Chapter XXIII (2)

Rapidly the truth dawned upon the Herr. The stranger, though clad in the ordinary attire of a _bourgeois_, belonged to that mysterious body, dreaded by every section of the community, since it received its orders, so it was universally believed, directly from the cabinet, or a joint committee of the holy alliance itself. Yes, he must be an agent of the secret police.

Herr Richter, however, is not hurried off to the star chamber where political offenders are dealt with, but is conducted to the Scotland Yard of Vienna--the headquarters of the _gendarmerie_--the central station for criminal suspects. In Austria it is safer to be classed with common thieves and felons than to be suspected of meddling with politics. So the Herr's mind was materially relieved; though ignominious his fate, on perceiving his destination he scarcely felt enraged at the indignity offered him.

When they had arrived within the gloomy precincts of the gaol barracks, things began to explain themselves. There was evident satisfaction, not to say exultation, on the faces of the officials. The captor was specially gratified; and waving his warrant, as though it were an honorable trophy, over the head of his unfortunate prize, he exclaimed--

"I've captured him at last; I've found him and caught him, this prince of pickpockets!" and he enacted the passion of triumph so perfectly that he jeered at and derided in true Teutonic fashion his safe and sound victim in the most cold-blooded and insolent manner.

"As I was passing down the Kätner Strasse," continued this self-gratulatory detective, "I saw him looking into a goldsmith's shop, noting every article in the window, and heard him muttering to himself, with a most complacent air, 'Any one of them could be mine in a moment if I chose.'"

A superior officer was then called, and the description in the warrant being read over, there could be no doubt as to the identity of the prisoner with the most active and desperate thief in Vienna. The personal appearance of Herr Richter tallied exactly with the written portrait in the possession of the Polizer-Haus; type and antitype could not be more exact.

"Good heavens!" exclaimed the alarmed captive, "I the greatest thief in Vienna! I am Herr Richter, a gentleman, a man of property, rich enough to purchase twenty jewellers' shops. I beg you to be careful how you proceed further."

"Don't excite yourself," retorted the commissioner, "we _shall_ be careful enough. You won't catch us giving you an opportunity of escape."

"_Donnerwetter!_" ejaculated the now infuriated _rentier_; "this is too much of a good thing. Just send round for my banker and he will tell you who and what I am. I'll sue you, sir--I'll sue you, sir, as sure as you are born," repeated the Herr, growing more exasperated every moment.

{712}

The superintendent, like most men of his profession, was well versed in physiognomy, and could read the features of the human face and interpret their varied expressions. "This is not feigned anger," he said to himself.

The banker was sent for, and identified the prisoner as his friend Herr Richter. As a matter of course the wealthy gentleman escaped the grasp of the Philistines.

On leaving the beetle-browed gateway of the police barracks the Herr breathed freely again, rejoicing that matters had turned out no worse in that empire of suspicion and caprice. He moved along through the principal thoroughfare of the Austrian capital, pondering over his recent unpleasant adventure. At length he called a cab to take him to his club, where he might drown the indignity of the morning in a bumper of Tokay or Johannisberg, and invite oblivion by devouring a good dinner. Hardly, however, had he placed his foot on the step than he was forced deep down into the vehicle by a mysterious personage at his back, who, whispering to the driver, "To the police station!" enters the cab also. Speechless and aghast as though a spectre were the intruder, the unfortunate Herr Richter looked wildly at his compulsory companion.

"Sir," said the spectre--

"I know all you are going to say," feebly remarked the desperate Richter, cursing his fate.

"_Of course_ you know," sneered the spectre at his side, who, however, is no spectre, but a jolly-booking individual in the prime of manhood. "_Of course_ you know." And with this he dives his hand into his pocket, and drags forth the fatal warrant.

"All right!" groans out the inevitable captive, with whom despair was fast degenerating into recklessness. "All right, you need not take the trouble to read every trait. I have read the account myself. It is very correct, wonderfully correct, terribly correct."

"For a gentleman of your profession," observed the portly detective, "you are really very civil. Half a dozen such as you would marvellously improve the manners of our modern _chevaliers d'industrie_. I say, old boy," continued the pleasant thief-catcher, poking the unresisting Herr in the ribs, "you ought to think it over, and exert yourself to instill a little politeness into your tribe. It's a large section of the community, you know. If yon get out again, think over my advice."

The only reply of Herr Richter was a faint, helpless smile.

Arrived at the station, a general shout of laughter greeted the captor and the captured.

The latter seated himself in a chair, and, composing his thoughts for a desperate harangue, thus addressed the commissioners present:

"Gentlemen, here I am again, and here I am resolved to remain. As it is, I should not be safe anywhere else a quarter of an hour until arrested and taken to the station by _all_ your detectives one after the other. Calculating from to-day's experience, and forming a moderate estimate of the rate of locomotion at which I could proceed under the circumstances, it would take me a fortnight to get home and bury myself from the now hated gaze of mankind. You will therefore have the kindness to let me keep you company and make the personal acquaintance of each member of your force, who will then, I hope, be able to recognize me when he sees me in the streets."

The commissioner-in-chief regretted that he could not assent to the Herr's proposition. "Impossible! it would never do, my dear sir," he informed the astounded Richter, "for a civilian, even a man of your respectability and appearance, to know all the detectives; the state itself would be endangered. However," he added very graciously, "I will give you a certificate, under {713} my hand and seal, that you are not the man you have been taken for; and this will make, I hope, as far as lies in my power, the _amende honorable_."

"A ticket-of-leave?"

"_Comme vous voulez_."

Poor Richter surrendered unconditionally, glad, like the Bishop of Hereford, "that he could so get away." Never from that hour did he lose sight of that precious "ticket-of-leave," the prison release of the Austrian Scotland Yard. He always carried it about with him as a kind of amulet to charm away the too active _agens de police_. In his last will and testament he inserted a special clause, ordering that the old leather sheath, containing the official permit, should be placed in his coffin.

"Who knows how many a fix it may yet help me out of?" was written in the margin with his own hand.

Why should not I, then, do like Herr Richter? thought your humble servant, as he still lay awake. If ever the dastardly hand of a peeler be laid on my shoulder, such shall be my first step. Pshaw! why should I not take time by the forelock? why should I not go that very morning to Scotland Yard and acquaint the commissioners that my counterfeit was at large, and might commit some fearful atrocity, some terrible crime, and so beg for a ticket of recognition--a ticket-of-leave?

Alas! whilst I was putting on the breastplate and buckling on my armor against imaginary foes, I had forgotten the real danger that encompassed me. Whilst I was congratulating myself on the ingenious dispensation I was to obtain from the police, I forgot that I had not yet obtained a dispensation from the partner of my joys and sorrows who was calmly reposing by my side. Calmly reposing, I say, for nothing seemed to disturb her. There are natures, it appears to me, whose repose nothing _can_ break, and it is exactly that class of natures which can most easily and effectually disturb the peace of others. It is a mighty faculty, and was possessed, _à merveille_, by Mrs. Sam.

When she woke I meekly broached my idea of police protection, thereby intending by a side-wind to establish my spotless innocence before her. Granted the necessity of police protection, the corollary would be that the story of the opera and the countess was all a myth. Mrs. Sam let me run the whole tether of suggestion with surprising complacency. I almost felt I was triumphant.

"Mr. Samuel----, you may be guilty of whatever folly you please; it is nothing strange to you," she began in her most stately and cutting manner; "but if you think of bamboozling me and throwing me off the scent, you have mistaken your woman. The herring to trail across my path must be stronger flavored than the one you have in hand if you would turn me from the pursuit. Justice I am resolved to have, and will sift the matter to the bottom. It is not yet time to get up, and I wish to finish my sleep. After breakfast, with your kind _permission_ (oh the agony of that irony!) we will together call on the countess. She, perhaps, may be able to explain."

I knew the countess had left town; but I did not dare to say so, and hypocritically assented to Mrs. Sam's proposal. She was furious when she learnt that the countess was from home. "How long had she been from home?" "A fortnight," was the testimony of the butler. "Has she not been in town since?" "No." "Was she not in town on Monday?" "Certainly not." How freely I breathed as this witness gave his involuntary and corroborative evidence in my favor. Mrs. Sam turned round upon me with an incredulous smile. "I condone it this time," she graciously observed as we descended the steps, which reminded me very forcibly of the verdict of the Cornish jury--"We find the prisoner _not_ guilty, only we advise him not to do it again."

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{714}

MISCELLANY.

_An Intermittent Fountain_--M. l'Abbe Laborde, writing to _Les Mondes_, describes a simple apparatus for producing an intermittent fountain. It consists of an inverted flask fitted with a cork, through which pass two tubes of unequal length. The longer reaches nearly to the bottom of the flask, and outside has a length of some twenty inches. The shorter tube merely pierces the cork, and does not extend to any length inside, and outside it ends immediately in a jet, which can be curved round. The flask is filled with water, fitted with the two tubes, and then, with the finger on the shorter tube, is inverted, plunging the end of the longer tube in a vessel of water. The instrument may now be fixed in this position, as an intermittent jet of water begins to flow at once, continuing until the flask is empty. The column of water in the longer tube will be seen to be alternately rising and falling, from which phenomena an explanation has been given of the cause of the intermittent flow.

_On Phosphatic Deposits Recently Discovered in North Wales, by Dr. Aug. Voelcker._--An extensive mine, containing several phosphatic minerals, was accidentally discovered early last year by Mr. Hope Jones, of Hooton, Cheshire, whilst he was searching for other minerals in the neighborhood of Cwmgynen, about sixteen miles from Oswestry. Mr. Hope Jones found the phosphatic mine to be continuous for more than a mile, and to come within twelve feet of the surface. It is not far from the clay slate and lead bearing district of Llangrynag. The strata (slaty shale) contain several beds of contemporaneous felspathic ash and scoriae, and the usual fossils of the Llandillo series are found, but not in great numbers. The strata are vertical, and run east to west, or, more correctly speaking, fifteen degrees north of west (magnetic). A true vein, or fissure containing vein deposit, partially metallic, divides two phosphatic deposits. One of them is nearly three yards in thickness, and embodies phosphatic limestone beds, containing from ten to upwards of thirty-five per cent, of phosphate of lime. The other, and more valuable deposit, is a yard and a half thick, and consists of a black, graphitic shale, largely impregnated with phosphate of lime. This deposit is free from carbonate of lime, and much richer in phosphate of lime than the first-mentioned deposit. In specimens taken at a depth of about twelve feet from the surface, Dr. Voelcker found from 54 to 56 per cent. of phosphate of lime in this phosphatic shale. At a greater depth the shale becomes richer in phosphates, and, consequently, more valuable. In the deeper specimens the proportions of phosphate of lime amounted to 64-1/2 per cent. This phosphatic mine is readily accessible, and naturally drainable to a depth of about 500 miles, and contains many hundred thousand, if not millions, of tons of valuable phosphatic minerals. The discovery of this extensive mine in England appears to be of great importance to the English agriculturist, who at the present time consumes annually many tons of phosphatic minerals in the shape of superphosphate and similar artificial manures.

_Belgian Records_.--The Royal Historical Commission of Belgium, which for some years past has been doing good service by publishing records and indexes of the documents relating to the domestic history of Belgium, held its usual quarterly meeting a few weeks back. M. Galeshoot presented a copy of the "_Livre des Foudataires_" of John III., Duke of Brabant, copies of which were ordered to be distributed to the scientific and other bodies entitled to receive the publications of the commission. At the same time, M. Piot, chief keeper of the archives, submitted a proposal to publish the chartulary of the abbey of St. Trond, which was founded in the year 660. The documents of which the chartulary is composed are of high interest, and commence in the eighth century. They {715} throw much light on the civil and religious history, manners and customs, and institutions of the middle ages.

_Sun-Spot Period_.--Professor Wolf, of Zurich, has undertaken the laborious work of determining the number of Sun spots at the dyouifferent periods when the planets, more especially Jupiter, are in perihelion and aphelion. In the year 1859 he expressed his opinion that Jupiter determines the leading character of the sun-spot curve, that Saturn causes small alterations in the height and length of the undulations, and that the earth and Venus determine the indentations of the curve. More recently. Mr. Carrington and Mr. De la Rue have returned to the same subject, and the latter, in conjunction with Mr. Stewart, has found that when "the sun or a part of the solar surface approaches a planet, the spots disappear, or the brightness increases." It is the intention of Professor Wolf to calculate for every five days a mean relative number of sun-spots during the period 1811-1865. He gives the results of a portion of his labors in showing the connection of the sun-spot period of 11.11 years with the revolution of Jupiter between the years 1805 and 1816. The numbers given are certainly very remarkable, for whilst only 21 spots were visible soon after the perihelion of Jupiter in 1809, 64 were seen in 1815 at the time of the aphelion. The progression of the numbers is otherwise very remarkable.

_Plastic Wood_.--Among new inventions we hear of plastic wood, or rather of a method by which wood can be rendered plastic, and so applied to various novel purposes. The method consists in forcing dilute hydrochloric acid, under pressure, into the cells of the wood, and continuing it a sufficient time, according to the quality of the wood operated on. When completely saturated with the acid, the wood is washed in water, and subjected to pressure, which presses the fibres close together without breaking them, and reduces it to about a tenth of its original bulk, and the size and form thus impressed on it remain unaltered. Thus, if pressed in dies, the details retain all the sharpness ever afterwards, unless the wood should get soaked with water. Wood treated in this way is particularly well suited for carvings, as it cuts under the tool almost as easily as cheese; and it may be made ornamental, for various dyes can be forced in to color it at the same time with the acid. But it can also be made hard as flint and incombustible, by forcing in a preparation of water-glass or soluble flint. From all this, it seems likely that wood may be employed in new ways for ornamental and useful purposes.

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NEW PUBLICATIONS.

THE AMERICAN REPUBLIC: Its Constitution, Tendencies, and Destiny. By O. A. Brownson, LL.D. 8vo., pp. 435. New York: P. O'Shea. 1866.

This book, which was merely announced in our January number, is the fruit of Dr. Brownson's mature age, ripe experience, great learning, and extraordinary intellectual and literary culture and discipline. It would seem that his life-long labors as a philosophical and critical writer had been simply a course of preparation for this crowning achievement, and that nothing less severe could have trained his mind to grasp and handle the great principles involved with such masterly power, ease, perspicuity, and completeness.

The questions discussed are: Government; the Origin of Government; Constitution of Government; the United States; Constitution of the United States; Secession; Reconstruction; Political Tendencies; Destiny--Political and Religious. The argument throughout is sustained and connected in such a perfect manner, and the connection between the divisions of the subject so thoroughly welded, that it is impossible to make extracts at all within the compass of this notice which would give a correct idea of the work. It must be read and studied to appreciate its beauty, scope, and cogency.

Government and the origin of government are analyzed and placed on their historical and metaphysical basis. {716} The constitution of the United States is explained in a manner never before attempted or approached. The relations of the United States to the states in the Union, and their relations to her as a unit, are for the first time made clear and intelligible, and secession, while dealt with charitably as respects individuals and the erroneous premises honestly entertained by multitudes both South and North, is logically proved to be the highest of political crimes--"_state suicide_.'" The constitutional and Christian method of restoration is pointed out, and the glorious destiny of the country painted on the sky of the future with artistic beauty and prophetic grandeur.

The style is remarkable for its strength, density, clearness, and purity. It supports and carries forward the immense weight and volume of thought, argument, and historical and philosophical illustration without apparent effort, and transmits the author's meaning directly to the intellect, like a ray of light passing through a Brazilian pebble to the retina. If Dr. Brownson had done nothing else, his philological labors would entitle him to the lasting admiration of every lover of pure English.

We do not expect the work to be popular in the common sense of the term, or that it will escape the vituperation of narrow-minded men and those who have used all their feeble power in vain to pull down the structure of constitutional unity. But we do believe that it will be read and appreciated by a very large class of right-minded, thinking men South and North, and exert an immense influence in the direction of complete reconciliation and reconstruction by demonstrating the absolutely illogical character of secession, while it does justice to the honesty, manhood, courage, military skill, and fortitude displayed by the Southern people. It is the logical defeat of the rebellion. It places Dr. Brownson in the first rank as a Catholic statesman, doctor of laws, and fervent, consistent, patriot. He is the citizen who never despaired of the republic. Every man who wishes to understand the history and politics of the country must study this book, and if we are to realize the destiny distinctly indicated by the finger of Providence, the principles which it has established must become the ruling principles of the statesmen of the country. The glove is fairly thrown to the champions of the various specious and popular forms of error, falsehood, and fanaticism, both civil and religious, and they will be compelled to take it up and defend themselves successfully or be condemned by default in the final verdict of mankind. The typography, binding, and general execution are equal to the best London books.

JOURNAL OF EUGENIE DE GUÉRIN. Edited by G. S. Trebutien. 12mo., pp. 460. Alexander Strahan, London and New York.

This very remarkable and most attractive book has already received a lengthened notice in THE CATHOLIC WORLD, and we have only to add that never was there penned a book so full of the highest and most refined sentiment, touching pathos, combined with so much deep philosophic and poetic thought. What a pure and innocent soul is here revealed! Not to the world. She did not write for it, but for her own soul, and the soul of her idolized Maurice. He has found renown through these tear-bedewed pages of a devoted sister. We read it, yet can hardly believe it to be, as it is, a real journal.

Her descriptions are full of the intensest interest and charming naïveté. Here is one on a first communion:

"29th. What a sweet, simple, pious, and touching ceremony! I have only time to say this, and to declare that of all the festivals the one I delight in most is a first communion in a country district: God bestowing himself simply on children! Miou, the little Françouil de Gaillard, and Augustine were exquisite, both in innocence and beauty. How pretty they looked under their little white veils, when they returned weeping from the holy table! Divine tears! Children united to God; who can tell what was passing that moment in their souls? M. le Curé was admirable in his unction and gentleness; it was the Saviour saying to children, 'Come unto me.' Oh! how lovingly he addressed them, and then how he charged them to have a care of that white robe, that innocence with which they were clothed! Poor children, {717} what risks before them! I kept saying to myself, 'Which of yon will tarnish it first?' They are not going to Paris, indeed; but earth is everywhere soiled, everywhere evil is found, seduces, and leads away."

That closing sentence was not thoughtlessly penned. It was for the eye of that brother whom Paris had seduced and led away into error, but who never read that gentle admonition. Maurice de Guérin died soon after, reconciled to the Church, in his last agony embracing the crucifix; but Eugénie continues her journal to Maurice in heaven. Here is a passage which will, if we mistake not, induce our readers to procure and read the whole of this delightful volume. They will find it, as we have found it, like a rare and beautiful picture, which, with a strange selfishness, we desire to be universally admired, yet wish it were all our own:

"This woman, this nurse who watched thee, and held thee in illness for a year on her lap, has given me a greater shock than a winding sheet would have done. Heart-rending apparition of the past--cradle and tomb! I could spend the night with thee here in this paper, but the soul needs prayer; the soul will do thee more good than the heart. Each time that my pen rests here, a sword pierces my heart. I do not know whether I shall continue to write or not. Of what use is this Journal? For whom? Alas! and yet I love it as one loves a funereal urn, a reliquary in which is kept a dead heart, all embalmed with sanctity and love. Such seems this paper, where I still preserve thee, my so beloved one: where I keep up a speaking memory of thee, where I shall meet with thee again in my old age--if I live to be old. Oh! yes, the days will come when I shall have no life but in the past; that past shared with thee; spent beside thee, young, intelligent, lovable, raising and refining whatever approached thee; such as I recall thee, such as thou wert on leaving us. At present I do not know what my life is, if, indeed, I do live. Everything is changed within and without. Oh! my God, how heart-rending these letters are! They contain so many tears for my tears! This intimate friend of thine touches me as would a sight of thyself. My dear Maurice, all thou hast loved are dear to me--seem a portion of thee."

THE CHRISTIAN EXAMINER, January, 1866.

This is the first number of the new, or New York, series of this publication, which is to be issued every two months. It explains the reason and object of the change which has been made in the editorship and place of publication. The Convention of Unitarians held in this city a few months ago initiated a new and important movement in that denomination. The radical and destructive element was put down, and that party which is in favor of taking a positive Christian position achieved a victory. The _Examiner_ has been made their organ, and is to be used in promoting the end they have in view. The convention solemnly and publicly recognized our Lord Jesus Christ, under that title which is indicative of his character as Supreme Head of the human race, in spite of the violent opposition of a few, which was vented in a very unseemly and vulgar manner, shocking to the Christian sentiment of the community. The declaration of belief is significant of the _animuis_ of the movement, and shows it to be a return to the principle of positive and constructive Christianity. The impress of this idea is visible in the new phase of the _Examiner_, and has given it at once a position far above that which it formerly occupied. In its scholarly and literary tone it is superior to the old series; but the superiority is more marked and evident in the exhibition of a more fixed and earnest purpose to aim at a definite result, and to make more positive affirmation of religious and philosophical ideas. The writers recognize the wide-spread scepticism in intelligent minds as a lamentable fact, and have turned their face away from the road of scepticism and disintegration as one that conducts only to intellectual, moral, and social death. They do not profess to have surveyed the road which leads away from this "valley of the shadow of death;" but they seem to be convinced that there is one, and to be resolved to look for it and to try to guide others in a search for it. It is difficult to say, in regard to men who allow themselves so much latitude in belief, and so great a liberty of independent theorizing, what are the fixed doctrines in which they agree as the fundamental basis of {718} an anti-sceptical philosophy, and what are merely tentative hypotheses thrown out for discussion. It appears to us, however, that there are several sound principles of Christian philosophy and doctrine dominating in the articles of the number before us, and which we may suppose will hereafter give a certain unity of character and tendency to the work. One of these is the affirmation of the pure theistic doctrine, in contradiction to pantheism, in connection with a manifest tendency to repudiate the sensist philosophy of Hamilton, Mansel, and that class of writers, and to look for a better one. Another is a recognition that there is something in the idea of the supernatural which is real, and above the sphere of mere natural science. A third is a principle of reverence for the Scriptures, and the religious traditions of the human race, connected with a disposition to reject the scepticism of the pseudo-critical school of Germany. A fourth is an assertion of the obligatory force of the Divine Law, and the necessity of cultivating a personal relation to God as the principle of solid virtue and morality. There is also a sort of instinctive apprehension that a more thorough investigation of the difficulties which science appears to throw in the way of revealed religion will eventually produce a more triumphant vindication of the latter than it has ever had. The topics to be discussed in the Review are the most real and living questions of the age in philosophy and theology. They will be discussed by men of no mean pretensions to learning and intellectual ability, and of superior literary cultivation. We are glad that they have undertaken the work, and we hope for good results from it. We have no fear that they will weaken the religious belief of those who have a positive, dogmatic faith in regard to any essential doctrine of Christianity. The public which will be reached by their writings and sermons, are already familiar with all the questions and difficulties they will discuss. They are full of doubt, and drifting into infidelity. All the influence which these gentlemen will gain over them will tend to check this downward progress, and initiate a salutary retrogression toward Christian truth.

Moreover, all discussions of this kind will stimulate the work of investigating and exhibiting the doctrine of the Catholic Church in its relation toward rationalism. The controversy with orthodox Protestantism is finished, and Protestant orthodoxy has gone where Ilium formerly went. The real controversy of the day relates to the very foundation of revelation itself.

SPARE HOURS: A Monthly Miscellany for the Young. Boston: P. Donahoe. January, 1866.

We have received the first number of a new magazine with the above title. It is published by Mr. Donahoe, Boston, is well printed on fine paper, and illustrated with much taste. The matter, of which there are 64 pages, is both original and selected, and displays discrimination and tact on the part of the editor. It would be well to give credit to the source from which the selected matter is taken. This magazine fills a want long felt by the Catholic community in this country. Since the discontinuance of the "Youth's Catholic Magazine" we have had no periodical that gave us any reading for our children. We cordially welcome the advent of "Spare Hours" amongst as, and trust its subscription list may show that Catholics _do_ appreciate good reading.

NICHOLAS OF THE FLUE, the Saviour of the Swiss Republic. A dramatic poem in five acts. By John Christian Schaad. 12mo., pp. 144. Washington, D.C.: McGill & Witherow. 1866.

This book purposes to give, in a dramatic form, an account of the rise of a dangerous civil dissension which took place among the brave and religious Swiss during the invasion of their country by Charles the Bold, and the happy reunion of sentiment by the wise interposition and holy prayers of a hermit. How religion, or the counsels of its ministers, can ever supplant the arbitrament of the sword or the stratagems of the politician in the successful adjustment of national difficulties, will not, we think, be so readily comprehended in our present society, and chiefly so because with us there is no unity of religion, and consequently a multiplicity of counsels, the prolific seed itself of discord. But that it is {719} possible, as it is enviable, may be seen by any one who will peruse this poem. Peace which nations enjoy is a blessing of God. "Unless the Lord keep the city, he watcheth in vain who keepeth it." It is not to be wondered at then that a people thoroughly imbued with the spirit of faith should look to God for help in the day of trial, when the demon of discord sows the seeds of strife and disunion amongst them. The thought which evidently moved the writer to compose this work is the same which has often crossed our own mind during the late deplorable civil war: that if our beloved country had been one in religion, it never would have fallen a prey to such a fearful and almost fatal division, or at least would have rejoiced in a more speedy reconciliation.

MERRY CHRISTMAS. A cantata for Christmas eve. Affectionately inscribed to the children of the parish of St. Paul the Apostle, New York city. P. O'Shea.

This little brochure contains directions, with appropriate recitatives and hymns, for a religious celebration of Christmas by children, who describe, in a sort of infantine opera, the scenes of our Lord's nativity as related in the gospel. It contains, among other hymns, some of the most beautiful Christmas carols in the English language; and when sung by the voices of merry-hearted children must have a most edifying and pleasing effect. We are sure it will be welcomed in all our schools, and at the fireside of many a Christian family. It was performed with great success before an immense and delighted audience last Christmas night in the church of the Paulists, to the children of whose parish it is dedicated.

THE MONTHLY. Edited at the University of St. Mary of the Lake, Chicago, III. Published by J. P. Byrne, Chicago.

The December number of "The Monthly" did not reach us until the first of January. This is rather late, and we presume is a mistake, as it has been heretofore promptly on hand. The number before us completes the second volume, and is quite interesting. It contains nine articles, the first being on "Fenianism and Secret Societies." There are two stories, one just commenced and one concluded. The former, "The Huron Chief," is a tale of the Catholic missions in the northwest, and the latter, "From June to October," is by an author not unknown to the literary world. The articles in this magazine are original, and are well written. We find in its literary notices the following hit at a class which we are sorry to say is but too numerous:

"The mission of a Catholic editor is something different from that of the mendicant who stands at a church gate with a 'Help-the-poor-blind-man' label upon his breast. And yet there are those--not a few--who look upon a pitiful subscription of three or four dollars a year to a paper or a magazine in the light of an alms, and actually imagine that they are performing one of the seven corporal works of mercy if they can be induced to subscribe, while, in justice, they are not paying a thousandth part of the interest on their lawful debts. Not long ago we happened to meet with a Catholic gentleman from New York, and among the different topics of conversation the subject of literature was brought in. This gave us the occasion to ask his opinion about 'The Monthly,' to which he replied that he was unaware of its publication, because he had never seen it noticed by a certain romantic sheet of the Quixotic stamp in that city. He is the type of a class for whose conduct there is not the shadow of an excuse. From this we might draw a general conclusion, and apply the same course of reasoning to the case of every Catholic publication in the country, for it is not rare to find Catholic families without a Catholic paper or magazine on their tables. Under these circumstances, then, it is not surprising that not a few of them should be strangers to the existence of the works which they _ought_ to possess, while they may be conversant with a class of literature whose spirit is productive either of no good at all or positively injurious, and hence without either intellectual or moral benefit."

We wish "The Monthly" a happy and prosperous year.

HANS BRINKER, ETC. By M. E. Dodge. 12mo., pp. 347. New York: James O'Kane. 1866.

We could cordially recommend this well-written story were it not for one passage relating to _autos da fe_ and the Inquisition. Those who have charge of Catholic youth are bound to {720} be extremely careful what books they place in their hands, and this becomes often a cause of perplexity, as there are so few which are entirely unexceptionable. Those who write with the express purpose of inculcating the distinctive principles of Protestantism are not amenable to our criticism. But those who do not write with this intention, and who merely seek to afford entertainment to the youthful mind with a modicum of instructive information, may perhaps consider it worth while to respect the religion of a large and increasing class of the reading public. We are not very exacting. We desire only that books written for the instruction and amusement of the young public at large should contain a sound and wholesome morality and nothing offensive to Catholics. We could not desire a better specimen of this class of books than the work of our gifted authoress, which we have read with pleasure, with the exception of the single passage alluded to; and this might have been left out without any injury to the purpose of the story. Those who are disposed to profit by our hints will find us always ready to assist the circulation of their books by our recommendation, if their literary merit renders them worthy of it.

A GENERAL HISTORY OF THE CATHOLIC CHURCH, from the commencement of the Christian Era until the present time. By M. l'Abbe J. E. Darras. First American from the last French Edition. With Introduction and Notes by Archbishop Spalding. Vol. II. 8vo., pp. 627. New York: P. O'Shea.

The second volume of the history of the Catholic Church has just appeared, and it is in every respect in keeping with the first volume; is well printed on good paper, and makes a handsome book.

The Very Rev. Dr. Newman is preparing for the press a reply to Dr. Pusey's "Eirenicon," lately published in London. We shall give it to the readers of THE CATHOLIC WORLD at the earliest date.

The Messrs. Sadlier announce the publication of a new edition of Father Young's "Catholic Hymns and Canticles," together with a complete sodality manual. It will contain 107 hymns, arranged for all the different seasons and festivals of the Church, as well as the processions, ceremonies, etc.

Messrs. Murphy & Co., of Baltimore have in press a new and enlarged edition of "Archbishop Spalding's Miscellanea." This learned work will be carefully revised by the distinguished author, who will add nearly 100 pages of interesting matter, embracing among many other things his "Essay on Common Schools throughout the World"--his "Analysis of the Controversy into which he was forced by Professor Morse, in relation to an alleged saying of Lafayette"--his "Lecture on the Origin and History of Libraries," and his "Essay on Demonology and the Reformation." This new edition will thus embrace essays, reviews, and lectures on more than forty subjects, most of them historical, and all of more than ordinary interest.

BOOKS RECEIVED.

From KELLY & PIET, Baltimore: "The Spae Wife, or Queen's Secret, a story of the Times of Queen Elizabeth," by Paul Peppergrass, Esq. 12mo., pp 742. "The Little Companion of the Sisters of Mercy." 32mo., pp 102.

From D. & J. SADLIER & CO., New York: Parts 5, 6, 7, 8, and 9 of "The Complete Works of the Brothers Banim."

From P. O'SHEA, New York: "Life of St. Antony of Padua, of the Order of Friars Minor," by Father Servas Dirks, Friar Minor, etc. 12mo., pp 341. "The Life and Miracles of St. Philomena, Virgin and Martyr, whose sacred body was lately discovered in the Catacombs of Rome, and from thence transferred to Mugnano, Naples." 12mo., pp 135.

Statuta Dioecesana ab Illustrissimo et Reverendissimo P. D. Joanne Baptists Purcell, Archiepiscopo Cincinnatensi, in variis Synodis, quae hue usque in Ecclesia sua Cathedrali vel in Sacello Seminarii, celebratae sunt, lata et promulgata. Una cum Decretis Conciliorum Provincialium et plenarii Baltimorenslum, quibus interfuerunt omnes statuum Foederatorum Episcopi et Decretis Conciliorum Trium Cincinnatensium. Nunc primum in unum collecta et publici juris facta. Cincinnati: Published for the Most Rev. Archbishop of Cincinnati by John P. Walsh.

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THE CATHOLIC WORLD.

VOL. II., NO. 12--MARCH, 1866.

------ {721}

Translated from Le Correspondant

POSITIVISM.

A. COMTE, LITTRÉ, H. TAINE.

An exposition of the various philosophical systems constructed in our times against Christianity, either as means of combatting it or as substitutes for it, and showing in the false assumption with which they all start the reason of their failure, would be an interesting and instructive work. It would be a new _history of variations_, and of the impotence of the human mind when it assumes to be sufficient for itself, and the natural complement to the first, were there a Bossuet to write it. Now it is a chapter of this history not yet written, but which one day will be, that I propose to prepare in rendering an account here of the positivist philosophy, of which M. Auguste Comte was the inventor, and M. Littré is the learned and fervent defender. To enable my readers to understand, as well as may be, this pretended philosophy, I will first state through what accidents and revolutions it has passed, then set forth its chief formulas, and finally conclude by passing on them such critical judgment as an impartial examination shall suggest.

The founder and chief of the positivist philosophy, Auguste Comte, died at Paris in 1858, in the 59th year of his age. He was born in 1798 at Montpellier, of Christian parents; but, placed early in the lyceum of that city, he soon lost there, under the influence of the reigning spirit of the school, the faith of his childhood. From the lyceum he went to the École Polytechnique, in which the worship of the Convention and revolutionary ideas was at that period held in high honor. We recall these circumstances, because the childhood and youth of a man serve to explain his mature age.

It does not appear that M. Comte, on leaving the Polytechnic School, received, as is ordinarily the case, any appointment in the public service, civil or military--wherefore we know not. Whatever may have been the reason, as he was without fortune he supported himself for several years by giving lessons in mathematics. {722} After a while, however, he was appointed repeater and examiner in the Polytechnic School, which position he held till the revolution of 1848. His profession as well as his aptitudes devoted him to the study of the exact sciences; but he cherished a far higher ambition, and already aspired to be the reformer and prophet of the human race. That this thought, was early germinating in his mind, is proved by a pamphlet which he published in 1822, when only twenty-four years of age, entitled "_Système de Politique Positiviste_" (System of Positivist Politics). He subsequently greatly modified and enlarged it, and his pretensions above all greatly expanded as he advanced; but the first idea of his system, not difficult, however, to discover, it must be acknowledged was deposited in that publication.

About this time he became connected with Henri Claude de Saint-Simon, and being much younger than the founder of Saint-Simonism, he naturally yielded to his influence, and became very near being absorbed in the god of the Rue de Taitbout. But Auguste Comte could not consent to that; he would be master not disciple, and therefore, after having written some articles in the Saint-Simonian journal, _Le Producteur_, he abandoned the sect, separated from Saint-Simon, and lamented bitterly the precious time which that _depraved juggler_, as he called him, had made him lose. After this rupture he was restored to himself and freed from all restraint; he could devote himself to the finishing stroke of the great work he meditated. [Footnote 108] The solemn moment approached. Hitherto he had only staked out his ground and sown the seeds, but the synthesis, the real _cerebral_ unity, to use his language, was wanting. Without further delay he set himself resolutely at work, and a meditation continued for four score hours brought him to the conception, to the preamble as it were, of the systemization of the whole positive philosophy. [Footnote 109] But, alas! the long meditation brought with the system an access of madness. It was slight at first, he assures us, a simple passing enfeeblement of the cerebral organs, resulting from excessive labor; but the physicians took hold of it, and then the evil grew so much worse that it became necessary to shut him up in a madhouse--him who had just discovered the law of the universe! M. Littré complains that one of his collaborators in the _Journal des Débats_ threw up this fact against the doctrine of his master, and he cites instances of very superior men who have had similar accidents befal them. This cannot be denied. No one can say that he is secure from such cruel attacks; but we may be permitted to remark that there is here an intimate correlation between the doctrine and the mental malady, since both are produced at the same time and by the same intellectual effort.

[Footnote 108: M. de Chalambert forgets to add that the cause of
this rapture was precisely the attempt of Saint-Simon, after having
failed to kill himself, to found a new religion, which he called
_Nouveau Christianisme_, and of which the positive religion
professed afterwards by M. Comte is only a manifest
plagiarism.--TRANSLATOR]

[Footnote 109: A useless labor, for he might have learned it from
that _depraved juggler_, Saint-Simon, who had reached it as early as
1804. Auguste Comte never made any advance on his master, but to the
last remained rather behind him. With all his pretensions to
originality, he was never anything more than the disciple of
Saint-Simon.--TRANSLATOR.]

Two or three years passed thus, after which M. Comte, having recovered his health, resumed his labors, and in 1829 published the first volume of his "_Cours de Philosophie Positive_," in which for the first time he gives the principal data of his new theory. Five other volumes, of eight or nine hundred pages each, followed at long intervals, and it was only in 1842 that the work could be completed; not that ideas were wanting, but money to pay the printers, as the author himself tells us. During that time he opened a course of lectures, in which, under pretext of teaching astronomy, he essayed to indoctrinate the public in his principles. Thanks to these several methods of propagating his views, he at length succeeded in gaining a {723} few disciples, not numerous, indeed, but enough to encourage the hope of obtaining more.

Among those who from that time adhered to the positivist doctrine we must cite M. Etex, an artist, M. Vieillard, a politician who, then unknown, afterward obtained some note, and, in fine, M. Littré, a philologist, a litterateur, and a member of the Academy of Inscriptions and Belles-Lettres. This last especially was an important recruit, an unhoped-far good fortune for the new school. M. Comte (they who have tried to read him know it but too well!) was essentially deficient in the art of explaining and expressing his ideas. M. Littré knows precisely how to write, if not with brilliancy, at least with method and clearness. Moreover, he had under his influence an important public organ, _The National_, and used it to the profit of the new philosophy. In 1844, M. Littré published in that journal, of which he was an editor, a series of articles in which he extolled the positivist philosophy, declared himself its disciple, and carried his complaisance toward the master so far as to give him the brevet of a man of genius. However, unknown to him perhaps, a great transformation was about to be effected; the _affective_ element of the new doctrine, hitherto neglected, was about to make its way to the light and play its part.

Toward that epoch, M. Comte encountered a woman, still young, Madame Clotilde de Vaux, who lived separate from her husband. The misfortunes of this unhappy wife, misunderstood and deserted, touched him deeply; he received her into his house, and forthwith she became his Beatrix, or, rather, his Egeria, for it was from her that he received the revelation of the new dogmas which he hastened to promulgate to the world. All at once, under the inspired influence of Madame Clotilde de Vaux, the positivist philosophy is changed into a religion, in which the _affective_ element decidedly predominates. With dogma and morals, worship and the priesthood are promptly organized. The sovereign pontificate belonged as a matter of right to M. Comte, and he would no doubt have willingly shared it with his _holy_ companion, but she, alas! had already been removed by a premature death, and he must be resigned to proclaim himself alone, high priest or sovereign pontiff.

This metamorphosis was so much the bolder as hitherto one of the principal theses of the positivist philosophy had been precisely that the time for religion was gone, and gone for ever. It might well startle the adepts; but it failed to frighten M. Littré, the most important among them, for we find him using still _The National_ and preaching in its columns, with all the zeal of the neophyte, the dogmas of the new religion--the religion of humanity. This was, it is true, in 1851, when each day saw born and die some new sect, and M. Littré and _The National_ no doubt judged that, socialism for socialism, M. Comte's socialism was worth as much as any other, and in fact was more convenient. We are inclined, nevertheless, to believe that M. Littré was really smitten and vanquished (for what is there in the way of new religions of which a free thinker is not capable?), and we are confirmed in our belief because, not content to aid the establishment of the new worship with his pen, he actually contributed to it from his purse. The republic of 1848 was not a good mother for M. Comte, although he hailed it with enthusiastic acclamations and pronounced it immortal; it despoiled him at once of his means of subsistence. M. Comte was little relished by the _savans_, and relished them still less, especially those of the Academy of Sciences, who had obstinately refused to open their doors to him. M. Arago, to whom M. Comte attributed his disgrace, judging, doubtless, that there must be some incompatibility between the dignity of high priest and the functions of a repeater and examiner in the Polytechnic {724} School, deprived him of these two employments, from which he drew his support. M. Littré then came generously to the aid of his spiritual father, and headed an annual subscription by which the adepts must provide for the wants of their pontiff.

While these things were in progress there came the _coup d'état_ of the 2d of December. M. Comte bore this trial with a scandalous resignation. The faithful, M. Littré among others, refused henceforward all active concurrence. But, on another side he found in M. Vieillard, become a senator of the new empire, a useful protector, and, thanks to him, he could soon resume his preachments. It was, in fact, all he desired, for he was singularly free from all political ambition.

From this moment M. Comte's religious zeal only augmented, and his pen became more active and prolific than ever. From 1851 to 1854 he published four huge volumes under the title of "_Système de Politique Positiviste_;" then a "_Catéchisme Positiviste_," a "_Calendrier Positiviste_," and announced new works for the following years, when death took him by surprise and cut short his labors. It cannot be said that his efforts were crowned with success, and that the numbers of his disciples was increasing; on the contrary, solitude was gathering closer and closer around him; but his faith was not shaken, and he remained to the last full of confidence in the future. If _occidentality_ gave little, he hoped much from _orientality_, and, in 1852, he wrote to the Emperor Nicholas of Russia, and to the Sultan of Turkey, to induce them to undertake to propagate positivism in their respective dominions, by representing to them that it was the only means of salvation that remained to them.