FOOTNOTES:[1]1 Cor. xiii. 1-3.[2]We had intended to give a brief outline of what the church has done from time to time for the various forms of human want, but found we could not do so in the present article without departing from the diversified character essential to a magazine. Such a sketch of the efforts made by the church, during her long history, to alleviate physical suffering, and for the moral elevation of the race, would almost be a history of the church itself, inasmuch as the poor have always been her heritage, in accordance with our Lord’s words. To the Catholic reader this would have been unnecessary; and if this reference serves the purpose of inducing the candid non-Catholic to look into the record, a desirable end will have been accomplished.[3]Constitution of U. S., Art. 1, of Amendments.[4]Kent, ii. 24.[5]Story on the Constitution, ii. 661.[6]Report of Special Committee, p. 17.[7]Monthly Record, p. 285.[8]Catholic Review, January 11, 1873.[9]Twelfth Annual Report, p. 12.[10]SeeHalf a Century with Juvenile Delinquents. By the Chaplain of the House of Refuge, Rev Mr. Pierce.[11]Nineteenth Annual Report, p. 12.[12]Blackstone’s Com., part. i, p. 137.[13]Sunday Mercury, June 23, 1872.[14]Investigation into the Management of the Providence Reform School, made by the Board of Aldermen, under the direction of the City Council of the City of Providence, 1869.[15]“Indico legno, lucido e sereno:”Whatever kind of richly tinted wood is referred to in this passage,lucidandserenedo not seem very descriptive epithets, applied to wood, and it is not much after the manner of Dante to qualify any object with two vague adjectives. As he is presenting an assemblage of the most beautiful and striking colors, and since we do not imagine (as Mr. Ruskin suggests) that by “Indico legno” he could have meantindigo, it seems most natural that he should have mentionedblue. We have therefore ventured to translate as if the verse were written, “Indico legno, lucido sereno.” In a preceding Canto (V.) the poet has usedserenoin the same way, without the article—“fender sereno” also in Canto XXIX., v. 53:“Più chiaro assai che Luna per sereno.”—Trans.[16]A name given in derision to the German nation.[17]One of the martyrs omitted by Foxe.[18]The Fuller Worthies’ Library.The Complete Poems of Robert Southwell, S.J., for the first time fully collected, and collated with the original and early editions and MSS., and enlarged with hitherto unprinted and inedited poems from MSS. at Stonyhurst College, Lancashire. Edited, with Memorial Introduction and Notes, by the Rev. Alexander H. Grosart, St. George’s, Blackburn, Lancashire. London: Printed for private circulation (156 copies only). 1872.[19]Turnbull, p. xvi.[20]The Condition of Catholics under James I.Father Gerard’s narrative. London. 1872.[21]So printed in Strype.[22]Topcliffe here describes what he facetiously likens to a Tremshemarn trick with great delicacy. It was, in fact, a piece of horrible torture, by which the prisoner was hung up for whole days by the hands so that he could just touch the ground with the tips of his toes.[23]SeeAnnals of the Reformation, Strype, Oxford, 1824 ed., vol. vii. p. 185. If the reader has any curiosity to see more remarkable proof of the infamy of this man, Topcliffe, he may peruse another letter in Strype, vol. vii. p. 53.[24]He was afterwards condemned and executed as a traitor.[25]For this and many other cases see,Martyrs Omitted by Foxe. London. 1872. Compiled by a member of the English Church. With a preface by the Rev. Frederick George Lee, D.C.L., F.S.A., Vicar of All Saints’, Lambeth.[26]Retrospective Review, vol. iv., 1821, p. 270.[27]Specimens of the Early English Poets, first edition, vol. ii. p. 166.[28]Vol. i. p. 644, fourth edition.[29]Notes of Ben Jonson’s Conversations with William Drummond of Hawthornden, p. 13.[30]Here are seven of its seventeen stanzas:Enough, I reckon wealth;A mean the surest lot,That lies too high for base contempt,Too low for envy’s shot.My wishes are but few,All easy to fulfil,I make the limits of my powerThe bounds unto my will.I feel no care of coyne,Well-doing is my wealth;My mind to me an empire is,While grace affordeth health.I clip high-climbing thoughts,The wings of swelling pride;Their fall is worst, that from the heightOf greatest honors slide.Spare diet is my fare,My clothes more fit than fine;I know I feed and clothe a foeThat, pampered, would repine.To rise by others’ fallI deem a losing gain;All states with others’ ruins built,To ruin run amain.No change of Fortune’s calmsCan cast my comforts down;When Fortune smiles, I smile to thinkHow quickly she will frown.[31]This was a German Reformer who died in 1551. His name was Kuhhorn (Cowshorn), but, after the fashion of that day, he Greekified it intoBous(ox) andKeras(horn): the same as Melanchthon, another German Reformer, changed his name from Schwarzed (black earth).[32]Abbots were then, as Bishops are now, Members of the House of Lords.[33]Some of these “foundations” were made up with Secular Priests, who had pensions to say Masses for the souls of the founders.[34]“Premunire” is a punishment inflicted by Statute, and consists of the offender’s being out of the Queen’s protection, forfeiting his lands and goods, and imprisoned during the pleasure of the Monarch.[35]“That which is most divine in the heart of man never finds utterance for want of words to express it. The soul is infinite [this is saying too much: it is one thing to be infinite, and another to have a sense of the infinite], and language consists only of a limited number of signs perfected by use as a means of communication among the vulgar.”—Lamartine,Preface des Premières Meditations.[36]As we are not without experience in the management of children, we cannot agree with our contributor in the proposed banishment of the rod from the nursery, however much we may prefer moral suasion when found effectual.—Ed. C. W.[37]Canadian snow-shoes.[38]Breviary.[39]Theex-votospoken of in the beginning of our story represents this scene.[40]Cap worn by the peasantry.[41]Luke xvi. 9.[42]“A great politician is dead!”[43]“This will be a dangerous spirit.”[44]Land of the Veda.By Rev. Dr. Butler.[45]Papers relating to the Foreign Relations of the United States, transmitted to Congress with the Annual Message of the President, December 4, 1871.[46]British Blue-Book.China, No. 3, 1871.[47]Evolution of Life.By Henry C. Chapman, M.D. Philadelphia: J. B. Lippincott & Co. 1873.[48]SeeDublin Review, July, 1871.[49]Hugonis Floriacensisde Regia Potestatelib. i. 4 ap. BaluzeMiscell.ii.[50]Petr. Blesens,Epist.lxxxvi.[51]S. Francis de Sales, Bishop and Prince of Geneva. Rivingtons: London, Oxford, and Cambridge.[52]“Drink water out of thy own cistern, and the streams of thy own well; let thy fountains be conveyed abroad, and in the streets divide thy waters.”—Proverbsv. 15,16.[53]The title of his bishopric, by which Francis de Sales was then generally known in Paris.[54]“J’ai ajouté beaucoup de petites chosettes,” he said. “Petites chosettes” is almost untranslatable in its deprecating modesty.[55]In 1656, forty editions had already appeared.[56]“Il met force sucre et force miel au bord du vase.”[57]SeeDictionnaire de l’Académie Française. Préface de M. Villemain. He says: “En 1637, l’Académie avait discuté longtemps sur la méthode à suivre pour dresser un Dictionnaire qui fût comme le trésor et le magasin des termes simples et des phrases reçues. Puis, elle s’était occupée du choix des auteurs qui avaient écrit le plus purement notre langue, et dont les passages seraient insérés dans le Dictionnaire. C’étaient pour la prose”—and he then gives a list of authors, as above indicated.[58]A translator—a traitor.[59]Pallavicini,History of the Council of Trent, b. vi. ch. xi. No. 4.[60]See Renan’sVie de Jésus, Introduction; also, Albert Réville,Revue des Deux Mondes, for May and June, 1866.[61]Pallavicini,History of the Council of Trent, b. vi. ch. xi. Leplat,Monum. Conc. Trid., vol. iii. p. 386et seq.[62]M. de Pressensé means thedeutero-canonicalbooks of the Old Testament.Deutero-canonicalandapocryphalare by no means synonymous. The authenticity of the deutero-canonical books has been demonstrated sufficiently often within three centuries to prevent a writer, with any respect for himself, from alluding to them as apocryphal.[63]We wish M. de Pressensé would be kind enough to inform us what Fathers of the IId and IIId centuries have questioned the origin of the Gospel according to S. Matthew. We are well aware that French rationalists have borrowed the German idea of a primitive Gospel, which, perhaps, served as a basis for the other abridgments. The promoters of this system are Eichorn, Eckermann, Gieseler, Credner, and Ewald, in Germany; in France, Messrs. Réville and Renan have lent to it the support of their names. They have endeavored to support it by one or two words of Papias, which by no means prove so strange an assertion. Where are the Fathers of the IId and IIId centuries who had any doubt as to the authenticity of the first Gospel? As to the Epistle to the Hebrews, we wish M. de Pressensé would read a few pages on this question by the Rev. Père Franzelin, in his able treatise,De Traditione et Scriptura. He would see how little doubt the Fathers of the first ages had respecting this epistle. Some, on account of the absence of S. Paul’s name, and the difference of style, have doubted it was by the doctor of nations, but all the Fathers, unless we except two or three of the least known, invariably asserted its canonicity. For it is one thing to doubt whether S. Paul was the author of this epistle and another that it is of the number of inspired books.[64]Histoire du Concile du Vatican, p. 283.[65]Pressensé,Histoire du Concile du Vatican, ch. xi.[66]Hist. Revelat. Bibl., Auct. D. Haneberg, p. 774.[67]Sess. XIV.De Extr. Unct., c. i. can. i.[68]Défense de la Tradition des SS. Pères.—Instruction sur la Version de Trévoux.[69]Myths and Myth-Makers: Old Tales and Superstitions Interpreted by Comparative Mythology. By John Fiske, M.A., LL.B., Assistant Librarian and Late Lecturer on Philosophy at Harvard University.[70]Page 122.[71]Tob. ii. 19.[72]Eccl. xvii. 5.[73]Ibid. xxvi. 3, 16.[74]Prov. xix. 15.[75]Levit. xxv. 39, 40, 53.[76]Numb. xxx. 10.[77]Deut. xv. 12-14.[78]Acts. xvi. 14, 15.[79]Ibid. xvi. 40.[80]Rom. xvi. 1, 2.[81]Judith viii. 7.[82]Prov. xxxi. 10-31.[83]“Young Adam Cupid, he that shot so trim.”—Modern editions ofRomeo and Juliet.[84]White’sShakespeare’s Scholar, 371, 372.[85]See note 2, as to “Abraham-men,” inKing Lear, Singer’s Edition, act ii. sc. iii.[86]Satires, b. iii. sat. 5.[87]Perusing, while this article is in the press, Thackeray’s ingenious story ofCatherine, we observe that he describes one of his characters (in the year 1705) as wearing “an enormous full-bottomed periwig that cost him sixty pounds.”[88]Cook’sVoyages, vi. 61.[89]Browne’sBritish Pastorals, b i. s. v.[90]Hamlet(song), act iv. sc. v.[91]Fawkes,Apollonius Rhodius. The Argonautics, b. iii.[92]Sir M. Sandys’Essays(1634), p 16.[93]Anthon’sClassical Dictionary.[94]Keightley’sMythology, 112.[95]Redgauntlet, i., pp. 219, 220. Ticknor & Co.’s edition.[96]Spectator, 129.[97]Notes toDunciad, b. i. p. 260. British Poets, Little & Brown’s ed.[98]“The Fair One with the Golden Locks” was a Christmas piece produced on the stage in London, in 1843. See Planché’sRecollections, etc., ii. 67.[99]In Thackeray’sCatherine, already quoted, a character appears with “a little shabby beaver cocked over a largetow-periwig.” Still further on he tells us that one of his principal personages “mounted a large chestnut-colored orange-scented pyramid of horse-hair.” Indeed, we have reason to believe that the judges and the bar in England still wear wigs manufactured out of the latter article.[100]To show, by a further instance, the employment of another article than hair for the manufacture in question some time ago. Thackeray, in hisBook of Snobs, chapter xxxiv., tells us of a London “coachman in a tightsilk-flosswig.”[101]2Henry VI., iv. 8.[102]A sum estimated at about seven million francs of modern money.[103]Fearless and stainless.[104]Gilt door.[105]“A guarded prisoner is not bound by any oath, nor can he be held to any vow made under compulsion.”[106]For the preceding articles of this series, the reader is referred toThe Catholic Worldfor December, 1868, and June, 1870.[107]SeeMyvyrian, vol. i. p. 150.[108]Trioed inis Prydain, vol. iii. s. 1.[109]Myvyrian.[110]De Schismate Donatistarum, lib. iii. c. 2.[111]De Civ. Dei, lib. xviii. c. 23.[112]“We read everywhere that this world is a sea.”[113]Gal. iii.; John xv. 16.[114]Minucius Felix,Octav., c. 9.; Justin,Dialogicum Tryph., c. 10; Athenagoras,Legatio, c. 3. etc.[115]In ancient usage, the Holy Eucharist was put into the hands of the Christians.[116]Maurus Wolter,The Roman Catacombs, and the Sacraments of the Catholic Church, p. 28.[117]Overbeck,History of Greek Plastic Art, ii. 29.[118]“Nihil præter Catholicam fidem, et quidquid Sancta Romana Ecclesia approbat, a me unquam prolatum est, cujus castigationi semper me subjeci, et quoties oportuerit iterum atque iterum me subjicio.... Manifeste apparebit, an ego hæresium, quod absit, an Catholicæ veritatis sim disseminator.”“No word of mine can be produced against Catholic faith or against whatever is approved by the Catholic Church, to whose correction I have always submitted, and, if need be, again and for ever submit myself.... It will be made manifest whether I have disseminated heresy—far be it from me—or Catholic truth.”[119]La Storia di Girolamo Savonarola e de’ suoi Tempi, Narrata da Pasquale Villari con l’Aiuto di Nuovi Documenti. Firenze. 1859.[120]The original is very picturesque: “A ciò ch’el diavolo non mi salti sopra le spalle.”[121]He ruled from 1469 to 1492.[122]“Egli secondò il secolo in tutte le sue tendenze: di corrotto che era, lo fece corrottissimo.” “He helped forward the period in all its tendencies,” says Villari. “From corrupt he made it most corrupt.”[123]M. Perrens and Dean Milman both express some doubt as to this fact, but we prefer to follow Villari, whose explanation of the matter is satisfactory.[124]Here are his own words: “E mi rammento come predicando nel Duomo l’anno 1491, ed avendo già composto il mio sermone sopra questi visioni, deliberai di sopprimerle e nell’avvenire astenerme affatto. Iddio mi è testimonio, che tutto il giorno di sabato e l’intera notte sino alla nuove luce, io vegliai; ed ogni altra via, ogni dottrina fuori di quella, mi fu tolta. In sull’alba, essendo per la lunga vigilia stanco ed abbattuto, udii, mentre io pregava, una voce che mi disse: Stolto, non vedi che Iddio vuole che tu sequiti la medesima via? Perchè io feci quel giorno una predica tremenda.”[125]The original is, “Avendo perduto ogni fiducia degli uomini,” which the English Protestant translator (London, 1871) renders, “He had lost all confidence in the priests.”[126]We have followed Villari in the account of this interview. M. Perrens questions its authenticity for several very good reasons. If it was a confession, no one would know anything about it. But it is claimed by some that it was merely a consultation on a case of conscience, and that Politian was anocularthough not anauricularwitness. If such an interview took place, we should be inclined to admit Villari’s account of it only on the latter hypothesis.[127]Master of the Hounds.[128]Pavilion of Stoves.[129]Comedian.[130]Tragedian.[131]2 Thess. ii. 4.[132]Job. x. 22.[133]No. 360 of the journalIl Precursore, of Palermo, dared lately to apply to the Sovereign Pontiff Pius IX. the names sacristan-pontiff, blockhead, dullard, swindler, huckster, dotard, and other epithets so coarse that the pen refuses to transcribe them. But the Italian Exchequer, notwithstanding the law which declares the Pope to be as inviolable as the king, found nothing to say against this foul sheet. And the government pretends that the so-called law of guarantees is scrupulously observed by it. We appeal to the common sense, not of Christians, but of persons simply not barbarians like the Hottentots.[134]Apoc. ii. 16.[135]“Sunt quatuor persecutiones principales: prima tyrannorum, secunda hæreticorum, tertia falsorum Christianorum, quarta erit ex omnibus conflata, quæ erit Antichristi et suorum complicium. Et hæ designatæ sunt in quatuor bestiis quas vidit Daniel.”—S. Bonav. in cap.xvii.Lucæ.Again, seeUgone card. sup. Psal.liv.[136]2 Timothy iii. 1-4.[137]Osservatore Romano, Jan. 8, 1873.[138]Rev. John Henry Newman.[139]The opinions of the Abbé Gaume are generally regarded by the most competent judges of matters pertaining to the higher Catholic education as exaggerated. We concur in this judgment, which is, moreover, in accordance with the instructions on this subject emanating from the Holy See. At the same time, we are strongly convinced that there is a very considerable amount of truth in the criticisms of the Abbé Gaume on the actual method of education even in strictly Catholic colleges, and that it needs to be made more Christian.—Ed. C. W.[140]It may well be doubted whether this was a real advantage.—Ed. C. W.[141]Hieronymus Savonarola und seine Zeit. Aus den Quellen dargestellt.Von A. G. Rudelbach. Hamburg. 1835.[142]Girolamo Savonarola, aus grösstentheils Handschriftlichen Quelten dargestellt. Von Fr. Karl Meier. Berlin. 1836.[143]This passage certainly does not prove Savonarola to have been a great philosopher.—Ed. C. W.[144]Translated in England more than two hundred years ago.The Truth of the Christian Faith; or, The Triumph of the Cross of Christ.By Hier. Savonarola. Done into English out of the Author’s own Italian copy, etc. Cambridge John Field, Printer to the University. There is also a modern translation by O’Dell Travers Hill, F.R.G.S., a handsome edition. Hodder & Stoughton, London. 1868.[145]“Seeing the whole world in confusion; every virtue and every noble habit disappeared; no shining light; none ashamed of their vices.”[146]A precisely similar vision is described by Christopher Columbus as having appeared to him in America when he was abandoned by all his companions. The letter in which he speaks of this vision is given by the rationalist Libri in hisHistoire des Sciences Mathématiques, and he justly describes it as one of the most eloquent in Italian literature.[147]Cicero says: “Fuit jam a Platone accepta philosophandi ratio triplex: una de vita et moribus; altera de natura et rebus occultis; tertia de disserendo, et quid verum, quid falsum, quid rectum in oratione, pravumque, quid consentiens, quid repugnans, judicando” (Acad.lib. i. 6). This division is still recognizable in our modern logic, metaphysics, and ethics.[148]Ex. xviii. 25.[149]LondonTimes, April 19.[150]LondonSpectator.[151]Saturday Review.[152]LondonSpectator, April 26.[153]This sentence, we wish to have it distinctly understood, is one which we approve only in the sense that loyalty to the church takes precedence of patriotism, but not that it is indifferent whether a man is a patriot or not, provided he be a good Catholic.—Ed.C. W.[154]“I sleep and my Heart watcheth.”[155]“I say, my Jesus, thou artmadwith love.”—S. Mary Magdalen of Pazzi.[156]SeeThe Catholic World, December, 1868.[157]I.e.,Ill-gotten gain never profits. “Pol” is a contemptuous name in Brittany for Satan, who is said to have horned hoofs shod with silver, but he has always lost one of his shoes.[158]The head of Morvan, after the battle, was taken to the monk Witchar, who held on the Breton frontier an abbey, by permission of the Frankish king.[159]Lez-Breiz was slainA.D.818. In seven years after that date, Guionfarc’h, another of his family, arose, as a second Lez-Breiz, to resist the encroachments of France, and maintain the independence of Brittany.[160]Ermold Nigel.[161]This mystical plant was only to be plucked by the hand: if cut with any blade of steel, misfortune of some kind was always supposed to follow.[162]Ablutions were anciently made before a repast at the sound of a horn; thus “korna ann dour”—to horn the water.[163]The balls (six) in the arms of the Medici.[164]Discorso circa il Reggimento i Governo degli Stati e Specialmente sopra il Governo di Firenze.[165]O’Dell Travers Hill, F.R.G.S., author of a biographical sketch of Savonarola, and translator ofThe Triumph of the Cross. London: Hodder and Stoughton. 1858.[166]The most conclusive proof of the orthodoxy of Savonarola’s doctrine is found in the fact that his works, after a rigorous official scrutiny at Rome, were pronounced free from any error of faith or morals deserving censure.—Ed.C. W.[167]Song of Solomon, i. 6.[168]This pillar was destined by the first Napoleon for the decoration of the triumphal arch at Milan, the intended monument of his Italian victories. His fall frustrated the design. Many years later, Wordsworth, while descending into Italy by the Simplon Pass, came upon the unfinished mass as it lay half raised from the Alpine quarry, and addressed to it his sublime sonnet beginning:“Ambition, following down the far-famed slope,”and proceeding:“Rest where thy course was stayed by power Divine.”[169]Ann.l. iv. ch. xlvi.[170]This article and the one in our May number are from the pens of two distinct writers.[171]The Expressions, etc., p. 12.[172]Expressions, etc., p. 30.[173]Gen. i. 24.[174]Gen. i. 26.[175]Gen. ii. 7.[176]Tongiorgi, pars. ii. l. ii. c. iii. p. 292.[177]Balmes,Fund. Phil., v. ii. c. ii.[178]Ibid., v. ii. c. ii. p. 9.[179]Ibid., v. ii. c. iii.[180]Tong., l. iii. c. i.[181]S. Augustine,De Civ. Dei, xix. 13.[182]Cic.,De Offic., i. 40.[183]Histoire du Canada. Par M. F. X. Garneau, ii. 23.[184]Chimney-swallow.[185]Fact.[186]A fact. She was never heard of afterwards.[187]Horrible as this scene is, it is nevertheless perfectly true, even in minutest detail.[188]Persons familiar with the Indian character well know their thieving propensities.[189]These reptiles were still so numerous in this part of the country not many years ago that it was extremely dangerous to leave the windows open in the evening. My mother related that, while she was living at Sandwich with her father, one of the domestics was imprudent enough to leave a window open. During the evening, they had occasion to move a sideboard which stood against the wall, and a large snake was discovered behind it fast asleep. Another day, when playing truant, a snake sprang upon her, and tried to bite her waist; but happily her clothes were so thick that its fangs could not penetrate them. While she ran in great terror, her companions called to her to untie her skirt. And that advice saved her life.—Author.[190]“Weep not for me.”[191]“For the law of his God strove even unto death, and took no fear from the words of the impious; for he was founded upon a firm rock.”[192]“Behold, I am with you all days, even to the end of the world.”[193]“A man of sorrows, and acquainted with infirmity.”[194]To save disappointment to those who may desire to possess a copy of theMemoirs of Bp. Bruté, we deem it proper to state that the work is out of print, but that the author has intimated his intention to publish a revised edition at some future day—of which the public will doubtless be duly informed.—Ed. C. W.[195]A nickname for Spaniards.[196]Do your duty, come what will![197]“Nature, when driven off, returns at a gallop.”[198]These lectures are delivered in the chapel of Jésus-Ouvrier, on Mont Sainte-Geneviève, every Monday and Thursday. They were commenced by the Catholic Circle of Workingmen, and have been eminently successful.[199]Mgr. Mermillod,La Question Ouvrière, p. 25.[200]Mgr. Mermillod.[201]M. Ch. de Beaurepaire,Histoire de l’Instruction publique en Normandie.[202]Ch. de Beaurepaire, l. i.[203]A fact.[204]The reader will find this subject amplified, under some of its aspects, inThe Catholic Worldfor Aug., 1872, article “Symbolism of the Church.”[205]We should surmise the circular shape to be no less symbolical than the other facts, and to denote the eternity of the church.[206]F. Mullooly,S. Clement, Pope and Martyr, and his Basilica at Rome.[207]Cæs. Comm.[208]Josephus.[209]“This image of the Druids is of a Moorish color, as are nearly all the others in the church of Chartres. We suppose this to have been done by the Druids and others who followed them, on the presumptive complexion of the oriental people, who are exposed more than we to the heat of the sun; for which reason the Spouse in the Canticle of Canticles says that the sun has discolored her, and that, although she is dark, she does not cease to be beautiful. Nevertheless, Nicephorus, who had seen several pictures of the Virgin taken by S. Luke from life, says that the color of her countenance wasσιτοχρόε, or the color of wheat. This seems to mean the brown or chestnut color of wheat when ripe.”[210]“The Virgin was of middle height.... Her hair bordered on gold, her eyes were bright and sparkling, with the pupils of an olive color; her eyebrows arched, and of a black tinge, very pleasing. Her nose was long, her lips bright red, her face neither round nor sharp, but somewhat long; her hands and fingers equally so. She was in all things modest and grave, speaking but seldom and to the purpose; ready to listen to every one, affable to all, honoring each according to their quality. She used a becoming freedom of speech, without laughter and without perturbation, without being moved to anger. She was exempt from all pride, without lowering her dignity, and without fastidiousness, and showing in all her actions great humility.”[211]“The church of Chartres is the most ancient in our kingdom, having been founded by prophecy in honor of the glorious Virgin Mother before the incarnation of our Lord Jesus Christ, and in which the same glorious Virgin was worshipped during her lifetime.”[212]All’s Well that Ends Well, act ii. sc. iii.[213]The mention of the name of Montalembert by the writer of the present article gives us the occasion to make an explanation which we think it proper to make, on account of some criticisms that have been called forth by the manner in which we have spoken of him in former articles. The eulogium which we give or permit others to give this illustrious man in our pages by no means implies any approbation of any opinions or acts of his in sympathy with the party known by the sobriquet of “Liberal Catholics.” These were deflections from a course which was in the main orthodox and loyal, and it is not for these deflections that we honor his memory, but for his virtues, merits, and services, and the cordial submission to the authority of the Holy See at the close of life, by which he effaced the memory of his faults.—Ed. C. W.[214]These facts are chiefly gathered from an article on Hawthorne by Mr. Stoddard; but this anecdote is from a weekly publication, to which we are also indebted for the incident in the life of Edgar A. Poe.
FOOTNOTES:[1]1 Cor. xiii. 1-3.[2]We had intended to give a brief outline of what the church has done from time to time for the various forms of human want, but found we could not do so in the present article without departing from the diversified character essential to a magazine. Such a sketch of the efforts made by the church, during her long history, to alleviate physical suffering, and for the moral elevation of the race, would almost be a history of the church itself, inasmuch as the poor have always been her heritage, in accordance with our Lord’s words. To the Catholic reader this would have been unnecessary; and if this reference serves the purpose of inducing the candid non-Catholic to look into the record, a desirable end will have been accomplished.[3]Constitution of U. S., Art. 1, of Amendments.[4]Kent, ii. 24.[5]Story on the Constitution, ii. 661.[6]Report of Special Committee, p. 17.[7]Monthly Record, p. 285.[8]Catholic Review, January 11, 1873.[9]Twelfth Annual Report, p. 12.[10]SeeHalf a Century with Juvenile Delinquents. By the Chaplain of the House of Refuge, Rev Mr. Pierce.[11]Nineteenth Annual Report, p. 12.[12]Blackstone’s Com., part. i, p. 137.[13]Sunday Mercury, June 23, 1872.[14]Investigation into the Management of the Providence Reform School, made by the Board of Aldermen, under the direction of the City Council of the City of Providence, 1869.[15]“Indico legno, lucido e sereno:”Whatever kind of richly tinted wood is referred to in this passage,lucidandserenedo not seem very descriptive epithets, applied to wood, and it is not much after the manner of Dante to qualify any object with two vague adjectives. As he is presenting an assemblage of the most beautiful and striking colors, and since we do not imagine (as Mr. Ruskin suggests) that by “Indico legno” he could have meantindigo, it seems most natural that he should have mentionedblue. We have therefore ventured to translate as if the verse were written, “Indico legno, lucido sereno.” In a preceding Canto (V.) the poet has usedserenoin the same way, without the article—“fender sereno” also in Canto XXIX., v. 53:“Più chiaro assai che Luna per sereno.”—Trans.[16]A name given in derision to the German nation.[17]One of the martyrs omitted by Foxe.[18]The Fuller Worthies’ Library.The Complete Poems of Robert Southwell, S.J., for the first time fully collected, and collated with the original and early editions and MSS., and enlarged with hitherto unprinted and inedited poems from MSS. at Stonyhurst College, Lancashire. Edited, with Memorial Introduction and Notes, by the Rev. Alexander H. Grosart, St. George’s, Blackburn, Lancashire. London: Printed for private circulation (156 copies only). 1872.[19]Turnbull, p. xvi.[20]The Condition of Catholics under James I.Father Gerard’s narrative. London. 1872.[21]So printed in Strype.[22]Topcliffe here describes what he facetiously likens to a Tremshemarn trick with great delicacy. It was, in fact, a piece of horrible torture, by which the prisoner was hung up for whole days by the hands so that he could just touch the ground with the tips of his toes.[23]SeeAnnals of the Reformation, Strype, Oxford, 1824 ed., vol. vii. p. 185. If the reader has any curiosity to see more remarkable proof of the infamy of this man, Topcliffe, he may peruse another letter in Strype, vol. vii. p. 53.[24]He was afterwards condemned and executed as a traitor.[25]For this and many other cases see,Martyrs Omitted by Foxe. London. 1872. Compiled by a member of the English Church. With a preface by the Rev. Frederick George Lee, D.C.L., F.S.A., Vicar of All Saints’, Lambeth.[26]Retrospective Review, vol. iv., 1821, p. 270.[27]Specimens of the Early English Poets, first edition, vol. ii. p. 166.[28]Vol. i. p. 644, fourth edition.[29]Notes of Ben Jonson’s Conversations with William Drummond of Hawthornden, p. 13.[30]Here are seven of its seventeen stanzas:Enough, I reckon wealth;A mean the surest lot,That lies too high for base contempt,Too low for envy’s shot.My wishes are but few,All easy to fulfil,I make the limits of my powerThe bounds unto my will.I feel no care of coyne,Well-doing is my wealth;My mind to me an empire is,While grace affordeth health.I clip high-climbing thoughts,The wings of swelling pride;Their fall is worst, that from the heightOf greatest honors slide.Spare diet is my fare,My clothes more fit than fine;I know I feed and clothe a foeThat, pampered, would repine.To rise by others’ fallI deem a losing gain;All states with others’ ruins built,To ruin run amain.No change of Fortune’s calmsCan cast my comforts down;When Fortune smiles, I smile to thinkHow quickly she will frown.[31]This was a German Reformer who died in 1551. His name was Kuhhorn (Cowshorn), but, after the fashion of that day, he Greekified it intoBous(ox) andKeras(horn): the same as Melanchthon, another German Reformer, changed his name from Schwarzed (black earth).[32]Abbots were then, as Bishops are now, Members of the House of Lords.[33]Some of these “foundations” were made up with Secular Priests, who had pensions to say Masses for the souls of the founders.[34]“Premunire” is a punishment inflicted by Statute, and consists of the offender’s being out of the Queen’s protection, forfeiting his lands and goods, and imprisoned during the pleasure of the Monarch.[35]“That which is most divine in the heart of man never finds utterance for want of words to express it. The soul is infinite [this is saying too much: it is one thing to be infinite, and another to have a sense of the infinite], and language consists only of a limited number of signs perfected by use as a means of communication among the vulgar.”—Lamartine,Preface des Premières Meditations.[36]As we are not without experience in the management of children, we cannot agree with our contributor in the proposed banishment of the rod from the nursery, however much we may prefer moral suasion when found effectual.—Ed. C. W.[37]Canadian snow-shoes.[38]Breviary.[39]Theex-votospoken of in the beginning of our story represents this scene.[40]Cap worn by the peasantry.[41]Luke xvi. 9.[42]“A great politician is dead!”[43]“This will be a dangerous spirit.”[44]Land of the Veda.By Rev. Dr. Butler.[45]Papers relating to the Foreign Relations of the United States, transmitted to Congress with the Annual Message of the President, December 4, 1871.[46]British Blue-Book.China, No. 3, 1871.[47]Evolution of Life.By Henry C. Chapman, M.D. Philadelphia: J. B. Lippincott & Co. 1873.[48]SeeDublin Review, July, 1871.[49]Hugonis Floriacensisde Regia Potestatelib. i. 4 ap. BaluzeMiscell.ii.[50]Petr. Blesens,Epist.lxxxvi.[51]S. Francis de Sales, Bishop and Prince of Geneva. Rivingtons: London, Oxford, and Cambridge.[52]“Drink water out of thy own cistern, and the streams of thy own well; let thy fountains be conveyed abroad, and in the streets divide thy waters.”—Proverbsv. 15,16.[53]The title of his bishopric, by which Francis de Sales was then generally known in Paris.[54]“J’ai ajouté beaucoup de petites chosettes,” he said. “Petites chosettes” is almost untranslatable in its deprecating modesty.[55]In 1656, forty editions had already appeared.[56]“Il met force sucre et force miel au bord du vase.”[57]SeeDictionnaire de l’Académie Française. Préface de M. Villemain. He says: “En 1637, l’Académie avait discuté longtemps sur la méthode à suivre pour dresser un Dictionnaire qui fût comme le trésor et le magasin des termes simples et des phrases reçues. Puis, elle s’était occupée du choix des auteurs qui avaient écrit le plus purement notre langue, et dont les passages seraient insérés dans le Dictionnaire. C’étaient pour la prose”—and he then gives a list of authors, as above indicated.[58]A translator—a traitor.[59]Pallavicini,History of the Council of Trent, b. vi. ch. xi. No. 4.[60]See Renan’sVie de Jésus, Introduction; also, Albert Réville,Revue des Deux Mondes, for May and June, 1866.[61]Pallavicini,History of the Council of Trent, b. vi. ch. xi. Leplat,Monum. Conc. Trid., vol. iii. p. 386et seq.[62]M. de Pressensé means thedeutero-canonicalbooks of the Old Testament.Deutero-canonicalandapocryphalare by no means synonymous. The authenticity of the deutero-canonical books has been demonstrated sufficiently often within three centuries to prevent a writer, with any respect for himself, from alluding to them as apocryphal.[63]We wish M. de Pressensé would be kind enough to inform us what Fathers of the IId and IIId centuries have questioned the origin of the Gospel according to S. Matthew. We are well aware that French rationalists have borrowed the German idea of a primitive Gospel, which, perhaps, served as a basis for the other abridgments. The promoters of this system are Eichorn, Eckermann, Gieseler, Credner, and Ewald, in Germany; in France, Messrs. Réville and Renan have lent to it the support of their names. They have endeavored to support it by one or two words of Papias, which by no means prove so strange an assertion. Where are the Fathers of the IId and IIId centuries who had any doubt as to the authenticity of the first Gospel? As to the Epistle to the Hebrews, we wish M. de Pressensé would read a few pages on this question by the Rev. Père Franzelin, in his able treatise,De Traditione et Scriptura. He would see how little doubt the Fathers of the first ages had respecting this epistle. Some, on account of the absence of S. Paul’s name, and the difference of style, have doubted it was by the doctor of nations, but all the Fathers, unless we except two or three of the least known, invariably asserted its canonicity. For it is one thing to doubt whether S. Paul was the author of this epistle and another that it is of the number of inspired books.[64]Histoire du Concile du Vatican, p. 283.[65]Pressensé,Histoire du Concile du Vatican, ch. xi.[66]Hist. Revelat. Bibl., Auct. D. Haneberg, p. 774.[67]Sess. XIV.De Extr. Unct., c. i. can. i.[68]Défense de la Tradition des SS. Pères.—Instruction sur la Version de Trévoux.[69]Myths and Myth-Makers: Old Tales and Superstitions Interpreted by Comparative Mythology. By John Fiske, M.A., LL.B., Assistant Librarian and Late Lecturer on Philosophy at Harvard University.[70]Page 122.[71]Tob. ii. 19.[72]Eccl. xvii. 5.[73]Ibid. xxvi. 3, 16.[74]Prov. xix. 15.[75]Levit. xxv. 39, 40, 53.[76]Numb. xxx. 10.[77]Deut. xv. 12-14.[78]Acts. xvi. 14, 15.[79]Ibid. xvi. 40.[80]Rom. xvi. 1, 2.[81]Judith viii. 7.[82]Prov. xxxi. 10-31.[83]“Young Adam Cupid, he that shot so trim.”—Modern editions ofRomeo and Juliet.[84]White’sShakespeare’s Scholar, 371, 372.[85]See note 2, as to “Abraham-men,” inKing Lear, Singer’s Edition, act ii. sc. iii.[86]Satires, b. iii. sat. 5.[87]Perusing, while this article is in the press, Thackeray’s ingenious story ofCatherine, we observe that he describes one of his characters (in the year 1705) as wearing “an enormous full-bottomed periwig that cost him sixty pounds.”[88]Cook’sVoyages, vi. 61.[89]Browne’sBritish Pastorals, b i. s. v.[90]Hamlet(song), act iv. sc. v.[91]Fawkes,Apollonius Rhodius. The Argonautics, b. iii.[92]Sir M. Sandys’Essays(1634), p 16.[93]Anthon’sClassical Dictionary.[94]Keightley’sMythology, 112.[95]Redgauntlet, i., pp. 219, 220. Ticknor & Co.’s edition.[96]Spectator, 129.[97]Notes toDunciad, b. i. p. 260. British Poets, Little & Brown’s ed.[98]“The Fair One with the Golden Locks” was a Christmas piece produced on the stage in London, in 1843. See Planché’sRecollections, etc., ii. 67.[99]In Thackeray’sCatherine, already quoted, a character appears with “a little shabby beaver cocked over a largetow-periwig.” Still further on he tells us that one of his principal personages “mounted a large chestnut-colored orange-scented pyramid of horse-hair.” Indeed, we have reason to believe that the judges and the bar in England still wear wigs manufactured out of the latter article.[100]To show, by a further instance, the employment of another article than hair for the manufacture in question some time ago. Thackeray, in hisBook of Snobs, chapter xxxiv., tells us of a London “coachman in a tightsilk-flosswig.”[101]2Henry VI., iv. 8.[102]A sum estimated at about seven million francs of modern money.[103]Fearless and stainless.[104]Gilt door.[105]“A guarded prisoner is not bound by any oath, nor can he be held to any vow made under compulsion.”[106]For the preceding articles of this series, the reader is referred toThe Catholic Worldfor December, 1868, and June, 1870.[107]SeeMyvyrian, vol. i. p. 150.[108]Trioed inis Prydain, vol. iii. s. 1.[109]Myvyrian.[110]De Schismate Donatistarum, lib. iii. c. 2.[111]De Civ. Dei, lib. xviii. c. 23.[112]“We read everywhere that this world is a sea.”[113]Gal. iii.; John xv. 16.[114]Minucius Felix,Octav., c. 9.; Justin,Dialogicum Tryph., c. 10; Athenagoras,Legatio, c. 3. etc.[115]In ancient usage, the Holy Eucharist was put into the hands of the Christians.[116]Maurus Wolter,The Roman Catacombs, and the Sacraments of the Catholic Church, p. 28.[117]Overbeck,History of Greek Plastic Art, ii. 29.[118]“Nihil præter Catholicam fidem, et quidquid Sancta Romana Ecclesia approbat, a me unquam prolatum est, cujus castigationi semper me subjeci, et quoties oportuerit iterum atque iterum me subjicio.... Manifeste apparebit, an ego hæresium, quod absit, an Catholicæ veritatis sim disseminator.”“No word of mine can be produced against Catholic faith or against whatever is approved by the Catholic Church, to whose correction I have always submitted, and, if need be, again and for ever submit myself.... It will be made manifest whether I have disseminated heresy—far be it from me—or Catholic truth.”[119]La Storia di Girolamo Savonarola e de’ suoi Tempi, Narrata da Pasquale Villari con l’Aiuto di Nuovi Documenti. Firenze. 1859.[120]The original is very picturesque: “A ciò ch’el diavolo non mi salti sopra le spalle.”[121]He ruled from 1469 to 1492.[122]“Egli secondò il secolo in tutte le sue tendenze: di corrotto che era, lo fece corrottissimo.” “He helped forward the period in all its tendencies,” says Villari. “From corrupt he made it most corrupt.”[123]M. Perrens and Dean Milman both express some doubt as to this fact, but we prefer to follow Villari, whose explanation of the matter is satisfactory.[124]Here are his own words: “E mi rammento come predicando nel Duomo l’anno 1491, ed avendo già composto il mio sermone sopra questi visioni, deliberai di sopprimerle e nell’avvenire astenerme affatto. Iddio mi è testimonio, che tutto il giorno di sabato e l’intera notte sino alla nuove luce, io vegliai; ed ogni altra via, ogni dottrina fuori di quella, mi fu tolta. In sull’alba, essendo per la lunga vigilia stanco ed abbattuto, udii, mentre io pregava, una voce che mi disse: Stolto, non vedi che Iddio vuole che tu sequiti la medesima via? Perchè io feci quel giorno una predica tremenda.”[125]The original is, “Avendo perduto ogni fiducia degli uomini,” which the English Protestant translator (London, 1871) renders, “He had lost all confidence in the priests.”[126]We have followed Villari in the account of this interview. M. Perrens questions its authenticity for several very good reasons. If it was a confession, no one would know anything about it. But it is claimed by some that it was merely a consultation on a case of conscience, and that Politian was anocularthough not anauricularwitness. If such an interview took place, we should be inclined to admit Villari’s account of it only on the latter hypothesis.[127]Master of the Hounds.[128]Pavilion of Stoves.[129]Comedian.[130]Tragedian.[131]2 Thess. ii. 4.[132]Job. x. 22.[133]No. 360 of the journalIl Precursore, of Palermo, dared lately to apply to the Sovereign Pontiff Pius IX. the names sacristan-pontiff, blockhead, dullard, swindler, huckster, dotard, and other epithets so coarse that the pen refuses to transcribe them. But the Italian Exchequer, notwithstanding the law which declares the Pope to be as inviolable as the king, found nothing to say against this foul sheet. And the government pretends that the so-called law of guarantees is scrupulously observed by it. We appeal to the common sense, not of Christians, but of persons simply not barbarians like the Hottentots.[134]Apoc. ii. 16.[135]“Sunt quatuor persecutiones principales: prima tyrannorum, secunda hæreticorum, tertia falsorum Christianorum, quarta erit ex omnibus conflata, quæ erit Antichristi et suorum complicium. Et hæ designatæ sunt in quatuor bestiis quas vidit Daniel.”—S. Bonav. in cap.xvii.Lucæ.Again, seeUgone card. sup. Psal.liv.[136]2 Timothy iii. 1-4.[137]Osservatore Romano, Jan. 8, 1873.[138]Rev. John Henry Newman.[139]The opinions of the Abbé Gaume are generally regarded by the most competent judges of matters pertaining to the higher Catholic education as exaggerated. We concur in this judgment, which is, moreover, in accordance with the instructions on this subject emanating from the Holy See. At the same time, we are strongly convinced that there is a very considerable amount of truth in the criticisms of the Abbé Gaume on the actual method of education even in strictly Catholic colleges, and that it needs to be made more Christian.—Ed. C. W.[140]It may well be doubted whether this was a real advantage.—Ed. C. W.[141]Hieronymus Savonarola und seine Zeit. Aus den Quellen dargestellt.Von A. G. Rudelbach. Hamburg. 1835.[142]Girolamo Savonarola, aus grösstentheils Handschriftlichen Quelten dargestellt. Von Fr. Karl Meier. Berlin. 1836.[143]This passage certainly does not prove Savonarola to have been a great philosopher.—Ed. C. W.[144]Translated in England more than two hundred years ago.The Truth of the Christian Faith; or, The Triumph of the Cross of Christ.By Hier. Savonarola. Done into English out of the Author’s own Italian copy, etc. Cambridge John Field, Printer to the University. There is also a modern translation by O’Dell Travers Hill, F.R.G.S., a handsome edition. Hodder & Stoughton, London. 1868.[145]“Seeing the whole world in confusion; every virtue and every noble habit disappeared; no shining light; none ashamed of their vices.”[146]A precisely similar vision is described by Christopher Columbus as having appeared to him in America when he was abandoned by all his companions. The letter in which he speaks of this vision is given by the rationalist Libri in hisHistoire des Sciences Mathématiques, and he justly describes it as one of the most eloquent in Italian literature.[147]Cicero says: “Fuit jam a Platone accepta philosophandi ratio triplex: una de vita et moribus; altera de natura et rebus occultis; tertia de disserendo, et quid verum, quid falsum, quid rectum in oratione, pravumque, quid consentiens, quid repugnans, judicando” (Acad.lib. i. 6). This division is still recognizable in our modern logic, metaphysics, and ethics.[148]Ex. xviii. 25.[149]LondonTimes, April 19.[150]LondonSpectator.[151]Saturday Review.[152]LondonSpectator, April 26.[153]This sentence, we wish to have it distinctly understood, is one which we approve only in the sense that loyalty to the church takes precedence of patriotism, but not that it is indifferent whether a man is a patriot or not, provided he be a good Catholic.—Ed.C. W.[154]“I sleep and my Heart watcheth.”[155]“I say, my Jesus, thou artmadwith love.”—S. Mary Magdalen of Pazzi.[156]SeeThe Catholic World, December, 1868.[157]I.e.,Ill-gotten gain never profits. “Pol” is a contemptuous name in Brittany for Satan, who is said to have horned hoofs shod with silver, but he has always lost one of his shoes.[158]The head of Morvan, after the battle, was taken to the monk Witchar, who held on the Breton frontier an abbey, by permission of the Frankish king.[159]Lez-Breiz was slainA.D.818. In seven years after that date, Guionfarc’h, another of his family, arose, as a second Lez-Breiz, to resist the encroachments of France, and maintain the independence of Brittany.[160]Ermold Nigel.[161]This mystical plant was only to be plucked by the hand: if cut with any blade of steel, misfortune of some kind was always supposed to follow.[162]Ablutions were anciently made before a repast at the sound of a horn; thus “korna ann dour”—to horn the water.[163]The balls (six) in the arms of the Medici.[164]Discorso circa il Reggimento i Governo degli Stati e Specialmente sopra il Governo di Firenze.[165]O’Dell Travers Hill, F.R.G.S., author of a biographical sketch of Savonarola, and translator ofThe Triumph of the Cross. London: Hodder and Stoughton. 1858.[166]The most conclusive proof of the orthodoxy of Savonarola’s doctrine is found in the fact that his works, after a rigorous official scrutiny at Rome, were pronounced free from any error of faith or morals deserving censure.—Ed.C. W.[167]Song of Solomon, i. 6.[168]This pillar was destined by the first Napoleon for the decoration of the triumphal arch at Milan, the intended monument of his Italian victories. His fall frustrated the design. Many years later, Wordsworth, while descending into Italy by the Simplon Pass, came upon the unfinished mass as it lay half raised from the Alpine quarry, and addressed to it his sublime sonnet beginning:“Ambition, following down the far-famed slope,”and proceeding:“Rest where thy course was stayed by power Divine.”[169]Ann.l. iv. ch. xlvi.[170]This article and the one in our May number are from the pens of two distinct writers.[171]The Expressions, etc., p. 12.[172]Expressions, etc., p. 30.[173]Gen. i. 24.[174]Gen. i. 26.[175]Gen. ii. 7.[176]Tongiorgi, pars. ii. l. ii. c. iii. p. 292.[177]Balmes,Fund. Phil., v. ii. c. ii.[178]Ibid., v. ii. c. ii. p. 9.[179]Ibid., v. ii. c. iii.[180]Tong., l. iii. c. i.[181]S. Augustine,De Civ. Dei, xix. 13.[182]Cic.,De Offic., i. 40.[183]Histoire du Canada. Par M. F. X. Garneau, ii. 23.[184]Chimney-swallow.[185]Fact.[186]A fact. She was never heard of afterwards.[187]Horrible as this scene is, it is nevertheless perfectly true, even in minutest detail.[188]Persons familiar with the Indian character well know their thieving propensities.[189]These reptiles were still so numerous in this part of the country not many years ago that it was extremely dangerous to leave the windows open in the evening. My mother related that, while she was living at Sandwich with her father, one of the domestics was imprudent enough to leave a window open. During the evening, they had occasion to move a sideboard which stood against the wall, and a large snake was discovered behind it fast asleep. Another day, when playing truant, a snake sprang upon her, and tried to bite her waist; but happily her clothes were so thick that its fangs could not penetrate them. While she ran in great terror, her companions called to her to untie her skirt. And that advice saved her life.—Author.[190]“Weep not for me.”[191]“For the law of his God strove even unto death, and took no fear from the words of the impious; for he was founded upon a firm rock.”[192]“Behold, I am with you all days, even to the end of the world.”[193]“A man of sorrows, and acquainted with infirmity.”[194]To save disappointment to those who may desire to possess a copy of theMemoirs of Bp. Bruté, we deem it proper to state that the work is out of print, but that the author has intimated his intention to publish a revised edition at some future day—of which the public will doubtless be duly informed.—Ed. C. W.[195]A nickname for Spaniards.[196]Do your duty, come what will![197]“Nature, when driven off, returns at a gallop.”[198]These lectures are delivered in the chapel of Jésus-Ouvrier, on Mont Sainte-Geneviève, every Monday and Thursday. They were commenced by the Catholic Circle of Workingmen, and have been eminently successful.[199]Mgr. Mermillod,La Question Ouvrière, p. 25.[200]Mgr. Mermillod.[201]M. Ch. de Beaurepaire,Histoire de l’Instruction publique en Normandie.[202]Ch. de Beaurepaire, l. i.[203]A fact.[204]The reader will find this subject amplified, under some of its aspects, inThe Catholic Worldfor Aug., 1872, article “Symbolism of the Church.”[205]We should surmise the circular shape to be no less symbolical than the other facts, and to denote the eternity of the church.[206]F. Mullooly,S. Clement, Pope and Martyr, and his Basilica at Rome.[207]Cæs. Comm.[208]Josephus.[209]“This image of the Druids is of a Moorish color, as are nearly all the others in the church of Chartres. We suppose this to have been done by the Druids and others who followed them, on the presumptive complexion of the oriental people, who are exposed more than we to the heat of the sun; for which reason the Spouse in the Canticle of Canticles says that the sun has discolored her, and that, although she is dark, she does not cease to be beautiful. Nevertheless, Nicephorus, who had seen several pictures of the Virgin taken by S. Luke from life, says that the color of her countenance wasσιτοχρόε, or the color of wheat. This seems to mean the brown or chestnut color of wheat when ripe.”[210]“The Virgin was of middle height.... Her hair bordered on gold, her eyes were bright and sparkling, with the pupils of an olive color; her eyebrows arched, and of a black tinge, very pleasing. Her nose was long, her lips bright red, her face neither round nor sharp, but somewhat long; her hands and fingers equally so. She was in all things modest and grave, speaking but seldom and to the purpose; ready to listen to every one, affable to all, honoring each according to their quality. She used a becoming freedom of speech, without laughter and without perturbation, without being moved to anger. She was exempt from all pride, without lowering her dignity, and without fastidiousness, and showing in all her actions great humility.”[211]“The church of Chartres is the most ancient in our kingdom, having been founded by prophecy in honor of the glorious Virgin Mother before the incarnation of our Lord Jesus Christ, and in which the same glorious Virgin was worshipped during her lifetime.”[212]All’s Well that Ends Well, act ii. sc. iii.[213]The mention of the name of Montalembert by the writer of the present article gives us the occasion to make an explanation which we think it proper to make, on account of some criticisms that have been called forth by the manner in which we have spoken of him in former articles. The eulogium which we give or permit others to give this illustrious man in our pages by no means implies any approbation of any opinions or acts of his in sympathy with the party known by the sobriquet of “Liberal Catholics.” These were deflections from a course which was in the main orthodox and loyal, and it is not for these deflections that we honor his memory, but for his virtues, merits, and services, and the cordial submission to the authority of the Holy See at the close of life, by which he effaced the memory of his faults.—Ed. C. W.[214]These facts are chiefly gathered from an article on Hawthorne by Mr. Stoddard; but this anecdote is from a weekly publication, to which we are also indebted for the incident in the life of Edgar A. Poe.
[1]1 Cor. xiii. 1-3.[2]We had intended to give a brief outline of what the church has done from time to time for the various forms of human want, but found we could not do so in the present article without departing from the diversified character essential to a magazine. Such a sketch of the efforts made by the church, during her long history, to alleviate physical suffering, and for the moral elevation of the race, would almost be a history of the church itself, inasmuch as the poor have always been her heritage, in accordance with our Lord’s words. To the Catholic reader this would have been unnecessary; and if this reference serves the purpose of inducing the candid non-Catholic to look into the record, a desirable end will have been accomplished.[3]Constitution of U. S., Art. 1, of Amendments.[4]Kent, ii. 24.[5]Story on the Constitution, ii. 661.[6]Report of Special Committee, p. 17.[7]Monthly Record, p. 285.[8]Catholic Review, January 11, 1873.[9]Twelfth Annual Report, p. 12.[10]SeeHalf a Century with Juvenile Delinquents. By the Chaplain of the House of Refuge, Rev Mr. Pierce.[11]Nineteenth Annual Report, p. 12.[12]Blackstone’s Com., part. i, p. 137.[13]Sunday Mercury, June 23, 1872.[14]Investigation into the Management of the Providence Reform School, made by the Board of Aldermen, under the direction of the City Council of the City of Providence, 1869.[15]“Indico legno, lucido e sereno:”Whatever kind of richly tinted wood is referred to in this passage,lucidandserenedo not seem very descriptive epithets, applied to wood, and it is not much after the manner of Dante to qualify any object with two vague adjectives. As he is presenting an assemblage of the most beautiful and striking colors, and since we do not imagine (as Mr. Ruskin suggests) that by “Indico legno” he could have meantindigo, it seems most natural that he should have mentionedblue. We have therefore ventured to translate as if the verse were written, “Indico legno, lucido sereno.” In a preceding Canto (V.) the poet has usedserenoin the same way, without the article—“fender sereno” also in Canto XXIX., v. 53:“Più chiaro assai che Luna per sereno.”—Trans.[16]A name given in derision to the German nation.[17]One of the martyrs omitted by Foxe.[18]The Fuller Worthies’ Library.The Complete Poems of Robert Southwell, S.J., for the first time fully collected, and collated with the original and early editions and MSS., and enlarged with hitherto unprinted and inedited poems from MSS. at Stonyhurst College, Lancashire. Edited, with Memorial Introduction and Notes, by the Rev. Alexander H. Grosart, St. George’s, Blackburn, Lancashire. London: Printed for private circulation (156 copies only). 1872.[19]Turnbull, p. xvi.[20]The Condition of Catholics under James I.Father Gerard’s narrative. London. 1872.[21]So printed in Strype.[22]Topcliffe here describes what he facetiously likens to a Tremshemarn trick with great delicacy. It was, in fact, a piece of horrible torture, by which the prisoner was hung up for whole days by the hands so that he could just touch the ground with the tips of his toes.[23]SeeAnnals of the Reformation, Strype, Oxford, 1824 ed., vol. vii. p. 185. If the reader has any curiosity to see more remarkable proof of the infamy of this man, Topcliffe, he may peruse another letter in Strype, vol. vii. p. 53.[24]He was afterwards condemned and executed as a traitor.[25]For this and many other cases see,Martyrs Omitted by Foxe. London. 1872. Compiled by a member of the English Church. With a preface by the Rev. Frederick George Lee, D.C.L., F.S.A., Vicar of All Saints’, Lambeth.[26]Retrospective Review, vol. iv., 1821, p. 270.[27]Specimens of the Early English Poets, first edition, vol. ii. p. 166.[28]Vol. i. p. 644, fourth edition.[29]Notes of Ben Jonson’s Conversations with William Drummond of Hawthornden, p. 13.[30]Here are seven of its seventeen stanzas:Enough, I reckon wealth;A mean the surest lot,That lies too high for base contempt,Too low for envy’s shot.My wishes are but few,All easy to fulfil,I make the limits of my powerThe bounds unto my will.I feel no care of coyne,Well-doing is my wealth;My mind to me an empire is,While grace affordeth health.I clip high-climbing thoughts,The wings of swelling pride;Their fall is worst, that from the heightOf greatest honors slide.Spare diet is my fare,My clothes more fit than fine;I know I feed and clothe a foeThat, pampered, would repine.To rise by others’ fallI deem a losing gain;All states with others’ ruins built,To ruin run amain.No change of Fortune’s calmsCan cast my comforts down;When Fortune smiles, I smile to thinkHow quickly she will frown.[31]This was a German Reformer who died in 1551. His name was Kuhhorn (Cowshorn), but, after the fashion of that day, he Greekified it intoBous(ox) andKeras(horn): the same as Melanchthon, another German Reformer, changed his name from Schwarzed (black earth).[32]Abbots were then, as Bishops are now, Members of the House of Lords.[33]Some of these “foundations” were made up with Secular Priests, who had pensions to say Masses for the souls of the founders.[34]“Premunire” is a punishment inflicted by Statute, and consists of the offender’s being out of the Queen’s protection, forfeiting his lands and goods, and imprisoned during the pleasure of the Monarch.[35]“That which is most divine in the heart of man never finds utterance for want of words to express it. The soul is infinite [this is saying too much: it is one thing to be infinite, and another to have a sense of the infinite], and language consists only of a limited number of signs perfected by use as a means of communication among the vulgar.”—Lamartine,Preface des Premières Meditations.[36]As we are not without experience in the management of children, we cannot agree with our contributor in the proposed banishment of the rod from the nursery, however much we may prefer moral suasion when found effectual.—Ed. C. W.[37]Canadian snow-shoes.[38]Breviary.[39]Theex-votospoken of in the beginning of our story represents this scene.[40]Cap worn by the peasantry.[41]Luke xvi. 9.[42]“A great politician is dead!”[43]“This will be a dangerous spirit.”[44]Land of the Veda.By Rev. Dr. Butler.[45]Papers relating to the Foreign Relations of the United States, transmitted to Congress with the Annual Message of the President, December 4, 1871.[46]British Blue-Book.China, No. 3, 1871.[47]Evolution of Life.By Henry C. Chapman, M.D. Philadelphia: J. B. Lippincott & Co. 1873.[48]SeeDublin Review, July, 1871.[49]Hugonis Floriacensisde Regia Potestatelib. i. 4 ap. BaluzeMiscell.ii.[50]Petr. Blesens,Epist.lxxxvi.[51]S. Francis de Sales, Bishop and Prince of Geneva. Rivingtons: London, Oxford, and Cambridge.[52]“Drink water out of thy own cistern, and the streams of thy own well; let thy fountains be conveyed abroad, and in the streets divide thy waters.”—Proverbsv. 15,16.[53]The title of his bishopric, by which Francis de Sales was then generally known in Paris.[54]“J’ai ajouté beaucoup de petites chosettes,” he said. “Petites chosettes” is almost untranslatable in its deprecating modesty.[55]In 1656, forty editions had already appeared.[56]“Il met force sucre et force miel au bord du vase.”[57]SeeDictionnaire de l’Académie Française. Préface de M. Villemain. He says: “En 1637, l’Académie avait discuté longtemps sur la méthode à suivre pour dresser un Dictionnaire qui fût comme le trésor et le magasin des termes simples et des phrases reçues. Puis, elle s’était occupée du choix des auteurs qui avaient écrit le plus purement notre langue, et dont les passages seraient insérés dans le Dictionnaire. C’étaient pour la prose”—and he then gives a list of authors, as above indicated.[58]A translator—a traitor.[59]Pallavicini,History of the Council of Trent, b. vi. ch. xi. No. 4.[60]See Renan’sVie de Jésus, Introduction; also, Albert Réville,Revue des Deux Mondes, for May and June, 1866.[61]Pallavicini,History of the Council of Trent, b. vi. ch. xi. Leplat,Monum. Conc. Trid., vol. iii. p. 386et seq.[62]M. de Pressensé means thedeutero-canonicalbooks of the Old Testament.Deutero-canonicalandapocryphalare by no means synonymous. The authenticity of the deutero-canonical books has been demonstrated sufficiently often within three centuries to prevent a writer, with any respect for himself, from alluding to them as apocryphal.[63]We wish M. de Pressensé would be kind enough to inform us what Fathers of the IId and IIId centuries have questioned the origin of the Gospel according to S. Matthew. We are well aware that French rationalists have borrowed the German idea of a primitive Gospel, which, perhaps, served as a basis for the other abridgments. The promoters of this system are Eichorn, Eckermann, Gieseler, Credner, and Ewald, in Germany; in France, Messrs. Réville and Renan have lent to it the support of their names. They have endeavored to support it by one or two words of Papias, which by no means prove so strange an assertion. Where are the Fathers of the IId and IIId centuries who had any doubt as to the authenticity of the first Gospel? As to the Epistle to the Hebrews, we wish M. de Pressensé would read a few pages on this question by the Rev. Père Franzelin, in his able treatise,De Traditione et Scriptura. He would see how little doubt the Fathers of the first ages had respecting this epistle. Some, on account of the absence of S. Paul’s name, and the difference of style, have doubted it was by the doctor of nations, but all the Fathers, unless we except two or three of the least known, invariably asserted its canonicity. For it is one thing to doubt whether S. Paul was the author of this epistle and another that it is of the number of inspired books.[64]Histoire du Concile du Vatican, p. 283.[65]Pressensé,Histoire du Concile du Vatican, ch. xi.[66]Hist. Revelat. Bibl., Auct. D. Haneberg, p. 774.[67]Sess. XIV.De Extr. Unct., c. i. can. i.[68]Défense de la Tradition des SS. Pères.—Instruction sur la Version de Trévoux.[69]Myths and Myth-Makers: Old Tales and Superstitions Interpreted by Comparative Mythology. By John Fiske, M.A., LL.B., Assistant Librarian and Late Lecturer on Philosophy at Harvard University.[70]Page 122.[71]Tob. ii. 19.[72]Eccl. xvii. 5.[73]Ibid. xxvi. 3, 16.[74]Prov. xix. 15.[75]Levit. xxv. 39, 40, 53.[76]Numb. xxx. 10.[77]Deut. xv. 12-14.[78]Acts. xvi. 14, 15.[79]Ibid. xvi. 40.[80]Rom. xvi. 1, 2.[81]Judith viii. 7.[82]Prov. xxxi. 10-31.[83]“Young Adam Cupid, he that shot so trim.”—Modern editions ofRomeo and Juliet.[84]White’sShakespeare’s Scholar, 371, 372.[85]See note 2, as to “Abraham-men,” inKing Lear, Singer’s Edition, act ii. sc. iii.[86]Satires, b. iii. sat. 5.[87]Perusing, while this article is in the press, Thackeray’s ingenious story ofCatherine, we observe that he describes one of his characters (in the year 1705) as wearing “an enormous full-bottomed periwig that cost him sixty pounds.”[88]Cook’sVoyages, vi. 61.[89]Browne’sBritish Pastorals, b i. s. v.[90]Hamlet(song), act iv. sc. v.[91]Fawkes,Apollonius Rhodius. The Argonautics, b. iii.[92]Sir M. Sandys’Essays(1634), p 16.[93]Anthon’sClassical Dictionary.[94]Keightley’sMythology, 112.[95]Redgauntlet, i., pp. 219, 220. Ticknor & Co.’s edition.[96]Spectator, 129.[97]Notes toDunciad, b. i. p. 260. British Poets, Little & Brown’s ed.[98]“The Fair One with the Golden Locks” was a Christmas piece produced on the stage in London, in 1843. See Planché’sRecollections, etc., ii. 67.[99]In Thackeray’sCatherine, already quoted, a character appears with “a little shabby beaver cocked over a largetow-periwig.” Still further on he tells us that one of his principal personages “mounted a large chestnut-colored orange-scented pyramid of horse-hair.” Indeed, we have reason to believe that the judges and the bar in England still wear wigs manufactured out of the latter article.[100]To show, by a further instance, the employment of another article than hair for the manufacture in question some time ago. Thackeray, in hisBook of Snobs, chapter xxxiv., tells us of a London “coachman in a tightsilk-flosswig.”[101]2Henry VI., iv. 8.[102]A sum estimated at about seven million francs of modern money.[103]Fearless and stainless.[104]Gilt door.[105]“A guarded prisoner is not bound by any oath, nor can he be held to any vow made under compulsion.”[106]For the preceding articles of this series, the reader is referred toThe Catholic Worldfor December, 1868, and June, 1870.[107]SeeMyvyrian, vol. i. p. 150.[108]Trioed inis Prydain, vol. iii. s. 1.[109]Myvyrian.[110]De Schismate Donatistarum, lib. iii. c. 2.[111]De Civ. Dei, lib. xviii. c. 23.[112]“We read everywhere that this world is a sea.”[113]Gal. iii.; John xv. 16.[114]Minucius Felix,Octav., c. 9.; Justin,Dialogicum Tryph., c. 10; Athenagoras,Legatio, c. 3. etc.[115]In ancient usage, the Holy Eucharist was put into the hands of the Christians.[116]Maurus Wolter,The Roman Catacombs, and the Sacraments of the Catholic Church, p. 28.[117]Overbeck,History of Greek Plastic Art, ii. 29.[118]“Nihil præter Catholicam fidem, et quidquid Sancta Romana Ecclesia approbat, a me unquam prolatum est, cujus castigationi semper me subjeci, et quoties oportuerit iterum atque iterum me subjicio.... Manifeste apparebit, an ego hæresium, quod absit, an Catholicæ veritatis sim disseminator.”“No word of mine can be produced against Catholic faith or against whatever is approved by the Catholic Church, to whose correction I have always submitted, and, if need be, again and for ever submit myself.... It will be made manifest whether I have disseminated heresy—far be it from me—or Catholic truth.”[119]La Storia di Girolamo Savonarola e de’ suoi Tempi, Narrata da Pasquale Villari con l’Aiuto di Nuovi Documenti. Firenze. 1859.[120]The original is very picturesque: “A ciò ch’el diavolo non mi salti sopra le spalle.”[121]He ruled from 1469 to 1492.[122]“Egli secondò il secolo in tutte le sue tendenze: di corrotto che era, lo fece corrottissimo.” “He helped forward the period in all its tendencies,” says Villari. “From corrupt he made it most corrupt.”[123]M. Perrens and Dean Milman both express some doubt as to this fact, but we prefer to follow Villari, whose explanation of the matter is satisfactory.[124]Here are his own words: “E mi rammento come predicando nel Duomo l’anno 1491, ed avendo già composto il mio sermone sopra questi visioni, deliberai di sopprimerle e nell’avvenire astenerme affatto. Iddio mi è testimonio, che tutto il giorno di sabato e l’intera notte sino alla nuove luce, io vegliai; ed ogni altra via, ogni dottrina fuori di quella, mi fu tolta. In sull’alba, essendo per la lunga vigilia stanco ed abbattuto, udii, mentre io pregava, una voce che mi disse: Stolto, non vedi che Iddio vuole che tu sequiti la medesima via? Perchè io feci quel giorno una predica tremenda.”[125]The original is, “Avendo perduto ogni fiducia degli uomini,” which the English Protestant translator (London, 1871) renders, “He had lost all confidence in the priests.”[126]We have followed Villari in the account of this interview. M. Perrens questions its authenticity for several very good reasons. If it was a confession, no one would know anything about it. But it is claimed by some that it was merely a consultation on a case of conscience, and that Politian was anocularthough not anauricularwitness. If such an interview took place, we should be inclined to admit Villari’s account of it only on the latter hypothesis.[127]Master of the Hounds.[128]Pavilion of Stoves.[129]Comedian.[130]Tragedian.[131]2 Thess. ii. 4.[132]Job. x. 22.[133]No. 360 of the journalIl Precursore, of Palermo, dared lately to apply to the Sovereign Pontiff Pius IX. the names sacristan-pontiff, blockhead, dullard, swindler, huckster, dotard, and other epithets so coarse that the pen refuses to transcribe them. But the Italian Exchequer, notwithstanding the law which declares the Pope to be as inviolable as the king, found nothing to say against this foul sheet. And the government pretends that the so-called law of guarantees is scrupulously observed by it. We appeal to the common sense, not of Christians, but of persons simply not barbarians like the Hottentots.[134]Apoc. ii. 16.[135]“Sunt quatuor persecutiones principales: prima tyrannorum, secunda hæreticorum, tertia falsorum Christianorum, quarta erit ex omnibus conflata, quæ erit Antichristi et suorum complicium. Et hæ designatæ sunt in quatuor bestiis quas vidit Daniel.”—S. Bonav. in cap.xvii.Lucæ.Again, seeUgone card. sup. Psal.liv.[136]2 Timothy iii. 1-4.[137]Osservatore Romano, Jan. 8, 1873.[138]Rev. John Henry Newman.[139]The opinions of the Abbé Gaume are generally regarded by the most competent judges of matters pertaining to the higher Catholic education as exaggerated. We concur in this judgment, which is, moreover, in accordance with the instructions on this subject emanating from the Holy See. At the same time, we are strongly convinced that there is a very considerable amount of truth in the criticisms of the Abbé Gaume on the actual method of education even in strictly Catholic colleges, and that it needs to be made more Christian.—Ed. C. W.[140]It may well be doubted whether this was a real advantage.—Ed. C. W.[141]Hieronymus Savonarola und seine Zeit. Aus den Quellen dargestellt.Von A. G. Rudelbach. Hamburg. 1835.[142]Girolamo Savonarola, aus grösstentheils Handschriftlichen Quelten dargestellt. Von Fr. Karl Meier. Berlin. 1836.[143]This passage certainly does not prove Savonarola to have been a great philosopher.—Ed. C. W.[144]Translated in England more than two hundred years ago.The Truth of the Christian Faith; or, The Triumph of the Cross of Christ.By Hier. Savonarola. Done into English out of the Author’s own Italian copy, etc. Cambridge John Field, Printer to the University. There is also a modern translation by O’Dell Travers Hill, F.R.G.S., a handsome edition. Hodder & Stoughton, London. 1868.[145]“Seeing the whole world in confusion; every virtue and every noble habit disappeared; no shining light; none ashamed of their vices.”[146]A precisely similar vision is described by Christopher Columbus as having appeared to him in America when he was abandoned by all his companions. The letter in which he speaks of this vision is given by the rationalist Libri in hisHistoire des Sciences Mathématiques, and he justly describes it as one of the most eloquent in Italian literature.[147]Cicero says: “Fuit jam a Platone accepta philosophandi ratio triplex: una de vita et moribus; altera de natura et rebus occultis; tertia de disserendo, et quid verum, quid falsum, quid rectum in oratione, pravumque, quid consentiens, quid repugnans, judicando” (Acad.lib. i. 6). This division is still recognizable in our modern logic, metaphysics, and ethics.[148]Ex. xviii. 25.[149]LondonTimes, April 19.[150]LondonSpectator.[151]Saturday Review.[152]LondonSpectator, April 26.[153]This sentence, we wish to have it distinctly understood, is one which we approve only in the sense that loyalty to the church takes precedence of patriotism, but not that it is indifferent whether a man is a patriot or not, provided he be a good Catholic.—Ed.C. W.[154]“I sleep and my Heart watcheth.”[155]“I say, my Jesus, thou artmadwith love.”—S. Mary Magdalen of Pazzi.[156]SeeThe Catholic World, December, 1868.[157]I.e.,Ill-gotten gain never profits. “Pol” is a contemptuous name in Brittany for Satan, who is said to have horned hoofs shod with silver, but he has always lost one of his shoes.[158]The head of Morvan, after the battle, was taken to the monk Witchar, who held on the Breton frontier an abbey, by permission of the Frankish king.[159]Lez-Breiz was slainA.D.818. In seven years after that date, Guionfarc’h, another of his family, arose, as a second Lez-Breiz, to resist the encroachments of France, and maintain the independence of Brittany.[160]Ermold Nigel.[161]This mystical plant was only to be plucked by the hand: if cut with any blade of steel, misfortune of some kind was always supposed to follow.[162]Ablutions were anciently made before a repast at the sound of a horn; thus “korna ann dour”—to horn the water.[163]The balls (six) in the arms of the Medici.[164]Discorso circa il Reggimento i Governo degli Stati e Specialmente sopra il Governo di Firenze.[165]O’Dell Travers Hill, F.R.G.S., author of a biographical sketch of Savonarola, and translator ofThe Triumph of the Cross. London: Hodder and Stoughton. 1858.[166]The most conclusive proof of the orthodoxy of Savonarola’s doctrine is found in the fact that his works, after a rigorous official scrutiny at Rome, were pronounced free from any error of faith or morals deserving censure.—Ed.C. W.[167]Song of Solomon, i. 6.[168]This pillar was destined by the first Napoleon for the decoration of the triumphal arch at Milan, the intended monument of his Italian victories. His fall frustrated the design. Many years later, Wordsworth, while descending into Italy by the Simplon Pass, came upon the unfinished mass as it lay half raised from the Alpine quarry, and addressed to it his sublime sonnet beginning:“Ambition, following down the far-famed slope,”and proceeding:“Rest where thy course was stayed by power Divine.”[169]Ann.l. iv. ch. xlvi.[170]This article and the one in our May number are from the pens of two distinct writers.[171]The Expressions, etc., p. 12.[172]Expressions, etc., p. 30.[173]Gen. i. 24.[174]Gen. i. 26.[175]Gen. ii. 7.[176]Tongiorgi, pars. ii. l. ii. c. iii. p. 292.[177]Balmes,Fund. Phil., v. ii. c. ii.[178]Ibid., v. ii. c. ii. p. 9.[179]Ibid., v. ii. c. iii.[180]Tong., l. iii. c. i.[181]S. Augustine,De Civ. Dei, xix. 13.[182]Cic.,De Offic., i. 40.[183]Histoire du Canada. Par M. F. X. Garneau, ii. 23.[184]Chimney-swallow.[185]Fact.[186]A fact. She was never heard of afterwards.[187]Horrible as this scene is, it is nevertheless perfectly true, even in minutest detail.[188]Persons familiar with the Indian character well know their thieving propensities.[189]These reptiles were still so numerous in this part of the country not many years ago that it was extremely dangerous to leave the windows open in the evening. My mother related that, while she was living at Sandwich with her father, one of the domestics was imprudent enough to leave a window open. During the evening, they had occasion to move a sideboard which stood against the wall, and a large snake was discovered behind it fast asleep. Another day, when playing truant, a snake sprang upon her, and tried to bite her waist; but happily her clothes were so thick that its fangs could not penetrate them. While she ran in great terror, her companions called to her to untie her skirt. And that advice saved her life.—Author.[190]“Weep not for me.”[191]“For the law of his God strove even unto death, and took no fear from the words of the impious; for he was founded upon a firm rock.”[192]“Behold, I am with you all days, even to the end of the world.”[193]“A man of sorrows, and acquainted with infirmity.”[194]To save disappointment to those who may desire to possess a copy of theMemoirs of Bp. Bruté, we deem it proper to state that the work is out of print, but that the author has intimated his intention to publish a revised edition at some future day—of which the public will doubtless be duly informed.—Ed. C. W.[195]A nickname for Spaniards.[196]Do your duty, come what will![197]“Nature, when driven off, returns at a gallop.”[198]These lectures are delivered in the chapel of Jésus-Ouvrier, on Mont Sainte-Geneviève, every Monday and Thursday. They were commenced by the Catholic Circle of Workingmen, and have been eminently successful.[199]Mgr. Mermillod,La Question Ouvrière, p. 25.[200]Mgr. Mermillod.[201]M. Ch. de Beaurepaire,Histoire de l’Instruction publique en Normandie.[202]Ch. de Beaurepaire, l. i.[203]A fact.[204]The reader will find this subject amplified, under some of its aspects, inThe Catholic Worldfor Aug., 1872, article “Symbolism of the Church.”[205]We should surmise the circular shape to be no less symbolical than the other facts, and to denote the eternity of the church.[206]F. Mullooly,S. Clement, Pope and Martyr, and his Basilica at Rome.[207]Cæs. Comm.[208]Josephus.[209]“This image of the Druids is of a Moorish color, as are nearly all the others in the church of Chartres. We suppose this to have been done by the Druids and others who followed them, on the presumptive complexion of the oriental people, who are exposed more than we to the heat of the sun; for which reason the Spouse in the Canticle of Canticles says that the sun has discolored her, and that, although she is dark, she does not cease to be beautiful. Nevertheless, Nicephorus, who had seen several pictures of the Virgin taken by S. Luke from life, says that the color of her countenance wasσιτοχρόε, or the color of wheat. This seems to mean the brown or chestnut color of wheat when ripe.”[210]“The Virgin was of middle height.... Her hair bordered on gold, her eyes were bright and sparkling, with the pupils of an olive color; her eyebrows arched, and of a black tinge, very pleasing. Her nose was long, her lips bright red, her face neither round nor sharp, but somewhat long; her hands and fingers equally so. She was in all things modest and grave, speaking but seldom and to the purpose; ready to listen to every one, affable to all, honoring each according to their quality. She used a becoming freedom of speech, without laughter and without perturbation, without being moved to anger. She was exempt from all pride, without lowering her dignity, and without fastidiousness, and showing in all her actions great humility.”[211]“The church of Chartres is the most ancient in our kingdom, having been founded by prophecy in honor of the glorious Virgin Mother before the incarnation of our Lord Jesus Christ, and in which the same glorious Virgin was worshipped during her lifetime.”[212]All’s Well that Ends Well, act ii. sc. iii.[213]The mention of the name of Montalembert by the writer of the present article gives us the occasion to make an explanation which we think it proper to make, on account of some criticisms that have been called forth by the manner in which we have spoken of him in former articles. The eulogium which we give or permit others to give this illustrious man in our pages by no means implies any approbation of any opinions or acts of his in sympathy with the party known by the sobriquet of “Liberal Catholics.” These were deflections from a course which was in the main orthodox and loyal, and it is not for these deflections that we honor his memory, but for his virtues, merits, and services, and the cordial submission to the authority of the Holy See at the close of life, by which he effaced the memory of his faults.—Ed. C. W.[214]These facts are chiefly gathered from an article on Hawthorne by Mr. Stoddard; but this anecdote is from a weekly publication, to which we are also indebted for the incident in the life of Edgar A. Poe.
[1]1 Cor. xiii. 1-3.
[2]We had intended to give a brief outline of what the church has done from time to time for the various forms of human want, but found we could not do so in the present article without departing from the diversified character essential to a magazine. Such a sketch of the efforts made by the church, during her long history, to alleviate physical suffering, and for the moral elevation of the race, would almost be a history of the church itself, inasmuch as the poor have always been her heritage, in accordance with our Lord’s words. To the Catholic reader this would have been unnecessary; and if this reference serves the purpose of inducing the candid non-Catholic to look into the record, a desirable end will have been accomplished.
[3]Constitution of U. S., Art. 1, of Amendments.
[4]Kent, ii. 24.
[5]Story on the Constitution, ii. 661.
[6]Report of Special Committee, p. 17.
[7]Monthly Record, p. 285.
[8]Catholic Review, January 11, 1873.
[9]Twelfth Annual Report, p. 12.
[10]SeeHalf a Century with Juvenile Delinquents. By the Chaplain of the House of Refuge, Rev Mr. Pierce.
[11]Nineteenth Annual Report, p. 12.
[12]Blackstone’s Com., part. i, p. 137.
[13]Sunday Mercury, June 23, 1872.
[14]Investigation into the Management of the Providence Reform School, made by the Board of Aldermen, under the direction of the City Council of the City of Providence, 1869.
[15]
“Indico legno, lucido e sereno:”
Whatever kind of richly tinted wood is referred to in this passage,lucidandserenedo not seem very descriptive epithets, applied to wood, and it is not much after the manner of Dante to qualify any object with two vague adjectives. As he is presenting an assemblage of the most beautiful and striking colors, and since we do not imagine (as Mr. Ruskin suggests) that by “Indico legno” he could have meantindigo, it seems most natural that he should have mentionedblue. We have therefore ventured to translate as if the verse were written, “Indico legno, lucido sereno.” In a preceding Canto (V.) the poet has usedserenoin the same way, without the article—“fender sereno” also in Canto XXIX., v. 53:
“Più chiaro assai che Luna per sereno.”
—Trans.
[16]A name given in derision to the German nation.
[17]One of the martyrs omitted by Foxe.
[18]The Fuller Worthies’ Library.The Complete Poems of Robert Southwell, S.J., for the first time fully collected, and collated with the original and early editions and MSS., and enlarged with hitherto unprinted and inedited poems from MSS. at Stonyhurst College, Lancashire. Edited, with Memorial Introduction and Notes, by the Rev. Alexander H. Grosart, St. George’s, Blackburn, Lancashire. London: Printed for private circulation (156 copies only). 1872.
[19]Turnbull, p. xvi.
[20]The Condition of Catholics under James I.Father Gerard’s narrative. London. 1872.
[21]So printed in Strype.
[22]Topcliffe here describes what he facetiously likens to a Tremshemarn trick with great delicacy. It was, in fact, a piece of horrible torture, by which the prisoner was hung up for whole days by the hands so that he could just touch the ground with the tips of his toes.
[23]SeeAnnals of the Reformation, Strype, Oxford, 1824 ed., vol. vii. p. 185. If the reader has any curiosity to see more remarkable proof of the infamy of this man, Topcliffe, he may peruse another letter in Strype, vol. vii. p. 53.
[24]He was afterwards condemned and executed as a traitor.
[25]For this and many other cases see,Martyrs Omitted by Foxe. London. 1872. Compiled by a member of the English Church. With a preface by the Rev. Frederick George Lee, D.C.L., F.S.A., Vicar of All Saints’, Lambeth.
[26]Retrospective Review, vol. iv., 1821, p. 270.
[27]Specimens of the Early English Poets, first edition, vol. ii. p. 166.
[28]Vol. i. p. 644, fourth edition.
[29]Notes of Ben Jonson’s Conversations with William Drummond of Hawthornden, p. 13.
[30]Here are seven of its seventeen stanzas:
Enough, I reckon wealth;A mean the surest lot,
That lies too high for base contempt,Too low for envy’s shot.
My wishes are but few,All easy to fulfil,
I make the limits of my powerThe bounds unto my will.
I feel no care of coyne,Well-doing is my wealth;
My mind to me an empire is,While grace affordeth health.
I clip high-climbing thoughts,The wings of swelling pride;
Their fall is worst, that from the heightOf greatest honors slide.
Spare diet is my fare,My clothes more fit than fine;
I know I feed and clothe a foeThat, pampered, would repine.
To rise by others’ fallI deem a losing gain;
All states with others’ ruins built,To ruin run amain.
No change of Fortune’s calmsCan cast my comforts down;
When Fortune smiles, I smile to thinkHow quickly she will frown.
[31]This was a German Reformer who died in 1551. His name was Kuhhorn (Cowshorn), but, after the fashion of that day, he Greekified it intoBous(ox) andKeras(horn): the same as Melanchthon, another German Reformer, changed his name from Schwarzed (black earth).
[32]Abbots were then, as Bishops are now, Members of the House of Lords.
[33]Some of these “foundations” were made up with Secular Priests, who had pensions to say Masses for the souls of the founders.
[34]“Premunire” is a punishment inflicted by Statute, and consists of the offender’s being out of the Queen’s protection, forfeiting his lands and goods, and imprisoned during the pleasure of the Monarch.
[35]“That which is most divine in the heart of man never finds utterance for want of words to express it. The soul is infinite [this is saying too much: it is one thing to be infinite, and another to have a sense of the infinite], and language consists only of a limited number of signs perfected by use as a means of communication among the vulgar.”—Lamartine,Preface des Premières Meditations.
[36]As we are not without experience in the management of children, we cannot agree with our contributor in the proposed banishment of the rod from the nursery, however much we may prefer moral suasion when found effectual.—Ed. C. W.
[37]Canadian snow-shoes.
[38]Breviary.
[39]Theex-votospoken of in the beginning of our story represents this scene.
[40]Cap worn by the peasantry.
[41]Luke xvi. 9.
[42]“A great politician is dead!”
[43]“This will be a dangerous spirit.”
[44]Land of the Veda.By Rev. Dr. Butler.
[45]Papers relating to the Foreign Relations of the United States, transmitted to Congress with the Annual Message of the President, December 4, 1871.
[46]British Blue-Book.China, No. 3, 1871.
[47]Evolution of Life.By Henry C. Chapman, M.D. Philadelphia: J. B. Lippincott & Co. 1873.
[48]SeeDublin Review, July, 1871.
[49]Hugonis Floriacensisde Regia Potestatelib. i. 4 ap. BaluzeMiscell.ii.
[50]Petr. Blesens,Epist.lxxxvi.
[51]S. Francis de Sales, Bishop and Prince of Geneva. Rivingtons: London, Oxford, and Cambridge.
[52]“Drink water out of thy own cistern, and the streams of thy own well; let thy fountains be conveyed abroad, and in the streets divide thy waters.”—Proverbsv. 15,16.
[53]The title of his bishopric, by which Francis de Sales was then generally known in Paris.
[54]“J’ai ajouté beaucoup de petites chosettes,” he said. “Petites chosettes” is almost untranslatable in its deprecating modesty.
[55]In 1656, forty editions had already appeared.
[56]“Il met force sucre et force miel au bord du vase.”
[57]SeeDictionnaire de l’Académie Française. Préface de M. Villemain. He says: “En 1637, l’Académie avait discuté longtemps sur la méthode à suivre pour dresser un Dictionnaire qui fût comme le trésor et le magasin des termes simples et des phrases reçues. Puis, elle s’était occupée du choix des auteurs qui avaient écrit le plus purement notre langue, et dont les passages seraient insérés dans le Dictionnaire. C’étaient pour la prose”—and he then gives a list of authors, as above indicated.
[58]A translator—a traitor.
[59]Pallavicini,History of the Council of Trent, b. vi. ch. xi. No. 4.
[60]See Renan’sVie de Jésus, Introduction; also, Albert Réville,Revue des Deux Mondes, for May and June, 1866.
[61]Pallavicini,History of the Council of Trent, b. vi. ch. xi. Leplat,Monum. Conc. Trid., vol. iii. p. 386et seq.
[62]M. de Pressensé means thedeutero-canonicalbooks of the Old Testament.Deutero-canonicalandapocryphalare by no means synonymous. The authenticity of the deutero-canonical books has been demonstrated sufficiently often within three centuries to prevent a writer, with any respect for himself, from alluding to them as apocryphal.
[63]We wish M. de Pressensé would be kind enough to inform us what Fathers of the IId and IIId centuries have questioned the origin of the Gospel according to S. Matthew. We are well aware that French rationalists have borrowed the German idea of a primitive Gospel, which, perhaps, served as a basis for the other abridgments. The promoters of this system are Eichorn, Eckermann, Gieseler, Credner, and Ewald, in Germany; in France, Messrs. Réville and Renan have lent to it the support of their names. They have endeavored to support it by one or two words of Papias, which by no means prove so strange an assertion. Where are the Fathers of the IId and IIId centuries who had any doubt as to the authenticity of the first Gospel? As to the Epistle to the Hebrews, we wish M. de Pressensé would read a few pages on this question by the Rev. Père Franzelin, in his able treatise,De Traditione et Scriptura. He would see how little doubt the Fathers of the first ages had respecting this epistle. Some, on account of the absence of S. Paul’s name, and the difference of style, have doubted it was by the doctor of nations, but all the Fathers, unless we except two or three of the least known, invariably asserted its canonicity. For it is one thing to doubt whether S. Paul was the author of this epistle and another that it is of the number of inspired books.
[64]Histoire du Concile du Vatican, p. 283.
[65]Pressensé,Histoire du Concile du Vatican, ch. xi.
[66]Hist. Revelat. Bibl., Auct. D. Haneberg, p. 774.
[67]Sess. XIV.De Extr. Unct., c. i. can. i.
[68]Défense de la Tradition des SS. Pères.—Instruction sur la Version de Trévoux.
[69]Myths and Myth-Makers: Old Tales and Superstitions Interpreted by Comparative Mythology. By John Fiske, M.A., LL.B., Assistant Librarian and Late Lecturer on Philosophy at Harvard University.
[70]Page 122.
[71]Tob. ii. 19.
[72]Eccl. xvii. 5.
[73]Ibid. xxvi. 3, 16.
[74]Prov. xix. 15.
[75]Levit. xxv. 39, 40, 53.
[76]Numb. xxx. 10.
[77]Deut. xv. 12-14.
[78]Acts. xvi. 14, 15.
[79]Ibid. xvi. 40.
[80]Rom. xvi. 1, 2.
[81]Judith viii. 7.
[82]Prov. xxxi. 10-31.
[83]“Young Adam Cupid, he that shot so trim.”—Modern editions ofRomeo and Juliet.
[84]White’sShakespeare’s Scholar, 371, 372.
[85]See note 2, as to “Abraham-men,” inKing Lear, Singer’s Edition, act ii. sc. iii.
[86]Satires, b. iii. sat. 5.
[87]Perusing, while this article is in the press, Thackeray’s ingenious story ofCatherine, we observe that he describes one of his characters (in the year 1705) as wearing “an enormous full-bottomed periwig that cost him sixty pounds.”
[88]Cook’sVoyages, vi. 61.
[89]Browne’sBritish Pastorals, b i. s. v.
[90]Hamlet(song), act iv. sc. v.
[91]Fawkes,Apollonius Rhodius. The Argonautics, b. iii.
[92]Sir M. Sandys’Essays(1634), p 16.
[93]Anthon’sClassical Dictionary.
[94]Keightley’sMythology, 112.
[95]Redgauntlet, i., pp. 219, 220. Ticknor & Co.’s edition.
[96]Spectator, 129.
[97]Notes toDunciad, b. i. p. 260. British Poets, Little & Brown’s ed.
[98]“The Fair One with the Golden Locks” was a Christmas piece produced on the stage in London, in 1843. See Planché’sRecollections, etc., ii. 67.
[99]In Thackeray’sCatherine, already quoted, a character appears with “a little shabby beaver cocked over a largetow-periwig.” Still further on he tells us that one of his principal personages “mounted a large chestnut-colored orange-scented pyramid of horse-hair.” Indeed, we have reason to believe that the judges and the bar in England still wear wigs manufactured out of the latter article.
[100]To show, by a further instance, the employment of another article than hair for the manufacture in question some time ago. Thackeray, in hisBook of Snobs, chapter xxxiv., tells us of a London “coachman in a tightsilk-flosswig.”
[101]2Henry VI., iv. 8.
[102]A sum estimated at about seven million francs of modern money.
[103]Fearless and stainless.
[104]Gilt door.
[105]“A guarded prisoner is not bound by any oath, nor can he be held to any vow made under compulsion.”
[106]For the preceding articles of this series, the reader is referred toThe Catholic Worldfor December, 1868, and June, 1870.
[107]SeeMyvyrian, vol. i. p. 150.
[108]Trioed inis Prydain, vol. iii. s. 1.
[109]Myvyrian.
[110]De Schismate Donatistarum, lib. iii. c. 2.
[111]De Civ. Dei, lib. xviii. c. 23.
[112]“We read everywhere that this world is a sea.”
[113]Gal. iii.; John xv. 16.
[114]Minucius Felix,Octav., c. 9.; Justin,Dialogicum Tryph., c. 10; Athenagoras,Legatio, c. 3. etc.
[115]In ancient usage, the Holy Eucharist was put into the hands of the Christians.
[116]Maurus Wolter,The Roman Catacombs, and the Sacraments of the Catholic Church, p. 28.
[117]Overbeck,History of Greek Plastic Art, ii. 29.
[118]“Nihil præter Catholicam fidem, et quidquid Sancta Romana Ecclesia approbat, a me unquam prolatum est, cujus castigationi semper me subjeci, et quoties oportuerit iterum atque iterum me subjicio.... Manifeste apparebit, an ego hæresium, quod absit, an Catholicæ veritatis sim disseminator.”
“No word of mine can be produced against Catholic faith or against whatever is approved by the Catholic Church, to whose correction I have always submitted, and, if need be, again and for ever submit myself.... It will be made manifest whether I have disseminated heresy—far be it from me—or Catholic truth.”
[119]La Storia di Girolamo Savonarola e de’ suoi Tempi, Narrata da Pasquale Villari con l’Aiuto di Nuovi Documenti. Firenze. 1859.
[120]The original is very picturesque: “A ciò ch’el diavolo non mi salti sopra le spalle.”
[121]He ruled from 1469 to 1492.
[122]“Egli secondò il secolo in tutte le sue tendenze: di corrotto che era, lo fece corrottissimo.” “He helped forward the period in all its tendencies,” says Villari. “From corrupt he made it most corrupt.”
[123]M. Perrens and Dean Milman both express some doubt as to this fact, but we prefer to follow Villari, whose explanation of the matter is satisfactory.
[124]Here are his own words: “E mi rammento come predicando nel Duomo l’anno 1491, ed avendo già composto il mio sermone sopra questi visioni, deliberai di sopprimerle e nell’avvenire astenerme affatto. Iddio mi è testimonio, che tutto il giorno di sabato e l’intera notte sino alla nuove luce, io vegliai; ed ogni altra via, ogni dottrina fuori di quella, mi fu tolta. In sull’alba, essendo per la lunga vigilia stanco ed abbattuto, udii, mentre io pregava, una voce che mi disse: Stolto, non vedi che Iddio vuole che tu sequiti la medesima via? Perchè io feci quel giorno una predica tremenda.”
[125]The original is, “Avendo perduto ogni fiducia degli uomini,” which the English Protestant translator (London, 1871) renders, “He had lost all confidence in the priests.”
[126]We have followed Villari in the account of this interview. M. Perrens questions its authenticity for several very good reasons. If it was a confession, no one would know anything about it. But it is claimed by some that it was merely a consultation on a case of conscience, and that Politian was anocularthough not anauricularwitness. If such an interview took place, we should be inclined to admit Villari’s account of it only on the latter hypothesis.
[127]Master of the Hounds.
[128]Pavilion of Stoves.
[129]Comedian.
[130]Tragedian.
[131]2 Thess. ii. 4.
[132]Job. x. 22.
[133]No. 360 of the journalIl Precursore, of Palermo, dared lately to apply to the Sovereign Pontiff Pius IX. the names sacristan-pontiff, blockhead, dullard, swindler, huckster, dotard, and other epithets so coarse that the pen refuses to transcribe them. But the Italian Exchequer, notwithstanding the law which declares the Pope to be as inviolable as the king, found nothing to say against this foul sheet. And the government pretends that the so-called law of guarantees is scrupulously observed by it. We appeal to the common sense, not of Christians, but of persons simply not barbarians like the Hottentots.
[134]Apoc. ii. 16.
[135]“Sunt quatuor persecutiones principales: prima tyrannorum, secunda hæreticorum, tertia falsorum Christianorum, quarta erit ex omnibus conflata, quæ erit Antichristi et suorum complicium. Et hæ designatæ sunt in quatuor bestiis quas vidit Daniel.”—S. Bonav. in cap.xvii.Lucæ.Again, seeUgone card. sup. Psal.liv.
[136]2 Timothy iii. 1-4.
[137]Osservatore Romano, Jan. 8, 1873.
[138]Rev. John Henry Newman.
[139]The opinions of the Abbé Gaume are generally regarded by the most competent judges of matters pertaining to the higher Catholic education as exaggerated. We concur in this judgment, which is, moreover, in accordance with the instructions on this subject emanating from the Holy See. At the same time, we are strongly convinced that there is a very considerable amount of truth in the criticisms of the Abbé Gaume on the actual method of education even in strictly Catholic colleges, and that it needs to be made more Christian.—Ed. C. W.
[140]It may well be doubted whether this was a real advantage.—Ed. C. W.
[141]Hieronymus Savonarola und seine Zeit. Aus den Quellen dargestellt.Von A. G. Rudelbach. Hamburg. 1835.
[142]Girolamo Savonarola, aus grösstentheils Handschriftlichen Quelten dargestellt. Von Fr. Karl Meier. Berlin. 1836.
[143]This passage certainly does not prove Savonarola to have been a great philosopher.—Ed. C. W.
[144]Translated in England more than two hundred years ago.The Truth of the Christian Faith; or, The Triumph of the Cross of Christ.By Hier. Savonarola. Done into English out of the Author’s own Italian copy, etc. Cambridge John Field, Printer to the University. There is also a modern translation by O’Dell Travers Hill, F.R.G.S., a handsome edition. Hodder & Stoughton, London. 1868.
[145]“Seeing the whole world in confusion; every virtue and every noble habit disappeared; no shining light; none ashamed of their vices.”
[146]A precisely similar vision is described by Christopher Columbus as having appeared to him in America when he was abandoned by all his companions. The letter in which he speaks of this vision is given by the rationalist Libri in hisHistoire des Sciences Mathématiques, and he justly describes it as one of the most eloquent in Italian literature.
[147]Cicero says: “Fuit jam a Platone accepta philosophandi ratio triplex: una de vita et moribus; altera de natura et rebus occultis; tertia de disserendo, et quid verum, quid falsum, quid rectum in oratione, pravumque, quid consentiens, quid repugnans, judicando” (Acad.lib. i. 6). This division is still recognizable in our modern logic, metaphysics, and ethics.
[148]Ex. xviii. 25.
[149]LondonTimes, April 19.
[150]LondonSpectator.
[151]Saturday Review.
[152]LondonSpectator, April 26.
[153]This sentence, we wish to have it distinctly understood, is one which we approve only in the sense that loyalty to the church takes precedence of patriotism, but not that it is indifferent whether a man is a patriot or not, provided he be a good Catholic.—Ed.C. W.
[154]“I sleep and my Heart watcheth.”
[155]“I say, my Jesus, thou artmadwith love.”—S. Mary Magdalen of Pazzi.
[156]SeeThe Catholic World, December, 1868.
[157]I.e.,Ill-gotten gain never profits. “Pol” is a contemptuous name in Brittany for Satan, who is said to have horned hoofs shod with silver, but he has always lost one of his shoes.
[158]The head of Morvan, after the battle, was taken to the monk Witchar, who held on the Breton frontier an abbey, by permission of the Frankish king.
[159]Lez-Breiz was slainA.D.818. In seven years after that date, Guionfarc’h, another of his family, arose, as a second Lez-Breiz, to resist the encroachments of France, and maintain the independence of Brittany.
[160]Ermold Nigel.
[161]This mystical plant was only to be plucked by the hand: if cut with any blade of steel, misfortune of some kind was always supposed to follow.
[162]Ablutions were anciently made before a repast at the sound of a horn; thus “korna ann dour”—to horn the water.
[163]The balls (six) in the arms of the Medici.
[164]Discorso circa il Reggimento i Governo degli Stati e Specialmente sopra il Governo di Firenze.
[165]O’Dell Travers Hill, F.R.G.S., author of a biographical sketch of Savonarola, and translator ofThe Triumph of the Cross. London: Hodder and Stoughton. 1858.
[166]The most conclusive proof of the orthodoxy of Savonarola’s doctrine is found in the fact that his works, after a rigorous official scrutiny at Rome, were pronounced free from any error of faith or morals deserving censure.—Ed.C. W.
[167]Song of Solomon, i. 6.
[168]This pillar was destined by the first Napoleon for the decoration of the triumphal arch at Milan, the intended monument of his Italian victories. His fall frustrated the design. Many years later, Wordsworth, while descending into Italy by the Simplon Pass, came upon the unfinished mass as it lay half raised from the Alpine quarry, and addressed to it his sublime sonnet beginning:
“Ambition, following down the far-famed slope,”
and proceeding:
“Rest where thy course was stayed by power Divine.”
[169]Ann.l. iv. ch. xlvi.
[170]This article and the one in our May number are from the pens of two distinct writers.
[171]The Expressions, etc., p. 12.
[172]Expressions, etc., p. 30.
[173]Gen. i. 24.
[174]Gen. i. 26.
[175]Gen. ii. 7.
[176]Tongiorgi, pars. ii. l. ii. c. iii. p. 292.
[177]Balmes,Fund. Phil., v. ii. c. ii.
[178]Ibid., v. ii. c. ii. p. 9.
[179]Ibid., v. ii. c. iii.
[180]Tong., l. iii. c. i.
[181]S. Augustine,De Civ. Dei, xix. 13.
[182]Cic.,De Offic., i. 40.
[183]Histoire du Canada. Par M. F. X. Garneau, ii. 23.
[184]Chimney-swallow.
[185]Fact.
[186]A fact. She was never heard of afterwards.
[187]Horrible as this scene is, it is nevertheless perfectly true, even in minutest detail.
[188]Persons familiar with the Indian character well know their thieving propensities.
[189]These reptiles were still so numerous in this part of the country not many years ago that it was extremely dangerous to leave the windows open in the evening. My mother related that, while she was living at Sandwich with her father, one of the domestics was imprudent enough to leave a window open. During the evening, they had occasion to move a sideboard which stood against the wall, and a large snake was discovered behind it fast asleep. Another day, when playing truant, a snake sprang upon her, and tried to bite her waist; but happily her clothes were so thick that its fangs could not penetrate them. While she ran in great terror, her companions called to her to untie her skirt. And that advice saved her life.—Author.
[190]“Weep not for me.”
[191]“For the law of his God strove even unto death, and took no fear from the words of the impious; for he was founded upon a firm rock.”
[192]“Behold, I am with you all days, even to the end of the world.”
[193]“A man of sorrows, and acquainted with infirmity.”
[194]To save disappointment to those who may desire to possess a copy of theMemoirs of Bp. Bruté, we deem it proper to state that the work is out of print, but that the author has intimated his intention to publish a revised edition at some future day—of which the public will doubtless be duly informed.—Ed. C. W.
[195]A nickname for Spaniards.
[196]Do your duty, come what will!
[197]“Nature, when driven off, returns at a gallop.”
[198]These lectures are delivered in the chapel of Jésus-Ouvrier, on Mont Sainte-Geneviève, every Monday and Thursday. They were commenced by the Catholic Circle of Workingmen, and have been eminently successful.
[199]Mgr. Mermillod,La Question Ouvrière, p. 25.
[200]Mgr. Mermillod.
[201]M. Ch. de Beaurepaire,Histoire de l’Instruction publique en Normandie.
[202]Ch. de Beaurepaire, l. i.
[203]A fact.
[204]The reader will find this subject amplified, under some of its aspects, inThe Catholic Worldfor Aug., 1872, article “Symbolism of the Church.”
[205]We should surmise the circular shape to be no less symbolical than the other facts, and to denote the eternity of the church.
[206]F. Mullooly,S. Clement, Pope and Martyr, and his Basilica at Rome.
[207]Cæs. Comm.
[208]Josephus.
[209]“This image of the Druids is of a Moorish color, as are nearly all the others in the church of Chartres. We suppose this to have been done by the Druids and others who followed them, on the presumptive complexion of the oriental people, who are exposed more than we to the heat of the sun; for which reason the Spouse in the Canticle of Canticles says that the sun has discolored her, and that, although she is dark, she does not cease to be beautiful. Nevertheless, Nicephorus, who had seen several pictures of the Virgin taken by S. Luke from life, says that the color of her countenance wasσιτοχρόε, or the color of wheat. This seems to mean the brown or chestnut color of wheat when ripe.”
[210]“The Virgin was of middle height.... Her hair bordered on gold, her eyes were bright and sparkling, with the pupils of an olive color; her eyebrows arched, and of a black tinge, very pleasing. Her nose was long, her lips bright red, her face neither round nor sharp, but somewhat long; her hands and fingers equally so. She was in all things modest and grave, speaking but seldom and to the purpose; ready to listen to every one, affable to all, honoring each according to their quality. She used a becoming freedom of speech, without laughter and without perturbation, without being moved to anger. She was exempt from all pride, without lowering her dignity, and without fastidiousness, and showing in all her actions great humility.”
[211]“The church of Chartres is the most ancient in our kingdom, having been founded by prophecy in honor of the glorious Virgin Mother before the incarnation of our Lord Jesus Christ, and in which the same glorious Virgin was worshipped during her lifetime.”
[212]All’s Well that Ends Well, act ii. sc. iii.
[213]The mention of the name of Montalembert by the writer of the present article gives us the occasion to make an explanation which we think it proper to make, on account of some criticisms that have been called forth by the manner in which we have spoken of him in former articles. The eulogium which we give or permit others to give this illustrious man in our pages by no means implies any approbation of any opinions or acts of his in sympathy with the party known by the sobriquet of “Liberal Catholics.” These were deflections from a course which was in the main orthodox and loyal, and it is not for these deflections that we honor his memory, but for his virtues, merits, and services, and the cordial submission to the authority of the Holy See at the close of life, by which he effaced the memory of his faults.—Ed. C. W.
[214]These facts are chiefly gathered from an article on Hawthorne by Mr. Stoddard; but this anecdote is from a weekly publication, to which we are also indebted for the incident in the life of Edgar A. Poe.