FOOTNOTES
[1] For particulars see Bulletin of the Catholic Union, Jan., 1875, which contains an admirably-prepared statement of the whole case.
[2] Italy! Italy!… Oh! that thou wert less fair or more powerful!
[3] “A slavish Italy! thou inn of grief!”—Cary’s Dante.
[4] Conf. of S. Aug., b. x. ch. vi.
[5] A Sister’s Story.
[6] “Love that denial takes from none beloved.”—Cary’s Dante, Inferno, canto v.
[7] Alexandrine de la Ferronnays.
[8] Madame Swetchine.
[9] We have the eleventh edition of the English translation with the title, The Lady’s Travels into Spain, 2 vols., London, 1808.
[10] See John Hay’s Castilian Days, p. 233.
[11] Psiquis y Cupido, two autos, refacciamento of the comedy of Ni Amor se libra de Amor; El Pintor de su Deshonra, comedy of same name; El Arbol del Mejor Fruto, La Sibila del Oriente; La Vida es Sueño, comedy of same name; Andromeda y Perseo, comedy of same name; El Jardin de Falernia, comedy of same name; Los Encantos de la Culpa, el mayor Encanto Amor.
These, we believe, are all the autos which duplicate comedies.
[12] A Mass, followed by the Benediction of the Most Holy Sacrament, is celebrated with this intention the first Saturday of every month at nine o’clock, in the chapel of the Barnabite Fathers at Paris, 64 Rue de Monceau. The reader will find at the end of our second essay (Le Pape de Rome et les Popes de l’Eglise Orthodoxe d’Orient. Paris: Plon) a notice upon the “Association of prayers in honor of Mary Immaculate for the return of the Greco-Russian Church to Catholic Unity,” with the documents relating to it.
[13] “It is not for naught that the Russians have preserved among the treasures of their faith the cultus of Mary; it is not for naught that they invoke her, that they believe in her Immaculate Conception, without, perhaps, knowing it, and that they celebrate its festival.… Yes, Mary will be the bond which shall unite the two churches, and which will make of all those who love her a people of brethren, under the fraternity of the Vicar of Jesus Christ” (Ma Conversion et ma Vocation, par le Père Schouvaloff, Barnabite, II. part, §9, Paris, Douniol, 1859).
[14] She chose S. Rose of Lima for her patron, and took her name at confirmation.
[15] The day of burial.
[16] See Louis XVII., sa Vie, sa Mort, son Agonie, par M. de Beauchesne, published 1852.
[17] Materia quandoque est sub una forma, quandoque sub alia, per se autem nunquam potest esse; quia, quum in ratione sua non habeat aliquam formam, non potest esse in actu (quum esse in actu non sit nisi a forma), sed solum in potentia; et ideo quidquid est in actu non potest dici materia prima.—Opusc. De Principiis Naturæ.
[18] Quia materia est potentia tantum, ideo est una numero, non per unam formam quam habeat, sed per remotionem omnium formarum distinguentium.—In 1 sent., dist. 2, q. 1, a. 1, ad 3m.
[19] Forma accidentalis advenit subjecto jam præexistenti in actu; forma autem substantialis non advenit subjecto jam præexistenti in actu, sed existenti in potentia tantum, scilicet materiæ primæ.—In Arist. De Anima, lib. 2, lect. 1.
[20] Hæc est vera natura materiæ, ut scilicet non habeat actu aliquam formam, sed sit in potentia ad omnes.—In Arist. Metaph., 1, lect. 12.
[21] Materia prima est potentia pura, sicut Deus est actus purus.—Sum. Theol., p. 1, q. 115, a. 1, ad 2m.
[22] Ut enim ad statuam æs, vel ad lecticam lignum, vel ad aliud quidpiam corum quæ formam habent, materia et quod forma caret se habet priusquam formam acceperit, sic ipsa ad substantiam se habet et ad id quod est hoc aliquid, atque ens.—Physic., lib. 1.
[23] Materia prima est in omnibus corporibus.—Sum. Theol., p. 1, q. 8, a. 4.
[24] Oportet ponere etiam materiam primam creatam ab universali causa entium, … sed non quod sit creata sine forma.—Ibid., q. 44, a. 2.
[25] Quod autem materia prima remaneat actu post formam, non est nisi secundum actum alterius formæ.—Contra Gent., lib. 2, c. 81.
[26] Id communiter materia prima nominatur, quod est in genere substantiæ ut potentia quædam intellecta præter omnem speciem et formam, et etiam præter privationem; quæ tamen est susceptiva formarum et privationum.—De Spirit. Creaturis, art. 1. We can hardly conceive how the matter thus abstracted from all forms can be understood to remain “not under privations.” When we conceive the matter without any form, we conceive it as deprived of all forms. The thing is evident. Materia absque forma intellecta cum privatione etiam intelligitur, says S. Thomas himself, De Potentia, q. 4., a. 1.
[27] Terra autem ipsa quam feceras, informis materies erat, quia invisibilis erat et incomposita … de qua terra invisibili et incomposita, de qua informitate, de quo pene nihilo faceres hæc omnia quibus iste mutabilis mundus constat.—Confess., lib. 12 c. 8.
[28] Augustinus accipit informitatem materiæ pro carentia omnis formæ; et sic impossibile est dicere quod informitas materiæ tempore præcesserit vel formationem ipsius vel distinctionem. Et de formatione quidem manifestum est. Si enim materia informis præcessit duratione, hæc erat jam in actu; hoc enim creatio importat. Creationis enim terminus est ens actu; ipsum autem quod est actus, est forma. Dicere igitur, materiam præcedere sine forma, est dicere ens actu sine actu, quod implicat contradictionem.—Sum. Theol., p. 1, q. 66, a. 1.
[29] Informe appellabam non quod careret forma, sed quod talem haberet, ut, si appareret, insolitum et incongruum aversaretur sensus meus, et conturbaretur infirmitas hominis. Verum illud quod cogitabam, non privatione omnis formæ, sed comparatione formosiorum erat informe: et suadebat vera ratio ut omnis formæ qualescumque reliquias omnino detraherem, si vellem prorsus informe cogitare; et non poteram. Citius enim non esse censebam quod omni forma privaretur, quam cogitabam quiddam inter formatum et nihil, nec formatum, nec nihil, informe prope nihil. Et cessavit mens mea interrogare hinc spiritum meum plenum imaginibus formatorum corporum et eas pro arbitrio mutantem atque variantem; et intendi in ipsa corpora, eorumque mutabilitatem altius inspexi, qua desinunt esse quod fuerant, et incipiunt esse quod non erant; eorumdemque transitum de forma in formam per informe quiddam fieri suspicatus sum, non per omnino nihil; sed nosse cupiebam, non suspicari. Et si totum tibi confiteatur vox et stilus meus, quidquid de ista quæstione enodasti mihi, quis legentium capere durabit? Nec ideo tamen cessabit cor meum dare tibi honorem et canticum laudis de iis quæ dictare non sufficit. Mutabilitas enim rerum mutabilium ipsa capax est formarum omnium in quas mutantur res mutabiles. Et hæc quid est? Numquid animus? numquid corpus? numquid species animi vel corporis? Si dici posset “Nihil aliquid,” et “Est non est,” hoc eam dicerem; et tamen jam utcumque erat, ut species caperet istas visibiles et compositas.—Confess., lib. 12, c. 6.
[30] Tu enim, Domine, fecisti mundum de materia informi, quam fecisti de nulla re pene nullam rem.—Confess., lib. 12, c. 8.
[31] Licet essentia, qua res denominatur ens, non sit tantum forma, nec tantum materia, tamen hujusmodi essentiæ sola forma suo modo est causa.—De Ente et Essentia, c. 2.
[32] Etiam formæ non habent esse, sed composita habent esse per eas—Sum. Theol., p. 1, q. 5, a. 4.
[33] Nec forma substantialis completam essentiam habet; quia in definitione formæ substantialis oportet quod ponatur, id cujus est forma.—De Ente et Essentia, c. 5.
[34] Creationis terminus est ens actu; ipsum autem quod est actus est forma.—Sum. Theol., p. 1, q. 66, a. 1.
[35] This article is reprinted, with the author’s permission, from advance sheets of a pamphlet published by Basil Montagu Pickering, London.—Ed. C. W.
[36] S. Matthew xviii. 8.
[37] Thomas à Kempis, book iii. c. 3.
[38] Genesis xvii. 1.
[39] Psalm xlv. 11.
[40] Psalm xxxiii. 9.
[41] 1 Corinth. iii. 16.
[42] Philip. ii. 13.
[43] Psalm ciii. 30.
[44] January 15, 1872. This, and the subsequent quotations of the words of Pius IX. are taken from Actes et Paroles de Pius IX. Par Auguste Roussel. Paris: Palmé. 1874.
[45] Traite du S. Esprit, par Mgr. Gaume, 1864.
[46] January 22, 1871.
[47] De Maistre, Soirées de St. Petersburg, Xe Soirée.
[48] S. Matt. xvi. 18.
[49] 1 Timothy iii. 15.
[50] Psalm lxvi. 5.
[51] S. Paul’s Epistle to the Romans, xi. 23.
[52] Encyclical to the German bishops, 1854.
[53] January 24, 1872.
[54] History of the Conflict between Religion and Science. By John W. Draper. New York: D. Appleton & Co. 1874.
[55] The metrical translations used in this article are substantially those of Mr. D. F. MacCarthy, whose works have been noticed before. We cannot refrain from again expressing our admiration and wonder at the successful manner in which he has overcome difficulties almost insuperable, and which no one can appreciate until he has himself attempted to translate Spanish asonantes into corresponding English verse.
[56] We have already spoken of Spanish asonante rhyme and the difficulty of its translation into corresponding English verse.
For those who are unacquainted with Spanish prosody the following explanation of what the asonante is may not be amiss.
Assonance consists simply in the similarity of the final, or last two vowels in the line, e. g., luna, juzoa, culpas, gula, suma. These all are considered to rhyme because they have the same vowels, u-a; honor, sol, hoy, dió, cuatro, are examples of single asonantes in o.
Dean Trench calls this the “ghost and shadow of a rhyme.” How well Mr. MacCarthy has succeeded in reproducing it the reader can see in the above extract. The asonantes in the original are u-a, for which Mr. MacCarthy has substituted u-e.
[57] See Daniel, chap. v. 10, 11.
[58] Dico ergo primo: Materia prima ex se, et non intrinsece a forma, habet suam entitatem actualem essentiæ, quamvis non habeat illam nisi cum intrinseca habitudine ad formam.—Disp. Metaph. 13, sect. 4, n. 9.
[59] Dico secundo: Materia prima etiam habet in se et per se entitatem, seu actualitatem, existentiæ distinctam ab existentia formæ, quamvis illam habeat dependenter a forma.—Ibid. n. 13.
[60] Subjectum secundum privationem.—Arist. 8. Metaph., n. 1.
[61] Si enim materia prima haberet aliquam formam propriam, per eam esset aliquid actu; et sic, quum superinduceretur alia forma, non simpliciter materia per eam esset, sed fieret hoc vel illud ens; et sic esset generatio secundum quid, et non simpliciter. Unde omnes ponentes primum subjectum esse aliquod corpus, ut aërem et aquam, posuerunt generationem idem esse quod alterationem.—In 8. Metaph., lect. 1.
[62] Cardinal Tolomei, who was not only a well-read man, but also a peripatetic at heart, candidly confesses that the peripatetic view of generation has never been substantiated. “Depend upon it,” says he, “either no sound argument can be adduced in proof of the peripatetic system, and we must, accordingly, simply postulate it; or, if any proof can be adduced, it consists in the sole argument from authority.” Crede mihi; vel solidi nihil afferri potest pro systemate peripatetico adstruendo, adeoque simpliciter erit postulandum; vel unico a nobis allecto argumento (auctoritatis) satis est roboris ad ipsum confirmandum.—Phil. Mentis et Sensuum, diss 8, phys. gen. concl. 2. And speaking of the argument drawn from substantial changes, he declares it to be a mere sophism: Est mera petitio principii, et æquivocatio inter materiam primam ab omnibus philosophis admissam, et materiam primam Aristotelicam.—Ibid. See Tongiorgi, Cosmol., lib. 1, c. 2, n. 42 et seq.
[63] On the difference between substantial and essential forms, see The Catholic World, November, 1873, p. 190.
[64] Summa Theol., p. 1, q. 76, a. 4.
[65] Vera corpora, quæ nimirum substantiæ sunt, et non aggregata substantiarum, componuntur quoad essentiam ex materia et forma substantiali.—Liberatore, Metaph. Special., p. 1, n. 53.
[66] Hominis ergo compositio ex materia et forma substantiali ostendit, esse in rebus naturalibus quoddam subjectum naturale natura sua aptum ut informetur actu aliquo substantiali; ergo tale subjectum imperfectum et incompletum est in genere substantiæ; petit ergo esse semper sub aliquo actu substantiali.—Suarez, Disp. Metaph. 15, sect. 1, n. 7.
[67] This reason is given by Suarez: “Homo constat forma substantiali ut intrinseca causa.… Nam anima rationalis substantia est et non accidens, ut patet, quia per se manet separata a corpore, quum sit immortalis; est ergo per se subsistens et independens a subjecto. Non ergo est accidens, sed substantia”—Disp. Metaph. 15, sect. 1, n. 6.
[68] Hæc paritas est innumeris affecta disparitatibus, quantum videlicet interest inter animam rationalem, spiritualem, per se subsistentem, immortalem, et entitates quasdam corporeas, corruptibiles, incompletas.—Loc. cit.
[69] See Tongiorgi, Cosmol., lib. i. c. 2, n. 35.
[70] The Catholic World, April, 1875.
[71] See The Catholic World, February, 1874, p. 584.
[72] See “Le Courrier Russe,” by M. J. Martinov, from which the present article is in great part an abridged translation, Revue des Questions Historiques for April, 1874.
[73] It was on the 19th of February, 1861, that the Emancipation of the Serfs was proclaimed.
[74] Rousskaïa Istoria v jizneopisaniakh ïeïa glavneïchikh predstavitelaei.
[75] The Væringer, or Varangians, were a people of Scandinavian race who had settled in Neustria, which owes to them its name of Normandy. Many of these warriors were invited into Sclavonia by the Novogorodians to defend their northern frontier against the incursions of the Finns; but some years later, in 862, Rurik, their chief, took possession of Novogorod, assuming the title of Grand Prince. Others of the same race established themselves at Kiev, in the year 864.
[76] The Countess Boutourlin and her sister, the Countess Virenzov.
[77] Drevniaïa russkaïa istoria do Mongolskago iga. Moscow: 1871.
[78] Amongst these may be named the Historic Papers of Arseniev, those of Catherine II., and the Marquis de Chétardie, French Ambassador at the court of Elizabeth, and in particular the very interesting work on Learning and Literature in Russia under Peter II.
[79] Prikhodsokoïe doukhovenstvo so vremeni reformy Petra I. Kazan: 1873.
[80] See also The Russian Clergy. By Father Gagarin, S.J. London: 1872.
[81] See p. 610.
[82] The Ruthenians, or Ruthenes, are a people of Sclavonic race inhabiting the province of Servia. The Ruthenian or Servian alphabet is also called “the Alphabet of S. Cyril.”
[83] Istoria vozsoïedineniïa zapadnorouskikh ouniatov starykh vremen. Petersburg: 1873.
“E’en thus the Romans, when the year returns
Of Jubilee, with better speed to rid
The thronging multitudes, their means devise
For such as pass the bridge; that on one side
All front toward the castle, and approach
S. Peter’s fane, on the other towards the mount.”
—Cary’s Translation.
“Like a wight,
Who haply from Croatia wends to see
Our Veronica and the while ’tis shown,
Hangs over it with never-sated gaze,
And, all that he hath heard revolving, saith
Unto himself in thought: ‘And didst thou look
E’en thus, O Jesus, my true Lord and God?
And was this semblance thine?’”
—Cary’s Translation.
[86] The Greville Memoirs. A Journal of the Reigns of King George IV. and King William IV. By Charles C. F. Greville, Clerk of the Council to those Sovereigns. Edited by H. Reeve, Registrar of the Privy Council. New York: Appleton & Co. 1875.
Mémoires du Duc de Saint-Simon sur le siècle de Louis XIV. et la Régence. Paris: 1858.
[87] This notice is taken in part from the French of Henry Hoisnard and other sources.
[88] “Preach the Word, be instant in season, out of season.”—2 Tim. iv. ii.
[89] “And the dragon was angry against the woman.”—Apoc. xii. 17.
[90] The age of some of the “children” in this institution actually runs up to twenty and even twenty-one.
[91] Possibly the superintendent, Mr. Israel C. Jones, and such as he, have had much to do with bringing about this magnificent result. Their course of treatment of the unfortunate children committed to their care is sufficiently well known to many of our readers. Here is a picture of Mr. Jones and his associate reformers, painted by his own hand, and exhibited to the public gaze in a court of justice. It occurred during the trial of Justus Dunn, an inmate of the Institution for the Reformation of Juvenile Delinquents, for the killing of Samuel Calvert, one of the keepers. In his cross-examination Mr Jones testified respecting various modes of punishment used in the institution. One was as follows: “I know of Ward being tied up by the thumbs. (The witness described this mode of punishment.) In the tailor’s shop there is an iron column five inches in diameter; around the top of that was placed a small cord, and another small cord was run through it, and dropped down; the boys’ thumbs were put into the ends and drawn up until the arms were extended, but their feet were not moved.
“By Judge Bedford: How long were they kept in that position? A. From three, perhaps to eight minutes. To Mr Howe: I tried the effect upon myself; it was an idea that struck me to deal with that particular class of boys. I think seven, not to exceed eight, boys were punished in this way. I was present during the punishment of one of the boys part of the time. I went out of the room.
“By Judge Bedford: You do not know of your own knowledge whether they were raised from the ground? A. Not of my own knowledge.
“By Mr. Howe: You saw the boys put up by this small whip-cord? A. Yes, sir.
“Q. And you would leave the room when they were spliced up? A. Yes, sir; I stepped out of the room once or twice. I have seen boys beaten with a rattan, but not so severely as to be able to count the welts by the blood.”
There is much more of the same character, but the extract given is enough to show the means adopted in this estimable institution and by this eminently pious superintendent for the reformation of juvenile delinquents. It is like reading again the pages of another but an earlier Reformation.
[92] This answer was actually made not long ago to a Catholic priest by a Protestant clergyman.
[93] How now!
[94] Light of the moon.
[95] Some codices have XXXV.
[96] During the residence of the popes at Avignon, and afterwards until about the time of the Council of Trent, it was usual to call cardinals by the name of their native places or of their dioceses, as the Cardinal of Gaeta (Cajetan), the Cardinal of Toledo. This was the case at first possibly because the cardinals were not very familiar with their titles on the banks of the Tiber, which many of them never saw, and may have been kept up afterwards when the popes returned to Rome, in some degree by that love of grand nomenclature which characterized the age of the revival of letters. It requires sometimes no little search to discover the real name of one who is called in history, for instance, the Cardinal of S. Chrysogonus (Cardinalis Sancti Chrysogoni) or the Cardinal of Pavia (Cardinalis Papiensis).
The present style has long been to call cardinals by their family names; but if these be ancient or memorable ones, there is a recognized form of Latinization not to be departed from. Thus, to give an example, the late Cardinal Prince Altieri was in Latin Cardinalis de Alteriis.
[97] Those who use the Roman Ordo in saying the Office will have remarked how constantly the expression Mense decembri occurs in the lessons of the earlier pope-saints as the season at which they held one or more ordinations. These ordinations thought worthy of being recorded were only those of cardinals.
[98] Cenni gives it as here from a precious Veronese MS.; but Gratian, in the Decretum (dist. 79, can. 5), read filiorum; yet this does not materially alter the text.
[99] Stand bravely.
Jesus, thou didst labor,
Aid us in our toil!
Jesus! thou art the Good Shepherd;
Thy flock, it is the sinner;
Guard it from the wolf infernal
And every kind of evil!
[102] Vie du Frère Philippe. Par M. Poujoulat. Tours: Mame et Fils.
[103] Letter of March 17, 1766.
[104] Ibid., April 1, 1766.
[105] Ibid., April 17, 1766.
[106] Géométrie Pratique appliquée au dessin Linéaire.
[107] The article is as follows: “Primary instruction comprises moral and religious teaching, reading, writing, the elements of the French language, arithmetic, and the legal system of weights and measures; to which may also be added arithmetic applied to practical operations, the elements of history and geography, some acquaintance with physical science and natural history applicable to the requirements of life, elementary instruction in agriculture, manufactures and hygiene, land-surveying, levelling, linear drawing, singing, and gymnastics.”
[108] From the MS. Journey of the Lady Anne of Cleves, in the State Paper Office.
[109] The first was Catherine of Aragon; the second Jane Seymour; the third Anne of Cleves. Between the first and second came Anne Boleyn, who was never his wife; and after the third came two more queens, Catherine Howard and Catherine Parr, neither of whom lays claim to the title of wife, as Anne outlived him for many years.
[110] See Moreri and De Thou.
[111] State Papers.
[112] This essay, by the Rev. Henry Formby, published in England in 1849, has been many years out of print. We lay it before our readers with the kind permission of the author, being assured that those who are interested in the subject of which it treats will be glad to obtain an opportunity to peruse it.—Ed. C. W.
[113] Mgr. Parisis, Bishop of Langres, speaks thus of its importance: “Far, then, from thinking that, in occupying ourselves with it, we derogate from the sanctity of our ministry, we consider ourselves to be performing an imperious duty and to be providing for an urgent necessity” (Instruction pastorale sur le Chant de l’Eglise).
[114] The Roman chant exists in two principal collections: the Gradual, which contains the Order of the Celebration of Mass throughout the year; and the Antiphonale, which contains the chant for the canonical hours. These usually form two large folio volumes. Besides these there are smaller collections, the Rituale and Processionale, Hymnarium, etc.
[115] Fundamental Philosophy, lib. iii. c. 11.
[116] De Divinis Perfectionibus, lib. ii, c. 2.
[117] Fundamental Philosophy, lib. iii. c. 12, n. 82.
[118] Ibid., n. 83.
[119] The Catholic World, January, 1875, p. 487.
[120] The Catholic World, August, 1874, p. 583.
[121] This objection is taken from Dmowski’s Cosmology, n. 34.
[122] The phrase “space is mensurable” is common, but it is not strictly correct; for it is not absolute space, but only the intervals or distances (which are relations in space) that are really mensurable, as we shall see in our next article. Yet, as the phrase was used in the objection, we kept it in our answer, on the ground that, although absolute space is not formally mensurable in itself, it is the reason of the mensurability of all intervals arising from its extrinsic terminations.
[123] Ipsa enim immensitas divinæ substantiæ et sibi et mundo sufficiens est spatium, et intervallum capax omnis naturæ creabilis, tam corporalis, quam spiritualis. Sicut enim essentia divina est primæva essentia, origo et fundamentum omnis essentiæ et entis conceptibilis, ita immensitas divina est primum et intimum intervallum, seu spatium, origo omnis intervalli, et spatium omnium spatiorum, locus omnium locorum, sedes et basis primordialis omnis loci et spatii.—Lessius, De Divinis Perfectionibus, lib. ii., c. 2.
[124] Philos. Fundament., c. xvi. n. 113.
[125] Ibid., c. xvii. n. 119, 120.
[126] The Catholic World, January, 1875, p. 487.
[127] Childishness.
[128] The Chevalier Gaetano Moroni is a gentleman of the bedchamber to the present Pope. His farraginous work in one hundred and three volumes, is an inexhaustible source of ecclesiastical erudition; but as Niebuhr said of Cancellieri’s writings, these large octavos contain some things that are important, many things that are useful, and everything that is superfluous.
[129] Relazione della corte di Roma. The best edition is that published at Rome in 1774, with notes by the learned Jesuit, F. A. Zaccaria.
[130] This strange proceeding of the belted custodian of the conclave is confirmed by a document which was issued by the cardinals on the 8th of June—“In palatio discooperto episcopatus Viterbiensis” (Macri, Hierolexicon).
[131] Our English distinction of Very, Right, and Most Reverend is unknown in good Latin. Admodum Reverendus is barbarous and repudiated by the stylus curiæ.
[132] Betrayed his uncle Paul IV., was tried by eight of his peers and condemned to death.
[133] Abused the confidence of Benedict XIII.; condemned by Clement XII. to a fine of two hundred thousand crowns, to loss of all dignities, and ten years’ imprisonment.
[134] He purged himself and was reinstated in the cardinalate; seems to have been more of a dupe than a rogue.
[135] Deprived of his dignity by Pius VI. on Sept. 21, 1791, for taking the schismatical civil oath of the French clergy.
[136] After the battle of Gravelotte, the Christian Brothers carried eight thousand wounded from that sanguinary field.
[137] See Les Frères des Ecoles chrétiennes pendant la Guerre de 1870-71, par J. d’Arsac.
[138] See Vie du Frère Philippe, p. 296.
[139] “Forma erigendi seminarium clericorum:”—“Ut vero in eadem disciplina ecclesiastica commodius instituantur, tonsura statim atque habitu clericali semper utentur; grammatices, cantus computi ecclesiastici, aliarumque bonarum artium disciplinam discent,” etc.—Concilium Tridentinum: Sessio XXIII. de Reform, c. 18.
[In the letters of the Holy Father Pius IX. establishing the Seminario Pio, he ordered that the students should be taught Gregorian Chant, and no other. “Cantus Gregorianus, omni alio rejecto, tradetur.”—Ed. C. W.]
[140] The approbation of the Missa Papæ Marcelli was based upon the fact that the music most nearly approached in gravity to the ecclesiastical song, not that it was better.
[141] It may not be unworthy of remark that the composers of modern church music have uniformly thought a different style of composition becoming, whenever occasion required the introduction of a sham prayer into their operas; as may be seen in Mozart’s chorus of Egyptian priests in the Zauberflöte, and many other similar instances. To real prayer, and to the true adorable sacrifice, it is the operatic effects that are exclusively dedicated, as in Mozart’s No. XII. and Haydn’s No. II.
[142] The following anecdote is told in the Breviary lections of S. Felix of Valois, founder of the Congregation of the Most Holy Trinity for the Redemption of Captives (his day occurs the 20th of November):
“S. Felix received a remarkable favor from the Blessed Virgin Mother. All the brethren remaining asleep, and, by the disposition of God, not rising for the celebration of Matins, which were to have been recited at midnight on the Vigil of the Blessed Mother’s Nativity, Felix awoke, as was his custom, and entering into the choir before the time, found there the Blessed Virgin herself, clothed in a habit marked with the cross of the order, and in company with a number of angels habited in the same manner. Felix, taking his place amongst them, sang through and finished the entire Office, the Blessed Mother herself acting the part of precentor.”—Breviarium Romanum.
This is but one specimen, among the many others which are to be found in church history, of the light in which angels and saints regard the chant of the Ritual.
[143] Mgr. Parisis continues: “My dear friends and brethren, we have ourselves never precisely seen these sweet days of the faith; but in our very early youth we seem to have caught, as it were, their last twilight; we well remember that the sounds which first caught our ear were the sweet melodies of the Liturgy, and during that Reign of Terror when they were banished from the churches, we bless God with all our heart on recollecting the holiday evenings when we were rewarded by being allowed to sing with the family the touching mysteries of the Divine Son of Mary, at one time in the language of the Church, at another in the well-known tongue of our religious ancestors.”
[144] It is a fashion to despise unison singing; yet the highest authorities in the church have given it their decided preference. The Pontiffs John XXII. and Benedict XIV. have recommended unison singing to the whole church as the fittest; Abbot Gerbert and Cardinal Bona recognize its superiority; Mgr. Parisis says, “We speak here exclusively of unison singing, because it is this that best suits the church.” Conceit and fashion may be and most probably are at the bottom of such a feeling of contempt; and of course where the singing is confined to a limited number, individuals will naturally wish for an opportunity of displaying their own little talent. “Omnium hominum,” is Guido of Arezzi’s experience, “fatuissimi cantores.” S. Bernard says: “That new canticle, which it will be given to virgins alone to sing in the kingdom of God, there is no one who doubts but that the Queen of Virgins herself will be the first to sing; and I think that, besides that song peculiar to virgins, and which is common to her with others, she will delight the city of God with some still sweeter and more beautiful song, the exquisite melody of which no other virgin will be found worthy to sing, save her only who may boast of having given birth, and that to God” (II. Homily on Missus est Gabriel). Now the song here spoken of will be in unison.
[145] The Empress Catherine of Russia, as well as the King of Denmark, was in the habit of sending every year for a supply of these pears. They are in less demand now, like many other things once valued.
[146] We were shown some of these curious boxes at S. Oren’s Priory. The straw of different colors is woven in figures, giving the effect of a kind of mosaic, or cloth of gold, according to the quality. The nuns formerly made candlesticks for the altar in this way, which were both unique and beautiful.
[147] There are in the canton 47,868 Catholics, of whom 25,000 are foreigners; and 43,639 Protestants, of whom only 9,000 are foreigners. So that the Protestant electors numbered 10,000 against 16,000.
[148] Waiter.
[149] On the relative modes see The Catholic World for May, 1874, p. 179.
[150] This same subject has been developed under another form in The Catholic World for January, 1875, p. 495 et seq.
[151] Which is still extant.
[152] The following is another interesting passage from a fragment of Kirke White:
“Hark, how it falls! and now it steals along,
Like distant bells upon the lake at eve,
When all is still; and now it grows more strong,
As when the choral train their dirges weave,
Mellow and many-voic’d; where every close
O’er the old minster-roof in echoing waves reflows.
“Oh! I am rapt aloft. My spirit soars
Beyond the skies, and leaves the stars behind.
Lo! angels lead me to the happy shores,
And floating pæans fill the buoyant wind.
Farewell! base earth, farewell! my soul is freed;
Far from its clayey cell it springs.”
It is remarkable, also, that Goethe represents Faust as in the very act of swallowing poison, to escape from the miseries of life, when the song of an Easter hymn, sung in procession, falls upon his ear, and charms away the thought of suicide.
[153] Vol i. p. 250.
[154] Leaders of Public Opinion in Ireland, p. 120.
Hac arte Pollux et vagus Hercules
Euisus arces attigit igneas.—Hor. Carm. iii. 3.
[156] We are indebted for the principal portion of the events mentioned in this sketch to the beautiful narrative lately published by the Rev. Giovanni Spillmann, S.J.
[157] The words soulier and savate mean shoe, and old shoe.
[158] The arms of Lourdes consist of three golden towers, the central one bearing an eagle with a silver trout in its mouth, referring to the legend of the fish brought by an eagle during the siege and dropped on the highest point of the castle, still known as the Pierre de l’Aigle. Mirat hastened to send it to Charlemagne as a proof his vivier still furnished good fish.
Bernard, Count of Bigorre, with his wife Clémence, went on a pilgrimage to Notre Dame de Puy in the year 1062, and there consecrated himself and his province to the Virgin, in presence of the chapter and many lords, among whom was Arnaud Guillaume de Barbazan. Moreover, he agreed to pay her a tribute of sixty sols annually.
[159] In the archives of the Tower of London we read: “No. 9 de concedendo Joanni de Bearn armigero, custodiam castri de Lourdes et patriæ de Bigorre, nec non officium senescalciæ; de Bigorre, teste Rege, Westminster, 20 Januarii, 1383.”
[160] The poet Musset thus sings of the Artist-Princess:
“Ce naïf génie
Qui courait à sa mère au doux nom de Marie,
Sur son œuvre chéri, penchant son front rêveur
A la fille des champs qui sauva sa Patrie
Prête sa piété, sa grace et sa pudeur.”—
“This simple genius,
Who, at the sweet name of Marie, to her mother ran—
To the daughter of the fields, the deliverer of her country,
Lends her own piety, modesty, and grace.”
[161] The writer is indebted to M. l’Abbé Huot for portions of the foregoing.
[162] By the help of God and S. Peter, I swear to be good and loyal to the town; to seek its welfare and avert all evil; to take counsel in doubt, do justice to the small as well as the great; as former mayors have done, and better if I know. So help me God and S. Peter.
[163] Article—“Dominique de Gourgues.”
[164] This church was sacked and burned by the Huguenots. De Gourgues can hardly have sympathized with the destroyers of his mother’s tomb, to say nothing of several generations of ancestors.
[165] See Letters of Charles IX., Catherine de Médicis, and M. de Fourquevaulx ambassador at Madrid, published by the Marquis Duprat.
[166] Evidently for ship provisions.
[167] “Letter of the Bishop of Orleans to the Catholic Committee.”—Univers, January 7, 1872.
[168] See the number of February, 1875—“Education on the Radical Plan.”
[169] Laboulaye’s measure concerning higher instruction. The reporter recognizes in it the right of families themselves to choose tutors for their children, and also the right of associations formed with the view of instruction.
[170] A recent speech delivered at Belleville by the leader of French liberalism, M. Gambetta, gives a sufficiently exact idea of this kind of civil constitution. See the political journals of April 26, 1875.
[171] Ancienne et nouvelle discipline de l’Eglise touchant les bénéfices et les bénéficiers, 2ᵉ part., liv. ii. ch. 26, 27; 3ᵉ part., liv. ii. ch. 18-23.
[172] Conc. Trid., sess. xxii. de reform., cap. 18.
[173] “Quæ omnia, atque alia ad hanc opportuna et necessaria, episcopi singuli, cum consilio duorum canonicorum seniorum et graviorum, quos ipsi elegerint, prout Spiritus Sanctus suggesserit, constituent; eaque ut semper observentur, sæpius visitando, operam dabunt.”—Conc. Trid., loc. cit.
[174] “Pietas ad omnia utilis est, pro missionem habens vitæ quæ nunc est, et futuræ.”—1 Tim. iv. 8.
[175] Summ. Theol., 1. 2. q. xc., art. 3.
[176] We quote at length the remarkable passage from which these words are quoted. It occurs in an allocution of the Holy Father to the cardinals, delivered in the Secret Consistory, Sept. 5, 1851, in which his Holiness announces the concordat which had recently been concluded with the Spanish government “The great object of our solicitude was to secure the integrity of our holy religion and to provide for the spiritual wants of the church. Now, you will see, the concordat arranges that the Catholic religion, with all the rights it enjoys by virtue of its divine institution, and of rules established by the sacred canons, should be exclusively dominant in that kingdom; every other religion will be openly banished from it and forbidden. It is, consequently, settled that the manner of educating and instructing the youth in all the universities, colleges or seminaries, in all the public and private schools, will be in full conformity with the doctrine of the Catholic religion. The bishops and heads of dioceses, who, by virtue of their office, are bound to labor with all their might to protect the purity of Catholic teaching, to propagate it, to watch that the youth receive a Christian education, will find no obstacle to the accomplishment of those duties; they will be able, without meeting the least hindrance, to exercise the most attentive superintendence over the schools, even the public ones, and to discharge freely, in all its plenitude, their office of pastor.” Is not this, in exact terms, the thesis here defended?
[177] The following proposition has been condemned by Pius IX. in his Encyclical Quanta cura: “Optimam societatis publicæ rationem civilemque progressum omnino requirere, ut humana societas constituatur et gubernetur, nullo habito ad religionem respectu, ac si ea non existeret, vel saltem nullo facto veram inter falsasque religiones discrimine.”
[178] Incredible as this may seem, it is nevertheless true.
[179] “Nomine loci videtur intelligi superficies realis corporis circumdantis, non tamen secundum se solum, sed prout immobilis, hoc est, prout est affixa tali spatio imaginario” (De Sacr. Euch., disp. 5, sect. 4).
[180] Loc. cit., sect. 5, n. 123.
[181] Corpus Christi non est in hoc sacramento sicut in loco, sed per modum substantiæ.… Unde nullo modo corpus Christi est in hoc sacramento localiter.—Summ. Theol., p. 3, q. 76, a. 5.
[182] Sed contra: omnia duo loca distinguuntur ad invicem secundum aliquam loci contrarietatem, qua sunt sursum et deorsum, ante, retro, dextrum et sinistrum. Sed Deus non potest facere quod duo contraria sint simul; hoc enim implicat contradictionem. Ergo Deus non potest facere quod idem corpus localiter sit simul in duobus locis.—Quodlib. 3, q. 1, a. 2.
[183] A bird in hand, etc.
[184] Full title of the original publication: Origine et Progrès de la Mission du Kentucky (Etats-Unis d’Amérique). Par un Témoin Oculaire. Prix, 1 fr. au profit de la Mission. A Paris: chez Adrien Le Clere, Imprimeur de N. S. P. le Pape, et de S. E. Mgr. le Cardinal Archevêque de Paris. Quai des Augustins, No. 35. 1821.
[185] And even now, for one or two dollars an acre, fertile land can be purchased in the vast extent of country watered by the Mississippi, the Missouri, the Arkansas, etc.—that land which Bonaparte sold to the United States in 1801 for ten million dollars. Kentucky produces in abundance all sorts of grain, especially corn, and also sweet potatoes, tobacco, cotton, flax, hemp, and indigo. In the month of February the inhabitants tap the maple tree, in order to procure a liquid which they boil until it is reduced to syrup or sugar. The wild grape-vine grows to the height of thirty or forty feet, but the grapes are small and the wine acrid; moreover, Americans do not understand the culture of the vine.
[186] When it is necessary to cross a desert, or when the guide loses his way in the forest—which is of frequent occurrence—then the missionaries are obliged to spend the night in the woods, to sleep on the ground near a large fire, by the light of which they read their Breviary.
[187] The city of Detroit and the church were accidentally burned seventeen years ago. The city was afterwards rebuilt and captured by the English, assisted by the savages, during the last war with the United States. Since the conclusion of peace there has been a cathedral built, to which the Sovereign Pontiff has attached an episcopal seat in perpetuity. The missions of Michigan, Illinois, Missouri, and Post Vincennes were then almost entirely formed of French Canadians. With regard to all the territory mentioned in this narrative, one can consult M. Arrowsmith, an American geographer, whose work can be found in Paris at Dezauche’s, Rue des Noyers, No. 40.
[188] Several years previous M. Badin, after having received the vows of a few pious persons, and having had donated to him a hundred acres of land, had a monastery built for the same purpose; but as it was a frame building, it was, through the carelessness of the workmen, burnt before being completed.
[189] We here submit an extract from an English letter written the 15th of March, 1820, by Father Fenwick to the author of this notice: “I hope that this will find you in good health and on the point of returning to America. It will be a great pleasure for me to see you again and to hear from your lips the particulars of your trip. If possible, bring me home some pictures. With gratitude would I receive some for the altars of the Blessed Virgin and S. Joseph, as also any other church furniture or books, such as the lives of the saints of the Order of S. Dominic by Father Touron, the history of the miracles of the holy fathers, or any other works on those subjects. If you saw my relative, M. J. F., I flatter myself sufficiently to hope that you remembered me to him, and that you laid before him the needs of my mission. We have built three churches, and only for one of these three do we possess sufficient ornaments and other articles necessary for divine service.”
[190] We have to-day in the United States five bishops of French origin: Bishop Maréchal, born at Ingré, in the Diocese of Orleans, third archbishop of Baltimore; Bishop Cheverus, of Paris, first bishop of Boston; Bishop Flaget, born in Auvergne, bishop of Kentucky, and Bishop David, of the Diocese of Nantes, his coadjutor; and, finally, Bishop Dubourg, bishop of Louisiana and the Floridas, who resides in St. Louis on the Mississippi, in the State of Missouri. The see of Philadelphia became vacant by the death of Bishop Egan, and that of New York is occupied by Bishop Connelly, an Irishman of the Order of S. Dominic. The number of American bishops is continually increasing. New Orleans and the Floridas are too far from St. Louis; the Dioceses of Baltimore and Bardstown are too extensive; and, moreover, the number of Catholics is daily increasing, in consequence of the immigrations from Europe and from conversions.
[191] By his writings you can judge the man; and we can give you no better idea of the mildness, humility, and modesty of the Bishop of Bardstown than by inserting here extracts from several letters which he wrote from Baltimore to his vicar-general in Kentucky. His zeal, his disinterestedness, and his self-abnegation are equalled only by his confidence in divine Providence: “God be my witness that I do not desire riches; and I would a thousand times rather die than be attacked by this craving. The less we possess, the less worried will we be with regard to it; but there are some things necessary, and it is upon you that I depend to procure them for me. I must rely upon the friendship which you have for me to ask you, my dear M. Badin, henceforth to provide for my wants. After all, you desired it; for if it had not been for you, I would never have been made bishop. We will have eight or nine trunks filled with books and other articles. The distance is great and transportation very high; the trip and the transportation will cost more than 4,000 francs, and we have not a cent. We can only wait until Providence comes to our rescue. To lessen my expenses I will leave the servant who offers me his services in Baltimore; and I would even leave my books there, did I not consider them essential to our establishment. In order not to increase your expenses I will only bring with me M. David, and we will both be but too happy to share your mode of life, however humble it may be. If the bishopric had only presented difficulties of this nature, I would not have hesitated so long before accepting it. Providence calls me to it despite myself, and it was useless for me to travel over land and sea in order to evade this charge. All my trouble was lost. God seems to exact it of me that I bow my head to this weighty yoke, even though it should crush me. Alas! should I stop sufficiently long to consider my weakness and my troubles, I would fall into despair, and hardly would I dare take one step in the vast career that is opening before me. To reassure myself it is necessary that I frequently recall to mind that I did not install myself in this important post, and that all my earthly superiors in a manner forced me to accept it.”
From Baltimore, where he had more than one hundred miles by land and three hundred miles by water over which to travel to arrive at Bardstown, he writes thus: “Remember that for the use of seven or eight we have but one horse, which I destine for M. David, as he is the least active among us. For myself and the other gentlemen, we will go on foot with the greatest pleasure, if there is the least difficulty in travelling otherwise. This pilgrimage will please me exceedingly, and I do not think it derogatory to my dignity. I leave it all to your judgment, and I would be very glad to have sufficient money to join you at Louisville; the remainder of the journey will be entirely at your expense. That the will of God be done, I would a thousand times prefer going on foot rather than to cause the slightest murmur; and you did very well to recall the subscription which had been started for my benefit, as it would only have tended to alienate people from me. It was, however, but right that people anxious to have a bishop among them should furnish him means to reach them. There is nothing I would not do for the sanctification of my flock. My time, my work, my life even, is consecrated to it; and, finally, it will only remain for me to say that I am ‘an unprofitable servant, having done only that which I ought to do.’”
Divine Providence, whose intervention he had merited by his zeal and his resignation, supplied, as if by miracle, in some invisible way, the needs of the prelate, who on the 11th of June, 1811, arrived at St. Etienne, the residence of M. Badin, with two priests and four scholastics. There he found the faithful on their knees singing holy canticles, the women nearly all robed in white, and some of them still fasting, although it was then four o’clock in the afternoon, as they hoped to assist at his Mass and receive Holy Communion from his hands that very day. An altar had been erected under some shrubbery to afford a shade where the bishop might rest himself. After the Asperges he was conducted in procession to the chapel, the Litany of the Blessed Virgin being sung meanwhile; and then followed the ceremonies and prayers prescribed in the Pontifical for such an occasion. M. Badin lived in a little frame house, and, in consequence of the expenses incurred to rebuild the burned monastery of which we have already spoken, he with difficulty was able to build two miserable little huts, sixteen feet square, for his illustrious friend and the ecclesiastics who accompanied him. Finally, one of the missionaries slept on a mattress in the attic of this whitewashed episcopal palace, whose sole furniture consisted of one bed, six chairs, two tables, and the shelves for a library. The bishop resided here one year, and he considered himself happy to live thus in the midst of apostolic poverty.
[192] The Dominican Fathers, assisted by their novices, with their own hands performed a great deal of the work on their monastery and the beautiful church of S. Rose. Like them, the scholastics afterwards made bricks and lime, cut the wood, etc., to build that of S. Thomas, the seminary, and convent of Nazareth. The poverty of our establishment forces them to devote their hours of recreation to this work. Every day they spend three hours in gardening, in working in the fields or in the woods. Nothing could be more frugal than their table, and that of the two bishops is no better; pure water from a spring is their ordinary drink. Neither could anything be more humble than their clothing—imagine fifty poor scholastics who are obliged to cover themselves with rags, and to borrow decent clothes with which to appear in the town.
Bishop Flaget hopes that pious and charitable persons who are not able to send him money for his cathedral will endeavor to send clothes or books necessary for the studies and the clothing of his beloved scholastics.
[193] Since the appointment of Bishop Dubourg to St. Louis, the too distant mission of Illinois, which was part of the Diocese of Bardstown, has been attended by this prelate, whose residence is in the vicinity.
[194] Eight of these buildings are brick and stone, and the others frame.
[195] Besides the bishops and the missionaries, the students and servants in the seminaries and convents are included in this number.
[196] Here rest the bones of Blessed Brother Claus von der Flüe, placed here when this church was built, anno 1679.