FOOTNOTES
[1] Queen Mary: A Drama. By Alfred Tennyson, D.C.L. Boston: J. R. Osgood & Co. 1875.
[2] It is proper to state that the present criticism is not by the writer of the article on Mr. Tennyson in The Catholic World for May, 1868.
[3] The preceding article was ready for the printers before a copy fell into our hands of Mary Stuart—a drama by Sir Aubrey de Vere—a poem which it had not been our good fortune to have read before. The public would seem to have exhibited an appreciation of this work we should scarcely have expected from them, for it is, we believe, out of print. For ourselves, we must say that for poetical conception, appreciation and development of the several personages of the drama, it appears to us to be very much superior to Queen Mary.
[4] The title of captal (from capitalis) was formerly a common one among Aquitaine lords, but was gradually laid aside. The Captals de Buch and Trente were the last to bear it.
[5] In the Journal of the Sisters of Charity of that time we read:
“Jan. 22.—M. Vincent arrived at eleven o’clock in the evening, bringing us two children; one perhaps six days old, the other older. Both were crying.…”
“Jan. 25.—The streets are full of snow. We are expecting M. Vincent.”
“Jan. 26.—Poor M. Vincent is chilled through. He has brought us an infant.…”
“Feb. 1.—The archbishop came to see us. We are in great need of public charity! M. Vincent places no limit to his ardent love for poor children.”
And when their resources are exhausted, the saint makes the following pathetic appeal to the patronesses: “Compassion has led you to adopt these little creatures as your own children. You are their mothers according to grace, as their mothers by nature have abandoned them. Will you also abandon them in your turn? Their life and death are in your hands. I am going to take your vote on the point. The charity you give or refuse is a terrible decision in your hands. It is time to pronounce their sentence, and learn if you will no longer have pity on them.”—Sermon of S. Vincent to the Ladies of Charity in 1648.
[6] The Earl of Castlehaven’s Review; or, His Memoirs of His Engagement and Carriage in the Irish Wars. Enlarged and corrected. With an Appendix and Postscript. London: Printed for Charles Brome at the Gun in St. Paul’s Churchyard. 1684.
[7] This was the title given at one time by the French courtiers to Frederick I.
[8] Their first condition for a suspension of arms was a payment to them of £25,000 per month. These were in large part the same forces who afterwards sold their fugitive king for so many pounds sterling to the Parliament, violating the rights of sanctuary and hospitality, held sacred by the most barbarous races. It is curious to observe the supreme boldness with which Macaulay and the popular writers of the radical school essay to gloss over the dishonorable transactions affecting the parliamentary side in this contest between the King and Commons. The veriest dastards become heroes; and the first canting cut-throat is safe to be made a martyr of in their pages for conscience’ sake and the rights of man.
[9] Apol. vii.
[10] Fundam. Phil. lib. vii. c. 7.
[11] Phil. Fundam. lib. vii. c. 7.
[12] Italian proverb: “If not true, it deserves to be true.”
[13] Written during the Pope’s exile, 1848
[14] The Secret Warfare of Freemasonry against the Church and State. Translated from the German, with an Introduction. London: Burns, Oates & Co. 1875. (New York: The Catholic Publication Society.)
[15] S. Mark xiii. 22.
[16] “Vos ergo videte; ecce, prædixi vobis omnia.”—Ib. 23.
[17] “Videte, vigilate, et orate: nescitis enim, quando tempus sit.”—Ib. 33.
[18] “Vigilate ergo … ne, cum venerit repente, inveniat vos dormientes.”—Ib. 35, 36.
[19] “Quod autem vobis dico, omnibus dico: Vigilate!”—Ib. 37.
[20] “Sine parabola autem non loquebatur eis; seorsum autem discipulis suis disserebat omnia.”—S. Mark iv. 34.
[21] “Vobis datum est nosse mysterium regni Dei: illis autem, qui foris sunt, in parabolis omnia fiunt.”—Ib. 11.
[22] “Nescitis parabolam hanc; et quomodo omnes parabolas cognoscetis.”—Ib. 13.
[23] “Nisi venerit discessio primum, et revelatus fuerit homo peccati, filius perditionis, qui adversatur et extollitur supra omne, quod dicitur Deus, aut quod colitur ita ut in templo Dei sedeat, ostendens se, tamquam sit Deus.… Et nunc quid detineat, scitis, ut reveletur in suo tempore. Nam mysterium jam operatur iniquitatis, tantum ut qui tenet nunc, teneat, donec de medio fiat. Et tunc revelabitur ille iniquus (ὁ άνομος), quem Dominus Jesus interficiet spiritu oris sui, et destruet illustratione adventus sui cum; cujus est adventus secundum operationem Satanæ in omni virtute, et signis et prodigiis mendacibus, et in omni seductione iniquitatis iis, qui pereunt; eo quod caritatem veritatis non receperunt, ut salvi fierent. Ideo mittet illis Deus operationem erroris, ut credant mendacio, ut judicentur omnes, qui non crediderunt veritati, sed consenserunt iniquitati.”—2 Thess. ii. 3-11.
[24] “Spiritus autem manifeste dicit, quia in novissimis temporibus discedent quidam a fide, attendentes spiritibus erroris et doctrinis dæmoniorum; in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam.”—1 Tim. iv. 1, 2.
[25] “Hoc autem scito, quod in novissimis diebus instabunt tempora periculosa: erunt homines seipsos amantes, cupidi, elati, superbi, blasphemi, parentibus non obedientes, ingrati, scelesti, sine affectione, sine pace, criminatores, incontinentes, immites sine benignitate, proditores, protervi, timidi, et voluptatum amatores magis quam Dei, habentes speciem quidem pietatis, virtutem autem ejus abnegantes.”—2 Tim. iii. 1-5.
[26] “Venient in novissimis diebus in deceptione illusores, juxta proprias concupiscentias ambulantes.”—2 Peter iii. 3.
[27] “In novissimo tempore venient illusores, secundum, desideria sua ambulantes in impietatibus. Hi sunt, qui segregant semetipsos, animales, Spiritum non habentes.”—S. Jud. 18, 19.
[28] “Filioli, novissima hora est, et sicut audistis, quia Antichristus venit, et nunc Antichristi multi facti sunt: unde scimus, quia novissima hora est.… Hic est Antichristus qui negat Patrem et Filium.”—1 S. John ii. 18, 22.
[29] “Et omnis spiritus qui solvit Jesum, ex Deo non est; et hic est Antichristus, de quo audistis, quoniam venit, et nunc jam in mundo est.”—Ib. iv. 3.
[30] “Si quis habet aurem, audiat.”—Apoc. xiii. 9.
[31] “Hic sapientia est. Qui habet intellectum computet numerum bestiæ.”—Ib. 18
[32] Histoire de la Révolution Française, v. ii. c. 3.
[33] The Secret Warfare of Freemasonry, p. 123.
[34] Ibid. 124.
[35] Those in this country who respect religion, law, and the peace of society should not be imposed upon by the aspect of Freemasonry here. The principles and modes of acting of the society are those we have described. The application of them depends wholly on time, place, and circumstances. The ordinary observer sees nothing in the members of the craft here but a number of inoffensive individuals, who belong to a soi-disant benevolent association which, by means of secret signs, enables them to get out of the clutches of the law, procure employment and office, and obtain other advantages not possessed by the rest of their fellow-citizens. But then the innocent rank and file are the dead weight which the society employs, on occasion, to aid in compassing its ulterior designs. Here there are no civil or religious institutions which stand in their way, and their mode of action is to sap and mine the morals of the community, on which society rests, and with which it must perish. Of what it is capable, if it seems needful to compassing its ends, any one may understand by the fiendish murder of William Morgan. This murder was decided on at a lodge-meeting directed by Freemason officials, in pursuance of the rules of the craft, and was perpetrated by Freemasons bearing a respectable character, who had never before been guilty of a criminal action, who were known, yet were never punished nor even tried, but died a natural death, and who do not appear to have experienced any loss of reputation for their foul deed. (See Mr. Thurlow Weed’s recent letter to the New York Herald.)
[36] Before we proceed to expose the even yet more hideous loathsomeness of this vile association, a few words of explanation are necessary. In all we write we have in view an organization—its constitution and motives—and that only. The individual responsibility of its several members is a matter for their own conscience; it is no affair of ours. We believe that the bulk of the association, all up to the thirtieth degree, or “Knights of the White Eagle,” or “Kadosch,” are in complete ignorance of the hellish criminality of its objects. Even the Rosicrucian has something to learn; although to have become that he must have stamped himself with the mark of Antichrist by the abandonment of his belief in Christ and in all revealed religion. But the vast majority, whose numbers, influence, and respectability the dark leaders use for the furtherance of their monstrous designs, live and die in complete ignorance of the real objects and principles of the craft. We ourselves know an instance of an individual, now reconciled to the church, who was once a Master Mason, and who to this moment is in utter ignorance of them. They are sedulously concealed from all who have not dispossessed themselves of the “prejudices of religion and morality.” The author of the work to which we are indebted for almost all our documentary evidence mentions the case of one who had advanced to the high grade of Rosicrucian, but who, not until he was initiated into the grade of Kadosch, was completely stunned and horrified by the demoniacal disclosures poured into his ears. Most of the Freemasons, however, have joined the body as a mere philanthropic institution, or on the lower motive of self-interest. Nor is it possible to convince these people of the fearful consequences to which they are contributing. Of course, but few of these, it is to be hoped, are involved in the full guilt of the “craft.” Every Catholic who belongs to it is in mortal sin. For the rest, we cannot but hope and believe that an overwhelming majority are innocent of any sinister motives. But it is impossible to exonerate them entirely. For, first, the “craft” is now pursuing its operations with such unblushing effrontery that it is difficult for any but illiterate people to plead entire ignorance; and next, no one can, without moral guilt, bind himself by terrible oaths, for the breaking of which he consents to be assassinated, to keep inviolable secrets with the nature of which he is previously unacquainted. It cannot but be to his everlasting peril that any one permits himself to be branded with this “mark of the beast.”
[37] Secret Warfare of Freemasonry, pp. 51, 52.
[38] Ib. p. 65.
[39] Ib. 207.
[40] Ib. pp. 196-8.
[41] This journal, at the time of the first initiation of the Prince of Wales into the “craft,” in an article on that event, heaped contempt and ridicule on the whole affair. A recent article on the young man’s initiation as Master may satisfy the most exacting Mason.
[42] The writer refers to the highest grades.
[43] Secret Warfare of Freemasonry, pp. 232, 233.
[44] Utopia. By Sir Thomas More.
[45] A sort of divan, not unusual in the East at the present day. The sultan, when receiving a visit of ceremony, sits on a sort of sofa or post-bed. Traces of it were also found in the “palaces” of Ashantec.
[46] “The new spirit made its appearance in the world about the XVIth century. Its end is to substitute a new society for that of the Middle Ages. Hence the necessity that the first modern revolution should be a religious one.… It was Germany and Luther that produced it.”—Cousin, Cours d’hist. de la philos., p. 7, Paris, 1841.
[47] “Non a prætoris edicto, ut plerique nunc, neque a duo decim Tabulis, ut superiores, sed penitus ex intima philosophia haurienda est juris disciplina.”—Cic., De legib. lib. i.
[48] Cic., de fin. bon. et malor. i. 11.
[49] Plato, Des lois, liv. i.
[50] “Illud stultissimum (est), existimare omnia justa esse, quæ scripta sint in populorum institutis et legibus.”—De legibus.
[51] “Neque opinione sed natura constitutum esse jus.”—Ibid.
[52] “Sæculis omnibus ante nata est, (ante) quam scripta lex ulla, aut quam omnino civitas constituta.”—Ibid.
[53] “Quidam corum quædam magna, quantum divinitus adjuti sunt, invenerunt.”—S. Aug., Civit. Dei, i. ii. c. 7.
“Has scientias dederunt philosophi et illustrati sunt; Deus enim illis revelavit.”—S. Bonavent., Lum. Eccl., Serm. 5.
[54] The two following paragraphs are taken freely from the treatise De legibus, passim.
[55] The following paragraph is also taken from Cicero.
[56] “Erat lux vera quæ illuminat omnem hominem venientem in hunc mundum.”—S. Joan., i. 9.
[57] “Et vita erat lux hominum … in tenebris lucet, et tenebræ eam non comprehenderunt.”—Id.
[58] Cont. gent. iv. 13.
[59] V. Lassalle, Das System der erworbenen Rechte, i. 2, not. à la pag. 70.
[60] Considerat. sur la France.
[61] Arbeiter Programm., v. Ferd. Lassalle.
[62] Du suffrage universel et de la manière de voter. Par H. Taine. Paris: Hachette, 1872.
[63] Bergier, after Tertullian.
[64] De Maistre, Princip. générat.
[65] Reflections on the Revolution in France.
[66] Corresp. entre le Comte de Mirabeau et le Comte de la Marck. Paris: Le Normant. 1851.
[67] Politique. l. i. c.
[68] De civit. Dei. 19.
[69] De rebus publ. et princip. institut., l. iii. c. 9.
[70] Reflections on the French Revolution.
[71] “Universa propter semetipsum operatus est Dominus.”—Proverbs xvi. 4.
[72] Polit., vii. 2.
[73] Id. ibid. c. 1.
[74] Aristotle knew no other state than the city.
[75] Isaias xxxiii. See also the words of Jesus to Pilate: “Tu dicis quia Rex ego sum.”
[76] “Dabo legem in visceribus eorum.”—Jer. xxxi.
[77] Viri protestantici ad summum Pontificem appellatio.—Londini, Wyman et fil, 1869.
[78] M. Em. Montaigut, in the Revue des Deux Mondes.
[79] M. Le Play.
[80] De Maistre, Considerat. sur la France.
[81] Fundam. Phil., book vii. ch. 6.
[82] Sicut punctum se habet ad lineam, ita se habet nunc ad tempus. Si imaginemur punctum quiescere, non poterimus imaginari ipsum esse causam lineæ: si vero imaginemur ipsum moveri, licet in ipso nulla sit dimensio, nec aliqua divisio per consequens, per naturam tamen motus sui relinquitur aliquid divisibile.… Illud tamen punctum non est de lineæ essentia; quia nihil unum et idem realiter omnimodis indivisibile potest simul in diversis partibus ejusdem continui permanentis esse.… Punctum ergo mathematice imaginatum, quod motu suo causat lineam, necessario nihil lineæ erit: sed erit unum secundum rem, et diversum secundum rationem; et hæc diversitas, quæ consistit in motu suo, realiter est in linea, non identitas sua secundum rem.… Eodem vero modo instans, quod est mensura mobilis sequens ipsum, est unum secundum rem, quum nihil pereat de substantia ipsius mobilis, cuius instans est mensura inseparabilis, sed diversum et diversum secundum rationem. Et hæc ejus diversitas est tempus essentialiter.
[83] Quia motus primus unus est, tempus est unum, mensurans omnes motus simul actos.—Opusc. 44, De tempore, c. 2.
[84] Stans et movens se non videntur differre secundum substantiam, sed solum secundum rationem. Nunc autem æternitatis est stans, et nunc temporis fluens; quare non videntur differre nisi ratione sola—De tempore, c. 4.
[85] Ista non possunt habere veritatem secundum ea, quæ determinata sunt. Visum est enim, quod æternitas et tempus essentialiter differunt. Item quæcumque se habent ut causa et causatum, essentialiter differunt; nunc autem æternitatis, quum non differat ab æternitate nisi sola ratione, est causa temporis, et nunc ipsius, ut dictum est. Quare nunc temporis et nunc æternitatis essentialiter differunt. Præterea nunc temporis est continuativum præteriti cum futuro; nunc autem æternitatis non est continuativum præteriti cum futuro, quia in æternitate non est prius nec posterius, nec præteritum, nec futurum, sed tota æternitas est tota simul. Nec valet ratio in oppositum, quum dicitur quod stans et fluens non differunt per essentiam. Verum est in omni eo quod contingit stare et fluens esse; tamen stans quod nullo modo contingit fluere, et fluens, quod nullo modo contingit stare, differunt per essentiam. Talia autem sunt nunc æternitatis, et nunc temporis.—Ibid.
[86] Summa Theol., p. 1, q. 46, a. 2.
[87] Novitas mundi non potest demonstrationem recipere ex parte ipsius mundi. Demonstrationis enim principium est quod quid est. Unumquodque autem secundum rationem suæ speciei abstrahit ab hic et nunc; propter quod dicitur quod universalia sunt ubique et semper. Unde demonstrari non potest quod homo, aut cœlum, aut lapis non semper fuit.—Ibid.
[88] Sicut enim si pes ab æternitate semper fuisset in pulvere, semper subesset vestigium, quod a calcante factum nemo dubitaret, sic et mundus semper fuit, semper existente qui fecit.—Ibid.
[89] Et hoc utile est ut consideretur, ne forte aliquis quod fidei est demonstrare præsumens rationes non necessarias inducat, quæ præbeant materiam irridendi infidelibus existimantibus nos propter eiusmodi rationes credere quæ fidei sunt.—Ibid.
[90] Uno modo dicitur æternitas mensura durationis rei semper similiter se habentis, nihil acquirentis in futuro et nihil amittentis in præterito et sic propriissime sumitur æternitas. Secundo modo dicitur æternitas mensura durationis rei habentis esse fixum et stabile, recipientis tamen vices in operationibus suis; et æternitas sic accepta propria dicitur ævum: ævum enim est mensura eorum, quorum esse est stabile, quæ tamen habent successionem in operibus suis, sicut intelligentiæ. Tertio modo dicitur æternitas mensura durationis successivæ habentis prius et posterius, carentis tamen principio et fine, vel carentis fine et tamen habentis principium; et utroque modo ponitur mundus æternus, licet secundum veritatem sit temporalis: et ista impropriissime dicitur æternitas; rationi enim æternitatis repugnat prius et posterius.—Opusc., De tempore, c. 4.
[91] See The Catholic World, May, 1875, page 234 et seq.
[92] Deus aut prior est mundo natura tantum, aut et duratione. Si natura tantum; ergo quum Deus sit ab æterno, et mundus est ab æterno. Si autem est prior duratione, prius autem et posterius in duratione constituunt tempus; ergo ante mundum fuit tempus: quod est impossibile.—Summa Theol., p. 1, q. 46, a. 1.
[93] Deus est prior mundo duratione: sed per prius non designat prioritatem temporis, sed æternitatis. Vel dicendum, quod designat prioritatem temporis imaginati, et non realiter existentis; sicut quum dicitur: supra cœlum nihil est, per supra designat locum imaginarium tantum, secundum quod possibile est imaginari dimensionibus cælestis corporis dimensiones alias superaddi.—Ibid.
[94] Fundam. Philos., book vii. ch. 10.
[95] See The Catholic World, November, 1874, p. 272, and January, 1875, p. 487.
[96] A new interest attaches to this church, in the eyes of American Catholics, since it has been made the Title of the Cardinal-Archbishop of New York.
[97] There is a vague tradition among the Penobscot Indians in Maine that a Jesuit father crossed from the head-waters of the Kennebec to the valley of the Passumpsic, east of the Green Mountains, at an earlier date.
[98] Hist. Maryland, vol. ii. p. 352.
[99] History United States, vol. i. p. 238.
[100] Id. p. 241.
[101] Id. p. 244.
[102] Id. p. 247.
[103] History United States, vol. i. p. 248.
[104] Chalmers’ Annals, vol. i. pp. 207, 208.
[105] Story, Com. on the Constitution, sec. 107.
[106] Sketches of the Early History of Maryland by Thomas W. Griffith, pp. 3, 4.
[107] Bancroft, Hist. U. S., vol. i. p. 238.
[108] The Brit. Emp. in America, vol. i. pp. 4, 5.
[109] Hist. Md., p. 232.
[110] Father Andrew White’s Narrative, Md. Hist. Soc., 1874, p. 32.
[111] Sketches, etc., p. 5.
[112] Davis’ Day-Star of Am. Freedom, p. 149.
[113] History of Maryland, p. 24.
[114] Bozman’s History of Maryland, p. 109.
[115] History of United States, vol. i. p. 241.
[116] History of Maryland, p. 24.
[117] Maryland Toleration, p. 36.
[118] History of Maryland, p. 33.
[119] History of United States, p. 257.
[120] Maryland Toleration, p. 40.
[121] Day-Star of American Freedom, p. 36.
[122] Day-Star of American Freedom, p. 38.
[123] History of Maryland, vol. ii. p. 85.
[124] History of the United States, p. 252.
[125] Day-Star of American Freedom, p. 138.
[126] Rev. Ethan Allen says this continued until 1649, when Kent was erected into a county.—Maryland Toleration, p. 36.
[127] Day-Star of American Freedom, p. 143.
[128] Id. p. 160.
[129] The document at length, with the signatures, is given in numerous histories of Maryland, and will be found in Davis’s Day-Star of American Freedom, p. 71.
[130] Kent’s Commentaries on Am. Law, vol. ii. pp. 36, 37.
[131] Reprinted from advance sheets of The Prose Works of William Wordsworth. Edited, with preface, notes, and illustrations, by the Rev. Alex. B. Grosart; now for the first time published, by Moxon, Son & Co., London. These works will fill three volumes, embracing respectively the political and ethical, æsthetical and literary, critical and ethical, writings of the author, and, what will interest American readers especially, his Republican Defence.
[132] Afterwards Father Faber of the Oratory. His “Sir Launcelot” abounds in admirable descriptions.
[133] “For us the stream of fiction ceased to flow,” (dedicatory stanzas to “The White Doe of Rylstone”).
[134] See his sonnet on the seat of Dante, close to the Duomo at Florence (Poems of Early and Late Years).
[135] “Evening Voluntary.”
[136] A Song of Faith, Devout Exercises, and Sonnets (Pickering). The dedication closed thus: “I may at least hope to be named hereafter among the friends of Wordsworth.”
[137] It may be well to remark here that in this century the word domestic was familiarly used to designate one who was attached to the house and fortunes of another.
[138] Mme. Louise, Duchess of Angoulême, and mother of Francis I.
[139] By the statutes of præmunire, all persons were forbidden to hold from Rome any provision or power to exercise any authority without permission from the king, under penalty of placing themselves beyond his protection and being severely punished.
[140] Wolsey’s customary designation of Anne Boleyn.
[141] This corresponded to the court of marshalsea in England.
[142] During the memorable conclave at which Pius IX. was elected, this office was held by Monsignor Pallavicino, who caused to be struck, according to his right, a number of bronze and silver medals with his family arms quartering those of Gregory XVI. Above his prelate’s hat on the obverse were the words Sede Vacante, and on the reverse the inscription Alerames ex marchionibus Pallavicino sacri palatii apostolici præfectus et conclavis gubernator 1846.
[143] It dates from the year 1535, when Paul III. permitted his majordomo Boccaferri to assume on his coat-of-arms, as an additament of honor (in the language of blazonry), one of the lilies or fleurs-de-lis of the Farnese family. If the subject prefer to do so, he may bear the Pope’s arms on a canton, carry them on an inescutcheon, or impale instead of quartering them.
[144] While writing this, we hear of the elevation to the purple of the majordomo Monsignor Pacca, whom we have had the honor, when a private chamberlain to the Pope, of knowing and of serving under. He was one of the most popular prelates at the Vatican for his urbanity and attention to business. He is a patrician of the bluest blood of Beneventum and nephew to the celebrated Cardinal Pacca, so well known for his services to Pope Pius VII. and for his interesting Memoirs.
[145] The grated prison for such offenders was a chamber deep down among the vaults of the Cellarium Majus of the Lateran.
[146] This office still exists, and is one of the important charges at the papal court which is always held by a layman. It was hereditary in the famous Conti family until its extinction in the last century, when it passed, after a considerable interval, on the same condition into that of Ruspoli as the nearest representative of that ancient race.
[147] Ambassadors and foreign ministers accredited to the Holy See claim the right of presentation or of access through the Cardinal Secretary of State.
[148] It is well to observe that briefs are not sealed with the original ring, which does not go out of the keeper’s custody except the Pope demand it, but with a fac-simile preserved in the Secreteria de Brevi. Since June, 1842, red sealing-wax, because too brittle and effaceable, is no longer used; but in its stead a thick red ink, or rather pigment, is employed.
[149] In England, by a similar fiction, the king (or queen) is imagined to preside in the Court of King’s Bench.
[150] The first convent of the Dominicans in Rome, at Santa Sabina on the Aventine, was in part composed of a portion of the Savelli palace, in which Honorius, who belonged to this family, generally resided, so that their founder could not help remarking the misbehavior of the loungers about the court. He did not go out of his way to find fault.
[151] There was a somewhat similar office of very ancient institution at the imperial court of Constantinople, the holder of which was called Epistomonarcha.
[152] Peter Filargo was a Greek from the island of Candia, which may account for his love of what at a pontiff’s table corresponded to the symposium of the ancients—a species of after-dinner enjoyment, when, wine being introduced, philosophical or other agreeable subjects were discussed.
[153] The special significance of this title given to Cardinal McCloskey is that his predecessor in the see of New York and its first bishop, Luke Concanen, who was consecrated in Rome on April 24, 1808, was a Dominican, and had been for a long time officially attached to the convent and church of the Minerva, which was the headquarters of his order.
[154] See The Catholic World, August, 1875, p. 625.
[155] See The Catholic World, September, 1874, p. 729.
[156] The Catholic World, March, 1874, p. 766.
[157] See the two articles on “Substantial Generations” in The Catholic World, April and May, 1875.
[158] See The Catholic World for February, 1874, pp, 584. 585.
[159] See The Catholic World, May, 1874, p. 178.
[160] In the Aristotelic theory, a third kind of movement, ratione termini, was admitted—that is, movement towards dimensive quantity, as when an animal or a tree grows in bulk. But bodies acquire greater bulk by accession of new particles, and this accession is carried on by local movement. Hence it seems to us that the motus ad quantitatem is not a new kind of movement.
[161] S. Thomas explains this point in the following words: Quum magnitudo sit divisibilis in infinitum, et puncta sint etiam infinita in potentia in qualibet magnitudine, sequitur quod inter quælibet duo loca sint infinita loca media. Mobile autem infinitatem mediorum locorum non consumit nisi per continuitatem motus; quia sicut loca media sunt infinita in potentia, ita et in motu continuo est accipere infinita quædam in potentia.—Sum. Theol., p. 1, q. 53, a. 2. This explanation is identical with our own, though S. Thomas does not explicitly mention the infinitesimals of time.
[162] Music of Nature.
[163] This was an anachronism in costume which in our day would not be pardonable, but it was common enough until within half a century ago. The queen of James I., Anne of Denmark, insisted upon playing the part of Thetis, goddess of the ocean, in a “monstrous farthingale” (in modern speech, a very exaggerated crinoline.)
[164] Puttenham, Art of Poesie, pub. in 1589, quoted in Ritson.
[165] Probably some coarse lace or net
[166] The Complete Angler, or the Contemplative Man’s Recreation.
[167] Harmless
[168] Agnes Strickland’s Lives of the Queens of England.
[169] Penny Magazine, 1834.
[170] This word has no English equivalent; it means the casting out of the heart—a hyperbolical manner of expressing the most excessive nausea.
[171] The Council of Trent decreed nothing on the subject of the authority of the church: that of the Vatican had to supply the omission. The struggle with Protestantism on this subject reached its last stage in the definition of the dogma of Papal Infallibility decreed by the church assembled at the Council of the Vatican.
[172] In its numbers of April 22 and May 16 last the Unità Cattolica passed a high eulogium on the work of Father Hecker. “There is in this work,” says the Abbé Margotti, “a great boldness of thought, but always governed by the faith, and by the great principle of the infallible authority of the Pope.”
[173] “A Song of Faith.” 1842. Besides that poem, my father published two dramatic works, viz. Julian the Apostate (1823) and The Duke of Mercia, 1823. In 1847, his last drama, Mary Tudor, was published. He was born at Curragh Chase, Ireland, on the 28th of August, 1788, and died there on the 28th of July, 1846.—A. de Vere.
[174] Dr. Schenck said: “It had been a maxim that the fool of the family should go into the ministry, and he was sorry to say that there were many of those who had groped their way into it. It had been stated that a minister would often pay twice before he would be sued.… Rev. Dr. Newton said that he would stand a suit before he would pay twice. The speaker replied that he was glad there was some pluck in these matters” (Report in the Philadelphia Press).
[175] Short for Frederika.
[176] From the German.
[177] Father Faber’s Bethlehem.
[178] London: Pickering, 1875. This pamphlet has been already translated into German under the title Anglicanismus, Altkatholicismus und die Vereinigung der christlichen Episcopal-Kirchen. Mainz: Kirchheim. 1875.
[179] Father Schouvaloff (Barnabite), April 2, 1859.
[180] Gladstone, Vaticanism, p. 110.
[181] Second Edition, with a Letter of Mgr. Mermillod, a Special Preface, and an Appendix. London: Washbourne.
[182] Gladstone, Vaticanism, p. 94.
[183] We are authorized by Father Tondini to remark that, for the purpose of his argument, he has confined himself to speaking of the non-popular election of bishops; but in case any one should say that Mr. Gladstone referred not to bishops only, but also, and very largely, to clergy, besides that Mr. Gladstone’s expressions do not naturally lead the reader to make any exception for himself, Father Tondini is able to show that even with respect to the inferior clergy Mr. Gladstone’s statement is inaccurate.
[184] In the appendix to the second edition of The Pope of Rome, etc., will be found a prayer composed of texts taken from the Greco-Sclavonian Liturgy, where are quoted some of the titles given by the Greco-Russian Church to S. Peter, and, in the person of the great S. Leo, even to the Pope. This appendix is also to be had separately, under the title of Some Documents Concerning the Association of Prayers, etc., London, Washbourne, 1875.
[185] See “Future of the Russian Church” in The Catholic World, 1875 (amongst others).
[186] Expostulation, p. 30.
[187] “More than once,” says Father Tondini in a note on this subject—“more than once, in reading defences of the Catholic Church, written with the best intentions, we could not resist a desire that in the ‘Litanies of the Saints,’ or other prayers of the church, there might be inserted some such invocation as this: A malis advocatis libera nos, Domine.’—‘From mischievous advocates, O Lord! deliver us.’ We say this most earnestly, the more so that it applies also to ourselves. Many a time, when preparing our writings, we have experienced a feeling not unlike that of an advocate fully convinced of the innocence of the accused, but dreading lest, by want of clearness or other defect in putting forth his arguments, he might not only fail to carry conviction to the mind of the judges, but also prejudice the cause he wishes to defend. Never, perhaps, is the necessity of prayer more deeply felt.”
[188] With regard to the powers of the sovereign over the episcopate we quote the following from the London Tablet for March 27, 1875: “Among other tremendous stumbling-blocks against the claims for the Church (of England) by the High Church party a candid writer in the Church Herald is ‘sorely staggered by the oath of allegiance, according to which we have the chief pastors of the church declaring in the most solemn manner that they receive the spiritualities of their office only from the queen, and are bishops by her grace only.’”
In connection with the foregoing we cannot refrain from citing a passage from Marshall, which is as follows: “Any bishops can only obtain spiritual jurisdiction in one of two ways—either by receiving it from those who already possess it, in which case their (the English bishops’) search must extend beyond their own communion, or by imitating the two lay travellers in China of whom we have somewhere read, who fancied they should like to be missionaries, whereupon the one ordained the other, and was then in turn ordained by him, to the great satisfaction of both.”
[189] See Contemporary Review for July.
[190] Since writing the above we happened to see the following case in point, in the Church Times of September 10, 1875, in which a clergyman, signing himself “a priest, not of the Diocese of Exeter,” writes a letter of remonstrance against the violent abuse heaped by “a priest of the Diocese of Exeter” against the late learned and venerable Vicar of Morwenstow, Mr. Hawker, who, on the day before his death, made his submission to the Catholic Church. From this letter, which contains many candid and interesting admissions, we quote the following: “In these days, when we have among us so many dignitaries and popular preachers of the Established Church who in their teaching deny all sacramental truth, while others cannot repeat the Nicene and Athanasian Creeds without a gloss, and others again boldly assert that ‘the old religious ideas expressed in the Apostles’ Creed must be thrown into afresh form, if they are to retain their hold on the educated minds of the present generation, it appears monstrous that a clergyman whose faithful adhesion to the Prayer Book during a ministry of forty years was notorious should be denounced as a ‘blasphemous rogue and a scoundrel’ because he held opinions which are considered by some individual members of either church as denoting ‘a Roman at heart,’ or, in the exercise of a liberty granted to everyone, thought fit to correspond with influential members of the Church of Rome.”
[191] Expostulation, page 21; iv. “The third proposition.”
[192] “Cooks and controversialists seem to have this in common: that they nicely appreciate the standard of knowledge in those whose appetites they supply. The cook is tempted to send up ill-dressed dishes to masters who have slight skill in, or care for, cookery; and the controversialist occasionally shows his contempt for the intelligence of his readers by the quality of the arguments or statements which he presents for their acceptance. But this, if it is to be done with safety, should be done in measure.”—Gladstone, Vaticanism, pp. 82, 83.
[193] In the German edition of Father Tondini’s pamphlet, the abstract of this document is given in the original German, as it is to be seen in the Bonner Zeitung of June 15, 1871.
[194] S. Cyprian (so confidently appealed to by the Old Catholics), speaking of Novatian, and, as it were, of Dr. Reinkens’ consecration, says: “He who holds neither the unity of spirit nor the communion of peace, but separates himself from the bonds of the church and the hierarchical body, cannot have either the power or the honor of a bishop—he who would keep neither the unity nor the peace of the episcopate.”—S. Cyprian, Ep. 52. Compare also Ep. 76, Ad magnum de baptizandis Novationis, etc., sect. 3.
[195] “Je suis entré dans une de ces lignées ininterrompues par l’ordination que j’ai reçue des mains de Mgr. Heykamp, évêque des vieux Catholiques de Deventer.”—Lettre Pastorale de Mgr. l’Evêque Joseph Hubert Reinkens, Docteur en Théologie. Paris: Sandoz et Fischbacher, 1874, p. 11.
[196] Programma of Old-Catholic Literature, libr. Sandoz et Fischbacher. Paris.
[197] “Pastoral Letter” (Programma, etc.), p. 7.
[198] Silbernagl (Dr. Isidor), Verfassung und gegenwärtiger Bestand sämmtlicher Kirchen des Orients. Landshut, 1865, pp. 10, 11.
[199] See The Catholic World, January-April, 1875.
[200] See The Pope of Rome and the Popes of the Orthodox Church, 2d ed., pp. 97, 98. Washbourne, London.
[201] King, The Rites, etc., p. 295. Quoted in The Pope of Rome, etc., p. 98. See also for what concerns the election of the Russian bishops the Règlement ecclésiastique de Pierre le Grand, avec introduction, notes, etc., par le R. P. Cæsarius Tondini. Paris: Libr. de la Soc. bibliographique.
[202] “The idea,” says Polevoi, “that spiritual matters do not appertain to the authority of the sovereign was still so deeply rooted in men’s minds that, in the very first session of the Spiritual College, some members dared (osmelilis) to ask the emperor: ‘Is then the Patriarchal dignity suppressed, although nothing has been said about it?’ ‘I am your Patriarch!’ (Ya Vash Patriarkh!) angrily (gnevno) exclaimed Peter, striking his breast. The questioners were dumb.”
“This account of Peter’s coup d’état,” adds Father Tondini, “was printed at St. Petersburg in the year 1843, and, be it observed, not without the approbation of the censors.” See Pope of Rome, etc., p. 107.
[203] “These principles have, by the constant aggression of curialism, been in the main effaced, or, where not effaced, reduced to the last stage of practical inanition. We see before us the pope, the bishops, the priesthood, and the people. The priests are absolute over the people; the bishops over both; the pope over all.…”—Vaticanism, p. 24.
[204] See French manifesto.
[205] See London Tablet, August 21.
[206] See Annales Catholiques, September 25.
[207] See London Tablet, Aug. 21.
[208] We wonder that it does not occur to Dr. von Döllinger’s disciples to make some calculation, from the number of changes his views have undergone during the last five years, as to how many they had better be prepared for, according to the ordinary rule of proportion, for the remaining term of his probable existence—e.g., four changes in five years should prepare them for eight in ten, and for a dozen should the venerable professor live fifteen years more. They should, further, not forget to ascertain, if possible, for how long they themselves are afterwards to continue subject to similar variations in their opinions; for one would suppose they hope to stop somewhere, some time.
[209] Echo Universel.
[210] See Annales Catholiques, 23 Septembre, 1873. Paris: Allard.
[211] Ernest Naville (a Protestant), Priesthood of the Christian Church.
[212] The bell of S. Louis’ Church, Buffalo, N. Y.
[213] Among the Spanish subjects in the colonies, there was a class corresponding to the Loyalists of the American Revolution. One of these was Don Miguel Moreno, a magistrate belonging to a most respectable colonial family, and the honored father of His Eminence the present Archbishop of Valladolid, who was born in Guatemala on Nov. 24, 1817, and is therefore, in a strict sense of the word, the first American who has been made a cardinal.
[214] Message of December 2, 1823.
[215] It is curious to contrast the tedious trials that Rome endured before being able to appoint bishops to independent Spanish America, with her ease in establishing the hierarchy in the United States. Yet the Spaniards and Loyalists, who sometimes forgot that political differences should never interfere with religious unity, might have found a precedent for this aversion in the case of their northern brethren. In a sketch of the church in the United States, written by Bishop Carroll in 1790, it is said that “during the whole war there was not the least communication between the Catholics of America and their bishop, who was the vicar-apostolic of the London district. To his spiritual jurisdiction were subject the United States; but whether he would hold no correspondence with a country which he, perhaps, considered in a state of rebellion, or whether a natural indolence and irresolution restrained him, the fact is he held no kind of intercourse with priest or layman in this part of his charge.”—B. U. Campbell “Memoirs, etc. of the Most Rev. John Carroll,” in the U. S. Catholic Magazine, 1845.
[216] He was translated by Leo XII. in 1825 to the residential see of Città di Castello.
[217] Cardinal Wiseman has made a slip in saying (Last Four Popes, p. 308) that the refusal to receive Mgr. Tiberi gave rise to “a little episode in the life of the present pontiff.” Tiberi went as nuncio to Madrid in 1827, consequently long after Canon Mastai had returned from Chili. It was in the case of the previous nuncio, Giustiniani that a “passing coolness,” occasioned the apostolic mission to South America.
[218] Artand (Vie de Léon XII.) indicates in a note to p. 129, vol. i., the sources whence he obtained these views of the late Prime Minister, which are given in full.
[219] In 1836 Mgr.—afterwards Cardinal—Gaetano Baluffi, Bishop of Bagnorea, was sent to this country as first internuncio and apostolic delegate. He published an interesting work on his return to Italy, giving an account of religion in South America from its colonization to his own time: L’America un tempo spagnuola riguardata sotto l’aspetto religioso dall’ epoca del suo discoprimento, sino al 1843. (Ancona, 1844.)
[220] Dublin Review, vol. xxiv., June, 1848. The full title of this rare work (of which there is no copy even in the Astor Library) is as follows: Storia delle Missioni Apostoliche dello stato del Chile, colla descrizione del viaggio dal vecchio al nuovo monde fatto dall’ autore. Opera di Giuseppe Sallusti. Roma, 1827, pel Mauri.
[221] This was Gen. Bernard O’Higgins, a gentleman of one of the distinguished Irish families which took refuge in Spain from the persecutions of the English government. He was born in Chili of a Chilian mother. His father had been captain-general of what was called the kingdom of Chili, and was afterwards Viceroy of Peru. The younger O’Higgins was a very superior man, taking a principal part in asserting the independence of his native land, of which he became the first president; but unfortunately he died in 1823, a few months before the arrival of the apostolic mission.
[222] Palma boasts of its ancient title of Muy insigne y leal ciudad, and that its habitants have been distinguished “en todos tiempos por su filantropia con los naufragos”—a specimen of which we give.
[223] In the southern hemisphere January comes in summer.
[224] Cordova was formerly the second city in the viceroyalty. It had an university, erected by the Jesuits, which was once famous. An ex-professor of this university wrote a book which has been called “most erudite,” but which is extremely rare. There is no copy in the Astor Library, although it is an important work for the information it gives about religion in South America under Spanish rule. The title is Fasti Novi Orbis et ordinationum Apostolicarum ad Indias pertinentium breviarium cum adnotationibus. Opera D. Cyriaci Morelli presbyteri, olim in universitate Neo-Cordubensi in Tucumania professoris. Venetiis, 1776.
[225] Pio IX. Por D. Jaime Balmes, Presbitero, Madrid, 1847.
[226] The Annuario Pontificio of 1861 called it Americano Ispano-Portoghese, but the name was since changed to the present one.
[227] This clergyman came to the notice of the Pope from the fact that an uncle of his, a very worthy man, had been one of Canon Mastai’s great friends in Chili, and was named and confirmed Archbishop of Santiago, but resigned the bulls. His nephew was made an apostolic prothonotary in 1859. It was reported that Mgr. Eyzaguirre gave eighty thousand scudi to the South American College out of his own patrimony. We have enjoyed the pleasure of a personal acquaintance with him.
[228] Protestantism and Catholicism in their bearing upon the Liberty and Prosperity of Nations. A study of social economy. By Emile de Laveleye. With an introductory letter by the Rt. Hon. W. E. Gladstone, M.P. London: 1875.
[229] The Old Faith and the New, p. 86.
[230] Liberty, Equality, Fraternity, p. 220.
[231] Minas in Evangeline, probably as a guide to the pronunciation. Haliburton also gives this spelling, but it is now abandoned for the old Acadian French form.
[232] They even went so far as to deliberate whether these people could be considered human beings or not; but the church, always the true and faithful guardian of the rights of humanity, immediately raised her voice in their favor, and was first to render, by the mouth of Pope Paul III., a decision which conferred on them, or rather secured them, all their rights.
[233] Campeggio, before he became cardinal, had been married to Françoise Vastavillani, by whom he had several children. We are more than astonished at the ignorance or bad faith of Dr. Burnet, who takes advantage of this fact to accuse the cardinal of licentiousness.
[234] This young man carried also the letters from Henry VIII. to Anne Boleyn, which had been referred to the cardinal during the course of the trial. They are still to be seen in the library of the Vatican.—Lingard’s History of England.
[235] Gentilism: Religion previous to Christianity. By Rev. Aug. J. Thébaud, S.J. New York: D. & J. Sadlier & Co. 1876.
[236] It is, however, something more than a hypothesis. The confirmation it receives from the fact that since the prevalence amongst so large a portion of mankind of an uniformity of rite and dogma, and the universality of brotherhood occasioned thereby, what seemed to be obstacles have become means of intercommunion, to such an extent that the whole World has become, as it were, one vast city, gives it the force of a demonstration.
[237] Gentilism, p. 67.
[238] Gentilism, p. 65.
[239] Gentilism, p. 110.
[240] Gentilism, p. 124.
[241] Ib. pp. 152, 153.
[242] S. Matthew xvi. 4.
[243] 3 Kings xix. 11, 12.
[244] Deuteronomy xxxiii. 27.
[245] In the Cité Mystique of the Blessed Marie d’Agreda there are one or two passages which indicate a belief that the Blessed Virgin was more than once admitted to the Beatific Vision before her Assumption. Of course the assertion is not of faith. Possibly it may admit of a more modified explanation. On the other hand, Our Lady being equally free from original as from actual sin, it is more rash to attempt to limit her privileges than to suppose them absolutely exceptional.
[246] Romans xi. 34.
[247] In other words, theirs is a more imperfect being than ours; though whether its imperfection is to exclude all idea of their having a fuller development whereby and in which they will be indemnified for their sinless share in fallen man’s punishment is still an open question.
[248] We say liberalism, but we might say Freemasonry; for, as we all know, Masonry is merely organized liberalism.
[249] The Idea of a University, p. 469.
[250] Notes of a Traveller, pp. 402, 403.
[251] Lay Sermons, p. 61.
[252] The Social Condition, etc., vol. i. p. 420.
[253] The following language amply sustains our assertion: “Des Teufels Braut, Ratio die schöne Metze, eine verfluchte Hure, eine schäbige aussätzige Hure, die höchste Hure des Teufels, die man mit ihrer Weisheit mit Füszen treten, die man todtschlagen, der man, auf dass sie hässlich werde einen Dreck in’s Angesicht werfen solle, auf das heimliche Gemach solle sie sich trollen, die verfluchte Hure, mit ihrem Dünkel, etc, etc.”
[254] “Aber die Wiedertaufer machen aus der Vernunft ein Licht des Glaubens, dass die Vernunft dem Glauben leuchten soll. Ja, ich meine, sie leuchtet gleich wie ein Dreck in einer Laterne.”
[255] Der Culturkampf in Preussen und seine Bedenken—“Considerations on the Culture-Struggle in Prussia”—von J. H. von Kirchmann. Leipzig, 1875.
[256] Culturkampf, pp. 5-7. For an account of the Falk Laws and persecution of the church in Germany, see Catholic World for Dec., 1874, and Jan., 1875.
[257] Page 9.
[258] Tacit. Annal., xv. 44.
[259] Culturkampf, pp. 16-19.
[260] The above article is a translation of one which appeared in the Revue Générale of Brussels, December, 1875, and was written by Dr. Dosfel. In The Catholic World, November, 1871, a complete analysis of Dr. Lefebvre’s work on Louise Lateau, quoted so largely in the discussion before the Academy, was given. The article now presented to our readers gives a calm, impartial statement of the case of Louise Lateau as it stands to-day before the scientific investigation of the Academy.—Ed. Cath. World.
[261] Louise Lateau. Etude médicale. Par Lefebvre. Louvain: Peeters.
[262] Dr. Imbert-Gourbeyre, in his work, Les Stigmatisées.
[263] Bulletin of the Academy for the year 1875. Third series, Book ix., No. 2, p. 145.
[264] Maladies et facultés diverses des mystiques. Par le Dr. Charbonnier, p. 10, et suiv.
[265] The same work.
[266] Report of M. Warlomont, Mémoires de l’Académie de Médecine, p. 212.
[267] Professor Lefebvre had himself declared that, to invest the matter with a rigorously scientific character, the question of abstinence ought to be the object of an inquiry analogous to that which has established the reality of the ecstasy and of the stigmatization.
[268] Vascular tumors.
[269] White blood corpuscles.
[270] Acts xvii. 23.
[271] 1 Cor. xii. 31.
[272] Gal. iii. 19.
[273] 3 Kings vi. 7.
[274] Genesis iii. 8.
[275] Malachias iv. 2.
[276] Isaias xxii. 24; or, as it may be translated: “The vessels of small quality, from vessels of basins even to all vessels of flagons.”
[277] Suarez holds that grace is not always perceptible. There are moments when we are conscious of the distinct action of grace, by the direct perception of its effects in our soul. These are the exceptions, which are multiplied with increasing holiness, until they become the rule, and heroic sanctity is perfected in all its parts.
[278] S. Matthew xix. 8.
[279] S. Matthew xi. 14.
[280] “Tantum ut qui tenet nunc, teneat, donec de medic fiat.”—2 Thessalonians ii. 7.
[281] It is injurious to sleep in the light of the moon; and it produces rapid putrefaction in dead fish, etc.