NEW PUBLICATIONS
PASTORAL LETTER OF THE SECOND PLENARY COUNCIL OF BALTIMORE. The Archbishops and Bishops of the United States, in Plenary Council Assembled, to the Clergy and Laity of their charge. Baltimore: John Murphy & Co. 8vo pamphlet. For sale by L. Kehoe, New York.
This is the first official utterance of the Archbishops and Bishops of the United States in Plenary Council assembled, to the clergy and laity of their charge. As such it will be listened to with an attention due to the importance of the subjects on which it speaks, and to the character and motives of the august assembly from which it proceeds. It is the warning voice of the shepherds of the people, raised after long and matured deliberation to remind the flock of its duties, pointing out the dangers which threaten, the quarters from which they spring, and the means by which they are to be avoided. It is the herald of that full legislation which in a few months will be promulgated for the Catholics of the United States. The outlines of that [{426}] legislation are traced with rapid pen in this document; the details, which have been already filled in, will, after having received the approval of Rome, be presented to the public stamped with the seal of the Fisherman. The great object of this Pastoral Address is to impress upon the minds and hearts of Catholics those cardinal principles and duties of cheerful obedience to the divinely constituted authority of the "bishops placed to rule the Church of God;" in order that when the decrees of the Council are published, all—bishops, priests, and the laity—may co-operate in heart and hand in giving them practical effect. All are members of the same mystical body of Christ, the Church; and therefore all should in their respective positions and functions unite in harmonious action for the well-being of the whole, according to the order established by the divine head and founder. "For there are diversities of ministries, but the same Lord; and diversities of operations, but the same God, who worketh in all; and hath set the members every one of them in the body as it hath pleased him" (Cor. xii. 1).
Such being the object of the Pastoral Letter, it very naturally commences (Sec. I.) with the "Authority of Plenary Councils;" and (Sec. II.) with "Ecclesiastical Authority" in its general relations, and with the correlative obedience thereto binding on the Christian conscience. As human policy and human action have, even in secular matters, their religious as well as their civil aspects, the principles are laid down which mark out the boundary line between the civil and ecclesiastical powers (Sec III.); a boundary line which notwithstanding the experience and lessons of past centuries, is often obliterated or lost sight of. After having, in brief and emphatic language, called attention to these general truths relating to authority and consequent obedience founded on the natural and divine laws, the episcopal legislators devote several sections to the more prominent questions and wants which affect the Catholic Church in the United States. Sec. IV. calls attention to the afflicted condition of the Pope and to the obligation incumbent on his spiritual subjects, for whom he daily prays and works, of relieving him. Sec. V. to the "Sacrament of Matrimony," that great and sacred link by which society is in its nearest and dearest associations held together, but which is so much exposed to be severed, if not wholly destroyed, in our days. Sec VI. to the press, that giant engine for good or for evil, wielded, alas! with such fatal efficacy against the faith and morals of the "little ones and the weak ones" of the fold, and yet which, properly directed might be made the instrument most powerful for truth and for good. Sec. VII. deals with the "education" of youth, on which indeed the future of society and religion depends. Sec. VIII. with the subject of '"Catholic Protectories and Industrial Schools." Sec IX. with the necessity of cultivating "vocations" in the ministry. Secs. X. and XI. are addressed, respectively, to the "Laity" and the "Clergy." Sec XII. points to the condition of the emancipated slaves, and to the means to be used by the Church in ameliorating it. Sec XIII. glances at those most favored spots in the bosom of the Church, where the sun shines most brightly, and the fairest lilies spring to be woven as a garland in her triumphant crown—to "Religious Communities." The "conclusion" epitomizes the whole by saying:
"We have taken advantage of the opportunity of the assembling of so large a number of bishops from every part of our vast country, to enact such decrees as will tend to promote uniformity of discipline and practice among us, and to do away with such imperfect observance of the rites and approved ceremonies of the church as may have been made necessary by the circumstances of past times, but which no length of prescription can ever consecrate, and thus to give the services of our religion that beauty and dignity which belong to them, and for which we should all be so zealous.
"For the furtherance of these important objects, we have caused to be drawn up a clear and compendious series of statements upon the most essential points of faith and morals, with which we have embodied the decrees of the seven Provincial Councils of Baltimore, and of the first Plenary Council, together with the decrees enacted by us in the present Council, which, when they have been examined and approved of by the Holy See, will form a compendium of ecclesiastical law for the guidance of our clergy in the exercise of their holy ministry.
"The result of our labors, when thus returned to us, will be promulgated more fully in our Provincial Councils and Diocesan Synods and we will then take advantage of the opportunity to bring more fully under the notice of the clergy, and the people committed to our pastoral charge, the details of what we have done, and the exact nature of the means [{427}] by which we hope to give increased efficiency to the whole practical system of the church in this country.
"We have also recommended to the Holy See the erection of several additional episcopal sees and vicariates apostolic, which are made necessary by our rapidly increasing Catholic population and the great territorial extent of many of our present dioceses."
It does not become us to review, but only two direct attention to this most remarkable and important document. Abstracting from the authority of those from whom it emanates, and viewed merely as the pronouncement of so many men distinguished for learning, experience, and piety, it will be read with respectful consideration by the educated portion of our community, whether Catholic or Protestant. On the former, however, it has a higher and holier claim—as the legislative exponent of those appointed to keep garrison on the watch-towers of Israel, to give timely warning of danger, from whatever part of the horizon it approaches, to lead and guide them in their journey through this earthly desert to the promised land of heaven. In some of the plenary councils (for instance, of Africa about the time of St. Cyprian or of St. Augustine, or of Asia before that of St. John Chrysostom) a greater number of bishops were assembled. In plenary councils, too, weightier matters may have come under consideration; as, for example, doctrinal questions at the Council of Orange, not, however, to be finally settled without the after-sanction all the Infallible Church. But never, we may venture to say, has any provincial council in other parts of the church been called to legislate for so vast a territory, more on questions of discipline and practice affecting the present and future prospects of a population so widespread and so varied in its origin, its habits, and its pursuits. Some of the bishops traveled by sea and land over thousands of miles, and were heard to facetiously say that "as they had come so far it were a little thing to step across and see the Pope at Rome." They were all, as we said, picked men, "chosen among hundreds" of learned and pious priests; actuated solely by the motive of doing the best their collective prudence suggested for their people. Hence their opinions on questions with which they were all practically acquainted in their respective dioceses, merit to be heard by all classes with the deepest respect. Doctrinal matters were not discussed at Baltimore; these are reserved for the supreme authority of general councils and of the Holy See. But practical remedies are suggested for social and moral evils in a quiet, calm, and steady tone, which sounds upon the ears of Catholics like the voice of the Holy Spirit, and wakens in the hearts of the well-minded children of the church an echo such as we may imagine the gentle voice of the divine Master to have awakened in those who listened to his sermon on the mount. The council does not confine itself to the enunciation of general principles, but enters into minute, practical details on each subject. Had we space we would wish to quote much; but we confine ourselves to what it says on the section on the press:
"We cheerfully acknowledge the services the Catholic press has rendered to religion, as also the disinterestedness with which, in most instances, it has been conducted, although yielding to publishers and editors a very insufficient return for their labors. We exhort the Catholic community to extend to these publications a more liberal support, in order that they may be enabled to become more worthy the great cause they advocate.
"We remind them that the power of the press is one of the most striking features of modern society; and that it is our duty to avail ourselves of this mode of making known the truths of our religion, and removing the misapprehensions which so generally prevail in regard to them.
"In connection with this matter we earnestly recommend to the faithful of our charge the Catholic Publication Society, lately established in the city of New York by a zealous and devoted clergyman. Besides the issuing of short tracts, with which this society has begun, and which may be so usefully employed to arrest the attention of many whom neither inclination nor leisure will allow to read larger works, this society contemplates the publication of Catholic books, according as circumstances may permit and the interests of religion appear to require. From the judgment and good taste evinced in the composition and selection of such tracts and books as have already been issued by this society, we are encouraged to hope that it will be eminently effective in making known the truths of our holy religion, and dispelling the prejudices which are mainly owing to want of information on the part of so many of our fellow-citizens. For this it is necessary that a generous co-operation be given, both by clergy and laity, to the undertakings which is second to none in importance among the [{428}] subsidiary aids which the inventions of modern times supply to our ministry for the diffusion of Catholic truth."
CURIOUS QUESTIONS. By Rev. Henry A. Brann, D.D. 1 vol. 12mo, pp. 272. Newark, N. J.: J. J. O'Connor & Co., 59 and 61 New street. 1866.
This attractive-looking, well-printed volume reflects great credit on the enterprise and taste of the publishers, who, we hope, will be rewarded and encouraged by an extensive sale. We may remark, by the way, that some of our publishers would do well to imitate the Messrs. O'Connor in their style of binding and lettering, which is neat and tasteful but perfectly plain. The flashy style of late adopted in some cases is in most wretched taste, especially when the book treats of grave and serious topics; and it is especially displeasing to all scholars. The only fault in the mechanical execution of the book before us is, that the margin of the page is somewhat too large.
The book itself treats of much more weighty and important topics than the title would suggest. It is an analysis and resume of some of the principal topics treated of in our philosophical text-books. The author has studied attentively and with understanding, and has presented us with an abstract of his studies, expressed in a clear, terse, and methodical style. There are, nevertheless, occasional infelicities of diction, which could easily be corrected, and which are pardonable in a young and unpractised author. The use of the word "conscience" for consciousness appears to us decidedly objectionable, and likely to mislead the English reader not familiar with the Latin word "conscientia," of which it is too verbal a translation. Such an expression as "secundum quid beings" is awkward and quite unnecessary. The same word sometimes recurs too frequently for euphony, and some sentences are carelessly constructed or unfinished. These faults are, however, comparatively slight and infrequent, and do not enter into the texture of the style and diction itself, which is of good and serviceable fabric.
The author follows the school of Plato, St. Augustine, Gerdil, Leibnitz, Gioberti, and the modern ontologists, taking the Abbé Branchereau as his more immediate guide. The general principles and drift of the system of philosophy contained in the prelections of the last-named author we regard as sounds, and we are therefore well pleased to see this system in part reproduced by one who has mastered it, and has also illustrated it from his studies in other authors. There is a certain confusion and incompleteness, however, in the statements and explanations of M. Branchereau upon one or two important points, and the same reappears in the work before us. One of these points relates to the activity of the intellect in its intuition of being. M. Branchereau does not speak distinctly upon the point, but Dr. Brann expresses the opinion that the intellect is active, in contradiction to Gioberti. If by this is meant that the intellect has an active power to originate the intuition of infinite, eternal, necessary being, we apprehend that consequences might be deduced from this statement not in accordance with the Catholic doctrine. Another point relates to the universals, or genera and species. On this point the language both of M. Branchereau and of our author seems not to be sufficiently precise and accurate to guard against the appearance of maintaining the untenable proposition that genera and species are contained in God.
There is one more point of very great importance, where our author has either misapprehended the doctrine of the great writers of whose system he is the expositor, or has intentionally deviated from it, and, as we think, without due consideration. He maintains (p. 255) that material substance is radically spiritual and intelligent. Leibnitz, who is followed by a great number of the ablest philosophers of our day, taught that the ultimate components of matter are simple and indivisible, and so far similar in essence to spiritual substances. Branchereau has very ably sustained this doctrine in his philosophy, and we regard this portion of his treatise as one of the most valuable of his contributions to science. He draws the line, however, in common with all other Catholic writers with whom we are acquainted, sharply and distinctly between material and spiritual substances, as, we think, sound philosophy requires. The theory of our author opens the way to the Darwinian theory of the evolution of all the [{429}] entities of the universe from identical ultimate elements. We think he would have shown more judgment by abstaining from the expression of an immature speculation of his own on such an extremely difficult and abstruse question. A little less of positive assertion, and a little more diffidence of manner, and deference toward others, throughout the whole volume, would be more graceful in an author just at the outset of his career; especially as he is treating of those profound and momentous questions which task and often baffle the mightiest and most veteran leaders in the intellectual warfare.
Having finished the ungracious part of our critical task, we take pleasure in giving our judgment, that the design of the author in the work before us is one that is praiseworthy, and the manner of its execution such as to make it really valuable to the class of readers he has in view. It is worthy of their attentive perusal, and could not fail to benefit them if they would read and consider it with care. It is an exposition of principles and doctrines in philosophy far deeper, sounder, and more satisfactory to the intellect than is usually found in the English language; and makes accessible to those who are unacquainted with our best Catholic authors a portion of that treasure of thought which is locked up in them out of the reach of the majority of even educated men. We should like to have this book read by our students and literary men generally, and even by our professors of metaphysics in the colleges of the United States. It presents the outlines of a system far superior to that jejune psychologism of the Scottish school which is usually talked, and ought to be welcome to those who are in search of something more solid. It will also be valuable to students of philosophy in our own colleges as a companion to their text-books, as well as to English readers generally who have taste and capacity for relishing on philosophical subjects. We wish it success and a large circulation, and we trust the author will continue his contributions to literature and science.
THE AUTHORSHIP OF THE WORKS OF SHAKESPEARE By Nathaniel Holmes. 1 vol. 12mo, pp. 601. New York: Hurd & Houghton. 1866.
Mr. Holmes attempts, in this finely printed volume from the Riverside Press, to prove that the works of Shakespeare are not Shakespeare's, but Francis Bacon's. His argument is: Shakespeare did not write them because he could not; Francis Bacon, my lord Verulam, did write them because he could. To which it may be replied: Shakespeare could write them, because he did; Bacon did not, because he could not. That Bacon could not, is evident from the character of the man and what we know of his acknowledged writings; that Shakespeare did is the uniform tradition from their first appearance down to the present, and must be presumed until the contrary appears.
Mr. Holmes has proved, what all competent judges have always held, that the author of the works received as Shakespeare's must have had more learning and greater scientific and linguistic attainments than his biographers supposed Shakespeare to have had, but has not proved that he must have had more than Shakespeare might have had. Few persons capable of appreciating the wonderful productions attributed to Shakespeare can doubt that he was up to the scientific lore of his age; knew enough of Latin, Greek, French, Italian, and perhaps Spanish, to read and understand works written in those languages; had some general knowledge of medicine; was familiar with many of the technicalities of English law; was a profound philosopher, with more than an ordinary knowledge of Christian theology and morals. But who can say that Shakespeare might not have had all the learning and science here supposed?
We in reality know next to nothing of the facts of Shakespeare's life. We know the place and date of his birth and death, the age at which he was withdrawn from the grammar-school, and of his marriage; we know that he was in London about the age of thirty, where he chiefly resided till within two or three years of his death, as an actor, play-wright, manager, and a large stockholder in a London theatre. These, and some few business transactions and his retirement, after having accumulated a handsome property, to his native place, where his family appear to have resided, constitute nearly all that we know of William Shakespeare outside of his works; and in these facts there is nothing that proves it impossible or even difficult, [{430}] with the genius, ability, and quickness the author of Shakespeare's works must have had, for him to acquire all the learning and science those works indicate in their author.
Ben Jonson says Shakespeare had "little Latin and less Greek," but Jonson was a pedant, and his assertion meant simply no more than that he was not profoundly or critically learned either as a Greek or Latin scholar; and there is no necessity of supposing that he was. Latin and Greek were taught in the grammar-schools of his time, and as it is said he was fourteen when called home from school, it is no violent supposition to suppose that he learned enough while at school to read and understand Latin and Greek books, at least sufficiently for his purposes as a poet. We know not how or where he spent the sixteen years between leaving school, or the twelve years between his marriage and his appearance in London, but he might, for aught we know, have easily acquired during those years all the learning and knowledge of modern languages indicated by his earliest plays. It could not take a man of his genius and ability many weeks' study to master as much of law and medicine as his works indicate; and as to his theology and metaphysics, we must remember that he lived before Bacon, Hobbes, and Locke had enfeebled theology and philosophy in the English mind, and obliterated from the memory of Englishmen all traces of Catholic tradition. Shakespeare, if not a Catholic himself, had been trained to a greater or less extent in Catholic principles, and he rarely, if ever, deviates in his philosophy, his theology, or theoretic morals from Catholic tradition, still in his time retained to a great extent in spite of Protestantism by the main body of the English people.
Bearing in mind that Shakespeare wrote his plays for the stage, to be acted, and that he used without scruple any materials from whatever quarter gathered that he could lay his hands on, there is nothing wonderful in their production, except the unrivalled genius of their author. There are many self-educated men, even in our own country, who in the learning and science acquired from the study of books equal Shakespeare, but in that which comes from within no one self-educated or university-educated has ever equalled him; and not unlikely the fact that his genius had never been cramped by the pedantic rules of the university, nor his time frittered away in learning minutiae that never come into play in practical life, and which the student forgets as soon as he goes forth into the world, was in his case are great advantage—at least no disadvantage.
But we cannot forgive the author for his sacrilegious attempt to transfer of the glory of Shakespeare to Francis Bacon, a different and altogether an inferior man. Shakespeare was infinitely superior to Bacon. Even if Bacon had been great enough to write Shakespeare's plays—of which there is no evidence—he was not philosopher enough to do it. Shakespeare is always in accord with the best philosophical tradition which comes down from the ancients through the fathers and doctors of the church, as well as with the dictates of experience and common sense; Bacon begins a rupture with tradition, and places philosophy on the declivity to sensism and materialism, whose logical terminus is universal nullity. Shakespeare's philosophy is Catholic, Bacon's is Protestant, and has produced the same anarchy in science that Protestantism has in religion and morals. There is nothing like in the spirit and tone of the two men. Their morale is quite different; neither may have been blameless in life, but Shakespeare, if he sinned, did so from high spirits, joviality, heedlessness; while Bacon sinned, we we know, from sordidness, and left his name stamped with the infamy that belongs to a judge that takes bribes. Bacon, intentionally or not, has favored modern doubt and unbelief, while Shakespeare crushes the incipient doubt of his age in Hamlet and in several other of his place, and he could never have said with Bacon, atheism is better, socially and politically, than superstition. But enough. Mr. Holmes deserves no thanks for what he has done, and we do not think that he has proved his theory is not a "crazy theory."
FAMILIAR LECTURES ON SCIENTIFIC SUBJECTS. By Sir John Herschel. London and New York: Alexander Strahan.
This volume contains, among others, essays on the Sun, Earthquakes and Volcanoes, Comets, Celestial Measurement, Light, Force, and Atoms. The author, although upward of seventy years of [{431}] age, still writes with the enthusiasm, vigor and sprightliness of a young votary of science, and of course with the profundity, range of thought, weight of judgment, and vastness of learning belonging only to one who has grown gray scientific studies. The topics he discusses are among the most important and interesting in science. To their absorbing intrinsic interest is added the charm of Sir John Herschel's method and style of exposition. In literary merit and beauty of style this series of lectures exceeds any of the productions of the professors of physical science with which we are acquainted, and is equal to our best English classics. There is a pleasant playfulness also about the ancient astronomer, which must have made his lectures, as he delivered them, most delightful to listen to. The religious and moral tone of the lectures is elevated and wholesome. Without any set and formal attempts at moralizing or preaching, the illustrious author naturally and forcibly presents, on fitting occasions, the irresistible evidence afforded by the stupendous order of the universe of the infinite wisdom and goodness of God. Some few disparaging remarks about Catholic superstition occur in his pages; but not so many as we frequently meet with in similar works by English Protestants, who seem to be incapable of abstaining for a very long time from their favorite amusement—one which has as much popularity with the English public as the national game of "Aunt Sally."
Notwithstanding these little specimens of religious squibbery, which can do no harm to any intelligent Catholic, whether child or adult, we recommend this book most cordially to all our readers. It is a great advantage and pleasure to those intelligent and educated readers who have not had time or opportunity to study scientific text-books, to have the grand results of science placed before them in an intelligible and readable form. We cannot think of anything more desirable for the interests of general education, than a complete series of lectures, like those of the volume before us, on all the principal topics of the several grand divisions of physical science. The field of knowledge is now so vast, and includes so many distinct, richly cultivated enclosures, that even students must confine themselves to the thorough study of a few specialties. Yet, education ought to include a general survey of the universal domain of knowledge. Therefore, it becomes important to have generalizations, compendiums, the condensed cream of science, prepared by the hands of masters in the several branches of knowledge. We are grateful to Sir John Herschel for devoting his old age to the task of making the sublime discoveries of astronomical science intelligible to ordinary readers. His charming volume should be in every library, and read by every one who takes pleasure in solid knowledge communicated in the clearest and most agreeable manner.
THE RISE AND THE FALL; OR, THE ORIGIN OF MORAL EVIL. In three parts. Part I. The Suggestion of Reason. II. The Disclosure of Revelation. III. The Confirmation of Theology. New York: Hurd & Houghton. 1866.
A very thoughtful, sensible, calmly written book, pervaded by a high tone of moral and religious sentiment. The modest, anonymous author may be called an orthodox Protestant semi-rationalist. He takes Scripture as furnishing certain revealed data on which the individual reason must construct a rational theorem of religion. Revelation, as apprehended by the individual reason, being a variable quantity, of course dogmas are reduced to mere hypothesis more or less probable, according to the force of the argument which sustains them. We have, accordingly, about as ingenious and plausible an hypothesis of original sin as any one can well make who does not begin with the true conception as given him by the Catholic dogma. The author's hypothesis is, that Adam, having been created in the intellectual, but not in the moral order, was elevated to the moral order through his own act, thereby contracting a liability to sin as incidental to moral liberty, which he transmitted together with the moral nature to his posterity. In this way sin entered into the world through Adam, not by an imputation or infusion of his sin into his descendants, but as an incidental consequence of the transfer of human nature into the sphere of moral obligation. The transgression of Adam and Eve the author considers not to have been a sin at all, but an act [{432}] without any moral character, like that of a young child climbing to the roof of a house; a bold experiment which the inexperience of infant man led him to hazard without regard to the unknown consequences.
We consider the effort to determine the questions discussed by the author, from the data admitted by him, to be as impossible a task as to calculate the distance of a fixed star which makes no parallax. The oscillation of the ground, of the building, and of the instrument used by the astronomer, and the apparent or proper motions of the stars, may deceive him by an apparent parallax, from which he will make a plausible but illusory calculation. The application suggests itself. We have already discussed the same questions, from the data furnished by revealed Catholic dogmas, and are now engaged in discussing them in the series of articles entitled "Problems of the Age;" and it is, therefore, superfluous to enter here into a new discussion of the same topics.
We are glad to see these questions discussed, and always read with interest what is written by a candid, earnest, well-informed, and able writer like the author of this book. With many of his views we cordially agree, and recognize the justice, force, and beauty of many of his observations. We like him particularly for his clear views of the goodness and justice of God, the freedom of man, the negative character of evil, the worth and excellence of moral virtue; and for his denial of physical depravity, of a dark, inevitable doom preceding all personal existence or accountability, and similar fatalistic doctrines of the old Protestant theological systems. While, however, the moderate rationalism of the author avails so far as to refute certain systems or doctrines which are contrary to reason, and to furnish certain fragmentary portions of a better system, it is not sufficient to make a complete synthesis between reason and revelation. Catholic philosophy alone is competent to achieve this mighty and, indeed, superhuman task.
THE PHILOSOPHY OF THE CONDITIONED,
comprising some remarks on Sir William Hamilton's Philosophy and on Mr. J. S. Mill's Examination of that Philosophy. By H. L. Mansel, B.D., Waynflete Professor of Moral and Metaphysical Philosophy in the University of Oxford. London and New-York: Alexander Strahan. 1886
The philosophy of Sir William Hamilton has been the subject of an animated controversy for some time in England and Scotland. It has been attacked from two opposite sides—some of the principal critics upon it having been themselves pupils of the distinguished Scottish baronet, whose system they have undertaken to combat. On the one side, Mr. Calderwood has assailed it, as deficient in affirming the principle of certitude respecting ideal truth, and on the other, Mr. Mill, as affirming too dogmatically the same principle. These assaults have called out other champions in defense of their great master, among whom Mr. Mansel is one of the most conspicuous. Those who desire to know what can be said in favor of the Hamilton system will find this volume worthy of their perusal. The author brings learning, no mean ability, and very good temper to his task. We are no admirers of the system he undertakes to defendant, but still less of that of his antagonist. The first we regard as inadequate to the need which exists of a true Christian philosophy, the second as subverting the very basis of all philosophy and all religion. In this controversy our sympathy and respect are given to the Oxford professor, as one who is striving to uphold the belief in God and the Christian revelation, albeit with insufficient weapons. We find, also, very much that is admirable in particular portions of his essay.
It is needless to say anything in praise of Mr. Strahan's publications, so far as the beauty of their mechanical execution is concerned. The volume before us is a perfect specimen of British typographical art, just such a book as delights the eye of the literary amateur.
BOOKS RECEIVED.
From the Author: "The Life of Simon Bolivar, Liberator of Colombia and Peru, Father and Founder of Bolivia: carefully written from authentic and unpublished documents." By Doctor Felipe Larrazabal. Vol. 1, 8vo., pp. 410.
Anniversary Address and Poem, delivered before the society of the Alumni of the Detroit High School, August 30th. 1886. Address by H. E. Bust; Poem by Miss M. F. Buchanan.
From the American News Company: "Utterly Wrecked." A Novel, by Henry Morford; paper.