The little book before us is intended for a premium-book for schools, and is admirably adapted to this purpose. The stories are thoroughly natural, and written in a good, healthy Catholic spirit. They are calculated to reach the masses in the most satisfactory way which could be chosen, that is, through their children. A great deal is constantly said about the authority of parents in the home, but we should not forget the immense and preponderating element of the children’s influence on their parents. This, if used in the right direction (which means, if guided in that direction by the teacher) may become of the utmost importance. It may civilize many a half-savage unfortunate who seems dead even to the stings of his own conscience; it may turn to serious reasoning the mind hitherto careless, because not exercised on spiritual things; it may shame into decency a character not irredeemably bad, but overgrown with the evil habits of half a century. In Peter’s Journey, or a drunkard’s dream, we see put into plain words the devil’s plea against the victim of intemperance. He claims him as his own by fair barter. “When thou didst ask for drink, did I not ask thee in return, not only thy wife’s affection, thy children’s happiness, thy home’s comfort, but, more than all, did I not demand thy soul? I asked thee openly, and thou didst willingly agree.... Well, didst thou not have the drink, morning, noon, and night? And if so, shall I not have my price in full?” This is a dark, but far from overwrought picture. Yet the mercy of God is greater than even such malicious sins, and till the very last the “pearly shadow” of his angel guardian protects the poor sinner. Peter awakes, and a sudden reformation is at hand. The poor wife, breaking down under her troubles, is weary and fretful, but Peter does not heed this, and in his stormy exit is only stopped by the baby, who is “examining the handle [of the door] with an attention worthy of an amateur locksmith.” Peter raised it in his arms, looked at it for a moment, and then, kissing it almost reverently, gave it to Mike and clumped down-stairs. “Poor Norah hoped he had not got delirium tremens.” It was a long time before Peter came back; when he did, it was behind the rampart of a large basket bursting with eatables. He goes down on his knees to his wife and begs forgiveness in the most charmingly abrupt and natural way, and when Norah recovers from a fainting-fit, everything is bright and happy again. “Certain it is that, when the Angelus rang, it found them sitting side by side, shelling peas, and the baby on his knee, chuckling over a stick of rhubarb that it expected every one to smell every five minutes.” And what is the end? A triumph for Peter, and a hopeful example for all those who are honestly trying to follow in his footsteps. “In the whole parish there is not a cleaner house, better children, or a happier wife than Peter’s.... He collects the subscriptions for the schools, takes the money in church, carries the big banner at processions, and seems to do the work of half a dozen men made into one.... Is there a drunkard to reclaim, Peter is the man to take him in hand, depend upon it. Is there a drunkard’s widow struggling with her little ones alone, Peter will help her and put her in a way to get her living ... and he thanks God for all things, for his home, his little ones, his means of doing good, but, more than all, he thanks him for his wife Norah, and for a journey he took, of which he never speaks, on the Feast of S. Peter and S. Paul.”
Of the “other tales,” we much prefer “A Carpenter’s Holiday.” The evils of bad companionship are here depicted, the absurd temptations which human respect thrusts in the path of young and often weak men, the manliness and true Anglo-Saxon spirit which even outsiders recognize in a firm refusal to yield to such temptations. The character of Sam is very interesting, and the history of his conversion quite a natural one. A lesson here and there is worth taking from it. For instance, the Catholic carpenter says to his friend, “People talk so much about our flowers and candles that really one would think they was a great part of our religion, and, as it is, they’re just nothing.” The old lesson of the example of converts is also well put forward. The end is, of course, an introduction to an earthly paradise, in the shape of a snug little farm, “the house hidden by roses, jasmine, ivy, and honeysuckle ... a dear, large, old-fashioned garden, with its apple and pear trees, its currant and gooseberry bushes, and its bed of flowers and cabbages, never thinking, as grand people’s flowers and cabbages seem to think, that they are not fit company for each other.” We are inclined to think that, if all discontented, restless people believed this sort of thing to be the inevitable reward of virtue, they would immediately become virtuous and leave off being discontented and restless. We should, at any rate. And if this kind of life was the ending to which all good carpenters who spent their early holidays properly had a chance of attaining, why, then, we should be much freer than we are from trades-union strikes and International Associations. “The Carpenter’s Holiday” is the story most full of human interest and natural incident among all the little group by the author of Maggie’s Rosary.—We now come to Lady Herbert’s story of Wilfulness. This is an extract from the diary of a Sister of Mercy, and reveals one of the many phases of silent misery of which a large city is always full. The story is interesting if only as a picture of the heroism, the sacrifices, the sufferings, and the charity of people in humble, struggling circumstances, who could never hope to have their virtues set before an admiring public, and whose only motive was evidently the love of God and reverent trust in his divine providence. The last days of the heroine are touchingly told, her unselfishness in behalf of her father especially. “Every shilling which had been given her to spend in the little comforts so urgently required, had been hoarded up by her for this long-expected situation, when she was determined that her father’s appearance should do no discredit to his kind recommender. ‘Only think,’ she continued, ‘I had enough for everything but one pair of boots, and I could not conceive where that eighteen shillings was to come from. But I set to work and prayed one whole night for it, and the next morning a young priest came to see me, and brought me a sovereign, which he said a gentleman had given him that very day to give to his first sick call!’”
[Two Thousand Miles on Horseback.] A Summer Tour to the Plains and New Mexico. By James F. Meline. New York: The Catholic Publication Society. 1873.
This is the fourth edition of this excellent book, which is now published by The Catholic Publication Society. As we noticed this book at some length in The Catholic World for February, 1868, we can only reiterate what we then said, viz.:
“There is just about enough fact to make the work decently solid, a good deal of fancy and impression, and, above all, a light hand. The style as a whole is really good, because it does pretty evenly just what it attempts and professes—sometimes more, seldom less. The descriptions of Denver and Central City, and the account of the Pueblos of New Mexico, interested us especially—the former for its manner, the latter for its interesting and curious facts. But another reader would call our selection invidious, and cite quite another set of incidents. The fact is, Mr. Meline is everywhere vivid, easy, and suggestive, and we do think we like those two parts best because we have friends in Denver and take a special interest in the old Poltec question.”
[Proceedings] of the Fourth Annual Convention of the Irish Catholic Benevolent Union, held at Philadelphia, October 16-18, 1872; together with the Constitution, Addresses, etc. Philadelphia: Office of the Catholic Standard. 1872.
This was a convention of the representatives of nearly 20,000 Catholic workingmen. These men, living in different parts of the country, are organized into numerous beneficial societies, each independent for its own purposes and government, yet enjoying a fellowship with all the others for the sake of mutual benefit. The Benevolent Union makes these men each others’ friends, in sickness and in death, in any part of the country where a society exists. We say it makes them friends—we might better say brothers; for attention and support in sickness and Catholic burial after death are acts more than friendly. Any society which is beneficial and composed exclusively of practical Catholics, can become associated on payment of five dollars initiation fee, and not to exceed twenty-five cents a year for each member—this tax last year having been but ten cents. From these sources a fund is raised to pay the expenses of the conventions and a very small salary to the secretary and treasurer. Any member away from home is entitled to recognition by simply presenting his travelling card. In case of sickness, it entitles him to receive from any affiliated society whatever aid his own would give him, and in case of death, to the expenditure of the same amount for his funeral as would have been allowed at home. Expenses thus incurred are refunded by the society to which the recipient belonged.
The mere statement of these advantages suffices to explain the extraordinary success which has attended the Union. Begun in the little city of Dayton, Ohio, with a small number of societies, it has in four years extended itself in every direction; sometimes creating new societies, sometimes affiliating old ones, everywhere attracting great attention and eliciting the warmest encouragement; until it is not too much to say of it now that it is one of the great beneficial institutions of the country. At the last convention, the President of the Philadelphia City Council extended a public welcome to the delegates. The proceedings were opened by a sermon from the distinguished Jesuit Father Maguire, and the speeches and debates were orderly and dignified, and sometimes eloquent, the most important questions being discussed and decided expeditiously and without ill-temper. Among other things, we noticed that measures were instituted looking to the settlement of immigrants in favorable places, and to their safety and comfort while in transit. A full and minute account was rendered of the receipt and disbursement of the common fund, and expression frankly and powerfully given to the unanimous sentiment of the societies with regard to Catholic education, and of sympathy with the Holy Father in his present distress. There was no evidence whatever of any spirit of rivalry; on the contrary, a committee was appointed to negotiate for the extension of the benefits of the Benevolent Union among other Catholic bodies.
These large assemblages of intelligent and zealous Catholics supply one of the greatest wants of the church. After business matters are fairly disposed of, the convention becomes a great Catholic representative body—not indeed to make laws or to enforce them, but to give voice to the thoughts of the Catholic laity on questions which concern the general welfare of the church. Never did the clergy, from the Pope down to the parish priest, stand in greater need of the encouragement of the faithful, and never before have the faithful exhibited greater alacrity in giving it. Such gatherings as these are the best support which the church nowadays can have in resisting oppression and securing her rights. We therefore pray God to give this Benevolent Union a great success; and we are at a loss to perceive why such should not be the prayer of every good Catholic. The organization of a branch society in a parish will be the best preventive of Freemasonry and other condemned societies; it will secure the poor man and his family from want in case of sickness or accident at home or among strangers; it will give the priest and the educated layman an audience outside the church for the advocacy of Catholic public rights; and at least once a year the convention will exhibit to the American public, in a most striking manner, the unity, the charity, the patriotism, and the power of the Catholic people of this country.
[The Homes of Ober-Ammergau.] A series of Twenty Etchings in heliotype, from the original pen-and-ink drawings, together with Notes from a diary kept during a three months’ residence in Ober-Ammergau, in the summer of 1871. By Eliza Greatorex. Munich: Published by Jos. Albert, photographer to the courts of Munich and St. Petersburg. 1872. New York: Putnam.