The Parisian publishing circulars announce in press and soon to appear the celebrated Theology of Salamanca, Collegii Salamanticensis Cursus Theologicus.
In a late German bibliographical catalogue we remark the name of a saint we now see for the first time, and concerning whom we acknowledge ourselves utterly ignorant. It occurs in the title of a work thus announced: Sainct Velociped. Eine Moderne Reiselegende—Saint Velocipede. A Legend of Modern Travel.
Saint Agobard, Archevêque de Lyon, sa Vie et ses Ecrits, par M. l'Abbé P. Chevallard, is the title of a handsome octavo volume just published at Lyons. Saint Agobard's life covered the period from 779 to 840, and, with his writings, forms an important page of the history of the church in France during the ninth century. His episcopal career was active, and his influence on the religious questions and discipline of his time considerable. The history of this holy man is necessarily attached to that of the reign of Louis le Débonnaire. St. Agobard's reputation for talent and learning has never been contested, and historians and critics unite in the opinion that he was the first mind of his period in France. It is not exclusively within the church, nor by Catholics alone, that St. Agobard is thus highly appreciated. MM. Guizot and Ampère have spoken with great admiration of him; Ampère particularly mentions his intelligent efforts in combating a widely spread and deeply rooted belief that a disastrous epidemic which carried off thousands of cattle was caused by the emissaries of the Duke of Benevento, who—said popular report—scattered powders over the fields and in the fountains, thus producing sudden death of the animals. Something similar is recounted by Manzoni in his Promessi Sposi, where he describes the Untori and the pretended cholera poisoners. Besides the essays of St. Agobard on theology, liturgy, and ecclesiastical discipline, his writings on the superstitions of his period, and on the pernicious influence of the Jews in Lyons, are remarkable and of high value in an historical point of view.
Much indignation has been expressed in several European and English papers concerning an imaginary prohibition of the pope to the physicians of Rome from attending any person who, after three days' medical attendance, should refuse the sacraments. The paragraphs containing the indignation have been widely copied in the United States, and we therefore notice the silly statement. The existence and validity of an old brief of Sixtus V. is probably the origin of the singular blunder. The brief in question orders doctors, under pain of excommunication, to warn the parish priest of the patient's danger, if, after three days, he appears in peril of life; but beyond that the doctor cannot act, and continues his attendance to the last, irrespective of the patient's religious state or dispositions. And the provision is evidently wise and humane. In very many cases it is dangerous for the patient to know that his physician considers him in peril of death. To advise his family is much the same as to tell the patient; and the obvious prudence of the matter is to notify the parish priest, who can act according to the necessities of the case. So much for one of the many falsehoods of the day. Like many others, it has travelled fast and far. Will this refutation overtake it? Doubtful.
A new history of Pope Pius IX. is announced as almost ready for publication: Histoire de Pie IX. et de son Pontificat, par M. Alexandre de Saint Albin.