Chapter LVII: Part V: They Sang (9)

77 The above passage is really in the Prayers for the Dead. The
Dominican ritual differs in some respects from the ordinary ritual;
whether it includes any difference in the Prayers for the Dying I
have been unable to ascertain. The above account is taken from some
passages in Lacordaire’s life of the saint. Lacordaire was himself a
Dominican.

78 The _Baldacchino_ at S. Peter’s is by Bernini.

79 “I have found that Rome is the place where one can enjoy the most
happiness.”

80 Ah! poor fellow. Why, he is weeping!

81 Throughout this poem the lover’s songs are in the longer metre; the
lady’s in the shorter. In the 1st and 3d parts, the songs are all
his; in the 2d and 4th, all hers; in the 5th and 6th, the two
classes are mixed.

82 _A Course of Philosophy; embracing Logic, Metaphysics, and Ethics._
Designed as a text‐book for the use of schools. By Rev. A. Louage,
C.S.C., Professor in the University of Notre Dame. Baltimore: Kelly,
Piet & Co. 1873.

83 The principal work of this author is in Latin. We believe that some
of his treatises are in Italian. There are similar works noticed in
the _Civilta Cattolica_.

84 _Poems._ By Dante Gabriel Rosetti. London. 1871.

85 These expressions are frequently employed in philosophy, but are not
applied in a uniform manner by several writers. It is known that
“first matter,” or _materia prima_, usually means matter without
form, or potency without act; and nevertheless it is not rare to
find the denomination of _materia prima_ applied to the matter which
is in the bodies, and which is certainly not without a form. We
cannot enter here into a discussion about this subject; but it is
obvious that, if we wish to be consistent and avoid equivocation, we
must carefully guard against applying to anything actual the very
epithet we employ to characterize its contrary.

86 See CATHOLIC WORLD, July, 1873, page 471.

87 The general definition of relation is, _Id. cuius totum esse est ad
aliud se habere_.

88 There are philosophers who do not admit any real distinction between
a thing and its mode. Thus Tongiorgi (_Ontol._, n. 148) says that
“the mode of any being is really nothing else than the being itself
considered in a different manner.” This view deserves no discussion,
as it is evidently false. If the mode of a thing were the thing
itself, then the sphericity of the wax would be the wax, the joy of
the soul would be the soul, and every affection would be the subject
of the affection. The author seems to have confounded _being_, the
participle, with _being_, the substantive.

89 It is well known that the people of Southern Italy think they can,
by this gesture, avert the effects of the _jettatura_, or evil eye,
which they attribute to some persons.

90 See Naples, and then die.

91 Vine‐dressers.

92 It was a fit of rage.

93 This chapter is taken from a work published soon after the date of
the occurrences narrated, as was the previous one (CATHOLIC WORLD,
Dec., 1873), on account of the interest which recent events impart
to it.—ED. C. W.

94 Afterwards Comte de Chambord.

95 In fact, _Stultorum infinitus est numerus_.

96 _Force and Matter: Empirico‐philosophical studies intelligibly
rendered by Dr. Louis Büchner, President of the Medical Association
of Hessen‐Darmstadt, etc., etc._ Edited by J. Frederick Collingwood.
Second English edition. London: Trübner & Co. 1870.

97 Of these two unseen spirits, the first voice is that of Cain; the
second, that of Aglauros, changed to stone for envy of her sister
Herse, as told by Ovid.

98 The meaning of this _bit_ or _bridle_ is explained in the
preliminary note.

99 Holy Madonna, assist me.

100 _The Question of Anglican Orders Discussed._ By E. E. Estcourt,
Canon of S. Chad’s Cathedral, Birmingham. 1873.

_On the Decision of the Holy Office on Abyssinian Orders._ By the
Rev. J. Jones. Letter to the _Month_, November‐December, 1873.

101 See the pamphlet, _A Few Remarks on the Recent Work of Canon
Estcourt_, and the letter, signed “English Catholic,” to the
_Tablet_ of May 3, 1873.

102 This is true of F. Kellison’s _Survey of the New Religion_, 1603, to
whom Canon Estcourt attributes the first publication of the Nag’s
Head story.

103 _De Illust. Angliæ Script._, p. 770. Paris, 1619.

104 See Kenrick’s _Anglican Ordinations_, p. 81, and Tiernay’s _Dodd_,
append. No. xlii.

105 _De Antiq. Eccles. Rit._, lib. 1, pt. iii. c. viii. art. 10, § 16.

106 _Estcourt_, p. 62.

107 Note to Haddan’s Preface to Bramhall.

108 Haddan, Pref. to Bramhall.

109 See Pref. to Bramhall; but in _Apost. Succession_, p. 209, Mr.
Haddan says nine out of forty‐nine.

110 _Estcourt_, p. 76.

111 _Actes de la Captivité et de la Morte des R.R. P. P. P. Olivaint, L.
Ducoudray, J. Caubert, A. Clerc, A. de Bengy, de la Compagnie de
Jésus._ Par le P. Armand de Ponlevoy de la même Compagnie. Paris: G.
Tegui. 1871.

112 “They went forth rejoicing.”

113 P. 46.

114 “But in all things let us exhibit ourselves as the ministers of God,
in much patience, in tribulation, ... in prisons, in seditions, ...
through honor and dishonor, through infamy and good name.”—2 Cor.
vi. 4‐8.

115 “It is a great, a very great virtue to know how to lack all
consolation, human as well as divine, and to endure willingly for
the glory of God the exile of the heart.”—_Imit._, i. 2, c. ix.

116 “In many more labors, in prisons more frequently.”—2 Cor. xi. 23.

117 “And you shall be hated by all men for my name’s sake.”—Matt. x. 22.

118 From hatred of the faith, hatred of the name of Jesus Christ.

119 French proverb: From thread to needle.

120 The pleasure of doing nothing.

121 Peasants.

122 Mistress.

123 The keepers of the vineyards.

124 Peasantry.

125 Literal translation of an Italian term meaning without narrow
prejudice.

126 The past is absent, but not dead.

127 See Zschokke’s _History of Switzerland_, page 45, for all these
characters in the uprising against Austria in 1307.

128 CATHOLIC WORLD for February, 1874, p. 584.

129 A lecture _On Molecules_, delivered before the British Association
at Bradford, by Prof. Clerk‐Maxwell, F.R.S. _Nature_, September 25,
1873.

130 It is competent, however, to furnish the philosopher with all the
materials of such a reasoning, as this very passage clearly shows.

131 Book 10, ch. 15.

132 See CATHOLIC WORLD, March, 1874, p. 827.

133 CATHOLIC WORLD, March, 1874, page 759.

134 See _A Speculation touching Electric Conduction and the Nature of
Matter_.

135 _Theoria Philosophiæ Naturalis_ p. 1, n. 18.

136 CATHOLIC WORLD, March, 1874, page 766.

137 “Long live the spouses! Long live the duke! Long live the duchess!”

138 “Beatrice upward gazed, and I on her.”

139 The appetite comes with eating.

140 _Ex Chron. Mauriniac. ap. Harduin Concil._, tom. 6, p. 1214.

141 Wilberforce, _Holy Euchar._, p. 438.

142 See M. Le Grand, _Dissert. de Ord. Abyss._, p. 361, translated by S.
Johnson.

143 _Godigno_, 1 c. p. 327.

144 Assemani, _Controv. Copt._, p. 185.

145 _Estcourt_, Append. xxxiv.

146 See Le Brun, _Explic. Miss._ (Venice, 1770 tom. ii. p. 273).

147 _Act. Sanct. Junii_., tom. v. p. 128.

148 _Montesquiou._

149 As unhappy as the stones.

150 My daughter.

151 Dear daughter.

152 Such forms are usually said to be produced “out of the potency of
matter”; but this makes no difference. For what is only in potency
to exist is still nothing: hence what is to be drawn out of the
potency of matter is still nothing. Its production, however, is not
a creation, because it implies a real subject.

153 This has been shown in THE CATHOLIC WORLD for March, 1874, pp. 764,
765.

154 We are not unfrequently imposed upon by the infidel phraseology and
the bold assertions of modern scientists. We should remember that
bold assertions in science may be as false as they are bold. The
theory of the indestructibility of force is one of such assertions;
and yet it is trumpeted about as a demonstrated truth. It is time
for us to awake. The seed of atheism is sown everywhere under cover
of positive science; but the fraud may be easily detected. Infidel
theories are usually mere trash; and if we were to look into them a
little more sharply, we would find that they bear no examination. It
is the duty of our Catholic professors of physics and mechanics to
raise their voices in earnest, and expose the fraud instead of
gobbling it down. We have only pointed out some of the reasons why
the new mechanical theory must be rejected; but its pretensions may
be more effectually crushed by thorough scientific and mathematical
analysis, as pure philosophical arguments are unfortunately above
the comprehension of most modern students.

155 A paper read before the CATHOLIC UNION of Boston, Mass., June 4,
1874.

156 _A Few Words on Church Choirs and Church Music._

157 Apud Bellasis, _Memorial of Cherubini_.

158 Cf. _Bellasis_, loco cit.

159 The only _efficient_ actions of our soul are those by which the will
carries its desires into execution. This is done by the will, not as
the faculty of willing, but as a moving power, and consequently by
means of a truly efficient action. The immanent operations of the
soul are, on the contrary, formal acts, not efficient actions. The
intellect and the will are moved by their objects in a manner
analogous to that in which a material element is moved by physical
agents. If an element could treasure up all the momenta it receives
from different agents, and were not under the necessity of following
their resultant, but had the faculty of yielding at pleasure now to
this and now to that determination, then such an element would give
us a true image of what our soul is competent to do by immanent
operation. The soul treasures up the _species_ impressed by
intelligible objects, that is, its intellectual momenta, and fields
or not to the attraction of any of them as it chooses. And the like
occurs with regard to the object of the will. To think and to will
is therefore nothing more than to let one’s self be carried by an
object or in the direction of an object. Accordingly, the soul, when
understanding or willing, is indeed actuated by the object, and
therefore is in act; but this act is _resultant_, not _efficient_.
In other terms, immanent acts are not efficient actions, but formal
attitudes formally resulting from either spontaneous or free
movements of the appetitive potency.

160 On this subject see THE CATHOLIC WORLD for March, 1874, p. 768.

161 Boscovich’s _Theoria Philosophiæ Naturalis_, part i. n. 108.

162 Cavendish in 1798 made his celebrated experiments concerning
terrestrial attraction, in order to determine the density of the
earth; but his calculations were grounded on the assumption that all
the material particles of the earth were equally attractive; and
therefore the result of such calculation cannot be implicitly relied
on. M. Reich in 1837, and M. Bayly in 1842, repeated the same
experiments, and calculated the density of the earth according to
the same assumption. It did not occur to either of them that the
assumption itself might have been subjected to a crucial test by
successively substituting spheres of zinc, iron, copper, silver,
etc., instead of the leaden ones which they uniformly employed. Had
they tried these substances in a proper manner—that is, with a
suitable modification of the apparatus—we have little doubt that
they would have discovered a difference of action for equal masses
of different substances. The experiment may yet be made, and we hope
it will, as it is of great scientific importance; but it should be
encouraged by the help of some powerful scientific body, as the cost
of the new apparatus would probably exceed the ordinary means at the
command of unaided individuals.

163 A Lecture on Mental Education, London, 1855.

164 In the _O Salutaris Hostia!_

165 Marie Antonette.

166 Words of Monsignor Nardi to Mrs. Peter.

167 A paper read before the Catholic Union of Boston, Mass. June 4,
1874.

168 _Third Prov. Council N. Y._

169 _Second Plenary Council of Baltimore_, No. 361.

170 _Third Provincial Council of New York_, decree the third. Since this
latter decree has been issued many organists have acted in the most
senseless manner. Instead of composing or arranging music to which
the words of the _Sanctus_ might easily be sung within the
prescribed time, they have retained what they had, and thus are
frequently obliged to interrupt the _Sanctus_ in the middle of a
movement, and before half the words have been pronounced. Sometimes
they continue the movement, and resume the same words after the
Elevation, and then they find it impossible to sing the
_Benedictus_, which should, as is evident, immediately follow the
consecration. It is true that at the High Mass the celebrant is
expected to make a longer _memento_ than usual, both for the living
before the consecration and for the dead after it, to give the
singers time to sing all the words, but not that they may indulge in
useless and tiresome repetitions.

171 _Histoire Générale de la Musique Religieuse._

172 _Musica Sacra._ Boston: Carl Prüfer.

173 _Ave Verum, and other Pieces._ Boston: Oliver Ditson.

174 _History of Music._ Boston: Oliver Ditson & Co.

175 From the introduction to the foundation‐charter of the Abbey of S.
Mary at Furness.

176 A country‐house.

177 “Sea‐fruit.” The name given at Naples to star‐fish, etc., which they
eat fried.

178 Tomatoes, called apples of gold.

179 We will have him safe.

180 Dearest.

181 Little cares.

182 There are some exceptions, such as the beautiful candelabra of the
Villa Diomed.

183 Bed‐chamber.

184 Court.

185 Reception‐room.

186 Room for guests.

187 Signor Palmier.

188 The above doctrine concerning the reality of absolute space is taken
from Lessius’ magnificent work, _De Perfectionibus Moribusque
Divinis_ (lib. ii. c. 2), where he shows that absolute space is the
virtuality of God’s immensity. We cannot here develop this doctrine,
nor discuss the objections of those who hold a different opinion.
This would lead us too far from our present object, and give to our
dialogue with Dr. Büchner a higher metaphysical character than his
arguments deserve.

189 J. D. Dana’s _Manual of Geology_. See also Pianciani’s _Cosmogonia
Naturale Comparata col Genesi_, Rev. Gerald Molloy’s _Geology and
Revelation_, and Card. Wiseman’s _Twelve Lectures on the Connection
between Science and Revealed Religion_.