of the new sovereign pontiff must be made by the cardinals alone, the council having no share therein." And he further decrees and ordains that "if our death occur during the said Vatican Council, this council, in whatever state it may be, and whatever be the position of the works on which it is engaged, is forthwith and immediately to be deemed suspended and adjourned. The council must therefore at once abstain from holding any meeting, congregation, or session; it must not make any decree or canon, nor take any proceeding, until such time as the new pontiff, having been canonically elected by the sacred college of cardinals, judges right, in virtue of his supreme authority, to ordain that the council be resumed and continued."
A cloud of sadness, we are told, seemed to fall on the assembly of prelates as they read this rehearsal and reënactment of the law of the church for the case contemplated—a case by no means impossible; for Pius IX. has reached the ripe old age of fourscore, and in his pontificate is fast approaching "the years of Peter." They thought, doubtless, of their distant homes and their flocks, so dear to their hearts; they thought of the council they were just entering on, and remembered how often other councils had lasted years. Yet from many a heart a prayer went up that not by his death should this council cease; many a lip spoke the words,Vivat, diu vivat Pius Nonus. Were it not for the sanctity of the place, and the graveness of the assembly, the low spoken words would have been loud acclamations ringing through St. Peter's.
The second paper did not directly refer to the council, and we would not speak of it here had it not been made the subject of so many remarks and so much misrepresentation in many secular papers. It was a bull revoking and annulling many of the censures and penalties enacted in times past by the canon law against various offences.
A little thought will make the matter clear. The church has power, and has always exercised it, to inflict her censures and penalties on grievous offenders. Such penalties, intended to deter from evil, and to procure, if possible, the amendment of the offender, must be prudently adapted to the circumstances of time and place. Many things must be taken into consideration. Hence, it will happen that what is beneficial at one time is hurtful at another. What in one age, or in one condition of a country, would repress the evil, may in another age, or under different circumstances, be found to aggravate it.
Hence, in the body of canon law, commenced as it was eleven centuries ago, and embracing, in fact, many laws of a far more ancient date, it is not surprising to find many laws which, however wise at the time of their enactment, are no longer applicable with prudence, and which the church has centuries ago let fall into desuetude and oblivion. There are other laws concerning which this action may even now be going on. In some countries it may be more advanced than in others. To some minds it may be clearer than to others.Hence, for some time past, and especially on occasion of the council, representations have been made in Rome on the subject. The sovereign pontiff, after mature consideration, and taking advice of his counsellors, has by this bull withdrawn and repealed all the censures and ecclesiastical penalties at any time in ages past enacted by his predecessors, excepting those of which he gives a special and definite list in the bull. These he leaves as they were; all others he abrogates.
At this second congregation a ballot was taken for the members of the committee or deputation on matters of faith. Each prelate voted for twenty-four persons. There were seven hundred and twenty-one votes cast. They were sealed up as before, in the presence of the council, and were afterward counted. The result was as follows:
1. Most Rev. Emmanuel Garcia Gil, Archbishop of Saragossa, Spain.2. Rt. Rev. Louis Francis Pié, Bishop of Poitiers, France.3. Most Rev. Patrick Leahy, Archbishop of Cashel, Ireland.4. Most Rev. Réné Fr. Regnier, Archbishop of Cambrai, France.5. Most Rev. John Simor, Archbishop of Gran, Hungary.6. Most Rev. Ignatius Andrew Schaepman, Archbishop of Utrecht, Holland.7. Most Rev. Antonius Hassun, Armenian Patriarch.8. Rt. Rev. Bartholomew D'Avanzo, Bishop of Calvi.9. Most Rev. Miecislaus Ledochowski, Archbishop of Gnesen and Posen.10. Most Rev. Francis Cugini, Archbishop of Modena, Italy.11. Rt. Rev. S. D. Larangeira, Bishop of Rio Grande, Brazil.12. Rt. Rev. Ignatius Senestry, Bishop of Ratisbon, Bavaria.13. Most Rev. Victor A. Dechamps, Archbishop of Malines, Belgium.14. Most Rev. Martin J. Spalding, Archbishop of Baltimore, United States.15. Rt. Rev. Anthony Monescillo, Bishop of Jaen, Spain.16. Rt. Rev. Peter J. De Preux, Bishop of Sion, Switzerland.17. Rt. Rev. Vincent Gasser, Bishop of Brixen, Tyrol.18. Most Rev. Raphael V. Valdivieso, Archbishop of Santiago, Chili.19. Most Rev. Henry Edward Manning, Archbishop of Westminster, England.20. Rt. Rev. Fred. M. Zinelli, Bishop of Treviso, Lombardy.22. Most Rev. Walter Steins, Archbishop of Calcutta.23. Rt. Rev. Conrad Martin, Bishop of Paderborn, Prussia.24. Most Rev. Joseph S. Allemany, Archbishop of San Francisco, United States.Cardinal Bilio was appointed chairman.
1. Most Rev. Emmanuel Garcia Gil, Archbishop of Saragossa, Spain.
2. Rt. Rev. Louis Francis Pié, Bishop of Poitiers, France.
3. Most Rev. Patrick Leahy, Archbishop of Cashel, Ireland.
4. Most Rev. Réné Fr. Regnier, Archbishop of Cambrai, France.
5. Most Rev. John Simor, Archbishop of Gran, Hungary.
6. Most Rev. Ignatius Andrew Schaepman, Archbishop of Utrecht, Holland.
7. Most Rev. Antonius Hassun, Armenian Patriarch.
8. Rt. Rev. Bartholomew D'Avanzo, Bishop of Calvi.
9. Most Rev. Miecislaus Ledochowski, Archbishop of Gnesen and Posen.
10. Most Rev. Francis Cugini, Archbishop of Modena, Italy.
11. Rt. Rev. S. D. Larangeira, Bishop of Rio Grande, Brazil.
12. Rt. Rev. Ignatius Senestry, Bishop of Ratisbon, Bavaria.
13. Most Rev. Victor A. Dechamps, Archbishop of Malines, Belgium.
14. Most Rev. Martin J. Spalding, Archbishop of Baltimore, United States.
15. Rt. Rev. Anthony Monescillo, Bishop of Jaen, Spain.
16. Rt. Rev. Peter J. De Preux, Bishop of Sion, Switzerland.
17. Rt. Rev. Vincent Gasser, Bishop of Brixen, Tyrol.
18. Most Rev. Raphael V. Valdivieso, Archbishop of Santiago, Chili.
19. Most Rev. Henry Edward Manning, Archbishop of Westminster, England.
20. Rt. Rev. Fred. M. Zinelli, Bishop of Treviso, Lombardy.
22. Most Rev. Walter Steins, Archbishop of Calcutta.
23. Rt. Rev. Conrad Martin, Bishop of Paderborn, Prussia.
24. Most Rev. Joseph S. Allemany, Archbishop of San Francisco, United States.
Cardinal Bilio was appointed chairman.
This is looked on as the most important committee of the council; and it is gratifying to us, and honorable to the Catholic Church of the United States, that two of our archbishops should be placed on it.
A third general congregation was held on the 21st of December, for the election in the same manner of twenty-four prelates, to constitute the deputation or committee on discipline. The number of votes given was larger than on the previous occasion. We give the names of those elected, arranging them here, as we did before, according to the number of suffrages each one received:
1. Most Rev. John McCloskey, Archbishop of New York, United States.2. Rt. Rev. William Ullathorne, Bishop of Birmingham, England.3. Most Rev. John McHale, Archbishop of Tuam, Ireland.4. Most Rev. Pelagius De Lavastida, Archbishop of Mexico.5. Rt. Rev. Pantaleon Monserrat y Navarro, Bishop of Barcelona, Spain.6. Most Rev. Anastasius Yusto, Archbishop of Burgos, Spain.7. Most Rev. Julius Arrigoni, Archbishop of Lucca, Italy.8. Most Rev. Francis Baillargeon, Archbishop of Quebec, Canada.9. Most Rev. Paul Ballerini, Patriarch of Alexandria.10. Rt. Rev. Claudius Plantier, Bishop of Nîmes, France.11. Rt. Rev. Theodore de Montpellier, Bishop of Liège, France.12. Rt. Rev. Stephen Marilley, Bishop of Lausanne, Switzerland.13. Rt. Rev. F. X. Wierzchleyski, Bishop of Lemberg, Hungary.14. Rt. Rev. George Stahl, Bishop of Wurzburg, Germany.15. Rt. Rev. John Ambrose Huerta, Bishop of Puno, South America.16. Rt. Rev. Charles Fillion, Bishop of Le Mans, France.17. Rt. Rev. John B. Zwerger, Bishop of Segovia.18. Rt. Rev. Nicholas Sergent, Bishop of Quimper, France.19. Rt. Rev. Michael Heiss, Bishop of La Crosse, United States.20. Most Rev. Marianus Ricciardi, Archbishop of Reggio, Italy.21. Rt. Rev. Leo Meurin, Bishop of Ascalon.22. Rt. Rev. John Guttadauro di Reburdone, Bishop of Caltanisetta, Italy.23. Rt. Rev. Marinus Marini, Bishop of Orvieto, Italy.24. Rt. Rev. Joseph Aggarbati, Bishop of Sinigaglia, Italy.Cardinal Caterini was afterward appointed president of this committee.
1. Most Rev. John McCloskey, Archbishop of New York, United States.
2. Rt. Rev. William Ullathorne, Bishop of Birmingham, England.
3. Most Rev. John McHale, Archbishop of Tuam, Ireland.
4. Most Rev. Pelagius De Lavastida, Archbishop of Mexico.
5. Rt. Rev. Pantaleon Monserrat y Navarro, Bishop of Barcelona, Spain.
6. Most Rev. Anastasius Yusto, Archbishop of Burgos, Spain.
7. Most Rev. Julius Arrigoni, Archbishop of Lucca, Italy.
8. Most Rev. Francis Baillargeon, Archbishop of Quebec, Canada.
9. Most Rev. Paul Ballerini, Patriarch of Alexandria.
10. Rt. Rev. Claudius Plantier, Bishop of Nîmes, France.
11. Rt. Rev. Theodore de Montpellier, Bishop of Liège, France.
12. Rt. Rev. Stephen Marilley, Bishop of Lausanne, Switzerland.
13. Rt. Rev. F. X. Wierzchleyski, Bishop of Lemberg, Hungary.
14. Rt. Rev. George Stahl, Bishop of Wurzburg, Germany.
15. Rt. Rev. John Ambrose Huerta, Bishop of Puno, South America.
16. Rt. Rev. Charles Fillion, Bishop of Le Mans, France.
17. Rt. Rev. John B. Zwerger, Bishop of Segovia.
18. Rt. Rev. Nicholas Sergent, Bishop of Quimper, France.
19. Rt. Rev. Michael Heiss, Bishop of La Crosse, United States.
20. Most Rev. Marianus Ricciardi, Archbishop of Reggio, Italy.
21. Rt. Rev. Leo Meurin, Bishop of Ascalon.
22. Rt. Rev. John Guttadauro di Reburdone, Bishop of Caltanisetta, Italy.
23. Rt. Rev. Marinus Marini, Bishop of Orvieto, Italy.
24. Rt. Rev. Joseph Aggarbati, Bishop of Sinigaglia, Italy.
Cardinal Caterini was afterward appointed president of this committee.
On December 28th, another general congregation was held, at which the following twenty-four prelates were elected, to constitute the committee on all questions relating to the religious orders:
1. Most Rev. Francis Felix y Solans, Archbishop of Tarragona, Spain.2. Rt. Rev. Andrew Raess, Bishop of Strasbourg, Alsace.3. Most Rev. Godfrey St. Marc, Archbishop of Rennes, France.4. Rt. Rev Ferdinand Blanco, Bishop of Avila, Spain.5. Rt. Rev. John Derry, Bishop of Clonfert, Ireland.6. Most Rev. Joseph B. Dusmet, Archbishop of Catania, Sicily.7. Rt. Rev. Felix Cantimorri, Bishop of Parma, Italy.8. Most Rev. Joseph J. Checa, Archbishop of Quito, South America.9. Most Rev. Frederic de Fürstenberg, Archbishop of Olmütz.10. Most Rev. Charles Pooten, Archbishop of Antivari and Scutari, in Dalmatia.11. Rt. Rev. Paul Micaleff, Bishop of Città di Castello, Italy.12. Rt. Rev. Stephen V. Ryan, Bishop of Buffalo, United States.13. Rt. Rev. Simon Spilotros, Bishop of Tricarico, Greece.14. Most Rev. Alexander Angeloni, Archbishop of Urbino, Italy.15. Rt. Rev. Ignatius M. Cardoso, Bishop of Faro.16. Rt. Rev. Francis de Leonrod, Bishop of Eichstadt, Bavaria.17. Rt. Rev. William I. Clifford, Bishop of Clifton, England.18. Rt. Rev. Thomas M. Salzano, Bishop of Tanes.19. Rt. Rev. John I. Fayet, Bishop of Bruges, Belgium.20. Rt. Rev. M. Ephrem Garrelon, Bishop of Nemesi.21. Most Rev. Aloysius Nazari di Calabiano, Archbishop of Milan.22. Most Rev. George Ebedjesu Kayatt, Chaldean Archbishop of Amida.23. Rt. Rev. Caspar Willi, Bishop of Antipatros, Greece.24. Rt. Rev. John Thomas Ghilardi, Bishop of Mondovi, Italy.Cardinal Bizzarri was appointed president of this deputation.
1. Most Rev. Francis Felix y Solans, Archbishop of Tarragona, Spain.
2. Rt. Rev. Andrew Raess, Bishop of Strasbourg, Alsace.
3. Most Rev. Godfrey St. Marc, Archbishop of Rennes, France.
4. Rt. Rev Ferdinand Blanco, Bishop of Avila, Spain.
5. Rt. Rev. John Derry, Bishop of Clonfert, Ireland.
6. Most Rev. Joseph B. Dusmet, Archbishop of Catania, Sicily.
7. Rt. Rev. Felix Cantimorri, Bishop of Parma, Italy.
8. Most Rev. Joseph J. Checa, Archbishop of Quito, South America.
9. Most Rev. Frederic de Fürstenberg, Archbishop of Olmütz.
10. Most Rev. Charles Pooten, Archbishop of Antivari and Scutari, in Dalmatia.
11. Rt. Rev. Paul Micaleff, Bishop of Città di Castello, Italy.
12. Rt. Rev. Stephen V. Ryan, Bishop of Buffalo, United States.
13. Rt. Rev. Simon Spilotros, Bishop of Tricarico, Greece.
14. Most Rev. Alexander Angeloni, Archbishop of Urbino, Italy.
15. Rt. Rev. Ignatius M. Cardoso, Bishop of Faro.
16. Rt. Rev. Francis de Leonrod, Bishop of Eichstadt, Bavaria.
17. Rt. Rev. William I. Clifford, Bishop of Clifton, England.
18. Rt. Rev. Thomas M. Salzano, Bishop of Tanes.
19. Rt. Rev. John I. Fayet, Bishop of Bruges, Belgium.
20. Rt. Rev. M. Ephrem Garrelon, Bishop of Nemesi.
21. Most Rev. Aloysius Nazari di Calabiano, Archbishop of Milan.
22. Most Rev. George Ebedjesu Kayatt, Chaldean Archbishop of Amida.
23. Rt. Rev. Caspar Willi, Bishop of Antipatros, Greece.
24. Rt. Rev. John Thomas Ghilardi, Bishop of Mondovi, Italy.
Cardinal Bizzarri was appointed president of this deputation.
This fourth congregation was one of importance and special interest, for at this meeting the discussion of theschema, or draught, on certain matters regarding faith, given to the bishops on December 10th, was to commence. Originally, and to the great mortification of the architect, the noble hall prepared for the council was found to be unsuited for speaking. Its size, the loftiness of the roof, and its communication aloft with the nave and the dome, seemed to render even strong voices inaudible. When the secretaries made announcements, they were forced to repeat the same words two or three times from different positions, that all might hear. To hold discussions there seemed impossible. Various halls in the Vatican Palace were measured. Several churches were examined; and at one time it was almost decided to try a hall in the distant Quirinal Palace. But, before doing so, the architect tried other plans in the council hall itself, and has finally succeeded in remedying the evils complained of in a verysimple manner, and to the satisfaction of all. The hall itself is, as we have said, the north wing of the transept, divided from the rest of the church by a partition wall, rising about one third of the way to the vaulted ceiling above. Its dimensions are about two hundred feet in length by almost one hundred in breadth, and the ceiling is over one hundred and fifty feet high. Its southern end, toward the church, is square. The other end is the semi-circular apse of the transept. This apse is occupied by an elevated platform, on which, in the middle, is the throne of the sovereign pontiff. The cardinals are seated in lines on either side of him, and before them are seated the patriarchs. All this occupies nearly one third of the hall. For the other two thirds, lines of seats stretch down on either side, from the platform to the partition wall, giving ample room for all the bishops. In the middle, between these rows of seats, stretches an ample space down to the broad door. Toward the platform there are here and there in it tables and seats for the secretaries, notaries, and other officials. Nearer the door stands the altar, and near by the movable pulpit. The alteration consists in this: a second partition wall, of light materials, is thrown across the hall, about one third of the way from the door, cutting off the altar and one half of the seats on either side. The prelates who occupied these seats are now placed in other temporary seats in the middle space and on the platform. As the Holy Father does not preside in the congregations, his throne is removed, and thus room is obtained in the apse for another altar, at which the mass is celebrated. At its conclusion, the presiding cardinals come forward and take their places in seats in front of the altar. The pulpit stands opposite, against the middle of the new partition; and the loss of voice by its passage aloft into the church is prevented by an awning overhead, stretching entirely across the hall, and extending from the partition some twenty-five feet forward.
In a solemn session all this change disappears. The second partition and the awning are taken away. The prelates occupy their old places; the second altar is removed; the pope's throne is restored; and the services are at the original altar. All is brought back again for the next congregation. A few hours suffice to put it up or take it away.
In the congregation of December 28th, after the voting had ended, and the ballots had been sealed up as usual, to be afterward counted, the presiding cardinal announced that the discussion on the firstschema, or draught, on matters of faith, would now commence, and that fourteen prelates had already given notice of their intention to speak. They would have precedence of all others, and would be heard in their order of rank and seniority. Seven spoke that day, all of course in Latin. First was Cardinal Rauscher, of Vienna. The second of the number was the learned Archbishop of St. Louis. The seventh was the eloquent Archbishop Connolly, of Halifax. The discussion was continued on the 29th, when, in addition to the seven who remained over from the day before, a second, list of ten additional speakers was announced. On the 3d of January, the Bishop of Savannah spoke; and a third list of five more speakers was given in on the 4th. On the 8th, still nine speakers in addition sent in their names; all was closed at the sitting of January 11th. In all, thirty-five speakers addressed the council. Three others, who were to speak, stated that what they intended to say had already been fully treated of byother speakers, and in such manner as to render any repetition unnecessary. The speakers were from North America, South America, France, Spain, Italy, Prussia, Belgium, Austria, Hungary, Greece, Armenia, and Chaldea. The Latin was their common language, and it was wonderful with what correctness and readiness all spoke it. Some of them—the Italians and Hungarians especially—were as fluent as if it were their mother-tongue—as indeed it almost is for them. The nationality of the speaker might generally be known at once by the intonations of his voice and the peculiarities of his pronunciation. But the widest differences heard there did not prevent their perfectly understanding each other. There was no one to use the "English" pronunciation of Latin. Hadthatbeen heard, the majority of the bishops would have thought it some dialect of English. As it was, the variations seemed like the differences of English, Irish, Scotch, and American orators, who all speak the same language, each with a marked accent and peculiar mode of pronunciation; yet all are perfectly intelligible to each other.
But these peculiarities were forgotten, as the prelates bent forward to catch the calm and earnest words, in which the successive speakers brought their intimate knowledge of the Holy Scriptures, of the traditions of the church, of the acute reasoning of the scholastics, of modern philosophy, of history, ecclesiastical and civil, and of modern sciences in their most advanced stages, to bear on the subjects before them. The speakers seemed somewhat awed by the majesty of the assembly, but they spoke firmly and freely; for they were fulfilling a sacred duty in thus expressing their matured thoughts and earnest convictions. There was no applause. It would scarce comport with the dignity of the assembly. The prelates listened in silence and attentively, and seemed to weigh carefully the merits of each argument or criticism as it dropped from the lips of the speaker.
All these discourses were carefully taken down by the stenographers of the council, and were immediately written out. At the conclusion of the discussion, theSchemaitself which had been discussed, and all the speeches on it, were referred to the deputation or committee on faith, who will make such alterations and amendments in it as a careful weighing of the remarks made may show to be advisable. In this amended form, it will come again before the congregation for further consideration, and ultimately for approval or rejection. In the mean time, otherschemataor draughts on discipline have been placed in the hands of the prelates, to be studied, discussed, and acted on in a similar way.
In the congregation of January 3d, the death of Cardinal Reisach, chief of the presiding cardinals, was announced. He had not been able to return from Switzerland to take his seat in the council. It was also announced that the holy father had appointed Cardinal De Angelis to fill the vacant place. Cardinal de Angelis is Bishop of Fermo, in Italy, and is a hale old man, approaching seventy years of age. He has suffered not a little from the government of Victor Emanuel, and is looked on as a confessor like those of the earlier ages of the church. He was imprisoned, maltreated, taken away from his see, and kept for yearsin domicilio coatto, under arrest, as we would say, and forbidden to go beyond certain restricted limits. He was set at liberty about two years ago. He is a bishop of vast learning, full of zeal and energy, and of unshakable firmness.His sufferings have made him the idol of the clergy of Italy. They hold him a most worthy successor of the lamented Reisach.
On the festival of the Epiphany of our Lord, January 6th, the second solemn session of the Vatican Council was held. There was no procession. The prelates, having robed in cope and mitre in the adjoining chapels, entered the hall singly or in groups, and took each his proper place. At nine o'clock, the cardinals and sovereign pontiff entered. Cardinal Patrizi celebrated the high mass. The music was by the unequalled choir of the Sistine Chapel. The crowd of strangers and Romans gathered in St. Peter's, though not so large as on the day of the opening, was still immense. At the conclusion of the mass, the book of the gospels was reverently enthroned on the altar, the pontiff chanted the usual prayers, the Litany of the Saints was intoned, and the responses swelled and rang through the vast church as the bishops and thousands of the assistants sang them in unison. As on the first day, the pontiff arose toward the end of the Litany, and thrice blessed the kneeling assembly, and prayed the Saviour to bless, to sanctify, and to preserve and protect this holy council; and stronger and grander than before rolled the united answer,Te rogamus, audi nos. Other prayers followed the Litany. A gospel was chanted, and the holy father intoned theVeni Creator. The choir took up the strain, and the body of prelates responded in the alternate verses. The usual prayer to the Holy Ghost followed. The time for the special business of the session had come. It was to make the solemn profession of faith, which, by the laws of the church, is required in every ecclesiastical synod or council.
The promotors, approaching the holy father, knelt and asked that this be now done. He assented, and arose, and put off his mitre. All arose, and stood uncovered. In his own clear, ringing voice, in tones that filled the hall, and passed out to the multitude beyond in the church—so clear that words could be caught far off at the other end of the transept—he read slowly and solemnly the profession of Catholic faith, in the form of Pius IV., and seemed to lay special stress on the declaration that in his heart he held and professed this holy faith, and would hold it, with God's blessing, until death, and concluded, "I, Pius, Bishop of the Catholic Church, so promise, vow, and swear. So help me God, and these holy gospels," and kissed the book of gospels. He was then seated. The prelates remained standing as before, while one of their number read, in a clear voice, the same profession in their name. When he had concluded, the masters of ceremony placed a book of the gospels on the knees of the pontiff, and one by one the cardinals approached, according to their rank, and confirmed the profession, "I, Constantine, Cardinal Patrizi, promise, vow, and swear, according to the form just read. So help me God, and these holy gospels," and kissed the book. After the cardinals came the patriarchs and primates, and then the archbishops and bishops. It was, in truth, a sublime evidence of the truth and the living force of our holy religion to behold these prelates of the church, assembled from every quarter of the globe, gradually passing down from their seats, as their turn came, to join the line that was slowly passing up the centre of the hall toward the throne of the pontiff, that, kneeling before him, each one might personally unite in this solemn profession of a common faith. The crowd seemed electrified, and at timesalmost melted to tears as they saw some aged prelate, with tottering step, assisted up the steps of the platform by the masters of ceremony, and again carefully and gently aided, as he came down, or a blind bishop led on by the hand, that he might unite with his brethren. The world was dark to him, but his soul was illumined by the light of heaven. The prelates made the profession each in the liturgical language of his rite. Most, of course, in Latin, some in Greek, and Syriac, and Chaldean, and Arabic, and Armenian, and Copt, and Slavonic. In the true church, around the centre of unity, there may be many languages, there is but one faith. Under the banner of error, even if the language be but one, there are many religions.
This solemn ceremony lasted for two hours and a half. When it was concluded, theTe Deumwas intoned, and chanted in the old and venerable Gregorian style by the choir, the bishops, and the assembled thousands, and with it closed the second public session of the Vatican Council.
Rome, January 15, 1870.
The Poems of Thomas D'Arcy McGee.With Introduction and Biographical Sketch by Mrs. J. Sadlier. 1 vol. 12mo, pp. xii. 612. New York: D. & J. Sadlier & Co. 1869.
That Mr. McGee was a man of high intellectual gifts and merit no one can deny. HisHistory of Irelandproves this sufficiently, to say nothing of his other writings in prose. As a statesman, he was also above the common order. In respect to his integrity and disinterestedness, the judgments of his countrymen are various, and he has been at different times obnoxious to the censures of very opposite parties, while at the same time he has always had many warm admirers. He was certainly led astray by revolutionary tendencies at one period of his career, and is accused of having, at a later period, erred in a contrary direction from a desire to gain political preferment. From what we know of him through his writings and the sketch of his life contained in this volume, we are disposed to think that he was truly a noble-hearted man, and always intent on serving the best interests both of his native and adopted countries, of his religion, and of his own Celtic race everywhere. The faults of his youth he made good by a subsequent reparation which does him honor, and we believe that in his later political life he was governed by sincere convictions, and never lost sight of the great object of his youthful devotion. At the time of his dastardly assassination, which awoke such a lively and universal sentiment of sorrow, he was one of the most valued contributors to this magazine, and was intending, had his life been spared, to continue his interesting articles on topics connected with Ireland.
Mrs. Sadlier's biographical sketch, introduction, and notes add greatly to the worth of the volume, and to her already high reputation as a writer. Like all her other literary productions, they are full of the spirit of fervent enthusiasm for her religion and her race and of the romantic love of her native island. The sentiments and opinions which are interwoven with the sketch of Mr. McGee's life, in relation to the welfare of Ireland and the Irish people, make it also one of the most sensible and judicious essays on this subject we have ever met with. It is well worthy of the frequent and attentive perusal of every one who has the real interests ofthe Irish people at heart, and increases the debt of gratitude which all her countrymen in America owe to the accomplished authoress.
We have reserved our remarks on the poetry which fills this goodly volume to the last. It has its chief interest and significance from its relation to the topics of which we have been speaking. It was one of the instruments through which Mr. McGee gave voice to his patriotic sentiments, and sought to kindle the same in the hearts of his countrymen. That his themes are in themselves the fittest possible for the most stirring poetry, cannot be questioned. He was endowed with a large share of genuine poetic gifts, and the great number of really fine pieces which are contained in this volume, thrown off in leisure moments, in haste, and amid all his other labors, prove that, if he had made it his chief aim to become a poet, he would have attained great eminence. Some of his most perfect pieces are truly exquisite, as a specimen of which we may designate the one called "Iona to Erin," first published in this magazine. We think the editress might judiciously have omitted some of the more unfinished and imperfect pieces, and others written in the earlier part of his career, and containing too much of that unhallowed revolutionary and vengeful fire which afterward gave place to a more holy and Christian flame. We hope this volume of genuine Irish poetry will become a favorite book with the millions of exiles from Erin who have made their home in this new world, and that their children also will learn from it to love and venerate both the national and religious traditions of the country of their forefathers.
Creation a Recent Work of God.By the Rector of St. Mary's Church, New York. New York: Pott & Amery, Cooper Union. 1870.
This is an attempt to show that the literal theory of creation in six days is deducible from the observed facts of geology. The author occasionally shows some ingenuity, but on the whole the work is not one which will command the respect of scientific men, and its appearance is rather to be regretted, as tending to the spread of infidelity, by giving the impression that religion and science cannot well be reconciled.
The Holy Grail, and Other Poems.By Alfred Tennyson, D.C.L., Poet-Laureate. Boston: Fields, Osgood & Co. 1870.
All lovers of "Tennyson's enchanted reverie" have here another true feast. The four Idylls, the main portion of the volume, are fully equal to the first four: as faultless, as sublime, as instructive. We do not hesitate to say that the whole series of these "Idylls of the King," as the author intends them to be read, forms a work which, for all that is best of epic and didactic, is not only unsurpassed, but unequalled, in the poetry of the world. Besides its artistic beauty, which out-Homer's Homer, it is eminently Catholic. The poet's genius could not fail to perceive that on Catholic ground alone is real romance to be found; and, as the result of deep and accurate study, his poem is a splendid proof of the Catholicity of the ancient British church. He is also the purest of poets. None appreciates so well, on the one hand, the dignity of love and the sanctity of marriage; or, on the other, the glory of virginity and the blessedness of divine espousals.
The rest of the volume bears the stamp of the same master-hand as ever. We only regret to find so few lyrics. Of those with which he has deigned to enrich us, that entitled "The Higher Pantheism" is especially worthy of note—for such, at least, as are capable of understanding it. Tennyson has the art of extrinsicating, and shaping in "closest words," intuitions which all minds have in common, but mostly without the power of analyzing them, or even without the consciousness of their presence. He uses the word "pantheism" here in the sense that "God is all," and not that "all is God." He insists on the objectivity of truth, andtherefore diametrically opposes the subjective autotheism of the day.
The influence of the poet is the widest and most lasting of influences; and Tennyson's influence for good, especially on the youth of our times, is, in our judgment, inestimable. We believe that his influence is powerful to check the follies and purify the tone of the age, and we pray that this volume may not be his last.
Titania's Banquet, Pictures of Woman, and other Poems.By George Hill. Third Edition. Revised and Enlarged. New York: D. Appleton & Co. 1870.
This volume contains many pieces which prove the author a true poet. There are passages worthy of Moore, and even of Byron. We regret, however, that the author should have done such an injustice to his powers as to show an habitual carelessness both in diction and in versification. "The Ruins of Athens," too, by far the best long poem in the book, reflects too patently considerable portions of the first two cantos of "Childe Harold," more especially of the second.
We congratulate the author on his conversion to the church. Had this taken place in his younger days, he might have done service in the cause of Catholicity with his talents. We hope, however, it is not too late now.
Life of J. A. Alexander, D.D.By H. C. Alexander. New York: Chas. Scribner & Co. 1870.
This is an extremely well-written, interesting, and, moreover, genial and entertaining book, which any one, whether he be religious or purely worldly, a believer or an unbeliever in Christianity, a friend or a foe of Presbyterian doctrine, must read with pleasure. It is not an ordinary clerical biography, but the life of a man who, though belonging to the clerical order in his own denomination, was chiefly devoted to study and teaching, and was one of the most eminent scholars, as well as eloquent preachers, this country has produced. He was also a man of the highest order of personal attractiveness, of exquisite taste and culture inbelles-lettres, poetry, and music, and a humorist nearly if not quite equal to the choicest wits of English literature. It is impossible to read his life without admiring and loving the man, and esteeming the great scholar. He was a disciple, friend, and compeer of the celebrated Hengstenberg, whose masterly vindication of the Messianic doctrine of the Old Testament against Jews and neologists is so well known. Professor Alexander's greatest work is aCommentary on Isaias, written in the same spirit. He was a powerful opponent of that neological and rationalistic school which undermines all religion by denying the divine authority of its inspired records, and so far did a great service to the cause of Christianity. It is impossible not to see, however, that these great Protestant scholars, who produce such solid and valuable works in defence of that part of their doctrine which is Catholic, fail altogether in completing their structure. They stop short at a certain point, and their genius immediately deserts them.
Their exposition of the doctrine concerning the person of the Messias is admirable; but when they come to explain the prophecies concerning the Messianic kingdom, all vanishes into a vague ideality or a prognostication of some church of the future equally vain with the Jewish expectation of a coming Messias. When we consider the lives and works of men in many respects so admirable, and who might have been bright lights in the church of God, we grieve more deeply over that deplorable schism which divides from us so many who adore our Lord Jesus Christ and reverence the prophets and apostles. Dr. Alexander was, of course, hostile to the Catholic religion, as he must have been to be an honest Presbyterian; but there is surprisingly little in his biography that shocks the religious sentiment of a Catholic, and it appears very clearly how unboundedwas his admiration for the learned Cardinal Mezzofanti.
The Attributes of Christ; or, Christ the Wonderful, the Counsellor, God the Mighty, the Father of the World to come, the Prince of Peace.By the Rev. Father Joseph Gasparini, Passionist. Dublin: James Duffy.
This book is a medium between a theological treatise and a series of meditations. There is much learning and a great deal of imagination in it, using this last term in a good sense. Italians usually combine the beautiful with the useful, and throw a poetic charm over grave subjects. F. Gasparini is no exception, and we think his treatise ought to be popular on this account.
Life of the Venerable J. B. De La Salle.
Particular Examen for Brothers of the Christian Schools.By Brother Philippe. New York: P. O'Shea. 1870.
These are two very useful and edifying books, whose contents will recommend them, although no effort has been made to give them an attractive exterior.
Lange's Commentary of the Old Testament.Vol. V. New York: Charles Scribner & Co.
This volume contains Proverbs, Ecclesiastes, and the Song of Solomon, commented by Dr. Otto Zöckler. The first book is translated by Professor Aiken, of Union College; the second by Professor Wells, of the same college, with additions and a metrical version by Professor Tayler Lewis; the third by Professor Green, of Princeton, well known by his excellent refutation of Colenso on the Pentateuch. It is a monument of erudition, to which the American editors have contributed not a little. The translations are valuable critical helps to a study of the original text. The poetical merit of the version of Ecclesiastes does not appear to us of the first order. The inevitable shortcoming of all Protestant exposition of the Holy Scripture is most patent in the commentary on the Canticles, the most difficult and mysterious book in the sacred canon. It is the divine text-book of mystical theology, and can be understood and expounded only by a man deeply versed in the science of the saints, such as St. John of the Cross, whose spiritual canticles are a most perfect imitation and reproduction of the inspired songs of Solomon.
Ecce Femina: An Attempt to solve the Woman Question, etc. By Carlos White. Boston: Lee & Shepard.
This book is a novelty in one respect in our recent American literature. It is logical. The style is clear, pointed, and direct; the author grapples manfully with that arch sophist, John Stuart Mill, and wresting the dagger of his logic from his hand, deals him a deadly blow, like that which Joab gave to Abner the son of Ner. It adds much to the value of this book that the author does not indulge in any satire on women, but treats them with that respect which is their due so long as they remain women, and do not become Amazons. We are sorry to see him apply the coarse and libellous epithet "bloody" to Queen Mary of England. The less Protestants have to say about bloodshed in connection with English history the better; for history is a little better known than it used to be. Mr. White believes in the Bible—almost as great a novelty now a days as believing in logic. It is very refreshing to find a man who writes without cant, and yet asserts fearlessly Christian principles. Imperfect as it is, such Christianity as Mr. White professes is far preferable to the immoral system which has lately given such loathsome exhibitions of itself as to evoke the bitter scorn and mockery of even the secular press. Mr. White deserves the thanks of the sensible portion of the community, and we hope hisbook will be extensively read and carefully reflected on by men and women alike.
Fair Harvard.A Story of American College Life. New York: G. P. Putnam & Son. 1869.
This book presents a sufficiently correct view of American college life. It is interesting, possesses considerable literary merit, and contains some happy sketches of Boston society.
It has, however, one fault in common withVerdant Green, a book after which it is evidently modelled to a considerable extent. It lacks a sufficiently high tone. Getting up muscle, excessive drinking, midnight escapades, and immorality, alluded to more or less openly, are made to play entirely too prominent a part in both stories. InFair Harvardthe brutal foot-ball game (now, we believe, abolished) is depicted without condemnation—except from a young lady, whose judgment the reader is of course expected, with the hero of the story, to disregard—while the disgraceful conduct of the students at Worcester two years ago is narrated as though it were something very "smart." When we read such things, we involuntarily think of what Carlyle, we believe, says somewhere in his works—that most young men at that age when, under the present system of things, they are at college, should beunder barrels. A couple of contemptuous allusions, moreover, to the Irish people, found in this book, are, we assure the author, to say the least, in exceedingly bad taste.
We think it our duty to add that we by no means consider Harvard, or any other non-Catholic college, a suitable place for a Catholic young man to pursue his studies. His morality will there be endangered; but what is perhaps of still more importance, his faith will be put in the greatest peril. This is true of Harvard College now more than ever before, since under the newrégimelectures are delivered before the students on all the different systems of philosophy, by eminent professors of the same; and in this list Positivism—in other words, rankAtheism—is included. This is done in order that the young student may be enabled to choose for himself—if he pleases,Atheism! We have here, however, but a logical sequence of the doctrine of private judgment, and we see to what they finally come who have once rejected the only infallible criterion of truth.
The Primeval World of Hebrew Tradition.By Frederick Henry Hedge. Boston: Roberts Brothers. 1870.
The paper, type, and entire typographical and mechanical execution of this book are so extremely good that we are disappointed and pained to be obliged to add that this pretty shell contains a worthless nut. The doctrine of the essay is an incoherent kind of pantheism, together with a confused sort of semi-rationalism. The style is dull, and the manner of treating the topics introduced extremely commonplace. The only redeeming feature which an infidel book can have is its smartness and charm of style. But a dull book of infidelity is simply unbearable, and this one is almost as dull as theEssays and Reviews.
An American Family in Paris.With fifty-eight Illustrations of historical Monuments and Familiar Scenes. New York: Hurd & Houghton. 1869.
This book is, on the whole, written in a pleasant and interesting manner; still, it is not fit to be put in the hands of Catholic children. It deals not alone with the Paris of to-day, but with the Paris of the past, and so includes not only sight-seeing but history; and we cannot let our children get their first ideas of history from Protestant sources. It gives the old story of the so-called massacre of St. Bartholomew, with all its misrepresentations and errors; and although the life of St. Genevieve is beautifully told, still it adds "that untrue and impossible stories have been told of her, and foolish honors paid to her, which should not be paid to anyhuman being." Though we cannot begin too soon to teach our children truth, it is not necessary or well to plunge their young minds into all the misrepresentations, discussions, and contentions of the past.
Wiley's Elocution and Oratory; giving a thorough Treatise on the Art of Reading and Speaking.Containing numerous and choice Selections, etc. By Charles A. Wiley, Teacher of Elocution. New York: Clark & Maynard, 5 Barclay street. Chicago: S. C. Griggs & Co.
This seems a practical text-book of elocution, and contains useful hints on vocal culture. A few typographical errors slightly mar the appearance of the book, and a lack of perfect taste in the choice of pieces for declamation, especially in the "Humorous Selections," detracts from but does not destroy its value.
Letters of Peregrine Pickle.By George P. Upton. Chicago: Western News Company.
We can safely compliment the author on many features of his pleasant book, but not on his selection of anom de plume. And this little phrase reminds us that we are grateful to him for writing it correctly when he uses it, and for rising superior to the ordinary newspaper French ofnommede plume, espritducorps, etc. etc. At the same time we decidedly object to his saying, (p. 104,) "Every thing is soblasé," because in French the person, and not the thing, becomesblasé. Of course, it was not Mr. Upton's fault that the Chicago printer had no accentedéin case.Enthused, he will permit us to remark, is a wretched vulgarism, and we have our doubts about a thing that "would go a great ways."
Mr. Upton is right in praising Jefferson's Rip van Winkle. It is a personation as deserving of praise as the wretched dramatic version he renders is of blame. He is also right in saying, "The St. Elmos who start off as scoundrels always remain so—Miss Evans to the contrary notwithstanding." The chapters on the "Maiden Aunt" and the "Tenor" are good, and fashionable weddings, the fashionable minister, and petroleum and shoddy, are well handled. The book has generally a sound, wholesome tone, is straightforward in its dealing with sham and humbug, and possesses withal a dash of the spirit of thePotiphar Papersand a flavor of theAutocrat of the Breakfast-Tablethat make one feel as if among old friends.
Sybaris and Other Homes.By Edward E. Hale. 16mo, pp. 206. Boston: Fields, Osgood & Co.
The purpose of this little book is to show how town and city life ought to be arranged, how far certain experiments in improved social arrangements have succeeded, and how the poor are compelled to live and die in the crowded tenements of our great metropolises, such as Boston and other continental capitals. The solid chunks of wisdom which Mr. Hale has to impart on these subjects are conveyed in the pleasant disguise of short stories—in the telling of which he has very few rivals among American authors. The narrative of "My Visit to Sybaris" is a peculiarly happy specimen of his aptitude for thatvraisemblancewhich is so important a part of a good fiction.
Mrs. Gerald's Niece.A Novel, by Lady Georgiana Fullerton. New York: Appletons.
Lady Georgiana Fullerton's novels are most of them productions of considerable merit. Their great fault has been too much intensity of passion, a quality which has been subdued sufficiently in the present novel to satisfy our critical judgment, without detracting from the vividness and warmth of conception and style so highly appreciated by the novel-reader. Those who want an exciting story to read, which is full of originality, and which abounds both incharming descriptions of natural scenery, and masterly delineations of character, while it is at the same time safe and sound enough to satisfy the most fastidious confessor, will probably be pleased with this one. Perhaps some of them will skip the elaborate discussion of Anglicanism and Catholicity; but whatever mere story-readers may think, we must say that they show, more than any thing else in the book, the great mental power and accurate knowledge of the accomplished authoress.
The Wonders of Pompeii.By Marc Monnier. Translated from the original French. Illustrated.
Ramesis the Great; or, Egypt 3300 Years Ago.Translated from the French of F. de Lanoye. Illustrated. New York: Charles Scribner & Co. 1870.
Two very interesting volumes, beautifully illustrated with wood-cuts of the most important places and things described in the text.
The Frontier Series. Planting the Wilderness; or, The Pioneer Boys.A Story of Frontier Life. By James D. McCabe, Jr. Boston: Lee & Shepard. 1870.
The Cabin on the Prairie.By Rev. C. H. Pearson, author of "Scenes in the West," etc. Illustrated. Boston: Lee & Shepard. 1870.
Pleasant and useful books for boys, full of the excitement they like so well, and giving them at the same time a knowledge of the early settlements of the country that every American boy should have.
The Sunset Land; or, The Great Pacific Slope.By Rev. John Todd, D.D. Boston: Lee & Shepard. 1870.
An interesting account of the climate, soil, and natural productions of California; of its mines and mining, and of the wonders and beauties of its natural scenery.
Elm Island Stories. The Boy Farmers of Elm Island.By Rev. Elijah Kellogg, author of "Spartacus to the Gladiators," "Good Old Times," etc. Boston: Lee & Shepard. 1870.
A delightful story for boys.
The pamphlet in F. O'Flaherty's case, which was severely censured in our last number, is, we are rejoiced to see, denounced in a circular signed by every priest in good standing in the diocese of Rochester as a scandalous forgery.
BOOKS RECEIVED.
FromAnson D. F. Randolph & Co., 770 Broadway, New York: Evenings with the Sacred Poets; a Series of Quiet Talks about the Singers and their Songs. By the author of "Festival of Song," "Salad for the Solitary," "Mosaics," etc. 1870.
FromJ. B. Ford & Co., 39 Park Row, New York: The Overture of Angels. By Henry Ward Beecher, 1870. The Sermons of Henry Ward Beecher in Plymouth Church, Brooklyn; fromverbatimReports. By T. J. Ellinwood. "Plymouth Pulpit," second series: March to September, 1869.
FromD. & J. Sadlier & Co., 31 Barclay street, New York: Conversations on Liberalism and the Church. By O. A. Brownson, LL.D.
FromJames Miller, 647 Broadway, New York: History of American Socialisms. By John Humphrey Noyes.
FromCharles Scribner & Co., New York: Practical Composition; with numerous Models and Exercises. By Mrs. Mary J. Harper, Packer Collegiate Institute, Brooklyn, N. Y. 1870.
FromD. Appleton & Co., 90, 92, and 94 Grand street, New York: The Pursuit of Holiness: a sequel to "Thoughts on Personal Religion." By Edward Meyrick Goulburn, D.D., Dean of Norwich, and formerly one of Her Majesty's Chaplains in Ordinary. 1870.
FromJ. B. Lippincott & Co., Philadelphia: Bible Gems; or, Manual of Scripture Lessons. By R. E. Kremer. 1870.
Le Canada et les Zouaves Pontificaux. Memoire sur l'origine, l'enrôlement et l'expédition du contingent Canadien á Rome, pendant l'année 1868. Conpilé par ordre du Comité Canadien des Zouaves Pontificaux, par E. Lef. de Bellefeuille, membre du Comité. Montreal: Typographie du journalLe Nouveau Monde, No. 23 Rue St. Vincent, 1868. En vente: A l'Evêché de Montreal et chez tous les Libraires Catholiques de la Province de Québec.
FromT. W. Strong, New York: The King's Daughters: An Allegory. By Madeleine Vere.
Fifteenth Annual Report of the Superintendent of Public Instruction of the State of New York. Albany: The Argus Company, Printers. 1869.