So far, it is what was wanted; and to one who has learned to know the interior life of S. John in his writings it is sufficient. It is not, however, in itself, by any means such a complete and adequate portraiture of S. Teresa's counterpart and companion as we possess of herself, thanks to the happy thought of her confessor, who obliged her to write her own life, and to the devoted and affectionate biographers who have supplied so fully all that she herself omitted. The number of those who will read this Life with pleasure and profit must necessarily be a comparatively small one. And we forewarn all its readers, even devout Catholics accustomed to reading the lives of saints, that it requires a robust faith to avoid being scandalized or frightened by this one. S. John was most cruelly persecuted and maltreated by his own brethren and superiors of the Mitigated Rule, and even by one unworthy prior of the Reform. Moreover, the austerity of his life and the additional sufferings which God sent upon him may easily frighten and dismay most of us, soft and effeminate Christians as we are, when they are looked at as presented in a dry historical narrative, and apart from the inward consolations, the supernatural graces, the high contemplation, which made trials and crosses sweet to this great and heroic soul. We cannot, therefore, expect this book to be a favorite with the common run of even pious readers. But those who are capable of enjoying and profiting by it will be greatly rejoiced that it has been written and published.
What is Darwinism? By Charles Hodge, Princeton, N. J. New York: Scribner, Armstrong & Co. 1874.
There is a great deal of modest wisdom in this small volume from the pen of one of the most learned and accomplished of [pg 430] the Princeton gentlemen. Dr. Hodge chiefly aims at showing what the real virus of Darwinism consists in, and finds it to be the denial of final causes, or virtual atheism. There is also a very good summary of arguments against the theory of evolution, and there are careful, well-studied criticisms upon various writers of distinction upon themes connected with the author's topic. We are glad to see that Dr. Hodge affirms the infallibility of reason—that is, its possession of first principles which are unerring, and its capacity of attaining to the knowledge of truth or true science. We do not approve, however, of his definition of scientific evidence as that which is attained through the senses, or his distinction between science and theology. It is most important to maintain the rights of philosophy and theology as the highest and most certain of sciences, having supremacy over all others. We suppose that Dr. Hodge admits this in regard to the things themselves, but we consider it important to retain even the terms by which the things are properly designated, and to resist at all points the impertinent as well as futile attempts of modern scientists to dethrone the queen of the sciences. The style and tone adopted by Dr. Hodge in this volume are remarkably quiet and moderate, and we trust that this characteristic of his manner of arguing with persons who are disposed to lend an ear to the sophistry of modern infidels will give it a readier access to their minds. There is, however, an excess of amiability in the praise which is awarded to Mathilde Blind's “excellent translation” of Strauss.
We recommend this book without hesitation as one which, so far as it goes, is satisfactory and likely to prove very useful.
Madame Agnes. By Charles Dubois. Translated from the French by M. P. T. The Farm of Muiceron. By Marie Rheil. Translated from the French by Mrs. A. B. S. New York: The Catholic Publication Society. 1874.
This brace of French novels, under one cover, comes very opportunely at this time, when careful teachers are on the lookout for premiums which will be at once attractive and safe to put into the hands of their young charges, and summer tourists are in search of literary provender to stow away in their portmanteaus and saddle-bags. Those who have watched the progress of the stories through these pages are aware that the French literature which comes out under Catholic auspices is very different from that which reaches the public through the secular press.
We are inclined to look on The Farm of Muiceron as somewhat unique among recent works of fiction. The writer, as well as most of her characters, speaks the language of the French peasantry; and, if a more learned interlocutor is introduced, the author frankly tells us “not to expect her to explain the meaning of the big words he uses.” Should the reader thence conclude that the plot is weak, and its evolution more so—in fact, that he has taken up a goody-goody book—he will speedily get rid of that absurd idea before he proceeds very far; and he will also be convinced that the translation of such a work requires peculiar qualifications. A knowledge of classical French will not alone suffice. An intimate acquaintance with provincial modes of thought and expression, and of such English equivalents for the idioms as will best preserve their racy flavor, are essential. This advantage we are satisfied the present version has, as the translator unites to a thorough knowledge of her own tongue a practical familiarity with the dialect intended to be represented. Every linguist knows the wonderful capabilities of the French language in its delicate shades and modulations of expression; and if the translation fails to reproduce them, the fault must be laid at the door of our unyielding vernacular.
We do not intend to anticipate the pleasure of the reader by any attempt to analyze the contents of either story. Some of the scenes of the second are laid in the midst of the stormy days of July, 1848, and hence many of its descriptions read like a page of contemporary history, and its pictures of rustic life are full of simplicity and pathos.
Madame Agnes will suit readers of a more serious cast, or the same readers in a different mood; and the two combined may serve as light and shade to each other. The solidity and gravity of the one sets off the vivacity and naïveté of the other. Madame Agnes is decidedly a [pg 431] story of real life in its lifelikeness to everyday experience, and its lessons may, perhaps, the sooner find their way to the reader's heart and conscience for that reason.
The New Manual of the Sacred Heart. Compiled and Translated from Approved Sources. Baltimore: Kelly & Piet. 1874.