{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_47722/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_47722","id":"gutenberg_47722","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/47722","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: History - Modern (1750+)","Category: History - Religious","Category: Religion/Spirituality","Category: Travel Writing","France -- Church history -- 19th century","Italy -- Church history -- 19th century"],"text":"Note: Images of the original pages are available through\n Internet Archive/Canadian Libraries. See\n https://archive.org/details/a545025900alliuoft\n\n\nTranscriber's note:\n\n The Table of Contents lists the main topics addressed in\n each page of the introduction, of the journals and letters,\n and of the conclusion. Minor modifications have been made\n to clarify its structure.\n\n The work is followed by summaries of \"new works in\n miscellaneous and general literature\" from the same\n publisher. This has been separately printed and paginated,\n and is preceded by its own index.\n\n Text enclosed by underscores is in italics (_italics_).\n\n Small capitals have been converted to full capitals.\n\n\n\n\n\nJOURNAL IN FRANCE IN 1845 AND 1848, WITH LETTERS FROM ITALY IN 1847,\n\nOf Things and Persons Concerning the Church and Education.\n\nby\n\nTHOMAS WILLIAM ALLIES, M.A.\n\nRector of Launton, Oxon.\n\n\n\n\n\n\n\nLondon:\nLongman, Brown, Green, and Longmans,\nPaternoster-Row.\n1849.\n\nLondon:\nSpottiswoodes and Shaw,\nNew-street-Square.\n\n\nTO\n\nOUR SPIRITUAL MOTHER, THE CHURCH IN ENGLAND,\n\nIN THE HOPE\n\nTHAT ALL HOLY EXAMPLES MAY PROVOKE US TO LOVE AND TO GOOD WORKS.\n\n\n\n\nCONTENTS.\n\n\nINTRODUCTION.\n\n PAGE\n Introduction 1\n Separation and its Evils 2\n Mutual Misconceptions 3\n Difference in Facts not Principles 4\n Position of Church in France 5\n General Infidelity 6\n Missionary Congregations 7\n Educational Establishments 8\n Spirit of this Journal 9\n\nJOURNAL IN 1845.\n\n Petit S\u00e9minaire at Ivetot 10\n Discipline of the House 11\n Catechising 12\n Refectory 13\n Day's Employment 14\n Churches of Rome and England 15\n Caudebec 16\n Church of Caudebec 17\n Jumi\u00eages; S. Georges de Boscherville 18\n Rouen 19\n Cur\u00e9 of the Cathedral 20\n Fr\u00e8res des Ecoles Chr\u00e9tiennes 21\n High Mass at Cathedral 22\n Notre Dame de bon Secours 23\n Ex Voto Tablets 24\n Cultus of Blessed Virgin 25\n Schools in the Aitre de S. Maclou 26\n Dames de l'Adoration du S. Sacrement 27\n Mantes: Church of Notre Dame 28\n Paris 28\n S\u0153urs de la Charit\u00e9 28\n S\u00e9minaire de S. Sulpice 29\n Employment of their Day 30\n Studies 32\n Rules of Life 32\n Rule in \"Retreats\" 34\n \"Appels\" passed through by Candidates 36\n Fasts and Jours Maigres 36\n Professors have no Salaries 37\n Chapel of Garde-Malades 38\n S. Denis Restored 38\n Parish of S. Sulpice 39\n Bishop Luscombe's Chapel 40\n M. De Fresne: Number of Christians in Paris 41\n Day of the Sisters of Charity 42\n Distinction between Primacy and Supremacy of Rome 43\n M. Th\u00e9odore Ratisbonne 44\n Cultus of the Blessed Virgin 44\n Conversion of M. Alphonse Ratisbonne 45\n M. Martin Noirlieu 48\n Parish of S. Jacques 49\n Dinner at Bishop Luscombe's 50\n Mr. Parkes 50\n Controversy on the Holy Eucharist 51\n S. Sulpice: Grands et Petits S\u00e9minaires 52\n Studies at S. Sulpice 53\n Authorities as to the Dogma of the Roman Church 54\n Jesuits: Dames de l'Assomption 55\n Their Rules and Objects 56\n Value of the Real Presence 57\n M. Poileau's School 58\n Conversation with M. Galais 59\n S. Thomas: Suarez 60\n M. D'Alzon: French Preaching 61\n L'Abb\u00e9 Migne's Establishment 61\n Conf\u00e9rence de S. Vincent de Paul 62\n Devotion to the Blessed Virgin 63\n Chapelle Expiatoire 63\n Scene at Church of S. Marguerite 64\n Discussion on Miracles 64\n Refutation of common Infidel Arguments 65\n Miracles no certain Proof of the Truth 67\n Why there may be none now 67\n Anecdote 68\n Sermon: giving of Prizes 69\n Montmartre: its Calvaire 70\n Unauthorised Inscription 70\n Church 71\n Views of Paris and London 71\n M. Galais 71\n Conversation with Sup\u00e9rieur of S. Sulpice 72\n Le P\u00e8re Lacordaire: conversation 72\n Tiers Ordre of S. Dominic 73\n University 73\n The Anglican Movement 73\n Invincible Ignorance alone excuses not joining the Church 74\n Danger of Corruption in the Will 75\n Dom Gu\u00e9ranger 77\n Anglican Orders 77\n Addresses to the Blessed Virgin in Eastern Liturgies 78\n Carmelite Nuns 78\n Fr\u00e8res des Ecoles Chr\u00e9tiennes 79\n Penitentiary: Contrasts of Paris 80\n Notre Dame de Lorette: La Madeleine 81\n L'Abb\u00e9 Ratisbonne 82\n Culte of the Blessed Virgin 82\n Prayers for the Dead 83\n Pantheon 85\n Toulouse: Conversation 85\n Hotel de Cluny 86\n S\u00e9minaire d'Issy 87\n Maison des Carmes 87\n Assembl\u00e9 G\u00e9n\u00e9rale de S. Vincent de Paul 88\n Sermon on his F\u00eate 90\n Position of Royal Family 91\n Reims: Cathedral 92\n Church of S. Remi 95\n S\u00e9minaire 96\n Practice of Confession 97\n Laon: its Site and Cathedral the Type of that of Reims 98\n S. Quentin: Church 100\n Mass for the Dead 101\n Peronne: Amiens 102\n Cathedral 103\n Grounds of its superior Beauty to other Churches 104\n Comparative Proportions 106\n General Impression of the Church in France 107\n Journey to Abbeville 108\n Conversation with Fellow-Traveller 109\n British Chapel at Boulogne 110\n Home 111\n\nLETTERS FROM FRANCE AND ITALY, 1847.\n\n Change of Religious Condition since Revolution of 1830 112\n State of Workmen in Paris 113\n Progress of the Church 114\n Les Missions Etrang\u00e8res 115\n S\u0153urs de la Charit\u00e9 116\n Genoa: P\u00e8re Jourdain 117\n Barefooted Carmelites 118\n Ospitaletto 118\n Pammatone: Albergo dei Poveri 119\n The Ascetic and Monastic Life 120\n Dress of the Women: Churches 121\n Milan: Visit to Manzoni 122\n State of the Clergy and Church 123\n Rosmini's Philosophy 123\n Duomo 124\n Perpetual religious Service 126\n Visit to l'Addolorata and l'Estatica 127\n Previous Account of Maria Domenica Lazzari 128\n Cavalese: Approach to Capriana 130\n Cottage of Domenica 130\n Her State (Thursday) on entering it 131\n Her altered Condition (Friday) 132\n Conversation with her 133\n Points of her Case 134\n Neumarkt: Caldaro 136\n History of Maria M\u00f6rl 136\n Visit to her 137\n Impression made by these Cases 139\n Second Account of Visit to l'Addolorata and l'Estatica 140\n Avignon; Genoa; Milan 141\n The Duomo; S. Charles Borromeo 142\n Desenzano; Riva; Trent 143\n Capriana: History of Domenica 144\n Her state at the Visit 145\n Conversation 146\n Points of her Case 147\n View of her Case 148\n Maria M\u00f6rl, l'Estatica 149\n Position of Trent 150\n Third Account of Visit to l'Addolorata and l'Estatica 150\n Interview with Bishop of Trent 151\n Road to Neumarkt 152\n Cavalese and Capriana 152\n State of l'Addolorata 153\n Dates respecting her Case 154\n Her State on Friday 155\n Impression of her Case 156\n Her apparent State of Mind 157\n Visit to l'Estatica 158\n Verona; Venice 159\n The Pozzi and Piombi 160\n Ducal Palace and S. Mark's 161\n Catholic and Uncatholic Worship 162\n Grand Canal 163\n Impressions of Venice 164\n Scene on Grand Canal 165\n Skill of Gondoliers 167\n S. Giovanni e Paolo: Religious Worship at Venice 168\n Milan; Duomo: Feast of the Assumption 169\n Early Communion 170\n\nJOURNAL OF 1848.\n\n Church of Graville 172\n Ivetot: Addresses to Confirmans 173\n Life of the Priests here 174\n The Archbishop: Confirmation 175\n Address of Archbishop 176\n The Confirmation 176\n Verses on a Tutor's Mishap 178\n F\u00e9camp: Abbey Church 179\n Notre Dame de Salut 180\n Rouen 180\n Carmelite Nunnery 181\n Archev\u00each\u00e9 182\n Labour of the Confessional 183\n Notre Dame de bon Secours 184\n Dinner with the Archbishop 185\n High Mass in Cathedral 186\n Roman Catholic Worship 187\n The Incarnation applied to Daily Life 188\n Seminary of M. L'Abb\u00e9 Lambert 189\n Value of Celibacy in conducting Education 190\n Notre Dame de Mantes 192\n Paris 193\n L'Abb\u00e9 Ratisbonne 193\n Aspect of Paris 194\n Bishop of Langres 195\n Missionary Life in China 196\n P\u00e8re de Ravignan 197\n Les Missions Etrang\u00e8res: Salle des Martyrs 198\n M. Voisin: Religion of the Chinese 199\n M. Galais: View about the last Revolution 200\n New Archbishop of Paris 201\n Conversation with P\u00e8re de Ravignan 202\n Sup\u00e9rieur G\u00e9n\u00e9ral des P\u00e8res Lazaristes 203\n Foundation and Objects of this Institution 204\n Their Missions: Greek Church 205\n Miraculous Cure of a Novice of the Sisters of Charity 206\n Conversation with this Novice 208\n Soci\u00e9t\u00e9 de la Rue Picpus 210\n Its Founder and Objects 211\n Benediction at M. L'Abb\u00e9 Ratisbonne's Chapel 214\n Conversation: Story of an Apparition 215\n Another Apparition, to M. Ratisbonne 217\n Conversation with M. Gondon 218\n Interview with Bishop of Amatha 219\n Society of the Maristes 219\n Missions in Oceania 220\n H\u00f4pital Necker 222\n Institution des Aveugles 223\n Les Enfans Trouv\u00e9s 225\n Conversation with le P\u00e8re de Ravignan 227\n Liberalism in the National Assembly 228\n The Roman Primacy 228\n Distribution of Prizes at petit S\u00e9minaire 229\n Les Dames de Bon Secours 232\n M. de Montalembert: his Reception 232\n Opinion of the State of England 233\n Anecdote of General B\u00e9deau 234\n S. Germain des Pr\u00e9s 234\n Modern Martyrs in China 235\n Gerente's Painted Glass 236\n Mr. A. Coppinger: State of France 237\n The last Revolution 238\n M. Defresne: Conversation 238\n Religion at Ecole Polytechnique 239\n M. des Billiers: Prospects of France 240\n Conversation with M. Gondon 241\n Benediction at the House of the Sisters of Charity 242\n Unpublished Letters of S. Vincent de Paul 243\n M. des Billiers: Anecdote of a Legitimist 244\n Sermon at S. Roch 245\n Service of l'Archiconfr\u00e8rie du tr\u00e8s Saint C\u0153ur de Marie,\n at Notre Dame des Victoires 248\n Address of l'Abb\u00e9 des Genettes 249\n P\u00e8re de Ravignan-- 250\n M. des Billiers: the Claim of Universal Jurisdiction 251\n M. Gabet: State of Thibet 251\n Discovery of Grand Lama 254\n Religiousness of the Eastern Mind 255\n Cure of Blindness before the Shrine of S. Vincent de Paul 256\n Mr. Coppinger: Conversation 257\n Le P\u00e8re Lacordaire: the Primacy 258\n Government of the Papacy 259\n Value of Oral Tradition 260\n Una Fides: Unum Corpus 262\n Separation inexcusable 264\n M. Defresne 264\n Cure of Blindness 265\n M. Bonnetty 266\n M. l'Abb\u00e9 P\u00e9t\u00e9tot 266\n Effects of last Revolution 266\n His Visit to l'Addolorata and l'Estatica 267\n Reception at Comte Montalembert's 270\n M. Galais: Miracles in the Church 271\n The Jesuits 272\n Principles of the Representants 272\n Infidelity of the Masses 273\n The Law of Continence 274\n Le P\u00e8re Lacordaire in the Assembly 276\n The National Assembly 277\n P\u00e8re de Ravignan: State of the Church in France and Italy 278\n The Fewness of the Saved 279\n The Papal Primacy 280\n Bossuet's Gallicanism 281\n La Madeleine: Address of M. P\u00e9t\u00e9tot 282\n Dress of the Clergy 283\n Dinner at M. de Noirlieu's 284\n The late Archbishop 284\n Catholicism and Protestantism in France 285\n Oppression of the Church 286\n Funeral Oration on the Archbishop 286\n His Character and Sacrifice of Self 287\n Couvent des Oiseaux 289\n Value of the Vie de Communaut\u00e9 in the Work of Education 290\n Les Dames du Sacr\u00e9 C\u0153ur 292\n Maison des Carmes 293\n Reminiscences of this House 294\n Its Connection with the late Archbishop 295\n Prizes given to the Blind 296\n Dames de la Visitation 296\n Importance of _Vocation_ 298\n Subject of the Blessed Virgin's Intercession 299\n It is involved in the Communion of Saints 300\n \u0152uvre de S. Nicolas 301\n Its Object and Rules 302\n Instruction given 304\n Work of the Sisters of Charity in it 304\n Superintendence of the Brethren 305\n Rewards: Recreations 306\n Its Founder, M. de Bervanger 307\n Work of the Celibate 308\n Anglican and Roman Catholic Education 309\n S\u0153urs de la Charit\u00e9 310\n Their Superior's Pastoral Letter 311\n Account of the Two Cures before the Shrine of S. Vincent 311\n Surgeon's Attestation 312\n Detailed Relation of the Cure of the Sister Marie Javelle 315\n Detailed Relation of the Cure of C\u00e9leste l'Allemand 320\n Observations on these Cures by the Superior General 324\n Orleans: Bourges 326\n Cathedral of S. Stephen 326\n Seminaire: Conversation with Superior 328\n Amiens 330\n\nCONCLUSION.\n\n Prominence and Power of the Doctrine of the Real Presence 331\n Its Relation to the Priesthood and Monastic Orders 333\n Its Connection with the Doctrine of the Intercession of\n Saints 334\n And with the System of Confession 336\n Importance of this System 337\n And of the Doctrine of the Forgiveness of Sins 338\n The Church of Rome a Church in Action 339\n The Want of Signs and Symbols among us a real practical\n Deficiency 340\n Use of the Latin Language in Services of the Church 342\n Reservation of the Cup 344\n Preaching without Book 345\n Aspect of the French Church 346\n Its Bishops and Priests 347\n The Daily Sacrifice 348\n The Cure of Souls 349\n Theory and Fact 350\n Education of the Priesthood by the S. Sulpiciens 350\n Importance of an uniform Type and Discipline 351\n Want of this and of a dogmatic Standard among Ourselves 352\n Appointment of Bishops 353\n Preparation of Missionaries 354\n The whole Roman Communion 356\n 1. Its Extent 357\n 2. Its Doctrine, uniform and systematic 361\n 3. Its Internal Discipline 363\n 4. Its Vital Principle 364\n 5. Its Generative Power 365\n Conclusion 366\n\nAPPENDIX.\n\n Tableaux des Devoirs d'un Seminariste 368\n\nINDEX. 383\n\n\n\n\nINTRODUCTION.\n\n\nOf the vast number of English men and English women who have travelled\non the Continent in late years, comparatively few, I imagine, have\ndeemed it worth their while to give much thought and attention to the\naction of the Church in the countries they have visited. Doubtless all\nhave entered the material fabrics of Roman Catholic worship, but\ngenerally it has been to treat them as public monuments, rather than\nas \"the house of prayer for all nations.\" But how many of those\ntravellers who enjoy leisure and independence have made it their study\nto understand those manifold institutions for the education of the\nclergy or the laity, for the consolation of the suffering, for the\ninstruction of the poor and outcast, or for the advancement of the\ninterior life, by which the Church christianises the world, and lays\nhold of the heart of humanity? I am not now expressing an opinion\nwhether the whole Roman system be true or false, pure or corrupt; I am\nlooking at it simply as a _fact_. And in this view, perhaps, there is\nno object on the face of the earth so worthy of contemplation by the\nthoughtful mind as the Roman Church. As an English Churchman, I do not\nthink it truthful, honest, christian, or safe, to shut my eyes to such\na _fact_ existing in the world. It seems to me that one ought to\nendeavour to understand it. Those who strive to rekindle ancient\nanimosities, those who take not the trouble to understand doctrines as\ntaught by their professors, but wilfully misconceive and mis-state\nthem; those even who rest contented in a state of separation, do they\nnot sin against Him, who in the days of His humiliation prayed to His\nFather, \"that they all may be one, as Thou, Father, art in Me, and I\nin Thee, that they also may be one in Us; that the world may believe\nthat Thou hast sent Me.\" Do they in the least realise the fact that\nthe Church of England considers the Church of Rome to be quite as\ntruly a part of the Church Catholic as she is herself?\n\nThus it is that between the two communions there has grown up a\nprodigious ignorance of each other's true state. I have found well\ninformed Roman Catholic ecclesiastics ignorant that we possess a\nritual, use fixed prayers, have a regular hierarchy; while scarcely\nany one is aware that we have a form of absolution as categorical as\ntheir own, and one which presupposes special confession. They\nare in the habit of taking for granted that we have no succession,\nbesides asserting that our orders are invalid through defect of the\nformularies. The present Pope, conversing lately with an English\nclergyman, seriously inquired of him, whether we administered, what,\nin condescension to the supposed feelings of his auditor, he termed\n\"la cena,\" once a year; and whether we passed the cup from hand to\nhand? Two notions, I imagine, which must have given him the poorest\nimpression of the Anglican communion which a Roman Catholic could\nhave. And in conversing with theologians, they ordinarily direct\nthemselves against merely Protestant feelings and arguments, such as\ntouch the Lutherans and Calvinists abroad, or dissenters here, but\nwhich have nothing to do with English Churchmen.\n\nBut Roman Catholic ignorance of us is, I think, almost exceeded by our\nignorance of them.\n\nWould that I could be in any degree instrumental to the removal of a\nprejudice, or the clearing up of a misconception. My means of\nobservation have not been large, my time very limited; but I have seen\nenough to be convinced, that those who hate and denounce the Roman\nChurch most violently, do not hate and denounce her more than she\nwould that thing which they suppose to be the Roman Church.\n\nIf both sides knew each other well, if all had been done which\ncould be done for a reconciliation, and the present state of enmity\nand opposition still subsisted, it would indeed be a grievous prospect\nfor the future; but when ignorance and misapprehensions make up so\nmuch of the difference between the Churches, are we not to hope for\nbetter things? Is not Providence teaching us, by what is taking place\non both sides, that the Church of God in all lands must unite against\nthe common foe? Is He not removing on both sides the impediments to\nthat union?\n\nMoreover, an English Churchman conversing with a Roman Catholic will\nfind, in proportion as both are earnest-minded, that they have\ngenerally the same friends and the same enemies, the same likings and\nthe same antipathies, which, if the great heathen philosopher be\ncorrect, is a strong proof of an inward identity.[1] Very rarely\nindeed will they differ in _principle_, though sometimes in _facts_;\nthe inward character will be the same in both.\n\nThe only merit of the following journal, if it have any, is the\nattempt to see things as they are in the Roman Catholic system; to put\noff all preconceived prejudices, not condemning that which is contrary\nto what one is accustomed to meet, but endeavouring to understand the\nprinciple on which it rests. It is nearly restricted to France,\nbut perhaps that country is for more than one reason the most\ninteresting part of the Roman Catholic communion at present. There the\ndivorce, which all the governments of Christendom are now enacting on\nthe Church, has been accomplished with the most harshness, contumely,\nand tyranny. The ample estates surrendered by the French clergy, in\nnoble reliance on the generosity of their country, have been taken\npossession of by the state, which, admitting that the vast majority of\nits people are Catholic at least in profession, has recompensed this\nsurrender by a grant to the clergy, yearly repeated, not a dotation\nonce for all, and that in amount so unspeakably mean and inadequate,\nthat every Frenchman of honour and feeling must blush for his country\nas he thinks upon it. The immense majority of cur\u00e9s throughout France\nreceive from the state a stipend of 32_l._ a year, in larger\npopulations this is extended to 48_l._, in the largest of all to\n60_l._ Moreover, in France the state has done or is doing, what in\nEngland it will also do if it can; it sets up in every parish a\nschoolmaster without a creed, to teach children all kinds of useful\nknowledge, from which only a definite creed is excluded, and to be an\nantagonist to the clergyman in his proper sphere. Then the existing\ngeneration of Frenchmen has been brought up since the tide of\ninfidelity swept over their land; in too many cases they are not\nonly infidels in present practice, but even their childish thoughts\nand associations were not Christian. The full harvest of the terrible\nconvulsion of 1789 is being reaped--alas, it is far from being yet\ngathered in! Infidelity not only stalks openly through the land, but\nbears open sway in it. There is nothing on which all those with whom I\nspoke were more agreed than that \"le respect humain\" was against the\nChurch and against religion. What a fact is this alone, whereby to\nestimate the state of a country. If \"hypocrisy be the homage which\nvice pays to virtue,\" where stands that country whose public opinion\nrequires no hypocrisy in the open profession of unbelief? For these\nand other reasons, then, I conceive that the Church of God is best\nseen in France working by her own intrinsic powers, not only unaided\nby the world, but most cruelly afflicted by it, and so externally\noppressed and degraded, that nothing but the irrepressible life of the\nGospel could penetrate and leaven society under such conditions. God\ngrant that such a state of things be not preparing in England--and if\nit be, God grant likewise that the Church, in the day of her need, may\nhave servants and handmaidens, priests, teachers, and sisters of\ncharity, as disinterested, laborious, patient, and zealous, as He has\nraised up for her in France. This further may be said, that, if France\nas a nation be ever brought afresh under the yoke of her Saviour,\nno condition of human society need be despaired of; nor the\ncapacity of the Church of Christ to overcome any amount of obstacles\ndoubted.\n\nOf course the institutions mentioned in this journal are but samples\nof a multitude. None will feel more than the writer its great\nincompleteness. Still this is a field of observation which has been\nlittle worked; so that the mere partial breaking of its surface may\nproduce fruit.\n\nIt may be as well to put together here the five congregations in\nFrance mentioned in different places of the journal, which are engaged\nin missionary work. They are \"la Congregation des Pr\u00eatres de la Mission,\"\nor, \"les P\u00e8res Lazaristes,\" Rue de S\u00e8vres, 95.; the \"S\u00e9minaire des\nMissions Etrang\u00e8res,\" Rue du Bac, 120.; the \"Congr\u00e9gation des Sacr\u00e9s\nC\u0153urs\" (S\u00e9minaire de Picpus), Rue Picpus, 9.; the Jesuits, and the\nMaristes. The \"Congr\u00e9gation du Saint Esprit,\" for forming priests for\nthe colonies, Rue des Postes, 26., I did not visit. These, with the\n\"Congr\u00e9gation de la Mis\u00e9ricorde,\" form all the French missionary\nestablishments. I think no one can give even a transient look at the\ncourse of life pursued by the St. Sulpiciens for the education of the\nclergy, without admiration of the astonishing care of the interior\nlife taken by them, and the pains they are at to ascertain the due\nvocation for so special a work.\n\nThe chief establishments of the Church for education are the grands\ns\u00e9minaires in each diocese, for preparation for holy orders; and the\npetits s\u00e9minaires, both under the direction of the bishops, the latter\nreceiving boys for all sorts of professions. In these two classes of\nestablishments alone, as a general rule, is strict attention paid to\nthe religious training of the pupils. The royal colleges, which extend\nall over France, have been by all described to me as in the most\ncorrupt moral condition, and as suffering their professors to instil\nsystematic infidelity into their pupils. Of course the vast majority\nof the youth of the country is educated in these colleges. The result\nis seen in their lives. For the female sex, the chief congregations\ndevoted to education are \"Les Dames du Sacr\u00e9 C\u0153ur,\" in Paris, Rue\nde Varennes; \"Les Dames de Notre Dame\" (couvent des Oiseaux, Rue de\nS\u00e8vres); \"Les Dames de la Visitation.\" Each has a great number of\nhouses through France and elsewhere. For the poorer classes, \"Les\nFr\u00e8res de la Doctrine Chr\u00e9tienne,\" and the various sisters of charity,\nare of incalculable benefit: they are very numerous, and widely\nspread. Their disinterested and loving labours would be the greatest\nof blessings to our parish priests, engaged in conflict with a hard\npractical heathenism on the one side, and on the other, with various\nforms of dissent, the essence of which may be said to consist in a\ncomplete negation of the Church's office in the scheme of\nredemption, and, generally, of all objective belief beyond the\nsacrifice of our Lord for the sins of men, and the operation of the\nHoly Spirit.\n\nIt will be seen throughout, that I do not consider non-appreciation of\nthe good in the Roman Catholic faith and practice a necessary\ningredient of the English Churchman's character. I am quite convinced\nthat the reunion of the English Church with the Church of Rome would\nbe an incalculable blessing to the whole Church of God, and to the\nwhole human race. Whoever made the separation, we need not despair of\nsuch a reunion; the right accomplishment of which good persons, on\nboth sides, may earnestly hope and pray for.\n\n[1] Arist. Rhet., lib. 2. 4.\n\n\n\n\nJOURNAL.--1845.\n\n\n_Tuesday, June 24._--Reached Southampton from Oxford in good time,\nand left by the packet at 10 P.M. We passed the experimental fleet\noff Portsmouth, had a very fair passage, and were at the mouth of\nHavre about ten: but for two hours we could not enter; the swell was\nconsiderable. At Havre, took our places to Ivetot, which we reached\nabout half-past-nine. The country rich but uninteresting.\n\n\n_Ivetot, June 26. 1845. Thursday._--We called on M. Labb\u00e9 a little\nbefore ten, and were with him till half-past-three. His brother is\nSup\u00e9rieur of the Petit S\u00e9minaire, in which are 225 youths. The whole\npayment, on an average, is 360 francs per annum for board and\ninstruction; some paying as little as 200 francs, some as much as 500,\nbut no difference whatever is made between them. The children are\nevidently on the most affectionate terms with the masters. \"There are\ntwelve priests, a deacon and sub-deacon, and three clerks in minor\norders.\"--_M._[2] They attend confession once a month, and it\nis very rare that they fail in this: this is the rule of the house;\nbut should any avoid it much longer, his confessor would not speak to\nhim authoritatively at all, or send for him, but rather take an\nopportunity of referring incidentally to his absence. This hardly ever\nfails. \"They generally thank him for doing so, the reason being\nsomething about which they were unable to get themselves to break the\nice.\"--_M._ They live entirely with their pupils; sleeping, eating,\nplaying, teaching: in the centre of a large dormitory, with beds on\nboth sides, was a bed, nowise distinguished from the rest save that it\nhad a chair beside it; here the Sup\u00e9rieur sleeps. His salary is 1000\nfrancs a year; that of the others about 600. They said, laughing, that\nit was hardly what a servant in England would receive. The Sup\u00e9rieur\nhas a very pleasing and paternal aspect. We heard him catechise the\nchildren in the chapel for some time; their answers were good. Several\nwere on the sacraments, and the reply to them definite and\nprecise:--'Which is the most indispensable sacrament?' 'Baptism.' 'How\nmany sorts of baptism are there?' 'The baptism of water, of blood, and\nof desire.' 'Can any sacrament be administered by other than a\npriest?' 'Yes, baptism in case of necessity.' 'Can any other?' 'None,\nSir.' 'What conditions are necessary to receive the sacrament of\nPenance?' 'Five.' 'Are there any of those more indispensable than\nothers?' 'Yes, fervent sorrow for sin past, and a resolution not to\noffend God by sinning any more.' 'If a priest conferred absolution on\na person who gave no outward sign of penitence, from his state of\nsickness, would it benefit him?' 'If he was able to make interior\nactions of the soul, it would; not otherwise.' ('The Church,' said M.\nLabb\u00e9 in explanation, 'would prefer bestowing a sacrament _often_\ninutilement, to denying it once where it might benefit.') 'Which are\nthe three chief Christian graces?' 'Faith, Hope, and Charity.' 'Which\nis the most perfect?' 'Charity.' 'Why?' 'Because it presupposes the\nother two' (I think); and, again, 'because it will last for ever.'\n'Will Faith last for ever?' 'Non, Monsieur.' 'Why?' 'Parceque, quand\nnous verrons Dieu, nous n'aurons pas besoin de le croire.' 'Will you\nsee God?' 'Oui, avec nos propres yeux.' 'You have just received\nconfirmation; what does it make him who receives it?' 'Un parfait\nChr\u00e9tien.' 'Etes-vous donc un parfait Chr\u00e9tien?' With hesitation,\n'Oui, Monsieur.' 'Etes-vous un Chr\u00e9tien parfait?' 'Non, Monsieur.'\n'Quelle est la diff\u00e9rence?' 'Un parfait Chr\u00e9tien est celui qui a tous\nles moyens pour parvenir au salut--un Chr\u00e9tien parfait est celui\nqui est sans p\u00e9ch\u00e9' 'En y-a-t'il?' 'Non, Monsieur' (with hesitation).\n'Non, mon enfant, il n'y en a pas.'\n\n\"The chapel is a pretty and simple building of the early decorated\ncharacter, designed by P\u00e8re Robert, who was formerly an engineer. The\nwindows and buttresses are in excellent taste; and the ceiling, though\nof sham stone, is so well done that I doubted whether it were not\nreal, though a look at the buttresses, after seeing the interior,\nwould convince one of the contrary. There is a subterraneous chapel,\nor rather a crypt which will be one, which I like particularly. P\u00e8re\nRobert showed us his design for ornamenting the east end of the\nchapel, which is in excellent taste.\"--_M._\n\nWe dined with them at twelve \"in the refectory. There was a crucifix\nat one side, in the middle of the long room; and before it stood the\nSup\u00e9rieur while we said grace.\"--_M._; and we supped with them at\nseven, in the midst of 180 boys. Absolute silence was kept, and a\nyouth at a tribune in the middle read first a verse or two of the\nGospels, and then some of 'Daniel's History of France.' Nothing could\nbe more simple than their dress; the masters were distributed at\nintervals down the tables. The school was to educate laymen and\necclesiastics together, and they showed with pride a young man who had\nbecome priest out of their house, just twelve years after his\nfirst communion. This is generally in the twelfth year, but earlier or\nlater according to the state of the individual. They take their first\ncommunion after special confession, and _before_ confirmation; we\nnarrowly escaped seeing this sacrament conferred by the archbishop,\nwho had only left two days before. Confession begins at seven\naccording to _rule_, but generally before that age _in fact_.\n\n At 5 a.m. They rise. Half an hour to get ready.\n 5\u00bd to 6\u00bc. In chapel; prayers and mass.\n 6\u00bc to 8. Study in silence, in school-room.\n 8 to 8\u00bc. Breakfast, with reading Lives of Saints.\n 8\u00bc to 8\u00bd. Recreation.\n 8\u00bd to 10\u00bd. Class. Viv\u00e2 voce lecture.\n 10\u00bd to 12. Study.\n 12 to 12\u00bd. Dinner, with reading.\n 12\u00bd to 1\u00bd. Recreation.\n 1\u00bd to 3. Study.\n 3 to 4\u00bd. Class.\n 4\u00bd to 5. Recreation.\n 5 to 7\u00bc. Study.\n 7\u00bc to 7\u00be. Lecture Spirituelle, and Evening Prayers; the time at\n which the Sup\u00e9rieur took notice of anything which\n had occurred, gave advice, &c.\n 7\u00be to 8\u00bc. Supper.\n 8\u00bc to 8\u00be. Recreation. Then a minute or two of prayers in chapel,\n and bed.\n\nStudy commences always with the hymn beginning \"Veni Sancte Spiritus,\"\nthe collect for Pentecost, and \"Ave Maria.\" One half holiday,\nThursday. \"Afterwards we walked in their little garden and play\nground. It being Thursday, the boys went out to walk with some of the\nclerks. Some, however, remained about the premises, doing some\nof the painting, &c. that was required. Much of the work has been done\nby them. They carried all the bricks and mortar while the chapel was\nbuilding, &c. &c. They seem to be quite a family.\"--_M._\n\nWe talked on many subjects respecting the Churches of Rome and\nEngland. In their opinion we are utterly heretical and dead. But M.\nPierre Labb\u00e9, who was chief spokesman, and a very clever talker,\nadmitted, that in case of invincible ignorance, that is, where the\nperson was, with all his endeavours, unable to see that the Church of\nRome was the only true Church, (supposing we had the succession, which\nhe more than doubted,) such person might receive the grace of the\nsacraments. And this he also applied to the Eastern and Russian\nChurches. He said, if things should ever come to a large, or anything\nlike a national, accession from England to the Roman Catholic faith,\nthe question of Anglican orders must be settled, and the Pope \"se\ngratterait la t\u00eate\" what to do.\n\nThe point we remarked in this school was the intimate terms on which\nthe masters appeared to be with the boys; it was not only that their\npresence during lesson time served to keep order, but that their\ninfluence was everywhere at all times. Confession, doubtless, is the\nroot of this. Thus the Sup\u00e9rieur at catechism gave, as rewards, small\npictures, which each boy receiving kissed him on the cheek.\nThere was the greatest hilarity and cheerfulness, mingled with\nrespect, in presence of the master. We left these good people with\ngreat admiration of their zeal, and appreciation of their kindness to\nus.[3] M. Robert would take us on our way to Caudebec on Friday\nmorning. He conducted us in a cab belonging to the house, for the\nhomeliness of which he apologised. We passed a rich and occasionally\ndiversified corn country to Caudebec, over one of Henri Quatre's\nbattle-fields; there were no signs of it now. I asked him if Louis\nPhilippe had brought about a revolution, or only slipped in to prevent\na republic: he replied, \"Quand on jette une pierre par la f\u00e9n\u00eatre, il\nfaut bien qu'elle tombe.\"\n\n\n_Rouen, June 28. Saturday._--The church of Caudebec is of great\nbeauty, of the 15th century, covered in every part with rich\nsculpture, especially the western fa\u00e7ade, which the Calvinists greatly\ninjured. I went over every part of it with the cur\u00e9, and up the tower,\nwhich is terminated by a curious fl\u00eache, something like Strasburgh,\nformed into crowns, marvellously rich. The height about 180 feet. The\nview from the top is very striking. The great defect of the interior\nis that the east end has two windows instead of three, or one,\nat the apse; the nave is very narrow. There was over the jub\u00e9, now\nremoved, a rood with Adam at the bottom of it receiving the Blood in a\ncup, representing the fallen humanity restored by our Lord. A north\nand south aisle without transept. Caudebec is in a very pretty\nsituation, within the cleft of the hills, with the river flowing at\nits feet; on each side rises the wooded amphitheatre formed by the\nbanks of the Seine: there is a plain on the other side of the river;\nit might serve for the site of a great city. The church is equal to a\nsmall cathedral.\n\nThe cur\u00e9 has a pleasant presbyt\u00e8re to the north; he treated us with\nthe greatest kindness. The government allows 1000 francs yearly to the\nrestoration of the church; so it goes on bit by bit. There is a\nremarkable pendant in the Lady Chapel, said to be fourteen feet long:\nthe cur\u00e9 assured me that he had ascertained it was not supported by\nanything. There is in the chapel to the south a sepulchre with\nexceedingly rich canopy, and a gigantic figure of Christ, \"by which a\nwoman seemed to be praying with great devotion. I can fancy it a great\nhelp to meditation.\"--_M._\n\nWe set out in an indifferent cabriolet for Rouen by Jumi\u00eages, and St.\nGeorges de Boscherville; a fine road in parts. Jumi\u00eages is a mournful\nruin, the nave with its western towers and the arch to the east\nstanding still; the latter of gigantic proportions, the arch being at\nleast eighty feet high, is grievously cracked, and may fall any day.\nTo the east of this little remains; it has been almost entirely\ncarried away, being the most beautiful part of the church, of early or\ndecorated character. To the south are the walls of an elegant\ndecorated chapel of St. Peter; the ruins are covered with brushwood or\ntrees, the arches daily threatening to fall. The garden has a very\nfine view of the high banks of the Seine; there is a pleasant\nwilderness. M. Caumont has made himself a very picturesque residence\nof the old gateway and adjoining buildings. The western fa\u00e7ade, with\nits two towers of equal height and nearly similar form, is very simple\nbut grand. I mounted rather more than 200 steps to the top of the\nnorthern: unluckily it had been raining, and there was no sun. It\ncommands the high banks of the Seine for a considerable distance.\n\nSt. Georges de Boscherville is indeed a most stately and majestic\nNorman church, bearing its burden of nearly 800 years as if it had\nbeen built yesterday. Its west front, with two stories of three\nwindows, each over a fine recessed door, and turrets of singular\nbeauty and later style, is very imposing. There is a massive central\ntower with a high spire of Norman, slated, I suppose near 200 feet\nhigh. The interior offers all the simple and solemn grandeur of which\nthat style is capable; the one idea is perfectly carried out\nfrom top to bottom, as in St. Ouen the Decorated, so here the Norman.\nI should imagine it to be a perfect model of the style.\n\nWe got into Rouen not till after dark Friday night; went to the Hotel\nde Normandie; not a nice house, dreadfully noisy, being in the street\nwhere the two diligences, by the most wondrous evolutions, contrive to\nworm themselves through the lanes of Rouen into their dens.\n\n\n_Saturday, June 28._--After breakfast M. set off with our letter to\nthe cur\u00e9 of the cathedral, to whom M. Labb\u00e9 had recommended us. He was\ngoing away in the afternoon, but asked us to dine at twelve; this is\none of the few fast days in the year out of Lent, and we only agreed\nto go on condition that he should change nothing of his usual fare. He\ngave us potage maigre, fish, omelette. He was going to leave Rouen in\nthe afternoon for a few days, so we left very early; and we much\nregretted this, for I have heard that he enjoys a very high reputation\nas confessor and spiritual guide.\n\n\"It being a fasting vigil with them, they dine without meat at twelve,\nand are allowed to take a snack in the evening, not a full meal. He\nasked questions about the course of studies at Oxford, and whether\nthere was not in England an inclination 'to imitate their ceremonies.'\nI told him I hoped the tendency was something more than that,\n&c. &c. We asked him about philosophy in the French Church. He said\nthey used chiefly that of Aristotle, and that one could only find\nparticular branches well worked out. They were much occupied in\nfighting Cousin. He and his four vicaires have a parish of 15,000\nsouls to look after. They have also many confessions to receive from\nother parishes; but for the Easter communion every one is expected to\ngo to his own parish priest, or at least to communicate at his own\nchurch. He says Rouen is rather a religious place. I did not ask him\nthe proportion of communicants, for fear I should seem to be inquiring\nfor criticism. He was obliged to leave us soon after dinner, but sent\nus on to one of his vicaires, who took us to the house of the Fr\u00e8res\ndes Ecoles Chr\u00e9tiennes, and introduced us to one of them, who showed\nus the chapel, dormitory, &c. The founder of the order, the P\u00e8re de la\nSalle, is buried behind the altar. There are seats for the brethren,\nand there is a room or gallery looking in at the west end for the\nboys, who only enter the chapel on Sundays and saints days for the\nSalut du St. Sacrement. They use this gallery for their morning and\nevening prayers, which, I believe, are those at the end of the\nCatechism. The brethren are laymen, but they have two aumoniers who\nsay mass in their chapel twice a day. They have not the breviary\nservices to say, being occupied all day with their schools, but\nthey hear mass, use the rosary, attend the salut, &c. There are\nthirty-nine brethren, and they have a normal school, _i.e._ a\ntraining school, of forty young men. They do not admit them under\nseventeen. Their course is about three years. They prepare them for\n'l'instruction primaire' of the superior kind, that is, extending to a\nlittle history, chemistry, and the like, (and some of them learning\nalso modern languages,) but not comprising Latin or Greek.\nTwenty-seven of the brethren, however, are occupied in schools about\nthe town, in which, if I understood right, there are as many as 2500\nchildren. We could not see the cabinets of mineralogy, &c. or the\nchemical laboratory. There were two or three little organs for music\nlessons. The dormitories had separate cells, with a passage along the\nline of them. One of the brethren sleeps in each dormitory, and stays\nup till all are gone to bed, to be sure that good order is kept. They\nare licensed by the university, and some of the scholars are supported\nor helped by the government.\"--_M._\n\n\n_Yesterday, June 29. Sunday, St. Peter's day._--We went to high mass\nin the cathedral at ten, but though we had looked out the service as\nwell as we could, and were just on the outside of the higher gate of\nthe choir, we could not in general follow; only at the Gospel and the\nCreed we regained our footing. Certainly the words of the\nservice, incomparably beautiful as they are, must be in the main lost.\nWe could not, even by observing the gestures, with the book before us,\nfollow them; the priest's voice is hardly ever heard. A poor woman\nbeside me chaunted through the Nicene Creed in Latin, and at vespers\nat St. Ouen many female voices were doing the same with the Psalms.\nThe really edifying thing is the devotion of the people, who look upon\nit as a sacrifice, and do not seem to require that perpetual\nstimulating of the _understanding_ as among us. For there was no\nsermon either at the cathedral or St. Ouen, save after the Gospel a\nvery short address, as it seemed, in the nave, but nobody moved from\nthe choir. This service lasted an hour and a half; then we had our own\nservice in private. We next went to the Mus\u00e9e d'Antiquit\u00e9s, where\nthere is a small series of stained glass windows, some very good. We\nhad a fine view of Rouen, north of the Boulevard. At 3 o'clock vespers\nat St. Ouen, chanting of Psalms, followed by the exposition of the H.\nSacrament. A good many people, chiefly women. They took part\ngenerally. Here again some Psalms we could find in the Paroissien, and\nothers not. This too lasted an hour and a half; the singing was very\ngood, and the organ came in with great effect. The whole tone of this\nservice, as simply devotional and thanksgiving, without instruction or\nexhortation, struck us much. After this, dinner at five at the\ntable d'h\u00f4te. We have frequent occasion to think with approbation of\nthe Emperor of Russia's edict, \"It is forbidden to wear a beard after\nthe manner of ourang outangs, Jews, and Frenchmen.\" After dinner we\nwalked to the top of St. Catherine's, and enjoyed the beautiful view\nover Rouen, and also went on to Notre Dame de bon Secours. This is a\nnew church, of the style of the 13th century, of extraordinary purity\nand grace; the eastern end already finished, and full of stained glass\nwindows. It has ten bays, and three windows in the apse. It quite\nsurpasses any modern church I have seen in beauty. All the vaulting,\nboth of nave and aisles, is in stone or brick. It has many\nex-votos,--plain slabs let into the wall: I copied some.\n\n J'ai pri\u00e9\n la Sainte Vierge,\n et elle a gu\u00e9ri ma fille.\n 1837.\n\n Gage de ma reconnaissance.\n J'ai pri\u00e9 la Sainte Vierge,\n et elle m'a exauc\u00e9e,\n en prot\u00e9geant ma fille.\n Elb\u0153uf le 3 Oct., 1838.\n A. G.\n\n A la T. S. Vierge,\n le 7 Ao\u00fbt, 1821,\n Aux pieds de cet autel\n J'ai obtenu la gu\u00e9rison\n d'une maladie de 20 ans.\n A. B.\n\n Ex. voto.\n Une maladie cruelle\n mena\u00e7ant des jours pr\u00e9cieux,\n nous avons pri\u00e9 Marie\n dans ce temple,\n et Dieu\n a rendu M. Motte, Cur\u00e9\n de la Cath\u00e9drale de Rouen,\n \u00e0 ses \u00e9l\u00e8ves\n et \u00e0 ses nombreux amis.\n 8bre, 1824.\n\nThere is a very beautiful tower surmounted by a pretty spire. The\nchurch stands on the edge of the hill, near 400 feet above the Seine.\n\n\n_June 30. Monday._--M. and I went over St. Ouen inside and outside\nto-day. The more I see of this church the more I am struck with its\nsingular grace and beauty, and the mode in which prodigious strength\nis veiled. Within, it appears of unequalled lightness, while without,\nthe eye may discern the enormous counterbalancing weight of buttress\nand flying arch, which enabled the architect to rear the centre,\npierced as it is with windows, to such a height. The disposition of\nthe whole choir and eastern end internally is especially graceful; for\ninstance, the view sitting behind the high altar facing the Lady\nChapel. We attended a low mass in the Lady Chapel. After dinner\nM. P. Labb\u00e9 unexpectedly came in, and talked a couple of hours. He\nendeavoured to explain to us the idea with which the Roman Catholics\nregard the Blessed Virgin, the occasion of which was my reading to him\nthe ex-votos cited above. The communion of saints, as a practical\ndoctrine, has had so little power among us, and assumes so very\nimportant a place in Roman theology, that we seem to be unable to\nunderstand each other on this point. And thus what is the most natural\nfeeling of his heart to a pious mind in the Roman Communion wears the\nappearance of idolatry to a pious mind in the Anglican. \"We talked\nwith him on the system of particular devotions. He said it was carried\nto excess by some trying to exalt one practice, another another; but\nthat a good confessor would keep it very much in check, by recommending\npeople not to charge themselves with fresh observances.\"--_M._\n\n\n_Tuesday, July 1._--I assisted at M. Labb\u00e9's mass in the Lady Chapel\nof the cathedral, and was able to follow him pretty well; but almost\nthe whole Canon is pronounced secretly. At present, certainly, I\ncannot help regretting that one cannot _hear_ and follow words so very\ngrand and touching. He breakfasted with us, and then took us to boys'\nand girls' schools in the old _aitre_ (_atrium_) of S.\u00a0Maclou, \"round\nwhich was a cloister ornamented with figures of the Dance of Death.\nThe rooms round it are now used for schools for the poor of S.\u00a0Maclou.\nOne of the Fr\u00e8res des Ecoles Chr\u00e9tiennes showed us his class, who\nanswered M. Labb\u00e9 pretty well on the catechism. One of them then wrote\non a black board at his dictation: 'J'esp\u00e8re, mes ch\u00e8rs enfans, que\nvous vous montrerez, toute la vie, dignes des soins que les bons\nfr\u00e8res ont pris de vous;' which sentence they were made to discuss\ngrammatically. Some of them were puzzled by the place held in the\nsentence by 'toute la vie,' and it was some time before they made out\nthat it was governed by 'pendant' understood, and held the place of an\nadverb. They showed us some maps they had drawn, which were neat\nenough. Their manner to their teacher was very pleasing. We then went\non to the girls' school, which is very numerous, and kept in the same\nset of buildings, chiefly up-stairs, by some r\u00e9ligieuses who are not\nof any regularly established congregation, but are under a vow, and\nare recognised and encouraged by the Church. Some of them were at\nwork, others reading. We could not judge of them further than that\nthey seemed to be in good order, and that it was pleasant to see them\ntaken care of by persons devoted to the work simply for charity. We\nwent on, through some narrow and dirty streets, to the H\u00f4pital\nG\u00e9n\u00e9ral, where they take in all manner of sick people. It is a\ngovernment institution, but is under the care of certain sisters, who\nare devoted to that work. I believe they have not any very strict rule\nbesides. We saw the Sup\u00e9rieure, and a good many of the others; and the\nsick people seemed to be kept very clean and comfortable. There is an\naltar in each infirmary ward, but they have not the little marks of\nreligion at each bed's head, which one would find if the thing were\nwholly in the hands of the Church.\"--_M._ He then took us to a convent\nof Benedictine Ladies de l'Adoration du S.\u00a0Sacrament. The peculiarity\nof their rule is, that day and night there is always some one in\nadoration of the Holy Sacrament. Their night office is from half-past\none to three. They eat maigre all the year. \"They have only two hours\nin the day when they are allowed to speak, except upon matters of\nstrict necessity.\"--_M._ The Sup\u00e9rieure spoke with us from behind a\ndouble grating, which was besides veiled; at M. Labb\u00e9's request she\nwithdrew the veil, that we might see her costume; but her face was\nentirely covered, though doubtless she could see us, herself unseen.\nThe whole dress was black. \"She spoke very quietly and simply. The\ncongregation was instituted after a time when many altars had been\nprofaned, to make a kind of reparation for the insults that had been\ncommitted against our Lord through His blessed sacrament.\"--_M._ In\nthe schools and the infirmary, I was struck by the prodigious\nadvantage of their being entrusted to professed religious persons. In\nthe evening we went round the cathedral: it is in every respect\n_inside_ inferior to S.\u00a0Ouen, and not particularly graceful; but\noutside its northern and southern fronts are not to be surpassed for\nbeauty and elegance of design, while its western one will be of great\ngrandeur and exceeding richness when completed; walked once more round\nS.\u00a0Ouen with fresh admiration.\n\n\n_Wednesday, July 2._--At twelve we started by railway for Paris;\nstopped at Mantes four hours: went over Notre Dame; much delighted as\nin 1843. The west front up to the gallery one of the most elegant I\nknow. They are building the last stage of the northern tower. Reached\nParis at 8 o'clock: got a \"modeste appartement\" at the H\u00f4tel d'Espagne.\n\n\n_Thursday, July 3._--We called on Miss Young at l'Abbaye aux Bois,\nand sat talking some time. She gave us an introduction to a s\u0153ur de\nla charit\u00e9, by whom we were partly taken and partly shown over their\nlarge establishment in the Rue du Bac. The chapel is neat, and has a\nseries of nice pictures: this is pointed out as the place where the\nBlessed Virgin appeared to one of the sisters or a novice; her image\nat the appearance is represented on the miraculous medal: it was\nbefore the picture over the altar on the right hand. The name of the\nsister is kept secret, and will be so till she is dead; but the\nother circumstances have been disclosed by the priest who received her\nconfession, M. Aladel, one of the P\u00e8res Lazaristes, who direct the\nSisters of S.\u00a0Vincent de Paul. They have 300 sisters, who are\ndispersed hence all over France, and continually replenished; they are\nerecting a very handsome building, which will accommodate 300 novices.\nThe vows are not perpetual, but for terms of years; but it is rare\nthat any who have once taken them fail to renew them. Went to\nToulouse--curious bookshop; he has sometimes 100,000 volumes in his\npossession. M. found Justinianus there. Notre Dame outside struck me\nvery much; its west front only wants lofty spires on its towers to be\nperfect. The interior, with all its spaciousness, is deficient in\ngrace, and after S.\u00a0Ouen we felt quite discontented with it.\nS.\u00a0Germain des Pr\u00e8s is a fine church, especially the choir and\napse--Norman work. In the evening we saw M. Bonnetty, and had some\ntalk with him. We were running about nine hours to-day.\n\n\n_Friday, July 4._--Went to breakfast with Miss Young, and had a long\ntalk with l'Abb\u00e9 Carron, formerly secretary to the archbishop. He was\nvery polite and cordial, and offered us every thing in his power. From\nhim we obtained an account of the day's occupations in the S\u00e9minaire\nde S.\u00a0Sulpice, which I took down from his mouth as follows,\nincorporating with it some further information given me by M. Galais,\nprofessor of canon law therein:--\n\n 5 a.m. They rise; recite the \"Angelus\" (angelic salutation).\n 5 to 5\u00bd. Dress, come down stairs; the most pious go for two or\n three minutes before the Holy Sacrament.\n 5\u00bd to 6\u00bd. Vocal prayer for ten minutes, and then prayer for the\n rest of the hour, each by himself, kneeling, without\n support.\n The Professor says his prayer aloud, in order to\n teach the pupils, on his knees, in the hall.\n 6\u00bd to 7. Mass; those who have communicated attend another mass\n for returning thanks, which may last to 7\u00be. The\n rest mount to their rooms.\n 7. Reading of Holy Scripture in private.\n 8 to 8\u00bc. Breakfast,--dry bread, wine, and water; nothing else\n allowed, save that in case of necessity milk or soup\n is sometimes given. Each reads in private.\n 8\u00bc to 9\u00bd. Preparation of theological lesson in their rooms.\n 9\u00bd to 10\u00bd. Lesson in theology. Morale.\n 10\u00bd to 10\u00be. Visit to the Holy Sacrament.\n 10\u00be to 11\u00be. Deacons have a lesson in theology; the rest a singing\n lesson for half an hour, and then go up to their\n rooms.\n 11\u00be to 12. Private examination of conscience. During seven\n minutes, meditation, kneeling, on some fact of the\n New Testament; and for the next seven, Tronson read.\n 12 to 12\u00bd. Dinner. For three minutes a chapter of the Old\n Testament read aloud, then the life of a saint, or\n ecclesiastical history. They end with the Roman\n Martyrology for the morrow. Then a visit to the Holy\n Sacrament for a minute: recitation of the Angelus.\n Dinner consists of a little soup; one dish of\n meat, potatoes, or \"legumes.\" For dessert, an apple,\n or such like. Drink, wine and water.\n 12\u00bd to 1\u00be. Recreation. At 12\u00be talking is allowed for the first\n time in the day. Letters are delivered. The\n Professors are bound by their rule to take their\n recreations with their pupils: they make a great\n point of this.\n 1\u00be. Recitation of the \"Chapelet;\" sixty-three Paters and\n Aves.\n 2 to 3\u00bd. Private study in their rooms. From 2 to 3\u00bd, class of\n ecclesiastical singing four times a-week. From 2 to\n 5\u00bc adoration of the Holy Sacrament by each person\n for half-an-hour.\n 3\u00bd to 4\u00bd. Theological class. Dogma.\n 4\u00bd to 4\u00be. Visit to the Holy Sacrament.\n 5\u00bc or 5\u00bd. According to the season, bell for all in holy orders\n to say their breviary. Time for conferences.\n 6\u00bd to 7. \"Glose,\"--spiritual reading by the Superior.\n 7 to 7\u00bd. Supper. One dish of meat, \"legumes,\" salad, wine and\n water. Reading at all meals. Talking never allowed\n but at the Archbishop's visit once a-year. A chapter\n of the New Testament read; a verse of the \"Imitation\n of Jesus Christ.\"\n 7\u00bd. They go before the Holy Sacrament; recite the Angelus.\n 7\u00bd to 8\u00bd. Recreation.\n 8\u00bd to 8\u00be. Evening Prayers; litanies, vocal, with private\n examination of conscience. Mount straight to their\n rooms, or go first before the Holy Sacrament. The\n Superior remains in his place: each, in passing\n beside him, accuses himself of any outward faults\n committed during the day against the rules.\n 9 to 9\u00bc. Bed time; at 9\u00bc to be in bed. Each has a room to\n himself; a table, a bed, a candlestick, and\n fire-place. A priest sleeps in each corridore.\n\n\nSPECIAL LECTURES.\n\nHebrew; two courses.\n\nMoral Theology; a great course. Young men admitted who have already\nstudied the elementary course--about forty or fifty.\n\nCanon Law; a special course.\n\nFrom Easter to the vacation they are instructed in the duties of a\npastor in great detail.\n\nPrivate study of the Holy Scriptures by each half an hour a day.\n\nAt three o'clock on Sundays, at S.\u00a0Sulpice, the young men exercise\nthemselves in catechising, except from Easter to the vacation.\n\nBefore the first communion there is catechising at S.\u00a0Sulpice for two\nmonths thrice a-week, (not by the pupils).\n\n\nOBSERVATIONS.\n\nThere is much sickness: (the building has not gardens or sufficient\nspace for recreation attached to it).\n\nNot time enough for study.\n\nThe vacation is from Aug. 15. to Oct. 1.\n\nThe cassock is always worn.\n\nThey confess themselves every week, ordinarily in the morning during\nthe meditation. They choose their own confessor among the masters, who\nare at present twelve, but the number is not fixed. As to communicating,\nthey are free; but are exhorted to do it _often_. Often is all the\nSundays and festivals. Some communicate besides two, three, four,\nfive, times a week, especially as the time of their ordination\ndraws near. The priests every day. After the communion twenty minutes\n\"action de gr\u00e2ces.\" On entering the seminary a general confession of\nthe whole past life is made. At the commencement of each year, after\nthe vacation, in October, a confession of the year is made. At the\nbeginning of each month there is a retreat for one day, ordinarily the\nfirst Sunday. _Direction_ is twice a month. It is intercourse between\neach young man and his director for the purpose of making known his\ninward state. There is a general _retreat_ after the vacation for\neight days; in this no visits allowed; no letters received; no going\nout into the city. There are recreations, but the rest of the day is\nconsecrated to prayer, to confession, and to sermons. Each has his own\nrule (r\u00e8glement particulier), which he draws up in concert with his\nconfessor.\n\nThe day, the hour, and the mode of using the following exercises, to\nbe determined on with the director.\n\n Private examination of oneself.\n Confession.\n Holy Communion.\n Direction.\n The monthly retreat.\n La Monition.[4]\n Any special reading.\n Accessory studies.\n\nWhat has been determined on by the director, relatively to the\npreceding exercises, is to be written in the \"r\u00e8glement particulier\"\nof each.\n\nThe main resolution necessary to insure the fruits of the seminary is\nfidelity to the \"r\u00e8glement,\" and especially to silence at the\nprescribed times, and to the holy employment of one's time.\n\nThe virtues to be studied are, collectedness, the thought of the\npresence of God, modesty and good example, charity and humility,\nreligion and fervour in the exercises of piety.\n\nThe order of exercises for a day in the annual _retreat_ is as\nfollows:--\n\n 5 a.m. Rise; preparation for prayer; short visit to the Most\n Holy Sacrament.\n 5\u00bd. Prayer.\n 6\u00bd. Messe de communaut\u00e9.\n 7. Preparation for general confession, or for that of the\n annual review, and especially for that of the time\n spent in the vacation.\n 8. Breakfast.\n 8\u00bc. Petites heures.\n 8\u00be. Reading, or \"direction.\"\n 9\u00bc. Visit to the Holy Sacrament.\n 9\u00bd. \"Entretien.\"\n 10\u00bd. \"D\u00e9lassement,\" during which there may be either\n reading or \"direction.\"\n 11. Writing of one's resolutions, and then reading the\n prescribed chapters of Holy Scripture.\n 11\u00be. Private examination.\n 12. Dinner, followed by the Angelus, and recreation.\n 1\u00be. Vespers and Compline; recollecting of oneself, to\n examine how one has done the morning's exercises.\n 2\u00bc. Reading, with meditation, of the chapters of the\n Imitation.\n 3\u00bc. Visit to the Holy Sacrament.\n 3\u00bd. \"Entretien.\"\n 4\u00bd. Matines and Lauds; writing of resolutions. Then\n \"d\u00e9lassement,\" as in morning at 10\u00bd.\n 6. Recitation of \"chapelet,\" meditated.\n 6\u00bd. A spiritual lecture.\n 7. Supper, followed by the Angelus, and recreation.\n 8\u00bd. Prayer; examination of conscience.\n 9. Bed; making preparation for (the morning's) prayer.\n\nThe following means are recommended for profiting by the \"retreat.\"\n\n1. From its commencement have your \"R\u00e8glement particulier\" approved by\nyour Director; agree with him on the employment of your time, on the\nsubject of your reading, on the manner of preparing your confession.\n\n2. Read the chapter of the Holy Scripture and of the Imitation marked\nin the \"Manual of Piety,\" and never omit this reading.\n\n3. Observe silence carefully, save at the time of recreation, and if\nyou are obliged to speak, ask leave to do so.\n\n4. Do not read or write any letter.\n\n5. If you experience dryness, disgust, repugnance, discouraging\nthoughts, as generally happens in retreats, communicate them\nimmediately to your Director, and follow his advice, as the most\nassured means of overcoming temptations.\n\n6. If you have already made a general confession at the Seminary,\nemploy the time after mass till breakfast in examining yourself on the\nmanner in which you have done your actions in the Seminary the past\nyear, how you have combated your defects and your ruling passion, and\nhow you have practised the virtues which you proposed to acquire.\n\n7. Study especially inward recollectedness, confidence in our Lord,\nand in the Most Holy Virgin, serious and deep examination of your\nconscience, and a great desire \"de faire un bon S\u00e9minaire.\"\n\n8. After the Retreat tell your Director your feelings and resolutions,\nand busy yourself immediately with drawing up your \"r\u00e8glement\nparticulier.\"\n\nThere are, moreover, retreats for eight days before each ordination.\nExposition of the pontifical is given. Before the ordination of any\nindividual is decided on, there are two \"appels\" to be gone through;\n1st, that of outward conduct; 2d, that of inward conduct, decided by\nall the masters in common. If these are passed there is a third\nexamination of himself and his fitness for the ministry to be gone\nthrough by the pupil in private. Fourthly, if he is thoroughly\npersuaded of his vocation, his confessor finally decides whether he\nshall be accepted for the ministry or rejected. The ordinary payment\nmade by each pupil is 700 francs a year, but this, in case of\nnecessity, or of promising persons, especially when recommended by\nbishops, is reduced to 400.\n\nIn Lent one meal and one collation (a half meal) are allowed: the\nfirst at mid-day. Meat is permitted on Sundays, Mondays, Tuesdays, and\nThursdays, by the archbishop's \"mandement.\" Fridays and Saturdays are\nmaigre days through the year, but not fasts. The other fasts of the\nyear are very few, the greater number having been abolished by the\nConcordat. They are Christmas Eve, Whitsun Eve, St. Peter's Eve,\nthe vigils of the Assumption and All Saints.\n\nM. Gaduel told me that the good professors of S.\u00a0Sulpice receive no\nsalary whatever. They live, he said, as children in a father's house,\nprovided with everything they want, but they are not given money. If\none has need of a coat, he asks for it, and has it. Should they be\ntaken ill, and be unable to continue their functions, they will be\nsupported and tenderly provided for all their days. They take no vows,\nand can leave when they please; and they retain whatever private\nproperty they may possess. Those who have none receive 100 francs a\nyear for their charities; for you know, he said, they cannot go into\nthe city without a sou. Thus their life is entirely detached from the\ncares of this world, from the desire of wealth, and all that attaches\nto it. Yet is it, from its sedentariness and severely abstract\npursuits, as well as from the continued pressure on the heart and\nconscience, a trying life. Health, I imagine, is only maintained by\nthe weekly relaxation of Wednesday, and the annual vacation of two\nmonths in August and September.\n\nWe talked on many other subjects with M. l'Abb\u00e9 Carron. He was very\ndesirous to explain the honour paid to the Blessed Virgin Mary. One\nand all reject with horror anything like adoration being offered\nto her, or that she is anything more than the most favoured _channel_\nof grace.\n\nAt two we went to M. Bonnetty, who took us to the house of the\nBenedictines, then in Rue Notre Dame des Champs, where we saw the Abb\u00e9\nGu\u00e9ranger, a very pleasing person. Talked of editions of the Fathers,\nthe labours of the Benedictines, the movement in England. He struck me\nas very mild and charitable. In the library M. de Montalembert was\nsitting writing. We did not know who it was at the time.\n\nOn the opposite side of the street, through a private door, we entered\ninto a most beautiful little chapel just erected in the style of the\nthirteenth century. It belongs to some religious garde-malades,\nconnected with the sisters of charity, who were saying their office as\nwe came in. The architecture is exceedingly rich: all the windows of\npainted glass. I have never seen anything so exquisite as this chapel.\nThe apse was richly painted and decorated. Afterwards we set off for\nS.\u00a0Denis, but gave it up. Looked into S.\u00a0Eustache, an imposing church\nof the _renaissance_, very lofty and spacious. Also S.\u00a0Germain\nl'Auxerrois, which is interesting. It has been restored since the\nriots, and is being filled with painted glass.\n\n\n_Saturday, July 5._--Set off for S.\u00a0Denis: the abbey has been\nwonderfully restored since I was there, and is now exceedingly\nimposing and interesting. The aisles round the choir have been most\nrichly painted and decorated, the central roof not yet. All the\nwindows are of stained glass, forming a complete sketch of French\nhistory, wherein Dagobert and S.\u00a0Louis, Napoleon, Louis XVIII. and\nLouis Philippe, strangely figure. The tombs of Fran\u00e7ois I. and Louis\nXII. are very beautiful. The western front resembles Mantes in\ncharacter; very beautiful; pinnacles of the spire curious and most\npleasing. We went to drink tea with Miss Young, her mother, a French\nlady, and an Irish priest, M. Macarthy, who assists at S.\u00a0Sulpice. He\nsaid the seats there were let to a woman for 35,500 francs per annum.\nThe chief duty of a Catholic is not to go to mass, but to confess and\nreceive absolution. Before marriage every one is compelled to confess,\nbut they do not necessarily receive absolution. This priest's\nconversation gave one a notion that to common minds the confessional\nwould often be as it were wiping off an old debt, and beginning a new\nscore. \"He said there were about 14,000 or 15,000 communicants at\nEaster in that parish out of a population of 50,000. He seemed to\nthink many might be people who would fall back again into grievous\nfaults, but nearly all at the time had good intentions. I rather\nthought he made too little a matter of the probability of many falling\nback: but I may have been mistaken. He said, however, that\nS.\u00a0Sulpice was not a measure of Paris, being the most pious parish in\nthe city. He said also, that there was very little temptation to\nhypocrisy, religion being rather at a discount in public opinion. I\nshould hope from this and other accounts, that there was a very\nconsiderable leaven of true piety in this place, bad as it is.\"--_M._\n\n\n_Sunday, July 6._--The heat excessive. We went to Bishop Luscombe's\nchapel: many staid to the Holy Communion. \"There was a discontented\nFrench priest there, who, I fear, is going to set up for himself. I\nhad a little talk with the Bishop between services. He has, if I am\nnot mistaken, a totally false view of the position of the French\nChurch. He thinks it is falling to pieces, as a man might think Oriel\nwas coming down, if he did not know there was a live Provost and\nFellows inside to repair it when necessary. The discontented go to him\nand tell him their tale, as the college weapons might fall on the head\nof any one in quad; and of course they do their best to make him think\nthat all is as rotten as they are. The Roman Catholic clergy, I\nbelieve, do not know much of him, or he of them, and he is shut out\nfrom the sight of what is best among them.\"--_M._\n\nAt five dined with M. Bonnetty. We found there two priests, one of\nwhom, M. D'Alzon, was going to preach at Notre Dame des Victoires that\nevening for the archiconfr\u00e8rie du sacr\u00e9 C\u0153ur de Marie. He seemed an\nable man, was vicaire general of Nismes, a person of property, who was\nbent on taking orders. He could not understand how we could preach\nwith a book before us; said no one would listen in France. The other\npriest, M. Jacquemet, was a very pleasing modest person. We adjourned\nto the garden of the missions \u00e9trang\u00e8res; met there M. Drach, who had\nbeen chief rabbin. He has written a book on the harmony of the\nSynagogue and the Church; seemed to think he could settle the\ndifficulty concerning the day of the Passover by Jewish traditions.\n\nM. Bonnetty took us to Mrs. Ryon's in the Place belle Chasse. The heat\nexcessive.\n\n\n_Monday, July 7._--We called on M. Defresne; much struck by his\nconversation. He said all that was best in religion was at Paris: out\nof a million of inhabitants there were 300,000 going to mass, and\n50,000 _practising_ Christians; this was the kernel of religion in\nthe country, the pure gold. He justified the shops being left open by\nthe government on Sunday, for the people generally being without\nbelief, it would be an act of sheer tyranny to shut them. Louis\nPhilippe was now employing against the Jesuits the same arbitrary\npower he had used to expel l'Abb\u00e9 Ch\u00e2tel. On religious matters he did\nnot seem to understand how an instructed person could remain\nwith good faith out of the Roman Church. The Puseyites, he seemed to\nthink, did not belong to the Establishment. M. Defresne speaks with\nremarkable energy; we both wished to have another talk with him.\nThence we went to the P\u00e8res Lazaristes; M. Aladel received us, gave us\nthe rules of the sisters of charity. Their chief work being the relief\nof the sick, &c. they have no office, properly so called, and their\nhours are subject to variation. They rise, winter and summer, at 4 to\n4\u00bd; 4\u00bd to 5\u00bd meditation, prayer, a subject for meditation given the\nevening before; 5\u00bd hear mass--this is the ordinary time, but it\nvaries: for instance, they would attend the church in their immediate\nneighbourhood at whatever hour it might be. Every day spiritual\nreading,--the Chaplet: it lasts a long half hour; has many special\nprayers added by their founder, which cannot be seen. In the evening a\nsecond meditation for half an hour, always before six o'clock. Vocal\nprayers before bed time, at half-past eight. Subject of meditation\ngiven. These exercises of piety are never given up, as in cases of\nextreme sickness the sister attending waits till the others have done,\nand is then relieved by them. They do not go out after nightfall.\nDinner at half-past eleven. Supper at six. Their duties are,\n1.\u00a0visiting the sick; 2.\u00a0attending hospitals; 3.\u00a0dressing the sick at\ntheir own house; 4.\u00a0keeping schools at their own house. Each\nschool belongs to a sister, who is generally the same; one takes care\nof the linen, another of the kitchen, and so on. M. Aladel then\nattacked us on matters of controversy; could not conceive persons of\nintelligence and good faith remaining out of the pale of the Roman\nChurch. Indeed, this is universally the _first_ thing with them--to\nbe in communion with Rome. Without unity they can conceive no\nholiness, nor self-devotion, nor even sincerity. We said we admitted\nthe primacy of Rome, but not an absolute power; and referred back to\nthe times of the early Patriarchs, as St.\u00a0Athanasius. His reply was,\nthat the Pope allowed them to institute their own Bishops, and where\nthis permission was not openly expressed it was implied; a mode of\nassumption which soon puts an end to all difficulties. The Greeks and\nRussians were schismatics, but far nearer than we. To him, as to every\nother Roman Catholic with whom we conversed, the English Church is\nsimply a mass of heresy and schism. We regretted the controversial\nlanguage of this conversation. Called on M. Labb\u00e9, and had a friendly\ntalk with him. He describes the actual state of the Colleges of the\nUniversity as horrible in point of morality. He is now, at forty-five,\nsitting down to the study of Greek, to pass his degree of M.A. at the\nUniversity, in order that he may be privileged to teach under it. At\nLady Elgin's in the evening, whither M. Bonnetty conducted us,\nwe found a lively party in the garden. The chief conversation was on\nmagnetising, there being a young man of great powers that way present,\nbut he declined giving us any specimen of his power: he said it took\ntoo much out of him, and sometimes bestowed on him the maladies he\nrelieved others from. Thus, he succeeded in transferring a lady's\nheadache to himself. The heat very great to-day.\n\n\n_Tuesday, July 8._--We called on M. Th\u00e9odore Ratisbonne, a man of\nabout forty-two, with striking Jewish physiognomy, gentle and pleasing\nin manner. I was very much struck with his conversation. We said we\ncame to learn as much as we could of Catholic institutions. 'As for\nProtestantism,' said he, 'I believe it has produced good fathers of\nfamilies, good morals, kindly social feelings, and so on; but as for\nperfect devotion of the heart to God, it seems to me quite barren. But\nthe soul should not walk, she should fly.' On the worship of the\nBlessed Virgin, so called, he said, 'Place yourself in the presence of\nJesus Christ, for He is ever present, He is always the same. You would\nsee beside Him the Blessed Virgin and the Apostles. You would throw\nyourself at his feet; but having done so, would you have no thought\nfor His mother? Would you turn your back upon her? Would that be a way\nof gaining His favour? Or, place yourself at the foot of the\nCross, remember His last words, and how can any Christian have other\nthan filial feelings towards her? But there is not a child of the\npoorest Catholic peasant who would for an instant confound the\nreverence paid to the mother of his Lord with the worship due only to\nGod. C'est une horreur. Elle est une simple cr\u00e9ature, une fille\nd'Adam, notre s\u0153ur; mais elle a r\u00e9\u00e7u la grace d'\u00eatre m\u00e8re de Dieu.\nMoi, je baise un tableau de ma m\u00e8re, de mes s\u0153urs, de mes amis; et\nje ne baiserais pas celui de la Sainte Vierge? Je fl\u00e9chis le genou\ndevant les rois de la terre; je ne le fl\u00e9chirais pas devant elle?' He\ntook up a book by a Protestant minister, I think of Geneva, and read\nto us with great indignation the account he had made up of a Roman\npriest's sermon on the Blessed Virgin--the _adoring_ her, and so on.\nHe said the Protestant remarks on that subject were full of bad faith,\nand were in the highest degree shocking to Catholics. I asked him\nabout his brother's conversion: he said, over and above the printed\naccount which I had seen, 'My brother, two hours after his conversion,\nwas seen by Cardinal Mezzofanti, who was ready to throw himself on his\nknees in adoration to God. Nothing was known of my brother at Rome,\nand at first great apprehensions were entertained as to what his\ncharacter might turn out to be. He had never read two pages of the\nBible, never received any religious instruction whatever, was\naltogether of a light and superficial character. The Blessed Virgin\nappeared to him as close as I am to you; she made a motion to him that\nhe should remain quiet under the divine influence. On rising out of\nhis ecstacy he had received intuitively the knowledge of the Christian\nfaith. He came and lived three months with me; I never talked with him\nas to what he should do; I carefully abstained from exercising any\ninfluence over him. I had, indeed, great apprehensions of him, as to\nwhat his future life would be. At the end of that time I said to him,\nI am going to offer mass for you, to know what your future vocation\nwill be. He replied, without the slightest hesitation or emotion, I am\nin no doubt about that. Two courses are open to me: one is to become\na priest and live here with you; we should be two brothers\ntogether,--that would be, indeed, a delightful life: the other is to\nenter the Company of Jesus. I do not know what that is, but I shall\nbecome a Jesuit. I was very much astonished. As tu bien r\u00e9flechi, je\nlui dis?--Je n'y ai pas r\u00e9flechi, mais la S.\u00a0Vierge me l'a dit.--Alors\nje me tus, je ne dis plus une parole. He knew so little what the\nJesuits were; he had so great an apprehension what would happen to\nhim, that when he left me he agreed that, if he was unhappy, he would\nput a certain mark in his letter for me to come and see him. I went\nafter a time to see him: I found him engaged in cleaning the\ndirtiest parts of the house. They had put him on the severest trials\nto test his resolution; he surmounted them all, and now, since he has\nbeen three years among them, he has never had even l'ombre de peine.\n_I believe that he has more than once received a repetition of the\ngrace he had at Rome_, but I have never asked him on the subject. His\nvocation has been marked out by the Blessed Virgin for the conversion\nof the Jews. My uncle is worth from six to seven millions of francs:\nhe has disinherited my brother, who has renounced every thing. He\nbuilt a small church near here: before going into the order of the\nJesuits he distributed all his property to the poor, as is their\ncustom; previous to his conversion he had never had vision or anything\nof the kind.'\n\nM. Ratisbonne, seeing we were greatly interested in all he said,\nwarmed in his manner, and before parting he gave each of us a small\nbook; mine is a Catechism. I told him how much I had liked his life of\nS.\u00a0Bernard. 'Ah,' he said, 'you have had the patience to read that.' I\nbegged him to allow me to call on him again before leaving. We then\nwent to Miss Young's, where I wrote down as much as I could remember\nof our conversation, which had greatly moved me. Thence M. Carron took\nus to several booksellers; we also called on M. Galais at the\nS\u00e9minaire S.\u00a0Sulpice, and delivered our letter; as he had a\nclass shortly after, we proposed coming again on Thursday. We then\nadjourned to the church a short time, to various libraries, and did\nnot get home till late.\n\n\n_Wednesday, July 9._--Called on M. Martin Noirlieu, Cur\u00e9 of St.\nJacques; we found him very affable, and desirous to oblige. Talked\nabout the state of things in England, and said we were most desirous\nto see things as they were, and to get rid of all prejudice. I said\nthe _culte_ of the Blessed Virgin was that which stood most in our\nway; and remarked, how in their litanies to her, after a simple\naddress to the different persons of the Holy Trinity, there followed a\nreiterated invocation of her under many various titles, throwing, as\nit were, into the shade the Godhead. He excused this, because in those\nlitanies her intercession was especially requested, and spoke of other\nlitanies to Jesus, &c. He also said the Church was in no way committed\nto those popular devotions of the Archiconfr\u00e8rie, &c. He, for example,\nhad had nothing to do with them at all; but lately he had had occasion\nto preach severely against the idea of any virtue being supposed to\nreside in images themselves. He strongly recommended Bossuet's\nExposition, as being a faithful account of the Church's doctrines.\nThere was strict unity as to dogma, but within that limit there were a\nvast number of things which might or might not be true. He has been\ncur\u00e9 since 1836; about 300 communicants every Sunday in his\nparish, which has 15,000 people. Among them are many Jansenists. At\nEaster rather less than half the people communicate; he excused there\nnot being more by their having _severe_ notions on the subject. Spoke\nfavourably of his people. Walked with us to S.\u00a0Etienne; a strange\nmixture of Gothic and Renaissance, with some fine features; the tomb\nof S.\u00a0Genevi\u00e8ve, which he said was of the fourth century. Thence to\nS.\u00a0Gervais, a fine church of the latest Gothic, the Lady Chapel of\nwhich has been most beautifully restored and decorated; there are five\npainted windows, and four very interesting frescoes by Delorme, of\nincidents in her life. The whole church is to be done after the same\nmanner. The government, too, are going to spend 80,000_l_. in\nthoroughly restoring Notre Dame: all the windows are to be of painted\nglass. There is a curious pendent crown, wrought in stone, in the roof\nof this chapel. M. Noirlieu invited us to be at a \"conf\u00e9rence,\" which\nhe would hold with some of his parishioners on Saturday, who assisted\nhim in the instruction of the poor. He left us, and we went to see la\nSainte Chapelle, but were disappointed, as a ticket from the architect\nis necessary. Here, too, scaffolding is up, and restoration in full\nprogress. We then mounted the towers of Notre Dame, and enjoyed for\nsome time that noble view of the stateliest of modern cities. I\nnever felt more admiration of this magnificent city than on this\nvisit: one is ever painfully contrasting the meanness of our public\nbuildings, and the wretched appearance of our brick houses in London,\nwith the noble quais and palaces of Paris. These towers themselves are\nof wonderful solidity, and evidently built for spires; in truth, they\nought to be double their present height. Here is, however, a great\nwant of towers and spires in this view, such as there must once have\nbeen at Paris. We took a peep also at the great bell,--an immense\ncreature. At five o'clock we went to dine with Bishop Luscombe: found\nhim in his picture gallery, which he took great delight in showing us.\nWe met here a Mr. Parkes, an American clergyman, who was elected\nBishop of Alabama two years ago, but declined on the score of health.\nHe is an interesting person. I had a long conversation with him on the\nstate of the Church in England, America, and France. He, too, has a\nstrong notion of Roman corruption, but is quite ignorant of their\npractice and services, having never read even the Mass. I endeavoured\nto persuade him, on the ground of the Church's decided voice, that the\nvalidity of baptism did not depend on the administrator; but he\nseemed to think there was equal authority for the doctrine of\nTransubstantiation. I said, as to that there were really only two\nIdeas on the doctrine of the Holy Eucharist: the one was a real\ntrue objective presence of our Lord's Body and Blood; and the other no\npresence at all, but an impression produced by faith on the\nindividual,--a commemoration, or what not. If we agreed, as we did,\nwith the Church of Rome in the former view, it was better not to fight\nabout the mode in which she has stated it, her real intent being to\nforce a shuffling and evasive party to accept or reject the truth\ndistinctly. The Church of England, rejecting the Roman definition, has\nnot herself fenced the truth on the Protestant side, which may make us\nmore forbearing as to condemning the Roman mode of statement, being,\nas we are, entirely of accord with her as to the real truth, which\nlies at the bottom of the controversy--the Christian's highest and\ninconceivable blessing. He thought that high and low in the Church of\nEngland could not long go on together, and heartily wished we might\nget rid of state interference and control at any cost. 'Meet in\nconvocation,' said he, 'and if you are turned out of doors, adjourn to\nthe street; suffer anything and everything, but do not let the state\ncontrol you.' We walked home with Mr. Parkes: he seems a most sincere\nand candid person.\n\n\n_Thursday, July 10._--M. Galais took us over the S\u00e9minaire de\nS.\u00a0Sulpice. There is nothing remarkable in the building. The pupils\nare rather more than 200: their appearance is very devout; they seem\nof low rank in life generally, and this is no doubt the case,\nbut with exceptions; for instance, we heard today of the son of M.\nS\u00e9gur, who is there. Each pupil has a small room to himself, which\nopens on the corridor; it has a bed, table, little stove, and hardly\nanything more, with a crucifix and little statue of the Blessed\nVirgin, belonging to the house. They make their own beds: they are not\nallowed to enter each other's rooms at all, but, if they wish to speak\nto one another, the stranger stands in the passage, and the occupant\nat his door. The whole is under the inspection of the archbishop, who\nhas a chamber here, but does not often come. There are twelve masters.\nThe state of instruction as regards the Church is as follows in France\ngenerally. In each diocese there is one or more petits s\u00e9minaires,\nwhich are for children, not only such as are to be ecclesiastics, but\nlaymen also. These are the only schools in which morals and religion\nare made a primary consideration; and, therefore, though they have\nnothing to do with the university, and are excluded from all\nprivileges, they are sought after by the sounder part of the\ncommunity. To these succeeds, for ecclesiastics alone, the grand\ns\u00e9minaire for each diocese; this of S.\u00a0Sulpice is the most eminent in\nFrance. The studies are for five years; two in philosophy, three in\ntheology. They are thus arranged, as we took them down from the\nlips of M. Galais.\n\n\nPHILOSOPHY (FIRST YEAR).\n\n Logic, Psychology,--morning.\n Arithmetic, Geometry, beginning of Algebra,--evening.\n\n\nSECOND YEAR.\n\n Th\u00e9odic\u00e9e } morning.\n Morale }\n\n Geology }\n Physics } evening.\n Astronomy }\n Chemistry }\n\nSometimes, perhaps in half the dioceses of France, these two years of\nphilosophy are contracted to one. The three years of theology are thus\narranged:--\n\nFIRST YEAR.\n\n Morale. Le trait\u00e9 de actibus humanis.\n \" de legibus.\n \" de peccatis.\n \" de decalogo.\n\n Dogme. \" de vera religione.\n \" de vera ecclesia.\n \" de locis theologicis.\n\nSECOND YEAR.\n\n Morale. De jure et justitia.\n De contractibus.\n\n Dogme. De Trinitate.\n De Incarnatione.\n De gratia.\n\nTHIRD YEAR.\n\n Morale. De sacramento p\u0153nitenti\u00e6. (Under this head would fall the\n whole direction for the guidance of souls.)\n De matrimonio.\n De censuris et irregularitatibus.\n\n Dogme. De sacramentis in genere.\n De baptismo.\n De confirmatione.\n De Eucharistia.\n De ordine. (There is also a special course on this.)\n De extrema unctione.\n\nA course of Holy Scripture twice a-week, exclusive of private study\nof it.\n\nAuthors used:--\n\n Bailly, 8 vols.\n Bouvier, Institutiones Theologic\u00e6.\n Carri\u00e8re, De Jure, et Justitia, &c.\n Tronson, Forma Cleri.\n\nThese three years of theology are sometimes expanded to four.\n\nFor the dogma of the Roman Church, M. Galais said, the canons of the\nCouncil of Trent, with the acts of the councils generally, were the\nonly _authentic_ or _symbolic_ sources; next to this comes\ncatechismus ad parochos. Bossuet's Exposition is regarded as quite a\nstandard book; likewise Mo\u00ebhler's Symbolism. He recommended strongly,\nfor the interior life, \"Louis de Grenada,\" \"Rodriguez,\" \"S.\u00a0Fran\u00e7ois\nde Sales;\" spoke highly of Olier's life.\n\nWe were greatly pleased with M. Galais' courtesy. He took us also over\nthe library, which is very good indeed; beginning with a complete\ncollection of the Fathers, through the schoolmen, down to modern\ntimes: it was arranged chronologically. \"He pointed out to us\n'Tronson's Forma Cleri' as giving the best idea of their whole\ndiscipline.\"--_M._ At M. Bonnetty's we found M. l'Abb\u00e9 d'Alzon, who\nkindly took us to the convent of the Dames de l'Assomption, Rue des\nPostes. In passing, we looked into the chapel of the Jesuits, in their\nhouse at Paris, which has made such a noise. They are about 20 here,\nand in all France 210: and these few, but picked and valiant men, fill\nwith dread the hosts of the freethinkers and infidels in France; they\nknow not how to meet them but with persecution. We were greatly\ninterested indeed with the Dames de l'Assomption. We saw the\nSup\u00e9rieure and a sister, which latter was English. We had a long\nconversation, in which she explained the object of their society,\nlately founded--to communicate a Christian education to the children\nof the higher ranks, especially of the aristocratie de l'argent, who\nof all ranks in France are most alienated from religion. The\nSup\u00e9rieure spoke with much feeling and intelligence, and with that\nbeauty and distinctness of expression which makes the French language\nso pleasing in a female mouth. She said they had been much\nstruck, in their experience, with the mass of knowledge and\naccomplishments which existed out of the Church and the sphere of her\ninfluence, or rather in antagonism to her. Beside the usual vows of\nchastity, poverty, and obedience, they took a fourth--to extend the\nkingdom of the Saviour to the utmost of their power; and the best\nmeans to do this, they thought, was to lay hold of the education of\nthe higher ranks, and impress on it a religious character. 'This could\nonly be done,' she said, 'by a religious congregation; for how can\nthose who live in the world, and seek after its prizes, form their\npupils to the contempt of the world? How can those who work for riches\nthemselves teach others to live above them? How, especially, can the\nchildren of the rich be strongly impressed with Christian truth save\nby those who themselves bear the cross?' 'Religious orders,' she said,\n'are like branches which, one after the other, spring out of a tree;\nthe trunk itself lasts on, but the branches, it may be, after a time\ndrop off, and give place to others. We do not desire that our order\nshould last when it ceases to be useful, and therefore we have\nstrictly provided that it should possess no funds after the\nacquisition of the house and garden, which is necessary for our\nexistence: all that we allow is, that any sister may have a pension\nfor life--but this is not necessary; if we find any one of suitable\ndisposition and acquirements, we should be happy to admit her\nwithout any. Besides this we receive payments from our pupils: we\nthink it more Christian to work for our living; nor would our pupils\nbe in a comfortable position if they did not pay us.' These sisters\nrecite _all_ the offices of the Breviary in Latin, but not during the\nnight, but anticipating them: they rise at five, go to bed at ten;\nthey attend Mass daily, and have an hour of meditation every morning,\nand half-an-hour in the evening. 'But,' said M. D'Alzon, 'you know\nthat, wherever there are religious orders, there must be one secret\nsource of strength--intimate union with the Saviour.' 'You mean,' I\nsaid, 'that which springs from the Real Presence.' They all agreed;\nand the Sup\u00e9rieure continued--'We could never sustain this life, were\nit not for the thought that we were spouses of Christ--that is the one\nthought which is the centre of our life.' I said, 'I am sure there are\nthousands of young persons in England who would enter into religious\norders if we had them.' She agreed, and said, 'they must not be purely\nactive, but largely contemplative; there was something pensive and\nmelancholy in the English female character, which shrunk back from a\npurely active life such as that of the Sisters of Charity.' They were\nastonished and much gratified when I read to them the Absolution in\nthe Service of the Sick, which pronounces absolution, by virtue\nof the priestly office, _categorically_, not declaratively: they\nagreed that it was perfectly Catholic. The demeanour of these\nladies--the four that I saw--struck me exceedingly: it was gentle,\nperfectly that of ladies, yet intellectual: like that of those who\nfelt they had a noble mission, and had courage to execute it. Their\ndress also is very becoming--a dark robe with a white hood, and white\ncross on the centre of the breast. All their servants take the same\nvows, eat at the same table; the only difference being, that they are\nless intelligent and accomplished.\n\nIn the evening we went for a short time into the gardens of the\nTuileries; I had never before seen the orange trees out there, and the\ngay and cheerful spirit of the scene struck me, so much more brilliant\nthan the aspect of our parks.\n\n\n_Friday, July 11._--M. was poorly with a headache, so I went alone to\nM. Galais at the S\u00e9minaire, who sent a young priest with me to M.\nPoileau's school, about a mile to the south-west of Paris. There are\nmore than 300 pupils there; it is the largest establishment of the\nkind not in connection with the university. I saw the chapel, which\nwas very neatly arranged, and the infirmerie, in which was a priest;\nthere were several beds ranged in alcoves on each side, and some sick\nboys in them; a relation had come to see one, and one who seemed by\nher dress to be a sister of charity, another. The boys sleep in\ndormitories, ranged much in the same manner; it so happened that the\nhead of the establishment and the next person to him were both away,\nand the rooms being locked we did not go into them. We saw a class\npreparing for their first communion. The rule of the house is that\nthey confess constantly, but communion is left open. The boys pay\n40_l_. a year each, and the masters receive the same sum, besides\nboard and lodging. The house was encompassed with gardens, and an\nexercising ground, with poles, &c. for the boys; their ages run from 7\nto 18 or 19: sometimes the conscription finds them there. My conductor\nhad been drawn for the conscription, and had to pay 1800 francs for a\nrempla\u00e7ant. He said about forty were drawn yearly on a city of 7000 or\n8000; he was the eighty-first or so, but there were so many of those\nwho drew before him incapacitated from one cause or other, that he and\nseveral beyond him came into the forty eligible. On returning I went\nto M. Galais again, as he had invited me, and he talked to me near two\nhours and a half. I thought him very well instructed and clear-headed;\nhe gave me a sketch of the disputes of the Thomists and Molinists on\nGrace; and the system of Suarez on the subject, the science absolue,\nscience moyenne, and science probable of God. The Church holds the two\nextreme points; on the one hand the absolute necessity of the grace of\nGod anticipating, as well as capacitating, every human movement,\non the other hand, the free concurrence of the human will, but she\ndoes not attempt to define, as matter of faith, the mode of their\ncoexistence. He seemed to think Suarez, next to St. Thomas, was the\ngreatest of theological minds. Once, in a dispute with a Dominican,\nthe latter produced a sentence of St. Augustine which told strongly\nagainst Suarez; he kept silence, but when his turn came to reply, he\nsaid, 'That sentence is not in St. Augustine;' the other repeated that\nit was. 'It is not,' returned Suarez; 'I know St.\u00a0Augustine by heart,\nand that sentence does not occur in his writings.' They searched, but\nwere unable to find it anywhere. That evening his conscience smote\nSuarez for having said publicly, though with truth, that he knew St.\nAugustine by heart, and he confessed himself on account of it. On the\nsubject of the Holy Eucharist, I inquired whether the Church would\nrequire more than that after the words of consecration the Body and\nBlood of our Lord were really and truly present, independent of the\nfaith of the individual: he said, 'Yes; she would require a belief\nthat the bread was destroyed, (d\u00e9truit,) that its substance was\nchanged, and its appearance, or accidents, only remained, to meet our\nsenses. There were many opinions _how_ this took place, but none of\nthem were _de fide_, provided the thing was believed.' M. Galais gave\nme much more information respecting the seminary, which I put\nopposite the former remarks thereon. It seems to me that no greater\ncare can be taken to form the inward mind to the duties of the\nsacerdotal office, and to exclude all who have not a genuine vocation.\nNothing can exceed the kindness of M. Galais in giving information. In\nthe evening we went to St. Severin, to hear M. D'Alzon preach: we lost\nour way, and were late, and so at too great a distance to hear him\nwell. He spoke on the Real Presence, the junction of the Divinity with\nthe Humanity, and the blessings thence flowing forth, rather with\npassion and feeling than with deep reflection. His incessant action\ncontrasts strongly with our quiet manner. I can well imagine that\nreading his sermon would be quite insupportable to him, as well as to\nthe people. At the same time such sermons as Newman's would be lost on\nthem. I cannot but think that speaking from the pulpit without book\nought to form part of our education.\n\n\n_Saturday, July 12._--M. D'Alzon took us over M. l'Abb\u00e9 Migne's great\nprinting establishment. It contains 175 workmen, and everything is\ndone therein; binding, stereotyping, as well as printing, and selling\nbesides. He produces a very large octavo volume in double columns,\nLatin for five francs, and Greek and Latin for eight francs: the\nformer he is about to raise to six francs. His patrology is to contain\n200 such volumes of Latin authors, and 100 of Greek: 46 are come\nout. The cheapness is wonderful, and necessary for the small incomes\nof those who would chiefly want such books, and the execution fair. M.\nMigne is a priest, and acts not from a desire to gain, but to assist\nthe clergy. However, the Archbishop has forbidden him to say Mass at\npresent.\n\nWe looked into the Louvre for an hour to-day, and enjoyed the glimpse\nof the pictures: the first time we have so indulged ourselves.\n\nIn the evening went to M. Noirlieu, who introduced us into a\nconf\u00e9rence de S.\u00a0Vincent de Paul. About 40 young men present, of the\nrank and age of students, who meet weekly; they each take about a\ncouple of families to visit and assist. This sort of thing exists in\n33 parishes in Paris. Here there are about 50 members, in S.\u00a0Sulpice\n120. It is a visiting society, but under better rule than ours; and it\nwas pleasing to see, as being formed out of exactly that part of\nsociety which is generally most alienated from such works. They gave\nus a copy of their rules. \"The abb\u00e9 himself had less to do with it\nthan I had expected, but I believe he has an instruction in his church\non Sunday evening, especially for the workmen whose families are thus\nvisited. They conclude the meeting with short prayers, in which, by\nthe bye, there occurs an invocation of the Blessed Virgin, which all\nrepeat aloud, and which I did not like to repeat with them, being the\none I mentioned, some time ago, as not being fully approved at\nRome. These things are a puzzle to me. I can blink them for a time,\nbut when I come into close contact, I feel them again, and wonder much\nhow they can agree, not with infallibility, but with the wisdom which\nI feel otherwise fully disposed to allow to the Church of Rome. This\nparticular case is _in favour_ of Rome. But then Rome allows and\nsanctions what must almost necessarily involve things to which I\ncannot reconcile myself. The system of devotion to the Blessed Virgin,\nas it now stands, wants some foundation beyond all they tell me of\nwhen I ask them to give an account of it. Perhaps, in their own mind,\nthey consider that the mind of the Church expressed in her perpetual\npractice is the real ground; but for the Church being so minded I am\nsure they do not assign sufficient grounds. If such grounds there are,\nthey must be found in medi\u00e6val revelation; at least, I can hardly\nconceive mere development going so far with any authority.\"--_M._\n\n\n_Sunday, July 13._--Went to Bishop Luscombe's service. He preached.\nIn our return, we looked into the Chapelle Expiatore--one certainly of\nthe most touching spots of Paris. Under the statues of Louis XVI. and\nMarie Antoinette respectively are inscribed their last words--golden\nwords indeed--which can hardly be read, especially on the spot\nwhere their bodies rested for twenty-one years, without tears. In the\nevening we went to the Ecole des Fr\u00e8res Chr\u00e9tiens, 6. Rue du Fleurus,\nand were conducted by some of the brethren to the most extraordinary\nscene we have witnessed in France. It was a meeting held in the parish\nchurch of S.\u00a0Marguerite, to give prizes to the assiduous members of\nthe society of S.\u00a0Francois Xavier, which is composed of artizans, who\nattend periodically to be instructed. After Vespers and Compline,\nMonseigneur the Archbishop of Chalcedoine was introduced, under whom\nthe s\u00e9ance was held. The cur\u00e9 then briefly stated the course of\nproceedings, and presently commenced a dispute between M. l'Abb\u00e9\nMassard, pr\u00eatre directeur, and M. l'Abb\u00e9 Croze, on the subject whether\nthere were or were not miracles; the former maintaining the negative,\nthe latter the affirmative. The usual philosophical objections were\nput by l'Abb\u00e9 Massard, very fairly and with great vivacity, and were\nanswered by l'Abb\u00e9 Croze with vivacity still greater and superior\ningenuity. Constant approbation and laughter attended both question\nand answer, there being a large number of women outside the barrier in\nthe aisles, the workmen members occupying the nave, and all seemed to\nrelish to the utmost the nature of the colloquy. It was, indeed,\nextremely well imagined to convey to minds of that class a ready\nanswer to specious philosophical objections against the truth of\nreligion; and, though no doubt previously arranged by the two\ndisputants, had all the air of being poured forth with extreme\nvolubility on the spur of the moment. To give a notion of the\nthing:--\"M. Massard proposed the subject of Miracles; and on being\nasked, What about miracles? said, he should dispute against them.\nL'Abb\u00e9 Croze asked him what he meant by miracles. M. Massard began,\npersonating an eager and hasty infidel, with a rough account of them.\n'I don't mean to give a philosophical definition; I mean what every\nbody means--an extraordinary thing, such as one never saw--in fact, an\nimpossible thing.' L'Abb\u00e9 Croze complained that this was too vague,\nand gave his own definition--'an act surpassing human power, and out\nof the ordinary course of nature, and which consequently must be\nreferred to some supernatural power.' L'Abb\u00e9 Massard then made a\nspeech of some length about the impossibility of miracles, and the\nabsurdity of some that were found in history, and concluded by denying\nall. M. Croze made him begin to repeat his arguments one by one,\nsaying, he would then serve him as Horatius did the Curiatii. M.\nMassard said, in repetition, 'God cannot work a miracle, for it would\nbe a disorder; it would be against his own laws,' &c. L'Abb\u00e9 Croze\nsaid, 'he could not see why He, who makes the sun rise every day,\nmight not stop it one day, as the maker of a watch can stop the\nwatch. A miracle is no exertion of force in the Almighty, no more than\nfor one who walks to stop walking an instant,' &c. M. Massard changed\nhis ground, and\"--_M._--urged Hume's argument, that even if a miracle\nwere acted before our eyes, we could have no proofs that it was a\nmiracle equal in force to the antecedent improbability that a miracle\nwould be done. M. Croze pulled this to pieces, to the great amusement\nof the auditory. 'What,' said he, 'can anything be more ridiculous\nthan to tell me that proofs are wanted, when a miracle is done before\nmy eyes? If I see a man whom I well know in the last stage of\nsickness, witness afterwards his death and burial, and, a year or two\nafter that, that man reappears before my eyes, do I want any proof of\nthe miracle? If I meet an ass in the street and say to him, Ass,\nspeak, philosophise; and he forthwith opens his mouth and argues, do I\nwant any proof that it is a miracle? If I meet an ox going along, and\nI say, Ox, fly; and he flies, do I want proof of the miracle? If one\nevening all the women in Paris were to become dumb, and could not\nspeak'--here a burst of laughter broke from all parts of the church,\nand it was some time before the orator triumphant could proceed. \"M.\nMassard said, 'Well, but there have been sorcerers and magicians who\nperformed miracles; Moses was met by sorcerers who did the same\nmiracles that he did.' Croze--'Not the same: they imitated one or two,\nbut then failed.' He went on with an eloquent apostrophe to Moses,\nending with an allusion to the final plague; and then he went on\nfurther to illustrate the difference between divine and diabolical\nmiracles, by the history of St.\u00a0Peter and Simon Magus. M. Massard\nsaid, 'But if any one were to work as many miracles by the power of\nthe devil as are recorded in Holy Scripture, must we then believe\nhim?' M. Croze--'No; we have been told that Antichrist will work\nmiracles at the end of the world; but we are assured that God has\nwrought them in proof of His religion, and He cannot have deceived us.\nTherefore we may safely reject any pretended revelation that is\ncontrary to what we have received.'\"--_M._\n\nThe last question was, 'You have well proved that there can be, and\nhave been, miracles, but now I wish to put an objection to you, which\nI think you will find it very hard to answer. How is it that God works\nno miracles now?' M. Croze rejoins, 'Is that your great difficulty?\nThere are fifty answers I might give you. As, for instance, that God\ndoes not choose to work them now, and certainly we have no right to\nask His reasons; or, that now His religion is established, it has no\nneed of the confirmation of miracles. These and numberless other\nanswers might be given, but I prefer showing you, that it is not\nat all desirable miracles should be worked. Two medical charlatans\nonce went into a town, and, in order to get themselves practice,\ninstead of putting out that they had specific remedies for the gout,\nor the liver, or the digestion, or what not, they declared, on that\nday three weeks, they would go in broad daylight into the cemetery and\nraise to life any whom they were asked to raise, however long he had\nbeen dead. The bait took; their house in the mean time was besieged\nwith patients, for it was naturally supposed that they, who could\nraise the dead, could cure the living. In the mean time, as the day\napproached, the more timid said to the other, 'What shall we do, for\nif we do not raise the dead man we shall certainly be stoned.' 'Don't\nbe afraid,' said the other, 'I know mankind better than that;' and,\nindeed, the next day a middle-aged man came to them, and offered them\na considerable sum if they would go away without raising the dead.\n'Ah! Messieurs,' said he, 'j'avais une si m\u00e9chante femme.' Another\nburst of laughter throughout the church. 'I had such a shrew of a\nwife. God in his goodness has been pleased to relieve me of her; if\nshe should be the one you pitch upon, I should be a lost man.'\nPresently came two young men, and said, 'Ah! Messieurs, an old man\ndied the other day and left us a great fortune: if you raise him up, I\nam afraid we shall be lost men, for he will certainly take it from us\nagain.' Not long after came the magistrates, who had reason to\nfear lest a certain person, who was now quietly out of the way, should\nreturn to life and trouble them. And they besought and authorised our\ncharlatans to leave the city before the appointed day. So you see it\nwould be a very undesirable thing to have the power to work miracles.\nSo I might answer you; but I, for my part, believe there have been\nmiracles in modern times.' Here he cited some, which I did not catch.\nSuch was the nature of this conf\u00e9rence between M. Massard and M.\nCroze, which latter had a countenance remarkable for finesse and\nsubtilty and comic humour. Profaneness to the church was supposed to\nbe guarded against by stretching a curtain before the altar at some\nlittle distance.\n\nThis was followed by an energetic and rhetorical sermon from L'Abb\u00e9\nFrappaz, on the love of Christ, and on faith, hope, and charity, which\nwas listened to with great attention, and applauded more than once.\n\"After this they sang 'Monstra te esse matrem' to a lively hopping\nair.\"--_M._\n\nThen came a long distribution of prizes, in books and pictures, to the\nmost attentive members, which were delivered to each by the Archbishop\nof Chalcedoine, while at intervals the choir struck out verses of a\nhymn in honour of St. Francis Xavier, which was echoed through the\nchurch. In the mean time the curtain had been withdrawn, and the altar\nbrilliantly lighted up for a salut pontificalement c\u00e9l\u00e9br\u00e9.\nThis, however, we did not stay for, as it was already past ten.\n\n\n_Monday, July 14._--We went up to Montmartre, having a letter for the\ncur\u00e9; but we found that he had moved to Charenton, behind P\u00e8re la\nChaise. Round the church there is a small garden, with the Stations,\nwhich terminate on the north side in a Calvary; there are the three\ncrosses, and figures as large as life, on a little rocky eminence;\nbeneath is the sepulchre, with a recess for the body, a window and two\ndoors: on the south side a small chapel of Notre Dame des Sept\nDouleurs, in which she is represented with Christ in her arms.\nUnderneath is the following inscription, which we copied as a specimen\nof expressions, such as, though unauthorised by the Roman Church, are\ncontinually found in and about churches, and do much harm:--\n\n \"Ne sortez pas du Calvaire sans invoquer Notre Dame des Sept Douleurs.\n Elle pleine de grace, le soutien des malheureux, la consolation des\n afflig\u00e9s, le refuge des p\u00e9cheurs, et des opprim\u00e9s.\n\n \"Elle vient du mont Val\u00e9rien; elle op\u00e8re des grands prodiges,\n adressons nous \u00e0 elle avec confiance; elle nous sera propice, et nous\n consolera dans nos peines. Priez pour nous, M\u00e8re de Dieu, qui avons\n recours \u00e0 vous.\"\n\nWe showed this to M. Galais in the evening: he censured it, declared\nit was contrary to the rule, which required that no such thing should\nbe set up without the authority of the Bishop, and said he would\nhave it made known to the Archbishop of Paris.\n\nThe church is very old, plain and ugly outside; its apse misappropriated\ninto a telegraph station; inside it is a little better: Norman in\nstyle. The chief interest about it to us was that here St.\u00a0Ignatius de\nLoyola made his first profession.\n\nWe enjoyed the prospect of Paris from the hill below; but that of\nLondon is, I think, finer; for this _general_ view wants grievously\nthe towers and spires of the middle ages: in that vast expanse there\nare but few buildings which soar above the common range. Notre Dame,\nS.\u00a0Jacques de la Boucherie, The Pantheon, Les Invalides, and one or\ntwo others, seem as nothing in that great city.\n\nWe visited M. Galais again this afternoon, as he was going out to\ntheir maison de campagne, for his retreat of eight days, to-morrow. He\nwas reciting his Breviary when we entered his chamber; he begged\npermission to continue, then knelt down for the Lord's Prayer, and\nafter that talked with us above an hour. He also took us to the\nSup\u00e9rieur. I told him we were desirous to learn all we could of their\ndiscipline. He said the seminaries had been originally established\nwith a view to cultivate the interior life, and as places of religious\nrecueillement,--the young men going to the Sorbonne for instruction.\nAll this had been put a stop to at the Revolution; and now, the\nuniversity being under the direction of infidels, they were obliged to\nmake their seminaries serve for instruction as well as for works of\npiety. They wished to have a chair of Ecclesiastical History. He\ninquired about the state of Christian philosophy at Oxford, and said\nthey looked for something to be done on that subject, where the stress\nof the battle with infidelity now lies. He also asked whether as\ncareful a guard was kept over young men preparing for orders as with\nthem: on which point we were ashamed to answer. M. Galais invited us\nto their maison de campagne, and we agreed to go on Saturday.\n\n\n_Tuesday, July 15._--We ventured to call on the P\u00e8re Lacordaire, and\nwere richly rewarded for our boldness, inasmuch as we had more than an\nhour's very animated talk with him. Behold a veritable monk, a St.\nBernard as it were, returned again in the vigour of manhood; in his\nwhite Dominican dress he looked the very beau id\u00e9al of the Church's\nwarrior, armed at all points for the encounter with heresy, and\nwalking serene and fearless amid the troubles of life and the shock of\nfalling systems. A fresh and rosy countenance, a keen dark eye, and\nmost animated expression, contributed to form one of the most striking\nfigures I have ever beheld. I thought it was worth coming to Paris to\nsee him. Perhaps the knowledge that he was a most eloquent preacher\nhad something to do with this feeling. \"I asked him about the\nTiers Ordre de S.\u00a0Dominic. He said that it was under no vow, but they\nmight add to their profession the vow of celibacy (chastity they call\nit always), or that of obedience, or both. The rule, as modified by\nauthoritative dispensations, may be observed with tolerable ease by\npersons living in society. Father Lacordaire himself, as superior of\nthe Dominicans in France, has received from Rome certain dispensations\nfor those who may embrace the third order; and there are already some\nfifty of them, if I remember right, in Paris.\"--_M._\n\nWe talked about the Anglican movement. He spoke also of the miserable\nstate of the University in France; that, instead of being local, it\nwas extended every where, and so had no body, no coherence. Its\nprofessors were bandied about, from one end of France to the other, at\nthe pleasure of the government. He said they were engaged in a great\ncontest for the liberty of the religious orders: that was nearly won:\nit would certainly arrive. Protestantism showed its deadness by\nproducing no monastic institutions: there was no sign more convincing\nto his mind than this. If we had a true spring of life among us, how\ncould we have failed to put forth what is so undeniably accordant with\nthe spirit of the cross? After we had talked some time, I said, 'I\nshould like to put a question to you. Suppose a person of intelligence,\nof perfect good faith, who is ready to make any sacrifice for religion,\nwho uses all possible means to attain to the truth; suppose such a\nperson, firmly convinced that the English Church is a branch of the\nCatholic Church; though unhappily separated from the Roman Church;\nwould you condemn him--that is, put him out of the pale of salvation?'\n'Monsieur,' said he, 'there is only one thing which can excuse a\nperson for not belonging to the Church, and that is invincible\nignorance. You know in certain cases even the heathen may be saved.\nBut such a person cannot be in invincible ignorance; for there are\nonly three things by which a man can be prevented from seeing the\ntruth: either the truth in itself must be of insufficient power to\nconvince him; or there must be a defect of understanding; or a\ncorruption of will. But the first is out of the question. The truth of\nitself must always be sufficient: to suppose otherwise would be to\ncensure God. Either then there must be a defect of understanding, but\nin the cases of the leaders of the Anglican movement, that is out of\nthe question, because they are men of great powers of mind, of great\ndistinction; there remains only then the corruption of the will,\nwhich, indeed, is often so subtle, that men are unconscious of its\ninfluence. Nevertheless, in the sight of God it is the will which in\nsuch cases leads astray, and then such men are condemned, and cannot\nplead invincible ignorance--when indeed you come to the individual, I\nwill not attempt to judge: it is written, \"nolite judicare,\" for it is\nutterly impossible for any human being to know the inward state of\nanother. But I only say of the class that such persons cannot plead\ninvincible ignorance--for the truth itself, as I have said, cannot be\ninsufficient; and their intellectual powers are such, that in these\nalso there can be no impediment; consequently the obstacle must be in\nthe will, however unconscious the individual may be of it. A thousand\nconsiderations of family, of fortune, of habit, and what not, surround\na man, and insensibly warp him, but he is still under condemnation,\nfor it is his own will that is corrupt. If I were to go into a public\nsquare in Paris and raise three men from the dead, would all that saw\nit believe?' 'Certainly not,' I said. 'Why then is that? There is some\nsecret obstacle in their will.' We tried in vain to make him\nunderstand that a person might be conscientiously convinced, after the\nmost patient study, that the Church of England was part of the true\nChurch, but in vain. It was plainly an idea that he could not and\nwould not receive.\n\nI put the case of the Greek and Russian Churches. He exempted the poor\nand illiterate from censure, but in the case of the instructed he said\nit must be the spirit of schism which secretly turned them away from\nthe truth. I said there were bishops and monks and multitudes of\npersons of a devoted and severe life on their side, who failed to see\nthe claims of the Roman See. 'Ah,' he said, 'it has always been so; in\nour Saviour's time they ascribed his miracles to Beelzebub; how was it\nthat they who saw Lazarus raised from the dead went and informed the\nchief priests of it?' In short, so complete a conviction of the truth\nof the whole Roman system possessed his mind, that he was utterly\nunable to conceive a person of ability and sincerity coming to any\nother conclusion. We only put the case hypothetically, but he would\nnot admit it even so; he said, it is morally and metaphysically\nimpossible.\n\n\"I said, 'I wish I could show you the interior of a mind like that of\n----. Born and educated in Anglicanism, he has given great attention\nto religious truth, and in particular to the points in question. He\nhas no desire but to be in the Catholic Church and to labour for it,\nbut he believes that the Church of England is a branch of it,\nunhappily separated for a time by peculiar circumstances from the\nrest; and now in a state of appeal. In remaining where he is, he\nbelieves he is doing his duty. What do you think of such a case?' He\nsaid, 'I cannot judge of individuals,' but, &c. over again. He spoke\nas if he did not know much of England. I said to him, 'the question\nafter all is one of fact: there are facts in England with which you\nare not acquainted.'\"--_M._\n\nHe did not seem acquainted with the peculiarities of our position. He\nspoke with great energy and ability. I can fancy what his force in the\npulpit must be.\n\nWe went to M. D'Alzon, who conducted us to Dom Gu\u00e9ranger; he received\nus with great kindness. The Pope has just erected a bishopric at\nPerth, in New South Wales, and one of his \u00e9l\u00e8ves is going out there;\nhe suddenly resolved upon it three weeks ago, and seems quite in high\nspirits at the thought of it. There are now one Roman Catholic\narchbishopric and three bishoprics there,--Sydney, Hobartown,\nAdelaide, and Perth. They said Dr. Flaget, Bishop of Bardstown, had\nbeen sent out with his pontifical and a paper mitre; 'as for his\ncross,' said Dom Gu\u00e9ranger, 'he could cut that out of a tree.' We put\nnearly the same question to him as to the P\u00e8re Lacordaire, but he was\nmore indulgent in his answer. He said, provided such a person was\nstrictly sincere, and used every means to discover the truth, he must\nbe judged to belong to the soul of the Church, though he was separated\nfrom its body, and would be saved. He said our formularies for the\nconsecration of bishops and priests were deficient, so that, granting\nthe succession even, it would be more than doubtful whether they were\ntrue bishops and priests; but being pressed he admitted that the Roman\nChurch had never yet been called upon to decide the point, and\nthat in fact it was not decided, though there was a general opinion\namong them about it. When I told him that Coleridge had collected\n50,000_l._ for St. Augustine's, and what was the object of it, he was\nmuch astonished. 'If you English were restored to the Church,' he\nsaid, 'you would evangelise the world; Spaniards and Portuguese,\nItalians and French, must yield to you, with the resources you\ncommand.' Talking of liturgies, he remarked spontaneously, how those\nof the East were full of addresses to the Blessed Virgin: half or a\nthird of every page was devoted to her. They went before the Roman\nChurch in that respect. When the Council of Ephesus gave her the title\nof 'Mother of God,' there were public rejoicings throughout the city\nin consequence. He did not seem to like admitting that the prayers of\nSt. Ephrem to the Blessed Virgin were not authentic; said it was his\nstyle. (Morris tells me the style of his Syriac works is very\ndifferent from that of his Greek, and the matter much deeper.) At\nparting he expressed a wish, that if we came to Paris again, we would\ncome and see him. We took a look at the beautiful chapel of the\nS\u0153urs Garde-Malades, with fresh admiration of it. We had expressed\na wish to M. D'Alzon to see some sackcloth and instruments of\npenitence; so he took us to a house of Carmelite nuns of St. Ther\u00e8se,\nnear the Luxembourg: one of them conversed behind the grille and\ncurtain, which was quite impervious to the sight on both sides. It is\npart of their special duty to pray for the conversion of Protestants.\nThese Carmelites discipline themselves every Friday. The sister showed\nus some of their instruments of discipline; corporal austerities,\nhowever, by all that we could learn, are not common, nor are they\ngenerally allowed by confessors, partly that the health of few will\nallow of them; partly, there is a danger of pride thence arising.\n\n\n_Wednesday, July 16._--M. D'Alzon came and breakfasted with us, and\nafterwards took us to the establishment of the Fr\u00e8res Chr\u00e9tiens, Rue\ndu Faubourg St. Martin, 165., where the Sup\u00e9rieur G\u00e9n\u00e9ral, Fr\u00e8re\nPhilippe, received us. There was little to see in the house, as they\nexpected the Strasburg railway would come through them and drive them\naway. He said the number of brethren altogether was 4000; of pupils\nunder them, adult and children, 198,000: they increase yearly. They\nwere almost dispersed at the first revolution, but returned again\nthrough Cardinal Fesch, who found four of the brethren, who had taken\nrefuge at Lyons, and brought them to Paris. Fr\u00e8re Philippe is very\nplain and homely: his picture, by Horace Vernet, has made a great\nsensation here.\n\nM. D'Alzon then took me to a house of priests in the Rue de la\nPlanche. I had a long talk with two of them. The first was a\nconfessor to a penitentiary, in which eighty women are received at the\ncost of the city of Paris. His account of their penitence was\ntouching. It is rare that any leave them without being thoroughly\nchanged, provided they stay long enough. But the picture which he gave\nof the depravity general in Paris on this head was frightful. It is a\nwonderful spectacle, the close contact into which the most sublime\nself-devotion and the most abandoned sensuality are brought in this\ngreat city; on the one hand, consider the daily prayers and\nmortifications, and works of charity of those Carmelites, who are ever\nengaged in interceding for the conversion of sinners; of those nuns of\nthe Adoration, who are ever contemplating the most wonderful of\nmysteries; of those Ladies of the Assumption, who dedicate the talents\nand accomplishments God has given them, under the vows of poverty,\nobedience, and chastity, to the direct furtherance of his kingdom; of\nthose solitary and homeless priests--without father and without\nmother, without ties of family or worldly possessions, truly after the\norder of Melchisedec--who are ever offering the most holy Sacrifice,\nand building up the mystical body: on the other hand, think of that\ngulph of libertinage and selfishness, which is ever swallowing fresh\nvictims--hearts young and unsuspicious, warm and confiding--polluting\nbody and soul with the dregs of uncleanness, and hurrying them\naway too often into the presence of the Judge. No tale of misery ever\ntold in fiction surpasses that which is daily enacting in Paris again\nand again. Amid such things we live, and truly we have need both to\npray ourselves, and to call upon all spirits of the just made perfect\nto intercede for us and for our brethren. And yet it is the same flesh\nand blood--the same body, soul, and spirit--the same _man_, which is\nthus fearfully working for the devil, or thus heroically fighting for\nGod. O mystery of the grace of God and of the human will, which is\npast finding out!\n\nIn the evening we visited, for a short time, the church of Notre Dame\nde Lorette, which is sumptuously decorated inside with paintings all\nover; it has a double row of pillars each side. The subjects seem\nchosen with great judgment, and the legends are more truly Catholic\nthan one often sees. The expense of this church must have been\nenormous. We also looked into La Madeleine--very beautiful indeed it\nis, and as grand as the Grecian style can be, but it furnishes one\nwith the best proof that such is not the proper style for a church.\n\n\n_Thursday; July 17._--We looked into La Madeleine again, at the Messe\ndu midi. Its sumptuousness is astonishing. If, however, it were not\nsafer to admire than to criticise in such cases, one might observe how\nvast a space is lost in the walls and arrangements of the\ninterior, the breadth which strikes the eye being only fifty feet,\nwhile the real breadth of the side walls is at least eighty. Its\narchitecture seems the inversion of that of St. Ouen or Amiens,\ninasmuch as it makes the least effect out of the greatest means, while\nthe other makes the greatest effect out of the least means; all seems\naerial and heaven-pointing in the one style; while the other seems\nunable, with its vast bulk, to rise from the earth, and perpetually\ncrosses the eye with its horizontal lines--faithful images both of the\nreligions they represent.\n\nWe found l'Abb\u00e9 Ratisbonne at home, and had a long talk with him. I\nmentioned to him the objectionable words addressed to the Blessed\nVirgin, which I had seen at Montmartre and in the little book; he made\nthe usual excuse that such things are not done by authority, and also\nthat the French language was weak, and so, in expressing heavenly\naffections, it might so happen that they used words which, in\nstrictness of speech, were too strong, but the conventional use of\nwhich formed their exculpation. Thus it was common to say of a very\nfine picture, 'quel _adorable_ tableau,' and so the word\n'infiniment;' but these applied to the Blessed Virgin in strictness of\nspeech become objectionable. Much therefore must be allowed to the\nweakness and indistinctness of human language, on the one hand,\nand to the fervour of filial love longing to pour itself forth, on the\nother. 'We are children of God,' he said; 'we speak to him as\nchildren, not as wise men; we ask the indulgence given to infants.'\nAnd so again, as respects the Blessed Virgin. He said he had been\nconverted from Judaism at twenty-three, had seen much of Protestants\nbefore that time, but their prayers and their whole style of thinking\nhad disgusted him; he had never been at all drawn to them. He had been\na priest ten years, and was now forty-two. We had much talk on the\nAnglo-Roman controversy. I said, we thought ourselves Catholics\nalready, that we had been born and bred in the English Church, which\nwas to us the portal of that great building of the Catholic Church. He\napproved of that metaphor, which served to give him a better notion of\nour position than anything else we said, though, like every other\nRoman Catholic, he could not admit for a moment that we were in the\nChurch. He said, a Protestant minister, an optician, had expressed to\nhim his belief in the efficacy of prayers for the dead, which appeared\nto him under this image: it was as if a number of figures were thrown\ninto the shade, out of the sun's rays; while between them and the sun\nare other figures who enjoy his full light: these, like certain\nglasses, reflect that light upon the figures in the shade. Thus it is\nthat the prayers of the blessed especially succour the faithful\ndead. He had often used this image in sermons. I pressed him with the\nexistence of the Greek Church, on the one hand, and the acknowledged\ndevelopement of Papal power, on the other; but no Roman Catholic ever\nhesitates to excommunicate individual or church which is not _de\nfacto_ united to the Roman See; unity with them is indeed a first\nprinciple--a sublime and true belief in itself, though perhaps certain\nfacts may modify the application of it. He said he had thought\ncontinually of us since our visit, and had the greatest esteem for us,\nthat he had prayed for us daily, as he did for England; that fair\nEngland, if she could be again, as she once was, the Island of\nSaints--what a means for the conversion of others! At our parting, he\nbegged our prayers for himself. I said, if I came again to Paris, I\nshould hope to be allowed to see him again. Our conversation was so\ndisjointed that I can remember but little of it, but it turned on the\n_offences_ which alienated us from them. He denied repeatedly the\nthought of adoring the Blessed Virgin. He had moved his lodgings to\nthe Rue du Regard, 14., in order to overlook a house and garden\nopposite, in which were lodged a female community of converts from\nJudaism, over whom he watched. The Sup\u00e9rieure was with him when we\ncame. He spoke of our silence as to the Blessed Virgin and all saints;\nthat we made a wall of separation between them and us, whereas\nthe whole Church was one, vividly affected with the joys and sorrows\nof its several members. M. tried to show that, in the present state of\nthings, silence might conceal very deep and reverential feelings. He\nseemed not to think this satisfactory, and in truth it applies only\npartially.\n\nWe went to the Pantheon; its interior has the coldness and deadness\nwhich naturally belongs to the tombs of those who die without the\nChristian's hope. It looks exactly what it is,--the shrine of human\nambition--a vast coffin holding a skeleton. If it were made a church\nhereafter, as surely it must be, it might be made to equal the\nMadeleine in magnificence. We mounted and enjoyed the fine view: there\nis a triple dome,--sufficiently bungling, I think.\n\nWe called in at Toulouse's, and while there he discovered that I was\nnot a Roman Catholic; whereupon he began to persuade me, with the most\naffectionate solicitude, that I was in a self-evidently wrong\nposition. He asked how I justified the schism. 'I don't understand,'\nhe said, 'how you could be Catholic, Apostolic, and Roman one day, and\nwake the next and find yourselves Catholic, Apostolic, and not Roman.'\nI answered that we had indubitably the ancient succession; that the\nevil passions of men on the one hand, and the extravagant claims of\nthe Papacy on the other, had caused the separation, which I\ndeplored. But still I hoped, that, though in an anomalous state, we\nhad what was strictly necessary to the essence of a Church. I\nmentioned, too, the position of the whole Eastern Church. I showed him\nthe dangerous and extravagant language used towards the Blessed Virgin\nin the Psaltery of St.\u00a0Bonaventure: he could not answer that, and\nreserved it to show to a priest; but he maintained that the work was\nSt. Bonaventure's. I said, 'All that St.\u00a0Gregory the Great, who sent\nSt. Augustine into England, claimed for himself; all that St. Leo\ndemanded, or that St. Athanasius and St. Basil granted to the Holy\nSee, I am ready to give.' He finished with expressions of kind concern\nfor us.\n\n\n_Friday, July 18._--Went to M. Bonnetty, who, with M. D'Alzon, took\nus to the H\u00f4tel de Cluny: it is full of curious objects of the Middle\nAges. I remarked one exquisite bit of glass--a pretty chapel--the\nremains of the Roman baths. There was something in the air of to-day\nwhich inspired me with such lassitude that I could hardly drag myself\nabout, so we did very little. After dinner we looked into La Madeleine\nand went on to Bishop Luscombe's, where we took tea.\n\n\n_Saturday, July 19._--A little better to-day. At La Madeleine during\npart of a Low Mass; my admiration for this building increases greatly;\nit produces much the same effect as St. Peter's, deceiving the\neye by its great proportions. We spent a couple of hours in the\nboundless galleries of the Louvre. The long gallery contains few\npictures that I should much desire to possess: save in the last\ncompartment, and the first room, and none certainly interest me more\nthan that great picture of the battle of Eylau. Thence we went to M.\nL'Abb\u00e9 Gaduel, 1. Rue Madame, who took us to the Maison de Campagne of\nS.\u00a0Sulpice, at Issy. It is an old royal chateau, much dilapidated, for\nthe good seminarists do not pretend to much comfort in their house; it\nwould seem as if they intended their discipline to serve as a\nwinnowing fan for all light and worldly spirits. They have, however,\nspacious gardens behind. We were shown a summer house in which Bossuet\nand F\u00e9n\u00e9lon held a long conference on the subject in dispute between\nthem, and agreed on statements together, which are put up in the room,\nthough the interest of the latter is much gone by in the totally\ndifferent state of things at present. Eighty young men study\nphilosophy here. We saw and talked some little time with M. Faillon,\nthe Sup\u00e9rieur, a man of learning. M. Galais was out, and we only met\nhim returning on his way from Paris on foot. Coming home we went into\nthe Maison des Carmes, now in repair. M. Gaduel took us into the\npassage out of which the priests, after stating to the authority the\nact of their death, were led forward down three steps into the\ngarden, at the bottom of which the assassins fell upon them and\nmurdered them. No spot in Paris touched me more than this. There is\nwhat appears to be the marks of a bloody hand in the passage still;\nbut there is no other record of that ruthless deed. The church has\nnothing remarkable about it: but what devoted heroism on the one side,\nand what infernal madness on the other, have this house and garden\nwitnessed! How many martyrs here won their crown. Truly it is holy\nground, and the blood there shed is yielding a rich harvest of\nChristian grace in the Church which has sprung up out of its ashes\nwith the strength of a young eagle. In the evening we went to the\nassembl\u00e9e g\u00e9n\u00e9rale of S.\u00a0Vincent de Paul, 2. Rue neuve Notre Dame,\nunder the patronage of the Archbishop of Chalcedoine. The president\ngave in a long speech an account of their doings; but he was old, had\nlost his teeth, and dropped his voice, so that we lost very much of it.\n\n\"The beginning of his speech was about S.\u00a0Vincent de Paul himself. The\nsociety had just come into possession of some relics of him, and\nespecially a letter in his own handwriting, containing some counsels\nof charity. For some reason or other he was not able to produce the\nletter this evening; I should have liked to hear it, for his words are\nworth gathering up. He also said that he had been to see his\nbirth-place; and that the house he was born in had been removed stone\nby stone, and a chapel put in its place. The village had lost its old\nname, and taken his; an old oak, known in his history, where he kept\npigs for his father, was still alive, and came out in leaf before the\nother trees. The president cautioned them against any departure from\ntheir rules; against admitting members who were only 'braves hommes,'\nwithout being religious; against attempting to bring in secondary\nmotives to induce the members of any 'conf\u00e9rence' to work; against\nreserving their money for their own districts, instead of putting it\ninto the common fund of the conf\u00e9rence: against a slight and lazy way\nof visiting the poor, a 'visite de corridor,' as he called it, instead\nof a 'visite assise.' He said they ought to sit down and talk\nfamiliarly, and take the little dirty children by the hand, &c. &c.\nFinally, a good many of them being students, he gave them some advice\nabout young students recommended to them from the country, especially\nto take care that they were sent straight to them, and not left first\nto get into bad company. He described how some friend in one of the\nprovinces sends you a note by some youth whom he describes as a 'petit\nange,' and who, after six weeks' residence in Paris, comes and brings\nyou his note, his eye already tarnished, his manner bold and loose,\n'un ange d\u00e9chu.'\"--_M._\n\nThere were present full two hundred, chiefly young men, in a little\namphitheatre. It was commenced and ended with prayer, which claimed\nthe intercession of S.\u00a0Vincent. This is his f\u00eate day. They mentioned\nfour branch societies established at Manchester, Liverpool, Dublin,\nand Edinburgh.\n\n\n_Sunday, July 20._--I gave up the attempt to go to Bishop Luscombe's\nChapel, as there was no communion. Heard High Mass at La Madeleine.\nThe music very good, and the dresses splendid; not more than an hour.\nAt two o'clock went to Vespers there: there was chanting of Psalms, an\nhour, and then a long sermon, more than an hour, on the virtues of\nS.\u00a0Vincent de Paul. The preacher used a great deal of action, and gave\nme the idea of having very much got up his discourse, which was\nconfirmed by seeing him in the evening at Notre Dame des Victoires,\nwhere we heard the commencement of the same sermon, but did not stop.\nThe subject of it seems to have been a very great and good man; the\nsermon was a sort of abstract, I believe, of the Saint's life by the\nBishop of Rodez. There was a passionate address to the Saint in the\nmiddle, with eyes uplifted to heaven. A great many people, chiefly\nwomen; many ladies,--but I do not think it was a favourite preacher.\nWe gave up the conf\u00e9rence of S.\u00a0Francis Xavier at S.\u00a0Sulpice, having\nso much to do to-morrow, though much to our regret; but late hours\nand great exertions here have tried us both, and we shall be\nvery glad of a change.\n\nWe walked through the Tuileries just before dark; a great multitude of\ncitizens.\n\n\n_Monday, July 21._--We were occupied all the morning in packing up\nand calling on MM. D'Alzon, Bonnetty, and Noirlieu--the latter out. We\nleft Paris a quarter past six, on a very fine pleasant evening. Having\nthe two first places in the malle poste, we enjoyed the drive very\nmuch as long as it was light--we reached Reims in eleven hours, a\nquarter after five, without much fatigue. I slept at intervals, and\nwhen I awoke admired the brilliant moonlight, Venus, and Jupiter,\nthrough one or two forests, or at least woods, which we passed. The\nroad generally very flat, with these exceptions. Our companion was a\ngentlemanly Frenchman, with whom I had much conversation. He seemed to\nbe much attached to the present Royal Family, whom he spoke of as\nacquainted with them, and maintained that the King was a religious\nman--that he heard Mass daily; the Queen was a model of piety. He\nthought their dynasty would stand; and not the least, because they\nwould never submit to be exiles; they would either keep the throne, or\ndie for it. The great mistake of Charles X. was quitting France; if\nyou go away everyone is against you; if you stay, a party is sure to\nrally round you. He seemed to think the issue might have been\ndifferent had Charles X. remained. But there was no chance of a\nrestoration now; the great mass of the country was satisfied. He spoke\nwell of the Duc de Nemours, still more highly of the Duc d'Orl\u00e9ans,\nand said the Comte de Paris was a very promising boy. He regretted the\nwant of an _hereditary_ peerage in France, and the little\nindependence that body possessed in consequence. I remarked the\nsmallness of fortunes: that 60,000 francs a year were thought a good\nfortune for a peer. He said not fifty peers of France possessed that;\nmany could not keep their carriage. Spoke of the clergy as not high\nenough in point of acquirements--he did not say their discipline or\npiety was defective, but that they were not a match in information,\nability, and powers of mind, for those opposed to them. Wished the\nhigher classes would send their sons into orders,--a Royal Prince, for\ninstance, would be a good example. The tax on land in France is nearly\none-fifth of the _produce_; very heavy; 200_l._ a year in land a\ndeputy's qualification. Soon after getting to our inn, which was right\nopposite the west front of the Cathedral, we attended a Low Mass, and\nat eight o'clock a chanted Mass: it was a Mass for the dead. The\noutside of Reims is all that can be conceived of beauty, grandeur,\nunity of conception, delicacy and boldness of execution; and this,\nthough the one great design of the architect has not been\ncompleted, for the four towers of the transepts have had no spires\nsince the great fire of 1491; and the western towers are also without\ntheirs, and so end incompletely, the eye positively requiring them.\nThe design of these towers is very singular; and the skill with which\na strength sufficient to support spires 400 feet high is veiled, so as\nto make the towers appear quite pierced and open, seems to me one of\nthe greatest marvels of architecture. The prototype exists in the four\ntowers of Laon, which have the same design in embryo; but this is so\nenriched, expanded, and beautified by the architect of Reims, as to\nbecome his own work in point of originality, and certainly in grace\nand boldness not to be surpassed. The superiority of the western\nfront, even over that of Amiens, is very marked--indeed, I think it\nperfect; and the whole of the rest of the outside of the church\nreaches nearly the same degree. No words can convey any notion of it.\nThe north-west tower was half covered with scaffolding; for here, as\nevery where, great reparations are going on. To the interior I do not\ngive _quite_ so much praise, though it is still of exceeding\ngrandeur, simplicity, and beauty: perhaps, were _all_ its windows\nlike those of the clerestory, the effect might equal or surpass that\nof Chartres. The west end is, I think, the finest which I know,\nbearing in mind Amiens and St. Ouen; in addition to a rose window of\nexceeding brilliancy, and colouring inexpressible, which, forty\nfeet in diameter, crowns the top, there is a smaller one over the\ndoorway, answering to the deep recess of that matchless portal\noutside. This is a feature of great beauty, though the glass is far\nfrom equalling that of the upper rose. There is happily no organ here,\nbut at the end of the north transept, where it has not quite so much\nto spoil. The transept is inferior to the rest of the church in style.\nIt was restored after the great fire in 1491; and this part of the\nchurch, with the whole of the choir and arrangements of the eastern\nchapels, struck me as decidedly inferior to Amiens. There is not,\nindeed, generally the same impression of vastness and wondrous height\nproduced on the mind. The pillars are cylinders with four columns at\nthe corners, like Amiens, very simple and severe; but the strength is\nnot quite enough veiled. We went all round the galleries inside and\noutside, up the centre belfry, which rises ninety-two steps over the\ntop of the vaulting, with an interval of about ten feet besides. It is\na forest of wood, and had once a spire of wood, which since the fire\nhas not been restored; this and the six towers have been covered\n'provisoirement en ardoises,' as the guide told us, 'mais ce\nprovisoirement a dur\u00e9 long temps;' indeed, from 1491 to our time,\nwithout much chance of being improved. We went up the great towers,\nand could hardly admire enough the delicacy and boldness of the\nfour corner turrets in open work. The present towers are 240 or 250\nfeet high; they would, I think, equal or surpass Strasburg and\nAntwerp, had they spires. The immense quantity of sculpture all over\nthis exterior cannot be conceived, nor the ingenuity with which it is\nmade to serve for decoration. A day is far too short a time to carry\noff the impression of it. The mind is fatigued and exhausted during\nmany a visit, and is not at ease till it has sufficiently mastered the\nwhole, in order to fix itself for admiration and contemplation on some\nparticular part. It would be a week's good work to see it, and it\nshould be visited once a year by all those who talk of the darkness of\nthe Middle Ages, and the greatness of the nineteenth century, which is\nsorely taxed to keep in repair what they constructed, and has not\nsufficient piety to restore a part where the architect's design has\nbeen left incomplete. Such parts remain, like the window of Aladdin's\npalace, to show that a materialising philosophy, with all its improved\nphysical powers, remains at immeasurable distance behind the efforts\nof faith and piety. M. Cousin should be sent to study truth on his\nknees in Notre Dame of Amiens, or of Reims.\n\nIn the midst of seeing the cathedral we walked to St. Remi, a mile,\ntaking the ramparts. They offer a good view of the cathedral, and one\nof the country round, like Wiltshire, but backed by fine hills\nto the south; but in this open country, and along all that line of\nhills, the famous vine of champagne flourishes. St. Remi is an immense\nchurch, 350 feet long, besides the Lady Chapel: Norman, with pointed\narches; the choir with its stained windows very good; seven in the\napse. The tomb of St. Remi was under repair; it is between the high\naltar and the east end; so the statues of the twelve peers were ranged\nsix on one side and six on the other side of the great altar _pro\ntempore_. This church is a very grand and fine one, and, except in the\npresence of the cathedral, would take a day to see. Its west front has\nbeen strangely tampered with, but reminds one still, especially the\nturrets, of St. Georges de Boscherville; but this is greatly the more\nspacious church of the two.\n\nWe spent all the day in going about, passing through the internal\ngalleries of the cathedral; the curve in the nave is very perceptible.\nThe roof was poorly painted for the sacre of Charles X. with white\nfleurs de lis on a blue ground; it is very massive in its vaulting,\nthe pitch, perhaps, not perfectly agreeable to the eye.\n\nWe had a letter from M. D'Alzon to the Archbishop, but he had left\nReims a day or two before; we had another from M. Gaduel to the\nSup\u00e9rieur of the S\u00e9minaire, which _M._ took in the afternoon. About 8\no'clock we both went there, and had some talk with him and the\nprofessors, one of whom, M. Lassaigne, gave us a translation of\nGioberti against Cousin, and recommended me Le Pr\u00eatre Juge et Medicin\ndans le Tribunal de la Penitence, which I got. I gathered from their\ndiscourse that confession is the great chain which holds together the\nwhole Christian life; it is practised weekly by the pupils: communion\nis entirely free. A great many priests of the neighbourhood confess\nstill to the sup\u00e9rieur (M. Aubry), their old teacher: forty he said. I\nasked them if they could conceive a Christian life maintained without\nconfession: they said, hardly; that it was involved in our Lord's\nwords, \"whose sins ye do retain,\" &c., which power could only be\nexercised upon each individual case, after knowledge of the facts,\nsuch as of course can only be obtained by auricular confession. I\nalleged to the Sup\u00e9rieur the strong expressions often used to the\nVirgin Mary, instancing \"les satisfactions infinies du Fils de Dieu et\nde sa M\u00e8re:\" he condemned them and _this_. I spoke of St.\nBonaventure's Psalter; he did not seem acquainted with it, and\nregretted that I did not stay till the morrow, when he would have gone\nover it with me, and weighed the words. But at last he said, St.\nBonaventure is not the Church, though he is a saint and doctor of it.\nThey were very kind and cordial, and I should have liked to see more\nof them.\n\n\n_Wednesday, July 23._--At 5 o'clock the bell of the cathedral sounded\nlong and loud over our heads, leaving no excuse for those who chose to\nslumber on. I got up, and found two places by the diligence for Laon.\nM. was in a great hurry, so I exercised a piece of self-denial and\nwoke him, and we hurried off. It was, indeed, with great regret I\ndeparted from under the shadow of that noble church, feeling that I\nleft so much of its beauty undiscerned, or rather so few of its forms\nimpressed on the mind. We were four hours and a half reaching Laon,\nfrom 6 to 10\u00bd, in the int\u00e9rieur; two fat women and a child made it\nlatterly very uncomfortable. The country flat for some way, then hills\nand fine prospects. But the position of Laon is very remarkable\nindeed, a triangular hill rising out of a great plain: in short,\nanother Enna, though not so lofty. The resemblance is very marked\nindeed, and presented itself to me again and again. Near to one corner\nof the triangle rises the cathedral, with its four lofty towers, two\nat the west end, and one at each end of the transept; there are the\nbeginnings of two others, and all six were intended to have had spires\nas lofty as themselves; the south-west had one, which was taken down.\nTheir present height is, the S.W. 220 feet each, (French,) the N. and\nS. 235. They are very striking, but want their crown of spires, and\nare in the most splendid situation for such a building which I\never saw. The view is accordingly very extensive, to the north flat,\nbut to the south terminated by fine hills. We viewed these towers in a\ngreat number of positions, on the promenades, and from another corner\nof the triangle, to the south. The church within is very stately;\nearly English, 400 feet long, and quite uniform in style, or at least\nwith only here and there a decorated window, as in the S. transept.\nThe curve of the roof is very beautiful; after Reims it struck us as\nlow, though at least 80 feet high. The west front is fine, though the\nportals require more work to conceal their vast depth. I could not but\ngreatly admire the skill of the architect of Reims, who had evidently\nstudied and adopted the towers and western front of this church, which\nis said in its time (1130) to have been the finest in France, and yet\nhas produced a work incomparably more beautiful, and quite original.\nLaon has a double triforium, making four stages in its interior.\n\nWe walked about here a great deal. The situation is one of the finest\nI have ever seen; it inspires a sort of elevation in the mind. Beyond\nthe church a caserne is building, and a fort already made--a bad\nexchange for the tower of Louis d'Outremer. The church of St. Martin\nis very disappointing inside, being very low. As the diligence was\nfull for the night, we hired a cab, to take us to St. Quentin. It took\nus from 5\u00bd to 11\u00bd, stopping half an hour at La F\u00e8re. Road\ngenerally flat, and very bad indeed, having no pav\u00e9 to La F\u00e8re. We saw\na village church or two, Norman in style. Our conveyance was one of\nthe most uncomfortable I ever experienced; besides that we were\noverwhelmed with bags and coats. Our driver served at eighteen in one\nof Napoleon's battles, and had carried off a token in a sabre cut on\nthe cheek; it was the battle of Fleury, where, he said, \"L'Empereur\n\u00e9tait trahi.\" So the French guide-book says of the battle of Crecy:\n\"Les Fran\u00e7ais perdirent 30,000 par la faute du Comte d'Alen\u00e7on.\"\n\n\n_Thursday, July 24._--We are at l'H\u00f4tel du Cygne: comfortable enough.\nThe church is of first-rate beauty; the nave, from its great height\nand purity of style, even more striking than that of Reims _inside_;\nand so the transept: but the choir and many parts of the church have\nswerved from the perpendicular, and are braced with iron,--a sad\ndrawback. The architect has raised his central building, with extreme\nboldness, to an enormous height; but he has not thrown strength and\nbreadth enough into his aisles to resist the pressure. The windows\nthroughout of geometric tracery, remarkably beautiful; and the pillars\nof the nave spring from the ground to the roof without capital at the\nlower arches, and are of great beauty, an advance certainly on Reims,\nand in one respect on Amiens, in that they are not merely cylinders,\nwith columns at the four corners, but have two colonnettes\nintroduced again between these, which produces an effect of great\nlightness. Beautiful end of north transept, a decorated window below,\nan open triforium of eight lights, and a vast decorated window\nterminating in a great rosace above--stained glass. The apse of seven\nwindows, with most brilliant stained glass, beginning from a second\ntransept of great beauty, making a double cross, the southern part\nflamboyant. I think the nave of this church, and the apse and\narrangements of its chapels might be profitably studied as an almost\nperfect specimen; it may compete with Amiens and St. Ouen, and\nundoubtedly surpasses Reims. Height, 128 English feet; vaulting of\nroof very beautiful. We went in at 11 o'clock, and found preparations\nfor a funeral of some importance: presently all the choir was filled\nwith well dressed persons; and the body being deposited under a\ncatafalque, surrounded with burning tapers, in the centre of the nave\nand transept, mass was chanted. The black velvet chasuble, and the\ncopes and other robes to match, like all the dresses of the Roman\nclergy, are very handsome. We went into the upper part of the choir,\nbut I could not avoid noticing with what indifference most of the\nattendants on the funeral treated the holiest rite of the Church; they\nwere, no doubt, unbelievers; and some ragged boys close beside me were\na serious annoyance, incessantly spitting, laughing, and talking.\nThe west end of this church has been barbarized in the style of\n1681, most ugly to behold; it seems to have been intended to have two\ntowers, but no part of them at present exists. We went through the roof\nof the church, and caught a view from the strange-looking steeple which\nrises over the crois\u00e9e. The country round is not remarkable--flat, and\nin parts wooded. Rest of the day spent in writing. Found some common\nprints of details in the life of the Holy Family which pleased us.\n\n\n_Friday, July 25._--At 6 o'clock we started by the diligence to\nAmiens by Peronne--had the coup\u00e9 with an English woman, who got in a\nfew miles on the road. The country not remarkable--some hills and a\nfertile succession of corn-fields. Reached Peronne a little before\nnine, and breakfasted there. Several fortifications and drawbridges\nboth entering and going, but they did not seem kept up with much care.\nThe Church, de la Renaissance, not remarkable. The rest of the road to\nAmiens a fine broad country, with occasional hills, of average beauty.\nNo view of Amiens cathedral but from the last hill, a few miles off,\nand then it looked small, I suppose from the vastness of the plain in\nwhich it stands. We did not reach Amiens, a distance of only 82\nkiloms. from St.\u00a0Quentin, till after three o'clock. At the last stage\nsome young seminarists got out of the rotonde, and were met by their\nmother and sisters, as it seemed: they were apparently peasants,\nvery humbly clad, and of the most ordinary demeanour. I saw what\neducation had done for the young men (who had not received the\ntonsure): even the retired life and poor salary of a country cur\u00e9\nwould be a great elevation in the scale of society to them. I would\nnot mention this invidiously, but the lot of the French Cur\u00e9 de\nCampagne has sometimes appeared to me so painful, that it was a relief\nto see its bright side even in a material point of view.\n\nI went to my old quarters at the H\u00f4tel de France, and we were shown\ninto the same room I had occupied two years before. We got a light\ndinner and set off to the cathedral. The first sight of its west front\nwas almost painful after that of Reims, there being certainly a\nconfusion and want of harmony in its parts; while the southern tower\nbeing left twenty feet lower than the northern combines to spoil the\neffect. But I was no sooner in the interior than a full sense of its\nprodigious superiority to every other building we had seen established\nitself on my mind; and the impression my first visit two years ago\nmade was more than repeated. Only St. Ouen may enter at all into\ncompetition; but the vast proportions of Amiens, combined with the\ngreat purity of its style, more than counterbalance the, if any,\nsuperior grace and lightness of the other. In the evening we walked\nout to the west, in the hope of catching a good view of the\ncathedral, but we could not find the right place. Amiens has nothing\nelse remarkable which fell under our observation.\n\n\n_Saturday, July 26._--After breakfast we went to the cathedral, and\npassed over all the galleries inside and outside, and the roofs. The\nbest external view from the building itself is on the north tower; the\narcs boutants of the choir and the whole arrangement are much more\nstriking than those of the nave. The guide, a very intelligent man,\nassured us there was no danger apprehended within or without to any\npart of the building. As far as M. and I could judge, we thought it\nwould last as easily for the next 500 years as it had gone through the\nlast. The view through the eight compartments of the upper chamber of\nthe central clocher is pretty; it seems to fit into so many frames the\ncity and the vast plain in which it stands. We saw the towers of\nCorbie. In the inside I noticed four particulars of its great\nsuperiority, over and above the unequalled proportions of the whole.\n\n1st, The triforium and its windows, especially of the choir; these\nwindows commence on the east side of the transept. In the rest there\nare arches, which have been filled up with masonry from the beginning.\nI think this triforium superior to that of St. Ouen, chiefly from the\ngeometric character of its forms; whereas those of St. Ouen approach\nto the perpendicular. Each bay has six divisions, save the five\nof the apse, which have four.\n\n2nd, The windows of the clerestory, all of pure geometric tracery. I\nmeasured one on the south side of the nave, nineteen feet three inches\nwide, clear light.\n\n3rd, The north transept end. A rosace above, of most brilliant glass,\nthirty-six feet in diameter; open gallery of fifteen divisions.\n\n4th, The whole arrangement of the aisles round the choir. There are\nopen chapels north and south, extending the whole four bays of the\nchoir, which give great lightness to it; while the seven arches of the\napse correspond to as many chapels. The Lady Chapel is beautiful,\nthough not so much developed as that of St. Ouen.\n\nBy the advice of the guide we went down to the river, immediately to\nthe north of the cathedral; from the other side of which, by a little\ntree in front of a house painted green, is, perhaps, the best external\nview of the whole mass from east to west. Even here, however, almost\nall the windows of the aisles are covered by houses; on another branch\nof the river, a little further north, rather more of these is\ndiscovered. The near view from the extreme corner of the bishop's\ngarden is good; and the corresponding one to the south-east, as far\nback as the street will allow, rather better. This gives the beauty of\nthe east end. But no complete view of this wonderful building\noutside can be obtained, from the closeness of the houses; and that\nwhich would be the grandest ornament of the finest city in the world\ncannot even be seen in its full proportions.\n\nThe vaulting of Amiens is 140 feet (English) high; the ridge of the\nroof outside reaches to nigh 200. Its internal and external galleries\nmust be traversed before the spectator can estimate the enormous pile\nof masonry which that fabric contains. It can only be matched, I\nthink, by Milan. Amiens is only 442 feet in length, including the Lady\nChapel. In this also the French architects have shown great skill, for\nan excess in this respect would have diminished the great effect\nproduced by their stupendous height. York or Canterbury would be\ndwarfed beside Amiens, though the former exceeds it by 82 feet, and\nthe latter by 88 feet in length. But the height of the vaulting of\nCanterbury nave is 80 feet, of York 99, of Amiens 140. It is a sad\nresult of a visit to the French cathedrals, that the Englishman must\nbe content to recognise ever after the immense inferiority of his own\nin the one characteristic feature of Christian architecture,\nelevation. A noble race of men they must have been, and not of the\ntiger-monkey kind, who had hearts to conceive and hands to execute\nsuch works as these. Overflowing with inward life must the Church have\nbeen, who could impress such a character on her sons. Here,\nindeed, may the Churchman feel, \"He built His sanctuary like high\npalaces; like the earth which He hath established for ever.\" Those\nwere the ages of faith, hope, and love; it would be well if the life\nwhich glowed in those medi\u00e6val bosoms manifested itself by works in\nours.\n\n\n\"_Amiens. Feast of St. James, 1845._--I do not intend to say much\nabout things in general, but as you have touched on them, I do say a\nfew words. I am, I may say, fully convinced that neither the worship\nof saints, nor the use of images, nor the withholding of the cup, at\nall affect the life of the Roman Church. What I have seen has led me\nto reflect bitterly on Mr. Bowdler's '_Quid Rom\u00e6 faciam?_' The answer\nis, all that you try in vain to do in England. For, in sober truth, he\nhas only told us that what exists there in _practice_ exists with us\nin _theory_. However, I agree with him that it is our duty to put it\nin practice at home. But, how to get ecclesiastics to live in\nprimitive brotherhood and in primitive poverty? How to bring people to\nconfession? How to induce candidates for holy orders to submit to\neducation? How to get the opportunity of restoring the daily\nsacrifice? How to warm our churches with devotion, so that people may\ncome in, and be cheered and helped in their prayers, &c.? These are\nquestions to which he has supplied no answer, and the answer is\nnot easy. It requires every allowance for the reserved and retiring\ncharacter of the English to hope that we are not, even in comparison\nwith the French, a fallen people. Still, were it not for _one_ person\nwho thinks otherwise, I should view our failings calmly, as a mere\nhindrance to be surmounted, and even take easily the painful\nseparation there is between us and so much that I must admire,\nconsidering it as the result of an over-technical system on the one\nside, and an unformed one on the other--a result that would vanish as\nthe one grew in life and the other in consistency.\"--_M._\n\nWe determined to leave this evening, that we might secure an early\npassage from Boulogne on Monday morning. So at half-past-five we took\nthe diligence to Abbeville. It is an unusually pleasant drive thither,\npartly by the river side, well wooded, a good road, and occasionally\ndiversified. We even went by one country house which had a fine flower\ngarden and lawn, and might have passed for English. It was so\nunusually neat and nicely kept, that I inquired if it was a private\nhouse. We had the coup\u00e9 with a French gentleman, with whom I had\nconsiderable talk. He was a fair representant of the tone of mind\nproduced by the first revolution; spoke with enthusiasm of the\nmilitary and naval establishments of France, the accomplishments\nrequired of all officers, the preference given to pure merit,\nthe equality which subsisted in all the relations of Frenchmen;\ncontrasted his own country in these respects with ours. He claimed the\nfull possession of liberty, which I denied to them; but I fully\nadmitted the passion for equality and the existence of it. I observed\nthat, by their law of inheritance, they had destroyed all equilibrium\nin the state, all power but the central power of the government, which\nwas continually increasing. He spoke with passionate fondness of the\nlate Duke of Orleans, that he had a marvellous gift of speaking,\nattached every body to him, was exceedingly brave and able every way.\nI asked if he thought Louis Philippe had contrived the revolution. He\nsaid he could not acquit him as to that. The whole of his family were\npatterns to France, whereas, he said, the Duke de Berri was a beast,\nan animal. He seemed to think there would be attempts on Louis\nPhilippe's death, but they would not succeed; the country generally\nwas well satisfied with his rule. He defended the system of passports\nas admirable, but when at Abbeville his own was kept some time being\ndeciphered he waxed impatient. He defended the conscription too, and\nabused the construction of our army; nothing but the firmness of the\nEnglish character produced good soldiers out of such materials. He\nseemed to think all property in England descended to the eldest son,\nand abused our horrible aristocracy. I said the old Saxon blood\nloved an aristocracy and would always have it.\n\nWe reached Abbeville just after dark, got some coffee, and rested a\nfew hours at the Hotel d'Angleterre. At half-past-two the diligence\nfrom Paris took us up, and landed us at Boulogne between nine and ten.\nA fine rich country all along, but with nothing remarkable, except\nperhaps the site of Montreuil, a brow something like Windsor.\n\n\n_Sunday, July 27._--Went to the British Chapel, in the Rue du\nTemple--a miserable meeting-house begalleried all round, with one\npulpit for the prayers and another for the sermon, flanking a table in\nthe midst. The reading and the preaching quite in correspondence.\nIndeed the sermon, which was without book, was one of the most\nextraordinary productions I ever heard: its tone may be imagined, from\nthe speaker calling our Lord \"King of Kings, and Lord of Lords--and\nEmperor of Emperors.\" \"What was half an hour to speak of immortal\nthings to an immortal soul!\" The chapel was very full of well-dressed\npeople, whose demeanour was as little religious as can be conceived;\nbut they were bidden to beware of the superstition of the Roman\nChurch, and of the seductions to the animal nature which it afforded.\nLater we walked into the upper town, and, after dinner, along the\nsands, and over the cliffs home. But the view of Boulogne on\nevery side is dreary and wretched; and I should never stay there an\nhour longer than was necessary. We were at l'H\u00f4tel de l'Europe--civil\npeople, and excellent table d'h\u00f4te.\n\n\n_Monday, July 28._--At six this morning we left Boulogne, and crossed\nto Folkstone in two hours and five minutes; a very fast vessel. We\nbreakfasted at the hotel near the beach, got through the custom house\nrather quickly, were ready for the half-past-nine train, and in London\nshortly after one o'clock. M. and I called on E. Hawkins and Acland,\nand then went down to Eton, and I home to Launton.\n\n[2] The observations between inverted commas, and ended with the\nletter _M._, are taken, by permission, from the journal of my\nfellow-traveller, the Rev. C. Marriott.\n\n[3] It should be mentioned that the two brothers Labb\u00e9 set up this\nschool some twenty years ago, without any resources, and have\nmaintained it ever since, living upon Providence, gradually building\naccommodations for their scholars, a chapel, &c.\n\n[4] \"La monition consiste \u00e0 faire conna\u00eetre \u00e0 celui, qui nous a\ncharg\u00e9s de lui rendre cet office de charit\u00e9, ses imperfections et ses\nd\u00e9fauts ext\u00e9rieurs contraires aux vertus Chr\u00e9tiennes et eccl\u00e9siastiques.\"\n\n\n\n\nLETTERS FROM FRANCE AND ITALY.--1847.\n\n\n Hotel Windsor, Rue de Rivoli,\n 7th July, 1847.\n MY DEAR ----.\n\n* * * The weather for the last three or four days has been melting. We\nhave had plenty to do, and have been well occupied, instructed, and\npleased. Last evening we dined with M. Defresne, a very clever, able,\nand energetic talker. He is a great friend of the old Royal Family,\nand calls Louis Philippe the greatest scoundrel under the sun. We met\nl'Abb\u00e9 P\u00e9t\u00e9tot, cur\u00e9 of St. Louis d'Antin, one of the parishes of\nParis, with 18,000 inhabitants; he has eight curates, besides\noccasional assistance. They give the most astonishing account of the\nchange which has taken place in France in the last fifteen years in\nreligious matters. Formerly a young man dared not confess that he was\na Christian, or show himself in a church; now the bitter sarcasm and\nridicule with which all religious subjects were treated have passed\naway; earnestness has laid hold of the mind of the nation, and\neven those who are not Christians appear to be searching for the\ntruth, and treat Christianity as a reality, and conviction with\nrespect. Even now, _not one young man in a hundred is a Christian_. I\nasked l'Abb\u00e9 P\u00e9t\u00e9tot particularly, if he felt sure of this proportion,\nand he confirmed it. Out of the thirty-two millions of French, they\nreckon two millions who are really Christians, practising confession;\nmany of the others send for a priest in their last illness, confess,\nand receive the sacraments; but M. Defresne thought this very\nunsatisfactory, as we should. They are making great exertions to\nchristianise the class of workmen, the great majority of whom are not\neven nominally believers. You may judge of their life by the fact that\nthey live with many different women in common, sometimes after a time\nselecting one of these, and confining themselves to her, but without\nlegitimate marriage. The Church has gained about 15,000 of this class\nout of a hundred thousand in Paris, and worked a great reformation. At\nSt. Sulpice they have every other Sunday a meeting of these, called\nconf\u00e9rences, at which they are addressed by different persons, clergy\nor lay, on religious, moral, or instructive subjects. We went to the\nmeeting on Sunday night, and were much pleased with what we saw and\nheard. Their minds are laid hold of and interested; by drawing\ntogether they get a sense of union and the force of numbers, and\nare encouraged by each other's progress; they see their superiors in\nknowledge and station exerting themselves for their improvement.\nL'Abb\u00e9 P\u00e9t\u00e9tot told us he had preached _eighty_ times last Lent,\nseven times in one day. This is entirely without note. Their labour\nmust be very great. His manner of speaking is very pleasing, and I\nthink the priests generally speak with great propriety, and with an\nabundance and arrangement of matter which is not common with us. We\nhave just returned from a visit to M. Martin Noirlieu, once\nsub-preceptor of the Duke de Bordeaux, and now a cur\u00e9 at Paris. He has\nbeen in England, and speaks favourably of us. He thinks there is much\ngood and real religion in the people of England, though very\ndefective, and though the Church is suffering under many abuses. He\nsaid they computed that the Bishop of London received as much as all\nthe French Bishops put together. The state of things here is totally\ndifferent from what it is with us. There is no state religion, no\ntemptation whatever to pretend to be a Christian if you are not. The\nconsequence is, that there is little hypocrisy; infidelity is openly\nprofessed by a great number. On the other hand, the believers are so\nfrom real conviction, and generally after a personal conversion; there\nare comparatively few hereditary Christians.\n\nThe Church is gradually gaining, but much more in the higher\nthan in the lower ranks. There are 800 priests in Paris; they want 400\nmore: before the great Revolution there were 5000.\n\nOn Monday we were taken to see the house of the Priests for foreign\nMissions. They count many martyrs in late times in China, &c. There\nare the bones of several in their museum; Chinese pictures of the mode\nin which they were tortured, expressed to the life with a frightful\nreality. The mother of one of these martyrs is living now, and had\nsent to her the original picture of her son's martyrdom, drawn by\nChristians in China. There is a long frame of wood, which they were\nforced to carry round the neck, and which prevented them from taking\nany rest. Young men are regularly trained here for missionary work;\ntheir disposition and talents attentively considered; above all their\nvocation, and without this is very decided, they are not allowed to\nattempt so perilous a task. Indeed, where the reverse of honour, or\nease, or wealth, or leisure, or anything that delights the natural\nman, is all that they can expect in this life, they are not likely to\nhave any hypocritical aspirants for the work of a missionary. As for\nsending out a man with a wife and children to convert the heathen, the\nidea would appear to them too ridiculous. Near adjoining to these we\nsaw the central establishment of the S\u0153urs de Charit\u00e9; they have\nsix hundred sisters here, many novices. They count about 6000\nall over the world, and are increasing rapidly. They were entirely put\ndown at the great Revolution, so that this is all since 1801. They\nrenew their vows annually; there are instances, though very rare, of\nsisters retiring. Every sister passes one week of the year in what is\ncalled a _retreat_; that is, a complete self-examination and inquiry\ninto the past year, progress made in things spiritual, &c. This is\nlikewise the case with every monk, nun, or priest. These _retreats_\nare productive of great effects.\n\n_July 8._--We dine to-day with M. Defresne again, to meet M. Martin\nNoirlieu.\n\nWe have had l'Abb\u00e9 Labb\u00e9 here three hours this morning. We are going a\nround with l'Abb\u00e9 Carron at two. We have the dinner in the evening, so\ndo pretty well.\n\n Yours sincerely,\n T. W. ALLIES.\n\n\n Genoa, July 20, 1847.\n MY DEAR ----.\n\n* * * The last six days we have spent, as well as the heat would allow\nus, in enjoying the different views which this most superb city\npresents. My companions, who have both seen Constantinople, seem to\nreckon it only inferior to that. To begin with the beginning: we\npresented on Wednesday our letter to the P\u00e8re Jourdain, a Jesuit; and\nno sooner was it delivered, than, without reading it, or any sort of\npreface, except W's reply in the affirmative to the question whether\nhe was a Catholic, he began a most furious attack on us as rebels\noutside of the Church, Protestants, and what not. It so happened,\nhowever, that the points he took were just those which I had most at\ncommand; so he did not get much by his assault, was obliged to beat a\nretreat several times, and finally left us all three convinced that\nreasoning was not his forte, and that at least in his case the Jesuits\nwere not employing gentle insinuation as a means of converting, He\nhas, however, never renewed the battle since, but been very obliging,\nand given us every assistance in his power. Among the sights he\ndirected us to was St. Anne's, a house of barefooted Carmelites, on\nthe back of the hills some few hundred feet aloft, commanding the most\ndelicious views of the city, the bay, the sea, and the mountains\nround. A straggling and precipitous garden was covered with vines\nfestooned on trellis work, through which one caught the blue sky, and\nwater, and towers and domes brought out against them with full effect.\nThen, after seeing the long, cool corridors inside, each of which had\na window opening on this gorgeous scene, and the little chamber of\neach brother, furnished with a poor bed, some little pictures, a\ncrucifix, and the most necessary furniture; and on hearing the quiet\ntenor of every day's life, the only fear was, whether there was enough\nof the cross in it. But doubtless the being under obedience, the\nhaving every day's work portioned out for one, supplies all that is\nwanted; and however calm it seemed, every chamber, as it had the\nfigure of the Crucified, so it was conscious of the secret cross borne\nby its occupant. They are occupied in instruction, and have a school\nof novices. Genoa is particularly rich in charitable foundations; her\nmerchant princes cannot be accused of neglecting the poor and\nsuffering, nor of so assisting them as to show that they thought\npoverty a crime and an offence. We have seen three great buildings\nwhich have moved our admiration in this way. The Ospitaletto contains\n444 sick men and women: it is served by six Capucins and fifteen\nsisters of charity. Mass is said every day at half-past-five and six\no'clock, at altars so placed in the different wards that every person\ncan see. They are confessed by the Capucins, and communicate\nevery fortnight. All Genoese are received freely here, others pay a\nsmall sum. Again, the hospital called Pammatone, endowed by various\nnoble Genoese, can receive 1000 sick; it had more this last winter. It\nis served by eighteen Capucins and thirty-four sisters. We saw here,\nin a shrine over the altar, the body of St. Catherine of Genoa, who\ndied in 1510, after serving thirty-two years as a sister here. It is\napparently solid and quite uncorrupt. The other great building, which\nwe saw yesterday, is the Albergo dei Poveri--a poor house in fact, but\nas unlike an English poor house, as poverty in the person of the\nBlessed Virgin and our Lord is unlike poverty as treated by a board of\nguardians, and kept alive on the smallest pittance they can devise. It\nis a most magnificent building, with four huge courts, the chapel in\nthe centre, of which the altar is commanded on one side by a great\nchamber for the men, and on the other side by one for the women; while\nin front it is open to the public, and behind to an infirmary for the\nsick.\n\nIn all these buildings what most pleases one is the bringing home the\nentire offices, hopes, and consolations of religion to every\nindividual soul. I do not see how this can be done without sisters of\ncharity, and the system of confession. Everything I see impresses on\nme more and more our own need of a complete renovation and\nrestoration, if we would rise as a communion to be a reality and not a\nsham. Yesterday we visited the Fieschine, an institution for educating\norphan girls, of which it now holds 187. They are taught reading and\nwriting and work of all kinds, the most beautiful embroidery,\nartificial flowers, &c. It was founded by the Count Fieschi, and is in\nthe patronage of his family, directed by a chaplain, and a superior,\nwith the rules of a convent, but without any vows, as a great many\nmarry out of it. The full recognition of the ascetic and monastic\nlife, as a Christian state, and the highest in its kind, is of\nincalculable importance. For want of this, all our great institutions,\nwhether for the maintenance of learning, or the direction of youth, or\nthe care of the sick, fail just where they ought to be strong; they\nhave no _authority_; the world, its views, and principles, and\nmeasures, rule in them as in ordinary life; and the reason why is,\nthat the very life which alone is above the world, its wants, and its\nmeasures, is excluded and condemned. We have men, we have minds, we\nhave money; but how are we to get back principles which we have in\npractice given up? The under-valuing celibacy, the not possessing\nreligious orders, seems a system of christianity without the cross.\n\n_July 21._--We go on to Milan by the courier to-day, and I shall post\nthis letter on our arrival there to-morrow, after that to\nVenice, which is my farthest point. I shall return through Basle, to\nwhich place write me a line as soon as you receive this. The heat here\nis overwhelming,--there is no getting cool, even at night. Instead of\na bonnet, all women here, ladies and commonalty, wear a muslin shawl,\nwhich is pinned on the top of the head, and descends down behind to\nthe waist: it is most pleasing and graceful. They are, besides, often\ngood looking, and have a natural breeding and look of blood about them\nwhich seems quite extinct in France. The majority of the women over\nthe men in the churches here is as great as in France. The buildings\nthemselves are full of various marbles, painting and gilding,\nsometimes to excess, but often the effect is very beautiful. The music\nis much too theatrical for my taste. Several masses going on at once\nin a church strike one as strange, and for devotion, at least\nhabitually, I prefer the Low Mass which one can follow without\ndifficulty, and which is of a moderate length, to the accompaniment\nwith music, which distracts. Their evening service, when they have\nany, is the Benediction, or exposition of the Holy Sacrament. The\nJesuits here seem to have plenty to do; the professed house is\nsupported by charity alone. When we go to visit P\u00e8re Jourdain, he\nseats us on his bed, for chairs he has not for company: I believe they\nmay not possess anything as private property, not even a souvenir of\nfriends. There is a reality about that order at least which\nensures respect.\n\n * * * * *\n\n Yours very sincerely,\n T. W. ALLIES.\n\n\n Milan, July 23. 1847.\n MY DEAR ----.\n\nWe took our letter to Manzoni last night, and found him sitting, after\ndinner, with Madame. Considering that he lives very retired, we may\nthink ourselves three fortunate birds of passage to have had an hour's\nconversation with the author of the Promessi Sposi. He is from 60 to\n65 years of age, with greyish hair and a pleasing kind look. He spoke\nof James Hope and Gladstone; with great warmth of the latter, saying\nit was a satisfaction to speak with such a man. Newman he regretted\nnot having seen as he passed through, being then in the country. I\nmentioned his great reputation with us. \"He has the same here,\" he\nsaid. I inquired if he could tell us anything about the Estatica and\nAddolorata, who are not far from Trent, and whom we wish to see. He\nreplied that one person of his acquaintance who had seen the\nAddolorata was profoundly struck, and quite convinced of the reality\nof her state. On further conversation, it turned out that this person\nwas no other than his wife's son by a former marriage, who was\nat this moment gone on a second visit to the Addolorata with a\nphysician, for the purpose of taking an accurate account of her state.\nHe is to return on Monday, and then we hope to hear his report. I\nasked if the clergy here were learned; he said there were learned men\namong them, but the Church was held in a state of most oppressive\nthraldom by the government; the bishops cannot hold a visitation, nor\ncommunicate with Rome, without permission, nor punish a parish priest\nwithout the sentence of a tribunal directed by laymen. This thraldom\ndates from the emperor Joseph II. What seemed most to interest\nManzoni, and on which he spoke at length, was the philosophical system\nof his friend Rosmini; a complete system, according to his account, of\ngreat originality, thoroughly opposed to the _sensuous_ philosophy of\nmodern times, and preparing the mind for the faith. He made all error\nto consist in the _will_, not in the _mind_; and was a most\ninexorable logician, carrying out every principle, and never leaving a\nfact in abeyance. Manzoni seemed thoroughly interested in Rosmini, and\nexpects great results from his works, of which there are already\nfifteen vols. published, which have begun to make an impression. He\ngot more and more animated as our visit went on. I found his Italian\nclear and easy to understand; nor did he address us at all in French,\nwhich his lady (a second wife) seemed to prefer. He spoke with\ncompassion of the miserably infidel state of France, and quite\nadmitted my remark that a great change seemed to be passing over the\nmind of men everywhere, and that they were in the process of being won\nback to the faith, as in the last century they were falling from it.\nThe Church was the best friend of all governments, for they must be\nbad indeed for the clergy not to support them; and yet their position\nwas one of jealousy towards the Church. As we bowed ourselves out of\nthe room, he came forward cordially and said \"Shake hands,\" the only\nwords not Italian which he had spoken; and so we left him much\ngratified, and with the prospect of another visit on Monday. We were\nseveral hours in the cathedral yesterday; and at five this morning\nmounted to see the early morning view outside. The view, when clear,\nis most wondrous, embracing the range of Alps for a couple of hundred\nmiles. This morning it was only partially open, just to the north, but\nstill very fine. Shelley's lines on the Euganean Hills are most\nthoroughly Italian, and render the scene, so far as words can:--\n\n \"Beneath is spread, like a green sea,\n The waveless plain of Lombardy,\n Bounded by the vaporous air,\n Islanded by cities fair;\n Underneath day's azure eyes,\n Ocean's nursling, Venice, lies,\" &c.\n\nAs for describing the building inside or out, it is utterly vain to\nattempt it. Suffice it to say, that the greatest of all Gothic\ncathedrals must be allowed to be a beautiful bastard, full of\ninconsistencies and irregularities, and even serious faults, yet so\ngrand and profoundly religious, that one gives up all criticism in\ndisgust. As we walked on the marble roof this morning, and watched\nthat multitude of aerial pinnacles so clearly defined against the cool\nblue sky, I thought it would be as utterly beyond Walter Scott or\nVictor Hugo, or any other master of human language, as it was beyond\nme, to convey to one who never saw it any idea of this building. Human\nlanguage, then, being an instrument confessedly so poor and weak, what\nextreme folly it is to rest upon it in religious mysteries; to think\nthat we can penetrate into realities by its aid, when we cannot even\ndescribe the objects of sense. If Milan cathedral be indescribable, it\nwould be strange indeed if words could exhibit the mystery of the\nTrinity. We must wait for intuition before we approach eternal things;\nthat is, we must be beyond the bounds of time ere we can comprehend\nwhat does not exist in time. Prayers may be said to be always going\non, at least during the day, here; as we entered, a Mass was already\nproceeding: there is a succession of them from dawn till noon. I\nconfess I prefer one daily celebration, at which all who are\ndisposed, especially clergy, should assist, not merely as reverencing\nthe mystery, (which, however, is far and far beyond our manner of\nneglecting it,) but as partaking of it. On the other hand, this mode\nsets forth a continual worship; the building itself seems a perpetual\noffering made to God; by day and night it pleads the Passion of His\nSon and the graces of His saints. I do not know whether this mute\nintercession is most striking when it is crowded with worshippers, or\nwhen, as we saw it at eight last night, two single lamps twinkled in\nits immense obscurity, and the last light of day was feebly visible\nthrough the coloured windows. As we were standing thus under the\nlantern, we heard a voice at the other end of the church, \"_si\nchiude, si chiude_.\" One could hardly help wishing to stay there the\nnight. It would certainly require a bold heart, but I think I could do\nit, if I thought I could get an answer to one or two questions. The\nshrine of St. Charles Borromeo, a pope's nephew--nobleman, archbishop,\nand cardinal--who was worn out with austerities at forty-six, seems a\nfit approach to the invisible world: where Ambrose taught, and\nAugustine was converted, and over all the Blessed Virgin's hands are\nstretched--a fit place for reaching the truth. We intend to go on\ntowards Venice on Tuesday; we think of stopping at Verona, and going\nnorth into the Tyrol, to see the Addolorata. I do no not know if\nyou have heard of her. She has now been many years subsisting almost\nwithout nourishment, having on her hands, feet, and side the marks of\nour Saviour's wounds, and on her head a series of punctures\nrepresenting the Crown of Thorns. Blood drops from all of these on\nFriday. I spoke with an eye-witness of this at Paris. The thing seems\nmarvellous enough to go a hundred miles out of one's way to see it.\n\n Yours very sincerely,\n T. W. ALLIES.\n\n\n_Account of a Visit to the Addolorata and Estatica, in the Tyrol._\n\n Trent, August 1, 1847.\n MY DEAR ----.\n\nSince I last wrote to you, I have seen two sights more remarkable than\nany that ever fell under my own observation before, and than any that\nare likely to fall again. I mean to give you as short an account of\nthem as will convey a real notion of them.\n\nMaria Domenica Lazzari, daughter of a poor miller now dead, lives in\nthe wild Alpine village of Capriana, in the Italian Tyrol, which we\nhad a walk of four hours through the mountains to reach. She was born\nMarch 16. 1815, and up to the year 1833 lived the ordinary life of a\npeasant, blameless and religious, but in no respect otherwise\nremarkable. In August, 1833, she had an illness, not in the first\ninstance of an extraordinary nature; but it took the form of an\nintermittent fever, confining her completely to her bed, and finally\ncontracting the nerves of her hands and feet, so as to cripple them.\nOn the 10th of January, 1834, she received on her hands, feet, and\nleft side, the marks of our Lord's five wounds; the first appearance\nof these was a gradual reddening of the various points beneath the\nskin; this was strongly marked on a Thursday, and on the following day\nthe wounds were open, blood flowed, and since that time they have\nnever undergone any material change. Three weeks afterwards her family\nfound her in the morning with a handkerchief covering her face, in a\nstate of great delight, a sort of trance; on removing the\nhandkerchief, letters were found on it marked in blood, and Domenica's\nbrow had a complete impression of the Crown of Thorns, in a line of\nsmall punctures, about a quarter of an inch apart, from which the\nblood was flowing freshly. They asked her who had torn her so (chi\nl'aveva cos\u00ec pettinata?) she replied, \"A very fair lady had come in\nthe night and adorned her.\" On the 10th of April, 1834, she took a\nlittle water with a morsel of bread steeped in it; from that day to\nthis she has taken no nourishment whatever, save the Holy Sacrament,\nwhich she receives weekly once or twice, in the smallest possible\nquantity. Some years ago, when the priest had given her the Host,\nsudden convulsions came on, and she was unable to swallow It; the\npriest tried repeatedly to withdraw It, but in vain, the convulsions\nreturning as often as he attempted it, and so It remained forty days,\nwhen It was at last removed untouched. We were assured of this by the\nPrince-Bishop of Trent. From the time that she first received the\nstigmata in January, 1834, to the present time, the wounds have bled\nevery Friday with a loss of from one to two ounces of blood, beginning\nearly in the morning, and on Friday only: the quantity of blood which\nnow flows is less than it used to be. The above information we\nreceived chiefly from Signor Yoris, a surgeon of Cavalese, the chief\nvillage of the district in which Capriana lies. We carried him a\nletter from Signor S.\u00a0Stampa, son-in-law of Manzoni, whom we met at\nMilan last Sunday, and who had just returned from a visit to Domenica,\nexactly a week before our own. He appeared quite overwhelmed at what\nhe had seen, and gave us an exact account, which our own eyes\nsubsequently verified. We reached Cavalese from Neumarkt on Thursday,\nhaving taken especial care so to time our visit that we might see\nDomenica first on Thursday evening and then on Friday morning, so as\nto be able to observe that marvellous flow of blood which is said to\ntake place on Friday. Signor Yoris most obligingly offered to\naccompany us; accordingly we left Cavalese shortly after one o'clock\non Thursday, and reached Capriana by a wild road through a mountainous\nvalley, in four hours. As we got near the place Signor Yoris said, \"I\nwill tell you a curious instance of Domenica's acuteness of hearing.\nMy wife and I were going once to visit her; when we were eighty or a\nhundred yards from her house, I whispered to my wife to go quietly,\nthat we might take her by surprise. We did so accordingly, but much to\nour astonishment she received us with a smile, saying that she had not\nbeen taken by surprise, and alluding to the very words I had used.\" He\nshowed us the spot where this had occurred, and it was certainly an\nacuteness of sense far beyond anything I can conceive possible. We\nwent straight to Domenica's cottage, and knocked at the door. Her\nsister was out, but in a few minutes she came from a cottage a little\nbelow, and let us in. At the inner end of a low room near the wall, in\na bed hardly larger than a crib, Domenica lay crouched up, the hands\nclosely clasped over the breast, the head a little raised, the legs\ngathered up nearly under her, in a way the bed clothes did not allow\nus to see. About three quarters of an inch under the roots of the hair\na straight line is drawn all round the forehead, dotted with small\npunctures a quarter of an inch apart; above this the flesh is of the\nnatural colour, perfectly clear and free from blood; below the face is\ncovered down to the bottom of the nose, and the cheeks to the same\nextent, with a dry crust or mask of blood. Her breast heaved with a\nsort of convulsion, and her teeth chattered. On the outside of both\nhands, as they lie clasped together, in a line with the second finger,\nabout an inch from the knuckle, is a hard scar, of dark-colour, rising\nabove the flesh, half an inch in length, by about three-eighths of an\ninch in width; round these the skin slightly reddened, but quite free\nfrom blood. From the position of the hands it is not possible to see\nwell inside, but stooping down on the right of her bed I could almost\nsee an incision answering to the outward one, and apparently deeper. I\nleant over her head, within a foot of the Corona on the forehead, and\nclosely observed the wounds. She looked at us very fixedly, but hardly\nspoke. We heard her only cry 'Dio mio' several times when her pains\nwere bad. She seemed to enter into Signor Yoris's conversation, smiled\nrepeatedly, and bent her head. But it was an effort to her to attend,\nand at times the eyes closed and she became insensible. By far the\nmost striking point in her appearance this evening was that dry mask\nof blood descending so regularly from the punctured line round the\nforehead; for it must be remarked that the blood has flowed in a\nstraight line all down the face, as if she were erect, not as it would\nnaturally flow from the position in which she was lying, that is, off\nthe middle to the sides of the face. And what is strangest of all,\nthere is a space all round the face, from the forehead down to the\njaw, by the ears, quite free from blood, and of the natural colour:\nwhich is just that part to which the blood, as she lies, ought most to\nrun. After about three-quarters of an hour we took leave, intending to\nreturn the first thing in the morning. Don Michele Santuari, the\nparish priest, on whom we called, was out; he returned our visit for a\nminute or two, very early the next morning, but was going to his\nbrother's again.\n\n_Friday evening, July 30th._--When we visited Domenica at half-past\nfive this morning, the change was very remarkable. The hard scars on\nthe outside of her hands had sunk to the level of the flesh, and\nbecome raw and fresh running wounds, but without indentation, from\nwhich there was a streak of blood running a finger's length, _not_\nperpendicularly, but down the middle of the wrist. The wound inside\nthe left hand seemed on the contrary deep and furrowed, much blood had\nflowed, and the hand seemed mangled; the wound of the right hand\ninside could not be seen. The punctures round the forehead had been\nbleeding, and were open, so that the mask of blood was thicker,\nand very terrible to look at. The darkest place of all was the tip of\nthe nose, a spot, which, as she was lying, the blood in its natural\ncourse could not reach at all. It must be observed again, that the\nblood flows as it would flow if she were suspended, and not recumbent.\nThe sight is so fearful that a person of weak nerves would very\nprobably be overcome by it; indeed, Signor Stampa and his servant were\nboth obliged to leave the room. While we were there Domenica's sister,\nwho lives alone with her, stood at the head of her crib with her hands\nunder her head, occasionally raising her. We fanned her alternately\nwith a large feathered fan, which alone seemed to relieve her; for she\nis in a continual fever, and her window remains open day and night,\nsummer and winter, in the severest cold. She seemed better this\nmorning, and more able to speak, and at intervals did speak several\ntimes. I asked her to pray for us, she replied, \"Questo far\u00f2 ben\nvolentieri.\" \"Prega che l'Inghilterra sia tutta Cattolica, che non ci\nsia che una religione, perch\u00e8 adesso ci sono molte.\" She replied, I\nbelieve in the very words of the Catechism, \"Si; non vi \u00e9 che una sola\nreligione Cattolica Romana; fuori di questa non si deve aver\nsperanza.\" She observed, that other English had asked the same thing\nof her. She has light and sparkling grey eyes, which she fixed\nrepeatedly on us, looking at us severally with great interest.\nWe told her that the Bishop of Trent had requested us to call on him,\nand give him a report of her; and asked her if she had anything to\nsay. She replied, \"Tell him that I desire his benediction, and that I\nresign myself in every thing to the will of God and that of the\nbishop. Ask him to intercede for me with the Bishop of all.\" I said,\n\"Piu si patisce qui, piu si gode dopo.\" She replied, \"Si: si deve\nsperarlo.\" Before we left, W---- repeated, \"You will pray for us,\" she\nbowed her head; \"and for all England:\" she replied, \"Quanto io posso.\"\nAfter nearly an hour's stay we took leave, hoping that we might all\nmeet in Paradise. There is an altar in her room, at which Mass is\ncelebrated once a week, and many small pictures of saints. Every thing\nbetokens the greatest poverty.\n\nIt is most hard to realise such a life as Domenica's continued during\nthirteen years. The impression left on my mind as to her state is that\nof one who suffers with the utmost resignation a wonderful and\ninexplicable disease, on which the tokens of our Saviour's Passion are\nmiraculously and most awfully impressed.\n\nThe points in her case which are beyond and contrary to nature are\nthese:\n\n1st. For thirteen years she has neither eaten nor drunken, except that\nvery small portion of the Host which she receives once or twice weekly.\n\n2d. On the hands and feet, inside and outside, she bears the wounds of\nour Lord; both sides run with blood; whether the wounds go through is\nnot known; and on the left side is a wound which runs also.\n\n3d. She has on the brow, as I saw and have described, and I believe\nall round the head, the mark of the crown of thorns, a series of\npunctures, and a red line as if of something pressing on the head.\n\n4th. All these wounds run with blood at present, and during thirteen\nyears have done the like, regularly, and at an early hour on Friday,\nand on that day alone.\n\nCombining the first and fourth fact, we get a phenomenon which sets at\nutter defiance all physical science, and which seems to me a direct\nexertion of Almighty power, and of that alone. \"Medical men,\" said\nSignor Yoris, \"have been in abundance to see her, and have studied her\ncase; but no one has furnished the least solution of it.\" He assured\nme he had seen the wounds on her feet a hundred times, and that the\nblood flowed upwards towards the toes, as we saw it did on the nose.\nSince for the last two years she has been contracted and drawn up by\nher disease the feet cannot be seen. She has refused to allow any man\nto see the wound on the side, as it did not require to be medically\ntreated; but offered that any number of women, of her own village, or\nthe wives of medical men, might see it. She is a good deal\nemaciated, but not so much as I have seen in other cases. Nothing can\nbe more simple and natural than her manner and that of her sister.\nTheir cottage is open at all times. Domenica may be closely seen, all\nbut touched and handled. Indeed around that couch one treads\ninstinctively with reverence; the image of the Woe surpassing all woes\nis too plainly marked, for the truth of what one sees not to sink\nindelibly on the mind. No eye witness, I will venture to say, will\never receive the notion of anything like deceit.\n\nWe returned to Neumarkt on Friday, and on Saturday morning, July 31st,\nwalked nine miles to Caldaro, to see the other great wonder of the\nTyrol, Maria M\u00f6rl, called the Estatica. On arriving, we presented the\nBishop of Trent's letter to the dean, and in about an hour, were\nconducted to the Franciscan convent; from this one of the friars\nconducted us to the monastery, within the enclosure of which, but only\nas a lodger, Maria M\u00f6rl has withdrawn. The main points in her history\nare these. She was born in October, 1812; she lived from her earliest\nyears a life of great piety; about the age of eighteen, in the year\n1830, she suffered violent attacks of sickness, in which medical aid\nseemed to be of no service. At this time she began, after receiving\nthe Holy Communion, to fall into trances, which were at first of\nshort duration, and scarcely remarked by her family. On the Feast of\nthe Purification, 1832, however, she fell after communicating into an\necstacy lasting twenty-six hours, and was only recalled by the order\nof her confessor. In June, 1832, the state of ecstacy returned every\nday: in August of the year 1833 it became habitual. Her ordinary and\nhabitual position is kneeling on her bed, with her hands joined under\nthe chin, her eyes wide open, and intently fixed on some object; in\nwhich state she takes no notice of any one present, and can only be\nrecalled by her confessor charging her on her vow of obedience.\n\nBut I may now as well describe what we saw. In a few minutes the friar\nhad taken us to the garden door of the monastery; we entered a passage\nwhere he left us for a short time, and returning, told us to open a\ndoor which led into a bedroom; I opened another door, and found\nmyself, before I expected, in the presence of the most unearthly\nvision I ever beheld. In a corner of a sufficiently large room, in\nwhich the full light of day was tempered down by the blinds being\nclosed, Maria M\u00f6rl was on her knees on her bed. Dressed entirely in\nwhite, her dark hair came down on both sides to her waist; her eyes\nwere fixed intently upwards, her hands joined in adoration and\npressing her chin. She took not the slightest notice of our entrance,\nnor seemed to be aware of our presence at all; her position was\nconsiderably thrown forward, and leaning on one side; one in which, on\na soft bed especially, it must have been very difficult, if possible,\nto remain a minute. We gazed at her intently the whole time we were\nallowed to remain,--about six minutes. I could see a slight trembling\nof the eye, and heaving of the frame, and heard one or two throbs, but\notherwise it would have seemed a statue, rather than anything living.\nHer expression was extremely beautiful and full of devotion. Long\nbefore we were content to go, the friar intimated his impatience. I\nasked him to cause her to pass out of her ecstacy, and recline on the\nbed. He went near to her and spoke a few words in a very low tone;\nupon which after a slight pause, she slid, in an indescribable manner,\ndown from her kneeling position, her hands remaining closed together,\nand her eyes wide open, and her knees bent under her, how I cannot\nimagine.\n\nShe is said to spring up again into her former position, as often as\nher state of ecstacy comes upon her, without disjoining her hands; and\nthis we should have liked to see, but the friar was urgent that we\nshould leave, and we accordingly obeyed. The sleeves she wore round\nher wrists prevented our being able to see whether the stigmata were\nvisible, which she bears on her hands and on her feet. The Bishop of\nTrent afterwards told me we should have asked the confessor to\norder her to show us the former. These were first observed in 1834.\nNow, though what we saw bears out the accounts given of the Estatica\nso far as it went, yet I must admit that we did not leave her with\nthat full satisfaction we had felt in the case of the Addolorata.\nMaria M\u00f6rl's state in its very nature does not admit the bystander to\nsuch perfect proof as that of Domenica Lazzari. Had we remained half\nan hour or an hour instead of six minutes, it must still have been a\nmatter of faith to us how long these ecstacies continue, and how often\nthey recur. None but those who live daily with her can be aware of all\nher case. I can only say that what we saw was very strange and very\nstriking, and when the Bishop of Trent informs us, as he did, a few\nhours ago, that these trances continue four or five hours together, I\nmust entirely believe it. _He_ had seen the stigmata on her hands,\nand she had rendered him, as her superior, the same obedience which\nshe gives to her confessor. If I may venture to draw any conclusion\nfrom what I have seen, it is, that it appears to be a design of God,\nby means of these two young persons, to impress on an age of especial\nscepticism and unbelief in spiritual agency such tokens of our Lord's\nPassion, as no candid observer can fail to recognise. Neither of these\ncases can be brought under the ordinary laws of nature; both seem to\nbear witness in a different, but perhaps equally wonderful\nmanner, to the glory of God as reflected from the Passion of His Son\non the members of His Body.\n\n Ever yours,\n T. W. ALLIES.\n\nP.S. Maria Domenica Lazzari died about Easter, 1848, aged thirty-three\nyears.\n\n\n Albergo dell' Europa, Trent,\n Aug. 1. 1847.\n MY DEAR ----.\n\nI do not know whether I said anything about writing to you before I\nleft England, but I feel persuaded that you must be sufficiently\ninterested in our peregrinations to justify me in inflicting a letter\nupon you. P. tells me he wrote from Paris, up to which time he has\ndoubtless given you full particulars, and from which point I shall\ntake up the chronicle of our movements. We left Paris on the 9th of\nJuly, after having been much pleased and interested by what we had\nseen there, and came by a forced march (and in hot weather a severe\none) in the malle poste to Lyons on S.\u00a0Iren\u00e6us' Day, but, by an\nunfortunate delay, too late to see the archbishop officiate in the\nchurch, and according to the rite of his patron and predecessor. At\nLyons we took the Rhone, and steamed to Avignon (the scenery quite\nequal in my opinion to that of the Rhine), where we stayed for\nfour hours, endeavouring, in spite of heat and some fatigue, to call\nup visions of French popes, disconsolate Petrarch, or the devout Laura\nwith her green gown and well bound missal gliding towards the church\nof St. Clair. At last we were hurried off to Aix, and finally to\nMarseilles, where we just hit upon the moment of departure of the\nNeapolitan packet, which after coasting along the beauties of the\nCornice road landed us at Genoa, where we pitched our tent to rest for\na few days. We had a letter to Padre Giordano at the Jesuits' College.\nHe began by a most polemical conversation with Allies on the \"Tu es\nPetrus,\" &c., but afterwards dropped the subject altogether; he was\nexceedingly civil, offered us every information we needed, and gave us\naccess to every thing we wanted to see. In this manner I found Genoa\nfar more interesting than I had expected. It is a most beautiful and\nmost Italian city, and has, as to outward appearance, lost nothing of\nits character in the days of the republic; and its institutions for\nthe support and relief of the poor, the sick, and the religious, gave\nan additional source of interest beyond that for which I was prepared.\nFrom Genoa we came by Pavia to Milan, where we staid five days: for a\ncity so celebrated and so important in ancient times it is remarkable\nand much to be regretted that its ancient character is so completely\nlost. Milan is now quite a modern city, with the exception of a\nvery few solitary buildings; the cathedral itself, wonderful as a\nstructure, and beautiful to the end of the chapter, is quite\nindefensible in the eyes of a thorough-going Goth, and is after all\nonly a very successful vagary of a bastard style. The beauty of the\nmaterial, the exquisite finish of the sculpture, and fine proportions\nof individual parts, with the costly and vast effect of the whole, do\nhowever quite disarm one's critical inclinations, and the interior is\n(as we saw it on Sunday last with the choir filled by the scarlet\nrobes of the chapter of the cardinal see, and the nave almost filled\nby people of every sex and station,) one of the grandest I know, and\nloses nothing by its intimate connection with S.\u00a0Charles Borromeo,\nwho, by the way, appears to me to have been among the best of the\n_reformers of the 16th century_. St. Ambrose's Church still remains,\nthough I should think little, with the exception of a few minor\nornaments, belonged to his time, beyond the atrium, the pulpit, and\nbishop's chair. The valves of the door from which he repelled the\nemperor are also here, though at the time they belonged to another\nchurch. They show a spring in which S.\u00a0Augustine's baptism is said to\nhave been performed, and also the garden mentioned in the\n\"Confessions\" as having been the scene of his conversion; but for\nthese two I do not think they claim more than a great probability,\nand entire accordance with all that is known on the subject, the\ntradition of the actual spots having been lost, and only recovered two\nor three centuries ago. From Milan we made an expedition to this place\nin order to see the two wonderful phenomena of which Lord Shrewsbury\nwrote an account some years ago,--the Estatica and Addolorata. We left\nMilan on Monday, and had a fine sub-alpine drive to Desenzano on the\nLake Garda, with which we were very much pleased, and up which we\nsteamed to Riva; from thence to Trent, where we introduced ourselves\nto the bishop as three Oxonian priests and professors, begging his\nhighness (he is prince-bishop) to give us letters to Caldaro, as the\nEstatica is only visible on this being granted. He received us with\nall possible courtesy, and instantly gave us the necessary\nintroduction, begging us to lay before him our impressions of the\nmatter on our return here: he talked much of Wiseman, Newman, and\nPusey, making the admission with regard to the latter that \"scrive\ncome Cattolico.\" He told us he was himself by birth a German, and that\nEnglishmen were especially welcome to him as countrymen of St.\nBoniface, the apostle of his native country. We left Trent for\nNeumarkt, twenty miles distant, on Wednesday, and on Thursday passed\nover some very fine Tyrolese mountain scenery to Cavalese, where we\nhad an introduction to the physician of the place, who has\nalways attended the Addolorata since the commencement of her malady,\n(and this we had through the kindness of Manzoni's step-son, whom we\nhad met at his house in Milan,--it was no small satisfaction to me to\nmeet the author of \"Promessi Sposi,\" &c.) and with whom we walked over\nto Capriana, about twelve miles distant, where Domenica Lazzari\nabides. I think her case such a supernatural portent, and, it may be,\none of such deep interest to members of the Church, that I shall fill\nthe other side of the sheet with such an account of her as I have room\nfor. Maria Domenica Lazzari is thirty-two years of age, the daughter\nof a poor miller in Capriana, one of five children, a sister unmarried\nwith whom she lives, both parents being dead, a sister married in the\nvillage, and two brothers, who do not bear a very high character. She\nherself from childhood was very virtuous and pious, extremely\nattentive to all active duties, and worked like other girls, though\nalways remarkable both for natural cleverness and her attention to\nreligion. In 1833 she was attacked by an intermittent fever, which\nleft her extremely weak, and after which pains were felt by her in her\nhands, feet, and head; in April, 1834, she for the last time drank\nsome water and ate a piece of bread, since which time she has never\neaten nor drunk except in partaking of the Blessed Sacrament. In the\nsame year she received the stigmata, which are most evident and\napparent, and from which a large quantity of blood flows _every_\nFriday without exception, and on no other day. It was in order to test\nthis that we contrived that our arrival should take place on a\nThursday, repeating our visit on the following day. We arrived at\nCapriana about five in the evening, and went at once to her house,\nwhich is a little peasant's cabin chiefly built of wood, in the\noutskirts of the village, her only attendant being her elder sister, a\nsimple unsophisticated peasant girl. We found her lying in great\nsuffering in a bed about the length of a child's crib, a contraction\nof the muscles having followed upon her illness, and reduced a\nformerly tall person to the length of about three feet. At first she\nwas unable to speak to us, but our companion (her physician) fanned\nher for some time with a large fan, which seemed to relieve her, and\nin a little time she revived. While she lay in this state I examined\nher very closely. The stigmata are _most_ evident on both sides of\nthe hands, and in a very regular circle round the forehead; these were\nperfectly dry, the hands being white and clean with the exception of\nthe actual punctures of the stigmata, which are about the size of a\nsilver fourpence, the wounds of the forehead being such as a penknife\nmight have made; and the blood which had flowed on the previous Friday\nwas dry, and covered her face as low as the upper part of the nostril,\ngiving all the appearance of a blood-stained mask, the blood in\nthis case not following the inclination of her present recumbent\nposition, but, (as is the case also in the wounds on the feet,)\nfollowing the lines it _would take_ in a _pendent_ posture. The\ncostal wound is on her _left_ side. We staid in the room about\nthree-quarters of an hour, and then retired; we returned at five\no'clock the next morning, and found her much better, the wounds on the\nforehead and hands were _all_ open, and blood exuding from all: she\ntalked with greater ease than she had done before. She begged us to\ntake her salutations to the Bishop of Trent, to beg for his blessing\nupon her, and his intercession for her with the \"Bishop of all;\" \"and\nI,\" she said, \"in my turn will pray for his highness as much as I am\nable.\" We commended ourselves and all England to her prayers, telling\nher that now there were many religions in England, but that we should\npray that all might be one: her answer was, \"E una religione sola,\nCattolica, Romana, fuori di questa non si deve aver speranza\" (this I\nshould think came from her catechism). She said all the English she\nhad seen had given her the same account of their country, and promised\nto pray both for us and for England \"quanto io posso.\" We saw her\nconfessor for a few minutes, and I wish we could have had some\nconversation with him, but he was just starting to pay his brother a\nvisit at the bottom of the valley, and we would not detain him.\nIn the course of conversation with Mr. Yoris, and the natives of\nCapriana and the neighbourhood, we gained many other facts connected\nwith her which I have not room for here; this will convey to you some\nnotion of this most extraordinary portent, of the supernatural\ncharacter of which any eye witness would, I am sure, do violence to\nhis reason and judgment by doubting, and which physicians,\nphilosophers and bishops have all agreed in asserting as being without\nexplanation according to physical laws, and which I can look at in no\nother light than as a representation, vouchsafed for the edification\nof the Church and warning of sinners, of the Passion of the Son of\nGod. The supernatural points in her case I take to be: 1. her existing\nfor more than thirteen years without food, during which time the\nnails, hair, &c., have continued to grow; 2. the reception of the five\nwounds; 3. the periodical effusion of a quantity of blood on every\nreturn of the day of our Lord's Passion: 4. the course taken by the\nblood flowing from the wounds, quite at variance with the natural law\nof fluids. We have, I assure you, been very much impressed by this\ncase, and what to me makes it the more peculiar is, that, in former\ncases in which the stigmata have been granted, they have appeared (as\nin the cases of S.\u00a0Francis of Assisi, S.\u00a0Theresa, or S.\u00a0Catherine) as\nthe seal of consummate sanctity, or the reward of intense\nmeditation on the subject of the Passion, whereas in the present\ninstance there is nothing to lead one to suppose either one or the\nother, in any extraordinary degree. The impression conveyed to me by\nmy visit was, I confess, very considerable, though it was more one of\ngreat suffering and resignation, than of any extraordinary tokens of\ngrace, in the object of our visit. There is, I take it, no\n_necessary_ connection between the extraordinary phenomena which her\nbody bears and extreme sanctity, though one might expect it. Her life\nhas always been extremely virtuous and pious, (the country people\nspoke of her as \"bonissima ragazza\"), and her long and intense\nsuffering appears to have chastened and subdued her spirit to a state\none would consider well disciplined to meet death, but nothing that I\nsaw led me to suppose the lofty religious abstraction, the spiritual\nfervour, or super-human yearning of the soul for God, which one looks\nfor in the female saint. Far be it from me to pry into the Divine\nintentions in this extraordinary appearance which we have witnessed,\nbut if He who does all things to bring back our erring race to Himself\ndestines her merely to be a living representation of the sufferings of\nthe Son of God (and to serve no higher purpose than that for which we\nshould erect a crucifix), men of faith will not fail to derive benefit\nto their souls, amidst their thanks for a token of the divine\ngoodness, in contemplating this memento of our Lord's Passion, while\nit may serve in some cases, we may hope, to warn the scornful that a\nday will come when they will in like manner have to \"look on Him whom\nthey pierced.\"\n\nI have not yet spoken to you of the Estatica, whom we saw yesterday;\nand though I cannot say that her case may not be equally interesting,\nyet as its details are taken more from credit, I have the less to say\nfrom personal investigation.\n\nMaria M\u00f6rl is the daughter of a nobleman of Caldaro, whose fervour in\ndevotion has gradually grown to ecstasis, and an entire abstraction\nfrom the world, and constant continuance in what the spiritual writers\ncall the \"unitive\" life: the ecstasis continues from four to five\nhours at a time, and only ceases from bodily weakness, or at the\ncommand of her confessor. She converses with her spiritual directors\nand superiors alone, rarely eats, her only sustenance being\noccasionally a morsel of bread and a few grapes. She has been in this\nstate for years, and lives in and upon incessant acts of devotion. She\nis kept very close and retired in a Franciscan convent, and none are\nallowed to see her without a letter from the bishop. We found her as\nshe had been described to us, wrapt in the most complete ecstasis, and\ncertainly, as a representation of a devotional figure, nothing could\nbe more striking or more beautiful; but as, from the very nature\nof the case, her ecstasis must cease by communication with the visible\nworld, it was to us nothing more than a spectacle. I have room,\nhowever, for no more, and must have already wearied you with this\nepistola Tridentina, at the length of which I am ashamed. We have just\nbeen to the bishop, who has been most courteous and obliging, and\ngiven us several facts connected with the above mentioned. This place\nis a most comely city; the hills of Tyrol stand about it, \u1f65\u03c3\u03b5\u03b9\n\u03b8\u03ad\u03b1\u03c4\u03c1\u03bf\u03bd, with snowy peaks beyond them, and the Adige comes rolling\nfrom the mountains an \"exulting and abounding river.\" I cannot help\nthinking what delightful \"constitutionals\" the dons of 1545 must have\nhad after their hot work in the council. Excuse prolixity, and\n\n Believe me ever yours,\n JOHN H. WYNNE.\n\n\n Hotel Europa, Trent, August 1. 1847.\n MY DEAR ----.\n\n* * * From Milan we went to Desenzano, to begin an expedition to see a\nvery great wonder in the Tyrol, of which I must give you an account.\nWe went by the Poste to Desenzano, the southern point of the lake of\nGarda, and from thence steamed all up that most beautiful sheet\nof water to Riva. From Riva we took a ricketty machine, called by\ncourtesy the Post, to Roveredo, and on hither to Trent. First I must\ntell you, we had an introduction to Manzoni at Milan from a friend in\nParis; and his son-in-law had just returned from seeing one of the two\npersons who were the object of our present pilgrimage--the Addolorata\nand the Estatica, whose case was set forth, some few years ago (about\nthree or four), by Lord Shrewsbury. The first of these has received\nthe stigmata of the Passion, from which blood issues every Friday--the\ncrown of thorns, the nail-holes in the hands and feet, and the wound\nin the left side; and the second lives in a continual trance. We met a\nlady in Paris, a Roman Catholic, who had seen them, and spoke much\nabout both, but not very satisfactorily to our minds. We determined\naccordingly, if possible, to visit them ourselves, and received full\ninstruction from Signor Stephano Stampa at Milan as to the route and\nall other needful circumstances. Well, at Trent we went to the bishop;\nfor one of these persons, Maria M\u00f6rl, the Estatica, lives in a\nconvent, and may not be seen without a letter from the bishop, which\nwe hardly expected would be granted to any persons not Romans.\nHowever, we wrote _Artium Magister_, Oxford, upon our cards, and sent\nthem in. He received us very politely, granted at once the petition\nfor a letter, begged us, if possible, to call on him and give\nhim our opinion on the cases in returning; \"for,\" said he, \"we cannot\npronounce about either case, especially the Estatica, while they live,\nand the end is uncertain;\" and he further thought every one who had\nthe opportunity should make an unfettered judgment for themselves. At\nthe conclusion of the interview he gave us his blessing, and by noon\nwe were on our way in an omnibus to Neumarkt, up the valley of the\nAdige; grand castellated rocks overgrown with brushwood, some 12 or\n1700 feet, on either side of this rapid river. Neumarkt is a stupid\nlittle place; and we were considerably imposed upon by the worthies\nthere, who might have put us at once in the way to our point. Next\nmorning, Thursday, 29., we took a carriage to Cavalese, a small town\nin the mountains, a post and a half distant; and after breakfast\nthere, we found out Signor Yoris, a medico, to whom Signor S.\u00a0Stampa\nhad given us a letter of introduction. He was very civil, and offered\nto accompany us to the village of the Addolorata, whose name is\nDomenica Lazzari. This place is called Capriana, and we walked thither\nin something less than four hours, a distance (I supposed) of about\nnine or ten miles. This was across a range of hills, and up the valley\nof a tributary to the Adige: the hills covered with forests of spruce\nand pine, and very beautiful. We got to Capriana about 5 P.M.; and\nI will give you an abridgment of notes I wrote that evening for\nthe rest of the account. Reached Capriana at five, turned to the right\nto the house--almost the outside of all, the meanest we saw--and after\nsome minutes the sister arrived and let us in. The room at first dark,\ntoo dark to see more than the figure contracted in the bed, and the\nface dark with blood as low as the bottom of the nose, and a little\nlower on each side. The medico drew aside the curtain, and we saw\nplainly the stigmata on the back of the hand, and the marks round the\nforehead in a straight line, about an inch below the hair in the\nmiddle. The marks are about a quarter of an inch apart in an even row\nas far as the hair, and for three or four marks under it. The medico\ntold me they go all round. There were other marks below the first down\nto the eyebrows, but whether so regular as the first I could not tell\nfor the quantity of blood clotted and dried on the face. The blood has\nflowed straight towards the bottom of the face, and not trickled\nsideways to the bed. There has been a good deal this week. The hands,\nwhich are much wasted, are clasped continually on the top of the bed\nclothes, and are marked a little above the centre with the stigmata\n(the nail holes); the scar extends half or three quarters of an inch\nall round, slightly red. The wound is cicatrised with a dark spot of\ndried blood in the centre. Inside (as well as I could see, the\nhands being clasped,) the left palm seems to have a long white wound\nright into the flesh, which is covered all round with dried blood.\nThat on the face is so dark and continual, that, from the holes of the\n_spic\u00e6_ (thorn marks) to the nose, it is just like a dark mask. Her\nbreast is curved up to a close convex, and the legs drawn up till\nalmost doubled from convulsions. The medico says she was once as tall\nas I am. Twelve or thirteen years since she has eaten anything but the\nBlessed Sacrament, and that in the most minute portions possible.\n\nThe following are the correct dates:--\n\n 10th April, 1834. Nothing eaten since.\n 10th January, 1834. Stigmata, hands, feet and side.\n 31st January, 1834. Crown of thorns.\n\nAn altar is in the room, at which the bishop allows mass to be\ncelebrated once or twice every week, according to the convenience of\nthe priest, and on saints' days.\n\nWe spoke of the bishop. She was much interested also in all that the\ndoctor said. He kept fanning her with a large feather fan: her only\nrelief. She suffers most on Thursdays. The issue of blood Fridays\nunaccompanied with pain: rather a relief. A woman and boy came to see\nher. Cheerful when _freer_ from pain (she always suffers). Was told\nwe were English. Looks very intently at one. Light blue or blue\ngray eyes; hair fine,--a cold brown. Face awfully wasted. Her smile\nsweet. Says, when most in pain, \"Dio mio, mio Dio!\" Friday morning, at\nfive, we were again with her. She was in an insensible state: waking\nup at intervals. The hands still clasped, but the head shaking, and\nher teeth chattering. The blood was bright red and fresh (flowing)\nfrom all the upper row of holes and the rest, though clotted below\ngenerally, for she suffers great heat of fever. The wounds of the\nhands were open and ran, but outside (on the surface) the blood had\nrun down the back of the hand in a broad stream to a little below the\nwrist, and there stopped; one small current had trickled across to the\nbottom of the hand. It was clotted. I looked as close as I could by\nstooping to the inside of the left hand. My impression was of an open\nwound, much deeper; long, with lips standing out upon the upper side;\nmuch blood had run over the inside of her hand: it ran to the wrist\nand all over the palms. Her teeth whole, though the two centre much\napart. Her face, above and below the blood, was not livid, but of a\ngood complexion. Her voice when she spoke was much stronger than\nyesterday. She saw me trying to draw the outline of her face, and\nsaid, she supposed a portrait would appear of her. We commended\nourselves and England to her prayers. All English (she said) who had\nseen her had done the same. She commended herself by us to the\nBishop's blessing and intercession with \"Il vescovo di tutti,\"\n(something she said quite indistinct). This is the substance of my\nnotes written on the spot. I must add to it, that every Friday since\nthe date above, and only on Friday, the wounds have bled; that the\ndoctor told us he had seen her feet a hundred times, which are marked\nlike the hands, but the blood runs _up_ towards the toes; as it does\nup the nose, which we saw. Her side wound has been seen by several\nwomen, her sister among others, whom we talked much to. She was\nperfectly simple, wanted no money, and treated her sister more as an\ninvalid than anything else. The Dr. Yoris's presence was, I think, a\nvery great advantage to us. It put all reserve out of the question, if\nany would otherwise have been observable, and enabled us to see her\nmore as she always is, and no doubt to stay longer, to draw the\ncurtain aside, &c. My impression was of great awe at the sight: the\nday Friday, and the supernatural facts of the flow of blood from a\nperson taking no nourishment or food of any kind, the course taken by\nthe blood,--but the sight of the dark mask of blood was what first and\nmost painfully struck me. The simplicity, and apparent domesticity, of\nher way of speaking--her smiling and answering the doctor's\nquestions--struck me next. As he said, a secular question is answered\nin the tone of this world, a religious one in that of the other.\nShe seems conscious herself of nothing beyond God's chastisement for\nher sins; therefore she is shy of showing or speaking of herself\nbeyond what is necessary as information to serious inquirers. The\nwound in her side she refused to show any man, though she said any\nnumber of women, physician's wives, if they would, might see it, for\nit needed no medical treatment. She does not seem conscious of being\nin any extraordinary or miraculous way the vehicle, as such, of Divine\nGrace; but she is patient, exceedingly, and strives, as she says, to\ndo all God's will. Nothing remarkable in a religious way is recorded\nof her early character. \"Una buona ragazza,\" the doctor called her,\nbut no more; he said especially not \"bigotta.\" Is it not a palpable\nevidence of our Lord's presence to us in His sufferers, to bring home\nthe actuality of what is taught us of the spiritual things we have\nbeen born into, yet to confound spiritual pride? \"Thy ways are in the\nsea, and Thy paths are in the great waters, and Thy footsteps are not\nknown.\"\n\nNext morning we went to Caldaro, a beautiful village about nine miles\nor eight from Neumarkt, and, by aid of the Bishop of Trent's letter,\nsaw Maria M\u00f6rl, the Estatica, but were only allowed to see her for\nfive minutes. She knelt on her bed, with her hands together under the\nchin: her attitude was leaning forward, and inclined to the right in\nsuch a position as I cannot keep myself in without support; nor\ndo I think, from the overbalance of the body, it could be done\nnaturally. Her face has much beauty, her eyes are dark and full, hair\nlong and black, and her skin as pale as that of a dead body or a wax\nfigure; not a muscle moved; and except a very slight oscillating\nmotion of the body occasionally, and the breathing, there were no\nsigns of life in her, though I saw once the eyelid quiver slightly.\nThe friar who took us in, a Franciscan, told her to lie down; which,\nafter a moment or two, she did; only falling back in the bed, with her\nlegs from the knee unmoved. She gave two slight sort of groans or\nsighs. Her hands remained just as they were, and the eyes were fixed\non the same spot. After a short visit, the friar took us out,--talking\na German which we could none of us understand. When we got to the door\nof the house, we asked him, in Latin, if we could see her again: he\nanswered, \"Eam vidistis, eam vidistis,\" and left us.\n\nWe walked back to Neumarkt, and yesterday evening started in the\nBolzano omnibus back to this place. Fare you well. * * * I have given\nyou as short as I could this marvellous account.\n\n * * * * *\n\n J. H. POLLEN.\n\n\n Venice, August 5. 1847.\n MY DEAR ----.\n\n* * * We staid at Verona one clear day: it has very interesting\nchurches, and a noble river, the Adige, \"exulting and abounding,\" as\nByron says; and many Shakspearian associations, besides very quaint\nand medi\u00e6val bits of architecture. But my time is waxing short, and a\ngreater attraction was near. So yesterday we _squudged_ ourselves\ninto a merciless omnibus, which carried twelve insiders thirty miles\nin the space of six hours to the railway at Vicenza; and the said\nrailway brought us on just in time to reach Venice by the last light\nof day. Very striking indeed is the approach to Venice, on a bridge\ntwo miles long over the Lagune, very striking because so appropriate\nto a city which is like no other. The evening was unfavourable, for it\nrained, which has scarcely happened to us before; notwithstanding, our\nexcitement was great; I do not think I have felt so much curiosity\nabout a place since I entered Rome nearly thirteen years ago, and\ncould scarcely believe I was there. Though a great part of to-day has\nbeen rainy Venice does not disappoint me. The Doge's palace, the\npiazza, and piazzetta of St. Mark, and his church, are quite unique;\nso is the great canal, with its host of middle age palaces. We have\nbeen to-day both in the pozzi and the piombi, the ancient\nprisons of the republic, the former terrible for their darkness, the\nlatter for their heat; both seldom disgorging the prisoner save to\ndeath; and what a death, at least in its circumstances, and in the\ncase of political offenders. The cells were all cased in wood, with\nhardly any light; but when the criminal in politics had confessed his\nfault, and was condemned, he was transferred to another cell in the\nmiddle of the night, a foreign priest was admitted, received his\nconfession, and absolved him. The priest issued from the cell, and\nturned to the left, the criminal to the right, and rounding a corner\nnot a yard off, was placed on a seat, a cord passed round the neck,\nand strangled. Behind the seat a door opened, a gondola received his\ncorpse (for it is just at the level of the water), carried it to the\ncemetery, and no one, wife or child, knew more of his destiny than\nthis: that the invisible inquisition of state had laid its hand upon\nhim, and that he _was not_. I said to the old guide, who had a fine\nVenetian head, \"I suppose you do not regret not living in those\ntimes?\" \"But _I do_ regret it,\" he replied; \"Venice was then a\nrepublic; there was more commerce, and life was easier; and it was\njust owing to her wise treatment of criminals that she maintained\nherself so long; and had she kept that treatment to the end, she would\nnot have fallen: mine was a very ancient Venetian family. It is to\nforeigners,\" he added, \"that I say all this; writers have\ngreatly exaggerated about these prisons.\" As I stood on a spot at\nwhich hundreds of human beings, during the long course of that\nterrible rule, had yielded up their lives in the darkness of a gloomy\npassage, more fearful at least to the thought than the gaze of a\nfurious multitude, or the rack itself, I could not agree with the old\nman, though I was surprised at such a flash of old Venetian spirit.\nThat same ducal palace, which is among palaces what the great medi\u00e6val\ncathedrals dedicated to Notre Dame are among churches, has these\ndungeons below; the state reception apartments of the Doge above; and\nover them again those other prisons of the piombi, or leads--a\nsomewhat strange position for the drawing-rooms of the head of a\nstate. Italian churches are as unlike ours as two things called by the\nsame name can well be. They are full of marbles on floor and walls,\npaintings, gildings, shrines, images, tapers, perpetual services, and\nseldom wanting at least in some worshippers. St. Mark much exceeds my\nexpectation. It has five domes covered with mosaic and figures in rich\ngilding, columns of finest marble, bronzes, multitudes of precious\nobjects, but with a solemnity far beyond all these, which makes one\nfeel that one is in a temple, a place of worship, of bowing down to\nthe Infinite, not of addressing man himself through a part of him\nwhich has shared in his general fall--the understanding. This, I\nthink, is the main difference between Catholic and Uncatholic\nchurches. Then, again, that vision of the Blessed Virgin and Child, so\noften repeated, and under so many different phases, is inexpressibly\nconsoling. It really seems to me that the more men dwell upon the\nIncarnation, the more they will associate the Blessed Virgin with our\nLord, and the saints with Him and with her; they will not analyse and\ndivide, but rather always seem to be touching the skirts of His robe\nof glory, in every one of those who have suffered and conquered in His\nname; and most of all in the Mother, who was and is so unspeakably\nnear to Him. Thus the Protestant sees in her \"a dead woman worshipped;\"\nthe Catholic, the mother of all Christians; the Protestant sees in the\nsaints \"deified sinners;\" the Catholic, living members of His body, in\nwhom His virtue now dwells without let of human corruption. In short,\nI think Keble is no less true than beautiful when he says,\n\n \"What is this silent might, making our darkness light,\n New wine our waters, heavenly Blood our wine?\n Christ, with His Mother dear, and all His saints, is here,\n And where they dwell is heaven, and what they touch divine.\"\n\nNow this is just the idea which an Italian church conveys.\n\nOur room looks out on the end of the Grand Canal, into whose waters a\nslight jump would convey one some fifty feet down. It is one of the\ngreatest thoroughfares and finest views in Venice. Gondolas are\nperpetually flitting by; I had my first glide in one to-day for\nseveral hours up and down the Grand Canal. I can't say I feel the\nsmallest sympathy with the ruling spirit of ancient Venice, but it is\nsomething to be on a spot so long the seat of empire; I feel that I\nshall _feed_ for the ensuing year on this excursion, and this adds\nmuch to its pleasure. We were all delighted with Trent: it is\nmagnificently situated in the midst of mountains, with that wild rapid\nAdige sweeping through it. The church in which the Council sat is, of\ncourse, very interesting. We called twice on the bishop; first to ask\nhis permission to see the Estatica; secondly, to give him our report.\nHe received us with the greatest politeness, talked about Church\nmatters in England, and perhaps was gratified, if not surprised, by\nthree English priests falling on their knees to receive his\nbenediction. I hope you got my long letter of the 1st of August,\ngiving our visit to Capriana and Caldaro. We all look back on that\nwith great satisfaction.\n\n_August 6th._--Venice this morning is in all its beauty; we have just\ntaken a gondola for the day, to visit churches and paintings,--Titian's\nfinest are here. We take coffee morning and evening in the Piazzetta\nof St. Mark, the great resort. It is with great difficulty one can get\nalong without an officious shoe-black insisting upon the satisfaction\nof cleaning that part of one's dress. If they happen to be dirty, the\ncreature can no more be driven away than a hungry mosquito; he buzzes\nround and round and round, till the only way is to stop and let him\ndraw his sous.\n\n Yours very sincerely,\n T. W. ALLIES.\n\n\n Milan, August 14. 1847.\n MY DEAR ----.\n\nI left Venice yesterday morning, on my way home, alone, I am sorry to\nsay, for my two companions proceed to Bologna and Florence, and will\nnot be back in England till the end of September. It seems to me quite\na different thing now I have to go by myself; and the only comforting\nthought is, that every step brings me nearer home. I am not likely to\nlose much time on the road, and I hope to be with you on the day I\nmentioned in my last; viz., Tuesday, the 26th.--I meant to have\nwritten to you again from Venice, but our days went swiftly there, and\nwhen we returned in the evening I was too much tired for the exertion.\nVenice will remain as a strange and beautiful dream in my remembrance.\nAfter all that one had heard it required sight to realise a city\nrising out of the water on all sides, whose streets are canals,\nwhose doors open by flights of stairs on the water, whose carriages\nare gondolas, and the most agreeable kind of carriage I ever was in;\nfor one reclines in them most lazily, like lotos eaters, and sees\npalace and church, and all sorts of strange-looking heterogeneous\nbuildings sweep gently by, in a sort of sleep; while every now and\nthen comes a bit of semi-eastern architecture, rich ogee windows, and\narcades which perfectly delighted me, and quite as often we wound\nthrough narrow, dirty, motionless canals, that seemed just suited to a\npurpose they no doubt often served,--the drowning troublesome bodies.\nBut one sight we saw which you would have thoroughly entered into. On\nSunday afternoon, as we got into a gondola, the gondolier informed us\nthat he could not take us at the accustomed fare that evening, from\nsix to eight, for it was his especial harvest time, that all the world\nwent to the music on the Grand Canal. Accordingly, after looking for\nsome time at the Euganean hills and Friuli mountains, which are a\nglorious sight to the north of Venice, we bade him take us to meet the\nmusic on the Grand Canal. This is about 200 feet wide, winds most\nbeautifully through the city, having the Rialto bridge about the\nmiddle, and is bordered by the finest palaces. We soon met the\nArchduke's gondola, and behind it a great crowd of others covering the\nwhole breadth of the canal, shouldering and elbowing each other,\nthe gondoliers shouting, watching every one else's gondola as well as\ntheir own, applauding or blaming, as might be. Each boat has one man\non a little covered deck near the stern, where he balances himself\nadmirably, and mainly directs the boat, serving both as oar and\nrudder, and another not quite so near to the prow. In the middle\nladies recline on cushions, and no Hyde Park carriage serves to set\noff beauty and fashion so well as those wicked barks of Venice, which\nhave screened so many tricks both of man and woman, for so many\nhundred years. On this occasion, however, the part of the boat which\nserves for shelter, coolness, or concealment, as it may be,--that is,\na sort of cabin, covered with crape, is taken away, and the cushions\nafford a full view of whatever they carry. Into this press and throng\nof little gallies we passed with the rest; the scene every moment\nchanging, the gondoliers vociferating, the boats seeming in perpetual\ncollision, now jammed close together, and again emerging into a few\nfeet of clear water, the band playing close behind us. Every now and\nthen adventurous boats came from the other direction, and how they\nmade themselves a way into a throng that seemed quite full before was\nthe wonder. Some of the gondoliers were dressed in fanciful liveries,\nwhich added much to their appearance. This was all in the last light\nof day, and we agreed that we had never seen so interesting and\noriginal a piece of fun. A single gondolier thus standing on his\nlittle deck will guide his boat with admirable skill, and though it is\nnear forty feet long, he will make it turn the corners of the\nnarrowest canals, and wind through opposing boats without touching.\nFor this purpose, when he approaches a corner which he has to turn,\nperhaps at right angles, of course not knowing what is coming the\nother side, he sings out in good time, Stal\u00ed, or Staprim\u00ed; answering\nto starboard and larboard; and thus collisions are generally avoided,\nthough barges act in an unkind and domineering manner towards their\nslighter brethren, and move about with a consciousness that they are\nthe \"iron pots\" against the \"earthen.\" These canals are not always\nfree from another danger, as we were near learning to our cost. The\nlast evening, as we emerged from one of the thousand bridges, came a\nviolent smash into the boat, which made me jump. It was a whole wine\nbottle which descended, and broke itself on W----'s back.\nProvidentially he was not much hurt, but I thought it might just as\neasily have been my head, which was uncovered at the time, and which\nit would certainly have broken. I suppose it was done thoughtlessly,\nbut we could not discover the person. Almost all our time was spent in\nthe open air at Venice, with occasional visits to the picture\ngalleries and churches. We were all much struck with the number\nof persons attending services on week days. There are Masses\nperpetually going on, sometimes two or three at different altars, from\nearly in the morning till past noon, and each would have its circle of\nworshippers, men as well as women. Besides, persons would be kneeling\nin all parts. The largest church in Venice, S.\u00a0Giovanni e Paolo, a\nvery fine one, full of grand tombs of the ancient Doges, had the\nexposition of the Holy Sacrament for five days over the Great Altar,\nwhich was fitted up with crimson hangings all round, and a great\nquantity of lights; in the centre, in a remonstrance, the Host was\nexposed, places for kneeling stretched a great way down the church. I\nwas in it almost every day, and always saw a great many kneeling and\nsaying their prayers. We heard a sermon in St. Mark's on Sunday, about\nthe different modern systems of physical philosophy, and their\nmanifold absurdities. Morning and evening we took our coffee, often\nrelieved with ices, in the Piazza of St. Mark, which in the evening is\na great rendezvous, and serves the ladies in the summer instead of\nreceiving company at home. Then we used to walk under the Doge's\npalace, and talk of things past, present, and to come, of which the\ntwo former were the pleasanter. We were generally very unanimous,\nliking the same buildings, the same pictures, and the same principles;\ndisliking with one accord that huge variety of beard and whisker\nand moustache, in which \"Young Italy,\" no less than \"Young France,\"\nluxuriates. The journey here took twenty-three hours from Venice, the\nheat and dust dreadful. To-morrow I shall see the Feast of the\nAssumption, which you remember we passed together at Amiens four years\nago. On Monday my place is taken to Lucerne, thirty-two hours' journey\nfrom here, so that night I shall begin to scale the Alps by the St.\nGothard pass, descending on that most lovely lake, and the worst part\nof my journey will be over. _August 15th._ I went just now to see the\nsun rise from the top of the cathedral. As I entered it just before\nfive, I found a good many people, mostly of a poor class, already\nthere. At five a priest entered, and began communicating people before\nthe rails of an altar in the transept. This is done very rapidly; as\nwith only a previous blessing he takes the pyx from the tabernacle\nover the altar, in which the Host is reserved, and holding a Host\nbetween the fingers and thumb, makes with It the sign of the cross,\nsaying in Latin, \"The Body of the Lord preserve thy soul to eternal\nlife,\" and puts It on the tongue. When I came down an hour after, I\nsaw a much larger number, and after celebrating Mass he began\ncommunicating a fresh set. In this way a great number can receive in a\nmorning at different altars, without much waiting. As for _effect_,\nthey understand it well here; the lights burning on and before\nthe altars, and the deep religious gloom of the duomo itself,\nespecially in early morning, add all that can be added to the\nsolemnity of such a scene. This is going on without intermission, till\nthe High Mass at eleven. It certainly looks to me very like reality.\n\n Yours very sincerely,\n T. W. ALLIES.\n\n\n\n\nJOURNAL.--1848.\n\n\n_Paris. Windsor Hotel, Rue de Rivoli, July 18. 1848._--I have been\nnine days in France, and the kindness of friends has not left me an\nhour to put down my thoughts. Yet assuredly, in so utter a change of\none's usual habits and sights, the mind has been more affected than\nduring many weeks of sedentary occupations. But when one has been\nprofoundly moved either by a religious service, or a conversation, or\nplace or building, it is a great effort to sit down, collect one's\nthoughts, and turn one's eyes inward on oneself. Generally, too, by\nthe end of the day we were so fatigued that such an effort became\nphysically impossible.\n\nWe left Southampton at five P.M., on Saturday, the 8th July. A good\ndeal of wind, and sea rough. Passed off Portsmouth the fleet of ten\nmen-of-war, one three decker, St. Vincent, 104 guns; four two deckers;\nand five frigates. Most majestic they looked unmoved amid the\nfreshening waves. I can never see a ship of war without my heart\nbounding. Byron has exactly expressed one's feeling:--\n\n \"She walks the waters like a thing of life,\n And seems to dare the elements to strife.\"\n\nAt five we found ourselves on the quai at Havre. The douane here is so\npolite as to keep one's luggage till eight o'clock--a kindness which\nis carried still further by the police, as the visa of passports does\nnot commence till eleven. So I proposed to walk to the beautiful\nNorman church of Graville, the pendant of our own St. Cross, half way\nup that delightful c\u00f4te which looks down on the embouchure of the\nSeine, and the high coast of Honfleur and Caen. The view from the\nterrace of the old Priory is most charming; and behind the church a\nmost picturesque cemetery stretches up the steep hill. There is a\nperfect cross a little to the west of the church, which is very\npleasing. We found the church empty, and said our English office\nbefore one of the altars. I do not like the effect of two windows in\nthe apse, which symbolise, I suppose, the Two Natures, but otherwise\nthis church is a beautiful specimen of a Norman parish church.\nHowever, its nave has been recently defiled by most protestant-looking\npews; and under the tower, just before the chancel, there actually is\nto be seen a squireen's pew, with a table and cloth in it. The chapel\nand image of the Blessed Virgin were the most pleasing. At three we\nwent on to Ivetot, and found a most kind welcome from our\nfriends. They lodged us in a house they have lately purchased, in\ntheir garden, where, for the first time in my life, I had the honour\nof a silver bason and ewer. We supped in the refectory, at a table in\nthe middle, with M. le Sup\u00e9rieur. Silence is kept at the meals, and\none of the pupils reads from a pulpit on one side. The pupils act as\nservants in turn during the meal.\n\n\n_Monday, July 10._--We heard two sermons, morning and afternoon, from\nM. P. L. Labb\u00e9 to the confirmands, fifty-nine in number. Our friend's\nmanner was mild and paternal, yet full of zeal and unction. His\nmorning subject was, \"You have not received the spirit of bondage\nagain to fear, but ye have received the spirit of adoption whereby we\ncry Abba Father.\" He distinguished between servile fear and filial\nfear--between Jewish bondage and Christian adoption; beseeching his\nhearers ever to cherish in their hearts the sense of God's paternal\nlove, and that \"we can never know how much God loves us in this\nworld;\" and then he urged them, if ever they fell into sin, to fly to\nGod at once for pardon, never distrusting Him, however great their own\nunworthiness; reminding them that the tribunal of penitence was ever\nopen to them. In the afternoon his subject was, \"Ye shall receive\npower after that the Holy Ghost is come upon you, and ye shall be\nwitnesses unto me.\" That at confirmation there was a _larger_\ninfusion of the Holy Spirit than at baptism--what it was to be\nwitnesses to God--witnesses by our whole life and conversation. These\ntwo addresses much pleased me, both as to manner and matter.\n\nWe had the privilege of saying our English office in their chapel,\nwhere the single lamp marks the presence of the Holy Sacrament. How\ngreat a blessing is this, that the Lord of the Temple dwells bodily in\nit--how great a realising of the Incarnation. The chapel is a very\npleasing imitation of the middle Gothic style, built from the designs\nof M. Robert, who, being a pupil of the Ecole Polytechnique, gave up\nall prospects in the world for the hard and painful life of a priest\nin a petit s\u00e9minaire: and not only he, but all who are there, seem to\nhave their daily life supported by a spring of charity in themselves;\nand the great self-denial which accompanies it seems borne as if it\nwere no weight at all, for they look for the recompense of the reward.\nDuring the five days we passed at Ivetot we remarked again and again\nto each other the atmosphere of fraternal charity which all seemed to\nbreathe. There was no looking for success in the world--no thought of\ngaining wealth; but the one thing in view was to train the children\ncommitted to them as members of Christ and heirs of His kingdom. This\none thought pervaded all their actions. In the evening the\nArchbishop of Rouen came, attended by his vicaire g\u00e9n\u00e9ral, M. Surgis.\nThe masters and ourselves supped in private with him; and I was\nconfounded at being put on his right, as P. was on his left. His own\naffability, however, and the unaffected kindness and ease of his\ndemeanour with his clergy, soon made one feel comfortable.\n\n\n_Tuesday, July 11._--The confirmation was at nine. The pupils formed\nin procession along the corridor into the chapel, some sixty or eighty\nof the rear in albes, followed by the masters and some other clergy,\nthe cross and crosier immediately preceding the Archbishop; we\nfollowed behind, and then mounted to the latticed tribune at the end\nof the chapel, whence the whole disposition of the congregation, the\nmultitude of albes, the altar dressed for the Holy Sacrifice, and the\nsplendid habit of the Archbishop, formed a most pleasing scene. He\nsaid Mass, and communicated, I should think, a hundred pupils; as they\nknelt two and two all up the chapel and received successively from his\nhands, nothing could be more solemn. There was a moment in this\nservice particularly touching--the Archbishop took his crosier in his\nhand and standing before the altar said, \"Benedicat vos omnipotens\nDeus, Pater, et Filius +, et Spiritus Sanctus.\" It seemed like the\ngreat High Priest Himself blessing His people. After Mass he stood\nbefore the middle of the altar, and, requesting them to be\nseated, addressed them for about twenty minutes. His manner was a\nmixture of grace and simplicity most pleasing to behold; indeed, his\nwhole demeanour represented exactly the priest, the father, and the\nbishop, and left behind it a perfume as it were of the heavenly\nhierarchy, among whose earthly counterpart he ranked. He enlarged upon\nthe triple blessing bestowed upon us by the Holy Trinity, in creation,\nin redemption, and in sanctification. Presently he spoke of the Holy\nEucharist as an extension of the Incarnation, (rap\u00e9tissant) gathering\nit up into little; and of Christ therein really, substantially, and\npersonally present in us. His vicaire g\u00e9n\u00e9ral said, that in daily\nconfirmations during two months he never repeated himself, but varied\neach address. He had no note, and spoke without effort. Then followed\nan examination of the confirmans by himself during about thirty-five\nminutes. He took boys here and there and asked them questions on the\nelements of the faith, the sacraments, &c., in so low a voice that I\ncould only catch the general import. Then came the confirmation\nitself, which, like our own, is very short. He stood at the middle of\nthe altar, and stretching out his hands towards the people, called\ndown on the confirmans kneeling before him the sevenfold gifts of the\nHoly Ghost:\n\n\"The spirit of wisdom and understanding.--Amen.\n\n\"The spirit of counsel and ghostly strength.--Amen.\n\n\"The spirit of knowledge and true godliness.--Amen.\n\n\"Fill them, O Lord, with the spirit of thy fear, and sign them with\nthe sign of the cross of Christ unto eternal life.\"\n\nThe repetition of the Amen at intervals by the confirmans gives a\nfeature to this prayer which our own does not possess. Then the\nconfirmans, two by two, came kneeling to his chair before the altar,\nand he signed them on the forehead with the holy chrism, naming each\nby his Christian name as he said, \"I sign thee with the sign of the +\ncross and confirm thee with the chrism of salvation, in the name of\nthe Father+, and of the Son+, and of the Holy Ghost+. Amen.\" The\nservice occupied three hours; but in country parishes it is not\nusually preceded by the Mass.\n\nWe had then a grand dinner at a table placed in the middle of the\nrefectory, several clergy, friends of the house, being present. There\nwas plenty of talking, the rule of silence being suspended by the\npresence of the archbishop.\n\nIn the evening there was a solemn Benediction, at which the archbishop\ndid not officiate, but was in a chair near the altar.\n\nAfter dinner, two of the pupils, one from the older and one from the\nyounger division of the school, recited verses before the archbishop,\nand the whole school seemed delighted at the words of kindness\nhe addressed to them. I heard our friend, in one of his addresses,\nremind them that the archbishop was the head and master of the house,\nand so they all appeared to feel him to be.\n\nIn the evening we were all collected, in a somewhat suspicious manner,\nfor some exhibition in a long hall, at the end of which a carpet was\nspread, and a chair placed for the archbishop. I asked M. Robert what\nwas coming; but he replied, \"Pour nous autres Fran\u00e7ais, vous savez,\nnous sommes des fous: il faut que nous rions de tout!\" I will not say\nthat the entertainment verified his former proposition, but certainly\nit did the latter. M. Picard, cur\u00e9 of the cathedral of Rouen, took out\na paper, and began reading a copy of verses by himself, commemorating\na recent fall from his horse of one of the tutors. At each verse the\nboys took up couplet and refrain, and sung it with hearty good will.\nThis continued for some twenty or thirty stanzas. The boys needed but\nthe hint. I thought to myself, I doubt whether it would improve the\ndiscipline of Eton to collect the boys in the long school room\ntogether to commemorate an equestrian lapse of my friend C. or A.,\nsupposing them to have met with one. The refrain,\n\n \"Quel est ce cavalier l\u00e0\n Qu'il mene bien son dada,\n Tra-la-la tra-la-la,\"\n\nsounded by 250 voices, still rings in my ears. This was succeeded by\nanother song, recited in the same manner, on M. Robert's propensities\nto study the moon.\n\nWe supped, as before, upstairs, and had some pleasant conversation\nwith the archbishop.\n\n\n_Wednesday, July 12._--The archbishop sent for us this morning,\ninquired into our views in visiting France, and gave us each an\nImitation of Christ and a small cross which he had blessed. He\nexpressed in the most cordial manner his pleasure at seeing us, and\npressed us to visit him at Rouen. After an early dinner, M. P. L.\nLabb\u00e9 insisted on taking us to see the old abbey church of F\u00e9camp; we\nwent partly by railway, and, as the diligence was waiting for the\ntrain from Havre, walked some three miles, and then took a char-\u00e0-banc\nfrom Goderville. We went to the cur\u00e9's house at F\u00e9camp: but he was\nbuilding, and so we all lodged with M. l'Abb\u00e9 Lefevre, formerly curate\nthere, but now living with his sister without any direct charge. M.\nLabb\u00e9 kept us, both at supper and dinner the next day, in continual\nmerriment by his stories.\n\n\n_Thursday, July 13._--M. Beaucamp, the cur\u00e9, took us all over the\nmagnificent abbey church, dating from the 10th to the 12th century,\nand near 400 feet long. He pointed out the variations in style and\nconstruction. It sadly wants the whitewash removed. This was\nlast evening. This morning he took us _en p\u00e9l\u00e9rinage_ to Notre Dame\nde Salut, a chapel built by our Henry I., and one of four on this\ncoast. The view was glorious over land and sea, the crag being 400\nfeet high. The poor fisher-women at times mount the _c\u00f4te_ on their\nknees, to make vows for their husbands' safe return. The pays-de-caux\nis a fine rolling country, with groves of beech at intervals, a broad\nexpanse looking most rich and prosperous. F\u00e9camp is stuck in a deep\nvalley between lofty downs. We enjoyed particularly M. Lefevre's\nhospitable reception, and went back for supper at Ivetot. The weather\nis delightful--a brilliant sun, with plenty of air.\n\n\n_Friday, July 14._--M. P. L. Labb\u00e9, in his extreme kindness, would\ntake us to Rouen to lodge in the house of M. Picard, cur\u00e9 of Notre\nDame. It is in places a very pretty road to Rouen by the railway. We\nwere able to say our English office quite uninterrupted in the Lady\nChapel of the cathedral about eleven. M. Labb\u00e9 staid with us all that\nday, taking us to different places. Amongst others, he carried us to\nthe Carmelite nunnery, where we heard, but did not see, a sister who\nhad been there fourteen years: she was formerly confessed by him, but\nin all that time he had never seen her. The rule is that none but\nfather, mother, sister, or brother, can have the curtain of the grille\ndrawn back, behind which the sister speaks to her visitors. She\nwas telling us how her little nephews saw her when they were very\nyoung and came with their mother, but when a little older were no\nlonger allowed this privilege: so the mother sat on one side, with the\ncurtain drawn back before her so that she could see her sister; but\nthe children on the other, with the curtain drawn, could only hear\nher. This pained them so much that they did not like to visit her. The\nsister's conversation was anything but sad: she spoke with most lively\ninterest of a Carmelite nun lately departed at Tours, who had foretold\nall the disasters under which France was now suffering, ascribing them\nto the general godlessness, specially on two points--the blaspheming\nof God's name and the profanation of the Lord's Day. She gave us\nprayers composed with reference to this. When M. Labb\u00e9 told her that\nwe were not united to the Roman Church, she made a considerable pause,\nand seemed to draw her breath as if something unexpected had come upon\nher; then she said that she should pray earnestly for us, and that\nevery Thursday with them Mass was said with special intention for\nEngland. She went for the prioress, who likewise spoke for some time;\nshe had a most clear and pleasant voice, which it was delightful to\nhear.\n\nIn the afternoon M. le Cur\u00e9 and M. Labb\u00e9 took us to call on the\narchbishop. He was very cordial--asked us to dine that day; and when\nwe said we had already dined, repeated his invitation for Saturday,\nincluding M. Picard and his vicaire, M. de la Haye. Labb\u00e9 was obliged\nto return. Before we left he insisted upon taking us over his palace.\nThere is a splendid suite of rooms, terminating with a noble library:\nhe has been collecting the portraits of his predecessors: he is\nhimself the eighty-ninth archbishop. His palace is kept in repair at\nthe public expense of the department, and three rooms are even\nfurnished for him, an annual visitation of the furniture, as he\nhimself told us, taking place. This archev\u00e9ch\u00e9 is the ancient\nbuilding, and of very great size--built as strong as a fortress: he\nshowed us a window from which he had lately watched a barricade in the\nstreet below and saw a man killed. He took us last to the chapel--a\nplain Grecian building: hither the remains of the Empress Maud, lately\ndiscovered at the abbey of Bec, have been placed provisionally. It was\nonly at her own earnest prayer, that the emperor, her husband, allowed\nher to be buried in a monastery, saying that she was too great a lady\nto be buried save at Rouen. The archbishop said that he seldom\ncelebrated publicly in the cathedral, only about four times a year,\n\"mais par la mis\u00e9ricorde de Dieu je dis la messe tous les jours dans\nma chapelle.\"\n\nM. le Cur\u00e9's usual hours are to dine at twelve, before which he takes\nnothing, and to sup about eight. He asked two or three clergy\ncontinually to meet us, at one of these meals, during the three days\nwe were with him. His reason for taking nothing before noon, is that,\nafter saying Mass, he is continually so occupied by his parishioners,\nthat many times he would be unable to breakfast, so he thought it\nbetter to make the rule absolute. The confessional is a very heavy\nburden--a couple of hours daily, on an average; and, before great\nf\u00eates, sometimes seven hours at a time. Labb\u00e9 told us he had once\nconfessed for twenty-three successive hours. This is a duty to which\nthey may be called at any hour of the day or night. M. Picard and his\ncurate, M. de la Haye, could hardly find time to dine with the\narchbishop on Saturday, at seven in the evening, and stole away as\nsoon as they could.\n\n\n_Saturday, July 15._--Our good M. Labb\u00e9 returned to Ivetot this\nmorning; he had surrendered to me his room. In the afternoon M. Picard\ntook us about to the H\u00f4tel de Ville--the ancient Benedictine abbey of\nS.\u00a0Ouen: in the public library here we were shown the most magnificent\ngradual, full of very beautiful drawings. It had been used one hundred\nyears before the Revolution, and, I should think, was unique, as we\nwere told. The garden and corridors were occupied by National Guard;\nbut M. le Cur\u00e9's presence obtained us permission to survey the\nwonderful church, the masterwork of middle and late pointed Gothic, on\nthat side, together with its portail des marmouzets, of matchless\nbeauty. At S.\u00a0Vincent's we saw eleven windows of very brilliant\npainted glass, which surround the choir, and are visible at once. We\nthen walked up Mount St. Catherine, from whence the view of Rouen and\nthe surrounding hills is charming. I have always thought the site of\nthis city one of the finest I have ever seen, and it looked so to-day,\nunder a July sun. We went on to Notre Dame de bon Secours, which is\nnow nearly finished: the inside and western fa\u00e7ade pleased us much.\nThe latter has three portals, after the manner of the great medi\u00e6val\nchurches dedicated in honour of Notre Dame, and is well combined and\nharmonised. The inside is of the architecture of our Edward II.; very\ngood upon the whole: all the windows of painted glass, not unmixedly\ngood, but the whole effect very striking. It has cost 40,000_l._,\nbegged or given by the cur\u00e9: a noble work indeed. The ex-votos are now\ninserted into the northern aisle. We should have liked to stay much\nlonger here, but were hurried to return to the archbishop's dinner. We\ndid not dine till half-past seven; nine in number, at a round table in\na large hall. He apologised that it was a maigre. But, with the\nseveral kinds of fish, no one could have desired a better\ndinner. The archbishop, myself on his right, P. on his left, MM. Les\nAbb\u00e9s Picard, De la Haye, Surgis, two others, and M. Barth\u00e9lemi, the\narchitect of bon Secours. We were struck by his conversation--he\nseemed a Christian architect, which is a rare and valuable thing.\nDuring the evening the deplorable state of France, the overthrow of\nfortunes, the general cessation of trade, and the frightful excesses\nof the late conflict, were talked of. The archbishop mentioned a man\ntaken with arms in his hand, who was on the point of being executed by\nthe soldiers, when the general officer interfered, and, by his\nsolicitude, saved his life. The culprit took a pistol from his waist,\nsaid \"Mercie, Colonel,\" and shot him dead. He was immediately cut to\npieces. Every one seems to agree that the Republic cannot last--that\nthere must be a monarchy; yet that minds are so embittered, and\npassions so excited, that France must come to this only through\nlassitude of suffering. No one knows what a day may produce. In Rouen\nthere is great suffering--the shop-keepers sell nothing--the workmen\nhave no employment. At Havre the warehouses are crammed with goods,\nfor which there is no sale. Landed property, if forced to be sold,\nwill not fetch half its value. No one can tell how long this will go\non, or what will be the end of it. France is in complete paralysis.\nThe source of all this misery is a wide-spread infidelity,\nunited with the rage for material enjoyments, and a refined taste in\npursuing them.\n\nThe scale of the archbishop's household seemed to me decent and\nproper, without being that of the Grand Seigneur in any respect. I\nliked and respected him much more than if he could have had the twenty\nliveried servants of his predecessor the Cardinal Archbishop Prince of\nCro\u00ef, when high almoner to Charles Dix. He is now the earnest and\nlaborious head of a toiling and suffering but most charitable and\ndevoted clergy. The one hope of France lies in her children being\ntaught from the cradle the via crucis, via Regis.\n\n\n_Sunday, July 16._--F\u00eate du sacr\u00e9 c\u0153ur de Jesu. After our own\noffice in the morning we have been nearly six hours at the cathedral\nto-day, between High Mass in the morning--and Vespers, sermon,\ncompline, and benediction in the evening. Certainly the key note of\nall the Roman services is, \"The Word was made flesh, and dwelt among\nus.\" The presence of the Incarnation broods like a spirit over all:\ngives meaning to every genuflection at the altar; life to every hymn;\nharmony to that wonderful array of saints, with the Virgin Mother at\ntheir head, who intercede with the most Holy Trinity, and join their\npraises with the angelic hosts, and the voices of feeble men suffering\nthe conflict of the flesh. Around the Incarnation drawn out, applied\nto daily life, brought before the eye and the heart, enfolding\nthe penitent at the confessional, exalting the priest at the altar,\nthe whole worship revolves; children unconsciously live on it;\nmothers, through it, look on their children, till maternal love\nbecomes itself deeper, warmer, and holier. Through it and by it the\npriest bears his life of toil and self-denial so easily, that charity\nseems like the breath by which he lives. What is the secret of this?\nIt is that daily approach in the morning to the Most Holy One; that\ndaily reception of Him, which deifies flesh and blood.\n\nSuch has been the impression of to-day's worship; it was _devotion_\nindeed: that is, the ascending of the heart to its own Lord: not a\nperpetual effort to work on the understanding, but the lifting of the\nhigher power, the spirit in man, by which all are equal, to God. This\nbegins with the holy Sacrifice in the morning, and ends with the\nexhibition of that same tremendous Sacrifice, the Incarnation of Love,\nin the evening. \"The Word was made flesh and dwelt among us,\" is the\nfirst and last: He comes amid a cloud of His saints: they are powerful\nbecause they are His: their works are mighty because He works in them,\ntheir supplications prevail because they, being flesh and blood, have\nbecome partakers of the Word made flesh. She, most of all, whose most\npure substance He took to make His own for ever: so that what came of\nher is joined in hypostatic union with God, and is God. Thus\nseen, the communion of saints is a real thing, embracing our daily\nlife at a thousand points, the extension and drawing out of the\nIncarnation, understood by it, and in it. To those who do not realise\nthat tremendous Presence at the altar the saints are so many sinful\nmen and women made gods and goddesses, and those who reverence them\nidolators. How much do people lose by such a misconception: how\nutterly do they fail to perceive the length and depth and breadth and\nheight of the Truth: they halve and quarter the Incarnation and boast\nthat they alone understand it. These multiplied prayers and hymns seem\nto them a form, the bowing of the body a mockery, for they discern not\nHim who walks amid the golden candlesticks--it is emptiness to them,\nfor He is not there.\n\nThe archbishop was kind enough to have us placed in the choir, just\nbelow the sanctuary.\n\nAt dinner at twelve M. le Cur\u00e9 had invited M. Surgis, M. de la Haye,\nand his two other curates, one of whom preached in the afternoon on\nthe necessity of the cross, first to the righteous and then to\nsinners: he enlarged upon the many ways in which God brings both to\nHim by the application of suffering, humiliation, &c.\n\nIn the evening M. le Cur\u00e9 took us to pay our respects to the\narchbishop once more. We heard much talk again of the deplorable state\nof France. He was very cordial to us, hoped we should not get\nnear a barricade, and expressed his satisfaction at having met us.\n\n\n_Monday, July 17._--I had a quiet walk round St.\u00a0Ouen and to the Lady\nChapel there. I can fancy being able to retire to that church once a\nday being a consolation to many a life of toil. Yesterday, after the\nservices, we seemed fit for nothing but to mount its roof and look on\nthe great works of God around one there. At two we took a carriage to\nthe seminaire of M. l'Abb\u00e9 Lambert, Bois Guillaume. He is a person of\nfortune, who to satisfy his father entered the Ecole Polytechnique,\nand studied there for some time; but as soon as his father would\nconsent, became a priest, to which he had always felt a vocation, and\nhas given up his fortune to build a college for boys of the higher\nclass. He has a beautiful spot on the top of the hill to the north of\nRouen, covered with a garden, an orchard, and rows of beech trees of\nsome sixty years' growth. He has now fifty-two boys, and eight\npriests, with himself, to instruct them. The object is to give a\nreally Christian education, without directing the boys to enter into\norders, which parents generally of that rank are much set against.\nThus they only hear Mass twice on week days. We had a long\nconversation with him. He seemed much to regret the want of\nindependence produced by, or at least existing in, French\neducation. He receives a government inspector every year, though his\nhouse is his own. This inspector objected to the beds of his pupils\nhaving curtains, as making surveillance more difficult. I told him of\nmy surprise to find at M. Poileau's academy, near Paris, a rule that\ntwo sick boys should never be in the infirmary alone. He said he\nshould have expected such a rule. He inquired with interest about the\nindependence of the English character. It struck me forcibly here what\nan immense advantage the rule of celibacy offers to the Church for\neducation. Here were eight masters for fifty-two boys, and yet the\npension so moderate as 1000 francs. At Eton, where the cost is nigh\nfour times as great, the number of boys at the same proportion would\nrequire ninety-six masters, instead of about sixteen. But here all\npersonal advancement is given up. There is no increasing family to be\nsupported: personal gain or honour is neither _the_ motive, nor _a_\nmotive, but simply the higher one of fulfilling a great duty, and\nwinning a bright crown. This complete self-devotion seems necessarily\nkilled by the marriage tie, so that the highest works both of the\npriesthood and of education are thus cut off; and it may be doubted\nhow far, in the present relation of the state to the Church all over\nthe world, any body of ministers who are involved in the closest ties\nwith the world can meet the exigencies of the times, or maintain the\nmost necessary and fundamental liberties of the Church, either\nas to dogma or as to discipline. The great masses seem every where to\nbe in such a state of irritation, or ignorance, or prejudice, that\nnothing but the spectacle of great and daily self-denial, of zeal and\nlearning, combined with poverty, and exhibited in the persons of those\ndrawn from the people itself, or of those who surrender a higher rank\nto belong to the people, will make any great and permanent impression\non them. The more I reflect, the more it appears to me that the\npriesthood and the ecclesiastical colleges of France have in them this\nelement of success.\n\nM. Lambert's college is to be a quadrangle, of the style of the old\nchateaux in Louis XIV.'s time. Two sides are nearly finished. It will\nbe a very pleasing and appropriate building when completed, and is\nfrom the design of M. Robert. The boys now sleep in two dormitories,\nwhich, like all the house, are scrupulously clean and neat, the\nmasters among them, the only discernible difference being a little\nwider space between a master's and the adjoining bed.\n\nIn the course of to-day, I asked a person well qualified to judge,\nwhether the university colleges were now in a better state as to the\nmorals of their inmates: the answer expressed a fear that they were\neven worse.\n\nWe left our kind host M. Picard this afternoon, and went by\nrailway to Mantes. It is a fine and noble country all the way; the\nview of Rouen as one passes over the bridge, under Notre Dame de bon\nSecours, is of ravishing beauty. The lofty banks of the Seine, 400\nfeet high, accompany one at a little distance, most of the way--and\ntwice a tunnel cuts through them, and comes out suddenly on the\npeaceful banks of the river again. The country is cut on a broad and\nlarge scale, which contrasts strongly with the limited and smaller\nprospects in England. We reached Mantes just in time to have a look at\nthe beautiful church of Notre Dame, worthy of its builders, Blanche of\nCastile and S.\u00a0Louis.\n\n\n_Tuesday, July 18._--We attended a Low Mass at six this morning, in\nthe Lady Chapel at Notre Dame; there were a good many people, sisters\nof charity, and Christian brothers, and several communicants. This\nchurch is one of great purity and chasteness, and full of symbolism.\nThe numbers seven and three perpetually occur in the windows and bays.\nThere are seven bays of the nave, and seven round the apse--seven\ngreat rose windows over the vaulted triforium round the apse: many\nmost beautiful windows of geometric tracery, with trefoils arranged in\nthrees. In each bay of the nave the triforium has three smaller bays\nformed by most elegant colonnettes. The western fa\u00e7ade, up to the\ngallery, is of rare dignity and beauty.\n\nWe reached Paris at a quarter past ten, and in a few minutes were on\nour way to our Hotel Windsor; the soldiers were bivouacking in the\nrailway station. I was then more than five hours writing my journal\nfrom the beginning. In the evening we walked to Notre Dame, along the\nquais, and to the H\u00f4tel de Ville. The thoroughfares were thronged with\nNational Guards, and an idle or unoccupied population. Woe to the\nnation of which these are rulers.\n\n\n_Wednesday, July 19._--We went to the S\u00e9minaire d'Issy to call on M.\nGalais, but found him out. Returning we called on M. l'Abb\u00e9\nRatisbonne, and had a long conversation with him. I explained the\nmotive of my coming to Paris; he was astonished to hear that there\nwere yet persons of information and good faith among us who believe\nthat Roman Catholics adore the Blessed Virgin, and put her, in some\nsort, in the place of our Lord. He said it was not honourable to\nimpute such things to them; that she was a simple creature, advanced\nby God to the highest possible honour of being mother of our Lord. If\nthere were nothing else objectionable in Protestantism, the disregard\nof the Blessed Virgin alone would repel and disgust him. Did the\nApostles, in the presence of Christ, turn their back on his mother?\n\"If,\" said he, \"I had the honour to be acquainted with your mother, as\nI have to be acquainted with you, I should take good care in speaking\nto you not to turn my back on her.\" The conversation turned on\nthe Pope's Primacy, both in an historical point of view, and still\nmore as a moral necessity; but when I urged that the Episcopate was as\na chamber of Peers, in which the Pope held the first rank, he agreed,\nand said he was primus inter pares. He remarked on the bad way in\nwhich history had been written, and how little modern citers of\noriginal authors could be trusted as to expressions, which he had\nfound numberless times in writing his life of S.\u00a0Bernard. I inquired\nafter his brother, who is now a deacon in a house of Jesuits,\nd\u00e9partement de la Sarthe, I believe. Before parting he arranged for a\nsubsequent meeting.\n\nAfter dinner we walked again by the quais to Notre Dame--but it was\nalready shut. The space round La Sainte Chapelle being part of the\nPalais de Justice was in full military occupation, and we did not see\nhow to get in. Every where enormous numbers of National Guards are to\nbe seen in possession of great public buildings, as so many garrisons\nin an enemy's land. We walked up the Rue S.\u00a0Jacques, but there are\nvery few traces of the very hot combat which is said to have raged\nhere; how, indeed, that very narrow and ascending street could have\nbeen taken at all, is matter of wonder. If occupied throughout its\nwhole extent by the insurgents, it must have been a most deadly battle\nfield.\n\nWe called on M. l'Abb\u00e9 Noirlieu, but found that he was in the country.\n\n\n_Thursday, July 20._--Presented a letter of introduction to\nMonseigneur Parisis, Bishop of Langres. He is short, about sixty years\nof age, with very determined countenance. We had a rather long\nconversation, in which he promised to be of any service he could to me\nin seeing Catholic matters, and sent out for an Abb\u00e9 to conduct us to\ndifferent places; but as he did not find him at home, he appointed us\nto come at seven P.M. When I told him that the worship of the\nBlessed Virgin was very generally imputed to Roman Catholics, he\nseemed much astonished, and thought that was gone by. \"We account\nher,\" he said, \"a simple creature, who has received from God the\nhighest possible grace, to be the mother of our Lord. But all that she\nhas is derived: to have life in one self, or to derive it from\nanother, is an infinite difference.\" I spoke of Dr. ---- and his book,\nand how little he appeared to me to have caught the Catholic idea. For\ninstance, he had represented it as the duty of the French Bishops to\ndefend the throne of Louis Philippe, rather than the Catholic faith.\n\"It is wonderful, indeed,\" replied the Bishop, \"how he can have\nsupposed that, for we have been engaged throughout, and I foremost, in\na struggle with Louis Philippe.\" He sketched the objects which we\nought to see. \"You must not look for the faith among the mass of\nthe people here, for they have it not, but in religious houses,\nforeign missions, Catholic institutions, &c.--You have not had\nmartyrs, I think, in the last twenty years: we have had many; and it\nis remarkable to observe how entirely the scenes of the first ages\nhave been reproduced; the spirit of Christ has given birth to\nprecisely the same answers to questions put to martyrs as of old by\nthe spirit of the devil; and torments as terrible, tearing of the\nflesh, and hewing in pieces, have been borne. I was dining not long\nago at the Foreign Missions, and was saying that the life of a\nmissionary in China was not good, when all present cried out at once,\nclapping their hands; 'Oh, yes; but it is good--it is good.' French\nmissionaries have subsisted,\" he continued, \"for a long time without\neven bread, which is much for us, though not for you; while yours go\nout with wife and children, pour faire le commerce.\" I spoke with\nwonder of Monseigneur Borie's life, and how he had been able to eat\neven rats, as the natives in Cochin China did. The late Archbishop's\nmartyrdom was mentioned by him with fervour; and he spoke very kindly\nof Dalgairns, whom he had ordained.\n\nWe went again at seven to the Bishop of Langres, who arranged for M.\nl'Abb\u00e9 des Billiers to take us round to different persons, and\nespecially the P\u00e8re de Ravignan.\n\n\n_Friday, July 21._--Went at half-past ten to the Bishop of Langres,\nwho told us of the new concordat between the Pope and the Czar, which\nwould appear to recognise the authority of the Roman Catholic Bishops\nmuch more than the French government does. He seemed to think it a\ngreat gain. M. des Billiers then took us to the P\u00e8re de Ravignan: we\nfound M. l'Abb\u00e9 de Casal\u00e8s, Member of the National Assembly, with him,\nand had a lively conversation for about half an hour. Le P\u00e8re de\nRavignan and M. de Casal\u00e8s both maintained that Mr. Newman's theory of\ndevelopement was open ground. \"Tout chemin m\u00e8ne \u00e0 Rome,\" said the\nlatter. \"I know, by experience, how hard a matter it is to attain to\nthe truth--that it is long in coming. It is the grace of God--not\nstudy, brings it. Thus, we have every feeling of charity for the great\nmovement in England.\" They did not appear to think that Mr. Newman's\ntheory and that of Cardinal Bellarmine intercepted each other; and as\nwe were five, there was no good opportunity of setting forth our\nconception on that point. Le P\u00e8re de Ravignan has the most pleasing\nand attaching demeanour of any person I have met with--he seems the\nManning of France. He begged us warmly to come to-morrow, any time\nfrom seven to twelve A.M.; assuring us that he did not think it lost\ntime to converse with us. He spoke with great respect of Dr. Pusey.\n\nM. des Billiers then took us to Les Missions Etrang\u00e8res, Rue du Bac.\nOne of the professors accompanied us to La Salle des Martyrs; round\nthis apartment are ranged pictures by Chinese Christians, representing\nthe martyrdoms of Monseigneur Borie, M. Cornay, and the tortures\ninflicted on native Christians; against one side are five cases, with\nglass fronts; that in the centre contains the nearly complete skeleton\nof M. Borie: on each side are the bones of M. Cornay, and M. Jaccard;\nthose of a native Chinese priest, a martyr, and reliques of\nS.\u00a0Prosper, sent from Rome. On the opposite side is a long case\ncontaining memorials of different martyrs: chains, a letter written by\nM. Borie under sentence of death, his stole, parts of the cangue of\nnative priests martyred, and also in a case the complete cangue of M.\nBorie, a frightful instrument of torture when fixed to the neck, and\ncarried day and night, as it was by him under sentence of death, from\nJuly to November, 1838. The young missionaries make a visit here every\nevening, and pray before these relics of their brethren, soliciting\ntheir intercession,--a fitting preparation, I thought, for so\ndifficult a task. Over the door was a print \"of the seventy servants\nof God,\" martyred in Cochin China and those parts in the last few\nyears.\n\nIn this house are about fifty young missionaries preparing to go into\nthe East; of whom about twenty go out yearly. Many come there as\npriests, with strong recommendations from their several s\u00e9minaires,\nbishops, &c. There is accordingly no fixed period for ascertaining\ntheir vocation, or instructing them. The readiness to give up friends\nand relations at home is a great step towards that perfect self-denial\nwhich is required for this office.\n\nWe were introduced to M. Voisin, who had been eight years in China,\nand returned in 1834. His account of the Chinese was that they were\nvery ready to receive the Christian faith; that the notion of altar,\nsacrifice, and priest, was familiar to them; that they would not\nreceive, indeed, a naked religion. Every house has its altar, and they\nburn incense before tablets containing the five words--Heaven, Earth,\nRelations, the Emperor, the Master. He showed us such a tablet, and a\nChristian one, on the other hand, which set forth the existence of one\nGod, eternal, all wise and all good, creating all things out of\nnothing, The government alone stands in the way of the conversion of\nthe Chinese. He said that the remarkable resemblance to Catholic rites\nand tenets found in Thibet dates from Franciscan and Dominican\nmissionaries who laboured there with effect in the 13th century. The\nmost ancient MS. of the Chinese are found not to go higher than the\nyear 150 A.D., so that all discovered resemblances to Christian\nmysteries may have come from an early dissemination of the faith\nin China. They receive without hesitation the mysteries of the Trinity\nand the Incarnation, but reason against that of the perpetual\nvirginity of the Blessed Virgin.\n\nWe saw here a professor who was under sentence of death in Cochin\nChina, but escaped.\n\nM. Galais took us this evening over the garden of the s\u00e9minaire at\nIssy. I asked him for his view of the last revolution. He said he had\ntwo, and could not, unhappily, see which was most likely. First, that\nit was the purpose of God to punish to the utmost the wickedness,\nsensuality, and unbelief of the rich bourgeoisie, the middle class,\nwho were willing to have religion as a police for the lower orders,\nbut not as a spiritual rule of life; and in this point of view the\nmost terrible convulsions might be expected. But, also, he was not\nwithout a hope that, as the Church in the 5th century had laid hold of\nthe barbarians and moulded them into Christian polities, which for so\nmany centuries bore noble fruits, so now, if she faithfully fulfilled\nher mission, if her priests were seen devoting themselves with a\nfervent charity to the task of teaching and converting the masses who\nare without God, and set bitterly against his Church, a like result\nmight ensue, and society be saved from these extreme horrors. If the\nnew archbishop was a man of organisation and capable of setting up\ninstitutions to penetrate the masses, there were many men of the\nmost devoted charity among the clergy of Paris, who would second and\ncarry out his design. I asked what had been the especial merit of the\nBishop of Digne, for which he had been chosen to succeed at Paris. He\nsaid that there had been for some time complaints among the clergy\nrespecting that excess of power given to the bishops by the last\nconcordat, by which three-fourths even of the cur\u00e9s of their dioceses\nare 'amovibles' at their pleasure; so that only the cur\u00e9s in cities\nand towns are 'inamovibles;' whereas according to the ancient canon\nlaw all were so, except upon a regular ecclesiastical judgment. Now it\nnot unfrequently happened that the bishop, for good reasons doubtless,\nbut not always acceptable to the incumbent, removed a cur\u00e9, and hence\na strong desire had arisen to limit the bishop's power in this\nrespect. The late archbishop had it in contemplation to erect a\ntribunal in his diocese, without the judgment of which a cur\u00e9 should\nnot be displaced. The Bishop of Digne had already done this, and\nlikewise given a constitution to his chapter, which also was a thing\nmuch desired by the chapters generally.\n\n\n_Saturday, July 22._--The P\u00e8re de Ravignan received us this morning\nwith the utmost cordiality. We had a full hour's conversation,--not at\nall polemical, for with that fraternal charity of his polemics never\ncame to one's thought. He seemed to think the future state of\nFrance in the highest degree uncertain: that for the Church little was\nto be hoped from the false liberalism of the day--they would maintain,\nas long as they could, the state of subjection in which the Church is\nheld. I observed that the Holy See alone was a defence to the bishops\nin such a state of things; otherwise the National Assembly might take\nit into its head to meddle with doctrines. It will not do that, he\nsaid: Elle se briserait. Yet even the abject poverty of the bishops\nhas turned to good. It is known that they have not the hundredth part\nof what is wanted for the good of their dioceses--nothing for the\npetits s\u00e9minaires, and very little for the grands s\u00e9minaires; and so\nthey are largely assisted by the charitable. He spoke of the delight\nit was to him in reading the Fathers to see that it was the very same\nCatholicism then as now. I asked if he found _every thing_ in them.\nThat, for instance, one of our most eminent theologians and preachers\nhad told me that he had searched throughout St. Augustine for every\nsingle mention made of the Blessed Virgin, by means of the Benedictine\nIndex, and had not been able to find one instance of her intercessory\npower being recognised, nor that any other relation of her to the\nChurch, save an historical relation, was supposed. He replied that it\nwas not St. Augustine's subject to speak of the Blessed Virgin; that\nhe wrote against the heresies of his day, as the other Fathers,\nagainst the Pelagians, Donatists, Manicheans: that, however, he\nmentioned the Blessed Virgin's f\u00eates, which involved her culte. St.\nJerome, however, who was a little earlier, in his work against\nJovinian, had treated of that subject. I inquired after M. Alphonse\nRatisbonne: he said he had been his confessor shortly after his\nconversion. The facts of that, and its lasting effects, could not be\ndenied: his sacrifice of his betrothed, his fortune, everything,--his\nsudden change from an obstinate Jew to a Christian. He was baptized in\ntheir Church in Rome, after a retreat of eight days. The P\u00e8re de\nRavignan, at parting, gave us each a copy of his little book, \"De\nl'Existence des J\u00e9suites.\" I asked if I might come again: he replied,\nCome ten times,--as often as you like. We were both charmed with the\ncalmness and charity of his manner. He speaks slowly, and seems to\nweigh every word. Logical force is said to be the great merit of his\npreaching.\n\nM. des Billiers took us to the P\u00e8res Lazaristes, and we had a somewhat\nlong talk with M. le Sup\u00e9rieur G\u00e9n\u00e9ral. He was good enough to give us\na sketch of the objects for which his congregation was founded, to\nthis effect:--About two hundred years ago, a lady was desirous to have\nthe poor upon her estates better taught and instructed in the faith\nthan they had been, and proposed for that purpose a certain endowment.\nBut it so happened that no religious society then existing would\naccept the proposal. Thus S.\u00a0Vincent de Paul was led to establish his\ncongregation of priests; in the first instance, for the instruction of\nthe poor on this lady's lands: by and by more and more came to him for\nassistance, and his institution grew by consequence. It came to have\nfour objects in view. First of all, to provide good priests for\ncountry parishes: at that time the priests throughout the country in\nFrance were very ignorant, and the people, of course, much neglected,\nand scarcely knowing the first elements of the Faith, for seminaries\nhad not yet been established according to the decree of the Council of\nTrent. But, secondly, as good priests could not be made without\ntraining, S.\u00a0Vincent de Paul had in view to educate them well in\nseminaries for the evangelising of the poor; and to this day, the\nSup\u00e9rieur said, they were restricted to the care of the poor, and do\nnot preach in cities at all, save in hospitals. Moreover, the third\nobject was, that they might direct in perpetuity the Sisters of\nCharity; for the special task of these Sisters being to attend the\nsick, and, if need be, to convert or instruct them, the Saint\nconsidered it of the utmost importance that their own spiritual needs\nshould be consulted for by a religious order specially charged with\nthat care, and, consequently, he put both his congregations under one\nhead; and the Sup\u00e9rieur G\u00e9n\u00e9ral of the P\u00e8res Lazaristes is likewise\nSup\u00e9rieur G\u00e9n\u00e9ral of the Sisters of Charity. The fourth object,\nwhich grew out of the former three, was foreign missions; for wherever\nSisters of Charity go, the Fathers must go also, working in relation\nto them, and with regard to the poor. They have now 600 missionaries,\nchiefly in the East: their labours extend to Syria, Smyrna,\nConstantinople, China, Brazil, the United States. They have at\nConstantinople 1200 children in their schools, of various creeds: no\nattempt at conversion is made in these schools: they are free to\naccept, or not, the religious instruction; but the Sup\u00e9rieur said,\nthey were generally very glad to accept it. The moment, he said,\nliberty of conscience is allowed in Turkey, the Turks will be\nconverted in large numbers. They are already strongly inclined to\nCatholicism: for the Greeks they have a supreme contempt; but they\ntrust and respect the Catholics: in money transactions the Sublime\nPorte chooses a Catholic agent. I inquired if the orthodox Greek\nChurch (whom he called schismatic) had no missions: he said, it has\nneither missions nor schools--it is utterly dead--its priests are\nprofoundly ignorant. These people have sinned against the Holy Ghost.\nHe extended this charge of ignorance to the Russian priests. I\nobserved that I had been told by an eye witness that the Church in\nRussia had the same sort of hold on the mass of the population as it\nhad in the Middle Ages in Europe; but he seemed to think both\npeople and priests densely ignorant. Many converts, he said, are made\nto Catholicism from the Armenians and other sects; but hardly any from\nthe schismatic Greeks; however, as soon as they are instructed, they\nwill give up their schism. The P\u00e8res Lazaristes direct ten s\u00e9minaires\nin France; the S.\u00a0Sulpiciens twenty: the Soci\u00e9t\u00e9 de la Rue Picpus two;\nthe Maristes one or two; the rest are directed by diocesan priests\nchosen by the bishop. As we rose to leave I asked him if the S\u0153ur\nde Charit\u00e9 were still living to whom the vision of the Blessed Virgin\nhad been granted. He replied that she was. But you have heard, I\nsuppose, the miracle which has happened lately. We said we had not. A\nyoung novice, he continued, of the S\u0153urs de la Charit\u00e9, on the 30th\nApril last, received, in attending a sick sister, a most violent\nluxation of the vertebral column. The surgeon considered her case so\nfull of danger that he refused to operate on it without calling in\nanother. The head was turned round and pressed closely on the left\nshoulder; paralysis had seized on the left side, and the right was\nbeginning to be affected. The surgeon said an operation might be\nperformed, but in ninety-nine cases out of a hundred it failed. She\nhad been several days in this state; the Sup\u00e9rieure of the Sisters was\nasked for a written authorisation to operate on her; she did not like\nto agree to this, unless the patient herself demanded it. At length\nthey determined on a neuvaine of prayers to S.\u00a0Vincent de Paul,\nthe feast of the translation of whose relics they were then\ncelebrating. This began on Sunday, the 7th May. After this had begun,\nthe patient expressed the most earnest desire to be carried into the\nchurch of S.\u00a0Vincent de Paul, and to be laid before the shrine\ncontaining his relics over the altar. She had the most confident\npersuasion that she should be cured by his intercession. Her\nconfessor, as he told me, set himself against it as much as he\ncould--he had given over her case, and was going to administer the\nlast sacraments to her on the next day. At her repeated request it was\nreferred to the Sup\u00e9rieur G\u00e9n\u00e9ral, and he gave his consent that she\nshould be carried on a couch to the church between four and five in\nthe morning. The Sup\u00e9rieur said to himself, as he told us, the case is\ndesperate; if she dies on the way it will be no worse than it is now.\nShe was accordingly carried to the church on Tuesday, the 9th of May,\nand laid before the altar; as the Mass went on, at the Gospel she took\nher face with both hands and pushed it round from where it had been\npressed on the left shoulder beyond its proper place to the right. At\nthe elevation she tried to rise, but to no purpose. She received the\nHoly Communion with the utmost difficulty, and in the greatest pain;\nbut, before the priest had finished the Mass, she rose of her self\nfrom her bed, perfectly cured, and knelt down. She staid in the\nchurch while another Mass was said, en action de Graces; and then\nwalked back to the house of the Sisters of Charity in the Rue du Bac\n(about ten minutes' walk). The Bishop of Carcassonne, who was in the\nchurch, about to say Mass at the time, was told by the Sup\u00e9rieur\nG\u00e9n\u00e9ral what had happened. He said to her, \"Doubtless, you prayed\nfervently?\" \"No, my Lord,\" she replied; \"I did not pray; I believed.\"\n(\"Non, Monseigneur, je ne priais pas; je croyais.\")\n\nAfter this account I inquired of the Sup\u00e9rieur G\u00e9n\u00e9ral whether we\nmight be allowed to see and speak with the young person to whom this\nhad happened; \"for,\" I said, \"people in England will simply disbelieve\nit.\" He consented, and sent for a priest to take us to the house of\nthe Sisters of Charity, with a request to the Sup\u00e9rieure to let us see\nthe novice. This priest was her confessor; and from him we heard a\ngreat deal in confirmation of the above account; how hopeless her case\nhad appeared, and how bent she was upon being carried before\nS.\u00a0Vincent's shrine, which he had discouraged as much as possible. We\nalso saw the M\u00e8re Sup\u00e9rieure, who gave the same information. At length\nthe novice herself was introduced, who told the same tale in a very\nsimple and natural way. She described herself as in such a suffering\nstate that she did not attempt to pray in the church; that she heard a\nsort of crack in her neck, and thereupon thrust her face round\nfrom the left to the right side--so that the sister who was with her\nput it back just right; but after this she continued in extreme pain\nand weakness; tried in vain to rise at the elevation; and only a\nlittle after receiving the Holy Communion felt suddenly quite well.\nShe had never since felt the least return of her pain. I asked her how\nthe accident had happened. She said she had taken up the sick sister\nto support her, when, by some mishap, the whole weight of her body\nfell on her neck. Others told me that her confidence of being healed\nhad been so great, that before she was carried to the church she had\nsaid to the sister waiting on her, \"You may put my 'couvert' in the\nrefectory for to-morrow, for I shall return on foot.\" When the surgeon\ncame, after her return, to see her, the sister told him that the\npatient had no need of his services. \"What! she is dead!\" he said.\n\"No,\" replied the sister, \"she is cured.\" \"She is cured! How?\" He then\nasked to see her; and was obliged to confess that it was a perfect\ncure. M. Herv\u00e9 stutters a little, and his agitation at finding a\npatient in such a state so unexpectedly cured added to this defect. I\nwas told that he shook her head about in every direction, exclaiming,\n\"C'\u00e9tait cass\u00e9! c'\u00e9tait cass\u00e9! c'\u00e9tait cass\u00e9!\" There is accordingly\nthe attestation of the Sup\u00e9rieur G\u00e9n\u00e9ral of the P\u00e8res Lazaristes, of\nthe Sup\u00e9rieure of the Sisters of Charity, of the priest confessing the\npatient, and of the patient herself, for this cure; besides the\nsisters who spoke of it to us.\n\nWe drove in the evening to Notre Dame, St.\u00a0Gervais, and La Madeleine.\nThe latter was lighted, and many were at private prayer before the\nHoly Sacrament, or waiting for confession.\n\n\n_Sunday, July 23._--Our own office at home. Part of High Mass in St.\nThomas d'Aquin. The churches in Paris have a certain official air. I\nlike them better in the provinces. M. des Billiers took us to the\nSoci\u00e9t\u00e9 de la Rue Picpus, and presented us to its Sup\u00e9rieur, the\nArchbishop of Chalcedoine (formerly Latin Archbishop of Smyrna). He\ngave us a sketch of the rise and objects of this society. In 1794\nl'Abb\u00e9 Coudrin, seeing the destruction and desolation of all holy\ninstitutions, was inspired with the thought of founding a religious\nsociety at once to repair by the perpetual adoration of the Holy\nSacrament of the altar, day and night, the disorders, crimes, and\nprofanations of every kind, which were taking place; to bring up youth\nin the knowledge of the truths of salvation, together with the\nelements of profane science; to form young Levites, by the study of\ntheology, for the service of the sanctuary; to bring back to God, by\npreaching, an alienated people; and to evangelise the heathen. L'Abb\u00e9\nCoudrin at this time was in daily danger of his life, and was\nconcealed in a barn. At the end of the year 1794 a pious lady, Madame\nAymer de la Chevalerie, just delivered from prison, into which she had\nbeen thrown, with her mother, for having concealed a Catholic priest,\noffered her assistance to l'Abb\u00e9 Coudrin, to carry out his designs\nwith regard to her own sex. Hence arose les Dames des Sacr\u00e9s C\u0153urs\nde J\u00e9sus et de Marie, who devote themselves to the perpetual adoration\nof the Holy Sacrament, and to the education of young females, and who\nnow count more than twenty establishments in France, and two in Chili,\none at Valparaiso, and the other at Santiago. All these establishments\nare directed by priests of this Congregation.\n\nThe Abb\u00e9 Coudrin gathered by degrees a number of young persons round\nhim, and succeeded in setting his Congregation on foot, which was\nrecognised in 1817 by Pius VII. In the year 1837 he died, having\nwitnessed many establishments of his Congregation in France; the\nfoundation of one at Valparaiso: many of his disciples evangelising\nthe Polynesian islands, and two of his children bishops, M. Bonamie,\nfirst Bishop of Babylon, and then Archbishop of Smyrna, and M.\nRouchouze, Vicar Apostolic of Eastern Oceania. On his death the former\nwas chosen for the government of the Congregation by its general\nchapter.\n\nAt present the Congregation has, besides twenty-four establishments in\nFrance, two houses in Chili, and two in Belgium; one at Louvain, the\nother at Enghien, for instruction of youth. It has about one hundred\nmissionaries, priests and catechists, in the Sandwich Islands, the\nMarquesas, Oceania, and elsewhere.\n\nThe object of the institution is to retrace the four periods of our\nLord's life: His infancy, His hidden life, His evangelical life, and\nHis crucified life.\n\nWith respect to our Lord's infancy, gratuitous schools are kept for\npoor children; and larger schools, to which a certain number of young\npersons is admitted free of charge, according to the resources of each\nestablishment. Those intended for the Church are here prepared for\ntheir sacred functions.\n\nAs to our Lord's hidden life, all members of the Congregation are to\nimitate it by repairing in the perpetual adoration, day and night, of\nthe Most Holy Sacrament, the wrongs done to the Sacred Hearts of Jesus\nand of Mary, by the sins which are committed.\n\nPriests imitate our Lord's evangelic life by the preaching of the\nGospel, and by missions.\n\nLastly, all members of the Congregation should recall, so far as in\nthem lies, our Saviour's crucified life, by practising with zeal and\nprudence works of Christian mortification, specially in the mastery of\ntheir senses.\n\nIn 1833 Gregory XVI. entrusted to the Society of Picpus the missions\nof Eastern Oceania.\n\nThere are houses for the novitiate at Issy, near Paris, at Louvain,\nand at Graves, near Villefranche. It continues not more than eighteen,\nnor less than twelve months. Here are priests and candidates for the\npriesthood, preparing themselves to live under the laws of religious\nobedience, and to devote themselves either to the instruction of\nyouths, or to missions, or to the direction of souls, in the post\nassigned to them by their obedience; or to deeper studies, which shall\nenable them to serve the faith according to the talents God has given\nthem.\n\nYoung men and adults likewise are received, who, without being called\nto the ecclesiastical state, wish to consecrate themselves to God for\nthe advancement of His glory, and the assuring of their own salvation\nby the practice of religious virtues.\n\nPriests besides, and laymen, are received as boarders, who, desirous\nnot to remain in the world, wish to prepare themselves in retirement,\nand the practice of the virtues of their estate, for their passage\nfrom time to eternity.\n\nThis society has just applied to the government for permission to send\nout chaplains with those who shall be transported for their\nparticipation in the late revolt. I do not know a higher degree of\ncharity than this; and many other priests have inscribed themselves\nfor this service.\n\nIn the chapel we saw one of the brethren continuing the perpetual\nadoration of the Holy Sacrament.\n\nThe archbishop spoke in terms of great contempt of the ignorance of\nthe Greeks; and likewise anticipated a large conversion of the Turks,\nwhenever liberty of conscience is allowed. He had just sent out some\nmissionaries to Oceania.\n\nBoth going and returning, we passed the spot at the entrance of the\nRue du Faubourg S.\u00a0Antoine where the late archbishop received his\ndeath wound. The house near was severely battered, and in different\nplaces along the Rue S.\u00a0Antoine, and in the Faubourg, were the marks\nof balls; but altogether the insurrection has left much fewer traces\nbehind than one could have expected.\n\nReturning we looked into the Sainte Chapelle, S.\u00a0Louis' peerless\noffering in honour of the Crown of Thorns. It is a perfect gem of the\n13th century, and the under chapel is almost as beautiful; but nothing\nhas been done since last year. All round works were going on in the\nPalais de Justice, though it was Sunday. Indeed, in this respect, the\naspect of Paris generally is that of a heathen city.\n\nAt four we went to a Benediction at M. l'Abb\u00e9 Ratisbonne's house, to\nwhich he had invited us. His sisterhood of Converted Jewesses sung the\nPsalms very nicely. Nothing, to my mind, can be more solemn or\ntouching than this ceremony, when the priest takes the ostensoire in\nhis hand, and blesses the people, Benedicat vos Omnipotens Deus,\nPater, et Filius, et Spiritus Sanctus. One seems to hear the\nwords of God Himself.\n\nWe then adjourned to the parloir, with M. Ratisbonne, Lady ----, and\nMr. ----, a Scotch minister. Here we conversed about various matters;\nmagnetism, true and false miracles, &c. They asked about my visit to\nthe Tyrolese Stigmatis\u00e9es. Lady ---- told a story, in one point of\nwhich, in spite of its bizarrerie, I found something which strangely\ntakes hold of the mind. We had been talking of that Egyptian\nwitchcraft by which an unknown person is said to be seen in a child's\nhand. She observed that M. Laborde had purchased this secret, and had\nbeen able to do the thing;--having afterwards become a Christian, he\nabstained from it. Lord ----, it seems, had told her respecting one of\nthe ---- family, that he had come back from Italy with the firm\npersuasion that he should not survive a certain day: the source of\nthis persuasion was, a prophecy made to him by a Venetian sorceress,\nand to two of his friends, who both died violent deaths at the time\nspecified. Lord ---- treated this notion of Mr. ---- as an\nimagination; however, he made him promise that he would visit him on\nthe day he mentioned. After going to England, Mr. ---- returned to\nParis, and there Lord ---- met him again. One day the friends who were\nwith him told him that Mr. ---- was ill with a fever, and though he\nthought himself better, and intended to go to a ball at Lady\nGranville's, they thought ill of him. In a short time Mr. ---- died. A\nfew days after Lord ---- had been dining, and the dessert had just\nbeen removed, when the door opened, and the figure of Mr.---- walked\ninto the room. Lord ---- said, 'What ----, is that you? I thought you\nwere dead.' The figure assented. 'Will you take a chair?' said Lord\n----. 'Are you happy?' An expression of indescribable sadness passed\nover the face, and he shook his head. 'Can I do any thing for you?'\nsaid Lord ----. Again he shook his head. 'Why, then, have you appeared\nto me?' 'Because of my solemn promise,' the figure said. 'Since,\nthen,' replied Lord ----, 'you say I can do nothing for you, I beg one\nfavour of you,--that you would go away, and never return again.' The\nfigure complied, and walked out of the room. I don't think I should\nhave thought this story worth repeating, but for M. Ratisbonne's\nremarks on it. He said, 'I can well believe this may have happened,\nfor we are surrounded with beings that we know not. A sense is wanting\nto us, and if but a veil dropped, we might see this room crowded with\nbeings who look on us. Besides, appearances of this kind are\ncontinually happening, and I believe it from what occurred to myself.'\n'Occurred to you!' I said. 'What do you mean?' 'I had been called in,'\nhe answered, 'once at Strasburgh, to administer extreme unction to a\nyoung married lady. I found her in the agony of death, screaming\nfearfully; her husband was supporting her in his arms on the bed. I\nadministered the last unction to her; and an effect followed which I\nhave often observed: she became calm, and died in the utmost peace.\nSome days afterwards I was in my room about noon, looking out on the\ngarden. Suddenly I saw her within two steps of me, the same exactly as\nwhen living, but with a great brightness all around her. She made a\nmotion to me of inexpressible sweetness and happiness, as if thanking\nme for a great service, and disappeared. At the first moment I felt a\nthrill like an electric shock; but this passed. I mentioned this\nvision afterwards to a friend, and to her husband. I had known but\nlittle of her.' I asked if he was quite sure this was not an illusion,\nbut he had no doubt about it. Of the many stories of this kind one has\nheard this is the first told me by the person to whom it happened.\n\nThe heat to-day was intense, and it was followed about eleven o'clock\nby a violent thunder-storm and torrents of rain.\n\n\n_Monday, July 24._--P. left me at twelve. I dread exceedingly the\nbeing alone in Paris, but for the object I have in view I must try to\nget on a few days.\n\nCalled on M. Bonnetty, who was very cordial. He asked about the\nmovement in England, and the state of minds. Likewise on M. Gondon, to\ndeliver Mr. N.'s letter. I had a very long talk with him on the\nstate of minds in England. He expressed the greatest dislike of the\nTablet; said Dr. Wiseman had done all he could against it. Dr. W. had\nmultitudes of letters from persons asking what they should do if they\nbecame Catholic. He spoke with feeling of the great sacrifice those\nmade who did so; that, if married especially, all means of subsistence\nwere closed to them; and their family often gave them up. He asked\nwhat those who had been converted did. I said I believed many were in\ngreat difficulties. Louis Philippe had, during his reign, appointed\nmore than half, or nearly two-thirds, of the French bishops: his\nnotion was to get \"des Ev\u00eaques complaisans; mais il avait la main\nmalheureuse.\" Except three or four, all that he had appointed had\nproved themselves men of firmness and courage; and had not been\nwilling to sacrifice the liberty of the Church to his smiles. I\ninquired if the late Archbishop had not once been too much inclined to\nthe liberal side. Louis Philippe, he said, had appointed him in that\nhope; but he had opposed the utmost firmness to the king's attempt; so\nthat latterly the King called him a downright porcupine,--there was no\nlaying hold of him on any side. Twice his addresses to the King had\nnot appeared in the \"Moniteur,\" which was as great an insult as could\nbe offered. I remarked what a great blessing it was to the French\nChurch to have firm and courageous bishops. He spoke with\nenthusiasm of the choice of the Bishop of Digne for Paris; it was\nbetter than could have been hoped for: he was a man of great energy,\nand would leave no abuse uncorrected. The late Archbishop had some\nlittle Gallicanism, but the new one was entirely Ultra-Montane.\n\nI was some time at La Madeleine this evening. This church is never so\ngrand as when the solitary lamp is burning before the altar, and a few\nworshippers here and there come, in the silence of the evening, to\noffer their prayers. I observed several common soldiers who thus came\nin, knelt for a short time, and went out again.\n\nAt nine went with M. Des Billiers to see the Bishop of Amatha, Vicar\nApostolic of Western Caledonia. He was lodging in a house of the\nMaristes, Rue du Mont Parnasse; and had all the simplicity of a\nmissionary. He received us in his sleeping-room, which was not even\nordinarily comfortable. We had an hour's conversation with him. His\nsociety has been lately established, the actual Superior General being\nits founder--it is named after the Blessed Virgin; they take the three\nvows, and are bound especially to the practice of simplicity. The\nobjects of their institution very much resemble those of the Soci\u00e9t\u00e9\nde la Rue Picpus. They have now four bishops in Western Oceania. \"We\ndid not choose this sphere for our labours,\" said the Bishop,\n\"the Pope assigned it to us.\" The bishop lately massacred in those\nparts was of their society. The Bishop of Amatha has in all twenty-six\nmissionaries under him--he is going out with eleven; and this very\nday, after many fruitless attempts, has received the promise of a free\npassage in the first government ship, for himself and his companions.\nAs the transit costs 2000 francs a head, this was matter of great\nimportance to him, as he has 40,000 francs to set him off, with his\nmissionaries, from the Soci\u00e9t\u00e9 de la Propagation de la Foi; but\nnothing for his after support. Thus, they live by cultivating the\nearth--and, he says, the natives are only excited to labour by seeing\nthem labour. When asked whether the savages were more inclined to\nProtestantism or Catholicism, he answered, \"They are ready to take\nwhichever comes first; but in the long run we expel the Protestants.\nThey see that we are consistent and invariable in what we teach--that\nwe come and settle among them without wife or children; that we do not\ntrade; and so they are unable to assign any motive for our conduct but\ncharity to them; and this in the end works upon them.\" By the bishop's\naccount he and his missionaries live in the midst of the savages. He\nseems about thirty-eight or forty years of age--able to \"endure\nhardship,\" and quite willing, in a state of the most apostolic\npoverty. He knew and spoke highly of Bishop Broughton--also had\nheard a high character of Bishop Selwyn. I said, there was not upon\nthe earth a bishop of a more Catholic heart or greater charity than\nhe. He said, he heard he had put down trading among his missionaries,\nand brought them into order. \"He is living,\" I said, \"just the same\nlife which you have described, cultivating the earth with his\nmissionaries.\" The bishop's expression was, \"We try to make the\nsavages men, and then Christians. We have been calumniated as though\nwe were agents of the French government; this will tell you,\" he said,\n\"whether that is true:\" and he read me an official letter refusing him\na free passage. \"This would not have been were we government agents.\"\nHe spoke highly of the Anglican missionaries, but very badly of the\nMethodists--\"they will do anything by any means, against us--but the\nothers are men of education and good faith, and act honourably.\" Two\nAnglican ministers in Sydney, he said, had lately gone over to them;\nand a third, the best preacher in the city, was expected. They had a\nsplendid cathedral there, which had cost 40,000l., and some 15,000\nCatholics--the Anglicans about 2000, the Methodists 10,000. (I am told\nthis is entirely incorrect; the numbers of the English Church are far\ngreater.) \"We want but England to be Catholic,\" he said, \"in order to\nconvert the world; men we can send in abundance in France, it is\nyour resources we need.\" I said, \"You must pray for that.\" \"We do pray\nconstantly for it,\" he said. He alluded to the corrupt state of morals\nin Sydney. At parting he regretted he could not answer my visit, as he\nwas going to Auvergne, his own country, to-morrow, to see his family\nbefore leaving France.\n\nIt is, I think, impossible to conceive a higher degree of charity than\nthe going to live among savages in Oceania. Banished from country and\nfriends, without family ties or support from domestic affections--in\ndanger at times of massacre, and always subject to every species of\npersonal discomfort. If this be not an Apostolic life, I am unable to\nconceive what is.\n\n\n_Tuesday, July 25._--Went to a Low Mass at S.\u00a0Roch: this is a poor\nuncomfortable church. I do not like the demeanour of people at Paris,\ncompared with those in the country; they seem afraid to show reverence.\n\nM. des Billiers took me to the H\u00f4pital Necker, for men and women, near\nthe Rue de Sevres: his friend the almoner took us round; he seemed an\nexample of the old French character, polite and gay, with a natural\nspring of cheerfulness, which woke a corresponding chord in every one\nhe addressed. I was pleased to see, as we went through the wards, in\nwhich were several wounded in the affair of June, how every face\nof man, woman, and child lighted up with pleasure as he addressed\nthem. This hospital is served by eighteen sisters of charity. After\nthis nothing would do but he must take us to l'Institution des\nAveugles, though he left a party in his own rooms. I have never been\nover an institution more interesting or more worthy of support than\nthis. I had a feeling of dread in entering, to see all around me boys\nand girls deprived of the most precious of the senses--here, however,\ncharity seems to have done all that is possible to alleviate their\nloss. They are employed in a great variety of occupations, not only\nreading, writing, and music, but in carpentering, printing, turning\nwith the lathe, making shoes and slippers, and a great many other\ntrades. Boys on one side and girls on the other were walking about the\nhouse and the garden as freely as if they possessed the blessing of\nsight--all seemed cheerful and even happy. We watched with\nastonishment a blind boy using a sharp instrument in turning the\nlathe, with as much precision and fearlessness as if he saw. Many\nlikewise were practising music, and the sudden smiles which mantled\nover their countenances every now and then were pleasant to behold. I\nbought for twelve francs a pair of candlesticks, turned and polished\nwith the utmost nicety,--all done by the blind. The eye can detect no\ninequality or variance in the work; they are as if they came out\nof a first-rate shop in London or Paris. It is true that this\nspectacle was after all not without pain; for even while feeling the\ncharity which had successfully devised so many occupations for\ncreatures lying under such a loss, the expression of each face,\ndeprived, as it were, of its soul, afflicted one--and here were two\nhundred young people of both sexes in this condition; very often\nlikewise their faces were otherwise deformed. We asked one lad to read\nto us: he passed his fingers rapidly over letters raised a little\nabove the paper, and read us tolerably fast a passage respecting\nEnglish rule in India, in which, oddly enough, my own name occurred.\nAnother mode of reading, not by letters, but by other marks\nrepresenting letters, and similarly raised, seemed more difficult, or\nthe reader had less practice. Another blind man wrote a short sentence\nwhich we dictated to him respecting our visit. This seemed done by a\nvery complicated instrument, which had about sixteen points, capable\nof forming all the letters and figures, in a sort of square hand;\nseveral of these points went to make a single letter; and they were\ntouched by the hand as rapidly as I have seen lace-makers fix their\npins. One blind boy kindly directed us over to the female part of the\nhouse: they move up and down stairs and about the corridors without\nhesitation. Our friend and conductor had a kind word for every\ndifferent party, and seemed quite at home. It would have been\nimpossible to be out of sorts in his company; he was ever chirruping\nround one.\n\nAfterwards M. Des Billiers walked with me to the Enfans Trouv\u00e9s, Rue\nd'Enfer. I had once before seen a house of this kind at Rouen, and\nthis renewed all one's feelings of admiration and love for S.\u00a0Vincent\nde Paul. If ever charity flowed in any human breast, it was in his.\nWhen people scruple at admitting some material miracle, such, for\ninstance, as that mentioned above, wrought before his shrine, they\nforget that the whole life of this saint was a spiritual miracle\ninfinitely more astonishing. It is a simple exercise of God's\n_creative_ power attending, it is true, on the virtue flowing over\nfrom our Saviour to His saints, that a malady is removed by the\nintercession of a saint, whose relics are approached in faith, but\nthat man's naturally selfish and fallen spirit should become a shrine\nof self-denying, patient, suffering, and conquering love, from the\nbaptismal font unto the grave, is a miracle of God's _redeeming_\npower, of His election working in union with His creature's will,\nwhich does, indeed, awaken the greatest astonishment. \"Verily, verily,\nI say unto you, he that believeth on me, the works that I do shall he\ndo also; and greater works than these shall he do; because I go unto\nmy Father.\" It is said not to the Apostles, nor to those on whom\nthey laid their hands, nor to the first ages merely, but without limit\nof time.\n\nIn the room where the infants exposed are first received there are\neighty-five cradles; many of them were tenanted, some by infants\napparently dying, or, again, only that day received; one was lying,\njust arrived, not yet undressed, washed, and clothed,--the children of\nshame and disease, too often; always, I fear, of misery; one could not\nlook upon them without the deepest commiseration, or the highest\nregard to those sisters of charity, (for this hospital there are\nthirty-two), who fulfil their mission towards these the veriest\noutcasts of the world. The sister who took us round told us that\ntwelve a day were baptized on an average; sometimes as many as thirty.\nIf they survive the first few days, they are sent into the country to\nbe nursed; but they are brought up in different houses, instructed for\nvarious trades, and kept, if necessary, till twenty-one years of age.\nAt present the use of the tower is suspended during the day, but at\nnight infants are so received, left sometimes without rags to cover\nthem; a little badge is put on each, and any particular marks about\nthem noted. In the day they are received upon the attestation of a\npublic officer. We went through the ophthalmerie, and infirmerie. It\nwas most interesting to see these little creatures of various ages,\nbut nearly all suffering, finding from those who had become\ntheir parents in Christ the mercy which their natural parents had not\nshown them. I said to the sister that I feared they had few English\namong them: she assented. When will my country be foremost again in\nthese works of saintly charity, in this bearing of the cross amid the\nsins and miseries of a fallen world? Would that instead of so much\nearthly wealth she were once more the isle of Saints. But this is\nimpossible, so long as she denies, despises, or misunderstands the\nhonour due to the virgin estate of those consecrated to God, or the\npower of Christ's sacrifice conveyed from the Lord to His members.\n\n\n_Wednesday, July 26._--Had about an hour's conversation with the P\u00e8re\nde Ravignan. He asked me if I knew the Comte de Montalembert, said his\nintended preface to the life of S.\u00a0Bernard, on the religious orders,\nhad already swollen to three volumes: he regretted that the P\u00e8re\nLacordaire was not at Paris, for me to see him. I asked why he had\nquitted the National Assembly. That, he said, has caused us some pain.\nHis own generous nature led him to think that he might induce the\nliberal members there to extend their liberality to the Church, and to\ncountenance liberty of teaching; but he soon found his mistake in\nthis; they were false liberals, ready enough to apply their principles\nto state matters, but not ready to carry them into the domain of\nthought. They were liberal _against_ the Church, and despots\n_over_ it. M. Lacordaire had not entered the Assembly to gratify any\nwish of his own; he sat there on the Mountain; but this state of\nthings, this difficult and confined position in which he could not act\nfreely, was most repugnant to his disposition. So he resigned; it\nmight have been better fully to have considered the reality before\nhand. As to the salaries given to the clergy, Le P\u00e8re Lacordaire was\nnot for discontinuing them. No doubt, miserable as they are in amount,\nand given in exchange for ample estates, it would be desirable to do\nwithout them, were it possible. But as the clergy is mainly drawn from\nthe lower classes, this is not possible; and the small \"casuel\" they\nreceive for baptisms, marriages, and interments, is necessary to eke\nout their scanty incomes. It was sad to see such a remuneration made\nto its clergy by a Catholic country, while England, he said, allowed\nsuch comparatively liberal stipends to the same class.\n\nI asked him what were the strongest books on the Roman Primacy. He\nsaid the Brothers Ballerini, and Valemburg's Controversies. I remarked\nthat for nearly three years my attention had been fixed on this\nsubject, and that I had pursued it through Councils and Fathers down\nto the conclusion that the Pope had indisputably a primacy of order\n(or honour) in the whole Church, but had not a primacy of jurisdiction\nover the East. He did not advance anything new on this point. He\nquoted the usual passages of S.\u00a0Iren\u00e6us, S.\u00a0Victor, St. Cyprian, St.\nAugustine. I had considered, I said, all these, and a great multitude\nof others, but still my conclusion was against the primacy of\njurisdiction, as concerning the Oriental Church. He then attempted to\nmeet this by the paucity of documents in early times; but I said those\nwhich actually existed told against the Roman claim. \"Suppose,\" said\nhe, \"you were to admit the Roman hypothesis; would you not find it\nsolve all the passages?\" I said this was the very way in which I had\nstudied the question, and come to just the contrary conclusion. He\nsaid that he understood English, and would read my book, which I had\noffered to send him, and let me know his answer to my view.\n\nI was struck again with the charity of his manner, and with his\nlikeness to Manning. Went for half an hour to the adjoining church of\nS.\u00a0Vincent de Paul. His shrine is still open over the altar. I saw\nvarious articles, clothes, books, crosses, carried up and put against\nthe glass covering his relics, for the purpose of blessing them.\n\nAt one went to the distribution of prizes at the Petit S\u00e9minaire, 21.\nRue N. D. des Champs. The four vicaires g\u00e9n\u00e9raux of the Chapter of\nParis sat in front, to crown with a chaplet the gainers of the prizes,\nand to present books to them and those who gained an accessit.\nThere were a good many other clergy, and a tolerable number of laity,\nmen and women, present, friends evidently of the young men and boys. I\ncould not but be struck here, as elsewhere, with the great number of\nplebeian and unintellectual faces among the clergy, (to which,\nhowever, the four vicaires g\u00e9n\u00e9raux, and some others, were\nexceptions.) As for the laity present, male and female, it was a mass\nof unredeemed ugliness. One of the professors read an address to the\npupils of full a half hour, passing in view the whole life of the late\nArchbishop, his studies, labours, writings, acts, and lastly, his\nmartyrdom and burial, not forgetting his solicitude for them. One of\nthe last of his public acts was the coming there on Whit-Sunday, a\nfortnight before his fatal wound. I did not think this address\ngood--it was monotonous both in tone and delivery;--very remarkable is\nthe difference in the sound of the French language when read and when\nspoken. The recitation is so peculiarly spondaic, stiff, and\nconventional, in the former case; while, in the latter, it is easy and\nflowing. When this was done, the giving of prizes began. It took an\nhour; and no wonder, for at least two hundred wreaths and two hundred\nsets of books, single or double, were to be distributed. Many indeed\nreceived several wreaths and prizes. The winners came forward,\nascended four or five steps, and were successively crowned and\nsaluted on each cheek by one of the Vicaires G\u00e9n\u00e9raux; now and then\nthey were taken to a friend or relative, male or female, when present,\nto receive their crown. It was put on the head, and then carried in\nthe hand. I thought that at least the principle of emulation was not\ndiscouraged. But the great number of subjects which were rewarded was\nas remarkable as the number of prizes. It seemed as if they never\nwould end. There was Excellence and Sagesse: Greek, Latin, and French\ncomposition; Latin verse; Philosophy, Rhetoric, Geography, English\nLanguage, &c.; and most of these divided into different forms. No\nmerit could be said to be neglected. There was a first prize, and a\nsecond, and sometimes three accessit besides; and some reached nine,\nor even ten rewards. I dare say they all felt as young Greeks\nreceiving the laurel crown. Certainly the mounting those steep stairs,\nin order to receive their crown, must have been a nervous operation.\n\nAt the conclusion, one of the Vicaires G\u00e9n\u00e9raux rose, and delivered a\nfew words to the pupils with great simplicity and ease; the day of\nreturn was then announced for Thursday, 5th Oct. I marked many\ningenuous and pleasing countenances among the successful candidates. A\nfather near me was in a state of the greatest excitement at the prizes\nof his son, a lad of thirteen.\n\nI went over for a few minutes to the exquisite chapel of Les Dames de\nbon Secours, or Garde-Malades: it was quite silent; and I could enjoy\nits beauty without interruption. I was told yesterday that the labours\nof these sisters by sick beds materially shorten their life; and that\nthey enter the society with the full consciousness that the service\nthey undertake is injurious and often fatal. Their work is, to attend\non sick persons of good condition, and to use the opportunity, which\nsickness rarely fails to present, of directing the thoughts to\nreligious subjects. A payment of five francs a day is made to the\ninstitution for their services.\n\nWent to M. Gondon, who took me to the Comte de Montalembert's\nreception. The Bishop of Langres there, M. l'Abb\u00e9 de Casales, two\nother members of the Assembly, also M. Bonnetty, M. de S.\u00a0Ch\u00e9ron,\ntranslator of Hurter's Life of Innocent III., and about ten other\ngentlemen. La Comtesse was in Belgium, visiting her family. I had some\ntalk with the Bishop. M. de Montalembert began a conversation about\nEngland, which interested me. \"I am in great fear for you; if you\nresist the present crisis, as you did the first revolution and\nNapoleon, it will be a great glory. The glory of England is already\ngreat, but that will be almost miraculous. It is the struggle of\npaganism against religion. I admit that you have in England a larger\namount of religion on the whole than any other country has:\nc'est une r\u00e9ligion bien mince, you will agree with me: there are very\nfew among you who hold an integral Catholicism; but, however, religion\nof some sort there is. Yet, in spite of this, the great mass of your\npeople is become heathen; they look at your books and your lives, and\nbelieve there is no other life, for you have taught them practically\nthere is none. It is all very well to tell them that, were property\ndivided among all, they would get some eleven shillings a week;\nwhatever it be, they will try for it: if they do not believe the next\nlife, they will try to get something of this. And then look at the\nstate of things all over the Continent. If England outrides this\nstorm, it will be marvellous. I wish she may with all my heart, but\nshe alone remains.\" He seemed to think the German and Italian unities,\nif constituted, would alter the balance in Europe. As for the state of\nFrance no one, I imagine, can tell what is coming. M. de Montalembert\nand two others are the only members of the old House of Peers sitting\nin the Assembly. There is a fair number of old deputies; but the great\nmass of the rest are utterly unworthy, from education, position, or\nany merit whatever, to represent France. They are not up to any of the\nquestions which present themselves. And from such an Assembly France\nis to receive a constitution. Of the French generals at present in\npower, M. B\u00e9deau is the only one who is religious: I heard\nlately a remarkable trait of him. When in Africa with his army he met\na priest, went forward to him, took him aside to some distance, and\nconfessed to him; he then returned to his army, and said, if any one\nliked to follow his example, he would wait for him; they were going to\nfight, and no one could calculate the chances of war. How many did the\nlike I did not hear.\n\n\n_Thursday, July 27._--M. des Billiers came to go with me to M. Herv\u00e9,\nthe surgeon of Les S\u0153urs de la Charit\u00e9, to get his account of the\nmaterial facts attending the healing of the novice on the 9th of May.\nWe found him out, but Mad. Herv\u00e9 gave the same account as we had\nbefore received; and told us if we would call later we could see M.\nHerv\u00e9. I did so, and he then said that he had deposited a medical\naccount of the whole thing with the Sisters, which I might see in the\nRue du Bac.\n\nI went again to call on M. Noirlieu, but found him out. On the way\nwent into the old abbey church of S.\u00a0Germain des Pr\u00e9s: since I was\nlast there the whole choir has been painted. I think this is the most\npleasing and impressive of all the churches at Paris. I could not be\nthere without emotion, considering the long line of Benedictines who\nhad worshipped within those walls, and deserved so well of the Church\nof Christ by studying and editing her great Fathers. I saw\ncommemorated in one monument three great names--Mabillon,\nDescartes, and Montfaucon; of the second, I think it was said, \"qui\nluce, quam indagavit, nunc fruitur:\" this comprehends everything,--to\nenjoy that light. O utinam!\n\nI have been looking to-day at a short account published here: \"Sur les\nsoixante-dix serviteurs mis \u00e0 mort pour la foi en Chine, en Tong-King,\net en Cochin-Chine, d\u00e9clar\u00e9s v\u00e9n\u00e9rables par notre S.\u00a0P\u00e8re le Pape\nGregoire XVI.\" It is a wonderful history: the deeds and sufferings of\nthe early Church exactly reproduced in our own times. These martyrs\nwere even more savagely tortured than those of old by the Romans. And\nsome of them are only four or five years older than oneself, some of\nthem natives of China, younger; so that while I have wasted my days in\nvanity, others, sharers of this same flesh and blood, have entered the\nnoble army of martyrs. And if charity dispenses the place of the\nredeemed in the mansions on high, near to their Lord assuredly will be\ntheir place, who passed from the midst of a deceiving and voluptuous\ncivilisation, unstained and unallured, into the midst of a population\nlying in the valley of the shadow of death; low, grovelling, filthy in\nmind and body, and this to save some souls, if it might be, out of\nthat otherwise condemned mass. It would seem as if out of corruption\nat its worst degree the highest, purest, and most self-denying\ncharity were to go forth, to show that God's arm is not shortened, and\nthat we might be, if we would, all that the martyrs of old were.\nMoreover, the people of Cochin China are naturally of a peculiarly\ntimid disposition; yet many have been found to emulate the courage of\nEuropean priests and bishops, in bearing the most prolonged torments\nand trials. What a horrible thing does it seem, that we should be\npractically taught, that the system which produces these men is such a\ncorruption of God's revelation as is but a step removed, if removed at\nall, from idolatry.\n\nWalked about the gardens of the Tuileries and through the Boulevards\nthis evening: the population of Paris seems to pour itself out with\ndelight here; and no wonder, for what great city has so pleasing a\nplace of recreation for all classes, not the great and rich merely, as\nthe gardens of the Tuileries. To me especially they bring back long\npast years. But I don't at all like being alone in this Babylon.\n\n\n_Friday, July 28._--I met the Bishop of Langres and a party, who went\nover Gerente's painted glass manufactory, 13. Quai d'Anjou. He seems\nto have reached the colours of old glass, and showed us the process by\nwhich all the appearance of antiquity is given to new glass. By means\nof acids he produces imperfections in glass which was smooth and\nclear; thus heightening the tone of other parts. Even chemists\nhave been unable to discern the difference between two pieces of\nglass, one ancient and one modern. He said ---- was a humbug; Waille\nwas the best English worker, but Hardman would be so soon.\n\nWent into Notre Dame for some time: in spite of the grandeur of many\nparts of this church, I always feel dissatisfied with it as a whole.\nWent also to S.\u00a0Severin, to a little chapel of the Blessed Virgin, the\naltar of which, and figure of the Virgin and Child, please me much.\nTook a letter from Labb\u00e9 to M. Dupanloup, but he was not in Paris.\nCalled likewise twice on M. Defresne, but he was out; and took a\nletter to the Bishop of Orleans, but he could only be seen between\neight and nine in the morning. In the evening I found Mr. A. Coppinger\nat home, and had a long talk with him. He seems to think there is no\nchance whatever for Henri Cinq; that the sentiment of loyalty, of the\nduty even of obeying authority, is in the multitude utterly extinct.\nThe rich shopkeeping classes are universally unchristian; so that in\nrepressing the last \u00e9meute of June, even the revolters behaved with\nmore respect in the churches than the Garde Nationale sent to fight\nthem. The root of French misfortune is the thoroughly bad education\ngiven to men in all but the ecclesiastical schools. They regard\nChristianity as if they were outside it; the Gospel as a very\nbeautiful book, doubtless, but not one commanding obedience from\nthem. Living upon a civilisation, the whole force of which is derived\nfrom Christianity, they think that they can dispense with this the\nroot of society, and construct society on their own superficial\ntheories. The revolution of February took every one by surprise, even\nthose who brought it about; it was the result of secret societies\nwhich had been existing for years; but though they felt their power,\nand thought that they might, perhaps, overturn a ministry, they did\nnot calculate on casting out a dynasty. The last revolt had been very\nperfectly organised: it had a great many leaders, each with so many\nhundred men under him; these leaders well paid, but the common men\nfighting gratuitously for what was supposed to be their own cause.\nThough near ten thousand men are now in prison, it is not supposed\nthat many of these leaders have been captured. And so what may happen\nin the winter is a subject for much fear.\n\n\n_Saturday, July 29._--Went at eight this morning to call on M.\nDefresne. He was very cordial, asked about our visit to the Tyrolese\nStigmatis\u00e9es--had heard from Manzoni that we had been to him. He soon\ngot into his usual animated tone of conversation. The events of\nFebruary and June had had a beneficial effect for the clergy, in\nbringing out their charitable care for the wounded, to which even the\nsaying of Mass had been postponed. L'Abb\u00e9 Etienne had just been\ndining with him, so that he too had heard of the healing of the\nnovice. A friend whom he named as the Poet Reboul came in: we all\nagreed that the life of S.\u00a0Vincent was a greater miracle than any\nthing wrought by God in virtue of his intercession. M. Defresne\nengaged me to come again on Tuesday morning, and proposed a dinner for\nus three.\n\nMr. A. Coppinger returned my call, and offered to be of any service in\nshowing me institutions, &c. He attested the great charity and\ndevotion of the clergy. This has the most intimate connection with the\ncelibate. He did not seem to think there was much improvement in the\nmorals of the different educational establishments of the University.\nIn his own time at the Ecole Polytechnique out of 200 scholars not\nabove a dozen would be practical Christians; for not only was all\nreligious instruction utterly neglected, but the professors, often\ninfidels, would inspire them with a contempt and dislike for religion.\nNow the Ecole Polytechnique had 250 scholars, and perhaps a quarter of\nthem might be sincere Christians. When once they were known as such,\nthe probability was that they would be very decided and earnest: they\nwere sometimes members of the society of S.\u00a0Vincent de Paul for\ninstructing the poor.\n\nWent to M. des Billiers to ask him to accompany me to the Rue du Bac,\nto obtain a copy of M. Herv\u00e9's attestation of the miraculous\ncure. We found the original of this no longer in their possession, it\nhaving been sealed up and deposited, with other documents, near the\nshrine of S.\u00a0Vincent. They had a copy of it, which I proposed to copy,\nand then take it to M. Herv\u00e9 for his signature. This was done; and I\nhope to obtain it to-morrow. I asked M. des Billiers what he thought\nof the permanency of the republic. His conviction is that it cannot\nstand, but that the time of its duration may be indefinite from a few\nmonths to ten years. He believes that France is entirely monarchical:\nbut it will probably require great sufferings and an exhaustion of the\ncountry for the monarchy to return. The obstacle is, that the middle\nclasses, the bourgeoisie, who now reign, dread with the monarchy a\ncort\u00e9ge of noblesse and clergy. Could they be fully persuaded that all\nranks would share alike, and that no attempt would be made to revive\nold privileges, they would be for the monarchy; for they want trade,\nconfidence, and a firm government, and this the republic cannot give.\nThe person of the monarch is not so clear; for though all educated and\nthoughtful people must see that a monarchy must rest on a principle,\nand that legitimacy alone has that principle, yet the name of Napoleon\nhas still a vast influence throughout the poorer classes. The\nrestoration had lost a fine opportunity. It was really very popular at\nfirst, and had it applied the principles of liberty to the\nChurch and the nation, might have maintained itself: instead of this,\nit honoured a few individual ecclesiastics, thereby creating a great\nill-will against the Church, but acted towards the whole body of the\nChurch in the most illiberal spirit, keeping it under lock and key.\n\nCalled on M. Gondon: we talked about the cure of the novice. I told\nhim I was engaged in collecting the proofs of it. M. Gondon thought\nthat the Benedictines and Dominicans were not destined to take root\nafresh in France: he pointed to the position of the P\u00e8re Lacordaire in\nproof of this. With very great abilities, especially the power of\ncarrying away his auditors by his eloquence, he could with difficulty\nmaintain one very small house in France. In the middle ages such a man\nmight have founded an order. He heard his celebrated sermon on the\nfirst Sunday after the revolution of February, in Notre Dame. From\nbeginning to end \"c'\u00e9tait un d\u00e9lire.\" The father is just returned to\nParis. He observed that late events in England must have convinced\nreflecting people how completely our Church was the puppet of the\nministers of the day. Louis Philippe had tried to play the same game\nin France as had been played in England in the appointment of bishops,\nbut the grace of consecration had been too strong for him. I replied\nthat this was not quite fair, for we too had men of courage\namong us; and I quoted Bishop Selwyn's energetic and successful\nprotest against the attempt of a secretary of state to sacrifice the\nrights of the natives in New Zealand.\n\nI then went to the S\u0153urs de la Charit\u00e9, and soon found myself in\ntheir secr\u00e9tariat, engaged among a number of sisters in copying M.\nHerv\u00e9's attestation. It was enclosed in a sort of pastoral letter of\nM. l'Abb\u00e9 Etienne to the sisters throughout the world, dated 31st May,\n1848; expressing his confidence that the bark of S.\u00a0Vincent would\nweather the storm of this revolution as it had the last of 1830, if\nthey were faithful to their rules, and fulfilled their ministry with\nzeal. I found likewise that, three days after this cure, there had\nbeen another of a person afflicted with blindness for seven months,\nand I determined to go into this case likewise. The sisters went to\nthe Benediction at five: soon after I followed them to their chapel.\nIt was a most touching sight to see so large a number of sisters and\nnovices in worship together before the Host. Here then, I thought,\nwere before me so many female hearts offering up to God daily the\nsacrifice of themselves in works of charity; they have made the\nvoluntary surrender of the pleasures of home, of feelings dearest to\nthe natural man; there is no holding back in their offering: it is\ncomplete, and penetrated with charity. Here are hundreds kneeling\nin front of me who dedicate their labours to the hospital and\nthe sick bed, going forth into all lands, and making the healing of\nthe body a means to cure the soul. If ever there was any institution\non which the sunlight of God's countenance may be supposed to rest, it\nis surely this.\n\nIt was settled that I should return on Monday to continue my extract.\n\nM. Defresne told me this morning that the P\u00e8res Lazaristes possess a\ngreat number of S.\u00a0Vincent's letters in MS., giving the most minute\ndirections as to cases of conscience and details of practice, which\nwere written to his fathers during his long experience, and which show\nthe most marvellous knowledge of the heart and the most acute\npractical judgment. It is an instance of his wisdom that he directed\nthe sisters for thirty years by word of mouth, and at last wrote down\nfor them the rules which he had found work efficiently in that time. A\nreal constitution exists before it is written, just as model French\nconstitutions cease to exist before the ink which enunciates their\nprinciples is dry.\n\nM. des Billiers told me to-day of an old French Legitimist of\ndistinction, who, like most of his party, refrained for a long time\nfrom exercising the franchise after Louis Philippe's accession,\nbecause it involved an oath of fidelity to him. They found at length\nthe inconvenience of this, when they wanted to elect a Legitimist\ndeputy; and the old man was much pressed to take the oath. He refused\nfor a long time, but at length said he would go. As his purpose became\nknown, and he was much respected and looked up to, there was much\nexpectation at the polling-place what he would do. When called upon to\ntake the oath, he said, \"M. le Pr\u00e9sident, allow me to tell you a\nstory. I remember being with his Majesty, Louis XVIII., King of\nFrance, when a young prince came before him, confessed his faults,\nand, falling at his feet, promised an unalterable fidelity. We all\nknow how that prince has kept his oath. Now I promise and swear,\n(repeating the formulary of the oath), fidelity to Louis Philippe, and\nI will keep my oath as he kept his.\" Every one was convulsed with\nlaughter, and the President could hardly stifle his: but he intimated\nthat he could not allow the oath to be taken with that reservation.\nThe old man repeated it again, by itself, but the effect had been\nproduced, and every one saw with what purpose he took it.\n\nBut who can regret that so foul a villany as the supplanting a king, a\nkinsman, and a benefactor, has met with retribution even on earth?\n\n\n_Sunday, July 30._--I have just heard at S.\u00a0Roch a sermon which\nlasted more than an hour and a quarter, delivered, for the most part,\nwith great rapidity, and a vehemence of tone and action which would\nhave frightened an English audience. The preacher, l'Abb\u00e9\nDu----, showed very considerable power both of thought and expression.\nI should have preferred a less rhetorical display, both in manner and\nmatter. But power there certainly was. \"My thoughts are not your\nthoughts, saith the Lord.\" He began by saying we were all under the\nreign of a sophism; this sophism was, under a great variety of shapes,\nthe preferring the present life to the future. He then dwelt with\ngreat force and beauty on our Saviour's life on earth, that He was\nGod, and that He was a carpenter; that He worked for his daily bread.\nNow God can do nothing but what is perfectly good and wise; therefore,\nwhen He assumed this servile condition, it was a work of perfect\nwisdom and goodness. He came to do His Father's will. And this one\ncondition runs through all degrees of human society, alone making them\nacceptable to God,--to do God's will. Glory, genius, success, the\nwonder and admiration of our fellow men; all this is nothing. To do\nthe will of God will alone open the kingdom of heaven--Jesus Christ\nstands ready to open the kingdom of heaven to generation after\ngeneration of those who, sealed by the fore-knowledge of God, and\nworking with His grace, do His will--and to those alone. There was no\nkey to the present state of things, to these terrible conflicts, this\nincessant agitation, but one; that life was but a day's labour,\nan hour's--nothing in comparison of eternity. This life was not the\nproper condition of humanity. It was fallen--the Saviour's proper work\nwas to restore it to its normal condition; but that normal condition\ncan never be here. Here it is a work of reparation, slow, painful,\nfull of obstacles in proportion to the depth of the fall, but always\nmerciful. Who would give a patient the full nourishment which he could\ntake in health? Now, here we are all patients of Jesus--all--and to\nour latest moment. We shall never return to our normal condition on\nearth, but in eternity. You are all workmen and workwomen; idleness is\na capital sin--idleness will shut out from heaven--Jesus Christ has\ntaught us to work, every one in his estate. The work is one, though\nthe condition may vary,--to do God's will. It will not be asked us\nwhether we had genius, skill, power to embrace the works of God in our\nthought; but one thing only will be asked us,--whether we have done\nour work; that very work which God set us,--to do His will. And this\nis why society is suffering now to its utmost depths. This world is\nmade the end, the limit, the object, the reward--eternity is put out\nof sight. \"On a \u00f4t\u00e9 Jesus Christ au travailleur de la pens\u00e9e, au\ntravailleur de l'art, au travailleur de la terre. Et nous souffrons,\nnous souffrons tous--nous allons de souffrances en souffrances.\" Thus\nthe question of labour is insoluble. Men think of repaying the\nyoung girl's sacrifice who works day and night for the support of her\nparents; who denies herself every gratification to which she might\ninnocently aspire, with a little more wages--or the mother's tears,\nwho suffers for her family, or the father's continued exertions, with\na few pieces of money. Jesus Christ did not so: he assigned to labour\na far different reward--he would give it no reward at all on earth--he\nwould give it eternal life. He then drew a vivid picture of the\npriest's life of toil, suffering, instruction, and benediction. What\nwas the end of this work? It was eternal life. The greater the\nhumiliation, the greater the suffering, the more absolute the cutting\noff of all human sources of enjoyment or requital--the more the will\nof God was done, the greater the reward in heaven. To man, no matter\nwhat his condition on earth, or the powers of his mind, to man working\nwith grace and inspired by grace, the kingdom of heaven, according as\nhe has done the will of God, will be given. This, and this alone, is\nthe remedy for all the ills of society; and we are under the dominion\nof a sophism, because this truth is set aside.\n\nThere was rather a numerous congregation, by far the greater part\nwomen; not many persons of education, I should imagine--yet the sermon\nin tone was far beyond the reach of any but the educated.\n\nThis morning at eight I was at Mass here, a short High Mass;\nthere were many communicants. But I have never been in a church so\ninconvenient in one respect, there were hardly any prie-dieus; the\nconsequence is, that people sit nearly all the time, or just bend the\nknee against their chair; it is no easy matter to kneel on the floor,\nso encumbered with chairs. I think there is far less reverence in the\noutward demeanour of people at Paris than in the provinces.\n\nWent to the evening service at Notre Dame des Victoires: I wished to\nbe present at one of the meetings of the Archiconfr\u00e9rie du tr\u00e8s-saint\nC\u0153ur de Marie. There was a large congregation, which at length\nfilled the church: some thirty or forty members round the altar of the\nBlessed Virgin; of the rest nine-tenths at least were women of the\nlower classes. Vespers were sung, the congregation joining with\nremarkable unanimity. This indeed gives a particular and most pleasing\ncharacter to the service of the Archiconfr\u00e9rie. Then the Abb\u00e9 des\nGenettes, founder of the brotherhood, a silver-haired old man, mounted\nthe pulpit, and spoke in the most familiar and practical manner on the\ntext \"Beware of false prophets.\" His manner was in calmness the very\nopposite of that of this morning's preacher. He contrasted the\ndisobedience to parents which now prevailed, the debauchery and\nwickedness all around them, with what he had known fifty or sixty\nyears ago. They had been struck for this, and the rod was still\nsuspended over their heads; he besought them to repent. When this was\nover, he read from a paper requests for the prayers of the\nArchiconfr\u00e9rie for so many men, so many women, parishes, bishops, &c.;\namong which I heard in immediate juxtaposition \"270 Protestants, 69\nJews.\" He likewise read a letter of thanks for their prayers, to which\nwas attributed the conversion of a desperate sinner, and such letters\nhe said he was receiving every week. He implored them to be very\nfervent in their prayers for the objects named to them. There would be\nin the week, he said, three especial days: Tuesday, the feast of St.\nPeter _in vinculis_. He read them the account of this from the Acts.\nIt struck me, from the attention with which they listened to this,\nthat they were not accustomed to read it. He then passed to the Pope,\nas successor of St.\u00a0Peter, who was now, it might be said, in a sort of\nmoral captivity. He earnestly and repeatedly besought their prayers\nfor him, who was suffering at the hands of ungrateful subjects on whom\nhe had showered benefactions. Not that the bark of St.\u00a0Peter could\never be overwhelmed by the waves: it was secure by the divine promise;\nbut they might so far persecute the Pope as to gain for him the crown\nof martyrdom. More than twenty times since his accession the Holy\nFather had commended himself to their prayers by means of\npersons coming from Rome. They should all now pray for him every day.\nHe should be in his confessional that day at six A.M., for several\nhours; again from half-past-two till five; and from seven till nine,\nin order that they might prepare themselves for the plenary indulgence\nattached to this Church on Thursday. He notified likewise a fresh\nreligious service, for the soul of the late archbishop, on Monday, 7th\nAugust, at Notre Dame. They should all pray earnestly for the holy\narchbishop: it may be that he had washed out with his blood his sins,\nand needed not their prayers; but they should pray for him. He then\ndescended for the benediction. The whole congregation seemed to have\none heart and one voice in the hymns which followed. This service\nlasted from seven to half-past-nine, and was very interesting.\n\n\n_Monday, July 31._--Went to the P\u00e8re de Ravignan. He told me that,\nsince our last conversation, he had been looking in \"Tournely,\" where\nhe found a passage on the primacy of jurisdiction, which seemed to him\nquite convincing. He gave me a note for the P\u00e8re Lacordaire, but my\nvisit was cut short by an appointment, so he begged me to come again.\n\nWent to M. des Billiers: he attacked me again on the primacy of\njurisdiction. I said that the Ultramontane theory, when pushed to its\nabsolute issue, demanded the infallibility of the Pope singly; that,\nindeed, this was involved in the primacy of jurisdiction; that\nthe Pope had exerted the supreme power of withdrawing their authority\nfrom the French bishops when it seemed to him for the good of the\nChurch. He did not like to admit that the primacy of jurisdiction\ninvolved infallibility, because infallibility of the Pope is not a\ndogma. But here lies precisely the difficulty of their position. Roman\nCatholics want, for the completion and impregnability of their system,\nthe infallibility of the single papal chair, and this is precisely\nwhat has been ever denied by large schools among them, and is not even\nnow an article of faith. For that they are the universal Church, that\ntheir dogma alone is true, that the Greek and every other communion is\nheretical or schismatical, or both, all this depends on the\ninfallibility of the single papal chair. I said that, if they would\nprove the Greek Church to be in schism, I should give up our cause.\n\nWe went to see M. Gabet, at the P\u00e8res Lazaristes, who has been ten\nyears in Central Tartary, or Thibet; gone through great dangers and\nprivations; has come back safe; and is going out again. He was with a\nbrother missionary, who remains at Macao till he rejoins him. His\naccount of Thibet is most interesting, and in many respects very\nsurprising. They have many Catholic practices there--such as holy\nwater, the religious celibate. The Lamas, or priests, are very\nnumerous. Two-thirds of the men of the country live in religious\ncelibacy; and he believes that this is a real celibacy. He and his\ncompanions lived for six months in a great community of 5000 lamas;\nthey were, perhaps, of ten different nations, and spoke four different\nlanguages. During that time they had not observed the least\nimpropriety among them. They are religious, pray much, and have a\ncomplete contempt for those who do not pray. Faire l'esprit fort among\nthem is a sure way to be thought little of. But this religion is very\nsuperstitious: they have not the power to choose what they should\nembrace and what refuse; they have the instinct and the need of\nreligion very strong, but not discernment of what is true religion.\nThus, if you read to them the Gospel, they will adore Jesus Christ,\nPilate, Caiaphas, &c. Theirs is not an \"incroyance raisonn\u00e9e\" like\nProtestantism, but a cloud of superstition which obscures their sight.\nHe anticipated that Christianity would make large progress among them,\nbecause of their religious spirit. There is as yet no religious\nestablishment in Thibet. All over Asia the ministers of religion\nobserve continence. The character of priest and married man is to\ntheir notions incompatible. They look for a complete denial of self in\none who would teach them religion. There are no laws against foreign\nreligions in Thibet, as there are in China. A great number of the\nfemale sex also live in continence, though not so many as of\nmen. I asked him how he accounted for the connexion between so many of\ntheir usages and Catholicity. He said some were of opinion that they\nhad derived them from Catholicism; but as they are exceedingly\ntenacious of their rites, he did not himself think this: others again\nthought that Catholicism had borrowed from them. Neither of these\nviews was necessary. There was no trace whatever of Christian\nmissionaries having been among them. He thought that all the\nresemblance which was to be found in their rites, customs, and belief,\nmight be accounted for as relics of the one true faith communicated to\nall the world originally, and handed down by tradition. This faith had\nbeen guarded in its purity among the Jews by a written law, and other\ninstitutions: but other nations had possessed it likewise, and\nretained it more or less corrupted. They had no bloody sacrifices, but\noffered wine, water, corn, and especially paper. He had been well\ntreated on the whole: they had converted two Lamas--one of these had\nlately written to him: he had sent the letter to the Society for\nPropagation of the Faith at Lyons, for he believed there was no one in\nFrance who understood the Mongolese language. That of Thibet is taken\nfrom Sanscrit; but the continuous line above the letters which exists\nin the latter language is broken at each letter in this. But the\nstrangest thing of all is the Grand Lama, who is at once High Priest,\nKing, and Divinity. They believe in the transmigration of souls, and\nsuppose that Buddha continually becomes incarnate for the redemption\nof man. When the Grand Lama dies, they wait till a successor is made\nknown to them. And here M. Gabet said that, allowing for some\njugglery, it was impossible not to conclude that there was diabolic\nagency at work. The present Grand Lama is a boy of ten years old; the\nson of a poor woodcutter 600 leagues from the Grand Lama's residence.\nThe Grand Lama is discovered by a child of a few months or a year old\nannouncing that he is the Grand Lama who died--that his soul has\npassed to him. Thereupon the most particular inquiries are made. A\ncommission is sent to the spot, and the utensils used by the late\nGrand Lama are put among a number of others just like them; they then\ndemand of the infant which belonged to the Grand Lama, and he replies,\nthis and this was mine. Were this merely an arrangement of the men in\npower, would not have chosen the son of a poor man, at a great\ndistance. They had not been, it is true, ocular witnesses of these\nthings; but from what he had heard, he could not doubt that there were\n\"des prestiges diaboliques.\" Under the Grand Lama there is a king for\nthe management of temporal matters, and four ministers; these conduct\nmatters in an interregnum. They had lived in intimacy with one\nof these four ministers. The missionary in these countries must be\nprepared for the most absolute self-denial--he must carry his life in\nhis hand. He noticed that throughout Hindostan the religious\nindifference of the Europeans (save the Spaniards and Portuguese)\ninjured them exceedingly in the opinion of the natives. With them\nreligion is a first need of life: it does not matter so much what\nreligion it is--to pray is sufficient; but a man who does not\npray,--who has apparently no religion at all--is one of the lowest of\nbeings in their eyes. The English might save themselves an immense\nexpense if they showed themselves devoted to their religion instead of\nindifferent.\n\nM. Gabet has a very pleasing countenance: moustache and long beard,\nplentifully mixed with grey hairs. He looks in vigorous health. Yet\nwhen he went to the East he was delicate. He believes that the\nconstitution adapts itself to the rigours of climate. The cold of\nTartary is intense. From this high table land the rivers of Hindostan,\nChina, and Siberia all take their sources. They slept continually on\nthe earth; up to midnight, while the body was warmed with the day's\nexercise, they maintained some heat, but from that time to the morning\nthey froze. Their only nourishment was wheat or oats, moistened with a\nlittle tea. He is going back to Great Tartary. We had no introduction,\nbut nothing could exceed his readiness to hear and answer our\ninquiries: and he offered to give us again any information in his\npower.\n\nWe got from him the address of the young person who was cured of her\nblindness in the chapel of S.\u00a0Vincent on the 12th May, three days\nafter the former cure of the neck. We drove at once to see her at one\nof the houses of the Sisters of Charity, Rue de l'Arbal\u00e8te, 25. We\ntold the Sister who received us for what purpose we were come; she\nassented to it, went out, and brought back immediately the young girl.\nShe is fourteen; very simple and homely in appearance, and looks the\ndaughter of a peasant. She said, in answer to our questions, that it\nwas hearing of the other cure which put it in her thoughts to go to\nS.\u00a0Vincent's chapel, and ask for his intercession. She was taken there\non Friday, May 12th, at 6\u00bc a.m., by the Sister who was then with us. I\nasked her if she could see at all in going there. She replied, \"Not\nthe least.\" She knelt and assisted at the Mass, but nothing took\nplace; but \"as soon as I received our Lord, I saw perfectly.\" \"Could\nyou not see at all the instant before?\" \"Not at all.\" \"And the instant\nafter you saw perfectly?\" \"Yes.\" \"The cure did not come then by\ndegrees?\" \"No; it was instantaneous.\" The disease called amaurosis had\nsubsisted from the month of September before; and every variety\nof cure having been tried in vain, all treatment had been given up for\na month previously. It was accompanied with violent pains in the head.\nSince the cure she has seen perfectly: she appears to be quite free\nfrom any disease in the eyes now. While she and the Sister were gone\nto the chapel, the rest united themselves at home at Mass in intention\nfor her cure. I said I was going to copy the account of this at the\nRue du Bac, when the Sister offered me a MS. copy, which would save me\nthat trouble. And, as it contained the report of the physician who had\nattended her, we took it at once to get his signature, Rue Mouffetard,\n94. He was out, but his wife received us, and it was settled that I\nshould come to-morrow, between twelve and one, when he would be at\nhome. The testimony of this young girl was so clear that I saw no\npossibility of doubting the effect produced.\n\nI dined with Mr. Coppinger and his two sons: since 1824, he has\nresided here. The account they give of the irreligion of the\nshop-keeping class, and of the wretched education which has tainted\nthe springs of French society, is terrible. They said by far the\ngreater number of men at Paris dine away from home in public places,\nand often leave their wives and families to fare poorly at home, while\nthey themselves feast at a restaurateur's. It appears that on the\nSunday night of the last \u00e9meute the alarm at Paris was extreme:\nthe rebels were thought to have the best of it; and it was their known\nintention to sack the quarter of the Tuileries and the Chauss\u00e9e\nd'Antin. They think that the present state of things cannot last: but\nwhat is to come nobody can tell.\n\n\n_Tuesday, August 1._--This evening I had nearly an hour's talk with\nLe P\u00e8re Lacordaire. He remembered that M. and I had called on him\nthree years ago. I recalled to his mind what he had said, that\nwell-informed and sincere persons could not remain out of the Church\nof Rome. Since then I had been especially studying the question of the\nRoman Primacy, and yet the conclusion to which I had come, after a\nmost careful examination of antiquity, was in favour of a primacy of\norder, but against that of jurisdiction. He dwelt on the obscurity of\nthe first three centuries: they were times of persecution, in which\nthe popes had other work to do than to defend their primacy. Yet how\nremarkable it was that at the Nicene Council this primacy was seen at\nonce emerging from the storm. The legates of the Roman Pontiff\npresided there. I observed that Hosius, Bishop of Corduba, who signed\nthe first, was not marked as Roman legate, whereas the two priests who\nfollowed were; that it was as imperial commissioner, and friend of\nConstantine, that he presided. He seemed disposed to assume that\nHosius must have been papal legate. I said that I by no means\nimpugned the primacy, but entirely recognised it: my defence was in\nthe difference between a primacy and an absolute monarchy: for the\nclaim of universal jurisdiction, as at present exercised, amounts to\nthat. He said they did not consider the papacy an absolute monarchy at\nall: they who lived within it felt that in fact it was limited in a\ngreat number of ways. There were rights inherent in bishops which the\nPope could not touch: he could not suspend them from the government of\ntheir dioceses without cause given, and a regular ecclesiastical\njudgment rendered; he could not take from the priest his right to\noffer the Holy Sacrifice, or to confess, without the like judgment. I\nquoted the calling in of all the powers of the French episcopate in\n1801, because it seemed to the Pope for the good of the whole Church.\nHe admitted the case, and that the power did exist; but it was\naltogether an exceptional case, such as had never occurred before. I\nsaid that in controversy it was necessary to push principles to their\nabsolute issue: it was natural enough that they, born and living under\nthe papacy, should not feel it to be an absolute monarchy. He quoted\nBellarmine as saying that it was a monarchy tempered by aristocracy\nand democracy. The Pope could not destroy the episcopate. I said our\nnew converts maintained that he could: that if all the bishops of the\nworld were on one side, and the Pope on the other, he could make\na new episcopate. \"I regard,\" he said, \"as anticatholic, such opinions\nas these.\" He dwelt on the primacy of Peter, as shown forth in the\nActs: nothing seemed to him clearer or more marked. He seemed to argue\nas if, the primacy granted, the degree to which its power was extended\nwas a mere matter of discipline, of arrangement and growth in the\nChurch itself. Besides, there was another point: without living in a\nsystem it is nearly impossible to understand it. Invaluable as\nScripture is, and written tradition, the works of Fathers, Councils,\n&c., they are _writing_ after all: without a living _oral\ntradition_, they will not be understood. The Church holds the truth as\na living body; it circulates in her veins. We see the same sort of\nthing all around us. A young man may study diplomacy for four, five,\nsix, years; he may have the history and treaties of Europe at his\nfingers' end: this knowledge is excellent; but he wants one thing,\nwithout which he could never be a diplomatist--practical initiation;\nthis will be the most valuable part of all his knowledge. You may know\nperfectly how to sew, but could any one make a coat without seeing\nothers make it, and the practical acquaintance with many little\npoints? This was seen most strongly in religious orders: there was a\ntraditional life in them of which no mere knowledge could take the\nplace. \"I had studied well the rules of the Dominicans, but\nuntil I saw their practical working I could not understand them at\nall. Or again, in ten minutes' conversation with a person, you will\ncatch more of their mind and feelings, and tone of thought, than by\nstudying ten volumes of their works. There is something in the contact\nwith persons for which no study can make up. Or again, the sight of a\ncity. Half a day in a place will give you a better notion of it than\nall the descriptions ever written. You drink in the knowledge of it at\nall pores. I have read a great deal about London, but I assure you\nthat I am unable to form any notion of it to myself. The mere look of\nthe place would instruct me more than any books. Now such is the force\nof oral tradition in the Church: it is the life of an organised body\nwhich dwells in its members. Only think what would laws be without\njurisprudence: why the most important part of all laws is their\ninterpretation; if a man had the most perfect knowledge of the laws\nthemselves, he would be no jurisconsult without knowing their\npractical application. Now this is a sort of knowledge which fails you\nentirely, being outside the Church; thus it is that we have no\ndifficulties, while you are perpetually seeing them.\" I said, \"I found\nit very difficult to represent our real position to them. The question\nwas, not whether one _might_ be a Roman Catholic, for of that I had\nno doubt; we all admitted that they were a part of the Church.\nThe question was, whether I was _forced_ to become a Roman Catholic;\nto deny all my past life; supposing that we had the succession, and\nformularies which conveyed the episcopate and priesthood,--whether I\nshould be forced to affirm that the grace of the Sacraments was\nintercepted by the sin of schism or heresy. We saw and deplored the\ndivision of the Church; but might not such a state of things be\nallowed, as in the great Western schism the Church was, as a fact,\ndivided for forty years; might it not then be for 300 years?\" \"As to\nthat,\" he said, \"supposing the question of faith did not exist,\nsupposing you could interpret the Thirty-nine Articles in a Catholic\nsense; granting there were no variance as to the number of the\nSacraments; supposing that you individually, or the whole English\nChurch, were to admit the faith of the Roman Church,--for _you_ must\ncome to her, not _she_ to you,--then there would be the _una Fides_,\nbut there would still remain the _unum Corpus_. Now every branch that\nis severed from a tree does not immediately die, it may sometimes be\nplanted afresh, and take root beside the parent trunk; it may even\nbear leaves and some fruit, but that will not be unity. The Greeks\nhave a vast deal in common with us. Supposing that the question of the\nProcession could be resolved by explanations on their part, there\nwould only remain the authority of the Roman See to be admitted by\nthem. You again have retained much more than the Lutherans and\nCalvinists. What you have of good is ours, is Catholic. If persons\namong you believe in God, believe in the Redemption, lead a holy life,\nbring forth good works, I do not deny that all this is Catholic in\nthem; if they are ignorant as to the sin of schism or heresy, this,\nwhich is good in them, may be sufficient for their salvation. When I\nhear persons saying there is this or that good in Protestants, I\nalways admit it; I say this is a portion of the truth they have\ncarried away from us; they have a certain root, and yet they are not\njoined to the tree. Why, Mahomet himself carried away much truth from\nthe Catholic faith; and though he mixed and adulterated this,\nMahometanism lives still by those remains of truth. So it is with\nthose who have separated from the Church; the full life remains in\nher; unity is in her alone: portions of the truth, portions of life,\nmay exist in other bodies; may suffice for the salvation of those who,\nby no fault of their own, and with no consciousness of their own, are\nin those bodies; but she alone has the full truth, she alone is one.\nWhether you can exist with safety out of her depends on the degree of\nyour personal knowledge.\" I said, \"It is very hard to represent to you\none's difficulties.\" \"Because,\" he replied, \"they are matters of\ndetail: you may study the question for sixty years and never come to a\nresult, unless you lay down clearly general principles. Grant\nthat the Church in Luther's time was in a frightful state of\ncorruption, that great tyranny had been exercised in England by the\nPope; grant this and much more--would that excuse separation? There\nare always such causes as this at work. Men are not quite absurd. They\ndo not make revolutions for nothing, as we have just seen. Why, Louis\nPhilippe, was turned out, rightly or wrongly, because by his conduct\nhe had made nobody care to defend him. Grant that there were these\ncauses for your separation, does that excuse the state of schism?\"\n\nHe quoted S.\u00a0Cyprian's conduct as proving that reference was made to\nRome, asserted that the Pope presided at _all_ the general councils.\nThroughout his conversation it struck me that he was weak in facts,\nbut strong in principles; and this seems to apply to the whole Roman\ncontroversy on this point.\n\nHere Count Montalembert came in, and, as it was very late, I retired.\nHe begged to be remembered to M., and asked if I was going to stay\nsome days longer.\n\nThis morning went to call on M. Defresne. No sooner was I there than\nhe began to read me parts of his friend M. Reboul's poetry, in a\nwhirlwind of enthusiasm. This continued, with one little interval of\ndetestation expressed for Louis Philippe, till breakfast. M. Reboul\nwas there, and read, at his request, his verses on the death of\nthe archbishop, treating it as a sort of expiation. M. Defresne is\nfull of charity towards the Puseyites, as he called them, but he\nseemed not to be quite aware that we formed a part of the English\nChurch.\n\nI then went to the other side of Paris to see M. Fernet, the surgeon\nwho attended the young girl so strangely cured. He entirely confirmed\nher having been completely blind: she used to come to him with her\ncompanions, crying, and after many vain attempts to relieve her, he\nsent her to M. Sichel, a famous oculist: but he could do nothing. He\nsaw her a few days after she recovered her sight: she then saw\nperfectly. Amaurosis is a paralysis of the nerves of the eye: it is\nsometimes cured, but then gradually, and not instantaneously. He added\na few lines to the certificate stating that he had examined her after\nthe cure, and found the sight quite restored. After this interval the\ncure might be esteemed complete. I inquired if he had any way of\naccounting for this cure. He said, none whatever. It was a phenomenon\nwhich he could not explain. He mentioned that he had been told she had\nonce before seen for an instant, and then lost her sight again.\nHearing this, I went to her pension again, to ask for an explanation.\nThe mother told me that, at Christmas last, when she took the Holy\nCommunion, she had for an instant seen the priest, and then became\nblind again; that before September her sight had been more or\nless affected, but that from September till May it had been quite lost\nsave this momentary restitution.\n\nCalling on M. Bonnetty afterwards, I mentioned this and the other\ncase. He said they were very cautious and backward in assenting to\nsuch things. As to the loss of the Pope's temporal power, he did not\nbelieve 200 millions of Catholics would suffer him to be deposed by\nfour lawyers, who were the instigators of disaffection. Others,\nhowever, anticipate that the time is come for this temporal\nsovereignty to be given up, and that the spiritual power may come\nforth the brighter when it is gone.\n\n\n_Wednesday, August 2._--Called on M. l'Abb\u00e9 P\u00e9t\u00e9tot. The last\nrevolution has had a happy effect on the side of religion. The utmost\nrespect has been paid to the priests; they have never ceased a moment\nto go abroad _en soutane_. In 1830 they were obliged to give this up\nfor two years, and only recovered popularity by their devotion to the\nsick in the time of the cholera. But now they have come to the priest\nto bless the trees of liberty. He had blessed six. They even went in\nprocession with the Cross, which is contrary to the laws, and woe to\nhim who did not take off his hat. But this is the only good side of\nthe late movements. Commerce is at a standstill; and the very\nboutiquiers talk freely of the necessity of having a king. Paris\nsubsists by articles of _luxe_, and a republic is not favourable to\nthese. But what is coming nobody can see. In the riots of June, the\ninsurgents had possession of the church of S.\u00a0Paul, in the Faubourg\nS.\u00a0Antoine. The cur\u00e9 induced them to go elsewhere; and, before leaving\nthe church, they came to him for his blessing, saying they were going\nto fight: and so they went forth to kill and be killed. But all the\nmiddle class--the bourgeoisie--is profoundly hostile to religion: they\nwill do anything to prevent its gaining influence. Although liberty of\nteaching would follow naturally from the principles of the republic,\nyet the Assembly has just passed a law on primary instruction as bad\nas can be; and another on secondary instruction will follow like it.\nReligion does not make any way with these classes; money is their\nidol. A workman or poor woman will give five francs to a charity,\nwhere these people think much of ten sous.\n\nM. P\u00e9t\u00e9tot, with two companions, went, last September, to see\nl'Addolorata and l'Estatica. They were at Capriana on the Thursday\nevening and Friday morning, 9th and 10th September. They saw the\nwounds of the hands and forehead, as we did, quite dry on the evening,\nand in the morning fresh with blood. The sister had gone out both\nevening and morning, and they had to find her, so that Domenica was\nleft alone. Her state, in the six weeks which had elapsed since\nour visit to that of M. P\u00e9t\u00e9tot, seems to have become much worse. She\nwas quite unconscious, and terrible to behold. All three were\nprofoundly convinced of the truth of the stigmata and of the miracle.\nThey went from Paris on purpose, with the full intention of rigorously\nobserving the facts. One of the party was then a pupil of the Ecole\nPolytechnique: has since become priest. They were likewise three days\nat Caldaro, and saw l'Estatica several times. They saw her elevated in\ntrance on the tips of her feet, _extremis digitis_,--\"so,\" said M.\nP\u00e9t\u00e9tot, \"as I could not have remained a minute, and that on the soft\nbed.\" They saw her repeatedly shoot herself from the recumbent\nposition to the kneeling one. The Holy Sacrament was exposed the day\nwhen they found her in trance on the point of her feet. They addressed\nher through her confessor, and recommended to her prayers a design\nwhich they had in their thoughts. After she had prayed for it, they\ninquired if God had made known to her the subject of it. She assented:\nsaid that it was pleasing to God, but that one of those who took part\nin it would shortly withdraw from it. \"Fortasse unum ex vobis Deus\nexcipiet seu tollet; non agitur de morte,\" the confessor interpreting\nsaid. This has since taken place. The information she gave was so\nprecise as to their design, which it was impossible for her to have\ndivined, that they were quite convinced of its having been made\nknown to her preternaturally.\n\nI asked M. P\u00e9t\u00e9tot which had made the greatest impression on him. He\nsaid, the Addolorata by far; that her case made him inclined to\nbelieve the other. This produced an effect quite of a different kind\nfrom the former. He equally believed both. He saw the stigmata on her\nhands, which we did not, as her sleeves covered them. It appears the\nconfessor is quite weary of accompanying people to see her; they were\nsome time before they got on with him, only after saying that they had\ncome from Paris on purpose. I was much pleased with the ample\ncorroboration given by M. P\u00e9t\u00e9tot to our own visit.\n\nHe spoke of the priest at Capriana as the worst specimen he had met\nwith; he would scarcely speak of l'Addolorata; treated it as nothing\nextraordinary. They found out the secret of this afterwards, that the\nAustrian government prohibited its being mentioned. An ecclesiastic at\nTrent quoted to them Tacitus, that it was not allowed to them to think\nor to express their thoughts. The priest was continually _\u00e0 la\nchasse_; so he was the two days we were at Capriana.\n\nCalled on M. des Billiers: we had a little skirmish about the Primacy.\nIn the evening went with M. Gondon to the Count de Montalembert's. The\nnew Archbishop of Paris, now Bishop of Digne, came in accompanied by\nthe Bishop of Langres; he looks an Italian prelate, full of courtesy;\nI should think his affability will stand him in good service. There\nwere several representatives, M. de Cazal\u00e8s, M. de Falloux, l'Abb\u00e9\nSibourg,--and M. Bonnetty, M. Le Normand, Guizot's successor at the\nSorbonne. The conversation was chiefly on the state of politics, the\ndoings of the Assembly, M. Proudhon's recent developement. M. de\nMontalembert was the liveliest and best converser. He said he was\ngreatly obliged to M. Proudhon; they were in a cavern with a gulph at\nthe bottom of it, and Proudhon had lighted a torch to show them where\nthe gulph was. \"What good will the torch do, if no one will beware of\nthe gulph?\" one of the company said. \"Nevertheless, I am much obliged\nfor it,\" said M. de M. \"I shall wave it about and make use of it.\" He\ncould not understand the selling of livings in England, and asked if\nit was not simony. I said it was, and done in defiance and by elusion\nof the law. He wondered that bishops were obliged to institute,\nhowever dissatisfied with the fitness of the present\u00e9. I said, in the\nactual state of things, our only hope was in the liberty, firmness,\nand integrity of the priesthood. All the company seemed to have the\nworst opinion of French prospects. As we went home with M. Le Normand,\nhe observed on the misconception of their position by the Quarterly\nlately, which seemed shocked at the acceptance of the republic by the\nChurch; as if it was possible to do anything else. I said it was a\nsentiment of loyalty among us, which dictated that feeling. \"Loyalty,\"\nhe replied, \"is entirely extinct in France; it is a fiction, and it is\nuseless to attempt to conjure it up.\"\n\n\n_Thursday, August 3._--Called on P\u00e8re de Ravignan, but he was out.\nWent for some little time to the Chapel des Dames du bon Secours. It\nis a delightful feeling to get out of the noise and glare of the world\ninto that exquisite little shrine. Then went to Issy, and was two\nhours with M. Galais. I asked his opinion about modern miracles, and\nwhether one could in good faith deny the material facts in the cases\nwhich had come under my notice. He said there could be no doubt that\nGod did occasionally work miracles; and he did not see how the facts\ncould be denied here. I remarked, that the chief difficulty seemed to\nbe, why such and such cases were chosen more than others, as they had\nto our eyes no peculiar fitness. He observed, that there seemed\nanalogous cases in the Gospel, where our Lord appeared often to heal\nout of a sentiment of compassion to the individual; and there are a\nmultitude of cases where the details are not given, but it is said,\ncuravit omnes, He healed them in globo. I asked which nation in the\nRoman Church was at present most conspicuous for its missionary\nexertions. He said, the French by far; there are ten French for\none Italian missionary. Will the Jesuits get more liberty of action\nunder the Revolution? He thought not. There was no disposition to\napply the principles of liberty either to the Jesuits or the other\nreligious orders. They had the reputation of being very \"habiles;\" and\n\"habiles\" they certainly were, but not so much as they were esteemed.\nHe doubted if they had been wise under Louis Philippe's government; it\nwas known that in their colleges out of France, Brugelette for\ninstance, devotion to the elder branch was inculcated. Now, the wise\ncourse seemed to be to accept the government de facto, as the Fathers\nof the Church did. They troubled themselves very little who was\nemperor. Had the Jesuits done so, they would not have been suspected\nby Louis Philippe; and so, perhaps, would have had colleges entrusted\nto them. I asked what the actual position of the Church with regard to\nthe state was. \"There are,\" he said, \"in the Assembly sixty--it may be\nas many as a hundred--good Catholics; but all the rest are\nindifferent, or even hostile to us. The immense majority are bent on\nresisting the influence of religion.\" \"It seems to me then,\" I said,\n\"a kind of miracle that you subsist at all.\" \"It is so,\" he replied.\n\"The thing in our favour is that, small minority of the nation as we\nare, we are firm, compact, and banded together, while our enemies are\ndivided in every way. They have no common principle, and so they\nhave a dread of us, a fear of our succeeding in winning back the\nnation to religion, by which they would fall into a minority. The real\nfeeling which influences this unbelieving mass is the lust of\ndomination; they have got their feet on the neck of religion, and they\nmean to keep it there. For this reason they will allow no liberty of\nteaching if they can help it.\" \"But I suppose you have won ground\nsince 1802; have you not?\" I said. \"We have won and we have lost,\" he\nreplied. \"Doubtless the clergy are better constituted now; there is a\ngreat devotion among them. Our bishops are in the main well chosen,\nand do their duty. They understand the crisis, and are fully convinced\nthat they must fight the battle stoutly, and make no concession. But,\non the other hand, in 1802, though religion had been overthrown, and\nimpiety had publicly triumphed, yet the great mass of the nation had\nreceived a Christian education. It is the reverse now; this mass is\nnow unbelieving, they have not been brought up as Christians, their\nfirst impressions were not in favour of religion.\" \"You are then as\nmissionaries among unbelievers,\" I said. \"Precisely so. And this\nenormous unbelieving mass has the greatest jealousy of us. We only ask\nfair play; liberty, not privileges; and this they will do every thing\nto keep from us. They are making, quietly but definitely,\nefforts to secularise, as they call it, the education of girls; that\nis, knowing the importance of first impressions, and of the female sex\non society, they would take this primary education out of religious\nhands. There are infernal plots abroad. They dread us, and have a\nfeeling, that if we were allowed a fair trial we should win our\nground. I am convinced that we should reconquer France if we were only\nallowed liberty of action. Even the multitude who seek to satiate\nthemselves in sensual enjoyments, even these come to us sooner or\nlater for aid. Few after all can gain these enjoyments, and those who\ndo, feel that they have not reached what they were seeking for. And\nthen in the young clergy I am continually seeing instances of the most\ntouching generosity and devotion. Many give up fair prospects, and\nfortunes, and surrender themselves wholly to their ministry.\" I\nremarked, what a difficulty the law of continence must impose on those\nwho had to determine the vocation of young men. \"You have, indeed,\" he\nsaid, \"named the true difficulty.\" \"The readiness,\" I added, \"to\nembrace such a law, must be in itself the touchstone of a ministerial\nvocation, for it involved a continual sacrifice; and feelings, which\nwere very pronounced at one time, might not continue.\" \"It is so,\" he\nsaid. \"Here is the most trying and embarrassing part of our duty. We\ndo not always succeed. It is most hard to judge if a young man\nof twenty, who appears devoted, will continue so. Yet, I assure you, I\nhave known many whose most secret thoughts have been laid open to me,\nand who were pure as angels. I was once acquainted with a man of great\ncapacity, but an infidel. He was thoroughly persuaded that continence\ncould not be really observed by the French clergy. He set himself to\nwork, and made for many years the most minute inquiries. The result\nwas, that he discovered many horrors; but he likewise was completely\nconvinced that continence was maintained by a great number. Now this\ncould only be, he knew, by a supernatural gift; and it had such an\neffect on him that he became a good Catholic.\"\n\nM. Galais afterwards went through Migne's Cursus Completus Theologi\u00e6,\npointing out the most valuable treatises in it. He strongly\nrecommended Klee's Manual of the History of Christian Dogmas, and\nPouget's Institutiones. Their examinations begin to-morrow, and their\nvacations in four days. He looks forward to taking the waters\nsomewhere. They absolutely require a change of scene and occupations.\n\nI called on Mr. Coppinger this evening, and staid to tea with them.\n\n\n_Friday, August 4._--Called on M. ----, who had promised to take me\nto the Assembl\u00e9e Nationale. He said the P\u00e8re Lacordaire had completely\nfailed in the Assembly: first he had taken his seat on the\nMountain, shaking hands with the most advanced of that party; then he\nspoke for the first time, in defence of Ledru Rollin, to the\nconsternation of his friends: and, lastly, he seemed quite bereaved of\nhis usual eloquence, uttered nothing but trivialities, and was at a\nloss for words. All this he conceived had deeply wounded him, and he\nhad resigned his seat to the great disgust of his constituents, who\nhad been pained first at the line he took, and then by his retirement.\nHe was always eccentric, and took a course of his own: he had\nprofessed that his seat in the Assembly was incompatible with a\nreligious life, but he did not live here en communaut\u00e9, but alone, and\nwas engaged with M. Ozanam and others on a journal, the \u00c8re Nouvelle,\nwhich was in the highest degree a political life. But he liked to be\nunlike other people. Padre Ventura, in his funeral oration on\nO'Connell, had ascribed R. C. Emancipation to the fear of England; so\nLe P\u00e8re Lacordaire lauded the Duke of Wellington and Sir R. Peel to\nthe skies for granting it, in his funeral oration of last February, to\nthe great disgust of the Irish, John O'Connell, and the rest, who were\npresent.--It was no easy matter to get into the Assembly: I was an\nhour waiting, after sending in my name to the Comte de Montalembert,\nand then the Tribune was full, and it was near another hour before I\ngot in. The Chamber is an immense room, in the form of a horse\nshoe, at the bottom of which is the Tribune, and behind it the seat of\nthe President, and sundry officers; while the benches of the\nrepresentatives are ranged eleven deep, one above another, round the\nother three sides. The speakers were heard very plainly, though I was\nat the very furthest point from them: strangers sit in galleries at\nsome height above the members, on both sides and at the bottom. When\nthere is agitation, the sound of voices is like the roar of the sea.\nBut there was nothing interesting to-day. The President, M. Marrast,\nsaid, \"M. Fayet a la parole,\" and I heard the Bishop of Orl\u00e9ans speak\ntwice, but very briefly. The speakers were generally very rapid; there\nwas a great want of dignity both in their manner, and in the general\naspect of the Chamber. They sit uncovered. I listened for about two\nhours, and came away congratulating myself that I was not a\nlegislator, specially in the National Assembly. It seemed to me a\nplace for the violent to succeed in, and for the good and thoughtful\nto fail in. I watched the representatives going in for some time;\ngenerally speaking, they are anything in appearance but distinguished.\nThe presence of an armed force on every side gives likewise an\nunpleasant feeling to an Englishman.\n\n\n_Saturday, August 5._--Was an hour with the P\u00e8re de Ravignan this\nmorning--one of the pleasantest I have spent in France. Really his\nkindness and charity to a complete stranger are more than I can\nexpress; and I was quite confounded when he thanked me repeatedly for\ncoming to see him. I told him I had not seen any institutions for the\neducation of the other sex, and he gave me notes to three. He agreed\nwith M. Galais in thinking that France was at present that part of the\nRoman Church in which there was most movement. \"Italy is always the\nhead and heart: there are, and always have been, there many\necclesiastics of a holy life. Still it cannot be doubted that a\ncertain reform is wanted there--a reform, of course, to be wrought\n_by_ the Church, and not in separation from her. This is only saying\nthat where there are men, there is a natural tendency to degenerate.\nWe have passed through this reform in France.\" I asked whether he\nthought, if liberty of teaching were granted, that the Church would\nregain the mass of the population. He hesitated. A certain effect\nwould doubtless be produced: the mere establishment of a house of\neducation in every diocese would be a considerable step. It was very\ndifficult to know the number of practising Catholics in France. There\nwere not above two millions of Protestants. Out of the million of\nParisians there might be from a hundred to a hundred and fifty\nthousand who communicated at Easter, men, women and children: of women\none half were Catholic; of men, perhaps, one-twentieth. Paris was one\nof the worst places in France; so, again, the North generally, and the\ncentre, Bourges, Berri, le Nivernois. On the other hand, in Bretagne\nand the South religion was much more general. He then passed to a\nsubject which was of peculiar interest to me, as touching the sorest\nplace of a parish priest. \"Suarez,\" said he, \"has a discussion on the\nfewness of the saved, whether this is said with reference to the world\nor to the Church; and he applies it to the world, but not to the\nChurch. I think he is right; this is the result of a ministry of\ntwenty years, in which I have necessarily had large experience--it is\nthe feeling, also, of our fathers generally. You know the Church\nteaches that _at_trition only, combined with the Sacrament of\npenitence, avails to salvation--attrition arising from motives of fear\nrather than of love. _Con_trition by itself, one act of pure love by\nthe soul, avails even without the Sacrament, if there be a firm\npurpose and desire to receive it. God has no desire for the sinner's\ndeath. Jansenism has done great harm on this subject, by inspiring a\nsort of despair which is most dangerous.\" I observed that purgatory was\nthe necessary complement of such a doctrine. \"It is so,\" he said, \"and\nthough God is alone the judge of the sufficiency of those acts of the\ndying, yet we may hope that a great number come within the terms of\nsalvation, whatever purifying process they may afterwards require.\" I\nasked if Jansenism was not well nigh extinct? \"It is, in France,\" he\nsaid, \"but it is still strong in Piemont and in Portugal.\" He then\nreverted to the Primacy, and spoke of the force of that superiority\nwhich is discernible through every century in the Papal See. Not one\npassed in which, even from the East, some appeal was not made to it.\nM. de Maistre spoke of a \"pr\u00e9sence r\u00e9elle\" of the Papacy being\nsensibly felt throughout the whole history of the Church. I said I\nrested our defence entirely on the difference between Primacy and\nMonarchy. There were two great powers in the Church of divine\norigin--the Papacy and the Episcopate. In the earlier centuries the\nlatter had been most sensibly felt: but in modern times the former.\n\"With regard to discipline,\" he said, \"I might allow that; but as to\nthe hierarchy, and as to dogma, the relation has always been what it\nis now: the hierarchy, even the Eastern patriarchs, always were as\nstrictly bound to the Roman chair as the bishops now. They felt the\nPope was their superior.\" I said I had been unable to see that. I had\nsearched far and wide for evidence of it. The patriarchs of\nAlexandria, in their own district, and, later, the patriarchs of\nConstantinople, throughout the East, had judged as absolutely as the\nPope in the West: independence was a wrong word to use; but they\nseemed to enjoy as complete a liberty of action in their sphere as the\nPope in his. He observed, with regard to Bossuet's Gallicanism, \"We\nhave been preserved from the ultimate consequences of those principles,\nbut they might have conducted to a sort of Anglicanism--the two\ntouched each other. But,\" he added, \"Le c\u0153ur et la pri\u00e8re vous\n\u00e9clairera. L'\u00e9tude est souvent difficultueuse; ce n'est pas que\nl'esprit n'ait pas ses propres fonctions. But light comes from the\nheart. I shall often think of you, and pray for you.\" I said I thought\nof leaving Paris on Thursday, and should like to pay him a last visit\non Wednesday. \"I fear I shall be ordered out of town by my physician;\nbut I will try and return on Wednesday.\" \"You must not think of it,\" I\nsaid; \"but are you not well?\" \"My throat is unwell, which prevents me\nfrom preaching.\" \"That is just it,\" I said: \"I should have thought\nmyself most fortunate if I could have heard you preach.\" He embraced\nme at parting; and wished to call on me, which I would not hear of.\n\nCertainly, if ever there was a heart of Christian kindness, it is that\nof the P\u00e8re de Ravignan.\n\nM. des Billiers showed me a very interesting MS. letter from\nS.\u00a0Fran\u00e7ois de Sales to Mad. Chantal. Went again to call on M.\nNoirlieu, but found him out, and to the Archev\u00each\u00e9 to get a ticket for\nthe service of Monday, but the secretary was out. In the evening\nwalked along the Boulevards; there was the usual tide of men and\nwomen, but here, as everywhere else in Paris at present, there was a\ntotal absence of all that seemed distinguished in either sex: a\nrespectable equipage is rarely seen. I doubt whether I have set eyes\non a lady since I have been here.\n\n\n_Sunday, Aug. 6._--Went to La Madeleine at 10, expecting a Mass, but\nit was the end of a Benediction, and then to my amazement saw M.\nL'Abb\u00e9 P\u00e9t\u00e9tot in the pulpit. Presently he explained that he was\nthere, the cur\u00e9 of the parish having given in his resignation, and the\nvicars general of the chapter having appointed him to take care of the\nparish, until the new archbishop should nominate another cur\u00e9. He\nearnestly requested their prayers both for the parish under such\ncircumstances, and for the person to be named. In every parish the\nresponsibility was great, but peculiarly so there, where not only so\nmuch good was to be done, but where the example would have a wide\ninfluence on others. The cur\u00e9 is much to be compassionated with the\ncare of 50,000 souls. The time would allow him but a short exhortation\nto them. He then read a few prayers: gave out a neuvaine of prayers\nbeginning on that day, and preceding the feast of the Assumption, to\nbe directed for the tranquillity and well-being of France, by order of\nthe vicars general. It was not, of course, of obligation. The Psalm\n_Miserere_ should be said each day, and \"Sacr\u00e9 C\u0153ur de J\u00e9sus, prenez\npiti\u00e9 de nous. C\u0153ur immacul\u00e9 de Marie, priez pour nous.\" He then read\nthe account of the Transfiguration, and began with remarking on the\nwisdom of the Church in bringing before us at stated times particular\nsubjects of contemplation. Thus the thought of heaven, which the\nTransfiguration suggested, she called to our minds on the Second\nSunday of Lent, and on Ascension Day, and on All Saints. It was a\nthought peculiarly necessary and good for us. What would our life with\nall its pains and afflictions be, without heaven? How could we\nunderstand anything that passed here below? \"car la terre sans le ciel\nserait la negation la plus formelle de Dieu.\" Without the thought of\nheaven we should be exposed continually to two opposite dangers,--on\nthe one hand despair, on the other too great attachment to the world.\nM. P\u00e9t\u00e9tot's delivery is particularly graceful, and has something\nquite paternal and attaching in it. I thought his dress most becoming;\nover the baue he wore a canon's tippet, dark, and bordered with pink,\nwhile his stole, embroidered with gold and joined over the breast,\ncontrasted well with the other colours. No more consummate _b\u00eatise_\nhave we committed, than the giving up the proper dress of the clergy;\nand assuredly never was there a greater mistake, than to consider it a\nquestion of superficial importance. Alas! for the day of coldness and\nneglect, when the English priest changed his cassock for the layman's\ncoat. But I fear the outward form seldom fails to be an index of the\ninward spirit; the body here is the clothing of the soul. From the\ntime the chasuble was relinquished, the keys were no longer used, and\nboth, I believe, will be restored or remain in abeyance together.\n\nAt three, a sermon at La Madeleine on humility: it was a good plain\ndiscourse, setting it forth as the first and most necessary of\nChristian graces, springing from the consciousness of our personal sin\nand misery, in feeling which consisted the _precept_, and in desiring\nto be treated accordingly the _counsel_ or perfection of humility.\nThis was followed by the Benediction, in which were the prayers for\nthe neuvaine.\n\nDined with M. Martin de Noirlieu. He said the archbishop's death had\nbeen an \u00e9poque for the Church. His funeral was a real triumphal\nprocession, such as France had not seen since the great revolution.\nSeven hundred priests took part in it. His body was borne uncovered.\nEvery one, especially the military, pressed to touch it, so that the\nwhite gloves and stockings became quite black. An intense feeling had\nbeen excited by his sacrifice: the people had never been so well\ndisposed to the Church. It looked to the priests now for comfort and\nsupport, and had confidence in them. He saw daily the effects of this\nin his parish. He had been treated with more respect to-day than\nhe had ever known before. A movement towards religion was certainly\nbegun in France, which must go on; it would require time, but it would\nspread wide. Catholicism was still a power in France; and, what was\nvery certain, it must be either this or nothing. There was no\ninclination to Protestantism. Some Protestant ministers wished to\nbless the trees of liberty, but the people would not hear of it. \"Who\nare you?\" they said; \"we want the priests of Pie Neuf.\" He said the\nrepublic was hated and could not last: already Henri Cinq was in many\nmouths. What was very remarkable in the archbishop's death was, that\nhe was not at all likely to have done such a thing. It was not in his\ncharacter. He had a great dread of death. At twelve o'clock on the\nSunday he had not thought of it: he then hastily dined and set off\nwith his vicars general to M. Cavaignac. The enthusiasm which his\npresence everywhere produced was wonderful. The soldiers rendered him\nmartial honours by a spontaneous feeling, and the people knelt for his\nblessing. That passage on foot was a triumphal march. In the midst of\nhis agony he said, \"Eloignez vous, mes amis; je ne vous \u00e9difie pas.\"\nM. de Noirlieu and his brother, a young priest, asked many questions\nabout the movement in England. The view he had taken was, that\nPuseyism would lay hold of many Catholic truths which it found in\nantiquity, such as the sacrifice of the Mass, but would not\nadmit that extension of power which was now claimed for the Pope. He\nobserved, however, that those who went over took the most extreme line\nof Ultra-Montanism. The appointment of Hampden must have done us much\ninjury. I observed that among them the Church was working under such\noppression that anything but Catholicism would be destroyed by it. For\ninstance, in every commune the schoolmaster, generally a person\nwithout faith, is set up by the government as an antagonist to the\npriest. The attempt to make education a mere affair of the state was\nthoroughly anti-christian. He agreed that it was only the \"s\u00eave\nintarissable\" of Catholicism, ever mounting up afresh, which kept them\nalive. M. de Noirlieu has juster notions of the English Church, and\nmakes larger allowances in favour of our state, than any other\necclesiastic I have met.\n\n\n_Monday, August 7._--I was at Notre Dame by half past eight, for the\nceremony in honour of the archbishop. The church became gradually very\ncrowded. I was in time to get a seat very near the pulpit. Mass\nbegan at ten. Most of the clergy of Paris were present; some\nrepresentatives; the Cardinal de la Tour d'Auvergne, a venerable old\nman of 80, who officiated; the Bishop of Langres; and the Bishop of\nQuimper. Just before eleven M. L'abb\u00e9 C\u0153ur began his funeral\noration, which lasted two hours and forty-three minutes. When\nabout half over, the poor old cardinal, who, of course, was fasting,\ncould hold out no longer; he was obliged to go out, and finished the\nMass in silence in the choir, while the sermon continued. Thus its\ninordinate length broke the order of the service. The preacher was not\nwithout merit, but his delivery was very bad, and he was obliged\ncontinually to spit; an operation which would come on in the middle of\na sentence, and was once repeated six times in the most disagreeable\nmanner. The eloquence of Demosthenes himself could not have sustained\nsuch an interruption; and I could not help wishing that the P\u00e8re\nLacordaire, whom I saw present, had been in his place. The sermon\ncontained a sketch of the life and labours of the archbishop,\nespecially praising his simplicity, learning, courage, complete\nindependence of state or personal interests. That he had fully\nunderstood the mission of the Church in these latter times, to\nconsummate the alliance between religion and his country. He had it\nmuch at heart to form in the Ancienne Maison des Carmes, rendered so\nillustrious by the blood of martyrs in 1792, a new school of prophets,\neminent at once for science, piety, and courage. He was a great\nencourager of learning in the clergy. Their efforts in behalf of \"la\nlibert\u00e9 d'enseignement,\" would be the honour of the French episcopate\nin the eyes of posterity. The archbishop was powerful in his\nlife, but much more so in his death. His death was the real apology of\nthe sacerdoce, which had been attacked. It could not be defended by\nbooks; it required a martyrdom: \"le martyre est un grand ma\u00eetre de la\nraison; il ne discute pas, il montre.\" A hundred years of teaching\ncould not have proved what his blood shed in the Faubourg S.\u00a0Antoine\nhad established. Nor was his death brought about by an \"entrainement\ndu caract\u00e8re: c'est l'apologie du sacerdoce et du Christianisme.\" The\npreacher dwelt at great length on the \"new times,\"--that the Church\nwas essentially indifferent to all governments: it was the life of\nhumanity. He then gave a Christian explanation of liberty, equality,\nfraternity; and finished with an address to the archbishop: they did\nnot believe that he needed their prayers, which, however, they would\noffer for him.\n\nThis sermon, besides its inordinate length, was deficient in\nconnection and choice of subjects: it was far too general. Had it been\nwell delivered, parts would have been very interesting; but,\nconsidering that the occasion was quite unique--the death of an\narchbishop and martyr--it must be considered a failure. I was more\nthan five hours and a half in Notre Dame.\n\nWent to M. des Billiers, who conducted me to the Couvent des Oiseaux,\nfor the Sup\u00e9rieure of which le P\u00e8re de Ravignan had given me a\nletter. The Sisters of Notre Dame were founded by the Bienheureux\nFourrier, for the purpose of educating. But their houses, though\nconducted on the same principles, are independent. This is of very\ngreat extent,--has a very handsome chapel, with oak fittings, and a\nrich marble altar; a very costly library, including a large collection\nof engravings of different schools, museum of natural history, and\nevery thing which can contribute to the ordinary education of young\nladies. Nothing that I have seen in Paris interested me more than this\nhouse; nor was I ever more struck with the advantages which la vie de\ncommunaut\u00e9 presents. There are here, between m\u00e8res and s\u0153urs, 116\nreligieuses, who are occupied in directing the education of 240 girls;\nat least, there were this number before the events of February: there\nare at present only 50; but it is just before the vacation, and a\nlarge number have been withdrawn, either from the fears of their\nparents, or their inability, since those events, to pay the pension.\nThey employ, besides, sixteen masters, for music, languages, &c. The\nterms are 1800 francs a-year. There are one hundred pianos in the\nhouse, and every thing that I saw was on a like scale of abundance and\nrichness. They attend Mass daily. We went to a Benediction in the\nchapel; and after this the aumonier conducted us all over the\nhouse,--the class-rooms, dortoirs, garden, &c. A religieuse\nsleeps in each dortoir; the beds have not even curtains, so that there\nis the most perfect surveillance. A pupil is never left with a master\nalone, but one of the sisters is present at the lessons. No private\nestablishment could possibly compete with this: three millions of\nfrancs, the almoner told us, had been laid out upon it, first and\nlast; every thing is done for the pupils by the religieuses, nor have\nthey any servants, save for the garden. They give, besides,\ninstruction gratuitously to a large number of poor children,\nseparately from their pensionnaires. The almoner told us he gave two\ninstructions to the upper, and two to the lower classes, every week.\nHe had got together an immense collection of maps and engravings, a\nvolume for each department of France, in order that the pupils might\nhave pictures of all that was described to them; for which he quoted\nto me--\n\n \"Segnius irritant animos demissa per aures,\n Quam qu\u00e6 sunt oculis subjecta fidelibus.\"\n\nThe great extent of this house, the number of the rooms, the\nperfection of all its accommodations, astonished me. The number of\nteachers, in comparison to the taught, is far beyond anything we have;\nnot less difference is there in the pains taken with their religious\ninstruction, and the moral surveillance exercised over them. But the\nmost pleasing thought of all was, that personal interest was not\nthe prime agent, nor an agent at all in this. These nuns acquire\nnothing from their pupils personally: the house, it is true, is\nnecessarily supported by the pensions; but all that remains goes to\nthe instruction of the poor, or the decoration of the chapel, or the\nadvantage of future generations of scholars in the accommodations of\nthe house. The teachers do not get rich upon the taught, not to speak\nof the poor who are instructed gratuitously at the same time. The\nnumber of persons engaged allows of the greatest attention being paid\nto any individual case requiring it, and the primum mobile is charity.\nHow great the superiority in all points of view to any private\nestablishment. Gain entering in changes the motive of all this: from a\nwork of love, it becomes a profession; self-sacrifice vanishes, as\npersonal interest appears. They have English and Irish pupils here, as\nwell as of other nations: even some Protestants. The garden is quite\nsufficient for all purposes of recreation. The age of the pupils\nranges from ten to eighteen or twenty. Some remain till they marry.\n\nAccompanied M. Bonnetty to Lady ---- in the evening.\n\n\n_Tuesday, August 8._--My visit to the Couvent des Oiseaux yesterday\nsharpened me for that to the Dames du Sacr\u00e9 C\u0153ur to-day. Le P\u00e8re de\nRavignan had given me a note to Madame D'Avenas. We had a great\ndeal of talk with her, which not unfrequently took a controversial\nturn; and she seemed particularly well informed on such points. The\ncongregation of Sacr\u00e9 C\u0153ur was only founded, she told us, in 1800;\nthey now have about fifty houses in France, three in Rome, others in\nPiemont (lately sequestrated by the state), in the United States, one\nat Acton, near London,--in all, about seventy. At eighteen they may\ncommence a noviciate, which lasts two years: they can then take the\nvows for five years: at the end of which time, being of twenty-five\nyears at least, they can, if they please, take the final and\nirrevocable vows. There are one hundred Sisters in this house, which\nis the old palace of the Ducs de Biron, in the Rue de Varennes, having\na garden of immense extent behind it. Their scholars, before the\nevents of February, amounted to 160: all is done for them by the\nsisters, who have no servants, except for the garden. They have\nmasters for the different arts: the pension, exclusive of these\nmasters, is 1000 francs. The Sup\u00e9rieure G\u00e9n\u00e9rale of all these seventy\nhouses resides here. They are founded uniquely for education. Some of\nthe class-rooms are very magnificent--the old reception rooms of the\npalace. But, generally speaking, the house is not equal in its extent\nor fitting up to Les Oiseaux; but the garden is far more extensive.\nMadame D'Avenas walked over it with us; and amid its groves one\ncan hardly believe that one is in Paris. Both Madame D'Avenas and M.\ndes Billiers attacked me on the state of separation of the English\nChurch, and the schism it had thereby incurred: this, I said, depended\non the degree to which the Papal claim is true.\n\nCalled on M. ----, who gave me a deplorable account of the state of\nthings here: that the chiefs of the party for the R\u00e9publique\nRouge--Louis Blanc, Caussidiere, and Ledru Rollin--were supported by\nGeneral Cavaignac secretly: that the rapport just given to the\nAssembl\u00e9e had re-awakened the most furious passions, and that a fresh\ninsurrection might break out at any time.\n\nIn the evening called to thank the bishop of Langres for the service\nhe has been to me in procuring for me the company of M. des Billiers,\nwho, together with M. Farel, his Vicaire G\u00e9n\u00e9ral, returned with me and\ntalked some time.\n\n\n_Wednesday, August 9._--Went with M. Farel over the Carmes, the scene\nof the massacre of 175 priests on September 2, 1792, among whom were\nthe Archbishop of Arles, and the Bishop of Saintes. The Sup\u00e9rieur\nconducted us over the house and garden; he showed us the room in which\nthe revolutionary tribunal sat; the passage through which the victims\nwere hurried to be dispatched; and at the bottom of the garden the\norangery, now a chapel, into which they fled, and which retains\non its floor, and on the seat which runs along its inner wall,\nnumerous traces of blood. There is, especially, the mark of a head on\nthe bench, where the crown of hair is still visible, which must have\nbeen dripping with blood to have left such a trace. No spot in Paris\nhas such interest for me as this: none is so glorious to the Church of\nFrance: none carries such an omen of future triumphs. Between this\norangery and the house is a small circular piece of water, on the edge\nof which several likewise were massacred. In a small vaulted chamber,\nup stairs, are the marks of three rapiers against the wall, which the\nassassins, sleeping there at night, seem to have put to stand there,\ndropping with blood. And in this very room Madame Tallien, the Empress\nJosephine, and the Duchess D'Aiguillon were confined seventeen days,\nas appears by an inscription in pencil on the wall, asking how long\nliberty should be a vain name, and signed \"Citoyenne Tallien,\nJosephine Beauharnais, D'Aiguillon.\" Even here the reminiscences of\nthis house do not stop;--in the garret many of the Girondins were\nconfined, and the walls are covered with their indignant remarks; many\nfrom the Latin poets, in heathen style,--some written in pencil, some\nin their blood. It is a curious contrast, as one turns away from this\nchamber, to see over another door one of the old inscriptions of the\nCarmelites remaining:--\"Quod delectat, momentum est: quod\ncruciat, \u00e6ternum est.\" It is, as the late archbishop said, \"le monde\nPa\u00efen, and le monde Chr\u00e9tien, vis-\u00e0-vis.\" He had purchased this house\nas a place for the encouragement of the higher studies of theology\namong the clergy; the design was not completed at his death, but there\nare about forty here, of whom twelve are masters. He has added another\nto the noble band of martyrs, the unequalled patrimony of this\nbuilding: his heart has just been carried to the chapel, where we saw\nit in a glass case. Surely neither their blood, nor his, has been shed\nin vain. He seems to me worthy to rank with the Archbishop of Arles,\nwho, when his name was called out by the murderers, stepped forth from\namid the priests seeking to shelter him, and said, \"C'est moi. Je suis\ncelui que vous cherchez.\" He was struck down and massacred. The same\npower enabled the late archbishop, not a man careless of his life, nor\nof great physical courage, to present himself fearlessly among enraged\ncombatants, and when suffering extreme tortures from his wound not\neven once to ask his physician for aid. If ever any sacrifice was\nvoluntary, it was his: and this notion of making expiation with his\nblood for his flock seems to have given him supernatural force.\n\nThe Abb\u00e9 des Billiers had got me a ticket for the distribution of\nprizes at the Institution des Aveugles. The crowns and books\nwere almost as numerous as at the petit s\u00e9minaire: here, however, the\nceremony had an especial interest, as all the scholars had to surmount\nexceeding obstacles arising from their loss of sight. There were,\nnotwithstanding, a great number of subjects for which prizes were\ngiven; and the whole was terminated by a concert, in which the boys\nand girls were performers. Music is one of the things in which they\nmost excel, and the source, doubtless, to them of peculiar\nenjoyment--the sensations it excites may replace to them, in some\ndegree which we cannot imagine, the loss of sight. This spectacle,\nhowever, is not without pain, as well as interest, to the beholders,\nas I experienced in going over the house itself a few days ago.\n\n\n_Thursday, August 10._--M. Farel took me to the Dames de la\nVisitation, Rue d'Enfer. As they are cloitr\u00e9es, we could not see their\nhouse, but we conversed a little with the Sup\u00e9rieure. M. Farel said\nsmilingly to her that they looked to the prayers and intercessions of\nthe visitandines for the maintenance of public tranquillity; and when\nthe affairs of the Church did not go well, it was because the\nvisitandines did not do their duty. Vraiment, the Sup\u00e9rieure replied,\nnot displeased at the remark; and then she sent for four English\nsisters, with whom I had a long talk. Three of these English sisters\nhad been converted, one, eight years ago, from a state of utter\nunbelief; the other two, six and three years ago, being members of the\nChurch of England. The fourth was born a Catholic. None had any\ndistinct idea of the Church of England. They all expressed themselves\ndelighted with their condition. There are several months of trial\nbefore admission to the noviciate, which lasts at least a year and a\nday, after which they may take the final vows. They told me it not\nunfrequently happened that persons wishing to remain, and having\napparently all the dispositions suitable for the religious life, were\nrefused by the superiors, but that their judgment had never been known\nto have been deceived in those whom they accepted: a special light was\ngiven them to that end. The primary object of their order was prayer\nand intercession, and they received among them persons labouring under\nvarious bodily infirmities, who would not be accepted elsewhere; their\nrule was not severe as to bodily austerities. Their founder,\nS.\u00a0Fran\u00e7ois de Sales, had assured them that the number of infirm\npersons they admitted would never be so large as to diminish the\nefficacy of the order. They likewise had schools attached to their\nhouses; but no nun was occupied more than two hours a-day in school.\nThey have about 180 houses--one in England, at Westbury, near Bristol;\nsome in the United States. The number in each house was thirty-three,\nbut in the great towns they passed this number. Before the\nevents of February they had sixty pupils. I observed that the not\nknowing or not considering the careful attention paid to the subject\nof _vocation_ was the cause of many prejudices in England against the\nreligious orders. One of the four, a novice, said, when she came to\nvisit her sister, before her conversion, she had the greatest dread of\nentering the house, but she had found it quite different from what she\nexpected. We had a great deal of conversation about late conversions,\nthat of Mr. Newman especially. I said, Roman Catholics in England\nseemed to me to commit a great fault, and especially converts. The\nmoment they had left us, it seemed their object to depreciate to the\nutmost the Church of England; instead of allowing what we undoubtedly\npossessed, and pointing out with charity and kindness the particulars\nin which they presume us to be deficient, they delight to condemn us\nen masse, in the most harsh and insulting manner. I noticed the Tablet\nas instinct with this spirit; and when this came from men who for\nyears had been fighting on our side, it was the more offensive. It was\nin strong contrast with the charity and kindness one met with in Roman\nCatholics abroad.\n\nCalled on Lady ----, who had asked me to dine with her to-morrow. She\nspoke to me seriously on a subject which, she said, had been much upon\nher mind. Living for a long time among Roman Catholics, she had\ncome to the knowledge of a vast number of answers to prayer addressed\nthrough the Blessed Virgin to God. Without rejecting evidence which on\nany other subject she should admit to be conclusive, she could not\nrefuse her belief to the efficacy of these prayers, and yet her whole\nmind revolted from addressing an invocation to the Blessed Virgin.\nMoreover, she believed that, in the minds of the ignorant and\nsuperstitious in the Roman Communion, the Blessed Virgin was an\nobstacle to their approaching God,--they stopped with her. And yet\nthese prayers were undoubtedly answered. Did God then vouchsafe a\nreply to the love which evidently dictated these prayers? To her\nProtestantism seemed to have called forth the manly virtues,\nindependence and self-possession; whereas Catholicism developed itself\nin far greater tenderness of spirit and affection. She showed me a\npassage from Padre Ventura, strongly setting forth the paternity of\nGod the Father and the maternity of the Blessed Virgin in parallelism,\nand compassionating those who held either without the other. But to\nProtestants the Blessed Virgin was a merely historical being, having\nno present existence; they did not mean to dishonour her, but they\nsimply never thought about her.\n\nI said it appeared to me that the Intercession of the Saints for the\nChurch on earth and its particular members could not but be an\nessential part of the Communion of Saints, and this once being\ngranted, the pre-eminent position of the Blessed Virgin accounted for\nthe effects wrought by her intercession; that those who had carried\nher power to the highest yet made it a simply intercessory power.\n\"Monstra te esse matrem\" was the highest exhibition of her authority.\nWhen the mind comes to reflect upon her, and the position she holds,\nso unapproachable by any other creature, it can hardly fail to come to\nthese results. The greater tenderness and devotion of spirit\ndiscernible among Roman Catholics must be on account of their so\nvividly realising the Communion of Saints, and this specially in the\ncase of the Blessed Virgin. We must not reason from the ignorant and\nsuperstitious members of the Roman Church, any more than from the\napathy and utter deadness of heart and irreverence apparent in so many\nof our own people. The cultus of the saints may be idolatry to those\nwho do not realise the ineffably higher office of our Lord. I can\nconceive their asking, What good can the bones of dead men do? But\nwhen the reality of Christ's presence in the tabernacles of their\nflesh is felt, I could not see how the grace and glory bestowed by the\nHead upon his members detracted from Himself, as the source and giver\nof it. The Communion of Saints, therefore, would account for the\nanswers given to prayers for the intercession of the Blessed Virgin.\nBut how could the Saints know of the prayers made to them? I said I\nsaw no difficulty in the view of divines, that those who enjoyed\nthe vision of God, beheld in Him the needs and requests of their\nbrethren in the flesh.\n\nLady ---- has an odd notion of the soul slumbering till the\nResurrection, which, I said, she must allow me to say, was simply\nfalse doctrine.\n\nI took leave of M. Bonnetty afterwards. M. Farel took me to the\nestablishment of S.\u00a0Nicolas, for the education of orphan and other\nchildren, and their apprenticing to various trades, Rue Vaugirard, 98.\nThis has been set on foot and conducted for about twenty years by\nMonsignor de Bervanger. He has collected out of the streets of Paris a\nthousand gamins, whom he receives at a small pension--twenty francs a\nmonth for orphans, twenty-five for other children; lodges, boards,\ninstructs, and teaches them a vast number of trades. Of these he has\neven at present seven hundred: but the Revolution of February has cost\nhim a diminution of three hundred. Five hundred of the garde mobile,\nwho lately saved Paris, have been brought up by him. He observes that\nthe difficulty for children destined to live by manual labour is how\nto join elementary studies, especially that of religion, with their\napprenticeship to a trade. Without religion a workman does not find in\nall his life rule for his conduct, consolation in his toils, or hope\nfor the future. Thus establishments uniting these advantages answer a\ndeep need of society, and this has been the chief aim of the\n\u0152uvre de S.\u00a0Nicolas since its institution in 1827, _i.e._, to\nsuccour orphans, to give them a love of virtue and labour, and prepare\nthem, by the practice of religious duties, to become not merely good\nworkmen, but good Christians. For this purpose an hour and a quarter\nis given every day, except Thursday, to the study and explanation of\nthe Catechism, the Gospel, and Sacred History. The pupils are arranged\nin fourteen divisions, according to their age and intelligence. They\nare taught by priests approved by the archbishop--these are ever among\nthem, not only in their work and studies, but at their recreations,\ninstructing them to be content with the position assigned to them by\nProvidence, and to bless Him amid the most painful toils and\nprivations, out of regard to an eternal recompense--sentiments which\nthe example of these priests in surrendering themselves to so\ncharitable and self-denying a life must be very powerful in inspiring.\n\nThe children are specially instructed and prepared for their first\ncommunion and confirmation.\n\nThe establishment has within it twenty-five ateliers for pupils whose\nparents or guardians desire to leave their children till the end of\ntheir apprenticeship; for the children only attend these workshops on\nan express request. Care will be taken to put to good Christian\nmasters the children not able to profit by this advantage. A\ngreat number of those brought up here are already set at the head of\nthese workshops. Their younger brethren will find with them the same\nreligious usages, and as it were the same family.\n\nThey are occupied in these workshops eight and a half hours a day.\nThey have a class two hours every day, except their friends desire\nthem to pass this time in the workshop, to perfect themselves in their\nemployment. If their work should be suspended, they attend the classes.\n\nThe apprenticeship lasts two, three, or four years, according to the\ntrade. When finished they may remain in the establishment; and what\nthey earn beyond their maintenance may be deposited in a savings'\nbank. The parents can select for their children what trade they like,\nafter considering their tastes, physical powers, and intelligence.\nThough these workshops are an increase of charge to the establishment,\nyet, as it does not seek to make a pecuniary speculation, the payment\nfor the children in them is no larger than for the youngest, though\ntheir board is more expensive. Moreover, those who work require a\nlarger amount of food.\n\nAll the earnings of the apprentices belong to the masters of the\nworkshops, who have thus an interest in their progress, and in\nconforming themselves to the rules of the house, from which they are\nliable to be dismissed. On their side, they provide the tools.\nThey have no power to inflict punishments, but report to the brethren.\n\nThe studies comprehend reading, writing, arithmetic, and orthography;\nthe elements of French grammar, geography, and history; analysis of\ngrammar and logic; book-keeping, linear-drawing, practical geometry,\nvocal music, the most complete instrumental music, gymnastics, and\nswimming; such primary instructions in natural philosophy, chemistry,\nand natural history, as are applicable to daily life; mensuration and\nhorticulture.\n\nThe children do not remain in study more than two hours and a half\nfollowing, nor occupied on the same subject more than from half an\nhour to an hour and a half. Those not in the workshops have eight\nhours of class and study, excepting the youngest, who have only six,\nas they rise later. Each class has from fifty to seventy scholars at\nmost.\n\nThere is a small examination several times a year.\n\nThe food is prepared by sisters of charity. It is wholesome and\nplentiful, and shared by the masters. There is breakfast, dinner, and\nsupper, besides the go\u00fbter.\n\nSisters of charity take charge of the infirmary, kitchens, refectory,\nlinen, and washing: \"they know that all holiness which isolates us\nfrom those who have need of our assistance is false.\"\n\nMost careful provision is made for the cleanliness of the\nchildren. Warm water is supplied in winter; baths at all times. Every\nchild is supplied yearly with a pair of summer and winter pantaloons\nnew; those of the year preceding become every day's clothing.\n\nHouse-work, in which the brethren have aid from the children out of\nclass time, is paid to them. Long experience shows how much better for\nthe children this is than when it is made a punishment. Moreover, some\nchildren have such need of motion, that great harm may be done them if\nit be refused them.\n\n\"All which appears low to the eyes of men, is an object of emulation\namong _religious_, whose vocation aims at the most perfect conformity\nwith the counsels and example of our divine Saviour. Like Him, they\ndare to touch the Leper banished from man's society; like Him, they\ndespise Pharisaic censure. They would deem themselves unworthy to\nbelong in so privileged a manner to the service of a crucified God, if\ntheir heart was under the influence of human opinion, if regards even\nto their health, which a sensitive conscience often shows them to be\nsuperfluous, could arrest them in the accomplishment of their labours.\"\n\nThe brethren sleep in the dormitories among the children. One of them\ninvariable keeps watch in these dormitories, which are lighted. The\nmost careful and rigorous surveillance is exercised. The eldest rise at\n5\u00bd; the youngest at 7. In winter they go to bed at 8; in summer at 8\u00be.\n\nGood marks are given to the children, which three times a year are\nexchanged for books, &c. Marks of conduct, work, and application, for\neach week, are hung up in the parloir. So likewise the places obtained\nin the compositions of the week; and the notes of three months, which\nare sent to friends. Pupils who constantly maintain themselves on the\ntable of good conduct for three months are entitled to a reward. There\nis a solemn distribution of prizes every year before the short\nvacation, on the Sunday following 15th of August.\n\nExtraordinary recreations are provided at times; as in summer a long\npromenade, in which the pupils take with them a day's provisions.\n\nDuring the recreations of each day, the brethren make themselves\nchildren with their pupils, authority disguising itself under the\nshape of affection. This is the most favourable moment for studying\ncharacter. They endeavour to gain the confidence of those in whom they\nhave observed bad dispositions by employing the most attractive means\nof religion, and they have often the consolation of making them\nteachable and happy.\n\nIt is a great point to occupy the children during their recreation,\nand so to brace the body by exercise, that their nights may be sound\nand their health good.\n\nParents can see their children any day, but only at play time,\nand when they are not in disgrace. They cannot take their children out\nbut on a few particular days.\n\nPunishments are inflicted as sparingly as possible. No master may\nstrike a child.\n\nChildren are received from eight to twelve years old. Those under ten\nare sent in general to the Maison succursale, at Issy. Twenty francs'\nentrance are paid besides the pension. The number is limited to 1000.\n\nWe had first an interview with Monsignor de Bervanger, the founder of\nthis work, to whom, I should think, it must supply perpetual\noccupation. He sent a most pleasing boy round with us to the different\nparts of the establishment. In many of the various ateliers work has\nbeen suspended; this is an effect of the revolution: in many we saw\nthe pupils at work under their 'chef.' They reach such perfection in\ntheir work, as to obtain an easy sale for it, and to gain their\nsubsistence. A large number were playing in high spirits. The premises\nare necessarily of great extent, and certainly it is a bold and\nimmense experiment, and most interesting. It is not the least\nastonishing that Monsignor de Bervanger set it on foot without private\nfunds: but its maintenance involves a large degree of ever active\ncharity, both in the brothers of S.\u00a0Nicolas, who teach these boys,\nthat would otherwise be the refuse of Paris, and who eat and\nsleep in the midst of them, and in the Sisters of Charity, by whom the\nkitchen, infirmary, refectory, &c. are served. Thus without the\n'celibat' in both sexes, this and every other work of high charity\nfalls to the ground. Not only on the score of expense would it be\nimpossible to conduct such a house without the aid of those who\ndisregard money altogether as a remuneration; not only would it be\ndifficult to find so total a surrender of time and of the whole man in\nany who had household ties to bind them: but as certain devils cannot\nbe cast out \"save by prayer and fasting,\" so there would seem to be a\nlike proportion of means to end in particular applications of the\nCross's healing power. It would appear to be a necessary condition for\nthe restoration of the suffering masses of society, that the highest\nblessing of the natural man--family life--should be voluntarily\nsurrendered by those who are to be God's instruments in this special\nwork. They who are seen amid the toil and sweat of every day's task to\nbe living a supernatural life of charity,--they, and they alone, can\ngain the affection of the world's outcasts, and lighten the burden of\nthe Cross which they have first themselves so borne. As I went over\nthis house, and saw its inmates, I comprehended in some faint degree\nthe amount of charity which such a life must require. The musical\nservice, performed by these children themselves on Sunday, is\ndescribed as very well done, and very interesting. Many of their\nfriends come to hear. I thought their chapel confined for so large a\nnumber.\n\nA little book which Monsignor de Bervanger gave us contains a pretty\nfull account of this institution, from which I have taken many\nparticulars given above. He observed that an Englishman not long\nbefore had paid them several visits. He was most struck by the terms\nof intimacy in which the masters lived with the pupils. This has also\nstruck me pointedly wherever I have seen educational institutions in\nFrance. There the wall of separation does not seem to exist, which\nshuts out the English tutor or master from the real state of his\npupil's mind, from his prevailing habits, and natural tone of thought.\nWith us, the boy before his master, and the boy by himself or with his\nschoolfellows, are two beings wholly distinct. Seldom, indeed, can the\ntutor get at the real living soul with whom he has to deal; still\nseldomer mould and direct the development of his moral powers. It is,\nto the best of my belief, a _generic_ difference between Anglican and\nRoman Catholic education.\n\nAs we were walking home, M. Farel told me that in the diocese of\nLangres alone there were five hundred institutions of Sisters of\nCharity. \"Do you not mean,\" I said, \"five hundred Sisters?\" \"No,\" he\nreplied; \"not a commune is without them.\" I asked to how many\nseveral parent houses they might belong: he said, to about five. Thus\nthe Sisters of S.\u00a0Vincent de Paul only form a portion of those\ndedicated to this work.\n\n\n_Friday, Aug. 11._--I copied the rest of the account of the cure\nwhich happened to the novice at the Rue du Bac. The Sisters asked me\nif I had seen the child who was cured of blindness. I said I had, and\nthat she seemed to me of very limited intelligence, and extremely\nsimple. One of them answered, \"Yes; I asked her what she thought when\nshe recovered her sight, to which she replied, 'C'\u00e9tait dr\u00f4le \u00e0\nvoir.'\" While I was sitting among a number of the Sisters of Charity\ntranscribing the account, their great cheerfulness--one might almost\ncall it merriment--of tone was remarkable; they were those engaged in\nthe general management of the house at the Secr\u00e9tariat. There is\nsomething too in their faces which indicates inward peace. They look\nhappy. I took the opportunity of reading the pastoral letter of the\nAbb\u00e9 Etienne, their superior general, in which the account of the\ncures was contained. It was written to encourage them amid the\nunsettled state of public affairs. He reminded them that the\nRevolution of 1830 opened with a much more threatening aspect towards\nreligion; and yet the period of eighteen years which they had since\npassed through had been one of unexampled progress and prosperity to\ntheir Institution. The times in which their founder S.\u00a0Vincent\nde Paul lived were likewise most unsettled, but he only saw in that a\nlarger opportunity for charitable exertions; he had promised his\nchildren, that so long as they were faithful to their rules the Divine\nprotection should never fail them, and God had, beyond doubt, granted\nthese two miraculous cures to the intercessions of S.\u00a0Vincent at the\nopening of another momentous crisis to assure them that their Saint\nhad not lost his power with God. He felt the greatest confidence in\ntheir zeal and charity and spirit of union, which made his own task\nlight. Before leaving the house I visited their chapel again, which\nhas to me a peculiar interest, on account of what is said to have\ntaken place there.\n\nI here insert the account of the cures, which I copied from the\noriginal, and the attestations, which I procured from the two surgeons\nwho had treated the several cases. The superior-general thus\nintroduces the mention of these two cures:--\"This is not all, my very\ndear Sisters. At a time when, perhaps, yet greater trials are in store\nfor the Church and for us, and when, perhaps, likewise, yet greater\nmercies are to reward our faith, God has thought fit to set, as it\nwere, the seal of His Omnipotence on our confidence, and to show by\nprodigies all the power of S.\u00a0Vincent's protection at the throne of\nDivine Goodness. Two astonishing cures have taken place this\nyear before the shrine of S.\u00a0Vincent, during the 'neuvaine' of the\ntranslation of his relics. I do not qualify them as miracles, because\nthe ecclesiastical authority alone has the power so to term them. But\nmy heart feels the need of bringing to your knowledge the details\nconcerning them, because I know all the joy and edification which you\nwill experience in them, and how proper you will esteem them to\nencourage you to draw closer the ties which bind you to your holy\ncalling, and to lead you to appreciate the designs of God for our two\nfamilies, if we are faithful in corresponding to them. I shall preface\nthe account of each healing by the certificate of the medical man,\nwhich sets forth the state of the patient at the moment when it took\nplace.\"\n\n\"_Attestation du chirurgien sur la maladie de la s\u0153ur Marie Javelle._\n\n\"Le 2 Mai 1848 j'ai \u00e9t\u00e9 appel\u00e9 au couvent de la rue du Bac, n\u00b0 132,\npour la s\u0153ur Marie Javelle, \u00e2g\u00e9e de 24 ans, que j'ai trouv\u00e9e\ncouch\u00e9e, ayant la t\u00eate inclin\u00e9e sur l'\u00e9paule gauche, qu'elle touchait\npresque, avec raideur des muscles du cou, impossibilit\u00e9 de la ramener\n\u00e0 sa position naturelle, et douleur vive, augment\u00e9e par les moindres\nmouvements. On m'apprit que cet \u00e9tat avait \u00e9t\u00e9 la suite imm\u00e9diate d'un\ncoup violent, port\u00e9 par m\u00e9garde sur la tempe droite.\n\n\"M. Lenoir, chirurgien de l'h\u00f4pital Necker, vit cette malade avec moi\nle lendemain 3 Mai. Sans rejeter la possibilit\u00e9 d'un simple torticolis,\nnous e\u00fbmes, ensemble, la pens\u00e9e d'un d\u00e9placement d'une apophyse\narticulaire du c\u00f4t\u00e9 gauche de l'une des derni\u00e8res vert\u00e8bres cervicales.\n\n\"Le danger de la r\u00e9duction de ces d\u00e9placements, que nous f\u00eemes\nconna\u00eetre \u00e0 la sup\u00e9rieure, l'absence jusqu'ici d'accidents graves,\nnous d\u00e9termin\u00e8rent \u00e0 nous borner \u00e0 l'application des moyens propres \u00e0\ncalmer la contraction des muscles du cou.\n\n\"Les jours suivants, les accidents augment\u00e8rent. Il survint de la\nfi\u00e8vre, la t\u00eate s'inclina davantage sur l'\u00e9paule; la malade eut de la\npeine \u00e0 boire, ce dont je m'assurai en lui voyant avaler, par saccades\nconvulsives, quelques gorg\u00e9es de liquide. Le bras gauche devint\ndouloureux jusqu'\u00e0 la main, dont le contact retentissait p\u00e9niblement\njusqu'au cou; il \u00e9tait dans une extension continuelle, avec raideur\nt\u00e9tanique qui ne me permit point de le changer de place. Le membre\ninf\u00e9rieur gauche, d'abord engourdi \u00e0 sa partie sup\u00e9rieure, pr\u00e9senta\naussi de la raideur.\n\n\"La respiration \u00e9tait un peu g\u00ean\u00e9e. Les facult\u00e9s intellectuelles\nconservaient leur pleine int\u00e9grit\u00e9. Les choses \u00e9taient dans cet \u00e9tat\nle 8 Mai, \u00e0 sept heures et demie du matin. Nous avions exprim\u00e9 des\ncraintes plus graves que les jours pr\u00e9c\u00e9dents. La sup\u00e9rieure\nn'avait pas os\u00e9 permettre des tentatives de r\u00e9duction dont nous avions\nannonc\u00e9 les cons\u00e9quences possibles, auxquelles la malade, bien\nr\u00e9sign\u00e9e, se serait pr\u00eat\u00e9e volontiers.\n\n\"Le 9 Mai, \u00e0 sept heures et demie du matin, sans aucune man\u0153uvre\nchirurgicale qui soit \u00e0 ma connaissance, j'ai vu dans le cabinet de la\ns\u0153ur Buchepot (premi\u00e8re directrice du noviciat de la communaut\u00e9) la\njeune s\u0153ur Marie Javelle, debout, marchant facilement, portant sans\neffort sa main sur sa t\u00eate, celle-ci revenue \u00e0 sa rectitude naturelle,\nle cou ayant repris sa forme, sa souplesse, et ex\u00e9cutant tous les\nmouvements.\n\n\"Paris, le 10 Mai, 1848.\"\n\nHaving forwarded my copy of the above to M. Hervey de Chegoin, he\nreturned it to me, with the following attestation, written at the\nend:--\n\n\"Je certifie cette copie conforme au proc\u00e8s-verbal que j'ai av\u00e9r\u00e9 de\nla maladie de la s\u0153ur Marie Javelle.\n\n \"HERVEY DE CHEGOIN,\n \"M\u00e9decin des h\u00f4pitaux, &c.\"\n\nAccompanying it with the following note:--\n\n\"Monsieur, j'ai sign\u00e9 bien volontiers la copie que vous m'avez\nadress\u00e9e: elle est aussi exacte que le proc\u00e8s-verbal lui-m\u00eame est\nl'expression de la v\u00e9rit\u00e9 dans l'expos\u00e9 des sympt\u00f4mes pendant huit\njours, et de leur disparition subite et compl\u00e8te apr\u00e8s la\ncirconstance qui l'a pr\u00e9c\u00e9d\u00e9e.\n\n \"J'ai l'honneur d'\u00eatre,\n \"Monsieur,\n \"Votre tr\u00e8s ob\u00e9issant serviteur,\n \"HERVEY DE CHEGOIN.\n \"31 Juillet, 1848.\"\n\nThe relation of the cure itself is as follows:--\n\n\"_Detailed relation of the healing of the Sister Marie Javelle._\n\n\"The Sister Marie Javelle, twenty-four years of age, after having\nproposed three months at S.\u00a0Stephen, entered into the community of the\nDaughters of Charity, Feb.\u00a017. 1848. Having been appointed to nurse in\none of the infirmaries on the night of 30th April to 1st May, in\nsupporting a patient who fell back on her head, she twisted her neck,\nand so considerable a derangement took place, that it continued in\nthat position. The next day inflammation ensued, and the surgeons\ncalled in were themselves alarmed at the gravity of the accident.\nBefore attempting an operation as dangerous as the injury, and which,\ntouching the spinal marrow, might cause instant death, all remedies\nwere tried, but to no purpose. The nerves contracted, the head became\nstiffly fixed on the shoulders, presently the arm and left leg\nbecame paralysed, and the pains so violent, that at times the patient\nfeared not being able to bear them. All her hope was in God: she\nbegged of him courage, resigned herself to His will, and besought much\nthe Blessed Virgin, whom she tenderly loves, and who has already given\nher special marks of protection. At length came Sunday, 7th May, day\non which commenced the 'neuvaine' of the translation of S.\u00a0Vincent de\nPaul. That day she had the consolation of communicating in bed, with a\nmorsel of the Host, for her throat being twisted, she joined to her\nother sufferings that of not being able to swallow more than some\ndrops of water, and that with incredible effort and pain. She\nexpressed a desire to make, in union with the Seminary, a 'neuvaine'\nto S.\u00a0Vincent to obtain a cure. On Monday the surgeon declared, that\nhe had no hope but in the success of the operation, and dangerous as\nit was he pressed it. It was thought requisite to speak plainly to the\npatient, and tell her, that she would either be healed by means of the\noperation, or remain an invalid all her life, asking her which she\npreferred. I shall be composed, she replied, in doing the will of my\nSuperiors, being assured that I am doing that of God. However, it was\nresolved to finish the 'neuvaine' before attempting anything. Sister\nMazin, our most honoured mother, had sent her before a morsel of the\nwaistcoat of our blessed Father S.\u00a0Vincent. In the night of the\n7th to 8th May the patient had the strange fancy to swallow a morsel\nof this. Not venturing to do it without speaking, she waited till the\nmorning, when, by help of a little water, she swallowed some threads.\nScarcely had she done so, when she felt the most perfect conviction\nthat she should not die, and that she should obtain her cure by the\nintercession of S.\u00a0Vincent. At one in the afternoon, seeing near her\none of the directresses of the seminary, she told her, that could she\nsee the Saint's shrine, and touch it, she should be immediately cured.\nIt was observed to her that this latter was impossible; but she so\nurged the former, that we were touched by it, and endeavoured from\nthat time to find means to satisfy her keen desire. With the consent\nof our excellent superiors, a litter was procured; it was arranged as\nwell as we could: and after passing a whole hour in dressing her\nsuitably, at four in the morning on Tuesday, 9th May, she was put on\nthe litter, and the dangerous passage from our house to the chapel of\nS.\u00a0Vincent de Paul was undertaken. She was accompanied by the Sister\nAzais, Sister Girardot, second and third directresses of the seminary,\nSister Martha Velay, formerly mother of the seminary, Sister\nBoscredon, employed in the seminary, Sister Bonneau, third infirmi\u00e8re,\nwho had herself attended on the young patient, by Dominic Belyn,\ncalled Louis, and John Scipio, called Baptist, both servants of\nthe house, who carried the litter. During the passage the patient\nsuffered much. In spite of herself complaints escaped her, and\nespecially when the litter was set down in the church she felt so keen\na pain that a cry burst from her. The moment she perceived the Saint's\nshrine, she looked at it with the most lively confidence, and felt an\nextraordinary movement in her person. At the beginning of Mass she\nfelt inclined to join her hands; in fact, her left arm recovered the\nnecessary strength, and her hand reached the other again. At the\nGospel a movement like her first caused her to take her head with her\nhands, and turn it without difficulty to the other side. At the\nelevation of the Mass, Sister Azais, who was near her, told her to try\nand rise; she made the attempt, but was unable, and answered, that it\nwas not yet time. She had continued to suffer much up to this point.\nAt length the Communion was brought her. Her throat was so closed,\nthat she felt a great pain, but this was the last. Some minutes\nafterwards she came down readily from the litter, unassisted by any\none. After this Mass she heard, as a thanksgiving, that of M. Etienne,\nour superior general,--came back on foot, and from that day, far from\npreserving the least feeling of her injury, she is better than she\never was. This is attested by the sister on whom the miracle has taken\neffect, who has signed the present act, as have the witnesses\nnamed above.\n\n\"Marie Azais, Cecile Girardot, Marie Javelle, Marthe Velay, Justine\nBoscredon, Josephine Bonneau, Dominique Belyn, and Jean Scipion.\n\n_Note._ \"It is well to observe that, on the 2nd of May, the surgeon\nof the house, M. Herv\u00e9 de Chegoin, was called in alone to see Sister\nMarie Javelle, and the case appeared to him so grave, that, not liking\nthe single responsibility of it, he begged to join a colleague, whom\nhe brought the next day.\n\n\"The 8th of May, the last day on which M. Herv\u00e9 had seen her before\nher cure, he had found her so ill that, on the morrow, when he was\ntold that Sister Javelle had no further need of his services, he asked\nif she was dead.\n\n\"The young sisters, then composing the seminary, begged that their\nnames should be joined to this act, to attest its truth, and to put\nthemselves in a special manner under the protection of S.\u00a0Vincent.\nThis writing being to be inclosed in a silver gilt heart joined by a\nchain of the same to a head in silver gilt likewise, the whole has\nbeen put into the hands of our most honoured father, M. Etienne, to be\ndeposed on the shrine of the saint.\"\n\nThe second case is as follows:--\n\n_\"Attestation du M\u00e9decin sur la Maladie de Madlle. C\u00e9leste l'Allemand._\n\n\"Je soussign\u00e9, m\u00e9decin, demeurant \u00e0 Paris, Rue Mouffetard, 94.,\ncertifie que la nomm\u00e9e Marie C\u00e9leste l'Allemand, ag\u00e9e de quatorze ans,\nnative de Jussy, d\u00e9partement de la Haute Sa\u00f4ne, r\u00e9sidant actuellement\n\u00e0 Paris, Rue de l'Arbalette, 25., dans l'Ouvroir des Jeunes Economes,\na \u00e9t\u00e9 trait\u00e9e par moi, puis par M. Sichel, pendant environ huit mois,\npour une amaurose compl\u00e8te; et que les divers traitements employ\u00e9s,\ntant par moi que par mon confr\u00e8re, n'ont nullement am\u00e9lior\u00e9 la\nposition de cette jeune personne, quoiqu'ils aient vari\u00e9 \u00e0 l'infini\ndepuis le mois d'Octobre dernier jusqu'au mois d'Avril, o\u00f9 elle a\ncess\u00e9 tout traitement.\"\n\n \"Sign\u00e9, FERNET, D. M.\n \"Paris, 23. Mai, 1848.\"\n\n\"_Relation of the Miraculous cure of a Child of Mary, de l'Ouvroir\ndes Jeunes Economes._\n\n\"We, the undersigned children de l'Ouvroir des Jeunes Economes,\nestablished at Paris, Rue de l'Arbalette, 25., certify the truth of\nthe following details of the sudden cure of one of our dear\ncompanions, named C\u00e9leste l'Allemand, child of Mary, of our ouvroir.\nThis companion, aged fourteen, had entirely lost her sight from\nthe month of September, 1847. Six medical men, successively called in\nto attend on her, had exhausted all the resources of their art upon\nher without obtaining the least result. They had declared that the\noptical nerves of our young companion were paralysed, and that she was\nstruck with a complete amaurosis; consequently all medical treatment\nhad ceased since last April.\n\n\"Painfully affected at this sad state of our companion, we resolved to\nconsecrate to Mary the month of May, then beginning, in the intention\nof obtaining her cure by the intercession of the most holy Virgin.\nFrom the 1st of May our young companion went to pray every day before\nthe altar of Mary, with the firm confidence that the immaculate Mary\nwould restore her sight before the end of her favourite month. But on\nthe 9th of May, the news of the striking cure worked on a young sister\nof the seminary of the Daughters of Charity, by the intercession of\nS.\u00a0Vincent de Paul, and before his relics, exposed in the chapel of\nthe Priests of the Mission on the occasion of the '_neuvaine_,'\ncelebrated yearly in honour of the translation of his body, suggested\nto us the desire to recommend our young companion to this great saint.\nPermission was granted to C\u00e9leste l'Allemand to go to pray before the\nrelics of S.\u00a0Vincent de Paul. It was Friday, 12th May, on which she\nwent to the chapel of the Lazarists, Rue de S\u00e8vres, 95., accompanied\nby two of our mistresses, Sister Dumargat and Sister Desbr\u00e9. We were\nall fully convinced that she would obtain her cure by the intercession\nof Mary, our good [mother], and S.\u00a0Vincent. Not being able to\naccompany C\u00e9leste to the chapel of S.\u00a0Vincent, we heard the holy Mass\nin the chapel of our house, uniting ourselves to her in heart and\nspirit. As to our companion, she heard a Mass celebrated at a\nquarter-past-six, before the altar of the holy Virgin in the chapel of\nthe Lazarists, and received there the Holy Communion. At the moment\nshe received our Lord, her sight was suddenly restored to her; and a\nviolent pain in the head, which she had felt from the moment of her\nloss of sight, disappeared at the same time. The sister who\naccompanied her, ignorant of what had taken place in her, took her by\nthe hand again, after the Holy Communion, to reconduct her to her\nplace. Our young companion, fearing to disturb her in her\nthanksgiving, let her do so without informing her what had happened to\nher. But a quarter of an hour afterwards she made known to her her\nhappiness; and to prove to her the reality of her complete cure, she\nchanged her position herself, and named to her different surrounding\nobjects, which she perfectly distinguished. After having heard a Mass\nof thanksgiving, she hastened to return to us, to make known to us her\nhappiness. Though we expected to see her return healed, on account of\nthe greatness and simplicity of her faith, a lively joy and gladness\nbroke forth not the less in all the house on her arrival. It was who\nshould see her first, to congratulate her on the signal favour of\nwhich she had just become the object. After this first explosion of\nour gladness, we assembled to chant in choir the Magnificat, during\nwhich tears of joy streamed from our eyes: then we went to the chapel\nto sing the Te Deum and the Regina C\u0153li. Immediately after, C\u00e9leste\nwrote with her own hand a letter to her parents to inform them of her\nmiraculous cure.\n\n\"Our young companion having been presented to M. Aladel, our good\ndirector, was named by him Marie Vincent, in gratitude for her cure,\nobtained at the altar of the Most Holy Virgin, in the chapel of\nS.\u00a0Vincent, before his relics exposed.\n\n\"From the day of her cure, C\u00e9leste has resumed all her ordinary\noccupations, which she had been forced to interrupt during nine\nmonths: she reads, writes, and works at her needle with the same ease\nas she did before her eyes were attacked.\n\n \"Paris, 30. May, 1848.\"\n\nM. Fernet attached to this paper, which I gave him to read, the\nfollowing:--\n\n\"Je soussign\u00e9, Docteur M\u00e9decin, demeurant Rue Mouffetard, 94.,\ncertifie la jeune Marie C\u00e9leste L'Allemand a \u00e9t\u00e9 revue par moi\nquelques jours apr\u00e8s la gu\u00e9rison, et que je me suis assur\u00e9 que la vue\n\u00e9tait enti\u00e8rement r\u00e9tablie.\n\n \"FERNET.\n \"Paris, ce 1\u1d49\u02b3 Ao\u00fbt, 1848.\"\n\nAfter giving these two accounts, the Superior General, M. Etienne,\nthus continues his pastoral letter:--\n\n\"In presence of these facts, my very dear sisters, I am induced to\nremind you, that S.\u00a0Vincent considered as a visible sign of the\nprotection of heaven over your company the altogether wonderful manner\nin which one of his first daughters came out safe and sound from the\nmidst of the ruins of a house in which she was, and which, in falling,\nhad buried forty persons, who there perished. This fact was, in his\neyes, a sensible proof that God had taken pleasure in his rising work,\nand reserved for it a comfortable future. It seems to me that if he\nwere to speak to you himself to-day of the two cures which I have just\nbeen relating to you, he would not fail to point them out to you as\ntestimonies of the designs of divine providence with regard to you,\nand as motives which should reassure you against all the fears that\nthe disturbances of social order may inspire. Would he not say to you,\nas he said then, that your company being the work of God, in like\nmanner as He has known how to raise it up in His compassion for\nthe poor, so will He well know how to sustain it in the moment of\ntrial, and to preserve it from every unfortunate event which might\nthreaten its existence. I confess to you that at the sight of these\nsigns of his protection, at a time which has so many points of\nresemblance with that in which he lived, I cannot avoid seeing the\nsame career of charity which he so gloriously passed through open\nafresh before you. * *\n\n\"As a thanksgiving for the two miraculous cures worked on the 9th and\n12th of last May before the shrine of S.\u00a0Vincent, a general communion\nshall take place in each house on the day fixed by the Sister serving\nit.\"\n\nIn concluding this subject I must add that I by no means sought for\nsuch facts as these cures--they came in my way while engaged in other\ninquiries: I did not think it fit or honest to turn away from them so\ncoming, but endeavoured to ascertain the truth by every means in my\npower. I now set them forth with the evidence which I was able to\ncollect about them. I am also bound to say that, since I have come to\nthe knowledge of these cures, I have been informed, on the best\nauthority, of two results, approaching at least to the same miraculous\ncharacter, following immediately from the reception of our Lord in the\nHoly Eucharist. These occurred very lately in the Anglican communion.\n\n\n_Saturday, August 12._--I had heard so much of the grandeur of\nBourges Cathedral, and the beauty of its windows, that I determined to\njudge for myself. So this morning left by the 8 A.M. train for Orl\u00e9ans\nand Bourges. Up to Etampes the country is pleasing and broken in\nparts. From thence to the forest of Orl\u00e9ans is an immense plain, rich\nin produce, but treeless, dull, and flat as a pancake. From Orl\u00e9ans to\nVierzon is another immense plain, desert, sandy, and solitary; after\nthis the country improves to Bourges. Visited the cathedral at\nOrl\u00e9ans: the western front is fine, well arranged, and forming a\nsomewhat striking unity; but the interior is bare, poor, and most\ndispleasing to the eye, which is pained at so bad an imitation of\nGothic. As soon as I reached Bourges I went to the cathedral: the west\nfront, in spite of its five deeply recessed portals, the central one\nof which is very beautiful, sadly disappointed me--it is totally\ndeficient in unity, and will bear no comparison with that of Amiens,\nnot to mention Reims. The towers are positively ugly; the worst effect\nbeing produced by buttresses, which protrude in the most inelegant\nshape, their strength not at all veiled by ornaments. The interior is\nvery grand: it is peculiar in having no transept, but double aisles\ncontinued throughout, the nearest of which to the centre is of\ninordinate height. Round the choir the huge lancet windows, crowned\nwith roses, are of great beauty; but unfortunately they are not\ncomplete, as at Chartres, with the effect of which I do not think\nBourges will bear a comparison. The pillars, of which there are twelve\non each side from the west front to the apse of the choir, are\ncylinders with eight engaged columns; they look lighter than those of\nAmiens and Reims, and very lofty from the height of the first aisle,\nwhich must be seventy feet, and has a triforium like the centre.\nGrand, however, as Bourges is in some respects, I should not put it in\nthe first rank of churches, with Amiens, Milan, Cologne, Reims, and\nSt. Ouen. It is in the first style, like Chartres. The apse has none\nof the magic lightness of Amiens, Cologne, or St. Ouen. From the north\ntower is an immense view over the country, which has some eminences,\nbut not strongly marked features.\n\nIn the streets nothing but soldiers or national guards are to be seen.\nIt would appear that the purpose for which men are sent into the world\nis to bear arms. There could not be a heavier condemnation of the\nRepublic than the outward aspect of society. There was, however, a\nspecial cause for this. Three hundred, I believe, of the national\nguard at Paris had come to visit their brethren at Bourges, and were\nto be entertained at dinner the next day in the garden of the\narchev\u00each\u00e9, on which the state, with its usual insulting dealing\ntowards the Church, has laid its hands from the time of the\nfirst revolution. So likewise, it has robbed the church at Bourges of\nthe grand s\u00e9minaire, an immense building, and turned it into barracks.\n\n\n_Sunday, August 13._--Was at a Low Mass and part of the High Mass in\nthe cathedral. A great number of soldiers, guards, and country people\nenter in, and lounge and sit about, without a very religious\ndemeanour. Called at one at the S\u00e9minaire, with a letter for the\nSup\u00e9rieur, M. l'Abb\u00e9 Ruel. He talked with me some time, and then sent\none of the s\u00e9minarists and a priest to show me about Bourges. He\ninquired of the state of things in England; our studies at Oxford. I\nlamented our state of separation: if the religious feeling of England\nwere united with the Roman Church, the world might be converted. In\nany case, the state of separation itself was most disastrous to both\nsides; it wasted the life of the Church. If the truth was altogether\nwith them, as they asserted, then, of course, our loss was fatal\nindeed; but even then the Roman Church in the loss of England had\nsuffered her right hand to be cut off. Whether we were with her or\nagainst her would make all the difference in her conflict with the\nworld. He assented, and observed that England had been the island of\nsaints. I afterwards remarked that my attention had been particularly\ndrawn to the Roman Primacy. He said the disputes as to the\nGallican liberties had fallen to the ground; but I thought he\nintimated that the Gallican feeling was not extinct. Whatever the\ntheory might be, the sway of the Roman See was, in reality, very\ngentle. It felt its way beforehand, and only acted according to the\nspirit of the Church. I said my great difficulty was, that all history\nwas for Gallicanism, while the Ultramontane theory was evidently the\nonly entire and consistent one, which would bear out all the acts of\nRome. I asked if the revolution had produced any change at Bourges. He\nsaid, none at all. Louis Philippe had fallen because he had sunk into\ngeneral contempt--he had become esteemed \"un homme d'argent.\" The\npriest and s\u00e9minariste conducted me to the house in which Louis XI. is\nsaid to have been born, but the present walls are evidently of the\nRenaissance. It is occupied by a small sisterhood. We went also\nthrough the Hotel de Ville, the house of Jacques C\u0153ur, and to the\ncathedral. There is a very fine crypt under the choir and its aisles.\nBourges has little interesting save its Cathedral. The climate is damp\nand unhealthy, from the marshes near. I left by the last train in the\nevening, at eight o'clock, and slept at Orleans.\n\n\n_Monday, August 14._--Left Orleans at 7, Paris by 11. Left it at 7\nfor Amiens: we went through a most violent thunder storm about half\nway.\n\n\n_Tuesday, August 15._--At the cathedral during part of one High Mass,\nand the whole of the second, when the bishop officiated pontifically,\nand gave afterwards the Papal Benediction. It was nearly full of\npeople. I never felt the superiority of this building more than\nto-day; the interior is pre-eminent for unity, simplicity, and\ngrandeur. I was sorry to miss the vespers and sermon at three; but I\nleft to reach Boulogne in time for the packet, and got to Folkstone\nshortly after eleven.\n\n\n\n\nCONCLUSION.\n\n\nThere are certain doctrines in the Roman Catholic Church, which are\nbrought into such prominence in practice, and are in their own nature\nso very powerful, that they make that faith appear _in its actual\nexercise_ quite another thing from the faith prevailing among\nourselves, although there be really no essential difference between\nthe _true mind_ of the English, and that of the Roman Church. I say\nthe _true mind_, that which forms the basis of the Prayer Book; that\nof which the Prayer Book faithfully carried out would be the verbal\ndevelopement. Whether the true \u1f20\u03b8\u03bf\u03c2 of the English Church will ever\nprevail actually within her, cast out the puritan virus, and collect\nand animate the whole body of Catholic truth which her formularies\nstill contain, remains yet to be seen.\n\nIn the meantime I am greatly struck with the power exercised in the\nRoman Church by the great dogma of the Real Presence. It is the centre\nand life of the whole. It is the secret support of the priest's\npainful self-denying mission; by it mainly the religious orders\nmaintain themselves; the warmest, deepest, lowliest, most triumphant\nand enraptured feelings surround it: the nun that adores in\nsilence for hours together, one from the other taking up that solitary\nawful watch in the immediate presence of the King of Kings; the crowd\nof worshippers that kneel at the blessed yet fearful moment when earth\nand heaven are united by the coming down of the mystical Bridegroom\ninto the tabernacle of His Church; the pious soul that not once or\ntwice but many times during the day humbles itself before Him; the\ncongregations which close the day by their direct homage to Him, as\npresent to the three-fold nature of man, body, soul, and spirit; all\nthese attest the deep practical import which the dogma of the Real\nPresence exerts on the Catholic mind. Are not their churches holier to\nthe believing soul, than was the temple of Jerusalem when the visible\nglory of the Lord descended on it? For does not the single lamp\nburning before the shrine indicate a Presence inexpressibly more\ncondescending, gracious, and exalting to man? In Catholic countries\nthe offering of direct adoration, the contemplation of the mind\nabsorbed in the abyss of the Incarnation, never ceases one instant of\nthe day or night. It is the response of the redeemed heart for ever\nmaking to Him, \"Who when He took upon Him to deliver man did not abhor\nthe Virgin's womb.\" When I contrast this with--what is still too\ncommon in this country, though happily growing less so daily--the\nbeggarly deal or oak table covered with worm-eaten cloth, or\nleft bare in its misery--with the deserted or pew-encumbered chancel,\nfrom which every feeling of reverence seems for ages to have\ndeparted--or with the pert enclosure domineered over by reading-desk\nand pulpit, and commanded all round by galleries: and on which,\nperhaps once a month, the highest mystery of the faith is commemorated\namong us, I do not wonder at the Roman Catholic, who regards the\nEnglish Church as a sheer apostacy, a recoil from all that is\ncontrolling, ennobling, and transcendental in faith to a blank gulf of\nunbelief.\n\nThe very existence of the Roman priest, the compensation for all he\ndoes or suffers, depends on that half-hour of the day when he meets\nhis Lord. What an inexpressible privilege to have been preserved to,\nnay, almost enjoined upon, all her ministers. And how could the monk\nand the nun live but on the continual food of the Holy Eucharist, and\nthe steadfast contemplation of the Incarnation? England has banished\nthe monk and the nun, and popularly, in spite of her formularies,\naccounts the priesthood more than half a heresy; she has no provision\namong her institutions for the Christian Brother and the Sister of\nCharity, though her poor are perishing for lack of the bread of\nheaven, and her sick dying in uninstructed heathenism, and her young\ncarried about with every blast of doctrine, ever learning and\nnever coming to the knowledge of the truth. And together with those\nself-denying orders, which bear witness to the exuberant life welling\nforth out of the depth of the Church of Christ, England has banished\nthe dogma of the Real Presence, not indeed from her theory, but still\nfrom being that vital and pervading practical truth which should\nanimate and reward the labours of every day, and turn into consolation\nall the sorrows of humanity.\n\nO that the Spirit of God might breathe the life of every day's\npractical action into those ancient Catholic formularies which are at\npresent a reproach to our degeneracy! O that our deep and large\nchancels of old time, the figure of our buried Lord's sepulchre, might\nonce more be the Bridechamber, where the risen Saviour descending\nshould hold daily communing with His Church!\n\nMost intimately connected with the dogma of the Incarnation, and its\nsymbol, the Real Presence, is that of the Intercession of all Saints,\nespecially of the Blessed Mother of God: nay, this may be said to be\nthe continuation and carrying out of the Real Presence, so that\nwherever that is truly and heartfully believed, this will be, within\ndue bounds, cherished and practised. For the truth that our Lord has\nassumed our flesh, and communicates that flesh to His true believers,\nleads directly to the faith that they who are departed and at rest\nwith Him, and delivered from all stain of sin, do indeed \"live\nand reign\" with Him, and have power with God. And if this be true of\nthe least saint, who by the mercy of God has been thought worthy of\nthe Beatific Presence, in how much higher a degree is it true of Her,\nto whom by the assumption of her pure flesh Christ was brought so\ninconceivably near? And shall not we who are engaged in so weary a\nconflict call upon all saints, and Her especially, to aid and befriend\nus? \"O ye spirits and souls of the righteous, bless ye the Lord,\npraise Him and magnify Him for ever!\" Yea, praise Him, and magnify\nHim, by praying and interceding for us, who, high as ye are, and low\nas we, you exalted to glory, and we buffeted by the flesh, and led\ninto error in the spirit, are yet your brethren by virtue of the Flesh\nand Blood of the Incarnate God, which made you what you are, which is\nthe earnest to us of being one day what you are. Praise and magnify\nthe common Lord who bought us, by supplicating larger supplies of His\ngrace on us His suffering members. And may not we ask you, who dwell\nin sight of the Eternal Throne, but who once, like ourselves, bore the\nburden and heat of the day in this earthly wilderness, may we not ask\nyou to turn your regards on us, to intercede for us before Him, whose\nmembers you are in glory, and we in trial? Of the redeemed family one\npart is with God and one on earth. Is there to be no communion\nbetween them, when one part most needs the aid of the other? Is this\nderogating from the glory of Christ? What a strange perversion of\nerror which can so esteem it! Surely it is a sense, a spiritual touch,\nas it were, of the \"cloud of witnesses,\" which inspirits Catholic\nhearts to win the battle, which enables the most lonely to feel that\nhe is not alone, that he is encompassed and aided by heavenly hosts.\nAccordingly the intercession of saints, especially of the Blessed\nVirgin Mother, is a living truth in Catholic countries: it accompanies\nthe doctrine of the Real Presence, and works in subservience to it.\nDoubtless where the former is not vividly held, the latter will be\nrepudiated, and, perhaps, counted idolatrous. It would, indeed, be\nwholly out of proportion with the cold creed of the Unitarian or the\nSectary: it might lead those to fall down and worship at the feet of a\nservant who did not behold in that servant the one image of the Lord,\nthe seal and impress of the only Begotten, which claims all glory for\nthe Lord of glory.\n\nAnd a concomitant of the true doctrine of the priesthood is that\nsystem of confession which is the nerve and sinew of religion in\nCatholic countries. The English prayer-book says of every individual\npriest, \"whose sins thou dost forgive, they are forgiven; and whose\nsins thou dost retain, they are retained.\" Here is the whole Catholic\ndoctrine stated. Now this the Roman Church not only says, but\nacts upon. And its strength lies, accordingly, not in anything that\nmeets the eye, gorgeous cope, or chasuble, or procession, or majestic\nceremonies symbolising awful doctrines; not in anything that meets the\near, whether chanted psalm, or litany, or sermon touching the\nfeelings, or subduing the understanding; though all these it has, its\nstrength lies deeper in the hidden tribunal of conscience. The good\nChristian is not he who attends mass or sermon, but he who keeps his\nconscience clean from the attacks of sin, who, overtaken in a fault,\nhas straightway indignation upon himself, and submits himself to the\ndiscipline which Christ has appointed for restoring him. The efficacy\nof the pastor must entirely depend on the knowledge of his people's\nstate, and his power to correct their sins, and to guide them in their\npenitence. How he can possibly have this knowledge, or power, or guide\nthem at all without special confession, I see not: nor how he can ever\nexercise the power conveyed to him at his ordination, and lodged by\nChrist in His Church for ever. This is the true bond between the\npastor and his flock: the true maintainer of discipline, and\ninstrument of restoration. Accordingly, in Catholic countries, we see\nthe priest truly respected, cherished, and obeyed _by his flock_,\nhowever much he may earn the dislike and suspicion of the worldly and\nunconverted: in Protestant countries we see the pastoral office\na nonentity; the shepherd of his flock is virtually a preacher of\nsermons. He knows the plague is ravaging them, but they will not bear\nthe touch of his hand: he must see them perish one by one, but they\nwill not let him help them: when mortification has begun, then he is\ncalled in to witness a hopeless dissolution, or to speak peace, peace,\nwhere there is no peace.\n\nThe dogma of the Incarnation and the Real Presence has again the\nclosest affinity with that of the Priesthood. Christ is present in His\nChurch, for the Priest in the tribunal of penitence is as God Himself.\nHow vain, how worse than blasphemous, would be the attempt to absolve\nfrom sin,--surely the maddest infringement of Divine Power which\nmortal ever imagined,--had not He, the partner of our flesh and blood,\nsaid, \"Receive ye the Holy Ghost: whosesoever sins ye remit, they are\nremitted unto them, and whosesoever sins ye retain, they are\nretained;\" and \"Lo, I am with you always, even unto the end of the\nworld.\" No blasphemy can approach the Church's blasphemy, if it be not\nGod's truth; and if it be, so deeply touching the secret springs of\ndiscipline, in what state is a branch of the Church of Christ, which\nutterly neglects this truth in practice, and allows it with impunity\nto be denied, and derided, and calumniated? Whose children from their\ninfancy have scarcely ever heard it? Whose full-grown men turn\nfrom it in all the hardness of rebellious manhood? And if it be what\nit is, either a Divine Power, or a diabolic deceit, can that be at\nonce the Gospel, which has it and which has it not?\n\nHere then, again, we have no new thing to take up with, but simply to\npractise what we already solemnly profess.\n\nThus the perpetual recurrence to the doctrine of the Real Presence,\nthe prominence given to the Intercession of Saints, especially of the\nBlessed Virgin, and the real putting forth of apostolic power in the\ntribunal of penitence, are striking features in the Roman Communion.\nBy these she proves that she has living power as a portion of Christ's\nChurch, by living upon and dealing with the most awful powers: as she\nholds the true doctrine, \"Believe that this is so, because I say it,\nand I say it because it has come to me from Christ through His\nApostles,\" so she exhibits the convincing proof of her mission:\n\"Believe that I am the Church, for behold me exercising the\nsupernatural powers of the Church.\" This is that inward proof which\nconvinces, which is nothing technical, merely intellectual, or matter\nof argument, but like St. Augustine's \"Secur\u00e8 judicat orbis\nterrarum,\"--\"A city that is set on a hill cannot be hid.\" And the\nAnglican portion must prove, in act as well as in theory, her identity\nwith this of Rome, from whom she has her succession, and with\nthat other great Oriental Communion, the joint-witness herein of\nCatholic truth and practice. Her prayer-book has the deepest\naccordance with the Catholic system. Will she in act continue to put a\nfalse interpretation on the words of her own formularies, or will she\nread them practically in the sense of those from whom she took them?\n\nAmong minor things, which yet we have suffered loss and harm in giving\nup, may be reckoned the custom of crossing with holy water on entering\na church, with hearts as directed, full of reverend thoughts, and of\n\"trust in the merits of Jesus Christ,\" and the custom of bowing on\npassing the altar. It is sad to contrast the manner in which English\nabroad and at home enter the House of God with the reverence shown by\nthe right-minded in Catholic communities. A still more to be regretted\nomission is that of the Crucifix, which might, with much edification,\nappear prominently at least in one part of the church, over the\nrood-screen or over the altar. How often, in France or Italy, passing\nsome retired village, or at a turn in the road, may one admire a\nCrucifix, large as life, sanctifying the village green, or making a\nshrine of some leafy recess? How often does the tedious ascent of a\nhill bring to mind, by its wayside memorials, the hill of scorn up\nwhich He, our only hope, slowly toiled in suffering? Is it not a\ntenderness to the tired wayfaring man to bring before his\nthoughts the very form of Him in whom all labour is made sweet? Who\nthat has climbed the rocky stairs of the S.\u00a0Gothard pass has not felt\nrefreshed and inspirited by the Cross crowning the heights which look\ndown on the last valley of the Italian side? As the way before him\nbecomes narrower and steeper, frowning in arid desolation, and shut in\nas it seems on all sides, that Cross is to Christian thought a sign\nand token, that through the sternest valley and up the hardest height\nthere is yet a way, though we see not our path before us. In faith the\ntraveller goes on till height after height is won, and terrace after\nterrace surmounted, and the one road opens before him. Shall then the\nEnglish labourer, doomed beyond most others to be a hewer of wood and\ndrawer of water, be deprived of the aid of those symbols which shall\ntell him that this too may be made the way of salvation? Has his\nduller eye and less imaginative thought less need of the painting and\nthe sculpture to inform them? Has he become more reverential since\nremembrances of his Saviour have been put out of his sight? Does his\nbearing in the House of God show a more chastened and humbled spirit\nof contrition since the Rood has been taken from before his eyes on\nwhich the God-Man was portrayed in suffering? What!--are those who\ndeem it almost the whole of religion to put forward continually the\nsacrifice of the Cross, consistent in removing carefully out of\nsight the visible representation of that sacrifice? Is every memorial\nof our redemption to be scrupulously swept away from the face of the\ncountry?--nay, even from the interior of our churches? Out upon that\ndetestable puritanism, devoid alike of heart and imagination, which\nhas so successfully laboured to take away from England--once\npre-eminently the isle of faith and love--every outward characteristic\nof a Christian land. I am, with shame, obliged to feel and confess\nthat a pious Roman Catholic, coming to England, so far from being\ntouched by the purity of our faith, or the warmth of our love, would\nprobably be shocked at every step by a subtle irreverence, which has\naffected our whole tone of thought and mode of action in holy things.\nIt is become the atmosphere which we breathe, by which even the\ninstinct of the true Christian mind is so deadened, that it cannot be\naware, without going out of it, how much we have lost\n\nOn the other hand, there are parts of the Roman discipline which have\nstruck me very unfavourably. First, the employment of the Latin\nlanguage in all the administration of sacraments, and in most of the\npublic services. That in the middle ages, before modern languages had\nattained order, consistency, and beauty, and while they still appeared\nmere hewings of Latin by the barbaric sword, ecclesiastics\nshould have been unwilling to desecrate, as it were, so solemn a\nservice as the Mass, by rendering it into misshapen ever-changing\nsounds, I can well conceive. But this state of things has long passed\naway: nor can I imagine how a devout population can endure to have the\nPsalms of David chanted, and the most holy and most beautiful form of\nwords which ever was put together, recited in a tongue they understand\nnot. Even those who can fully enter into the stateliness and\nimperishable beauty of the Latin tongue must surely feel it a grievous\ndisadvantage, that devotions, which should carry the whole heart with\nthem, are not presented through the medium of that mother tongue, the\naccents of which speak to every man's heart by the force of a thousand\nnameless associations, as those of no other tongue can. How, indeed,\nin country parishes, where there is little music, interest can be kept\nup in the services, I do not understand. It is true the Sacrifice of\nthe Mass does not depend on the language by enunciating which it is\nconsummated; but was that sublime harmony of thoughts and words the\nmost elevating intended to be inaudible? For even at a Low Mass, when\nI had the book before me, and the officiating priest at the distance\nof ten feet, the whole Canon of the Mass was inaudible. In a chanted\nMass it is out of the question distinguishing any words. I should feel\nthis more than I can express. Besides that it gives scoffers the\npretext of saying that the Roman Church aims at making her services a\nmere spectacle, or mainly a spectacle,--an infamous calumny indeed,\nbut which this unhappy locking up her praises and prayers in the Latin\ntongue tends to substantiate. Sure I am that if the Anglo-German race\nbe ever restored to the communion of the Latin Church, as I fervently\npray that mercy may be reserved for them by God, this custom as\nregards _them_ must be changed. It is a matter of discipline, merely,\nof course; or, whatever I might be tempted to think of it, I should\nnot so speak.\n\nAgain the reservation of the cup to the sacrificing priest, an\nadmitted innovation and exercise of authority, is one for which I can\nsee no adequate reason. And though the doctrine of concomitancy seems\ninvolved in that of the Real Presence, and I, for one, should recoil\nwith horror from the thought that almost every one in the Latin\nCommunion has been for ages deprived of the participation of the chief\nSacrament, and though one may allow that this custom was very\nprevalent before it was enacted, and arose out of reverence, and\nrenders the administration of the Sacrament much easier, still I\ncannot reconcile myself to the necessity of it. Granting that power\nexists in the Church to order it in case of necessity, wherein lies\nthat necessity? In case of a reconciliation this point must surely be\ngranted, as it was granted to the grand Duke of Bavaria, though\nhe was induced not to avail himself of the grant.\n\nPreachers in the Roman Church use no book: it seems the people would\nnot tolerate a written discourse. The result is, that sermons are much\nmore rhetorical, and rather appeal to the affections and feelings than\nto the understanding. The French mind certainly would not endure the\nsort of cut and dried essay which is often given in England; yet an\nappreciation of logical order and sound reasoning is the very\ncharacteristic of the French mind. More southern nations would still\nless enter into the style of preaching in vogue with ourselves. I\nthink it is a grave question whether the faculty of expressing one's\nthoughts in public without book should not be made a part of every\npriest's education. The ancient Fathers all did so. Is not our own the\nonly portion of the Church where a contrary practice prevails? And\ndangerous as it would be for the generality of Anglican priests to\nattempt to speak on grave points of doctrine without their book before\nthem, yet surely by a special education the power may be acquired to\ncombine accuracy of thought with readiness of expression. Orthodoxy\nhas no natural connexion with a written sermon. At least the power of\nillustrating any given subject without book is a precious means of\ninfluence. And what is the priest without influence?\n\nNo more interesting spectacle is there in the world, to my eyes, than\nthe aspect and attitude of the French Church. Fifty years after such\nan overthrow as no other Church ever survived, behold forty thousand\npriests at work, under eighty bishops, in the great task of winning\nback their country to the faith. Despoiled of all territorial power,\nof all political authority as priests, of the possession even in fee\nof a single church, parsonage, or palace; reduced to a state of even\napostolical poverty, and receiving a miserable salary paid as to\nmerchants' clerks by the government; with a temporal power jealous of\nall spiritual influence, and the whole mind of the nation infected\nwith infidelity--year after year they are winning ground, they are\nmaking themselves felt; they present a front before which even the\ntyranny of centralisation pauses in its career, counts ever and anon\nthe cost of the conflict, and recoils from its aggression. In the very\nmidst of the corruptions of Paris we are told that fifty thousand\nconverts, the pure gold of the Church, exist as a centre which is ever\ndrawing more around them. Infidelity itself talks of the religious\nmovement, and fears it, and would fain expel its most tried and\nvalorous champions--two hundred destitute men, who begin their\nprofession by the renunciation of their goods. How is all this done?\nWhat power is this which makes its way against such tremendous odds?\nIf any fact was ever patent in history, it is this--let us not\nbe ashamed to own it--_it is the power of the Cross_. The bishop,\nresiding in a palace which he has not the funds even to keep in\nrepair, with a smaller income than a little tradesman or a country\nattorney, has no other channel for his cares and affections than those\nfive hundred priests, who, with the pay of day-labourers, yet charged\nwith the intimate knowledge and perilous guidance of souls, look up to\nhim as their head and support, their defender and champion. And in\nevery village there is one at least, linked to earth but by a\nspiritual tie, a member of a great hierarchy, through whom the\nRedeemer rules visibly on the earth. He is cut off from almost all\nparticipation of temporal things, but the larger is his portion of\nthings spiritual: he reflects, in his degree, the true Melchizedek.\nRemoved from us but by a narrow strait we see bishops at 400_l._ a\nyear, archbishops at 600_l._, bound to celibacy, truly ruling their\nclergy, serrying their ranks against the enemy, and fearing nothing,\nwere it but that they have nothing to lose; standing, where the bishop\nought to stand, in the first ranks against the attacks of infidelity.\n\nThere, again, the priest detached from all human ties, representing in\nhis life already that state where they neither marry nor are given in\nmarriage, in his spiritual character greater than all other men,\nin his temporal condition lower than most.\n\nConsider now the duties and habits of our own Church, in its present\npractical working, by the side of this of France. In the one, every\nbishop and priest offers daily the tremendous Sacrifice. Daily he has\nto appear in that most awful presence, where nothing unclean can\nstand: daily he is armed against those spiritual conflicts, for\nhimself and others, which he has to undergo, receiving \"the holy Bread\nof eternal life and the Cup of everlasting salvation.\" In the other,\nthe priest at rare intervals, in the vast majority of instances only\nonce a month, approaches the Source of life and health. But what is\nthe inward condition under which each approaches it? The one is under\ncomplete spiritual guidance, taught, as a first element of spiritual\nlife, that constant and rigorous self-examination must be practised,\nand for every sin willingly committed after baptism penance be\nundergone and confession made: the other, left to himself in that work\nmost perilous to human frailty, the conduct of one's own spiritual\nstate; nor, again, that thus left to himself, he can work by a chart\nin which the hidden shoals are pointed out, and his progress noted.\nAll, on the contrary, in this inward life, so unspeakably important,\nis left a blank. How can he guide others who has never been taught to\nguide himself, or submit himself to another's guidance? For as\nto the duties of the priest, in these two Churches--in the one, the\nvery main duty, which is far more important than all others, is the\nsecret guiding of consciences, laden with guilt and in various degrees\nof purification: all public ministrations are immensely inferior in\nimportance to this. Whereas in the other Church, it is these public\nministrations which alone exist in any degree of efficiency. Not one\nAnglican priest in a hundred has ever been called to receive a\nconfession, or unfold the terms of reconciliation to a guilty soul.\nIndeed so much is this the case, that the notion of the priest in most\nparishes is extinct: it is the minister and the preacher who have\ntaken his place. Again, in the one Church a compact body of doctrine\nand a line of preaching are set forth in the catechismus ad parochos:\nin the other, it frequently happens that two adjoining priests are at\nissue on the very first principles of Christian doctrine; whether, for\ninstance, there be or be not a Christian priesthood; whether there be\nor be not grace in the sacraments. Again, in the one Church, for the\nmore devoted spirits religious orders and councils of perfection\nexist, and celibacy is the condition of all superior spiritual\nvocations; in the other it is yet in practice doubtful, whether\ncouncils of perfection are not inventions of the Evil One, and whether\nthe putting forth of celibacy as meritorious be not an infringement of\nthe one Sacrifice offered on the Cross.\n\nPerhaps this contrast might be carried farther, but it is an\nunpleasant task to show how Anglicanism (meaning by that expression\nnot the real system of the prayer-book, but that which has practically\nforced its way to a great extent into the pale of the English Church,)\nis gold largely mingled with earthly alloy. A divine work is at\npresent interfered with by commixture of an heretical element, leaving\nus only a fervent hope and prayer, that by the long suffering mercy of\nGod a seed may still remain, which in due time by most unambiguous\nworks of love shall prove its identity with the ancient Church of the\nIsland of Saints, and become one fold under one Shepherd.\n\n \"Christ only, of God's messengers to man,\n Finished the work of grace which He began.\n List, Christian warrior, thou whose soul is fain\n To rid thy mother of her present chain;--\n Christ will unloose His Church; yea, even now\n Begins the work, and thou\n Shalt spend in it thy strength, but, ere He save,\n Thy lot shall be the grave.\"\n\nThe work of educating the French clergy is largely in the hands of the\nCongregation of S.\u00a0Sulpice, a celibate body of course, and whose\nmembers are not paid, but merely clothed and boarded. They necessarily\nteach one uniform dogma, that is, within that sufficiently wide range\nof doctrine on which the Church has set her immutable seal. More than\nthis, they impress one uniform sacerdotal mould and type, and\nexercise one discipline on all committed to them. It results, of\ncourse, that all who go forth from them, passing through their various\npublic and private scrutinies, are trained and practised combatants to\nthe extent to which their teaching goes. More yet than this; a severe\nascetic and self-denying character is from the beginning attached to\nthe sacerdotal life; they take the Apostle literally, \"no man that\nwarreth entangleth himself with the affairs of this life;\" parents who\nconsent to their children entering into the priesthood think and speak\nof it as \"a sacrifice;\" those who look forward to it have it so set\nbefore them, and can count the cost before they take the first step.\nFew situations to which they can afterwards be called require the\nexercise of greater self-denial than has been expected from them from\nthe first. Does not this point out to us the quarter from which a\nreform among ourselves must proceed? Surely before the laity can\nbecome sound churchmen, the priesthood must be _uniformly taught_;\n\"the priest's lips should keep knowledge, and they should seek the law\nat his mouth.\" But High Church and Low Church, not to mention the\ninterminable shapes of distinction in individual minds between and\nbeyond them, are utterly incompatible with each other. After the dogma\nof the Trinity they part company. Until then the Anglican Church\nteaches her priests an uniform dogma, and moulds them in a\nsevere and uniform discipline, she cannot hope for any other fate,\nthan that her bosom should be rent with interminable heresies and\ndivisions. The existence of the S\u00e9minaires, and the order of\nS.\u00a0Sulpice, is a reform in the Roman Church. Are we never to\n_reform_? Not by introducing novelties, but by recurring to ancient\npractices. The continual encroachment of the world upon the Church\nrendered it necessary to promote Seminaries as places of spiritual\nretreat for candidates for Holy Orders; and when, as a consequence of\nthe Revolution, the course of study in the university became quite\nsecularised, it became also necessary to detach the candidates\naltogether from that course, and to provide all that was requisite for\ninstruction as well as for inward discipline within the walls of the\nS\u00e9minaire. This, as to instruction, is not completely done yet. But it\nis in course of doing. Now does not that necessity which sprung up in\nthe French Church exist just as much among ourselves? Are our\nUniversities at present a fit school for preparing men for a life of\nthe utmost patience, self-denial, and humiliation? Is the sacerdotal\ntype impressed there at all? Is anything like an uniform dogma known?\nIs it not precisely there that moral control is relaxed, and habits of\nindulgence are commonly introduced? Is there any attempt made to form\nthe inward life, and discern a man's vocation? Oh, is it not the\nseverest censure of our Universities even to mention such things? And\nwithout any special training, without any knowledge of his inward\nstate, the young man who has been accustomed to unrestricted company,\nto studies almost exclusively classical or mathematical, to every kind\nof worldly amusement and sport, or to travel at the time of life most\nperilous to innocence, is taken and made a priest of, and sent to the\n\"Cure of Souls,\" in a parish. Can any state of deeper practical\ncorruption than this be well imagined? Or any system more thoroughly\nopposed to that pursued in the Church, which is proverbially mentioned\namong us as \"corrupt?\"\n\nSurely the establishment of a system of \"S\u00e9minaires\" among ourselves,\na course of close and effective moral discipline for the candidates\nfor orders, and the inculcation of one uniform dogma, must precede any\nreal change for the better among us. God grant that such a change may\ncome!\n\nAnother evil has arisen from this absence of a fixed type in the\nclergy, and of a dogmatic standard in our Church. Both in France and\nEngland the State has seized upon that most precious prerogative of\nthe Church--the nomination of her chief pastors: both in France and\nEngland the State has ceased to be either Catholic or Christian.\nPerilous then at the best it is, that a power not necessarily\nreligious should take to itself the choice of those who are to\nfill the Apostolic Chairs. But this peril is so far lessened in France\nthat the State must at least appoint one who has had a priest's\neducation, has been moulded by the great Christian mother into the\ncharacter first of her child and then of her minister, and, whatever\nhis other qualifications be, will acknowledge her in her true\nunearthly character of the spouse of Christ, and defend her privileges\nbefore all things. This is the Church's guarantee in France,--not a\nsufficient one--but something. And, moreover, lest this character\nshould by possibility be wanting in any nominee, power is reserved to\nthe Apostolic See to refuse institution to such a one. But in\nEngland,--in this miserable diversity of belief in the bosom of the\nChurch herself, this utter absence of dogmatic teaching,--the State\nmay select at its pleasure the Erastian, the Latitudinarian, the\nSabellian, the Low Churchman--the man, in short, that it wants for its\nown evil designs against the Church, and place him in a position where\nhe commands the obedience of the Church's children. A fatal power, of\nwhich we are suffering the results.\n\nOn one more point there is a striking contrast. In the French Church\nthere are special communities, as we have seen, (les P\u00e8res Lazaristes,\nles Missions Etrang\u00e8res, &c.) for instructing those who are willing to\ngive themselves to missionary work. In their institutions the\nbent of the mind, the special aptitude for so pre-eminently difficult\na work, the vocation, in short, of these candidates is carefully\nattended to: those who have been themselves engaged in missionary\nwork, and have the advantage of experience, direct their studies and\ndiscipline: none but those who are most single-minded and unreserved\nin their devotion are allowed to undertake the work of an apostle. On\nour part, what sort of labourers,--how grounded, disciplined, and\ntried,--have we been sending forth to be the Church's forlorn hope in\nher assaults on the strongholds of heathenism? Men who found\ndifficulty in being employed in England from defective education or\nother causes: men who looked to get their 300_l._ a-year, and marry\nupon their missionaryship: or again, Lutherans from Basle, smuggled\ninto the garb of English churchmen through the Church Missionary\nSociety: nay, till very lately, a number of our missionaries have had\nno orders!!\n\nAt \"Les Missions Etrang\u00e8res,\" to inspirit the zeal of the students,\nthey have brought back to them the bones and relics of those who have\nsuffered for Christ in foreign lands. There have been such in China,\nwithin the last few years, men who, if now living, would only be\nentering on the middle period of life. And not long ago there were two\nmissionaries in that country who were condemned to death. One was\nexecuted; the other was saved by the accidental coming of a\nFrench frigate off the coast the very morning of his execution. He\nreturned to France, and when he came to \"Les Missions Etrang\u00e8res\" he\nwas shown, among other relics, the bones of his companion, with whom\nhe had so nearly suffered. His fortitude forsook him at the sight; he\ncould hardly support himself, and cried, \"Ah! why did that unhappy\nfrigate appear? But for that my bones would now be here, and my soul\nhad been in heaven.\"\n\nAnd now, as we leave the French Church, let us glance a moment at that\nwhole community of which it is but one, though an important member. My\nwhole design in the foregoing pages has been to bring before sincere\nand candid minds facts which otherwise might not be presented to their\nnotice. Facts have an objective existence; if we shut our eyes to them\nthey do not cease to be. The sun shines, though we are blind to its\nrays. Wisdom utters her voice in the streets, though none listen to\nher. Now incomparably the most important facts in the Roman Church are\nthose which concern not merely a member of it, but the whole\nCommunion: _e.g._ its extent, its doctrine, its internal discipline,\nits vital principle, and its generative and expansive power. If under\nthese heads we consider the Roman Church, taking it merely as a fact,\nlike the British monarchy, is it too much to say, that no work of\nart, no discovery of genius, no scheme of philosophy, physical\nor metaphysical, earthly or heavenly, no history of human deeds in\ndoing or in suffering, no political constitution, no scientific\nconfederacy, no association of monarchs or of peoples, no past or\npresent civilisation, nothing about which men have wearied themselves\nin research and discussion, is so worthy of patient thought and humble\nconsideration as is that Communion. The following are a few reasons\nfor the above observation:--1. The Roman Catholic hierarchy depends on\nthe Pope as its centre of unity, and as the divinely-appointed Head of\nthe Church on earth. From him all its bishops receive canonical\ninstitution, that is, the grant of spiritual jurisdiction.\nAccordingly, they sign themselves Bishops \"by the mercy of God, and\nthe grace of the Holy Apostolic See.\" What, then, is their number, and\ninto how many countries do they extend? The following is as near an\napproximation to the truth as I can make.\n\n IN EUROPE.\n Archbishops. Bishops.\n Bavaria 2 6\n Austria 9 24\n Hungary 3 22\n France 15 65\n Spain 8 53\n Belgium 1 5\n Prussia 2 6\n Hanover - 2\n Bavaria 2 6\n Baden 1 4\n England } Vicars { - 11\n Scotland } Apostolic { - 5\n Ireland 4 23\n Portugal 4 17\n Poland 1 8\n Switzerland - 4\n Russia 1 5\n Holland } Vicars { - 5\n Norway & Sweden } Apostolic { - 1\n Greece 1 3\n Ionian Islands 1 1\n Turkey in Europe 3 4\n Epirus 1 1\n Servia 1 -\n Bulgaria } Vicars { - 1\n Archipelago } Apostolic { - 2\n Italy--\n Milan and Venice 2 17\n Modena - 4\n Naples and Sicily 22 81\n Parma - 4\n States of the Church 8 62\n Sardinia- 7 34\n Tuscany 4 18\n Malta 1 -\n ___ ___\n Total in Europe 102 498\n\n IN ASIA.\n Patriarchs. Archbishops. Bishops.\n Asia Minor - - 2\n Eastern Asia (Syria, &c.)--\n Maronites 1 7 2\n Syrians 1 1 4\n Melchites 1 6 5\n Armenian, Cilicia 1 - -\n Babylon, Chaldean 1 4 5\n India - 1 1\n Syria - - 1\n Arabia - - 2\n Persia (Vicars Apostolic) - - 1\n India - - 7\n Asia beyond Ganges - - 6\n China (Bishops) - - 3\n (Vicars Apostolic) - - 10\n ___ ___ ___\n Total in Asia 5 20 49\n\n IN AFRICA.\n Bishops.\n Egypt 2\n Cape and Mauritius 2\n Algiers 1\n Centa and Tangiers (Isles under Portugal) 2\n ___\n Total in Africa 7\n\n IN AUSTRALASIA.\n Archbishops. Bishops.\n Australia 1 3\n New Zealand - 1\n Batavia - 1\n Polynesia - 3\n ___ ___\n Total in Australasia 1 8\n\n IN AMERICA.\n Archbishops. Bishops.\n North--\n English Possessions 1 5\n United States 1 23\n Mexico 1 10\n Central America 1 4\n West Indies 1 2\n South--\n United States of the South 1 8\n Venezuela 1 2\n Bolivia 1 2\n Peru 1 4\n Chili 1 4\n Paraguay - 1\n Plata 1 3\n Brazil 1 7\n _Vicars Apostolic._\n English Possessions - 2\n Texas - 1\n Antilles - 3\n Hayti - 1\n Guiana - 2\n ___ ___\n Total in America 12 84\n\n TOTAL.\n Patriarchs. Archbishops. Bishops.\n In Europe - 102 498\n In Asia 5 20 49\n In Africa - - 7\n In Australasia - 1 8\n In America - 12 84\n ___ ___ ___\n 5 135 646\n\nHere, then, is one spiritual empire, stretching over all the continents\nof the earth, entering into so many various nations utterly different\nin manners, language, origin and temper. This empire, though outnumbered\nin some few of these nations by other Christian Communions, yet has no\none other set over against it, equally wide-spread, united, and\nclaiming like it universality. And its functions, though necessarily\nexercised in this world, sometimes in friendship with, sometimes in\nopposition to, the civil power, have to do exclusively with man's\nrelations to the unseen world. So that it is strictly in this aspect a\n\"kingdom of heaven\" on earth, whose several members hold together by\ntheir common union with one chief.\n\n2. But further, this hierarchy, thus numerous, thus widely spread, and\nthus united, are in possession of a vast body of doctrine, which they\nmaintain to have descended to them from our Lord through His Apostles.\nThis body of doctrine is uniform, coherent, systematic, forming a\nwhole which comprehends all the relations of man to God from the\nformation of the first man to the general judgment of the world. These\nbishops, and the priests under them, are not in the habit of disputing\nwhat this body of doctrine is: for, as to all that concerns the\nChristian life, it has long ago been clearly defined and established.\nIn the long course of eighteen hundred years disputes about it have\nindeed arisen: they have then been terminated by common consent:\nindividuals who took a different view about them from the whole body\nhave been obliged to leave it, and the truth has only come out the\nmore sharply defined from these contests. Moreover, as this doctrine\nclaims to be _revealed_, and as all revelation must be partial, as a\nlight shining amid darkness, penetrating it indeed on all sides, but\nleaving indefinite spaces beyond unillumined, there are a multitude of\nquestions more or less touching on this doctrine, yet not comprehended\nin it, or decided by it. Only enough is, by the consent of all members\nof this hierarchy, decided, so as to leave the Christian in no doubt\nas to any point concerning his salvation, or as to any practical means\nof obtaining it. There is no split in this doctrine, dividing its\nprofessors into separate camps: no internal opposition of principles\nreproduced in external divisions. It is one logical whole. If fresh\ndoubts as to any point not yet decided be raised by the ever-active\nintellect of man, then the hierarchy, either collectively or by tacit\nadherence to the voice of its chief, declares and decides the point\nmooted. This body of doctrine, thus possessed and taught by this\nhierarchy, is termed _the Faith_, and it is necessary for every\nsimple member of the Communion to hold and believe it. It is clear\nthat no such body of doctrine could exist without a power coexisting\nat all times to declare what does or does not belong to it: for\nwere it simply written in a book, interminable disputes would arise as\nto the meaning of the book. Just as the English law, the work of ages,\nexists in a great number of volumes, but requires no less for its\npractical daily working the decision of a supreme judicial authority.\nThe sovereign declares in his courts of justice what is _the law_:\nthe Church declares in her court what is _the Faith_. This in civil\nmatters, is government; in spiritual, it is infallibility: without it,\nin the state there would be no one authority, in the Church no one\nBelief: this would be dissolved in anarchy, and that distracted by\nheresy.\n\n3. But thirdly, this great spiritual empire, with an hierarchy thus\nwidely extended yet thus closely united, and a code of belief at once\nso large and so definite, erects its tribunal for the heart and\nconscience of every one belonging to it. In virtue of certain words\nspoken by its divine Founder to His Apostles, it intervenes as a\nliving power between man and his God, exercises the most special\nauthority of its Head, and retains or remits sins in His name. It does\nnot recoil before the pride, the self-will, the independence of human\nnature, but grasps it in its inmost recesses, and compels it to hear\non earth the voice of the Judge of quick and dead. The authority it\nclaims is so vast, so fearful, so incalculably important to those who\nlive under it, so beyond the natural powers of man to exercise,\nthat it is manifestly either divine or diabolical. For hundreds of\nyears it has formed the subject of numberless reproaches directed\nagainst this empire by those who belong not to it: yet it subsists\nstill: there is no sign of its being surrendered or modified. It\nsubsists under all forms of civil government, absolute or\nconstitutional monarchies, or wild democracies, whose very symbol is\nthe entire independence of the human will. And what is remarkable, the\nmost devoted and saintly men who have lived under this spiritual\nempire, and whose lives were a continued sacrifice of their own\nleisure, toil, sufferings, and will to God, have been most zealous to\nuphold, and most skilful to exercise, this tribunal over the\nconsciences of men. It has been now for many generations the chosen\ntaunt of the unbeliever, and the constant practice of the saint.\n\n4. But further, this empire dares to offer up the dearest affections\nof the natural man to the more uninterrupted service of God. It\nrequires of all those whom it employs in the office of teaching a\nsurrender of the liberty to engage in those ties which the Gospel\nitself seeks, not to proscribe, but to sanctify. Thus the Communion,\nwhich honours marriage as a sacrament, requires of all members of its\nhierarchy, down to the subdeacon inclusively, to abstain from it. It\nregards them as the militia of the Church; and \"no man that\nwarreth entangleth himself with the affairs of this life.\" Multitudes\nthere are besides, both of men and women, who accept not only this\ncondition, but voluntarily embrace the vows of poverty and obedience\nin addition. To all these this spiritual empire promises one only\ncompensation, great indeed, but received by faith alone; that, in\nproportion as they surrender all delight arising from the creature, and\nbring their will into subjection to another, the larger shall be their\ninheritance in the Creator; the more absolute the union of their will\nwith His. And on this super-human life, founded in self-renunciation,\nand supported by Divine love, all great works in the Roman Communion\ndepend. Not only is it the condition of the whole hierarchy, of all\nwho have the Church's commission publicly to teach her belief, but the\ntask of education, from the highest to the lowest classes, and the\nmanifold labours of charity for the sick and poor, are all committed\nto those who give this proof of the sincerity of their vocation.\n\n5. Lastly, in this spiritual empire there are a great number of\ninstitutions or congregations of men specially intended for its wider\nextension among yet heathen nations. To the conditions above\nenumerated they must add a yet more special aptitude for the most\ndifficult and laborious work; a yet more complete surrender of human\npraise, reward, comfort, or support. Sisters of charity are seen\nto cross over the ocean to the extremity of the world, that they may\nwork in combination with missionaries, whose task it is to live among\nsavages, and to make them first men, in order that they may hereafter\nbe Christians; both alike without endowment, in simple dependence on\nProvidence, trusting to the labour of their hands for maintenance,\nputting their lives in the power of the faithless and fickle savage,\nand showing him, by their own homelessness, that they but live and\nlabour for him. Nor has the blood of martyrs wholly ceased to flow.\nSeventy persons in China, Tonking, and Cochin China, have in the last\nfifty years borne witness with their lives to the faith of\nChrist--some of them Frenchmen and Spaniards, but some likewise\npriests and catechists taken out of one of the naturally feeblest\nraces of the East, whom the grace of God nerved to endure torments\nunsurpassed for their severity in the earliest persecutions of the\nChurch.\n\nWhatever be the imperfections of human agents, is there not enough in\nall this to make us behold the working of a Divine and supernatural\npower? Should we not each, in our several spheres, labour and pray for\nreconciliation and unity--the adjustment of differences--the mutual\nunderstanding of Christendom? One alone can do this--let it be our\nfirst and last request to Him.\n\n \"O Thou, who doest all things\n whereby to bring again our race to Thee,\n that it may be partaker\n of Thy divine nature and eternal glory;\n who hast borne witness\n to the truth of Thy Gospel\n by many and various wonders,\n in the ever-memorable converse of Thy Saints,\n in their supernatural endurance of torments,\n in the overwhelming conversion of all lands\n to the obedience of faith,\n without might, or persuasion, or compulsion;--\n end the schisms of the Churches,\n quench the haughty cries of the nations,\n restore the wanderers,\n knit them to Thy Holy Catholic Apostolic Church,\n and receive us all into Thy kingdom,\n acknowledging us as Sons of Light;\n and Thy peace and love\n vouchsafe to us, O Lord our God.\"\n\n\n\n\nAPPENDIX.\n\n\nI subjoin the following, as giving a further view of the Seminary of\nS.\u00a0Sulpice, which could not so well be incorporated into the Journal\nitself.\n\nPicture of the duties of a seminarist who desires to sanctify and\nprepare himself worthily to fulfil the functions of the holy\nministry:--\n\n\"Meditate upon these things, give thyself wholly to them, that thy\nprofiting may appear to all.\" 1\u00a0Tim. iv.\u00a015.\n\n\"My little children, of whom I travail in birth again, till Christ be\nformed in you.\" Gal. iv.\u00a019.\n\n\"It is behoving that the clergy, who are called into the Lord's\ninheritance, should direct their lives and manners so as to offer a\npicture of seriousness, composure, and religion, in their dress,\ngesture, demeanour, conversation, and all other respects.\"--_Council\nof Trent, Sess. 12. on Reformation._\n\n\"Bishops are to charge their clergy, of whatever degree, that they\ngive an example to God's people in manner of life, conversation, and\nknowledge; remembering what is written, 'Be ye holy, for I am\nholy.'\"--_Council of Trent, Sess. 14. on Reformation._\n\n\nI. OBJECT OF THE SEMINARY.\n\n\"Ye see your calling.\" 1\u00a0Cor. i.\u00a026.\n\nThe seminarist who desires faithfully to fulfil his duties, and to\nadvance in the graces of the seminary, never forgets that the object\nfor which he has gone there is to become a holy priest, and to acquire\nthe virtues and the knowledge necessary to the Lord's ministers.\n\n\"Let seminaries be instituted for the education of the clergy in\npiety, religion, and ecclesiastical discipline.\"-_Council of Trent._\n\nThis general object of the seminary includes the following particular\nobjects:--\n\n1. That he should reform within himself the false maxims of the world\nby the principles of the faith.\n\n\"Ye were sometimes darkness, but now are ye light in the Lord. The\nfruit of the Spirit is in all goodness, and righteousness, and truth;\nproving what is acceptable unto the Lord.\" Eph. v.\u00a08.\n\n2. That he should cleanse himself from his sins and their miserable\nremains by penitence, especially that of the heart.\n\n\"Bring forth fruits worthy of repentance.\" Luke, iii.\u00a08.\n\n\"A broken and a contrite heart, O God, Thou wilt not despise.\" Ps. li.\n\n3. That he should become a perfect Christian by exercising himself in\npiety and the practice of virtues.\n\n\"Exercise thyself unto godliness.\" 1\u00a0Tim. iv.\u00a07.\n\n4. That he should acquire the ecclesiastical spirit.\n\n\"We have received not the spirit of the world, but the spirit which is\nof God.\" 1\u00a0Cor. ii.\u00a012.\n\n5. That he should apply to the study of the ecclesiastical sciences.\n\n\"Take heed unto thyself and unto the doctrine.\" 1\u00a0Tim. iv.\u00a016.\n\n\nII. VOCATION.\n\n\"And no man taketh this honour unto himself, but he that is called of\nGod, as was Aaron.\" Heb. v.\u00a04.\n\n\"Ye have not chosen me, but I have chosen you.\" John, xv.\u00a016.\n\nIn order to know whether he is called by God to the ecclesiastical\nestate, the seminarist studies the marks of vocation, and gives an\naccount to his director of his actual disposition, and of his conduct\nbefore his entry into the seminary.\n\nThe principal marks of vocation are--\n\n1. To have no other intention but the glory of God and the salvation\nof souls.\n\n\"I seek not mine own glory.\" John, viii.\u00a050.\n\n\"I have ordained you, that ye should go and bring forth fruit, and\nthat your fruit should remain.\" John xv. 16.\n\n2. To repent of one's sins, preserving in the heart contrition and the\nfeeling of one's unworthiness for a state so holy and so sublime as\nthat of the priesthood.\n\n\"My sin is ever before me.\" Ps. li.\n\n\"My heaviness is ever in my sight.\" Ps. xxxviii.\n\n3. To love the rule of the seminary, observe it exactly, and be very\nfaithful to direction.\n\n\"O my God, I am content to do it; yea, Thy law is within my heart.\"\nPs. xl.\n\n4. Not to seek to please the world.\n\n\"If I yet pleased men, I should not be the servant of Christ.\" Gal.\ni.\u00a010.\n\n5. To practise the Christian virtues, and to aim at the perfection of\nthe ecclesiastical state.\n\n\"Ye are the salt of the earth. Ye are the light of the world.\" Matt.\nv.\u00a013.\n\n6. The most necessary and the most certain mark is the decision of his\ndirector, when he has given him complete knowledge of himself, after\nhaving prayed with fervour and purity of heart.\n\n\"He that heareth you, heareth me.\" Luke, x. 16.\n\n\nIII. SPIRIT OF THE SEMINARY.\n\n\"If any one has not the Spirit of Christ, he is none of His.\" Rom.\nviii.\u00a09.\n\nThe seminarist who wishes to profit by his stay in the seminary, and\nby its exercises, strives to direct his conduct and actions according\nto the spirit of our Lord, which is entirely opposed to that of the\nworld. The features of that spirit are--\n\n1. To give oneself to God without reserve, and to do for Him all one's\nactions.\n\n\"My son, give me thy heart.\" Prov. xxiii. 26.\n\n\"Do all to the glory of God.\" 1 Cor. x. 31.\n\n2. Detachment from the world.\n\n\"Ye are not of the world.\" John, xv. 9.\n\n\"The world is crucified unto me, and I unto the world.\" Gal. vi.\u00a04.\n\n3. Inward collectedness, and the presence of God.\n\n\"Walk before Me, and be thou perfect.\" Gen. xvii. 1.\n\n\"Mary kept all these things, and pondered them in her heart.\" Luke,\nii.\u00a019.\n\n4. Ready, entire, and perfect obedience.\n\n\"And he was subject unto them.\" Luke, ii. 51.\n\n\"Obey them that have the rule over you.\" Heb. xiii. 17.\n\n5. Fraternal charity.\n\n\"This is my commandment, that ye love one another, as I have loved\nyou.\" John, xv.\u00a012.\n\n\"By this shall all men know that ye are my disciples, if ye have love\none to another.\" John, xiii. 35\n\n6. Love of study, and the ecclesiastical sciences.\n\n\"Ye are the light of the world.\" Matt. v. 14.\n\n\"The priest's lips should keep knowledge, and they should seek the law\nat his mouth.\" Mal. ii.\u00a07.\n\n\nIV. MAXIMS OF THE SEMINARY.\n\n\"He who heareth my words and doeth them shall be likened unto a wise\nman who built his house upon the rock.\" Matt. vii.\u00a024.\n\nThe seminarist proposes during his stay to confirm himself, by\nfrequent meditation, in the maxims of the faith as to the fundamental\ntruths of salvation, and of ecclesiastical perfection, and to conform\nhis whole life to them.\n\n1. Salvation.\n\n\"One thing is needful.\" Luke, x. 42.\n\n\"What doth it profit a man, if he gain the whole world, and lose his\nown soul?\" Matt. xvi.\u00a026.\n\n2. The excellence of the Christian's calling.\n\n\"Behold what manner of love the Father hath bestowed upon us, that we\nshould be called the Sons of God.\" 1\u00a0John, iii.\u00a01.\n\n\"We are the children of God; heirs of God, and joint-heirs with\nChrist.\" Rom. viii.\u00a016.\n\n3. The eminence of the priesthood.\n\n\"Every high priest is ordained in things pertaining unto God, that he\nmay offer both gifts and sacrifices for sins.\" Heb. v.\u00a01.\n\n\"Let a man so account of us, as of the ministers of Christ, and\nstewards of the mysteries of God.\" 1\u00a0Cor. iv.\u00a01.\n\n4. Denial of self.\n\n\"If any one will come after Me, let him deny himself, and take up his\ncross, and follow Me.\" Matt. xvi.\u00a024.\n\n\"Not my will, but Thine, be done.\" Luke, xxii.\u00a042.\n\n5. Union with Jesus Christ, by imitation and dependence.\n\n\"Let this mind be in you which was also in Christ Jesus.\" Phil. ii.\u00a01.\n\n\"I live, yet not I, but Christ liveth in me.\" Gal. ii.\u00a020.\n\n\nV. GENERAL RULE.\n\n\"As many as walk according to this rule, peace be on them, and mercy.\"\nGal. vi.\u00a016.\n\n1. Faithfulness to the general rule is for the seminarist the most\nassured means of sanctification, and the most excellent preparation\nfor the holy ministry. By fulfilling it perfectly he is constantly\npleasing to God: inasmuch as he conforms himself in all things to His\nholy will.\n\n\"Obey them that have the rule over you.\" Heb. xiii. 17.\n\n\"I do always those things that please Him.\" John, viii.\u00a029.\n\n2. He regards the intention, which gives their value to actions.\n\n\"The Lord looketh on the heart.\" 1\u00a0Sam. xvi.\u00a07.\n\n\"The king's daughter is all glorious within.\" Ps. xlv.\n\n3. Among the different motives proposed by faith he prefers that of\ncharity.\n\n\"Seeing ye have purified your souls in obeying the truth through the\nSpirit unto unfeigned love of the brethren.\" 1\u00a0Pet. i.\u00a022.\n\n\"Love is the keeping of her laws; and the giving heed unto her laws is\nthe assurance of incorruption.\" Wisd. vi. 18.\n\n4. He is especially exact in rising in the morning; in the preparation\nfor, and resolutions made in, prayer; in the holy employ of his\ntime; and in silence: and he fails not to examine himself every day on\nthese capital points.\n\n\"A heave offering of the Lord.\" Numb. xxxi. 29.\n\n\"Rise up betimes, and be not the last.\" Eccles. xxxii.\u00a011.\n\n\"Before thou prayest, prepare thyself, and be not as one that tempteth\nthe Lord.\" Eccles. xviii.\u00a023.\n\n\"Be not faint-hearted when thou makest thy prayer.\" Eccles. vii.\u00a010.\n\n\"A time to keep silence, and a time to speak.\" Eccl. iii.\u00a07.\n\n\"If we would judge ourselves, we should not be judged.\" 1\u00a0Cor. xi.\u00a031.\n\n\nVI. PARTICULAR RULE.\n\n\"He that is faithful in that which is least, is faithful also in\nmuch.\" Luke, xvi.\u00a010.\n\nThe seminarist takes all pains to draw up well his particular rule,\nand to leave out nothing of whatever can contribute to his\nsanctification.\n\n1. He marks out the employment of every moment of the day which is not\ndestined to common exercises, as well as how he will occupy himself on\nfestivals or days of leave.\n\n\"Let all things be done in order.\" 1\u00a0Cor. xiv.\u00a040.\n\n2. He sets before him an intention for every action.\n\n\"Whatsoever ye do, in word or in deed, do all in the name of the Lord\nJesus Christ.\" Col. iii.\u00a017.\n\n\"Whether, therefore, ye eat or drink, or whatever ye do, do all for\nthe glory of God.\" 1\u00a0Cor. x.\u00a031.\n\n3. He distinguishes the virtues to which he will give especial heed,\nas well as his particular devotions and mortifications.\n\n\"Blessed are they who hunger and thirst after righteousness.\" Matt.\nv.\u00a06.\n\n\"If ye live according to the flesh, ye shall die; but if ye, by the\nSpirit, do mortify the deeds of the flesh, ye shall live.\" Rom.\nviii.\u00a013.\n\n4. He determines the subject of his particular examination, the time\nand manner in which he is to do it, as likewise his occupations during\nthe holy mass, the chaplet, and his visits to the Most Holy Sacrament.\n\n5. He marks the anniversaries of the graces he has received; his\nresolutions in his monthly retreats; in his ordinations; the\ncircumstances in which he has been most vividly touched by the love of\nGod. He does not omit the rule he is to follow during vacations.\n\n\nVII. CHRISTIAN AND ECCLESIASTICAL VIRTUES.\n\n\"Let no man despise thy youth; but be thou an example of the\nbelievers, in word, in conversation, in charity, in spirit, in faith,\nin purity.\" 1\u00a0Tim. iv.\u00a012.\n\n\"In all things showing thyself a pattern of good works; in doctrine\nuncorruptness, gravity, sincerity.\" Tit. ii.\u00a07.\n\nThe seminarist regards the seminary as a school of Christian and\necclesiastical virtues, which he must acquire before he enters upon\nthe holy ministry.\n\n1. He sets before him constantly, as example, our Lord Jesus Christ.\n\n\"I have given you an example, that ye should do as I have done to\nyou.\" John, xiii.\u00a015.\n\n2. He applies at first to the three means necessary to attain\nholiness; frequent reflection on his actions and their motives;\nprayer; mortifying, specially of the imagination, the senses, and his\nprivate judgment.\n\n\"The whole land is made desolate, because no man layeth it to heart.\"\nJer. xii.\u00a011.\n\n\"Men ought always to pray, and not to faint.\" Luke, xviii.\u00a01.\n\n\"They that are Christ's have crucified the flesh with the affections\nand lusts.\" Gal. v.\u00a024.\n\n3. He makes humility the foundation for the acquisition of virtues.\n\n\"God resisteth the proud, but giveth grace unto the humble.\" 1\u00a0Peter,\nv.\u00a05.\n\n4. He applies specially to the virtue most necessary for him, and most\nopposed to the inclinations of corrupt nature, such as contempt of\none's self, support of one's neighbour, &c.\n\n\"I will follow upon mine enemies, and overtake them; neither will I\nturn again until I have destroyed them.\" Ps. xviii.\u00a037.\n\n\nVIII. DEVOTIONS OF THE SEMINARY.\n\n\"Exercise thyself unto godliness.\n\n\"Godliness is profitable unto all things.\" 1\u00a0Tim. iv. 7, 8.\n\nPractices of devotion support piety, and contribute to progress in\nholiness and perfection. The most suitable to the seminarist are:\n\n1. Devotion towards the august Trinity.\n\n\"So God loved the world, that he gave his only-begotten Son.\" John,\niii.\u00a016.\n\n\"I will pray the Father, and he shall give you another Comforter, that\nHe may abide with you for ever, even the Spirit of truth.\" John,\nxvi.\u00a017.\n\n2. Devotion to the Most Holy Sacrament.\n\n\"The love of Christ constraineth us.\" 2\u00a0Cor. v.\u00a014.\n\n\"Let us come boldly unto the throne of grace, that we may obtain\nmercy.\" Heb. iv.\u00a016.\n\n3. Devotion to the Cross.\n\n\"Who loved me, and gave Himself for me.\" Gal. ii.\u00a020.\n\n\"God forbid that I should glory save in the Cross of our Lord Jesus\nChrist.\" Gal. vi.\u00a014.\n\n4. Devotion to the sacred Heart of Jesus.\n\n\"Who shall separate us from the love of Christ?\" Rom. viii.\u00a035.\n\n\"Learn of Me, for I am meek and lowly in heart.\" Matt. xi.\u00a029.\n\n5. Devotion to the most holy Virgin.\n\n\"Behold thy mother.\" John, xix. 27.\n\n6. Devotion to the holy Apostles, to holy Bishops, and to holy\nPriests.\n\n\"Remember them which have the rule over you, who have spoken unto you\nthe word of God, whose faith follow, considering the end of their\nconversation.\" Heb. xiii.\u00a07.\n\n7. The seminarist addresses every day prayers to his guardian angel,\nto his patron saint, and for the refreshment of souls in Purgatory.\n\n\nIX. READING OF THE SEMINARY.\n\n\"Give attendance to reading.\" 1\u00a0Tim. iv. 13.\n\nThe reading of works which develop the rules and spirit of the\nseminary, which treat of Christian and ecclesiastical virtues, of\nfitness to receive holy orders, as likewise that of the lives of\nsaints, is indispensable to the seminarist. The following are those\nwhich he will chiefly read:\n\nManual of Piety. 8th edition.\n\nThe Good Seminarist. 2d edition.\n\nPractice of Direction, of the monthly Retreat, and of Monition.\n\nManual of the Seminarist. By M. Tronson. 2d edition.\n\nTreaty on Obedience. By M. Tronson.\n\nNepotian; or, The Pupil of the Sanctuary.\n\nThe Spiritual Combat.\n\nThe Presence of God, the Faithful Mirror, and the Golden Book.\n\nThe Spirit of Christianity. By Father Nepveu.\n\nChristian Infancy. By M. Blanlo.\n\nCatechism of the Interior Life. By M. Olier.\n\nPractice of the Love of our Lord Jesus Christ. By S.\u00a0Liguori.\n\nExcellence of Devotion to the holy Virgin. By Father Galliffet.\n\nTreaty on Holy Orders. By M. Olier.\n\nEcclesiastical Instructions. By M. de Lantages.\n\nMeditations of Chenart, specially for vacations.\n\nLife of Berchmans, S.\u00a0Louis de Gonzaga, Calixtus Fr\u00e8ze, Antony Gohier,\nS.\u00a0Vincent de Paul.\n\n\nX. DIRECTION.\n\n\"Ask council of all that are wise.\" Job, iv.\u00a018.\n\nOne of the most important exercises for maintaining fidelity to one's\nduties, and for acquiring perfection, is communication with the\ndirector. It is the means of avoiding self-deception, fickleness,\ndisturbance, and lukewarmness. The seminarist will find, in careful\nreading of the preceding articles, what ought to form the matter of\nhis direction. He will make a special point of the following\nparticulars, which he should never omit in intercourse with his\ndirector.\n\n1. _General and Particular Rule._--How far do I keep my engagements?\nWhat are the points in which I feel most difficulty or repugnance?\nWhat have I done to establish myself in the virtues of obedience and\nself-denial?\n\n2. _Prayer._--What preparation do I make for it? What method\nhave I followed in this exercise? What are my resolutions? Have I put\nthem in practice? What fruit have I hitherto derived from my prayers,\nand what is my desire to profit by them? What difficulties do I meet\nwith?\n\n3. _Virtues._--What progress have I made in thoughtfulness, humility,\nand purity of intention? and what conquests have I gained over\nheedlessness, vanity, self-love, and my ruling passion?\n\n4. He will not fail to communicate to his director his pains,\ntemptations, dryness and hardness of mind; as, likewise, the books he\nhas, what he has read, those with whom he has intercourse, the visits\nwhich he makes and receives.\n\n5. He never goes out from direction without taking a practical\nresolution in concert with his director.\n\n\"A faithful friend is a strong defence, and he that hath found such an\none hath found a treasure.\" Eccles. vi.\u00a014.\n\n\nXI. MONTHLY RETREAT.\n\n\"I will allure her, and bring her into the wilderness, and speak\ncomfortably to her.\" Hos. ii.\u00a014.\n\nThe object of the monthly retreat is: 1. More deeply to examine the\nconscience; 2. To make firmer resolutions for the correction of\nfaults; 3. To choose the most effective means to advance in virtues,\nand specially to be confirmed in the life of faith, and in contempt of\nthe world, by a serious preparation for death.\n\nIn order to profit by this exercise, the seminarist sets before him\nthe following considerations:\n\n1. To learn his ruling and oftenest recurring fault; for instance,\nlove of the world and its pleasures; sloth and want of application to\nhis duties; fear of humiliations; inclination to slander and\nunfavourable judgment of his neighbour; liking for his own will and\nopposition to obedience.\n\n2. To search into the causes of lukewarmness and slackness; habitual\nheedlessness; little preparation for prayer and attendance on\nSacraments; frivolous reading and conversation; indisposition for and\nwant of openness in direction; irresolution in complete surrender to\nGod, in avoiding slight faults, and in seeking the society of the most\nearnest.\n\n3. To examine the most necessary virtue, and pursue the practices\nfitted to acquire it; to meditate seriously on the necessity of\nobedience, humility, self-denial, charity, good example, in the holy\nministry.\n\n4. To write down his feelings and resolutions, communicate them to his\ndirector, and read them over frequently.\n\n\nXII. ORDINATIONS.\n\n\"Which of you, intending to build a tower, sitteth not down first and\ncounteth the cost, whether he have sufficient to finish it?\" Luke,\nxiv.\u00a028.\n\nOne of the principal duties of the seminarist is to prepare himself\nwith the greatest care for receiving holy orders, considering that, in\nproportion to the preparation, is the abundance of the grace which\nthey confer.\n\n1. He will read attentively the Pontifical, and works treating of\nordination, to learn the excellence of holy orders, their office,\ntheir obligations, the virtues they require, the disposition to be\nbrought to them.\n\n2. He will prepare himself for ordination by practices of piety; by\ndeeper examinations of conscience; by more frequent communications\nwith his director; by uniting in prayer with those who receive the\nsame orders.\n\n3. After ordination he will take pains to preserve the grace which he\nhas received, by fulfilling the resolutions he has written down and\nthe advice of his director.\n\n\"Thanks be to God for his unspeakable gift.\" 2\u00a0Cor. ix.\u00a013.\n\n4. He will mark the anniversaries of his different ordinations, to\nstir himself up at those times in the practice of ecclesiastical\nvirtues, and especially of a hearty religion; a continual modesty; a\nholy and exemplary life; an ardent zeal for the salvation of souls.\n\n\"I put thee in remembrance that thou stir up the gift of God which is\nin thee, by the putting on of my hands.\" 2\u00a0Tim. i.\u00a06.\n\n\"And this day shall be unto you for a memorial, and ye shall keep it a\nfeast to the Lord throughout your generations.\" Exod. xii.\u00a014.\n\n\n\n\nINDEX.\n\n\n A.\n\n Addolorata, visit to, 127-136\n Second account, 143-149\n Third account, 151-157\n M. P\u00e9t\u00e9tot's account, 267\n\n Amatha, Bishop of, interview with, 219\n\n Amiens, cathedral, 102-106, 330\n\n Apparition, story of, 215\n To M. Ratisbonne, 217\n\n Asceticism and monasticism, 120\n\n Assembl\u00e9e Nationale, 277\n\n Assumption, ladies of the, their institution,\n rules, object, 55\n\n Aveugles, Institution des, 223\n Prizes given at, 296\n\n\n B.\n\n Billiers, M. l'Abb\u00e9 des, conversation with, 240\n His anecdote of a legitimist, 243\n On primacy of jurisdiction, 250\n\n Bishops, appointment of, in France and England, 353\n\n Bonnetty, M., 266\n\n Boulogne, British chapel at, 110\n\n Bourges, cathedral, 326\n Seminary, 328\n\n\n C.\n\n Carmelite nuns, 78\n\n Carmes, Maison des, 87\n Scenes which passed there, 293\n\n Caudebec, church of, 16\n\n Celibacy, its value in the work of\n education, 190, 290, 305, 308\n\n Chapelle expiatoire, 63\n\n Christians, number of, in Paris, 41\n\n Church, importance of considering its action abroad, 1\n General impression of its action in France, 107, 346\n Its bishops and priests in France, 347\n Progress of, 113\n French and English, contrasts in, 346-356\n\n Clergy, payment of, in France, 5\n Importance of their dress, 283\n\n Cluny, Hotel de, 86\n\n Communion at Easter, rule about, 20\n\n Confession, practice of, 97, 349\n\n Confessional, labour of the, 133, 250\n Importance of its discipline, 337\n\n Confirmation, account of, 173-178\n\n Congregations, missionary, 7\n\n Couvent des Oiseaux, 289-291\n des Dames du Sacr\u00e9 C\u0153ur, 291-293\n des Dames de la Visitation, 296-298\n\n Coppinger, Mr. A., conversation with, 237\n Dinner with, 257\n\n\n D.\n\n Defresne, M., conversation with, 41, 112\n Effect of last revolution in favour of clergy, 238\n M. Reboul's poetry, 264\n\n Denys, S., restoration of, 39\n\n Des Genettes, address of M. l'Abb\u00e9, 248\n\n Direction, what it means, 33\n\n Dogma, want of standard of, 353\n\n\n E.\n\n Education, national, in France, 5\n Establishments for, 8\n Anglican and Roman Catholic, 309\n\n Enfans Trouv\u00e9s, 225\n\n Estatica, visit to the, 136-139\n Second account, 149-150\n Third account, 157-158\n M. P\u00e9t\u00e9tot's, 268\n\n Eucharist, controversy on the Holy, 51, 60\n\n\n F.\n\n Fasts, rule upon, 19\n\n F\u00e9camp, abbey church, 179\n Notre Dame de Salut, 180\n\n Fr\u00e8res des Ecoles Chr\u00e9tiennes, 20\n School kept by them, 26\n Their numbers, &c., 79\n\n\n G.\n\n Gabet, M. l'Abb\u00e9, conversation with, 251\n Account of Thibet; Celibacy of men and women;\n Religious rites; Choice of Grand Lama;\n Religiousness of Eastern mind, 252-255\n\n Galais, M. l'Abb\u00e9 professor at S. Sulpice, 51\n Conversation with, 59, 71\n His view of the last revolution, 200\n Opinion of modern miracles, 271\n Principles of the representants, 272\n Infidelity of the masses, 273\n Law of continence, 274\n\n Garde-Malades, chapel of the, 38\n Lives of the Sisters, 232\n\n Genoa, bare-footed Carmelites, 117\n Ospitaletto, 118\n Pammatone, 119\n Albergo dei Poveri, 119\n Le Fieschine, 120\n Churches, 121\n\n S. Georges de Boscherville, 18\n\n S. Germain des Pr\u00e9s, church of, 234\n\n Gondon, M., conversation with, 218\n Louis Philippe's choice of bishops, 241\n\n Graville, Norman church of, 172\n\n Gu\u00e9ranger, L'Abb\u00e9 Dom, 38, 77\n\n\n I.\n\n Ignorance, Roman Catholic, of English Church, 3\n Invincible, sole excuse for not joining the Church, 74\n\n Incarnation, its presence in Roman Catholic worship, 186, 331\n\n Infidelity, general in France, 6\n\n Intercession of saints, its connection with\n the Incarnation and the Real Presence, 334\n\n Ivetot, Petit S\u00e9minaire of; discipline of house; catechising;\n refectory; day's employment; opinion of Church of England;\n of Anglican orders; influence of masters on scholars, 10-16\n Confirmation at, 173-178\n\n\n J.\n\n S. Jacques du haut pas, parish of, Easter Communions\n and population, 49\n Conference of S.\u00a0Vincent de Paul, 62\n\n Jourdain, le P\u00e8re, 117\n\n Jumi\u00eages, ruins of the abbey of, 17\n\n\n L.\n\n Labb\u00e9, M. l'Abb\u00e9., _See_ Ivetot\n\n Lacordaire, le P\u00e8re, interview with, 72\n Tiers ordre de S.\u00a0Dominique; university;\n his opinion of Anglican churchmen, 73-76\n On the Roman primacy, 258\n The Papacy as a government, 259\n Value of oral tradition, 260\n Una Fides: unum Corpus, 262\n Separation inexcusable, 264\n His conduct in the National Assembly, 276\n\n Lambert, M. l'Abb\u00e9, his seminary, 189\n\n Langres, Monseigneur Parisis, bishop of, 195\n\n Laon, its site, cathedral, 98\n\n Latin language, its use in the Church, 342\n\n Lazaristes, les P\u00e8res, 203-206\n\n Lorette, church of Notre Dame de, 81\n\n Luscombe, Bishop, his chapel, 40\n Dinner with, 50\n\n\n M.\n\n Madeleine, church of la, 81\n\n Mantes, church of Notre Dame, 28\n Early communion at, 192\n\n Manzoni, visit to, 122\n\n Martyrs, modern, in China, 235\n\n Migne, M. l'Abb\u00e9, his establishment, 61\n\n Milan, Duomo, 124\n Feast of Assumption, 169\n Early communion, 169\n\n Miracles, discussion upon, 64\n Anecdote on pretenders to, 68\n Reasonableness of, 225\n\n Missionary life in China, 196\n In Oceania, 220\n\n Missions, Etrang\u00e8res les, 115, 198, 355\n\n Montalembert, le Comte de, his opinion\n of the state of England, 232\n Reception at his house, 270\n\n Montmartre, Church and Calvaire, 70\n\n\n N.\n\n Necker, H\u00f4pital, 222\n\n S.\u00a0Nicolas, \u0152uvre de, 301-309\n\n Noirlieu, M. Martin de, 48\n Dinner with, 284\n Account of archbishop's funeral, 285\n Catholicism and Protestantism in France, 285\n\n Notre Dame de bon Secours, 23\n Votive tablets at, 23\n Church finished, 184\n\n\n O.\n\n Orders, case of Anglican, 15, 77\n\n Orleans Cathedral, 326\n\n\n P.\n\n Pantheon, 85\n\n Paris, Archbishop of, Monseigneur Denys Affre, his funeral, 284\n Oration on, 287\n Connection with Maison des Carmes, 295\n\n Parisis, Monseigneur, Bishop of Langres, 195\n\n Parkes, Mr., American Church; conversation with, 50\n\n Penitentiary, 79\n\n P\u00e9t\u00e9tot, M. l'Abb\u00e9, his visit to l'Addolorata\n and l'Estatica, 267\n Address at la Madeleine, 282\n\n Philosophy, study of, in French Church, 20\n\n Picard, M. l'Abb\u00e9, 19, 180\n his occupations, 183\n\n Piepus, Soci\u00e9t\u00e9 de la Rue, 210-214\n\n Poileau, M. l'Abb\u00e9, his school, 58\n\n Preaching, French, M. D'Alzon, 61\n without book, 345\n\n Presence, the Real, controversy on, 50\n Its daily practical value, 57\n A realising of the Incarnation, 174\n Connection with the cultus of the Saints, 300, 334\n With the priesthood and monastic orders, 333\n With system of confession, 336\n Its prominence and power, 331\n\n Priesthood, its connection with the doctrines\n of the Incarnation and the Real Presence, 333, 338\n Education of, in France, 350\n\n Priests, life of, in S\u00e9minaire, 174\n Ordinary life of, 247\n\n Puritanism, one of its effects in England, 340\n\n\n Q.\n\n S.\u00a0Quentin, Church at, 100\n\n\n R.\n\n Ratisbonne, M. Alphonse, his conversion, 45, 203\n\n Ratisbonne, M. l'Abb\u00e9 Theodore, 44\n Conversations with, 82-84, 193, 194, 215\n Apparition to him, 217\n\n Ravignan, le P\u00e8re de, 197\n Conversation with, 201\n Liberalism in the Assembly, 227\n The Roman Primacy, 228, 250, 280\n The state of the Church in France and Italy, 278\n Fewness of the saved, 279\n Bossuet's Gallicanism, 281\n\n Reims, Cathedral, 92\n Church of S.\u00a0Remi, 95\n S\u00e9minaire, 96\n\n Reservation of the Cup, 344\n\n S.\u00a0Roch, sermon at, 244-248\n\n Rome, Primacy and Supremacy of, 43\n\n Roman Church, authorities for her dogma, 54\n Her living power, 339\n Her extent, 356\n Uniform and systematic doctrine, 361\n Internal discipline, 363\n Vital principle, 364\n Generative power, 365\n\n Rosmini, his philosophy, 123\n\n Rouen, cur\u00e9 of Cathedral, 19, 21, 180, 183\n High Mass at Cathedral, 186\n St. Ouen, 24, 184\n Dames de l'Adoration du S.\u00a0Sacrement, 27\n Carmelite nunnery, 180\n\n Rouen, Archbishop of, Monseigneur\n Louis Blanquart de Bailleul, 175\n His address at confirmation, 176\n His archev\u00each\u00e9, 182\n Dinner with him, 185\n\n\n S.\n\n Sacrifice, the daily, 348\n\n S\u00e9minaires, grands et petites, 52\n Grands, 352\n Petit, distribution of prizes at, 229\n Petit. _See_ Ivetot.\n\n Separation, evils of, 2\n\n Services, Roman Catholic, devotional\n rather than instructive or hortative, 22\n\n Sisters of Charity, Rue du Bac, 28\n Their day's employment, 42, 116\n Cure of a novice, 206-9\n Benediction at their house, 242\n Their cheerfulness, 310\n Account of the cures wrought in their house,\n with attestations of the medical men, 311-326\n\n Suarez, anecdote of his memory, 60\n\n S.\u00a0Sulpice, S\u00e9minaire of, 29\n Employment of day, 30\n Special lectures, 32\n Rules of life, 32\n Rules in _retreat_, 34\n Means to profit by _retreat_, 35\n Appels to be gone through by candidates, 36\n Fasts and jours maigres, 36\n Professors without salaries, 37\n Furnishing of rooms, 52\n Course of studies, 53\n Library, 55\n Maison de campagne at Issy, 87\n Character of their whole education, 350\n Tableau des devoirs d'un Seminariste. (_Appendix_).\n\n S.\u00a0Sulpice, parish, number of Easter Communions, 39\n\n\n T.\n\n Toulouse, M., book-shop of, 29\n Conversation with, 85\n\n Trent, Prince-Bishop of, visit to, 143, 151, 163\n\n Trent, its position, 150, 163\n\n\n V.\n\n Venice, the Pozzi and Piombi, 160\n Ducal Palace, 161\n S.\u00a0Mark's, 161\n Scene on Grand Canal, 165\n Skill of gondoliers, 167\n S.\u00a0Giovanni e Paolo, 168\n\n Verona, 159\n\n S.\u00a0Vincent de Paul, conf\u00e9rence of, 62\n Assembl\u00e9e g\u00e9n\u00e9rale of, 88\n His congregation, 203-206\n Cure attributed to his intercession, 206-209\n His charity, 225\n Cure of blindness attributed to his intercession, 243, 256, 257, 265\n His unpublished letters, 243\n Full account and attestation of the cures\n of Marie Javelle and C\u00e9leste l'Allemand, 311-325\n\n Virgin, the Blessed, Roman Catholic idea of, 25\n Cultus of, 37\n M. Ratisbonne's account of it, 44, 84, 193\n M. Noirlieu's, 48\n\n Virgin, the Blessed, cultus of, Bishop of Langres' account of, 195\n Devotion to, reflections on, 63\n Addresses to, in liturgies, 78\n Expressions used of her, 97\n Mention of her in S.\u00a0Augustine's works, 202\n Subject of her intercession, 298-300\n Appearance of, to M. Alphonse Ratisbonne, 45, 46\n To a Sister of Charity in their chapel, Rue du Bac, 28, 206\n\n Vocation, importance of, 36, 298\n\n Voisin, M. l'Abb\u00e9, missionary in China, 199\n\n\n W.\n\n Workmen, morals of, in Paris, 113\n\n Worship, Catholic and Uncatholic, 162\n Roman Catholic, 186\n\n\n X.\n\n Xavier, S.\u00a0Fran\u00e7ois, society of, 64\n\n\nTHE END.\n\n\n LONDON:\n SPOTTISWOODES and SHAW,\n New-street-Square.\n\n\n\n\nNEW WORKS\n\nIN MISCELLANEOUS AND GENERAL LITERATURE,\n\nPUBLISHED BY\n\nMESSRS. LONGMAN, BROWN, GREEN, AND LONGMANS,\n\nPATERNOSTER ROW, LONDON.\n\n\nCLASSIFIED INDEX.\n\n\nAGRICULTURE & RURAL AFFAIRS.\n\n Page\n Bayldon on Valuing Rents, etc. 6\n Crocker's Land Surveying 10\n Davy's Agricultural Chemistry 10\n Fresenius' \" \" 12\n Johnson's Farmer's Encyclop\u00e6dia 16\n Loudon's Encyclop\u00e6dia of Agriculture 19\n \" Self-Instruction for Farmers, etc. 18\n \" (Mrs.) Lady's Country Companion 18\n Low's Breeds of the Domesticated Animals 20\n \" Elements of Agriculture 20\n \" On Landed Property 19\n \" On the Domesticated Animals 19\n Parnell on Roads 24\n Stewart on Transfer of Landed Property 29\n Thomson on Fattening Cattle, etc. 30\n Topham's Agricultural Chemistry 31\n\nARTS, MANUFACTURES, AND ARCHITECTURE.\n\n Ball on the Manufacture of Tea 6\n Brande's Dictionary of Science, etc. 7\n Budge's Miner's Guide 7\n Cartoons (The Prize) 8\n Cresy's Encycl. of Civil Engineering 9\n D'Agincourt's History of Art 10\n Dresden Gallery 10\n Eastlake on Oil Painting 11\n Evans's Sugar Planter's Manual 11\n Gwilt's Encyclop\u00e6dia of Architecture 13\n Haydon's Lectures on Painting & Design 13\n Holland's Manufactures in Metal 17\n Jameson's Sacred and Legendary Art 15\n Loudon's Rural Architecture 19\n Moseley's Engineering and Architecture 23\n Parnell on Roads 24\n Porter's Manufacture of Silk 17\n \" \" Porcelain & Glass 17\n Reid (Dr.) on Warming and Ventilating 25\n Steam Engine (The), by the Artisan Club 5\n Ure's Dictionary of Arts, etc. 31\n Wood on Railroads 32\n\nBIOGRAPHY.\n\n Andersen's (H. C.) Autobiography 5\n Bell's Lives of the British Poets 17\n Dunham's Early Writers of Britain 17\n \" Lives of the British Dramatists 17\n Forster's Statesmen of the Commonwealth 17\n \" Life of Jebb 17\n Gleig's British Military Commanders 17\n Grant (Mrs.) Memoir and Correspondence 12\n Haydon's Autobiography and Journals 13\n James's Life of the Black Prince 15\n \" Eminent Foreign Statesmen 17\n Kindersley's De Bayard 16\n Lal's (M.) Life of Dost Mohammed 23\n Leslie's Life of Constable 18\n Mackintosh's Life of Sir T. More 20\n Maunder's Biographical Treasury 22\n Roscoe's Lives of Eminent British Lawyers 17\n Rowton's British Poetesses 26\n Russell's Bedford Correspondence 6\n Schopenhauer's Youthful Life 27\n Shelley's Literary Men of Italy, etc. 17\n \" Eminent French Writers 17\n Southey's Lives of the British Admirals 17\n \" Life of Wesley 29\n Taylor's Loyola 30\n Townsend's Twelve eminent Judges 31\n Waterton's Autobiography and Essays 32\n\nBOOKS OF GENERAL UTILITY.\n\n Acton's (Eliza) Cookery Book 5\n Black's Treatise on Brewing 6\n Cabinet Lawyer (The) 8\n Collegian's Guide 8\n Donovan's Domestic Economy 17\n Foster's Hand-book of Literature 12\n Hints on Etiquette 13\n Hudson's Executor's Guide 15\n \" On Making Wills 15\n Hume's Account of Learned Societies, etc. 15\n Loudon's Self Instruction 18\n \" (Mrs.) Amateur Gardener 18\n Maunder's Treasury of Knowledge 22\n \" Scientific and Literary Treasury 22\n \" Treasure of History 22\n \" Biographical Treasury 22\n \" Natural History 22\n Parkes's Domestic Duties 24\n Pocket and the Stud 25\n Pycroft's Course of English Reading 25\n Reader's Time Tables 25\n Rich's Companion to the Latin Dictionary 25\n Riddle's Eng.-Lat. and Lat.-Eng. Dict. 26\n Robinson's Art of Curing, Pickling, etc. 26\n \" Art of Making British Wines 26\n Rowton's Debater 26\n Short Whist 27\n Suitor's Instructor (The) 29\n Thomson's Management of Sick Room 30\n \" Interest Tables 30\n Webster's Encycl. of Domestic Economy 32\n Zumpt's Latin Grammar 32\n\nBOTANY AND GARDENING.\n\n Abercrombie's Practical Gardener 5\n \" and Main's Gardener 5\n Ball on the Cultivation of Tea 6\n Callcott's Scripture Herbal 8\n Conversations on Botany 9\n Evan's Sugar Planter's Manual 11\n Henslow's Botany 17\n Hoare On the Grape Vine on Open Walls 14\n \" On the Roots of Vines 13\n Hooker's British Flora 14\n \" Guide to Kew Gardens 14\n Lindley's Theory of Horticulture 18\n \" Orchard and Kitchen Garden 18\n \" Introduction to Botany 18\n \" Synopsis of British Flora 18\n Loudon's Hortus Britannicus 19\n Loudon's Hortus Lignosus Londinensis 19\n \" Encyclop\u00e6dia of Trees & Shrubs 19\n \" \" Gardening 19\n \" \" Plants 19\n \" Suburban Gardener 19\n \" Self-Instruction for Gardeners 18\n \" (Mr.) Amateur Gardener 18\n Repton's Landscape Gardening, etc. 25\n Rivers's Rose Amateur Guide 26\n Rogers's Vegetable Cultivator 26\n Smith's Introduction to Botany 28\n \" English Flora 28\n \" Compendium of English Flora 28\n\nCHRONOLOGY.\n\n Blair's Chronological Tables 6\n Bosanquet's Chronology of Ezra, etc. 7\n Bunsen's Ancient Egypt 7\n Nicolas's Chronology of History 17\n Riddle's Ecclesiastical Chronology 26\n\nCOMMERCE AND MERCANTILE AFFAIRS.\n\n Banfield and Weld's Statistics 6\n Baylis's Arithmetic of Annuities 6\n McCulloch's Dictionary of Commerce 20\n Reader's Time Tables 25\n Steel's Shipmaster's Assistant 29\n Symonds' Merchant Seamen's Laws 29\n Thomson's Tables of Interest 30\n Walford's Customs' Laws 31\n\nGEOGRAPHY AND ATLASES.\n\n Butler's Ancient and Modern Geography 8\n \" Atlas of Modern Geography 8\n \" \" Ancient Geography 8\n \" \" General Geography 8\n De Strzelecki's New South Wales 10\n Erman's Travels through Siberia 11\n Forster's Historical Geography of Arabia 11\n Hall's Large General Atlas 13\n M'Culloch's Geographical Dictionary 20\n Mitchell's Australian Expedition 22\n Murray's Encyclop\u00e6dia of Geography 24\n Parrot's Ascent of Mount Ararat 24\n Schomburgh's Barbados, and Map 27\n\nHISTORY AND CRITICISM.\n\n Bell's History of Russia 17\n Black Prince 6\n Blair's Chron. and Historical Tables 6\n Bloomfield's Translation of Thucydides 7\n \" Edition of Thucydides 6\n Bunsen's Ancient Egypt 7\n Conybeare and Howson's St. Paul 9\n Cooley's Maritime and Inland Discovery 17\n Crowe's History of France 17\n Coulton on Junius's Letters 9\n De Sismondi's Fall of the Roman Empire 17\n \" Italian Republics 17\n Dunham's History of Spain and Portugal 17\n \" Europe in the Middle Ages 17\n \" History of the German Empire 17\n \" Denmark, Sweden and Norway 17\n \" History of Poland 17\n Dunlop's History of Fiction 11\n Eastlake's History of Oil Painting 11\n Eccleston's English Antiquities 11\n Foster's European Literature 12\n Fergus's United States of America 17\n Gibbon's Roman Empire 12\n Grant (Mrs.) Memoir and Correspondence 12\n Grattan's History of Netherlands 17\n Grimblot's William III. and Louis XIV. 12\n Halsted's Life of Richard III. 13\n Harrison On the English Language 13\n Haydon's Lectures on Painting and Design 13\n Historical Charades 13\n Historical Pictures of the Middle Ages 13\n Jeffrey's (Lord) Contributions 16\n Keightley's Outlines of History 17\n Laing's Kings of Norway 16\n Lempri\u00e8res Classical Dictionary 18\n Macaulay's Essays 20\n \" History of England 20\n Mackintosh's History of England 17\n \" Miscellaneous Works 20\n M'Culloch's Dictionary, Historical, Geographical,\n and Statistical 20\n Maunder's Treasury of History 22\n Milner's Church History 22\n Moore's History of Ireland 17\n Mosheim's Ecclesiastical History 23\n Nicolas's Chronology of History 17\n Passages from Modern History 28\n Ranke's History of the Reformation 25\n Rich's Companion to the Latin Dictionary 25\n Riddle's Latin Dictionaries 26\n Rome, History of 17\n Rowton's British Poetesses 26\n Russell's Bedford Correspondence 6\n Scott's History of Scotland 17\n Sinnet's Byways of History 28\n Southeby's Doctor, etc. 29\n Stebbing's History of the Christian Church 17\n \" Church History 17\n Switzerland, History of 17\n Sydney Smith's Works 28\n Taylor's Loyola 30\n Thirlwall's History of Greece 30\n Tooke's Histories of Prices 30\n Turner's History of England 31\n Zumpt's Latin Grammar 32\n\nJUVENILE BOOKS.\n\n Amy Herbert 5\n Callcott's Home among Strangers 8\n Gertrude 12\n Gower's Scientific Phenomena 12\n Historical Charades 13\n Howitt's Boy's Country Book 14\n \" Children's Year 14\n Laneton Parsonage 18\n Mackintosh's Life of Sir T. More 20\n Marcet's Conversations--\n On Chemistry 21\n On Natural Philosophy 21\n On Political Economy 21\n On Vegetable Physiology 21\n On Land and Water 21\n Marryat's Masterman Ready 21\n \" Privateer's-Man 21\n \" Settlers in Canada 21\n \" Mission; or, Scenes in Africa 21\n Passages from Modern History 28\n Pycrott's Course of English Reading 25\n Twelve Years Ago 31\n\nMEDICINE.\n\n Bull's Hints to Mothers 7\n \" Management of Children 7\n Copland's Dictionary of Medecine 9\n Elliotson's Human Physiology 11\n Holland's Medical Notes 14\n Lane's Water Cure at Malvern 16\n Latham On Diseases of the Heart 18\n Pereira On Food and Diet 24\n Sandby on Mesmerism 26\n Thomson On Food 30\n\nMISCELLANEOUS.\n\n Blessington's Fugitive Fancies 6\n Carey's Past, Present, and Future 8\n Cartoons (The Prize) 8\n Cocks's Bordeaux, its Wines, etc. 8\n Collegian's Guide 8\n Colton's Lacon 9\n Coulton On Authorship of Junius 9\n De Jaenisch On Chess Openings 10\n De la Gravi\u00e8re's Last Naval War 10\n De Morgan On Probabilities 17\n De Strzelecki's New South Wales 10\n Dresden Gallery 10\n Dunlop's History of Fiction 11\n Field On Prison Discipline 11\n Gardiner's Sights in Italy 12\n Gower's Scientific Phenomena 12\n Graham's English 12\n Grant's Letters from the Mountains 12\n Hobbes's (Thos.) complete Works 14\n Hooker's Kew Guide 14\n Howitt's Rural Life of England 15\n \" Visits to Remarkable Places 14\n \" Student Life of Germany 15\n \" Rural and Social Life of Germany 15\n \" Colonisation and Christianity 15\n Hume's Account of Learned Societies 15\n Jeffrey's (Lord) Contributions 16\n Lane's Life at the Water Cure 16\n Loudon's (Mrs.) Lady's Country Companion 18\n Macaulay's Critical and Historical Essays 20\n Mackintosh's (Sir J.) Miscellaneous Works 20\n Maitland's Church in the Catacombs 21\n Necker De Saussure's on Education 24\n Plunket On the Navy 25\n Pycroft's Course of English Reading 25\n Rich's Companion to the Latin Dictionary 25\n Richter's Levana 26\n Riddle's Latin Dictionaries 26\n Roget's Economic Chess-board 26\n Rowton's Debater 26\n Sandy's Mesmerism 26\n Sandford's Parochialia 26\n Seaward's Narrative of his Shipwreck 27\n Southey's Common-Place Book 29\n \" Doctor, etc. 29\n Suitor's Instructor (The) 29\n Summerly's Sea and Railway 29\n Sydney's Smith's Works 28\n Thomson on Food of Animals, etc. 30\n Walker's Chess Studies 31\n Willoughby's (Lady) Diary 32\n Zumpt's Latin Grammar 32\n\nNATURAL HISTORY IN GENERAL.\n\n Catlow's Popular Conchology 8\n Doubleday's Butterflies and Moths 10\n Gray and Mitchell's Ornithology 12\n \" \" Accipitres 12\n Kirby and Spence's Entomology 16\n Lee's Taxidermy 18\n \" Elements of Natural History 18\n Stephen's British Beetles 29\n Swainson on the Study of Natural History 17\n \" Animals 17\n \" Quadrupeds 17\n \" Birds 17\n \" Animals in Menageries 17\n \" Fish, Amphibia, and Reptiles 17\n \" Insects 17\n \" Malacology 17\n \" Habits and Instincts 17\n \" Taxidermy 17\n Turton's Shells of the British Islands 31\n Waterton's Essays on Natural History 32\n Westwood's Classification of Insects 32\n\nNOVELS AND WORKS OF FICTION.\n\n Callcott's Home among Strangers 8\n Dunlop's History of Fiction 11\n Hall's Midsummer Eve 13\n Lady Willoughby's Diary 32\n Madame De Malguet 21\n Marryat's Masterman Ready 21\n \" Privateer's-Man 21\n \" Settlers in Canada 21\n \" Mission; or, Scenes in Africa 21\n Pericles, a Tale of Athens 24\n Southey's Doctor, etc. 29\n Twelve Years Ago 31\n\nONE VOLUME ENCYCLOP\u00c6DIAS AND DICTIONARIES.\n\n Blaine's, of Rural Sports 6\n Brande's, of Science, Literature, and Art 7\n Copland's, of Medicine 9\n Cresy's, of Civil Engineering 9\n Gwilt's, of Architecture 13\n Johnson's Farmer 16\n Loudon's, of Trees and Shrubs 19\n \" of Gardening 19\n \" of Agriculture 19\n \" of Plants 19\n \" of Rural Architecture 19\n M'Culloch's Geographical Dictionary 20\n \" Dictionary of Commerce 20\n Murray's Encyclop\u00e6dia of Geography 24\n Ure's Arts, Manufactures, and Mines 31\n Webster's Domestic Economy 32\n\nPOETRY AND THE DRAMA.\n\n Aikin's (Dr.) British Poets 27\n Chalenor's Walter Gray 8\n Collier's Roxburghe Ballads 9\n Costello's Persian Rose Garden 9\n Flowers and their Kindred Thoughts 11\n Goldsmith's Poems, illustrated 12\n Gray's Elegy, illuminated 12\n Howitt's (Mary) Ballads 14\n L. E. L.'s Poetical Works 16\n Linwood's Anthologia Oxoniensis 18\n Macaulay's Lays of Ancient Rome 20\n Mackay's English Lakes 20\n Montgomery's Poetical Works 23\n Moore's Irish Melodies 23\n \" Lalla Rookh 23\n \" Poetical Works 23\n Moral of Flowers 23\n Poets' Pleasaunce 25\n Rowton's British Poetesses 26\n Shakspeare, by Bowdler 27\n Sophocles, by Linwood 28\n Southey's Political Works 29\n \" British Poets 27\n Spirit of the Woods 29\n Thomson's Seasons, illustrated 30\n \" with Notes, by Dr. A. T. Thomson 30\n\nPOLITICAL ECONOMY AND STATISTICS.\n\n Banfield and Weld's Statistics 6\n M'Culloch's Geographical, Statistical,\n and Historical Dictionary 20\n M'Culloch's Dictionary of Commerce 20\n \" Literature of Polit. Economy 21\n \" On Succession to Property 21\n \" On Taxation and Funding 21\n \" Statistics of the British Empire 20\n Marcet's Conversations on Polit. Economy 21\n Symond's Merchant Seamen's Law 29\n Tooke's Histories of Prices 30\n Twiss's (Dr.) View of Political Economy 31\n \" Schleswig-Holstein Question 31\n\nRELIGIOUS AND MORAL WORKS, ETC.\n\n Amy Herbert, edited by Rev. W. Sewell 5\n Barrett's Old Testament Criticisms 6\n Bloomfield's Greek Testament 7\n \" College and School ditto 7\n \" Lexicon to Greek Testament 7\n Bunsen's Church of the Future 7\n Burder's Oriental Customs 7\n Burns's Christian Philosophy 8\n \" Christian Fragments 8\n Callcott's Scripture Herbal 8\n Closing Scene 8\n Conybeare and Howson's St. Paul 9\n Cooper's Sermons 9\n Coquerel's Christianity 9\n Dale's Domestic Liturgy 10\n Dibdin's Sunday Library 10\n Discipline 10\n Englishman's Hebrew Concordance 11\n \" Greek Concordance 11\n Forster's Historical Geography of Arabia 11\n \" Life of Bishop Jebb 11\n From Oxford to Rome 12\n Gertrude, edited by the Rev. W. Sewell 12\n Hook's (Dr.) Lectures on Passion Week 14\n Horne's Introduction to the Scriptures 14\n \" Compendium of ditto 14\n Jameson's Sacred and Legendary Art 15\n Jebb's Correspondence with Knox 15\n \" Translation of the Psalms 16\n Kip's Christmas in Rome 16\n Knox's (Alexander) Remains 16\n Lancton Parsonage 18\n Letters to my Unknown Friends 18\n Maitland's Church in the Catacombs 21\n Margaret Percival 21\n Milner's Church History 22\n Miracles of Our Saviour 22\n Moore on the Power of the Soul 23\n \" on the Use of the Body 23\n \" on Man and his Motives 23\n Mosheim's Ecclesiastical History 23\n Parables of Our Lord 24\n Parke's Domestic Duties 24\n Pitman's Sermons on the Psalms 25\n Ranke's Reformation 25\n Renaud's Matutina 25\n Rest in the Church 25\n Riddle's Letters from a Godfather 26\n Sandford On Female Improvement 27\n \" On Woman 27\n \" 's Parochialia 26\n Sermon on the Mount (The) 27\n Shunammite (The Good) 27\n Sinclair's Journey of Life 28\n \" Business of Life 27\n Sketches (The) 28\n Smith's (G.) Perilous Times 28\n \" Religion of Ancient Britain 28\n \" Sacred Annals 28\n \" (J.) St. Paul's Shipwreck 28\n Soames's Latin Church 28\n Southey's Life of Wesley 29\n Stebbing's Christian Church 17\n \" Reformation 17\n Stephen's Church of Scotland 29\n Sydney Smith's Sermons 28\n Tate's History of St. Paul 29\n Tayler's (Rev. C. B.) Margaret 30\n \" \" Lady Mary 30\n Taylor's (Jeremy) Works 30\n \" (Isaac) Loyola 30\n Tomline's Introduction to the Bible 30\n Turner's Sacred History 31\n Twelve Years Ago 31\n Walker's Elementa Liturgica 31\n Wardlaw On Socinian Controversy 31\n Wilberforce's View of Christianity 32\n Willoughby's (Lady) Diary 32\n Wilson's Lands of the Bible 32\n Wisdom of Johnson's Rambler, etc. 16\n Woodward's Sermons and Essays 32\n \" Sequel to Shunammite 32\n\nRURAL SPORTS.\n\n Blaine's Dictionary of Sports 6\n Ephemera on Angling 11\n Hawbuck Grange 13\n Hawker's Instructions to Sportsmen 13\n Jones's Norway Salmon Fisher 16\n Loudon's (Mrs.) Lady's Country Companion 18\n Pocket and the Stud 25\n Stable Talk and Table Talk 29\n\nTHE SCIENCES IN GENERAL, AND MATHEMATICS.\n\n Baker's Railway Engineering 5\n Bakewell's Introduction to Geology 5\n Brande's Dictionary of Science, etc. 7\n Brewster's Optics 17\n Conversations on Mineralogy 9\n De la Beche on the Geology of Cornwall, etc. 10\n Donovan's Chemistry 17\n Farey on the Steam Engine 11\n Fosbroke on the Arts of the Ancients 17\n Gower's Scientific Phenomena 12\n Herschel's Natural Philosophy 17\n \" Astronomy 17\n Holland's Manufactures in Metal 17\n Humboldt's Cosmos 15\n Hunt's Researches on Light 15\n Kater and Lardner's Mechanics 17\n Lardner's Cabinet Cyclop\u00e6dia 17\n \" Hydrostatics and Pneumatics 17\n \" and Walker's Electricity 17\n \" Arithmetic 17\n \" Geometry 17\n \" Treatise on Heat 17\n Low's Chemistry 19\n Marcet's Conversations on the Sciences 21\n Matteucci On Physical Phenomena 21\n Memoirs of the Geological Survey 22\n Moseley's Practical Mechanics 23\n \" Engineering and Architecture 23\n Owen's Lectures On Comparative Anatomy 24\n Peschel's Physics 24\n Phillip's Pal\u00e6ozoic Fossils of Cornwall, etc. 24\n \" Mineralogy, by Prof. Miller 25\n \" Treatise on Geology 17\n Portlock's Geology of Londonderry 25\n Powell's Natural Philosophy 17\n Ritchie (Robert) on Railways 26\n Topham's Agricultural Chemistry 31\n\nTRAVELS.\n\n Allan's Mediterranean 5\n Borrer's Campaign in Algeria 7\n Costello's (Miss) North Wales 9\n Coulter's California, etc. 9\n \" Pacific 9\n De Strzelecki's New South Wales 10\n Dunlop's Central America 10\n Erman's Travels through Siberia 11\n Gardiner's Sights in Italy 12\n Harris's Highlands of \u00c6thiopia 13\n Jones's Norway Guide 16\n Kip's Holydays in Rome 16\n Laing's Tour in Sweden 16\n Mackay's English Lakes 20\n Marryat's Borneo 21\n Mitchell's Expedition into Australia 22\n Parrot's Ascent of Mount Ararat 24\n Schomburgk's Barbados 27\n Schopenhauer's Pictures of Travel 27\n Seaward's Narrative of his Shipwreck 27\n Tischendorff's Travels in the East 30\n Von Orlich's Travels in India 31\n Wilson's Travels in the Holy Land 32\n\nVETERINARY MEDICINE.\n\n Miles On the Horse's Foot 22\n Pocket and the Stud 25\n Stable Talk and Table Talk 29\n Thomson on Fattening Cattle 30\n Winter On the Horse 32\n\n\nNEW WORKS AND NEW EDITIONS\n\nACTON (MISS).--MODERN COOKERY, In all its Branches, reduced to a\nSystem of Easy Practice. For the use of Private Families. In a Series\nof Practical Receipts, all of which have been strictly tested, and are\ngiven with the most minute exactness. By Eliza Acton. New Edition, to\nwhich are added, Directions for Carving. Foolscap 8vo. with Plates and\nWoodcuts, 7_s._ 6_d._ cloth.\n\n \"_The whole of Miss Acton's recipes 'with a few trifling exceptions,\n which are scrupulously specified, are confined to such as may be\n perfectly depended on, from having been proved beneath our own roof,\n and under our own personal inspection.' We add, moreover, that the\n recipes are all reasonable, and never in any instance extravagant.\n They do not bid us sacrifice ten pounds of excellent meat, that we\n may get a couple of quarts of gravy from it; nor do they deal with\n butter and eggs as if they cost nothing. Miss Acton's book is a good\n book in every way; there is right-mindedness in every page of it, as\n well as thorough knowledge and experience of the subjects she\n handles._\"--Medical Gazette.\n\nABERCROMBIE.--ABERCROMBIE'S PRACTICAL GARDENER, AND IMPROVED SYSTEM OF\nMODERN HORTICULTURE, alphabetically arranged. New Edition, with an\nIntroductory Treatise on Vegetable Physiology; and Plates by W.\nSalisbury. 12mo. 6_s._ boards.\n\nABERCROMBIE AND MAIN.--THE PRACTICAL GARDENER'S COMPANION; Or,\nHorticultural Calendar: to which is added, the Garden-Seed and Plant\nEstimate. Edited, from a MS. of J. Abercrombie, by J. Main. New\nEdition, 32mo. 2_s._ 6_d._ sewed.\n\nALLAN (J. H.)--A PICTORIAL TOUR IN THE MEDITERRANEAN; Comprising\nMalta, Dalmatia, Turkey, Asia Minor, Grecian Archipelago, Egypt,\nNubia, Greece, Sicily, Italy, and Spain. J. H. Allan. New Edition,\nImperial 4to. with upwards of 40 lithographed Drawings, and 70 Wood\nEngravings, 3_l._ 3_s._ cloth.\n\nAMY HERBERT. By a Lady. Edited by the Rev. William Sewell, B.D. of\nExeter College, Oxford. New Edition. 2 vols. foolscap 8vo. 9_s._\ncloth.\n\nANDERSEN.--THE TRUE STORY OF MY LIFE; A Sketch. By Hans Christian\nAndersen, author of \"The Shoes of Fortune,\" \"The Nightingale,\" \"O. T.,\"\n\"Only a Fiddler,\" \"The Improvisatore,\" etc. Translated by Mary\nHowitt. Fcp. 8vo. 5_s._ cloth.\n\nARTISAN CLUB (THE).--A TREATISE ON THE STEAM-ENGINE. In its\napplication to Mines, Mills, Steam Navigation, and Railways. By the\nArtisan Club. Edited by John Bourne, C.E. New Edition. 4to. with 30\nSteel Plates, etc., and about 350 Wood Engravings, 27_s._ cloth.\n\nBAKER.--RAILWAY ENGINEERING; Containing the most approved Methods of\nlaying out Railway Curves, and of setting out the Cuttings,\nEmbankments, and Tunnels of Railways: with a General and two Auxiliary\nTables, for the Calculation of Earthworks of Railways, Canals, etc.\nAlso, the Investigation of the Formula for the Superelevation of the\nexterior Rail in Curves. By T. Baker, Surveyor and Civil Engineer.\n8vo. 5_s._ cloth.\n\nBAKEWELL.--AN INTRODUCTION TO GEOLOGY. Intended to convey Practical\nKnowledge of the Science, and comprising the most important recent\nDiscoveries. By Robert Bakewell. Fifth Edition, 8vo. with Plates and\nWoodcuts, 21_s._ cloth.\n\nBALL.--AN ACCOUNT OF THE CULTIVATION AND MANUFACTURE OF TEA IN CHINA:\nderived from Personal Observation during an Official Residence in that\nCountry of upwards of Twenty Years; and illustrated by the best\nAuthorities, Chinese as well as European. With some Remarks on the\nExperiments now making for the Introduction of the Culture of the Tea\nTree in other parts of the World. By S.\u00a0Ball, Esq., late Inspector of\nTeas to the East India Company in China. 8vo. with Plates and\nWoodcuts, 14_s._ cloth.\n\nBANFIELD AND WELD.--THE STATISTICAL COMPANION; Exhibiting the most\ninteresting Facts in Moral and Intellectual, Vital, Economical, and\nPolitical Statistics, at home and abroad. Compiled from Official and\nother authentic Sources, by T. C. Banfield, Statistical Clerk to the\nCouncil of Education; and C. R. Weld, Assistant Secretary to the Royal\nSociety. Foolscap 8vo. 5_s._ cloth.\n\nBARRETT.--A SYNOPSIS OF CRITICISMS Upon those Passages of the Old\nTestament in which Modern Commentators have differed from the\nAuthorized Version: together with an Explanation of various\nDifficulties in the Hebrew and English Texts. By the Rev. Richard A.\nF. Barrett, M.A. Fellow of King's College, Cambridge. Vols. I. and II.\n8vo. 28_s._ each cloth; or in 4 Half-vols. 14_s._ each. Also,\nHalf-vol. V. 14_s._\n\nBAYLDON.--THE ART OF VALUING RENTS AND TILLAGES, And the Tenant's\nRight of Entering and Quitting Farms, explained by several Specimens\nof Valuations; and Remarks on the Cultivation pursued on Soils in\ndifferent Situations. Adapted to the Use of Landlords, Land-Agents,\nAppraisers, Farmers, and Tenants. By J. S. Bayldon. New Edition,\ncorrected and revised by John Donaldson, 8vo. 10_s._ 6_d._ cloth.\n\nBAYLIS.--THE ARITHMETIC OF ANNUITIES AND LIFE ASSURANCE; Or, Compound\nInterest simplified. Explaining the Value of Annuities, certain or\ncontingent on One or Two Lives, and the Values of Assurances in Single\nand Annual Payments; and comprehending Leases, Pensions, Freeholds,\nand Reversionary Sums, etc. By Edward Baylis. 8vo. 5_s._ cloth.\n\nBEDFORD CORRESPONDENCE.--CORRESPONDENCE OF JOHN, FOURTH DUKE OF\nBEDFORD, selected from the Originals at Woburn Abbey, (1742-70). With\nIntroductions by Lord John Russell. 3 vols. 8vo. 48_s._ cloth.\n\n \u2042 _Vol. I._ (1742-48), 18_s._; _Vol. II._ (1749-60), 17_s._;\n _Vol. III._ (1761-70), 15_s._\n\nBLACK PRINCE.--A RECORD OF THE BLACK PRINCE; Being some of the most\nstriking Passages of his Life--in the Words of his Chroniclers,\nselected more especially from the records of his contemporary\nFroissart, in the quaint and spirited translation made by Lord Berners\nfor King Henry VIII. Post 8vo., printed in black letter, embellished\nwith Illuminated Borders and Miniatures, and bound in imitative\ncarving.\n\n [_In the press._\n\nBLACK.--A PRACTICAL TREATISE ON BREWING. Based on Chemical and\nEconomical Principles: with Formul\u00e6 for Public Brewers, and\nInstructions for Private Families. By William Black. Third Edition,\nrevised and corrected, with considerable Additions. 8vo, 10_s._\n6_d._ cloth.--Also,\n\n SUPPLEMENT, of REMARKS on BAVARIAN BEER. etc. 8vo. 2_s._ 6_d._ sewed.\n\nBLAINE.--AN ENCYCLOP\u00c6DIA OF RURAL SPORTS; Or, a complete Account,\nHistorical, Practical, and Descriptive, of Hunting, Shooting, Fishing,\nRacing, and other Field Sports and Athletic Amusements of the present\nday. By Delabere P. Blaine, Esq., author of \"Canine Pathology,\" etc.\nWith nearly 600 Engravings on Wood, by R. Branston, from Drawings by\nAlken, T. Landseer, Dickes, etc. 8vo. 50_s._ cloth.\n\nBLAIR'S CHRONOLOGICAL AND HISTORICAL TABLES, From the Creation to the\npresent Time: with Additions and Corrections from the most authentic\nWriters; including the Computation of St. Paul, as connecting the\nPeriod from the Exode to the Temple. Under the revision of Sir Henry\nEllis, K.H., Principal Librarian of the British Museum. Imperial 8vo.\n31_s._ 6_d._ half-bound morocco.\n\nBLESSINGTON.--FUGITIVE FANCIES. By the Countess of Blessington. Fcap.\n8vo.\n\n [_In the press._\n\nBLOOMFIELD.--THE HISTORY OF THE PELOPONNESIAN WAR. By Thucydides. A\nNew Recension of the Text, with a carefully amended Punctuation; and\ncopious Notes, Critical, Philological, and Explanatory, almost\nentirely original, but partly selected and arranged from the best\nExpositors: accompanied with full Indexes. Illustrated by Maps and\nPlans. By the Rev. S. T. Bloomfield, D.D. F.S.A. 2 vols. 8vo. 38_s._\ncloth.\n\nBLOOMFIELD.--THE HISTORY OF THE PELOPONNESIAN WAR. By Thucydides.\nTranslated into English, and accompanied with very copious Notes,\nPhilological and Explanatory, Historical and Geographical. By the Rev.\nS. T. Bloomfield, D.D. F.S.A. 3 vols. 8vo. with Maps and Plates,\n2_l_. 5_s_, boards.\n\nBLOOMFIELD.--THE GREEK TESTAMENT: With copious English Notes,\nCritical, Philological, and Explanatory. Formed for the use of\nadvanced Students of Divinity and Candidates for Holy Orders. By the\nRev. S. T. Bloomfield, D.D. F.S.A. New Edition. 2 vols. 8vo. with a\nMap of Palestine, 40_s._ cloth.\n\nBLOOMFIELD.--THE GREEK TESTAMENT FOR COLLEGES AND SCHOOLS; with\nshorter English Notes, Critical, Philological, and Explanatory. By the\nRev. S. T. Bloomfield, D.D. New Edition, enlarged, with a New Map and\nan Index. Foolscap 8vo. 10_s._ 6_d._ cloth.\n\nBLOOMFIELD.--GREEK AND ENGLISH LEXICON TO THE NEW TESTAMENT:\nespecially adapted to the use of Colleges, and the Higher Classes in\nPublic Schools; but also intended as a convenient Manual for Biblical\nStudents in general. By Dr. Bloomfield. New Edition, improved.\nFoolscap 8vo. 10_s._ 6_d._ cloth.\n\nBORRER.--NARRATIVE OF A CAMPAIGN WITH A FRENCH COLUMN, under Mar\u00e9chal\nBugeaud, directed against the Kabiles of Algeria: together with an\nAccount of the Adventures of M. Suchet in search of the Camp of the\nEmir Abd-el-Kader. By Dawson Borrer, F.R.G.S. Membre Correspondant de\nla Soci\u00e9t\u00e9 Orientale \u00e0 Paris, author of \"A Journey from Naples to\nJerusalem.\" Post 8vo.\n\n [_Nearly ready._\n\nBOSANQUET.--CHRONOLOGY OF THE TIMES OF DANIEL, EZRA, AND NEHEMIAH,\nconsidered with the view of correcting an Error of Thirty-three Years\nin the received Chronology between the Capture of Jerusalem by\nNebuchadnezzar and the Birth of Christ. Leading to an Explanation of\nthe Prophecy of the Seventy Weeks, the Recovery of the lost Era of the\nJubilee, and the Rectification of several important Dates in Scripture\nChronology. By J. Whatman Bosanquet, Esq. Part I. 8vo. 8_s._ 5_d._\ncloth.\n\nBRANDE.--A DICTIONARY OF SCIENCE, LITERATURE, AND ART; Comprising the\nHistory, Description, and Scientific Principles of every Branch of\nHuman Knowledge; with the Derivation and Definition of all the Terms\nin general use. Edited by W. T. Brande, F.R.S.L. and E.; assisted by\nDr. J. Cauvin. 8vo. with Woodcuts, 3_l._ cloth.\n\nBUDGE (J.)--THE PRACTICAL MINER'S GUIDE. Comprising a Set of\nTrigonometrical Tables adapted to all the purposes of Oblique or\nDiagonal, Vertical, Horizontal, and Traverse Dialling; with their\napplication to the Dial, Exercise of Drifts, Lodes, Slides, Levelling,\nInaccessible Distances, Heights, etc. By J. Budge. New Edition,\nenlarged. 8vo. with Portrait, 12_s._ cloth.\n\nBULL.--HINTS TO MOTHERS, For the Management of Health during the\nPeriod of Pregnancy and in the Lying-in Room; with an Exposure of\nPopular Errors in connexion with those subjects. By Thomas Bull, M.D.\nNew Edition, revised and considerably enlarged. Foolscap 8vo. 7_s._\ncloth.\n\nBULL.--THE MATERNAL MANAGEMENT OF CHILDREN, In HEALTH and DISEASE. By\nThomas Bull, M.D. Physician Accoucheur to the Finsbury Midwifery\nInstitution, etc. New Edition, revised and enlarged. Foolscap 8vo.\n5_s._ cloth.\n\nBUNSEN.--THE CONSTITUTION OF THE CHURCH OF THE FUTURE. A practical\nExplanation of the Correspondence with the Right Hon. William\nGladstone, on the German Church, Episcopacy, and Jerusalem. With a\nPreface, Notes, and the complete Correspondence. By the Chevalier C.\nC. J. Bunsen, Ph.D., D.C.L. Translated under the superintendence of\nand with additions by the Author. Post 8vo. 9_s._ 6_d._ cloth.\n\nBUNSEN.--EGYPT'S PLACE IN UNIVERSAL HISTORY: An Historical\nInvestigation, in Five Books. By C. C. J. Bunsen, D. Ph. and D.C.L.\nTranslated from the German, by C. H. Cottrell, Esq. M.A. Vol. I.\ncontaining the First Book, or Sources and Primeval Facts of Egyptian\nHistory; with an Egyptian Grammar and Dictionary, and a complete List\nof Hieroglyphic al Signs; an Appendix of Authorities, embracing the\ncomplete Text of Manetho and Eratosthenes, \u00c6gyptiaca from Pliny,\nStrabo, etc.; and Plates representing the Egyptian Divinities. 8vo.\nwith numerous Illustrations, 28_s._ cloth.\n\nBURDER.--ORIENTAL CUSTOMS, Applied to the Illustration of the Sacred\nScriptures. By Dr. Samuel Burder. New Edition, with Additions.\nFoolscap 8vo. 8_s._ 6_d._ cloth.\n\nBURNS.--THE PRINCIPLES OF CHRISTIAN PHILOSOPHY; Containing the\nDoctrines, Duties, Admonitions, and Consolations of the Christian\nReligion. By John Burns, M.D. F.R.S. 6th Edition. Foolscap 8vo. 6_s._\n6_d._ cloth.\n\nBURNS.--CHRISTIAN FRAGMENTS; Or, Remarks on the Nature, Precepts, and\nComforts of Religion. By John Burns, M.D. F.R.S. Foolscap 8vo. 5_s._\ncloth.\n\nBUTLER.--A SKETCH OF MODERN AND ANCIENT GEOGRAPHY. By Samuel Butler,\nD.D., late Lord Bishop of Lichfield and Coventry; and formerly Head\nMaster of Shrewsbury School. New Edition, revised by the Author's Son,\n8vo. 9_s._ boards.\n\nBUTLER.--AN ATLAS OF MODERN GEOGRAPHY. Consisting of Twenty-three\ncoloured Maps, from a New Set of Plates; with an Index of all the\nNames of Places, referring to the Latitudes and Longitudes. By the\nlate Dr. Butler, Bishop of Lichfield. New Edition, corrected. 8vo.\n12_s._ half-bound.\n\nBUTLER.--AN ATLAS OF ANCIENT GEOGRAPHY. Consisting of Twenty-three\ncoloured Maps: with an Index of all the Names of Places, referring to\nthe Latitudes and Longitudes, by the late Dr. Butler, Bishop of\nLichfield. New Edition, corrected. 8vo. 12_s._ half-bound.\n\nBUTLER.--A GENERAL ATLAS OF MODERN AND ANCIENT GEOGRAPHY. Consisting\nof Forty-five coloured Maps, and copious Indices referring to the\nLatitudes and Longitudes. By the late Dr. Butler, Bishop of Lichfield.\nNew Edition, from an entirely new and corrected set of Plates. 4to.\n24_s._ half-bound.\n\nCABINET LAWYER (THE). A Popular Digest of the Laws of England, Civil\nand Criminal; with a Dictionary of Law Terms, Maxims, Statutes, and\nJudicial Antiquities; Correct Tables of Assessed Taxes, Stamp Duties,\nExcise Licences, and Post-Horse Duties; Post-Office Regulations, and\nPrison Discipline. Fourteenth Edition, enlarged, and corrected\nthroughout, with the Legal Decisions and Statutes to Michaelmas Term,\n10 and 11 Victoria. Fcap. 8vo. 10_s._ 6_d._ cloth.\n\nCALLCOTT.--HOME AMONG STRANGERS: A Tale. By Maria Hutchins Callcott. 2\nvols. fcap. 8vo. 9_s._ cloth.\n\nCALLCOTT.--A SCRIPTURE HERBAL: With upwards of 120 Wood Engravings. By\nLady Callcott. Square crown 8vo. 1_l._ 5_s._ cloth.\n\nCAREY.--THE PAST, THE PRESENT, AND THE FUTURE. By H. C. Carey, author\nof \"The Principles of Political Economy,\" etc. 8vo. 10_s._ 6_d._\ncloth.\n\nCARTOONS.--THE PRIZE CARTOONS EXHIBITED IN WESTMINSTER-HALL, Published\nunder the Sanction and Patronage of Her Majesty's Commissioners on the\nFine Arts. Eleven large folio Engravings, in a neat Portfolio, 5_l._\n5_s._; Proofs before letters, 8_l._ 8_s._\n\nCATLOW.--POPULAR CONCHOLOGY; Or, the Shell Cabinet arranged: being an\nIntroduction to the modern System of Conchology; with a sketch of the\nNatural History of the Animals, an account of the Formation of the\nShells, and a complete Descriptive List of the Families and Genera. By\nAgnes Catlow. Foolscap 8vo. with 312 Woodcuts, 10_s._ 6_d._ cloth.\n\nCHALENOR.--WALTER GRAY, A Ballad, and other Poems. By Mary Chalenor.\n2d Edition, with Additions, including the Author's Poetical Remains.\nFcap, 8vo. 6_s._ cloth.\n\nTHE CLOSING SCENE; Or, Christianity and Infidelity contrasted in the\nLast Hours of Remarkable Persons. By the Author of \"The Bishop's\nDaughter,\" \"Self-Sacrifice,\" \"The Life-Book of a Labourer,\" etc. Fcap,\n8vo. 6_s._ cloth.\n\nCOCKS (C.)--BORDEAUX, ITS WINES, AND THE CLARET COUNTRY. By C. Cocks,\nB.L., Professor of the Living Languages in the Royal Colleges of\nFrance; Translator of the Works of Michelet, Mignet, and Quinet. Post\n8vo. 8_s._ 6_d._ cloth.\n\nCOLLEGIAN'S GUIDE (THE); Or, Recollections of College Days; setting\nforth the Advantages and Temptations of a University Education. By the\nRev. James Pycroft, M.A. Post 8vo. 10_s._ 6_d._ cloth.\n\nCOLLIER (J. PAYNE.)--A BOOK OF ROXBURGHE BALLADS. Edited by John Payne\nCollier, Esq. Fcap. 4to. with Woodcuts, 21_s._ boards; morocco, 38_s._\n\nCOLTON.--LACON; OR, MANY THINGS IN FEW WORDS. By the Rev. C. C.\nColton. New Edition. 8vo. 12_s._ cloth.\n\nCONVERSATIONS ON BOTANY. New Edition, improved. Foolscap 8vo. with 22\nPlates, 7_s._ 6_d._ cloth; with coloured Plates, 12_s._\n\nCONVERSATIONS ON MINERALOGY. With Plates, engraved by Mr. and Mrs.\nLowry, from Original Drawings. Third Edition, enlarged. 2 vols.\nfoolscap 8vo. 14_s._ cloth.\n\nCONYBEARE AND HOWSON.--THE LIFE AND LETTERS OF ST. PAUL; comprising a\ncomplete Biography of the Apostle, and a Paraphrastic Translation of\nhis Epistles inserted in Chronological order. Edited by the Rev. W. J.\nConybeare, M.A. late Fellow of Trinity College, Cambridge; and the\nRev. J. S. Howson, M.A. Principal of the Collegiate Institution,\nLiverpool. 4to. richly illustrated by Maps, Views, Engravings of\nCoins, etc.\n\n [_In the press._\n\nCOOPER (THE REV. E.)--PRACTICAL AND FAMILIAR SERMONS, Designed for\nParochial and Domestic Instruction. By the Rev. Edward Cooper. New\nEditions. 7 vols. 12mo. 1_l._ 18_s._ boards.\n\nCOOPER (THE REV. E.)--SERMONS, Chiefly designed to elucidate some of\nthe leading Doctrines of the Gospel. By the Rev. Edward Cooper. New\nEdition. 2 vols. 12mo. 10_s._ boards.\n\nCOPLAND.--A DICTIONARY OF PRACTICAL MEDICINE; Comprising General\nPathology, the Nature and Treatment of Diseases, Morbid Structures,\nand the Disorders especially incidental to Climates, to Sex, and to\nthe different Epochs of Life, with numerous approved Formul\u00e6 of the\nMedicines recommended. By James Copland, M.D., etc. etc. Vols. I. and\nII., 8vo. 3_l._ cloth; and Parts X. to XIII. 4_s._ 6_d._ each.\n\nCOQUEREL.--CHRISTIANITY; Its perfect adaptation to the Mental, Moral,\nand Spiritual Nature of Man. By Athanase Coquerel, one of the Pastors\nof the French Protestant Church in Paris. Translated by the Rev. D.\nDavison, M.A. With an Introductory Notice of the State of the\nProtestant Church of France, written by the Author for the English\nEdition. Post 8vo. 12_s._ cloth.\n\nCOSTELLO (MISS).--THE ROSE GARDEN OF PERSIA. A Series of Translations\nfrom the Persian Poets. By Louisa Stuart Costello, author of\n\"Specimens of the Early Poetry of France,\" etc. Long 8vo. with 12\nilluminated Titles, and Borders printed in Colours, 18_s._ boards; or\n31_s._ 6_d._ morocco.\n\nCOSTELLO (MISS).--FALLS, LAKES, AND MOUNTAINS OF NORTH WALES; being a\nPictorial Tour through the most interesting part of the Country. By\nLouisa Stuart Costello, author of \"The Rose Garden of Persia,\" etc.\nProfusely illustrated with Views, from Original Sketches by D. H.\nMcKewan, engraved on wood, and lithographed, by T. and E. Gilks.\nSquare 8vo. with Map, 14_s._ cloth.\n\nCOULTER.--ADVENTURES ON THE WESTERN COAST OF SOUTH AMERICA AND IN THE\nINTERIOR OF CALIFORNIA. Including a Narrative of Incidents at the\nKingsmill Islands, New Ireland, New Britain, New Guinea, and other\nIslands in the Pacific Ocean. With an Account of the Natural\nProductions, and the Manners and Customs, in Peace and War, of the\nvarious Savage Tribes visited. By John Coulter, M.D. author Of\n\"Adventures in the Pacific.\" 2 vols. post 8vo. 16_s._ cloth.\n\nCOULTER.--ADVENTURES IN THE PACIFIC; With Observations on the Natural\nProductions, Manners and Customs of the Natives of the various\nIslands; Remarks on the Missionaries, British and other Residents,\netc. By John Coulter, M.D. Post 8vo. 7_s._ 6_d._ cloth.\n\nCOULTON.--AN INQUIRY INTO THE AUTHORSHIP OF THE LETTERS OF JUNIUS. By\nDavid Trevena Coulton. 4to.\n\n [_In November._\n\nCRESY (E.)--AN ENCYCLOP\u00c6DIA OF CIVIL ENGINEERING, HISTORICAL,\nTHEORETICAL, and PRACTICAL. By Edward Cresy, F.S.A. C.E. Illustrated\nby upwards of Three Thousand Engravings on Wood, explanatory of the\nPrinciples, Machinery, and Constructions which come under the\nDirection of the Civil Engineer. One large Volume 8vo. upwards of\n1,600 pages, 3_l._ 13_s._ 6_d._ cloth.\n\nCROCKER'S ELEMENTS OF LAND SURVEYING. Fifth Edition, corrected\nthroughout, and considerably improved and modernised, by T. G. Bunt,\nLand Surveyor, Bristol. To which are added, TABLES OF SIX-FIGURE\nLOGARITHMS, etc., superintended by Richard Farley, of the Nautical\nAlmanac Establishment. Post 8vo. 12_s._ cloth.\n\nD'AGINCOURT.--THE HISTORY OF ART, By its Monuments, from its Decline\nin the Fourth Century to its Restoration in the Sixteenth. Translated\nfrom the French of Seroux D'Agincourt, by Owen Jones, architect. With\n3,335 Subjects, engraved on 328 Plates. Vol. I. Architecture, 73\nplates; vol. II. Sculpture, 51 plates; vol. III. Painting, 204 plates.\n3 vols. royal folio, 5_l._ 5_s._ sewed.\n\nDALE (THE REV. THOMAS).--THE DOMESTIC LITURGY AND FAMILY CHAPLAIN, in\nTwo Parts: the First Part being Church Services adapted for Domestic\nUse, with Prayers for every Day of the Week, selected exclusively from\nthe Book of Common Prayer. Part II. comprising an appropriate Sermon\nfor every Sunday in the Year. By the Rev. Thomas Dale, M.A. Vicar of\nSt. Pancras. Post 4to. 21_s._ cloth; or, bound by Hayday, 31_s._ 6_d._\ncalf lettered; 50_s._ morocco.\n\nDAVY (SIR HUMPHRY).--ELEMENTS OF AGRICULTURAL CHEMISTRY in a Course of\nLectures. By Sir Humphry Davy. With Notes by Dr. John Davy. New\nEdition. 8vo. with 10 Plates, 15_s._ cloth.\n\nDE JAENISCH AND WALKER.--DE JAENISCH'S CHESS PRECEPTOR: A New Analysis\nof the Openings of Games. By C. F. De Jaenisch, of St. Petersburgh.\nTranslated from the French, with copious Notes, by G. Walker, author\nof \"Chess Studies,\" and various other Works on the Game of Chess. 8vo.\n15_s._ cloth.\n\nDE LA BECHE.--REPORT ON THE GEOLOGY OF CORNWALL, DEVON, AND WEST\nSOMERSET. By Henry T. De la Beche, F.R.S. etc., Director of the\nOrdnance Geological Survey. Published by Order of the Lords\nCommissioners of H.M. Treasury. 8vo. with Maps, Woodcuts, and 12 large\nPlates, 14_s._ cloth.\n\nDE LA GRAVIERE.--SKETCHES OF THE LAST NAVAL WAR. Translated from the\nFrench of Captain E. Jurien de la Gravi\u00e8re, with an Introduction, and\nExplanatory Notes. By the Hon. Captain Plunkett, R.N., author of \"The\nPast and Future of the British Navy.\" 2 vols. post 8vo. with Plans,\n18_s._ cloth.\n\nDE STRZELECKI (P. E.)--PHYSICAL DESCRIPTION OF NEW SOUTH WALES AND VAN\nDIEMAN'S LAND. Accompanied by a Geological Map, Sections, and\nDiagrams, and Figures of the Organic Remains. By P. E. De Strzelecki,\n8vo. with coloured Map and numerous Plates, 24_s._ cloth.\n\nDIBDIN (THE REV. T. F.)--THE SUNDAY LIBRARY: Containing nearly One\nhundred Sermons by eminent Divines. With Notes, etc. by the Rev. T. F.\nDibdin, D.D. 6 vols. foolscap 8vo. with 6 Portraits, 30_s._ cloth;\nneatly half-bound in morocco, with gilt edges, 2_l._ 12_s._ 6_d._\n\nDISCIPLINE. By the Author of \"Letters to my Unknown Friends,\" \"Twelve\nYears Ago,\" and \"Some Passages from Modern History.\" 18mo. 2_s._ cloth.\n\nDOUBLEDAY AND HEWITSON'S BUTTERFLIES.--THE GENERA OF DIURNAL\nLEPIDOPTERA; comprising their Generic Characters--a Notice of the\nHabits and Transformations--and a Catalogue of the Species of each\nGenus. By Edward Doubleday, Esq. F.L.S. etc., Assistant in the\nZoological Department of the British Museum. Imperial 4to. uniform\nwith Gray and Mitchell's Ornithology; illustrated with 75 coloured\nPlates, by W. C. Hewitson, Esq. Author of \"British Oology.\"\n\n \u2042 _Publishing in Monthly Parts, 5s. each; each Part consisting of\n two coloured Plates, with accompanying Letter-press. To be completed\n in not exceeding 40 Parts, 22 of which are now ready._\n\nDRESDEN GALLERY.--THE MOST CELEBRATED PICTURES OF THE ROYAL GALLERY at\nDRESDEN, drawn on Stone, from the Originals, by Franz Hanfstaengel:\nwith Descriptive and Biographical Notices, in French and German. Nos.\nI. to LII., imperial folio, each containing 3 Plates with accompanying\nLetter-press, price 20_s._ to Subscribers; to Non-subscribers,\n30_s._ Single Plates, 12_s._ each.\n\n \u2042 _To be completed in 8 more numbers, price 20s. each, to\n Subscribers; Nos. LI. to LX. containing each 4 Plates and Letterpress._\n\nDUNLOP.--TRAVELS IN CENTRAL AMERICA. With a Journal of nearly Three\nYears' Residence in the Country. To which are added, a Sketch of the\nHistory of the Republic, and an Account of its Climate, Productions,\nCommerce, etc. By Robert Glasgow Dunlop, Esq. Post 8vo. with Map,\n10_s._ 6_d._ cloth.\n\nDUNLOP (JOHN).--THE HISTORY OF FICTION: Being a Critical Account of\nthe most celebrated Prose Works of Fiction, from the earliest Greek\nRomances to the Novels of the Present Age. By John Dunlop. New\nEdition, complete in One Volume. Medium 8vo. 15_s._ cloth.\n\nEASTLAKE.--MATERIALS FOR A HISTORY OF OIL PAINTING. By Charles Lock\nEastlake, Esq. R.A, F.R.S. F.S.A. Secretary to the Royal Commission\nfor Promoting the Fine Arts in connexion with the rebuilding of the\nHouses of Parliament, etc. 8vo. 16_s._ cloth.\n\nECCLESTON (JAMES).--AN INTRODUCTION TO ENGLISH ANTIQUITIES. Intended\nas a Companion to the History of England. By James Eccleston, B.A.\nHead Master of Sutton Coldfield Grammar School. 8vo. with numerous\nEngravings on Wood, 21_s._ cloth.\n\nELLIOTSON.--HUMAN PHYSIOLOGY: With which is incorporated much of the\nElementary Part of the \"Institutiones Physiologic\u00e6\" of J. F.\nBlumenbach, Professor in the University of Gottingen. By John\nElliotson, M.D. Cantab. F.R.S. Fifth Edition, 8vo. with numerous\nWoodcuts, 2_l._ 2_s._ cloth.\n\nTHE ENGLISHMAN'S GREEK CONCORDANCE OF THE NEW TESTAMENT; being an\nattempt at a Verbal Connexion between the Greek and the English Texts;\nincluding a Concordance to the Proper Names, with Indexes,\nGreek-English and English-Greek. 2d Edition, carefully revised, with a\nnew Index, Greek and English. Royal 8vo. 42_s._\n\nTHE ENGLISHMAN'S HEBREW AND CHALDEE CONCORDANCE OF THE OLD TESTAMENT;\nbeing an attempt at a Verbal Connexion between the Original and the\nEnglish Translations: with Indexes, a List of the Proper Names and\ntheir occurrences, etc. etc. 2 vols. royal 8vo. 3_l._ 13_s._ 6_d._\ncloth; large paper, 4_l._ 14_s._ 6_d._\n\nEPHEMERA.--A HAND-BOOK OF ANGLING; Teaching Fly Fishing, Trolling,\nBottom Fishing, and Salmon Fishing. With the Natural History of River\nFish, and the best Modes of Catching them. By Ephemera (of _Bell's\nLife in London_). New Edition. Foolscap 8vo. with Wood Engravings,\n9_s._ cloth.\n\nERMAN.--TRAVELS IN SIBERIA: Including Excursions Northwards, down the\nObi, to the Polar Circle, and Southwards, to the Chinese Frontier. By\nAdolph Erman. Translated by W. D. Cooley, Esq. author of \"The History\nof Maritime and Inland Discovery;\" translator and editor of Dr.\nParrot's \"Journey to Ararat,\" etc. 2 vols. 8vo. with Map, 31_s._\n6_d._ cloth.\n\nEVANS.--THE SUGAR PLANTER'S MANUAL; Being a Treatise on the Art of\nobtaining Sugar from the Sugar Cane. By W. J. Evans, M.D. 8vo. 9_s._\ncloth.\n\nFAREY.--TREATISE ON THE STEAM-ENGINE, Historical, Practical, and\nDescriptive. By John Farey, Engineer. 4to. illustrated by numerous\nWoodcuts, and 25 Copper-plates, 5_l._ 5_s._ in boards.\n\nFIELD.--PRISON DISCIPLINE; And the Advantages of the Separate System\nof Imprisonment: with a detailed Account of the Discipline now pursued\nin the New County Gaol at Reading. By the Rev. J. Field, M.A.\nChaplain. New Edition. 2 vols. 8vo. 20_s._ cloth.\n\nFLOWERS AND THEIR KINDRED THOUGHTS; A Series of Stanzas--On Hope,\nInnocence, Modesty, Childhood, Humility, Joy, Love, Constancy,\nFascination, Timidity, Fine Taste, Thoughts, Recollection, and\nFriendship. By Mary Anne Bacon. Illustrated by the Snowdrop, Primrose,\nViolet, Harebell and Pimpernel, Lily of the Valley, Hawthorn, Rose,\nHoneysuckle, Carnation, Couvolvulus, Fuchsia, Pansy, Forget-me-not,\nand Holly; designed and printed in Colours by Owen Jones. Imperial\n8vo, 31_s._ 6_d._ elegantly bound.\n\nFORSTER (REV. C.)--THE HISTORICAL GEOGRAPHY OF ARABIA; Or, the\nPatriarchal Evidences of Revealed Religion. A Memoir, with\nIllustrative Maps and an Appendix, containing Translations, with an\nAlphabet and Glossary of the Hamyaritic Inscriptions recently\ndiscovered in Hadramaut. By the Rev. Charles Forster, B.D., Rector of\nStisted, Essex; author of \"Mahometanism Unveiled.\" 2 vols. 8vo.\n30_s._ cloth.\n\nFORSTER (REV. C.)--THE LIFE OF JOHN JEBB, D.D. F.R.S. Late Bishop of\nLimerick. With a Selection from his Letters. By the Rev. Charles\nForster, B.D., Rector of Stisted, Essex, and one of the Six Preachers\nin the Cathedral of Christ, Canterbury, formerly Domestic Chaplain to\nthe Bishop. New Edition. 8vo. with Portrait, etc. 16_s._ cloth.\n\nFOSTER.--THE HAND-BOOK OF EUROPEAN LITERATURE. By Mrs. Foster.\nFoolscap 8vo.\n\n [_In the press._\n\nFRESENIUS.--A MANUAL OF AGRICULTURAL CHEMISTRY. By Dr. C. R.\nFresenius, Professor of Chemistry and Natural Philosophy, Wiesbaden;\nlate Assistant in the Laboratory of Giessen. Translated from the\nGerman.\n\n [_In the press._\n\nFROM OXFORD TO ROME: AND, HOW IT FARED WITH SOME WHO LATELY MADE THE\nJOURNEY. By a Companion Traveller. New Edition, revised and corrected.\nFcp. 8vo. with Frontispiece, 6_s._ cloth.\n\nGARDINER.--SIGHTS IN ITALY: With some Account of the Present State of\nMusic and the Sister Arts in that Country. By William Gardiner, author\nof \"Sacred Melodies,\" etc.; Member of the Academy of St.\u00a0 Cecilia,\nRome; and of the Class of Fine Arts of the Institut Historique of\nFrance. 8vo. with engraved Music, 16_s._ cloth.\n\nGERTRUDE. A Tale. By the author of \"Amy Herbert.\" Edited by the Rev.\nWilliam Sewell, B.D., of Exeter College, Oxford. New Edition. 2 vols.\nfoolscap 8vo. 9_s._ cloth.\n\nGIBBON.--HISTORY OF THE DECLINE AND FALL OF THE ROMAN EMPIRE. A new\nEdition, in One Volume; with an Account of the Author's Life and\nWritings, by Alexander Chalmers, Esq. F.A.S. 8vo. with Portrait,\n18_s._ cloth.\n\n \u2042 _An Edition in 8 vols. 8vo. 60s. boards._\n\nGOLDSMITH.--THE POETICAL WORKS OF OLIVER GOLDSMITH. Illustrated by\nWood Engravings, from Designs by Members of the Etching Club. Edited\nby Bolton Corney, Esq. 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Portrait,\n1_l._ 11_s._ 6_d._ cloth.\n\nGRAY (THOMAS).--GRAY'S ELEGY, Written in a Country Churchyard.\nIlluminated in the Missal style. By Owen Jones, Architect. Imp. 8vo.\n31_s._ 6_d._ elegantly bound.\n\nGRAY AND MITCHELL'S ORNITHOLOGY.--THE GENERA OF BIRDS; Comprising\ntheir Generic Characters, a Notice of the Habits of each Genus, and an\nextensive List of Species, referred to their several Genera. By George\nRobert Gray, Acad. Imp. Georg. Florent. Soc. Corresp. Senior Assistant\nof the Zoological Department, British Museum; and author of the \"List\nof the Genera of Birds,\" etc. Imperial 4to. illustrated with 350\nPlates, by David William Mitchell, B.A.\n\n \u2042 _In course of publication in Monthly Parts, 10s. 6d. each; each\n Part consisting of Four coloured Plates and Three plain, with\n Letter-press. The Work will not exceed 50 Monthly Parts, of which 48\n have appeared._\n\n Order I.--Accipitres has been completed, and may be had separately.\n Imperial 8vo. with 15 coloured and 12 plain Plates, 2_l._ 8_s._\n boards.\n\nGRIMBLOT (P.)--LETTERS OF WILLIAM III. AND LOUIS XIV. AND OF THEIR\nMINISTERS. Illustrating the Domestic and Foreign Policy of England\nduring the period which followed the Revolution of 1688. Extracted\nfrom the Archives of France and England, and from Family Papers.\nEdited by P. Grimblot. 2 vols. 8vo. 30_s._ cloth.\n\n \u2042 _Amongst other important and interesting subjects, this work\n contains the whole of the diplomatic correspondence relative to the\n Spanish succession, etc._ (1697-1702).\n\nGWILT.--AN ENCYCLOP\u00c6DIA OF ARCHITECTURE; Historical, Theoretical, and\nPractical. By Joseph Gwilt, Esq., F.S.A. Illustrated with upwards of\n1,000 Engravings on Wood, from Designs by J. S. Gwilt. 8vo. 2_l._\n12_s._ 6_d._ cloth.\n\nHALL.--MIDSUMMER EVE: A Fairy Tale of Love. By Mrs. S. C. Hall. Square\ncrown 8vo. with nearly 300 Wood Engravings, 21_s._ cloth, gilt edges.\n\n \u2042 _The Illustrations from Designs by D. Maclise, C. Stanfield,\n T. Creswick, E. M. Ward, A. Elmore, W. E. Frost, J. N. Paton, F.\n Goodall, T. Landscer, E. H. Wehnert, R. F. W. Topham, K. Meadows, F.\n W. Fairholt, J. Franklin, J. H. Weir, F. W. Hulme, J. Lecurieux, and\n T. R. Macquoid; engraved by Green, Dalziel, Bastin, Linton, etc._\n\nHALL'S (SIDNEY) GENERAL LARGE LIBRARY ATLAS OF FIFTY-THREE MAPS (size\n20 in. by 76 in.), with the Divisions and Boundaries carefully\ncoloured; and an Alphabetical Index of all the Names contained in the\nMaps, with their Latitude and Longitude. An entirely New Edition,\ncorrected throughout from the best and most recent Authorities; with\nall the Railways laid down, and many of the Maps re-drawn and\nre-engraved.\n\n \u2042 _Publishing in Monthly Parts, of which 11 have appeared. To be\n completed in 14 Parts, price 6s. each._\n\nHALSTED.--LIFE AND TIMES OF RICHARD THE THIRD, as Duke of Gloucester\nand King of England: in which all the Charges against him are\ncarefully investigated and compared with the Statements of\ncontemporary Authorities. By Caroline A. Halsted. 2 vols. 8vo. with\nPortrait and other Illustrations, 1_l._ 10_s._ cloth.\n\nHARRIS.--THE HIGHLANDS OF \u00c6THIOPIA; Being the Account of Eighteen\nMonths' Residence of a British Embassy to the Christian Court of Shoa.\nBy Major Sir W. C. Harris, author of \"Wild Sports in Southern Africa,\"\netc. New Edition. 3 vols 8vo. with Map and Illustrations, 2_l._\n2_s._ cloth.\n\nHARRISON.--ON THE RISE, PROGRESS, AND PRESENT STRUCTURE OF THE ENGLISH\nLANGUAGE. By the Rev. M. Harrison, M.A., late Fellow of Queen's\nCollege, Oxford. Post 8vo.\n\n [_In the press._\n\nHAWBUCK GRANGE; Or, the Sporting Adventures of Thomas Scott, Esq. By\nthe Author of \"Handley Cross; or the Spa Hunt,\" \"Jorrochs' Jaunts and\nJollities,\" etc. 8vo. with eight Illustrations, by Phiz, 12_s._ cloth.\n\nHAWKER.--INSTRUCTIONS TO YOUNG SPORTSMEN In all that relates to Guns\nand Shooting. By Lieut. Col. P. Hawker. 9th edition, corrected,\nenlarged, and improved, with Eighty-five Plates and Woodcuts, by\nAdlard and Branston, from Drawings by C. Varley, Dicks, etc. 8vo.\n21_s._ cloth.\n\nHAYDON.--THE AUTOBIOGRAPHY AND JOURNALS OF THE LATE B. R. HAYDON,\nHistorical Painter.\n\n [_In preparation._\n\nHAYDON (B. R.)--LECTURES ON PAINTING AND DESIGN, Delivered at the\nLondon Institution, the Royal Institution, Albermarle Street, to the\nUniversity of Oxford, etc. By B. R. Haydon, Historical Painter. 2\nvols. 8vo. with Portraits of the Author and Sir David Wilkie, and\nnumerous other Illustrations, 24_s._ cloth.\n\nHINTS ON ETIQUETTE AND THE USAGES OF SOCIETY: With a Glance at Bad\nHabits. By \u0391\u03b3\u03c9\u03b3\u03cc\u03c2. \"Manners make the Man.\" New Edition, revised\n(with additions) by a Lady of Rank. Foolscap 8vo. 2_s._ 6_d._ cloth.\n\nHISTORICAL CHARADES. By the Author of \"Letters from Madras.\" Foolscap\n8vo. 5_s._ cloth.\n\nHISTORICAL PICTURES OF THE MIDDLE AGES, In Black and White. Made on\nthe spot, from Records in the Archives of Switzerland. By a Wandering\nArtist. 2 vols. post 8vo. 18_s._ cloth.\n\nHOARE.--A DESCRIPTIVE ACCOUNT OF A NEW METHOD OF PLANTING AND MANAGING\nTHE ROOTS OF GRAPE VINES. By Clement Hoare, author of \"A Treatise on\nthe Cultivation of the Grape Vine on Open Walls.\" 12mo. 5_s._ cl.\n\nHOARE.--A PRACTICAL TREATISE ON THE CULTIVATION OF THE GRAPE VINE ON\nOPEN WALLS. By Clement Hoare. New Edition. 8vo. 7_s._ 6_d._ cloth.\n\nHOBBES.--THE COMPLETE WORKS OF THOMAS HOBBES, Of Malmesbury; now first\ncollected, and edited by Sir William Molesworth, Bart. 16 vols. 8vo.\n8_l._ cloth.\n\n \u2042 _Separately, the English Works, in 11 vols. 5l. 10s.; the Latin\n Works, in 5 vols. 2l. 10s._\n\nHOLLAND.--MEDICAL NOTES AND REFLECTIONS. By Henry Holland, M.D. F.R.S.\netc. Fellow of the Royal College of Physicians, Physician\nExtraordinary to the Queen, and Physician in Ordinary to His Royal\nHighness Prince Albert. New Edition. 8vo. 18_s._ cloth.\n\nHOOK (DR. W. F.)--THE LAST DAYS OF OUR LORD'S MINISTRY; A Course of\nLectures on the principal Events of Passion Week. By Walter Farquhar\nHood, D.D., Vicar of Leeds, Prebendary of Lincoln, and Chaplain in\nOrdinary to the Queen. New Edition. Foolscap 8vo. 6_s._ cloth.\n\nHOOKER.--KEW GARDENS; Or a Popular Guide to the Royal Botanic Gardens\nof Kew. By Sir William Jackson Hooker, K.H. D.C.L. F.R.A. & L.S. etc.\netc. Director. New Edition. 16mo. with numerous Wood Engravings,\n6_d._ sewed.\n\nHOOKER.--THE BRITISH FLORA. Comprising the Ph\u00e6nogamous or Flowering\nPlants, and the Ferns. By Sir William Jackson Hooker, K.H. LL.D.\nF.R.A. and L.S. etc. etc. etc. New Edition, with Additions and\nCorrections; and 173 Figures, illustrative of the Umbelliferous\nPlants, the Composite Plants, the Grasses, and the Ferns. Vol. I.\n8vo., with 12 Plates, 14_s._ plain; with the Plates coloured, 24_s._\ncloth.\n\n Vol. II. in Two Parts, comprising the Cryptogamia and the Fungi,\n completing the British Flora, and forming Vol. V., Parts 1 and 2, of\n Smith's English Flora, 24_s._ boards.\n\nHORNE (THE REV. T. H.)--AN INTRODUCTION TO THE CRITICAL STUDY AND\nKNOWLEDGE OF THE HOLY SCRIPTURES. By the Rev. Thomas Hartwell Horne,\nB.D. of St. John's College, Cambridge. New Edition, revised and\ncorrected. 5 vols. 8vo. with Maps and Fac-similes, 3_l._ 3_s._\ncloth; or 5_l._ bound in calf by Hayday.\n\nHORNE (THE REV. T. H.)--A COMPENDIOUS INTRODUCTION TO THE STUDY OF THE\nBIBLE. By the Rev. Thomas Hartwell Horne, B.D. of St. John's College,\nCambridge. Being an Analysis of his \"Introduction to the Critical\nStudy and Knowledge of the Holy Scriptures.\" New Edition. 12mo. with\nMaps and Engravings, 9_s._ boards.\n\nHOWITT, (MARY).--BALLADS AND OTHER POEMS. By Mary Howitt. Square crown\n8vo. with a Portrait from a Picture by Miss Gillies, beautifully\nengraved by W. H. Egleton, 18_s._ cloth; morocco, 36_s._ (_bound by\nHayday_).\n\nHOWITT.--THE CHILDREN'S YEAR. By Mary Howitt. With Four Illustrations,\nengraved by John Absolon, from Original Designs by Anna Mary Howitt.\nSquare 16mo. 5_s._ cloth.\n\nHOWITT.--THE BOY'S COUNTRY BOOK: Being the real Life of a Country Boy,\nwritten by Himself; exhibiting all the Amusements, Pleasures, and\nPursuits of Children in the Country. Edited by William Howitt, author\nof \"The Rural Life of England,\" etc. New Edition. Fcap. 8vo. with 40\nWoodcuts, 6_s._ cloth.\n\nHOWITT.--VISITS TO REMARKABLE PLACES; Old Halls, Battle-Fields, and\nScenes illustrative of Striking Passages in English History and\nPoetry. By William Howitt. New Edition. Medium 8vo. with 40\nIllustrations, 21_s._ cloth.\n\n SECOND SERIES, chiefly in the Counties of DURHAM and NORTHUMBERLAND,\n with a Stroll along the BORDER. Medium 8vo. with upwards of 40\n highly-finished Woodcuts, from Drawings made on the spot, 21_s._\n cloth.\n\nHOWITT.--THE RURAL LIFE OF ENGLAND. By William Howitt. New\nEdition, corrected and revised. Medium 8vo. with Engravings on Wood by\nBewick and Williams, uniform with \"Visits to Remarkable Places,\"\n21_s._ cloth.\n\nHOWITT.--THE RURAL AND DOMESTIC LIFE OF GERMANY: With Characteristic\nSketches of its chief Cities and Scenery. Collected in a General Tour,\nand during a Residence in that Country in the Years 1840-42. By\nWilliam Howitt, author of \"The Rural Life of England,\" etc. Medium\n8vo., with above 50 Illustrations, 21_s._ cloth.\n\nHOWITT.--THE STUDENT-LIFE OF GERMANY. From the Unpublished MS. of Dr.\nCornelius. By William Howitt. 8vo. with 24 Wood Engravings, and 7\nSteel Plates, 21_s._ cloth.\n\nHOWITT.--COLONISATION AND CHRISTIANITY: A Popular History of the\nTreatment of the Natives, in all their Colonies, by the Europeans. By\nWilliam Howitt. Post 8vo. 10_s._ 6_d._ cloth.\n\nHUDSON.--PLAIN DIRECTIONS FOR MAKING WILLS In conformity with the Law,\nand particularly with reference to the Act 7 Wm. IV. and 1 Vict.\nc.\u00a026. To which is added, a clear Exposition of the Law relating to\nthe Distribution of Personal Estate in the case of Intestacy, with two\nForms of Wills, and much useful Information, etc. By J. C. Hudson,\nEsq. New Edition, corrected. Fcap. 8vo. 2_s._ 6_d._ cloth.\n\nHUDSON.--THE EXECUTOR'S GUIDE. By J. C. Hudson, Esq., of the Legacy\nDuty Office, London: author of \"Plain Directions for Making Wills,\"\nand \"The Parent's Hand-Book.\" New Edition. Foolscap 8vo. 5_s._ cloth.\n\n \u2042 _The above two works may be had in One volume, price 7s. cloth._\n\nHUMBOLDT (BARON).--COSMOS: A Sketch of a Physical Description of the\nUniverse. Translated, with the Author's sanction and co-operation,\nunder the superintendence of Lieutenant-Colonel Edward Sabine, F.R.S.\nFor. Sec. R.S. New Edition. Vols. I and II. post 8vo. 12_s._ each,\ncloth.\n\n \"_Je vous autorise, Monsieur, de vous servir en toute occasion de la\n d\u00e9claration, que la belle traduction du Colonel Sabine, enriche de\n rectifications et de notes tr\u00e8s-pr\u00e9cieuses, et qui ont toute mon\n approbation, est la seule par laquelle j'ai vivement desir\u00e9 voir\n introduit mon ouvrage dans la litt\u00e9rature de votre pays._\"--Baron\n Humboldt to Mr. Murray.\n\nHUME.--THE LEARNED SOCIETIES AND PRINTING CLUBS OF THE UNITED KINGDOM;\nbeing an Account of their respective Origin, History, Objects, and\nConstitution: full details respecting Membership, Fees, their\npublished Works and Transactions, Notices of their Periods and Places\nof Meeting, etc. With a general Introduction, and a Classified Index.\nCompiled from Official Documents, by the Rev. A. Hume, LL.D., F.S.A.\nPost 8vo. 8_s._ 6_d._ cloth.\n\nHUNT.--RESEARCHES ON LIGHT: An Examination of all the Phenomena\nconnected with the Chemical and Molecular Changes produced by the\nInfluence of the Solar Rays; embracing all the known Photographic\nProcesses, and new Discoveries in the Art. By Robert Hunt, Keeper of\nMining Records. Museum of Economic Geology. 8vo. with Plate and\nWoodcuts, 10_s._ 6_d._ cloth.\n\nJAMES.--A HISTORY OF THE LIFE OF EDWARD THE BLACK PRINCE, and of\nvarious Events connected therewith, which occurred during the Reign of\nEdward III. King of England. By G. P. R. James, Esq. New Edition. 2\nvols. foolscap 8vo. with Map, 15_s._\n\nJAMESON.--SACRED AND LEGENDARY ART. By Mrs. Jameson. 2 vols. square\ncrown 8vo., illustrated by numerous Woodcuts, with a few Etchings by\nthe Author.\n\n [_Nearly ready._\n\n Vol. I. contains Legends of the Angels and Archangels, the\n Evangelists, the Apostles, the Doctors of the Church, and Mary\n Magdalene.\n\n Vol. II. contains Legends of the Patron Saints, the Virgin\n Patronesses, the Greek and Latin Martyrs, the Bishops and Confessors,\n the Hermits, and the Warrior Saints of Christendom.\n\nJEBB (BISHOP) AND KNOX (ALEXANDER).--THIRTY YEARS' CORRESPONDENCE\nbetween John Jebb, D.D. F.R.S., Bishop of Limerick, Ardfert, Aghadoe,\nand Alexander Knox, Esq. M.R.I.A. Edited by the Rev. Charles Forster,\nB.D. Rector of Stisted, formerly Domestic Chaplain to Bishop Jebb. New\nEdition. 2 vols. 8vo. 28_s._ cloth.\n\nJEBB.--A LITERAL TRANSLATION OF THE BOOK OF PSALMS; Intended to\nillustrate their Poetical and Moral Structure. To which are added,\nDissertations on the word \"Selah,\" and on the Authorship, Order,\nTitles, and Poetical Features of the Psalms. By the Rev. John Jebb,\nA.M., Rector of Peterstow. 2 vols. 8vo. 21_s._ cloth.\n\nJEFFREY (LORD).--CONTRIBUTIONS TO THE EDINBURGH REVIEW. By Francis\nJeffrey, now one of the Judges in the Court of Session in Scotland.\nNew Edit. 3 vols. 8vo. 42_s._ cloth.\n\nJOHNSON.--THE WISDOM OF THE RAMBLER, ADVENTURER, AND IDLER. Consisting\nof 110 of the best Essays. By Samuel Johnson, LL.D. Foolscap 8vo.\n7_s._ cloth.\n\nJOHNSON.--THE FARMER'S ENCYCLOP\u00c6DIA, And DICTIONARY of RURAL AFFAIRS:\nembracing all the recent Discoveries in Agricultural Chemistry;\nadapted to the comprehension of unscientific Readers. By Cuthbert W.\nJohnson, Esq., F.R.S. Barrister-at-Law, Editor of the \"Farmers'\nAlmanack,\" etc. 8vo. with Wood Engravings, 2_l._ 10_s._ cloth.\n\nJONES'S GUIDE TO NORWAY, AND SALMON-FISHER'S POCKET COMPANION; founded\non Experience collected in the Country. Edited by Frederic Tolfrey,\nEsq., author of \"The Sportsman in France,\" and \"The Sportsman in\nCanada.\" Foolscap 8vo. with Frontispiece and Vignette Title, and\nEngravings of the proper Flies, beautifully coloured, in exact\nimitation of the originals, 15_s._ cloth.\n\nKINDERSLEY.--THE VERY JOYOUS, PLEASANT, AND REFRESHING HISTORY of the\nFeats, Exploits, Triumphs, and Achievements of the Good Knight,\nwithout Fear and without Reproach, the gentle Lord De Bayard. Set\nforth in English by Edward Cockburn Kindersley, Esq. Square post 8vo.\nwith Ornamental Headings, and Frontispiece by E. H. Wehnert, 9_s._\n6_d._ cloth.\n\nKIP.--THE CHRISTMAS HOLYDAYS IN ROME. By the Rev. W. Ingraham Kip,\nM.A. Edited by the Rev. W. Sewell, B.D. Fellow and Tutor of Exeter\nCollege, Oxford. Foolscap 8vo. 5_s._ cloth.\n\nKIRBY AND SPENCE.--AN INTRODUCTION TO ENTOMOLOGY; Or, Elements of the\nNatural History of Insects: comprising an account of noxious and\nuseful Insects, of their Metamorphoses, Food, Stratagems, Habitations,\nSocieties, Motions, Noises, Hybernation, Instinct, etc. By W. Kirby,\nM.A. F.R.S. & L.S. Rector of Barham; and W. Spence, Esq., F.R.S. &\nL.S. New Edition, enlarged. 2 vols. 8vo. 31_s._ 6_d._ cloth.\n\nKNOX (ALEXANDER).--REMAINS OF ALEXANDER KNOX, ESQ. Of Dublin,\nM.R.I.A.; containing Essays, chiefly explanatory, of Christian\nDoctrine; and Confidential Letters, with Private Papers, illustrative\nof the Writer's Character, Sentiments, and Life. New Edition. 4 vols.\n8vo. 2_l._ 8_s._ cloth.\n\nLAING.--THE CHRONICLE OF THE KINGS OF NORWAY, From the Earliest Period\nof the History of the Northern Sea Kings to the Middle of the Twelfth\nCentury: commonly called the Heimskringla. Translated from the\nIcelandic of Snorro Sturleson, with Notes, and a Preliminary\nDiscourse, by Samuel Laing, Esq. 3 vols. 8vo. 36_s._ cloth.\n\nLAING.--A TOUR IN SWEDEN In 1838; comprising Observations on the\nMoral, Political, and Economical State of the Swedish Nation. By\nSamuel Laing, Esq. 8vo. 12_s._ cloth.\n\nLANE (R. I.)--LIFE AT THE WATER CURE: Or, a Month at Malvern. A Diary\nof Facts and Fancies. To which is added the Sequel. By Richard J.\nLane, A.R.A., Lithographer in Ordinary to Her Majesty and His Royal\nHighness Prince Albert. Post 8vo. with many Illustrations, 14_s._\ncloth.\n\nL. E. L.--THE POETICAL WORKS OF LETITIA ELIZABETH LANDON. New Edition.\n4 vols. foolscap 8vo. with Illustrations by Howard, etc. 28_s._\ncloth; or bound in morocco, with gilt edges, 2_l._ 4_s._\n\nThe following Works separately:--\n\n The IMPROVISATRICE 10_s._ 6_d._\n The VENETIAN BRACELET 10_s._ 6_d._\n The GOLDEN VIOLET 10_s._ 6_d._\n The TROUBADOUR 10_s._ 6_d._\n\nLARDNER'S CABINET CYCLOP\u00c6DIA; Being a Series of Original Works on\nHistory, Biography, Natural Philosophy, Natural History, Literature,\nthe Sciences, Arts, and Manufactures. By Bishop Thirlwall, Sir James\nMackintosh, Sir John Herschel, Sir Walter Scott, Thomas Moore, Robert\nSouthey, and other Eminent Writers. Conducted and edited by Dr.\nLardner.\n\n The Series complete in One Hundred and Thirty-three Volumes, 39_l._\n 18_s._ The Works separately, 6_s._ per volume.\n\n _The Series comprises:--_\n\n 1. Bell's History of Russia 3 vols. 18_s._\n 2. Bell's Lives of British Poets 2 vols. 12_s._\n 3. Brewster's Treatise on Optics 1 vol. 6_s._\n 4. 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C.)--SELF-INSTRUCTION FOR YOUNG GARDENERS, Foresters,\nBailiffs, Land Stewards, and Farmers; in Arithmetic, Book-keeping,\nGeometry, Mensuration, Practical Trigonometry, Mechanics,\nLand-Surveying, Levelling, Planning and Mapping, Architectural\nDrawing, and Isometrical Projection and Perspective; with Examples\nshewing their applications to Horticultural and Agricultural Purposes.\nBy the late J. C. Loudon, F.L.S. H.S. etc. With a Portrait of Mr.\nLoudon, and a Memoir by Mrs. Loudon. 8vo. with Wood Engravings, 7_s._\n6_d._ cloth.\n\nLOUDON.--AN ENCYCLOP\u00c6DIA OF TREES AND SHRUBS; Being the \"Arboretum et\nFruticetum Britannicum\" abridged: containing the Hardy Trees and\nShrubs of Great Britain, Native and Foreign, scientifically and\npopularly described: with their Propagation, Culture, and Uses in the\nArts. By J. C. 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Loudon, F.L.G.Z. and H.S. etc. Fifth\nEdition. 8vo. with upwards of 1,100 engravings on Wood, by Branston,\n2_l._ 10_s._ cloth.--The Supplement, _separately_, 5_s._ sewed.\n\nLOUDON.--AN ENCYCLOP\u00c6DIA OF PLANTS; Including all the Plants which are\nfound in, or have been introduced into Great Britain; giving their\nNatural History, accompanied by such Descriptions, Engraved Figures,\nand Elementary Details, as may enable a beginner, who is a mere\nEnglish reader, to discover the name of every Plant which he may find\nin flower, and acquire all the information respecting it which is\nuseful and interesting. By J. C. Loudon, F.L.S., etc. The Specific\nCharacters by an Eminent Botanist; the Drawings by J. D. C. Sowerby,\nF.L.S. A new Edition, with a new Supplement and a new Index. 8vo. with\nnearly 10,000 Wood Engravings, 73_s._ 6_d._ cloth.\n\nLOUDON.--AN ENCYCLOP\u00c6DIA OF COTTAGE, FARM, AND VILLA ARCHITECTURE and\nFURNITURE. 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Professor of Agriculture in the University of\nEdinburgh; author of \"Elements of Practical Agriculture,\" \"A Treatise\non Landed Property and the Economy of Estates,\" \"A Treatise on the\nBreeds of the British Domesticate Animals,\" \"The Breeds of the\nDomesticated Animals of Great Britain Illustrated and Described.\" 2d\nEdition, enlarged and improved. 8vo. 9_s._ cloth.\n\nLOW.--ON THE DOMESTICATED ANIMALS OF GREAT BRITAIN, Comprehending the\nNatural and Economical History of the Species and Breeds;\nIllustrations of the Properties of External Form; and Observations on\nthe Principles and Practice of Breeding. By David Low, Esq., F.R.S.E.,\nProfessor of Agriculture in the University of Edinburgh, etc.; author\nof \"Elements of Practical Agriculture,\" etc. 8vo. with Engravings on\nWood, 25_s._ cloth.\n\nLOW.--THE BREEDS OF THE DOMESTICATED ANIMALS OF GREAT BRITAIN\ndescribed. By David Low, Esq. F.R.S.E., Professor of Agriculture in\nthe University of Edinburgh, etc. The Plates from drawings by W.\nNicholson, R.S.A., reduced from a Series of Oil Paintings, executed for\nthe Agricultural Museum of the University of Edinburgh, by W. Shields,\nR.S.A. 2 vols. atlas quarto, with 56 Plates of Animals, beautifully\ncoloured after Nature, 16_l._ 16_s._ half-bound in morocco.\n\n Or in four separate portions, as follow:--\n\n The OX. 1 Vol. With 22 Plates, price 6_l._ 16_s._ 6_d._ half-bound\n morocco.\n\n The SHEEP. 1 Vol. With 21 Plates, price 6_l._ 16_s._ 6_d._\n half-bound morocco.\n\n The HORSE. 1 Vol. With 8 Plates, price 3_l._ half-bound morocco.\n\n The HOG, 1 Vol. With 5 Plates, price 2_l._ 2_s._ half-bound morocco.\n\nLOW.--ELEMENTS OF PRACTICAL AGRICULTURE; Comprehending the Cultivation\nof Plants, the Husbandry of the Domestic Animals, and the Economy of\nthe Farm. By David Low, Esq. F.R.S.E., Professor of Agriculture in the\nUniversity of Edinburgh. New Edition. 8vo. with an entirely new set of\nabove 200 Woodcuts, 21_s._ cloth.\n\nMACAULAY.--CRITICAL AND HISTORICAL ESSAYS CONTRIBUTED TO THE EDINBURGH\nREVIEW. By the Right Hon. Thomas Babington Macaulay, M.P. New Edition.\n3 vols. 8vo. 36_s._ cloth.\n\nMACAULAY.--THE HISTORY OF ENGLAND. From the Accession of James II By\nThomas Babington Macaulay. Vols. I and II. 8vo.\n\n [_In the press._\n\nMACAULAY.--LAYS OF ANCIENT ROME. With \"Ivry\" and \"The Armada.\" By the\nRight Honorable Thomas Babington Macaulay, M.P. New Edition, 16mo.\n4_s._ 6_d._ cloth; morocco, 10_s._ 6_d._ (_by Hayday_).\n\nMACAULAY.--MR. MACAULAY'S LAYS OF ANCIENT ROME. A New Edition. With\nnumerous illustrations, Original and from the Antique, drawn on Wood\nby George Scharf, jun.; and engraved by Samuel Williams. Fcp. 4to.\n21_s._ boards; morocco, 42_s._ (_bound by Hayday_).\n\nMACKAY (CHARLES).--THE SCENERY AND POETRY OF THE ENGLISH LAKES; a\nSummer Ramble. By Charles Mackay, Esq. 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They comprise a full account of the present state of\n the United Kingdom, the Oregon Territory, etc. 8vo. 5s. sewed._\n\nM'CULLOCH.--A DICTIONARY, PRACTICAL, THEORETICAL, AND HISTORICAL, OF\nCOMMERCE, AND COMMERCIAL NAVIGATION. By J. R. M'Culloch, Esq. A New\nEdition, corrected, enlarged, and improved. 8vo. with Maps and Plans,\n50_s._ cloth; or 55_s._ strongly half-bound in russia.\n\n A SUPPLEMENT _to the Editions published in 1844 and 1846 may be had\n separately, price 4s. 6d. sewed._\n\nM'CULLOCH.--A TREATISE ON THE SUCCESSION TO PROPERTY VACANT BY DEATH:\nincluding Inquiries Into the Influence of Primogeniture, Entails, the\nLaw of Compulsory Partition, Foundations, etc. over the Public\nInterests. By J. R. M'Culloch, Esq. 8vo. 6_s._ 6_d._ cloth.\n\nM'CULLOCH (J. R.)--AN ACCOUNT, DESCRIPTIVE, AND STATISTICAL, of the\nBRITISH Empire; exhibiting its Extent, Physical Capacities,\nPopulation, Industry, and Civil and Religious Institutions. By J. R.\nM'Culloch, Esq. 3d Edition, corrected, enlarged, and greatly improved.\n2 thick vols. 8vo. 42_s._ cloth.\n\nM'CULLOCH.--THE LITERATURE OF POLITICAL ECONOMY; Being a Classified\nCatalogue of the principal Works in the different departments of\nPolitical Economy, interspersed with Historical, Critical, and\nBiographical Notices. By J. R. M'Culloch, Esq. 8vo. 14_s._ cloth.\n\nM'CULLOCH.--A TREATISE ON THE PRINCIPLES AND PRACTICAL INFLUENCE OF\nTAXATION AND THE FUNDING SYSTEM. By J. R. M'Culloch, Esq. 8vo. 10_s._\ncloth.\n\nMADAME DE MALGUET: A Tale of 1820. 3 vols. post 8vo. 31_s._ 6_d._\nboards.\n\n \"_One of the most fascinating productions of the present day. The\n story is well told; and the incidents are all grouped together with\n the skill of a painter and the hand of a master. Few works of fiction\n have appeared at any time, and fewer still in more recent days, which\n will bear any comparison with this, in all the essential attributes\n of a good novel._\"--Observer.\n\nMAITLAND (DR. CHARLES).--THE CHURCH IN THE CATACOMBS: A Description of\nthe Primitive Church of Rome, illustrated by its Sepulchral Remains.\nBy Charles Maitland, M.D. New Edition, revised. 8vo. with numerous\nEngravings on Wood. 14_s._ cloth.\n\nMARCET.--CONVERSATIONS ON CHEMISTRY; In which the Elements of that\nScience are familiarly Explained and Illustrated by Experiments. By\nMrs. Marcet. New Edition, corrected. 2 vols. foolscap. 8vo. 14_s._\ncloth.\n\nMARCET.--CONVERSATIONS ON NATURAL PHILOSOPHY; In which the Elements of\nthat Science are familiarly explained, and adapted to the\ncomprehension of Young Persons. By Mrs. Marcet. New Edition, enlarged\nand corrected. Fcap. 8vo. with 23 Plates, 10_s._ 6_d._ cloth.\n\nMARCET.--CONVERSATIONS ON POLITICAL ECONOMY; In which the Elements of\nthat Science are familiarly explained. By Mrs. Marcet. New Edition,\nrevised and enlarged. Foolscap 8vo. 7_s._ 6_d._ cloth.\n\nMARCET.--CONVERSATIONS ON VEGETABLE PHYSIOLOGY; Comprehending the\nElements of Botany, with their application to Agriculture. By Mrs.\nMarcet. New Edition. Foolscap 8vo. with Four Plates, 9_s._ cloth.\n\nMARCET.--CONVERSATIONS ON LAND AND WATER. By Mrs. Marcet. New Edition\nrevised and corrected. Foolscap 8vo. with coloured Map shewing the\ncomparative Altitude of Mountains, 5_s._ 6_d._ cloth.\n\nMARGARET PERCIVAL. By the Author of \"Amy Herbert.\" Edited by the Rev.\nW. Sewell, B.D., Fellow And Tutor of Exeter College, Oxford. New\nEdition. 2 vols. foolscap 8vo. 12_s._ cloth.\n\nMARRYAT.--BORNEO AND THE EAST INDIAN ARCHIPELAGO. By Francis S.\nMarryat, late Midshipman of H.M.S. Samarang, Surveying Vessel. With\nmany Drawings of Costume and Scenery, from Original Sketches made on\nthe spot by Mr. Marryat. Imperial 8vo. with numerous Lithographic\nPlates and Wood Engravings, 31_s._ 6_d._ cloth.\n\nMARRYAT (CAPT.)--MASTERMAN READY; Or, the Wreck of the Pacific.\nWritten for Young People. By Captain Marryat, C.B. author of \"Peter\nSimple,\" etc. 3 vols. fcap. 8vo. with numerous Engravings on Wood,\n22_s._ 6_d._ cloth.\n\nMARRYAT.--THE PRIVATEER'S-MAN ONE HUNDRED YEARS AGO. By Captain F.\nMarryat, C.B. author of \"Peter Simple,\" \"Masterman Ready,\" etc. 2\nvols. fcap. 8vo. 12_s._ cloth.\n\nMARRYAT.--THE MISSION; Or, Scenes in Africa. Written for Young People.\nBy Captain Marryat, C.B., author of \"Peter Simple,\" \"Masterman Ready,\"\netc. 2 vols. fcap. 8vo. 12_s._ cloth.\n\nMARRYAT.--THE SETTLERS IN CANADA. Written for Young People. By Captain\nMarryat, C.B. author of \"Peter Simple,\" \"Masterman Ready,\" etc. New\nEdition. Fcap. 8vo. with two Illustrations, 7_s._ 6_d._ cloth.\n\nMATTEUCCI.--LECTURES ON THE PHYSICAL PH\u0152NOMENA OF LIVING BEINGS. By\nSignor Carlo Matteucci, Professor of the University of Pisa.\nTranslated under the superintendence of J. Pereira, M.D. F.R.S.\nVice-President of the Royal Medical and Chirurgical Society. 12mo.\n9_s._ cloth.\n\nMAUNDER.--THE TREASURY OF KNOWLEDGE, And LIBRARY of REFERENCE: a\npopular Compendium of Universal Knowledge. By Samuel Maunder. New\nEdition, revised throughout and enlarged. Foolscap 8vo. 10_s._ cloth;\nbound in roan, 12_s._\n\n \u2042 _The principal contents of the present new and thoroughly\n revised edition of \"The Treasury of Knowledge,\" are--a new and\n enlarged English Dictionary, with a Grammar, Verbal Distinctions, and\n Exercises; a new Universal Gazetteer; a compendious Classical\n Dictionary; an Analysis of History and Chronology; a Dictionary of\n Law Terms; a new Synopsis of the British Peerage; and various useful\n tabular Addenda._\n\nMAUNDER.--THE SCIENTIFIC AND LITERARY TREASURY: A New and Popular\nEncyclop\u00e6dia of Science and the Belles Lettres; including all Branches\nof Science, and every Subject connected with Literature and Art. The\nwhole written in a familiar style, adapted to the comprehension of all\npersons desirous of acquiring information on the subjects comprised in\nthe work, and also adapted for a Manual of convenient Reference to the\nmore instructed. By Samuel Maunder. New Edition. Fcap. 8vo. 10_s._\ncloth; bound in roan, 12_s._\n\nMAUNDER.--THE BIOGRAPHICAL TREASURY: Consisting of Memoirs, Sketches,\nand brief Notices of above 12,000 Eminent Persons of all Ages and\nNations, from the Earliest Period of History; forming a new and\ncomplete Dictionary of Universal Biography. By Samuel Maunder. New\nEdition, revived throughout; with a copious Supplement. Foolscap. 8vo.\n10_s._ cloth; bound in roan, 12_s._\n\nMAUNDER.--THE TREASURY OF HISTORY; Comprising a General Introductory\nOutline of Universal History, Ancient and Modern, and a Series of\nseparate Histories of every principal Nation that exists; developing\ntheir Rise, Progress, and Present Condition, the Moral and Social\nCharacter of their respective Inhabitants, their Religion, Manners,\nand Customs, etc. etc. By Samuel Maunder. New Edit. Fcap. 8vo. 10_s._\ncloth; bound in roan, 12_s._\n\nMAUNDER.--THE TREASURY OF NATURAL HISTORY; Or, a Popular Dictionary of\nAnimated Nature: in which Zoological Characteristics that distinguish\nthe different Classes, Genera, and Species are combined with a variety\nof interesting Information illustrative of the Habits, Instincts, and\nGeneral Economy of the Animal Kingdom. To which are added, a Syllabus\nof Practical Taxidermy, and a Glossarial Appendix. Embellished with\nNine Hundred Engravings on Wood, from Drawings made expressly for this\nWork. By Samuel Maunder. Fcp. 8vo. with 900 Woodcuts, 10_s._ cloth;\nbound in roan, 12_s._\n\nMEMOIRS OF THE GEOLOGICAL SURVEY OF GREAT BRITAIN, And of the Museum\nof Economic Geology in London. Published by order of the Lords\nCommissioners of Her Majesty's Treasury. Vol. I. Royal 8vo. with\nWoodcuts and 9 Plates, (seven coloured), 21_s._ cloth; and Vol. II.\nin two thick Parts, with 63 Plates (three coloured) and numerous\nWoodcuts, 42_s._ cloth, or, separately, 21_s._ each Part.\n\nMILES (W.)--THE HORSE'S FOOT, And How to Keep it Sound. By William\nMiles, Esq. New Edition, with an Appendix on Shoeing in General, and\nHunters in Particular. Imperial 8vo. with Engravings, 9_s._\ncloth.--The Appendix separately, price 2_s._ 6_d._\n\n \u2042 _Four casts or models of Shoes may be had, displaying the\n different kinds of Shoeing, price 3s. each; or 10s. 6d. the\n set.--No.\u00a01. Shod for General Purposes.--No.\u00a02. Shod for\n Hunting.--No.\u00a03. Shod with Leather.--No.\u00a04. Foot prepared for\n Shoeing._\n\nMILNER (REV. J. AND I.)--THE HISTORY OF THE CHURCH OF CHRIST. By the\nRev. Joseph Milner, A.M. With Additions and Corrections by the late\nRev. Isaac Milner, D.D. F.R.S. A New Edition, revised, with additional\nNotes, by the Rev. Thomas Grantham, B.D., Chaplain to the Bishop of\nKildare. 4 vols. 8vo. 52_s._ cloth.\n\nMIRACLES OF OUR SAVIOUR. With rich and appropriate Borders of Original\nDesign, a series of Illuminated Figures of the Apostles from the Old\nMasters, six Illuminated Miniatures, and other Embellishments. By the\nIlluminator of the \"Parables.\" Square fcap. 8vo. in massive carved\ncovers, 21_s._; or bound in morocco, in the missal style, 30_s._\n\nMITCHELL.--JOURNAL OF AN EXPEDITION INTO THE INTERIOR OF TROPICAL\nAUSTRALIA, in Search of a Route from Sydney to the Gulf of\nCarpentaria. By Lieut.-Colonel Sir. T. L. Mitchell, Knt. D.C.L.\nSurveyor General of New South Wales, and late elective Member of the\nLegislative Council of that Colony. 8vo. with Maps, Views, and\nEngravings of Objects of Natural History, 21_s._ cloth.\n\nMOHAN LAL.--LIFE OF THE AMIR DOST MOHAMMED KHAN OF KABUL: with his\nPolitical Proceedings towards the English, Russian, and Persian\nGovernments, including the Victory and Disasters of the British Army\nin Affghanistan. By Mohan Lal. Esq., Knight of the Persian Order of\nthe Lion and Sun; lately attached to the Mission in Kabul. 2 vols.\n8vo. with numerous Portraits, 30_s._ cloth.\n\nMONTGOMERY'S (JAMES) POETICAL WORKS. New and only complete Edition.\nWith some additional Poems, and Autobiographical Prefaces. Collected\nand edited by Mr. Montgomery. 4 vols. foolscap 8vo. with Portrait, and\nseven other Plates, 20s. cloth; bound in morocco, 1_l._ 16_s._\n\nMOORE'S POETICAL WORKS; Containing the Author's recent Introduction\nand Notes. Complete in one volume, uniform with Lord Byron's Poems.\nMedium 8vo. with Portrait and Vignette, 1_l._ 1_s._ cloth; or 42s.\nbound in morocco, by Hayday.\n\n \u2042 Also, an Edition in 10 vols. foolscap 8vo. with Portrait, and 19\n Plates, 2_l._ 10_s._ cloth; morocco, 4_l._ 10_s._\n\nMOORE'S LALLA ROOKH. AN ORIENTAL ROMANCE. New Edition. Medium 8vo.\nillustrated with 13 fine Engravings, 21_s._ cloth; morocco, 35s.;\nwith India Proof Plates, 42_s._ cloth.\n\nMOORE'S LALLA ROOKH. AN ORIENTAL ROMANCE. New Edition. Foolscap 8vo.\nwith 4 Plates, by Westall, 10_s._ 6_d._ cloth; or 14_s._ bound in\nmorocco.\n\nMOORE'S IRISH MELODIES. Illustrated by D. Maclise, R.A. Imp. 8vo. with\n161 Designs, engraved on Steel, 3_l._ 3_s._ boards; or 4_l._\n14_s._ 6_d._ bound in morocco, by Hayday. Proof Impressions (only\n200 copies printed, of which a few remain), 6_l._ 6_s._ boards.\n\n \u2042 _India Proofs before letters of the 161 Designs, on Quarter\n Colombier, in Portfolio (only 25 copies printed, of which a few\n remain), 31l. 10s._\n\n _India Proofs before letters of the 51 large Designs, on Quarter\n Colombier, in Portfolio (only 25 copies printed, of which a few\n remain), 18l. 18s._\n\nMOORE'S IRISH MELODIES. New Edition. Fcap. 8vo. with Vignette Title,\n10_s._ cloth; bound in morocco, 13_s._ 6_d._\n\nMOORE.--THE POWER OF THE SOUL OVER THE BODY, Considered in relation to\nHealth and Morals. By George Moore, M.D. Member of the Royal College\nof Physicians, London, etc. New Edition. Post 8vo. 7_s._ 6_d._ cloth.\n\nMOORE.--THE USE OF THE BODY IN RELATION TO THE MIND. By George Moore,\nM.D. Member of the Royal College of Physicians, London, etc. New\nEdition. Post 8vo. 9_s._ cloth.\n\nMOORE.--MAN AND HIS MOTIVES. By George Moore, M.D. Member of the Royal\nCollege of Physicians, London, etc; author of \"The Power of the Soul\nover the Body,\" and \"The Use of the Body in relation to the Mind.\"\nPost 8vo. 8_s._ cloth.\n\nMORAL OF FLOWERS (THE). New Edition. Royal 8vo. with 24 beautifully\ncoloured Engravings, 1_l._ 10_s._ half-bound.\n\nMOSELEY.--ILLUSTRATIONS OF PRACTICAL MECHANICS. By the Rev. H.\nMoseley, M.A., Professor of Natural Philosophy and Astronomy in King's\nCollege, London; author of \"The Mechanical Principles of Engineering\nand Architecture.\" New Edition. Fcap. 8vo. with Woodcuts, 8_s._ cloth.\n\nMOSELEY.--THE MECHANICAL PRINCIPLES OF ENGINEERING AND ARCHITECTURE.\nBy the Rev. H. Moseley, M.A. F.R.S., Professor of Natural Philosophy\nand Astronomy in King's College, London; and author of \"Illustrations\nof Practical Mechanics,\" etc. 8vo. with Woodcuts and Diagrams, 1_l._\n4_s._ cloth.\n\nMOSHEIM'S ECCLESIASTICAL HISTORY, Ancient and Modern. Translated, with\ncopious Notes, by James Murdock, D.D. New Edition, revised, and\ncontinued, by the Rev. Henry Soames, M.A. 4 vols. 8vo. 48_s._ cloth.\n\nMURRAY.--AN ENCYCLOP\u00c6DIA OF GEOGRAPHY; comprising a complete\nDescription of the Earth: exhibiting its Relation to the Heavenly\nBodies, its Physical Structure, the Natural History of each Country,\nand the Industry, Commerce, Political Institutions, and Civil and\nSocial State of all Nations. By Hugh Murray, F.R.S.E. New Edition.\n8vo. with 82 Maps, and upwards of 1,000 other Wood Engravings, 3_l._\ncloth.\n\nNECKER DE SAUSSURE.--PROGRESSIVE EDUCATION; Or, Considerations on the\nCourse of Life. Translated and Abridged from the French of Madame\nNecker De Saussure, by Miss Holland. 3 vols. foolscap 8vo. 19_s._\n6_d._ cloth.\n\n \u2042 _Separately--vols. I. and II. 12s.; vol. III. 7s. 6d._\n\nOWEN.--LECTURES ON THE COMPARATIVE ANATOMY AND PHYSIOLOGY OF THE\nINVERTEBRATE ANIMALS, delivered at the Royal College of Surgeons in\n1843. By Richard Owen, F.R.S. Hunterian Professor to the College. From\nNotes taken by William White Cooper, M.R.C.S. and revised by Professor\nOwen. With Glossary and Index. 8vo. with nearly 140 Woodcuts, 14_s._\ncloth.\n\nOWEN.--LECTURES ON THE COMPARATIVE ANATOMY AND PHYSIOLOGY of the\nVERTEBRATE ANIMALS, delivered at the Royal College of Surgeons in 1844\nand 1846. By Richard Owen, F.R.S. Hunterian Professor to the College.\nIn 2 vols. Vol. I. 8vo. with numerous Woodcuts, 14_s._ cloth.\n\nPARABLES OF OUR LORD. Richly Illuminated with appropriate Borders,\nprinted in Colours, and in Black and Gold; with a Design from one of\nthe early German engravers. Square foolscap 8vo., uniform in size with\nthe \"Sermon on the Mount,\" 21_s._, in a massive carved binding;\nmorocco, 30_s._, bound by Hayday.\n\nPARKES.--DOMESTIC DUTIES; Or, Instructions to Young Married Ladies on\nthe Management of their Households and the Regulation of their Conduct\nin the various Relations and Duties of Married Life. By Mrs. W.\nParkes. New Edition. Foolscap 8vo. 9_s._ cloth.\n\nPARNELL.--A TREATISE ON ROADS, Wherein the Principles on which Roads\nshould be made are explained and illustrated by the Plans,\nSpecifications, and Contracts, made use of by Thomas Telford, Esq., on\nthe Holyhead Road. By the Rt. Hon. Sir Henry Parnell, Bart. New\nEdition, enlarged. 8vo. with Nine Plates, 21_s._ cloth.\n\nPARROT.--THE ASCENT OF MOUNT ARARAT. By Dr. Friedrich Parrot,\nProfessor of Natural Philosophy in the University of Dorpat, Russian\nImperial Councillor of State, etc. Translated and Edited by W. D.\nCooley, Esq. author of the \"History of Maritime and Inland Discovery,\"\netc. 8vo. with a Map by Arrowsmith, and Woodcuts, 14_s._ cloth.\n\nPEREIRA.--A TREATISE ON FOOD AND DIET: With Observations on the\nDietetical Regimen suited for Disordered States of the Digestive\nOrgans; and an Account of the Dietaries of some of the principal\nMetropolitan and other Establishments for Paupers, Lunatics,\nCriminals, Children, the Sick, etc. By Jon. Pereira, M.D. F.R.S.,\nauthor of \"Elements of Materia Medica.\" 8vo. 16_s._ cloth.\n\nPERICLES: A Tale of Athens in the 83d Olympiad. By the Author of \"A\nBrief Sketch of Greek Philosophy.\" 2 vols. post 8vo. 18_s._ cloth.\n\nPESCHEL (C. F.)--ELEMENTS OF PHYSICS, By C. F. Peschel, Principal of\nthe Royal Military College, Dresden, etc. etc. Translated from the\nGerman, with Notes, by E. West. 3 vols. fcap. 8vo. with Woodcuts,\n21_s._ cloth.\n\n { Part I. The Physics of Ponderable Bodies. Fcap. 8vo.\n { 7_s._ 6_d._ cloth.\n Separately { Part II. Imponderable Bodies (Light, Heat, Magnetism,\n { Electricity, and Electro-Dynamics).\n { 2 vols. fcap. 8vo. 13_s._ 6_d._ cloth.\n\nPHILLIPS.--FIGURES & DESCRIPTIONS OF THE PAL\u00c6OZOIC FOSSILS OF\nCORNWALL, DEVON, and WEST SOMERSET; observed in the course of the\nOrdnance Geological Survey of that District. By John Phillips, F.R.S.\nF.G.S. etc. Published by Order of the Lords Commissioners of H.M.\nTreasury. 8vo. with 60 Plates, comprising very numerous Figures,\n9_s._ cloth.\n\nPHILLIPS.--AN ELEMENTARY INTRODUCTION TO MINERALOGY; Comprising a\nNotice of the Characters, Properties, and Chemical Constitution of\nMinerals: with Accounts of the Places and Circumstances in which they\nare found. By William Phillips, F.L.S. M.G.S. etc. A New Edition,\ncorrected, enlarged, and improved, by W. H. Miller, M.A. F.R.S.\nProfessor of Mineralogy in the University of Cambridge. 8vo. with\nnumerous Wood Engravings.\n\n [_In the press._\n\nPITMAN (THE REV. J. R.)--SERMONS On the principal Subjects comprised\nin the book of Psalms, abridged from Eminent Divines of the\nEstablished Church. By the Rev. J. R. Pitman, A.M. Domestic Chaplain\nto Her Royal Highness the Duchess of Kent. 8vo. 14_s._ cloth.\n\nPLUNKETT.--THE PAST AND FUTURE OF THE BRITISH NAVY. By Captain the\nHon. E. Plunkett, R.N. 2d Edition, corrected and enlarged; with Notes\nand New Information communicated by several Officers of Distinction.\nPost 8vo. 8_s._ 6_d._ cloth.\n\nTHE POCKET AND THE STUD; Or, How to procure and keep Horses, with some\nregard to obtaining the Animal required, and to keeping him without\nemptying the Pocket. Being the result of many years' experience of\n\"Harry Hieover.\" Foolscap 8vo. with a Portrait of \"One of the Stud,\"\nfrom a Sketch by \"Harry Hieover.\"\n\n [_Nearly ready._\n\nPOETS' PLEASAUNCE (THE); Or, Garden of all Sorts of Pleasant Flowers,\nwhich our Pleasant Poets have in Past Time (for Pastime) Planted. By\nEden Warwick. Square crown 8vo. with Twenty-nine Ornamental Borders\ncomposed of Flowers and Insects, engraved on Wood, 30_s._ boards; or\n45_s._ bound in morocco, by Hayday.\n\nPORTLOCK.--REPORT ON THE GEOLOGY OF THE COUNTY OF LONDONDERRY, and of\nParts of Tyrone and Fermanagh, examined and described under the\nAuthority of the Master-General and Board of Ordnance. By J. E.\nPortlock, F.R.S. etc. 8vo. with 48 Plates, 24_s._ cloth.\n\nPYCROFT.--A COURSE OF ENGLISH READING; Adapted to every Taste and\nCapacity. With Anecdotes of Men of Genius. By the Rev. 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Reid, M.D. F.R.S.E. etc. 8vo. with Engravings on Wood,\n16_s._ cloth.\n\nRENAUD.--MATUTINA: Morning Readings, chiefly Practical, selected and\noriginal. Adapted to the use of the Younger Members of the Church of\nEngland. By the Rev. George Renaud, M.A. late Fellow of C.C.C. Oxford.\nFcap. 8vo. 5_s._ cloth.\n\nREPTON.--THE LANDSCAPE GARDENING & LANDSCAPE ARCHITECTURE of the late\nHumphrey Repton, Esq.; being his entire Works on these subjects. A New\nEdition, with an Historical and Scientific Introduction, a systematic\nAnalysis, a Biographical Notice, Notes, and a copious Alphabetical\nIndex. By J. C. Loudon, F.L.S., etc. 8vo. with a Portrait and upwards\nof 250 Engravings, 30_s._ cloth; with coloured Plates, 3_l._ 6_s._\ncloth.\n\nREST IN THE CHURCH. By the Author of \"From Oxford to Rome: and, How it\nFared with Some who lately made the Journey.\" New Edition. Fcap. 8vo.\n6_s._ 6_d._ cloth.\n\nRICH.--AN ILLUSTRATED COMPANION TO THE LATIN DICTIONARY; Being a\nDictionary of all the Words respecting Visible Objects connected with\nthe Arts, Science, and Every-day Life of the Ancients. Illustrated by\nabout Two Thousand Engravings on Wood, from the Antique. By Anthony\nRich, jun. B.A. late of Caius College, Cambridge; and one of the\ncontributors to Dr. Smith's \"Dictionary of Greek and Roman\nAntiquities.\" Post 8vo. with 2,000 Woodcuts, 18_s._ cloth.\n\nRICHTER.--LEVANA; OR, THE DOCTRINE OF EDUCATION. Translated from the\nGerman of Jean Paul Fr. Richter. Post 8vo. 10_s._ 6_d._ cloth.\n\nRIDDLE.--A COMPLETE ENGLISH-LATIN AND LATIN-ENGLISH DICTIONARY, from\nthe best sources, chiefly German. By the Rev. J. E. Riddle, M.A. New\nEdition. 8vo. 31_s._ 6_d._ cloth.\n\n \u2042 Separately--The English-Latin Dictionary, 10_s._ 6_d._; the\n Latin-English Dictionary, 21_s._\n\nRIDDLE.--A DIAMOND LATIN-ENGLISH DICTIONARY. A Guide to the Meaning,\nQuality, and right Accentuation of Latin Classical Words. By the Rev.\nJ. E. Riddle, M.A. New Edition. Royal 32mo. 4_s._ bound.\n\nRIDDLE.--LETTERS FROM AN ABSENT GODFATHER; Or, a Compendium of\nReligious Instruction for Young Persons, By the Rev. J. E. Riddle.\nM.A. Foolscap 8vo. 6_s._ cloth.\n\nRIDDLE.--ECCLESIASTICAL CHRONOLOGY; Or, Annals of the Christian\nChurch, from its Foundation to the present Time. Containing a View of\nGeneral Church History, and the Course of Secular Events; the Limits\nof the Church and its Relations to the State; Controversies; Sects and\nParties; Rites, Institutions, and Discipline; Ecclesiastical Writers,\netc. By the Rev. J. E. Riddle, M.A. 8vo. 15_s._ cloth.\n\nRITCHIE (ROBERT.)--RAILWAYS: THEIR RISE AND PROGRESS, AND\nCONSTRUCTION, with Remarks on Railway Accidents, and Proposals for\ntheir Prevention. By Robert Ritchie, Esq., F.R.S., S.A., Civil\nEngineer, Associate of the Institution of Civil Engineers, etc. Fcap.\n8vo. with Woodcuts and Diagrams, 9s. cloth.\n\nRIVERS.--THE ROSE AMATEUR'S GUIDE: Containing ample Descriptions of\nall the fine leading varieties of Roses, regularly classed in their\nrespective Families; their History and Mode of Culture. By T. Rivers,\nJun. Fourth Edition, corrected and improved. Foolscap 8vo. 6_s._\ncloth.\n\nROBINSON.--THE WHOLE ART OF MAKING BRITISH WINES, CORDIALS, AND\nLIQUEURS, IN THE GREATEST PERFECTION; AS ALSO STRONG AND CORDIAL\nWATERS. To which is added, a Collection of Valuable Recipes for\nBrewing Fine and Strong Ales, and Miscellaneous Articles connected\nwith the Practice. By James Robinson, Fcap. 8vo. 6_s._ cloth.\n\nROBINSON (JAMES).--THE WHOLE ART OF CURING, PICKLING, And SMOKING MEAT\nand FISH, both in the British and Foreign Modes. With many useful\nMiscellaneous Recipes, and full Directions for the Construction of an\nEconomical Drying-Chimney and Apparatus, on an entirely new Plan. By\nJames Robinson, Eighteen Years a Practical Curer. Fcap. 8vo. 4_s._\n6_d._ cloth.\n\nROGERS.--THE VEGETABLE CULTIVATOR; Containing a plain and accurate\nDescription of all the different Species of Culinary Vegetables, with\nthe most approved Method of Cultivating them by Natural and Artificial\nMeans, and the best Modes of Cooking them. By John Rogers, author of\n\"The Fruit Cultivator.\" New Edition. Foolscap 8vo. 7_s._ cloth.\n\nROGET.--THE ECONOMIC CHESS-BOARD; Being a Chess-Board, provided with a\ncomplete set of Chess-Men, for playing Games in carriages, or out of\ndoors, and for folding up, and carrying in the pocket, without\ndisturbing the Game. Invented by P. M. Roget, M.D. and registered\naccording to Act of Parliament. New Edition. In a neat fcap. 8vo.\ncase, price 2_s._ 6_d._\n\nROWTON.--THE FEMALE POETS OF GREAT BRITAIN, Chronologically arranged;\nwith copious Selections, and Critical Remarks. By Frederic Rowton,\nauthor of \"The Debater,\" etc. Square crown 8vo. 14_s._ cloth.\n\nROWTON (F.)--THE DEBATER; Being a Series of complete Debates, Outlines\nof Debates, and Questions for Discussion. With ample references to the\nbest sources of information upon each particular topic. By Frederic\nRowton, Lecturer on General Literature. Foolscap 8vo. 6_s._ cloth.\n\nSANDBY.--MESMERISM AND ITS OPPONENTS. By George Sandby, M.A. Vicar of\nFlixton, Suffolk. Second Edition, considerably enlarged; with an\nintroductory Chapter on the Hostility of Scientific and Medical Men to\nMesmerism, 16mo. 5_s._ cloth; or in two Parts, 2_s._ each, sewed.\n\nSANDFORD (REV. JOHN).--PAROCHIALIA, or Church, School, and Parish. By\nthe Rev. John Sandford. B.D. Vicar of Dunchurch, Chaplain to the Lord\nBishop of Worcester, Hon. Canon of Worcester, and Rural Dean. 8vo.\nwith numerous Woodcuts, 16_s._ cloth.\n\nSANDFORD.--WOMAN IN HER SOCIAL AND DOMESTIC CHARACTER. By Mrs. John\nSandford. 6th Edition. Foolscap 8vo. 6_s._ cloth.\n\nSANDFORD.--FEMALE IMPROVEMENT. By Mrs. John Sandford. New Edition.\nFoolscap 8vo. 7_s._ cloth.\n\nSCHOMBURGK.--THE HISTORY OF BARBADOS: Comprising a Geographical and\nStatistical Description of the Island; a Sketch of the Historical\nEvents since the Settlement; and an Account of its Geology and Natural\nProductions. By Sir Robert H. Schomburgk, Ph.D. K.R.E. etc. Royal 8vo.\nwith Chart, Views, and Engravings, 31_s._ 6_d._ cloth.\n\nSCHOMBURGK.--A TOPOGRAPHICAL MAP OF THE ISLAND OF BARBADOS, based upon\nMayo's Original Survey in 1721, and corrected to the year 1846. By Sir\nRobert H. Schomburgk, Ph.D. K.R.E. Engraved by Arrowsmith, on 2 large\nsheets, 21_s._ coloured.\n\nSCHOPENHAUER.--YOUTHFUL LIFE AND PICTURES OF TRAVEL: Being the\nAutobiography of Madame Schopenhauer. Translated from the German. 2\nvols. foolscap 8vo. 12_s._ boards.\n\nSEAWARD.--SIR EDWARD SEAWARD'S NARRATIVE OF HIS SHIPWRECK, and\nconsequent Discovery of certain Islands in the Caribbean Sea: with a\nDetail of many extraordinary and highly interesting Events in his\nLife, from 1733 to 1749, as written in his own diary. Edited by Miss\nJane Porter. New Edition. 2 vols. 8vo. 21_s._ cloth.\n\nSELECT WORKS OF THE BRITISH POETS: From Chaucer to Withers. With\nBiographical Sketches, by R. Southey, LL.D. Medium 8vo. 30s. cloth,\nor, with gilt edges, 31_s._ 6_d._\n\nSELECT WORKS OF THE BRITISH POETS: From Ben Jonson to Coleridge. With\nBiographical and Critical Prefaces by Dr. Aikin. A New Edition, with\nadditional Selections, from more recent Poets, by Lucy Aikin. Medium\n8vo. 18_s._ cloth.\n\n \u2042 _The peculiar feature of these two works is, that the Poems\n included are printed entire without mutilation or abridgment._\n\nTHE SERMON ON THE MOUNT, Intended as a Birthday-Present, or Gift-Book\nfor all Seasons. Printed in Gold and Colours, in the Missal Style;\nwith Ornamental Borders by Owen Jones, Architect, and an Illuminated\nFrontispiece by W. Boxall, Esq. A new edition. Foolscap 4to. in a rich\nbrocaded silk cover, 21_s._; or bound in morocco, by Hayday 25_s._\n\nSHAKSPEARE, BY BOWDLER. THE FAMILY SHAKSPEARE, in which nothing is\nadded to the Original Text; but those Words and Expressions are\nomitted which cannot with propriety be read aloud. By T. Bowdler, Esq.\nF.R.S. New Edition. 8vo. with 36 Illustrations after Smirke, etc.,\n21_s._ cloth; or, without illustrations, 8 vols. 8vo. 4_l._ 14_s._\n6_d._ boards.\n\nSHORT WHIST: Its Rise, Progress, and Laws; with the recent Decisions\nof the Clubs, and Observations to make any one a Whist Player.\nContaining also Laws of Piquet, Cassino, Ecarte, Cribbage, Backgammon.\nBy Major A ***** New Edition. To which are added, Precepts for Tyros.\nBy Mrs. B ***** Foolscap 8vo. 3_s._ cloth, gilt edges.\n\nTHE GOOD SHUNAMMITE. From the Scriptures--2\u00a0Kings, chap. IV. 8 to 37.\nWith Six Original Designs by A. Klein, and an Ornamental Border to\neach page, in the Missal style, by L. Gruner. Printed in Colours and\nGold. Square fcap. 8vo. uniform in size with \"Miracles of our Lord,\"\n21_s._ in massive carved covers; or 30_s._ bound in morocco, in the\nMissal style.\n\nSINCLAIR.--THE BUSINESS OF LIFE. By Catherine Sinclair, author of \"The\nJourney of Life,\" \"Jane Bouverie,\" \"Modern Accomplishments,\" \"Modern\nSociety,\" etc. 2 vols. fcap. 8vo. 10_s._ cloth.\n\n \"_The book, without being of a directly devotional character, or\n belonging to the class of light reading, combines several of the best\n qualities of both, and makes general literature and entertaining\n anecdote serve as handmaids to religions instruction. We have seen\n many pompous treatises containing not half the talent or a tithe of\n the knowledge compressed into these unpretending little\n volumes._\"--Britannia.\n\nSINCLAIR.--THE JOURNEY OF LIFE. By Catherine Sinclair, author of \"The\nBusiness of Life,\" \"Modern Society,\" \"Jane Bouverie,\" etc. New\nEdition, corrected and enlarged, Fcap. 8vo. 5_s._ cloth.\n\nSINNETT.--BY-WAYS OF HISTORY, FROM THE TWELFTH TO THE SIXTEENTH\nCENTURY. By Mrs. Percy Sinnett. 2 vols. post 8vo. 18_s._ cloth.\n\nTHE SKETCHES; Three Tales. By the Authors of \"Amy Herbert,\" \"The\nKing's Messengers,\" and \"Hawkstone.\" New Edition, Fcap. 8vo. with six\nPlates, 8_s._ cloth.\n\nSMITH.--SACRED ANNALS: Or, Researches into the History and Religion of\nMankind, from the Creation of the World to the Death of Isaac: deduced\nfrom the Writings of Moses and other Inspired Authors, copiously\nillustrated and confirmed by the ancient Records, Traditions, and\nMythology of the Heathen World. By George Smith, F.S.A. etc. author of\n\"The Religion of Ancient Britain,\" etc. Crown 8vo. 10_s._ cloth.\n\nSMITH (GEORGE).--THE RELIGION OF ANCIENT BRITAIN HISTORICALLY\nCONSIDERED: Or, a Succinct Account of the several Religious Systems\nwhich have obtained in this Island from the Earliest Times to the\nNorman Conquest: including an Investigation into the Early Progress of\nError in the Christian Church, the Introduction of the Gospel into\nBritain, and the State of Religion In England till Popery had gained\nthe Ascendancy. By George Smith, F.A.S. New Edition. 8vo. 7_s._\n6_d._ cloth.\n\nSMITH (GEORGE).--PERILOUS TIMES: Or, the Agressions of Anti-Christian\nError on Scriptural Christianity: considered in reference to the\nDangers and Duties of Protestants. By George Smith, F.A.S. Member of\nthe Royal Asiatic Society, and of the Royal Society of Literature.\nFoolscap 8vo. 6_s._ cloth.\n\nSMITH (JAMES).--THE VOYAGE AND SHIPWRECK OF SAINT PAUL: with\nDissertations on the Sources of the Writings of St Luke, and the Ships\nand Navigation of the Antients. By James Smith, Esq. of Jordanhill\nF.R.S. etc. 8vo. with illustrative Views, Charts, and Woodcuts,\n14_s._ cloth.\n\nSMITH.--AN INTRODUCTION TO THE STUDY OF BOTANY. By Sir J. E. Smith,\nlate President of the Linn\u00e6an Society. 7th Edition, corrected; in\nwhich the object of Smith's \"Grammar of Botany\" is combined with that\nof the \"Introduction.\" By Sir William Jackson Hooker, K.H. LL.D. etc.\n8vo. with 36 Steel Plates, 16_s._ cloth; with coloured Plates, 2_l._\n12_s._ 6_d._ cloth.\n\nSMITH.--COMPENDIUM OF THE ENGLISH FLORA. By Sir J. E. Smith. New\nEdition, with Additions and Corrections. By Sir W. J. Hooker 12mo.\n7_s._ 6_d._ cloth.\n\n THE SAME IN LATIN. New Edition. 12mo. 7_s._ 6_d._\n\nSMITH.--THE ENGLISH FLORA. By Sir James Edward Smith, M.D. F.R.S.,\nlate President of the Linn\u00e6an Society, etc. 6 vols. 8vo. 3_l._\n12_s._ boards.\n\nSMITH (SYDNEY).--SERMONS PREACHED AT ST. PAUL'S CATHEDRAL, the\nFoundling Hospital, and several Churches in London; together with\nothers addressed to a Country Congregation. By the late Rev. Sydney\nSmith, Canon Residentiary of St. Paul's Cathedral. 8vo. 12_s._ cloth.\n\nSMITH.--THE WORKS OF THE REV. SYDNEY SMITH. New Edition, with\nAdditions. 3 vols. 8vo. with Portrait, 36_s._ cloth.\n\nSOAMES.--THE LATIN CHURCH DURING ANGLO-SAXON TIMES. By the Rev. Henry\nSoames, M.A., Editor of \"Mocheim's Institutes of Ecclesiastical\nHistory.\" 8vo. 14_s._ cloth.\n\nSOME PASSAGES FROM MODERN HISTORY. By the Author of \"Letters to My\nUnknown Friends,\" and \"Twelve Year ago.\" Foolscap 8vo. 6_s._ 6_d._\ncloth.\n\nSOPHOCLES, BY LINWOOD. SOPHOCLIS TRAG\u0152DI\u00c6 SUPERSTITES. Recensuit,\net brevi adnotatione instruxit Gulielmus Linwood, A.M. \u00c6dis Christi\napud Oxonienses Alumnus. 8vo. 16_s._ cloth.\n\nSOUTHEY (ROBERT).--THE LATE MR. SOUTHEY'S COMMONPLACE BOOK; comprising\nhis Readings and Collections in History, Biography, Manners and\nLiterature, Voyages and Travels, etc. etc.\n\n [_In the press._\n\nSOUTHEY (ROBERT).--THE DOCTOR, ETC. By the late Robert Southey. A New\nEdition, complete in One Volume. Edited by the Author's Son-in-Law,\nthe Rev. John Wood Warter. Square crown 8vo., with Portrait, Vignette\nTitle-page, and Bust of the Author, 21_s._ cloth.\n\nSOUTHEY.--THE LIFE OF WESLEY, And Rise and Progress of Methodism. By\nRobert Southey, Esq. LL.D. New Edition, with Notes by the late Samuel\nTaylor Coleridge, Esq., and Remarks on the Life and Character of John\nWesley, by the late Alexander Knox, Esq. Edited by the Rev. Charles\nCuthbert Southey, A.M. Curate of Cockermouth. 2 vols. 8vo. with two\nPortraits, 1_l._ 8_s._ cloth.\n\nSOUTHEY'S (ROBERT) COMPLETE POETICAL WORKS: Containing all the\nAuthor's last Introductions and Notes. Complete in One Volume, 24_s._\n6_d._, with Portrait and Vignette, uniform with Byron's and Moore's\nPoetical Works. Medium 8vo. 21_s._ cloth; or 42_s._ bound in\nmorocco, by Hayday.\n\n Also, an Edition in 10 vols. foolscap 8vo. with Portrait and 19\n Plates, 2_l._ 10_s._; morocco, 4_l._ 10_s._\n\nSPIRIT OF THE WOODS (THE). By the Author of \"The Moral of Flowers.\"\nNew Edition. Royal 8vo. with 23 beautifully coloured Engravings of the\nForest Trees of Great Britain, 1_l._ 11s. 6_d._ cloth.\n\nSTABLE TALK AND TABLE TALK; OR, SPECTACLES FOR YOUNG SPORTSMEN. By\nHarry Hieover. 2 vols. 8vo. with Portrait, 24_s._ cloth.\n\nSTEEL'S SHIPMASTER'S ASSISTANT. Compiled for the use of Merchants,\nOwners and Masters of Ships, Officers of Customs, and all Persons\nconnected with Shipping or Commerce; containing the Law and Local\nRegulations affecting the Ownership, Charge, and Management of Ships\nand their Cargoes; together with Notices of other Matters, and all\nnecessary Information for Mariners. New Edition, rewritten throughout.\nEdited by Graham Willmore, Esq. M.A. Barrister-at-Law; George\nClements, of the Customs, London, and William Tate, author of \"The\nModern Cambist.\" 8vo. 28_s._ cloth; or 29_s._ bound.\n\nSTEPHEN.--THE HISTORY OF THE CHURCH OF SCOTLAND, From the Reformation\nto the Present Time. By Thomas Stephen, author of \"The Book of the\nConstitution,\" \"Spirit of the Church of Rome,\" etc. 4 vols. 8vo. with\n24 highly-finished Portraits, engraved on Steel, 32_s._ cloth.\n\nSTEPHENS.--A MANUAL OF BRITISH COLEOPTERA; Or, BEETLES: containing a\nDescription of all the Species of Beetles hitherto ascertained to\ninhabit Great Britain and Ireland, etc. By J. F. Stephens, F.L.S. Post\n8vo. 14_s._ cloth.\n\nSTEWART.--THE MEANS OF FACILITATING THE TRANSFER OF LAND: In Three\nLectures. By James Stewart, Esq., of Lincoln's Inn, Barrister. 8vo.\n5_s._ cloth.\n\nTHE SUITOR'S INSTRUCTOR IN THE PRACTICE OF THE COUNTY COURTS:\ncontaining all the Information necessary for Conducting or Defending a\nSuit; the Fees payable on each Step; Definitions of the Legal Terms\nused in the Proceedings; an Abstract of the Act of Parliament; the\nRules of Practice, etc. etc. Also a District Directory, giving the\nNames of all the Streets (and the number of Houses in each Street)\nwhich form the Boundaries of the Metropolitan Districts; made from an\nactual Perambulation around each: and a List of the Country Districts.\nBy a County Court Assistant Clerk. 12mo. 4_s._ 6_d._ cloth.\n\nSUMMERLY.--THE SEA AND THE RAILWAY: Their new Relations set forth in a\nJaunt along the Manchester, Sheffield, and Lincolnshire Railway to\nGrimsby Docks, by Felix Summerly. With Woodcuts by C. W. Cope, A.R.A.;\nD. Cox, jun.; T. Creswick, A.R.A.; and R. Redgrave, A.R.A.\n\n [_Nearly ready._\n\nSYMONDS.--THE LAW RELATING TO MERCHANT SEAMEN, Arranged chiefly for\nthe use of Masters and Officers in the Merchant Service. With an\nAppendix, containing the Act 7 & 8 Vic. c. 112: the Regulations under\nwhich Lascars may be employed; and some forms of Proceedings before\nMagistrates. By E. W. Symonds, Esq. Chief Clerk of the Thames Police\nCourt. Third Edition. 12mo. 5_s._ cloth.\n\nTATE.--THE CONTINUOUS HISTORY OF THE LIFE AND WRITINGS OF ST. PAUL, on\nthe basis of the Acts; with Intercalary Matter of Sacred Narrative,\nsupplied from the Epistles, and elucidated in occasional Dissertations:\nwith the Hor\u00e6 Paulin\u00e6 of Dr. Paley, in a more correct edition,\nsubjoined. By James Tate, M.A. 8vo. Map, 13_s._ cloth.\n\nTAYLER (REV. CHARLES B.)--MARGARET; Or, the Pearl. By the Rev. Charles\nB. Tayler, M.A. Rector of St. Peter's, Chester, author of \"Lady Mary;\nor, Not of the World;\" etc. New Edition. Foolscap 8vo. 6_s._ cloth.\n\nTAYLER (REV. CHARLES B.)--LADY MARY; OR, NOT OF THE WORLD. By the Rev.\nCharles B. Tayler, Rector of St. Peter's, Chester; author of\n\"Margaret, or the Pearl,\" etc. New Edition. Foolscap 8vo. with a\nFrontispiece engraved by J. Absolon, 6_s._ 6_d._ cloth.\n\nTAYLOR.--LOYOLA AND JESUITISM. By Isaac Taylor. Post 8vo.\n\n [_In the Autumn._\n\nTAYLOR (JEREMY).--BISHOP JEREMY TAYLOR'S ENTIRE WORKS: With the life\nof Bishop Heber. Revised and corrected by the Rev. Charles Page Eden,\nFellow of Oriel College, Oxford. Vol. II. (the first in the order of\npublication) contains the Life of Christ; Vol. III. the Holy Living\nand Dying; Vol. IV. a Course of Sermons for all the Sundays of the\nYear. 8vo. 10_s._ 6_d._ each, cloth.\n\n \u2042 _To be completed in Ten Volumes, price 10s. 6d. each. Vol. V.\n containing the_ Episcopacy, etc. _is nearly ready._\n\nTHIRLWALL.--THE HISTORY OF GREECE. By the Right Rev. the Lord Bishop\nof St. David's. A new Edition, revised: with Notes. Vols. I. to IV.\ndemy 8vo. with Maps, 12_s._ each cloth. To be completed in 8 volumes.\n\n [Vol. V. _is nearly ready._\n\n \u2042 _Also, an Edition in 8 vols. fcap. 8vo. with Vignette Titles,\n 2l. 8s. cloth._\n\nTHOMSON'S SEASONS. Edited, with Notes, Philosophical, Classical,\nHistorical, and Biographical, by Anthony Todd Thomson, M.D. F.L.S.,\nProfessor of Materia Medica and Therapeutics, and of Forensic\nMedicine, in University College, London, etc. Fcap. 8vo. 7_s._ 6_d._\ncloth.\n\nTHOMSON'S SEASONS. Edited by Bolton Corney, Esq. Illustrated with\nSeventy-seven Designs drawn on Wood by the Members of the Etching\nClub. Engraved by Thompson and other eminent Engravers. Square crown\n8vo. uniform with \"Goldsmith's Poems,\" 21_s._ cloth; bound in\nmorocco, by Hayday, 36_s._\n\nTHOMSON.--EXPERIMENTAL RESEARCHES ON THE FOOD OF ANIMALS, AND THE\nFATTENING OF CATTLE: with Remarks on the Food of Man. By Robert Dundas\nThomson, M.D. of the University of Glasgow. Fcap. 8vo. 5_s._ cloth.\n\n \"_The question of the origin of the fat of animals to be completely\n resolved by these beautiful and elaborate experiments._\"--Baron\n Liebig.\n\nTHOMSON (JOHN).--TABLES OF INTEREST, At Three, Four, Four-and-a-half,\nand Five per Cent., from One Pound to Ten Thousand, and from One to\nThree Hundred and Sixty-five Days, in a regular progression of Single\nDays: with Interest at all the above Rates, from One to Twelve Months,\nand from One to Ten Years. Also, Tables shewing the Exchange on Bills,\netc. etc. etc. By John Thomson, Accountant. New Edition. 12mo. 8_s._\nbound.\n\nTHOMSON.--THE DOMESTIC MANAGEMENT OF THE SICK ROOM, Necessary, in Aid\nof Medical Treatment, for the Cure of Diseases. By Anthony Todd\nThomson. M.D. F.L.S. etc. New Edition. Post 8vo. 10_s._ 6_d._ cloth.\n\nTISCHENDORFF.--TRAVELS IN THE EAST. By Constantine Tischendorff, Editor\nof the \"Codex Ephr\u00e4mi Rescriptus,\" \"Codex Friderico-Augustanus,\" etc.\nTranslated from the German by W. E. Shuckard. 16mo. 6_s._ 6_d._\ncloth.\n\nTOMLINE (BISHOP).--AN INTRODUCTION TO THE STUDY OF THE BIBLE: Being\nthe First Volume of the Elements of Christian Theology; containing\nProofs of the Authenticity and Inspiration of the Holy Scriptures; a\nSummary of the History of the Jews; an Account of the Jewish Sects;\nand a brief Statement of the Contents of the several Books of the Old\nTestament. By the late George Tomline, D.D.F.R.S. New Edition.\nFoolscap 8vo. 5_s._ 6_d._ cloth.\n\nTOOKE.--THE HISTORY OF PRICES; With references to the Causes of their\nprincipal Variations, from 1792 to the Present Time. Preceded by a\nSketch of the History of the Corn Trade in the last Two Centuries. By\nThomas Tooke, Esq. F.R.S. 3 vols. 8vo. 2_l._ 8_s._ cloth.\n\nTOOKE.--THE HISTORY OF PRICES, And of the State of the Circulation,\nfrom 1839 to 1847, inclusive: with a General Review of the Currency\nQuestion, and Remarks on the Operation of the Act 7 and 8 Vict. c. 32:\nbeing a continuation of \"The History of Prices from 1792 to 1839.\" By\nThomas Tooke, Esq. F.R.S., 8vo. 18_s._ cloth.\n\nTOPHAM.--CHEMISTRY MADE EASY, For the Use of Agriculturists. By John\nTopham, A.M. Rector of St. Andrew, St. Mary Witton, and St. Nicholas,\nDroitwich. New Edition. 16mo. 2_s._ sewed.\n\nTOWNSEND (CHARLES).--THE LIVES OF TWELVE EMINENT JUDGES OF THE LAST\nAND OF THE PRESENT CENTURY. By W. Charles Townsend, Esq., A.M.\nRecorder of Macclesfield, author of \"Memoirs of the House of Commons,\"\n2 vols. 8vo. 28_s._ cloth.\n\nTURNER.--THE SACRED HISTORY OF THE WORLD, Attempted to be\nPhilosophically considered, in a Series of Letters to a Son. By Sharon\nTurner, F.S.A. and R.A.S.L. Eighth Edition, edited by the Rev. Sydney\nTurner. 3 vols. post 8vo. 31_s._ 6_d._ cloth.\n\nTURNER.--THE HISTORY OF ENGLAND, From the Earliest Period to the Death\nof Elizabeth. By Sharon Turner, Esq. F.A.S. R.A.S.L. New Editions. 12\nvols. 8vo. 8_l._ 3_s._ cloth; or, separately--\n\n THE HISTORY of the ANGLO-SAXONS. 3 vols. 8vo. 2_l._ 5_s._\n THE HISTORY of ENGLAND during the MIDDLE AGES. 5 vols. 8vo. 3_l._\n THE HISTORY of the REIGN of HENRY VIII. 2 vols. 8vo. 26_s._\n THE REIGNS of EDWARD VI., MARY, and ELIZABETH. 2 vols. 8vo. 32_s._\n\nTURTON'S (DR.) MANUAL OF THE LAND AND FRESHWATER SHELLS OF THE BRITISH\nISLANDS. A new Edition, thoroughly revised, with Additions. By John\nEdward Gray. Post 8vo. with Woodcuts, and 12 coloured Plates, 15_s._\ncloth.\n\nTWELVE YEARS AGO: A Tale. By the Author of \"Letters to My Unknown\nFriends.\" Foolscap 8vo. 6_s._ 6_d._ cloth.\n\nTWISS.--ON THE RELATIONS OF THE DUCHIES OF SCHLESWIG AND HOLSTEIN TO\nTHE CROWN OF DENMARK AND THE GERMANIC CONFEDERATION, and on the\nTreaty-Engagements of the Great European Powers in reference thereto.\nBy Travers Twiss, D.C.L. F.R.S., Fellow of University College, Oxford,\nand Advocate in Doctors Commons. 8vo. 6_s._ 6_d._ cloth.\n\nTWISS.--VIEW OF THE PROGRESS OF POLITICAL ECONOMY IN EUROPE SINCE THE\nSIXTEENTH CENTURY; being a Course of Lectures delivered before the\nUniversity of Oxford, in Michaelmas Term 1846, and Lent Term 1847. By\nTravers Twiss, D.C.L. F.R.S. Professor of Political Economy, and\nFellow of University College, Oxford. 8vo. 10_s._ 6_d._ cloth.\n\nURE.--DICTIONARY OF ARTS, MANUFACTURES, AND MINES: Containing a clear\nExposition of their Principles and Practice. By Andrew Ure, M.D.\nF.R.S. M.G.S. M.A.S. Lond.; M. Acad. N.S. Philad.; S. Ph. Soc. N.\nGerm. Hanov.; Mullii, etc. etc. 3d Edition, corrected. 8vo. with 1,240\nWoodcuts, 50_s._ cloth.\n\n By the same Author,\n SUPPLEMENT OF RECENT IMPROVEMENTS, 2d Edition. 8vo. 14_s._ cloth.\n\nVON ORLICH (CAPT.)--TRAVELS IN INDIA, And the adjacent Countries, in\n1842 and 1843. By Capt. Leopold Von Orlich. Translated from the German\nby H. Evans Lloyd, Esq. 2 vols. 8vo. with coloured Frontispieces, and\nnumerous Illustrations on Wood, 25_s._ cloth.\n\nWALFORD (J. E.)--THE LAWS OF THE CUSTOMS, Compiled by Direction of the\nLords Commissioners of Her Majesty's Treasury, and published under the\nSanction of the Commissioners of Her Majesty's Customs; with Notes and\na General Index. Edited by J. G. Walford. Esq. Solicitor for the\nCustoms. Printed for Her Majesty's Stationery Office, and published by\nAuthority. 8vo. 10_s._ 6_d._ cloth.\n\nWALKER.--ELEMENTA LITURGICA; Or, the Churchman's Primer, for the\nScholastic Study of the Book of Common Prayer. By G. A. Walker. A.M.,\nof Christ College, Cambridge. New Edition, entirely rearranged and\nconsiderably enlarged. Fcap. 8vo. 4_s._ 6_d._ cloth.\n\nWALKER (GEO.)--CHESS STUDIES: Comprising 1,000 Games actually Played\nduring the last Half Century; presenting a unique Collection of\nClassical and Brilliant Specimens of Chess Skill in every stage of the\nGame, and forming an Encyclop\u00e6dia of Reference. By George Walker. 8vo.\n10_s._ 6_d._ sewed.\n\nWARDLAW.--DISCOURSES ON THE PRINCIPAL POINTS OF THE SOCINIAN\nCONTROVERSY--the Unity of God, and the Trinity of Persons in the\nGodhead--the Supreme Divinity of Jesus Christ--the Doctrine of the\nAtonement,--the Christian Character, etc. By Ralph Wardlaw, D.D. New\nEdition. 8vo. 15_s._ cloth.\n\nWATERTON.--ESSAYS ON NATURAL HISTORY, Chiefly Ornithology. By Charles\nWaterton. Esq., author of \"Wanderings in South America.\" With an\nAutobiography of the Author, and a View of Walton Hall. New Edition.\nFoolscap 8vo. 8_s._ cloth.\n\n SECOND SERIES. With Continuation of Mr. Waterton's Autobiography. New\n Edition. Fcap. 8vo. with Vignette by T. Creswick, A.R.A. 6_s._ 6_d._\n cloth.\n\nWEBSTER.--AN ENCYCLOP\u00c6DIA OF DOMESTIC ECONOMY: Comprising such\nsubjects as are most immediately connected with Housekeeping; as, The\nConstruction of Domestic Edifices, with the Modes of Warming,\nVentilating, and Lighting them--A Description of the various Articles\nof Furniture, with the Nature of their Materials--Duties of Servants,\netc. etc. By Thomas Webster, F.G.S., etc. etc.; assisted by the late\nMrs. Parkes. New Edition. 8vo. with nearly 1,000 Woodcuts, 50_s._\ncloth.\n\nWESTWOOD (J. O.)--AN INTRODUCTION TO THE MODERN CLASSIFICATION OF\nINSECTS: founded on the Natural Habits and comparative Organisation of\nthe different Families. By J. O. Westwood, F.L.S. etc. 2 vols. 8vo.\nwith numerous Illustrations, 2_l._ 7_s._ cloth.\n\nWILBERFORCE (W.)--A PRACTICAL VIEW OF THE PREVAILING RELIGIOUS SYSTEMS\nOF PROFESSED CHRISTIANS, in the Higher and Middle Classes in this\nCountry, contrasted with Real Christianity. By William Wilberforce,\nEsq. M.P. for the County of York. New Editions. 8vo. 8_s._ boards.\n12mo. 4_s._ 6_d._ cloth.\n\nWILSON.--THE LANDS OF THE BIBLE VISITED AND DESCRIBED, In an Extensive\nJourney undertaken with special reference to the Promotion of Biblical\nResearch and the Advancement of the Cause of Philanthropy. By John\nWilson, D.D. F.R.S. Honorary President of the Bombay Branch of the\nRoyal Asiatic Society, etc. 2 vols. 8vo. with Maps and numerous\nIllustrations, 1_l._ 16_s._ cloth.\n\nWILLOUGHBY (LADY).--SO MUCH OF THE DIARY OF LADY WILLOUGHBY as relates\nto her Domestic History, and to the Eventful Period of the reign of\nKing Charles the First (1635 to 1348). Produced in the style of the\nperiod to which \"The Diary\" refers. New Edition. Square foolscap 8vo.\n8_s._ boards; or 18_s._ bound in morocco (_by Hayday_).\n\nWILLOUGHBY (LADY).--SOME FURTHER PORTIONS OF THE DIARY OF LADY\nWILLOUGHBY, which do relate to her Domestic History, and to the\nStirring Events of the latter years of the reign of King Charles the\nFirst, the Protectorate, and the Restoration (1648 to 1663). New\nEdition. Square foolscap 8vo. 8_s._ boards, morocco, 18_s._ (_bound\nby Hayday_).\n\nWINTER (J. W.)--THE HORSE IN HEALTH AND DISEASE: Or, Suggestions on\nhis Natural and General History, Varieties, Conformation, Paces, Age,\nSoundness, Stabling, Condition, Training, and Shoeing. With a Digest\nof Veterinary Practice. By James W. Winter, M.R.C. V.S.L. 8vo. 10_s._\n6_d._ cloth.\n\nWOOD.--A PRACTICAL TREATISE ON RAILROADS, And Interior Communication\nin General; containing numerous Experiments on the Powers of the\nImproved Locomotive Engines, and Tables of the comparative Cost of\nConveyance on Canals, Railways, and Turnpike Roads. By Nicholas Wood,\nMemb. Inst. Civ. Eng. etc. 3d Edition. 8vo. with Plates and Woodcuts.\n31_s._ 6_d._ cloth.\n\nWOODWARD.--ESSAYS AND SERMONS. By the Rev. Henry Woodward. M.A.,\nformerly of Corpus Christi College, Oxford, Rector of Fethard, in the\nDiocese of Cashel. New Edition. 2 vols. fcap. 8vo. 14_s._ cloth.\n\nWOODWARD.--A SEQUEL TO THE SHUNAMMITE: Being a Series of Reflections\non 2\u00a0Kings iv. 17-35. By the Rev. Henry Woodward, M.A., Rector of\nFethard, in the Diocese of Cashel, and formerly of Corpus Christi\nCollege, Oxford. Fcap. 8vo. 6_s._ cloth.\n\nZUMPT (PROF.)--A GRAMMAR OF THE LATIN LANGUAGE. By C. G. Zumpt, Ph.D.\nProfessor in the University, and Member of the Royal Academy of\nBerlin. Translated from the 9th Edition of the original, and adapted\nto the use of English Students, by Leonhard Schmitz, Ph.D., Rector of\nthe High School of Edinburgh; with numerous Additions and Corrections\nby the Author. New Edition. 8vo. 14_s._ cloth.\n\n [_August 31, 1848._\n\nLondon: Printed by M. MASON, Ivy Lane, Paternoster Row.\n\n\n\n\n * * * * * *\n\n\n\n\nTranscriber's note:\n\nApparent typographical errors have been corrected, though\ninconsistent hyphenation has been retained.","title":"Journal in France in 1845 and 1848 with Letters from Italy in 1847: Of Things and Persons Concerning the Church and Education","tradition":"scripture-revelation","translated_text":null,"word_count":115396}