Chapter LVI: Conclusion (5)

But a new spirit was awakening among men. The American Revolution was productive of important results to mankind. The French Revolution, which followed, gave a startling impetus to these. All over the world men were rising to a new sense of their natural rights. The awakening found expression in deplorable and revolting excesses here and there, but there were some right principles under the mass of extravagances and chimeras afloat. These principles good, earnest Catholics hastened to grasp and utilize. They beat the progeny of Voltaire, they beat the liberal philosophers, the apostles of liberty, equality, and fraternity, with their own weapons. They gave the right and lawful meaning to those words and would not surrender their claims. Thus uprose O’Connell, who gave the cue and the lead to so many other illustrious champions of civil and religious liberty. O’Connell roared and thundered in England, and made himself heard over the world. Montalembert and Lacordaire and the unfortunate De Lamennais took up the great Irish leader’s cry in France. Görres sharpened his pen in Germany. Balmes arose in Spain. Brownson was won over in the United States. Louis Veuillot found the antidote to his infidel poison, and the school of Voltaire found one of their doughtiest warriors heart and soul in the Catholic ranks. A crowd of men, equally illustrious or nearly so, sprang up and around these leaders. Catholic laymen took heart, entered zealously into good works and political life, and many a one lent his powerful pen and voice to the service of the church, in places often where the priest could not well enter. Catholicity assumed, if we may so say, a more manly and aggressive tone. The children of Voltaire were wont to laugh at it as a thing of cassocks and sacristans. They were astonished to find the young, the enthusiastic, the noble entering on what was veritably a new crusade, and defending their faith courageously and ably wherever they found it attacked. What Pius IX. had attempted in his temporal dominions had actually and, as it were, spontaneously come to pass in the spiritual domain. The laity assumed their lawful place in the life of the church. The Holy Father encouraged them in every way possible; and his aged eyes have been gladdened by witnessing in all lands a new army of defenders of the faith growing up and disciplined, and daily increasing in numbers, strength, and usefulness.

He saw the faith in France and in the German states revive wonderfully. Able and zealous bishops were appointed; the education of the clergy, on which he always insisted with especial vehemence, was very carefully cultivated. Bands of missionaries followed the newly-opened rivers of commerce and carried the faith with them to new lands. The Irish famine of 1846–1847 sent out a missionary nation to the United States, to Australia, to England itself. Priests went with them, or followed them, and in time grew up among them. While Sardinia was confiscating church property, destroying monasteries and institutions of learning, and turning priests and monks out of doors, England and her possessions and the United States were beginning to receive them, and, in accordance with the principles of their government, letting them do their own work in their own way.

And so the church has gone on developing with the greatest impetus in the most unpromising soil. Already men say wonderingly that it is strongest and best off in Protestant lands. Pius IX. had the happiness of creating the hierarchy in England, in the United States, and in Australia, in the British possessions—wherever the faith is to-day reputed to be in the most flourishing condition. But all this has not come about by accident. There was a very active, keen, and observant man at the head of affairs. It is wonderful how the Pope, with the troubles that were for ever pressing upon him regarding the affairs of the Papal States, could have found time to attend to those wider concerns of the universal church. But if he loved Rome and its people with a love that was truly paternal, his first care was always for the church of which he was the guardian. His heart was in every work and enterprise for the advancement of the faith. His eye was all-seeing. His prayers were unceasing.

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GREAT EVENTS OF THE PONTIFICATE.

The definition of two great dogmas marks the pontificate of Pius IX. and will make it memorable for ever in the annals of the church: the dogma of the Immaculate Conception of the Blessed Virgin Mother, and of the Papal Infallibility. The last was a death-blow to schism and heresy. We do not mean that schism and heresy will die out because of it. But it roots them out of their holes; and henceforth they will know that over them hangs a voice, not often used, indeed, or idly, but which, once it has uttered its last and final and solemn decision, is irrevocable. The scenes that Rome witnessed in its last declining days as the city of the popes will dwell in the memory of men. The bishops of all the earth, in numbers unprecedented, flocking to what was vainly thought to be the rocking chair of Peter, was perhaps one of the most striking testimonies to a scoffing and unbelieving age of the immense vitality of the faith, of the vastness, the splendor, and renown of the Catholic Church. A more solemn testimony still was the joyful acceptance by the faithful of the dogma of Papal Infallibility, which, it was thought by those who knew not the Catholic faith, would rend the church asunder. The canonization of the martyrs of Japan, the thronging of the bishops and faithful to Rome on the occasion of the various jubilees, and the crowning event of last year, when all the Catholic world assisted at the celebration of the fiftieth episcopal jubilee of Pius IX., are other events that mark this great pontificate with significance and splendor. These last were as much personal tributes to the man as of respect to the supreme head of the church, and they showed, if aught were needed to show, that Pius, stripped of his dominions, bereft of his possessions, imprisoned in the Vatican, lived and reigned as, perhaps, no other pope lived and reigned in the hearts, not of a small section of his people, but of all the great church that covers the earth.

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THE POPE’S PERSONAL CHARACTER.

One feature of all others marks the character of Pius IX. Personally the meekest and most yielding of men, he was always filled with the sense of his position and his sacred charge. We do not mean that as Pope he was proud, overbearing, intolerant. He was anything but that. But in all that touched the faith and the sacred prerogatives that had been placed in his pure hands he was simply inflexible. He would not yield a jot of them. He would not compromise. He would not temporize. A singularly open, honest, and frank character, ready to trust all men, he seemed to scent out danger from afar off when it threatened what was dearer to him than life—life was always a small matter in his eyes—the chair of Peter and the faith of Christ. The utterances of his bulls and encyclical letters, the speeches that he delivered, sometimes off-hand, on important subjects, bear all one tone, never contradict one another. They are resolute and bold and breathe authority throughout. He saw from the first the movement of the age, and that it was moving in a false direction. The movement was, in one word, towards a complete rejection of divine authority, of divine revelation, and consequently of the church as a divine institution, and of all authority save such as men choose to set up for themselves. From his first papal allocution to the Syllabus of Errors to be condemned, he always struck at this spirit, and this spirit recognized its vigilant foe and master. Hence the rage with which his utterances were received in the courts of Europe and by the infidel press. But he never swerved from his course. He was never weary of condemning what he knew to be wrong; and the state of public opinion to-day regarding rights that were once held as sacred even by large and powerful non-Catholic bodies is a sufficient vindication, if any were needed, of the pontiff’s course. Rights, natural and supernatural, are everywhere invaded. The cloister is desecrated. The home is threatened with disruption by divorce and an easy marriage that is no marriage. Innocent infants are no longer consecrated to God. “Free” thought finds its issue in “free” religion, and free religion means no religion. The sense of right has yielded to the sense of force. Education is handed over to infidels. This is the larger growth of the conspiracy that swept away the States of the Church only by way of a beginning to a wider sweeping that was to desolate the earth.

All this was what Pius IX. felt coming on and resisted to his last breath. He guarded the church well, and, if human judgment be allowed to follow him, he goes before his divine Master with a clean heart and untroubled conscience, having done his work thoroughly. We shall miss that majestic figure from our busy scene. We shall miss the grand old man seated prophet-like on the now bare and barren rock of Peter, the storms of the earth roaring around and threatening to overwhelm him, and he calm and unmoved, his head lifted above them clear and lovely in the white light of heaven. We shall miss the face that we all know as we know and cherish the picture of a father: with its large, bright eyes, its sweet lips, and that smile that could only come from a heart free from guile and clear from constant communings with heaven. Set the men of the age beside him, and see how they dwarf and dwindle away. Set Cavour, Louis Napoleon, Bismarck, Thiers, Palmerston, those known as the greatest among the leaders of men, by Pius IX., and what a contrast! The story of the struggle that he waged is told in this. Ages stamp themselves in the men they deify. In brutal, debased, but “civilized” pagan Rome statues were set up to men like Nero and Domitian and Claudius and Diocletian; and these were the gods of the degenerate Romans. The gods of to-day, the idols of the people, are the men we have mentioned above and the lower brood of the Mazzinis, Garibaldis, Victor Emanuels, Gambettas. To the worshippers of these heroes Pius IX. was a despot and a ruler of a brood of despots, an enemy of the human race. The gown of the cleric has become the garb of ignominy and darkness; the blood-red cap of the revolutionist the beacon of liberty and light. The intellectual stream of Voltaire and the Voltairists, the men of “science” of to-day, filters down into the mud and blood of the rabble. These dainty gentlemen prepare the dynamite, leaving others more ignorant to fire it. This is the progress that Pius IX. stigmatized, and these the lights of the age whom he condemned. But his work has been effectual. He guarded the vineyard of the Lord. He made straight its paths. He weeded it well and watered it, if not with his heart’s blood, with the labors and sufferings of a long life that never knew rest or thought but of good to the whole human race. He has left to the world the example of a life of unspotted virtue, of large and wise charity, of undaunted courage and zeal, of meekness and childlike simplicity. He goes to his grave amid the tears and benedictions of the mightiest body on earth, followed by the sorrowing sympathy of all who esteem piety, honor integrity, and admire courage.

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NEW PUBLICATIONS.

MORNING OFFICES OF PALM SUNDAY, HOLY THURSDAY, AND GOOD FRIDAY.
Together with a Magnificat for Holy Saturday and a few selections
for the Tenebræ Function. Arranged and edited by Edwin F.
MacGonigle, St. Charles’ Seminary, Overbrook, Pa.

The publication of this work is another comforting evidence of the reality of the revival of a better taste amongst church musicians, and of the demand of church people for a style of music at the divine offices which, at least, shall not outrage every sentiment of religious reverence and respect which they have for the house of God.

Although giving but few selections from the vast number of sentences, anthems, etc., enjoined to be sung during the great week, the choice made proves that there is a more general knowledge of the Rubrics than has hitherto prevailed amongst church musicians, and a consequent desire to produce the offices of the church in their entirety. It will also serve a purpose—to us a very desirable one—which is to turn the attention of choir-masters and organists to the _sanctioned chant melodies_ for the Holy-Week services, which are, in our judgment, after long experience, quite unequalled by any musical melodies that were ever written.

We fail to see any possible reason for a harmonized _morceau de musique_ to take the place of the cantor’s chanting of the _Recordare_ at the _Tenebræ_ function, nor can we discover any special merit in the composition itself. The works of Sig. Capocci seem to us to be better suited for exhibition at one of our “Vesper Series” concerts at Chickering and other halls than for practical use _in choro_ before an altar—unless, indeed, the hearing of a musical concert is to be the proper and most edifying manner of satisfying the precept of hearing Mass devoutly, or of piously assisting at Vespers and Benediction.

Can the editor give any authority for the whining _Fa_# in the first member of the cadence of the _Benedictus_, No. 1, here treated as _Do_#? Sig. Capocci may have so written it; but then he ought to have known better.

Those who use concerted music for their church services, and who possess capable singers, will no doubt be pleased to add this publication to their collection of “church music.”

A VISIT TO THE ROMAN CATACOMBS. By Rev. J. Spencer Northcote, D.D.,
canon of Birmingham. London: Burns and Oates. 1877. (For sale by The
Catholic Publication Society Co.)

This book is another proof of the untiring attention that Canon Northcote continues to devote to the object of his special studies—the Roman Catacombs, to which, as he modestly tells us, he first applied himself in 1846. The length of time that he has devoted to the subject, his diligence, scholarship, and perfect orthodoxy, make him the standard authority among English-speaking Catholics on all matters connected with those wonderful subterranean cemeteries which are inexhaustible mines of treasure to students of Christian antiquities, and points of attraction to all really learned, as well as to some ignorant and conceited, visitors to Rome. The traveller to the Tiber and the Seven Hills who does not visit the Catacombs has not seen one of the three Romes, and returns with a very inadequate knowledge of the Eternal City. A study of the Roman Catacombs is as necessary to enable one to understand the manners and customs of the early Christians, and to appreciate the various stages of the doctrines and practices of the church from apostolic times to the period that followed the triumph of religion under Constantine, and its splendid development of ritual and of ceremonial during the middle ages, as the careful examination of the deeply-planted roots of a mighty oak is wanted to show the lover of nature how so noble a tree grows up the monarch of the forest, “and shooteth out great branches, so that the birds of the air may lodge under the shadow of it” (Mark iv. 32).

We are glad to learn from the preface of this short but interesting and instructive _Visit to the Roman Catacombs_ that a second and enlarged edition of the _Roma Sotteranea_ of the same author, published in conjunction with Rev. W. R. Brownlow in 1869, and which will contain the substance of De Rossi’s recently-issued third volume, is in preparation. We shall heartily welcome it. The present little book contains a great amount of information in a convenient, attractive, and well-written form.

MATERIALISM: A Lecture by P. J. Smyth, M.P., M.R.I.A., Chev. Leg.
d’Hon. Dublin: Joseph Dollard. 1877.

This is a strong and outspoken defence of Christianity by a layman from the lecture platform against the attacks of materialism on religion as addressed to popular assemblies under the cloak of science. The lecture reaffirms the primitive convictions of the soul and the common consent of mankind against the unsupported assertions of the modern materialist school. The Irish people have heroically withstood the assaults made against their religious faith—assaults more cruel and persistent than have been even charged upon the Spanish Inquisition—and that, too, from a nation which boasts of being the champion of religious liberty. It is a cheering sign to see that they are fully able to defend their faith with personal intelligent conviction against the materialism of the demagogues of science. Ireland has a class of thoroughly-educated laymen, and when religion is invaded from every quarter, as it is in our day, it is time that men who have deep and strong religious feelings should speak out in words which are fraught with the power of intelligent conviction and in tones which will make themselves heard. Mr. Smyth’s lecture is solid, manly, and eloquent, and we hope to hear from him again and often.

RECORDS OF A QUIET LIFE. By Augustus J. C. Hare, author of _Walks in
Rome_, etc. Revised for American readers by William L. Gage. Boston:
Roberts Brothers. 1876.

The author of this volume, in presenting the picture of the Hare family, labored under the impression that he was revealing a model life to the public. Confined to non-Catholics, perhaps he and the writer of the American preface were not mistaken, and this class of readers will derive profit from its perusal. The Hares were Anglican clergymen, in charge of parishes, and with families. The volume furnishes pictures of the performance of their parochial duties, the life of their family circles, and the characteristics of their members. The Hares were above the common run of men of their class in intellectual gifts and scholarly attainments. They appear to have done their best to fulfil the duties of their position with the incoherent fragments of Christian truth which their sect teaches. A Catholic feels after reading this volume as if he had been passing through a picture-gallery of second-class artists. Our counsel to non-Catholic readers is: read these _Records_, and then take up the _Life of the Curé of Ars_, or _The Inner Life of Père Lacordaire_, or _A Sister’s Story_, or _The Life of Madame Swetchine_, and you will understand, if not fully appreciate, our meaning.

IS THE HUMAN EYE CHANGING ITS FORM UNDER THE INFLUENCES OF MODERN
EDUCATION? Edward G. Loring, M.D. New York. 1878.

This is a very clever _brochure_ upon a very vexed question—namely, does compulsory education of the young under certain bad hygienic and dietetic conditions produce ocular deformity, and is such deformity hereditary? Dr. Loring produces certain eminent German oculists who state that myopia (near-sightedness) is certainly hereditary. The doctor only partially agrees with the German _savants_ whom he cites, and believes that no organ having reached its highest state of perfection, as has the human eye, can be changed by hereditary transmission, unless under conditions that affect the human organism as a whole, and that it would take ages to accomplish this under the most favorable conditions. The doctor explains why educated Germans as a rule are myopic by stating that the German forcing system for children under fifteen is radically wrong, and, moreover, that Germans as a nation are not fond of out-door sports. He further argues that their manner of cooking and sanitary arrangements are bad; all which, under certain conditions, will tend to produce hereditary myopia. Americans, it is stated, exhibit in some respects an inclination to follow the German plan rather than adhere to the traditional educational system of our ancestors of the English race.

Children, the doctor argues, must not be pushed in their studies until after fifteen, at which period the danger from over-use of the eye is diminished; and it is thus that watchmakers, type-setters, and other artisans who continuously use their eyes upon minute objects have better sight than the studious professional man or laborious scientific worker. We may sum up the article in a few lines when we say that nothing good, either physical or mental, can accrue from forcing young minds beyond a certain extent, and that we have reached, possibly passed, the ultimum in our present system of education. Encourage, as far as possible, out-door sports, and let the heavy mental work be done after fourteen. Give our children air and light, lest harm be done to the race.

AN AMERICAN ALMANAC AND TREASURY OF FACTS, STATISTICAL, FINANCIAL, AND
POLITICAL, FOR THE YEAR 1878. Edited by Ainsworth R. Spofford,
Librarian of Congress. New York and Washington: The American News
Company.

Few persons in this country are more competent to compile a volume such as this than the Librarian of Congress. Himself a practical bookseller, he brought years of the necessary experience to his aid. The results of this experience are manifest in the intelligently-arranged and trustworthy volume before us. It contains a vast amount of really useful information, on agriculture, politics, banks, finances, libraries, the census, chronology, commerce, the post-office, gold and silver coinage, education—in fact, on every practical subject about which persons need ready and accurate information. Its statistics can be relied on as trustworthy. It is preceded by a short “History of Almanacs,” in which Mr. Spofford enumerates several that have appeared of late years, though he has forgotten to mention the _Illustrated Catholic Family Almanac_, now in its tenth year. This, we presume, was an oversight; for, if we are not mistaken, it has been a guide to some of the statisticians in Washington with regard to the statistics of Catholic colleges and institutions of learning conducted by Catholics.

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Footnotes

-----

Footnote 1:

Macaulay.

Footnote 2:

_Marble Faun_, vol. ii. p. 129, Tauch. Ed.

Footnote 3:

John Dwight’s translation.

Footnote 4:

See _Sum_ of St. Thomas, i. 2, cviii.

Footnote 5:

Words of Pius IX.

Footnote 6:

Lutheran I am not; nor Zwinglian; still less Anabaptist. In short. I
am one who believes in, honors, and respects the holy, true, and
Catholic Church.

Footnote 7:

Childlike simplicity.

Footnote 8:

_The Jukes: A Study in Crime, Pauperism, Disease, and Heredity_,
_etc._ By R. L. Dugdale. With an Introduction by Elisha Harris, M.D.
New York: G. P. Putnam’s Sons.

Footnote 9:

THE CATHOLIC WORLD, June, 1876, “Hammond on the Nervous System.”

Footnote 10:

_Some Remarks on Crime-Cause._ Richard Vaux.

Footnote 11:

_St. Hedwige, Duchess of Silesia and Poland_. By F. Becker. Collection
of Historical Portraits. No. VIII. Herder & Co., Freiburg in Breisgau
and Strassburg. 1872.

Footnote 12:

Theodore, Archbishop of Canterbury.

Footnote 13:

Belatucadus was also the name of a divinity worshipped by the ancient
Britons. A rock situated a little to the north of Belenus still
retains the name of Tombalaine or Tombalène, formerly _Tumba Beleni_.
Several strange legends linger about both these rocks. The ancient
poem of _Brut_, of which a MS. copy is preserved in the archivium of
Mount St. Michael, has the story of King Arthur, Sir Launcelot, and
Elaine, and makes out the etymology of the northern rock to be Le
Tombe (d’)Elaine.

Footnote 14:

These priestesses were in the habit of selling to the seafaring men
who came to consult them arrows of pretended virtue in calming
tempests, if thrown into the sea, during a storm, by one of the
youngest sailors on board. In the ancient Druidic poem called _Ar
Rannou_, or _The Series_, where the _Child_ says, “Sing me the number
Nine,” the _Druid_ answers, “... Nine Korrigan with flowers in their
hair, robed in white wool, dancing around the fountain in the light of
the full moon.” (See De Villemarqué, _Barzaz Breiz_, p. 6.) Pomponius
Mela designates as _Garrigena_ (evidently Korrigan Latinized) the
“nine priestesses or sorceresses of the Armorican Isle of Sein.”

Footnote 15:

Monsieur de la Fruglaye mentions the existence, near to Morlaix, of a
vast forest which has been submerged by the ocean. In a black and
compact stratum, which is covered for the most part by a fine white
sand, he found traces of very ancient and abundant vegetation: whole
trees thrown in every direction—yews, oaks, large trunks, and green
mosses. Beneath this layer the soil appeared to be that of meadows,
with reeds and rushes, etc. Here all the plants were undisturbed and
in a vertical position, and the roots of the ferns still had their
downy coating. (See _Observations sur les origines du Mont St.
Michel_. Maury.)

A similar, though gradual, sinking of the coast is going on on the
western coast of France and England, also at Alexandria, Venice, Pola,
and the coast of Dalmatia, besides other localities.

Footnote 16:

See _Itinéraire dans le Mont St. Michel_, par Edouard Le Héricher.

Footnote 17:

_Proceedings at the Tenth Annual Meeting of the Free-Religious
Association, held in Boston, May 31 and June 1, 1877_. Boston:
Published by the Free-Religious Association, 231 Washington Street.
1877.

Footnote 18:

Vide Moehler’s _Symbolism_.

Footnote 19:

_The Impeachment of Christianity_, p. 6.

Footnote 20:

Ibid. p. 1.

Footnote 21:

P. 26.

Footnote 22:

P. 23.

Footnote 23:

P. 29.

Footnote 24:

P. 28.

Footnote 25:

_Is Romanism Real Christianity?_ p. 14.

Footnote 26:

P. 22.

Footnote 27:

P. 28.

Footnote 28:

P. 28.

Footnote 29:

P. 29.

Footnote 30:

P. 30.

Footnote 31:

P. 33.

Footnote 32:

P. 34.

Footnote 33:

P. 40.

Footnote 34:

P. 42.

Footnote 35:

The fact of St. James having taken this journey has been generally
considered indubitable, although Baronius held it as uncertain.
Mariana, in his history, affirms that all written documents were
destroyed in Spain, first by the persecution of Diocletian, and
afterwards by the Moorish invasion and its attendant wars. The silence
of ancient testimony is thus fully explained, and the learned Suarez,
writing on the subject, says: “It matters little that the local
histories of the time make no mention of this journey of St. James;
for, besides that nothing happened in it so extraordinary or notorious
that the renown thereof would necessarily spread abroad, Spain had at
that period no writers careful to collect the facts of her history,
and strangers would not be likely to know anything about it,
especially as being of a religious nature, concerning which men would
not trouble themselves at all.... If St. Luke had not left in writing
the acts of St. Peter and St. Paul, many of their journeyings would be
forgotten, or rest only upon such traditions as might be preserved by
the churches they founded.”

Footnote 36:

Tome vi. _Aprilis_.

Footnote 37:

_In fest. Sancti Isidori, lect. 2a._

Footnote 38:

See the account as given by John de Beka in the _Chronicle of
Utrecht_.

Footnote 39:

Datum Viterbii, XII. Kalend. Junii.

Footnote 40:

We published last month an article on the Indian question, based
chiefly on the official reports to and of the Board of Indian
Commissioners. We publish this month a second article on the same
question by another writer, one who is personally familiar with the
matter of which he treats, and whose observations and suggestions on
so important a subject cannot fail to command attention.—ED. C. W.

Footnote 41:

Audax omnia perpeti,
Gens humana ruit per vetitum nefas.

Footnote 42:

“Gentiles have often said before me that Mormonism is as good as any
other religion, and that Mr. Joseph Smith ‘had as good a right to
establish a church as Luther, Calvin, Fox, Wesley, or even bluff King
Hal’” (_The City of the Saints_, by Richard F. Burton).

Footnote 43:

It was one of Mr. Finney’s doctrines that whenever we pray with
sufficient faith, God, so to speak, is bound not only to answer the
prayer, but to give us the precise thing we ask for; in other words,
that we know better than God what is good for us. “There are men and
women still alive and among us,” says Dr. Spring, “who remember the
circumstances of the death of Mrs. Pierson, around whose lifeless body
her husband assembled a company of _believers_, with the assurance
that if they prayed in faith she would be restored to life. Their
feelings were greatly excited, their impressions of their success
peculiar and strong. They prayed, and prayed again, and prayed _in
faith_. But they were disappointed. There was none to answer, neither
was there any that regarded.” The italics are Dr. Spring’s.

Footnote 44:

_Remarkable Visions._ By Orson Pratt, one of the Twelve Apostles of
the Church of Jesus Christ of Latter-Day Saints. Liverpool, 1848.

Footnote 45:

Mormon books contain representations of six plates of brass, inscribed
with unknown figures, which are said to have been dug out of a mound
in Pike County, Illinois, in 1843. Like those which Moroni is supposed
to have revealed to Joseph Smith they are described as bell-shaped and
fastened together by a ring. But the evidence that any such plates
were ever found is not satisfactory, and the characters on the
published pictures of them bear little or no resemblance to those
which Joseph Smith presented to the world as a fac-simile of a part of
the Book of Mormon.

Footnote 46:

Many suppose that Joseph Smith and his brother Hyrum fabricated plates
of some basemetal and imposed them upon their credulous followers. But
if they had gone to the trouble of doing this it is probable that they
would have shown them to a number of people, and not confined the
exhibition to a handful of their immediate associates. The mere fact
that evidence as to the existence of any plates at all is so defective
seems to us conclusive that there were none—not even forged ones.

Footnote 47:

“Revelation given to Joseph Smith, Jr., May, 1829, informing him of
the alteration of the manuscript of the fore part of the Book of
Mormon.”—_Covenants and Commandments_, sec. xxxvi.

Footnote 48:

Five thousand copies were printed, yet the first edition is
excessively rare. The later editions differ a little from the
original. The “third European edition,” which is now before us, was
published at Liverpool in 1852.

Footnote 49:

Oliver Cowdery was expelled from the church some years later for
“lying, counterfeiting, and immorality,” and died a miserable
drunkard. Sidney Rigdon attempted to rule the church by revelation
after the death of Joseph Smith, and, being “cut off” at the demand of
Brigham Young, led away a small sect of seceders. Parley P. Pratt,
having induced a married woman to become his polygamous wife, was
killed by the outraged husband. Orson Pratt is still living, and one
of the ablest of the Mormon leaders.

Footnote 50:

Although these lectures bear Smith’s name, it is understood that they
were really written by Sidney Rigdon.

Footnote 51:

_Autobiography of Joseph Smith_, quoted by Stenhouse.

Footnote 52:

This is quoted by Capt. Burton, but he does not give his authority.

Footnote 53:

About the time of the invention of Mormonism Robert Owen’s communistic
propaganda was making an extraordinary sensation in America. In his
“Declaration of Mental Independence” at New Harmony, July 4, 1826,
Owen declared that man had up to that hour been the slave of “a
trinity of monstrous evils”—Irrational Religion, Property, and
Marriage.

Footnote 54:

In the “Revelation on Celestial Marriage” Joseph Smith is styled “him
who is anointed both as well for time and for all eternity; and that,
too, most holy,” and it is added: “I have appointed unto my servant
Joseph to hold this power in the last days, and there is never but one
on the earth at a time on whom this power and the keys of this
priesthood are conferred.” Hence a government by the quorum of
apostles, in the Mormon idea, can never be anything but an
interregnum. They believe that Heaven will not fail to send them a
“prophet, seer, and revelator,” and, as Brigham succeeded Joseph, so
they look for some one in the appointed time to succeed Brigham. _Uno
avulso, non deficit alter_.

Footnote 55:

To avoid unpleasantness, the “Legislature of Deseret” annually
re-enacts _en bloc_ the laws of the territorial legislature of Utah.

Footnote 56:

_The Mormon Prophet._ By Mrs. C. V. Waite. Cambridge. 1866.

Footnote 57:

Address by Brigham Young in the Salt Lake City Tabernacle. April 9,
1852, four months before the publication of Joseph’s “Revelation.”

Footnote 58:

“You believe that Adam was made of the dust of this earth. This I do
not believe. I never did and I never want to, because I have come to
understanding and banished from my mind all the baby stories my mother
taught me when I was a child” (Sermon by Brigham Young, Oct. 23,
1853).

Footnote 59:

Joseph Smith professed to get this version by inspiration.

Footnote 60:

They made it over to him as trustee, retaining, however, the use of
it. Thus an additional tie was made to keep them true to the faith.
Brigham could at any time take away all that they possessed, and if
they left the Territory they would have to go penniless.

Footnote 61:

See the whole passage in the _Popular Science Monthly_ for November,
1872.

Footnote 62:

The site of the fort in New York attacked by Champlain in 1615 has
only recently been determined, although a number of leading historians
have been discussing it for some years.

Footnote 63:

A foot or more of soft black soil (_humus_) on the bottom of the
cellar refuted the suspicion entertained by some that this excavation
was of more recent origin than the ancient buildings.

Footnote 64:

Indians, some of whom are no mean anatomists, have since pronounced
one of them to be part of a _vertebra_ in all probability human.

Footnote 65:

Even at this day our pagan Ojibwas make such a use of human bones.
They either carry them in their “medicine bags” as “manitous” or grind
them to powder, which they apply especially to their puncturing
instruments. In diseases of the head the powder of the skull is used;
in the case of a sore leg, that of the _tibia_ or _femur_, etc.

Footnote 66:

_Short Studies on Great Subjects._ By James Anthony Froude, M.A. New
York: Scribner, Armstrong & Co. 1877.

Footnote 67:

Alexandre de Saint-Cheron. Introduction to Harber’s translation of
Ranke’s _History of the Papacy_. Second edition. Paris. 1848.

Footnote 68:

Prince Bismarck.

Footnote 69:

_North American Review_, Sept.-Oct., 1877, art. on “Perpetual Forces.”

Footnote 70:

The word “royal” has so degenerated in these days that we feel no
scruple in applying it to Victor Emanuel.

Footnote 71:

Froude’s _History of England_, vol. ii. p. 447. Scribner & Co. 1870.

Footnote 72:

_St. Louis and Calvin_, p. 149. Macmillan & Co.

Footnote 73:

“Let them not come forth
Till the ninth ripening year mature their worth.”
—Horat. _Ars Poet_., 388, Francis’ trans.

Footnote 74:

“Than if far Cadiz, Libya’s plain,
And either Carthage owned your sway.”
—Horat. _Carm._ ii. 2.

_En passant_, it may be said that this stanza, which begins

“Latius regnes, avidum domando
Spiritum quam si,” etc.,

furnishes a curious parallel to the words of Holy Writ, Prov. xvi. 32:
“He that ruleth his spirit [is better] than he that taketh cities.” It
is far from being the only passage in Horace which in spirit, if not
in letter, suggests the inspired writers so strongly as to tempt one
to believe that he must have had some acquaintance with them. Cf.
Virgil’s _Pollio_.

Footnote 75:

Byron, however, if we are to take literally the well-known lines in
_Childe Harold_, can scarcely rank with true lovers of our Horace:

“Then farewell, Horace, whom I hated so,
Not for thy faults, but mine; it is a curse
To understand, not _feel_, thy lyric flow,
To comprehend but never love thy verse.”

Footnote 76:

“Why is all _journeyman-work_ of literature, as I may call it, so much
worse done here than it is in France?... Think of the difference
between the translations of the classics turned out for Mr. Bohn’s
library and those turned out for M. Nisard’s collection!”—M. Arnold,
_Essays in Criticism_, Am. ed., p. 51.

Footnote 77:

“I can understand that we must not make form everything in poetry. But
why, in dealing with an art, we should take no account of the
_technique_ of that art, should make light of those who excel in its
_technique_, I do not understand at all.”

Footnote 78:

“With a mind undisturbed take life’s good and life’s evil,
Temper grief from despair, temper joy from vain-glory;
For, through each mortal change, equal mind,
O my Dellius, befits mortal born.”

—Horat. _Carm._ ii. 3, Lord Lytton’s trans.

Footnote 79:

“Fell Care climbs brazen galley’s sides;
Nor troops of horse can fly
Her foot, which than the stag’s is swifter—ay,
Swifter than Eurus when he madly rides
The clouds along the sky.”

—_Carm._ ii. 16, Martin’s translation.

Footnote 80:

We do not here forget such songs as Shakspeare’s “Come away, come
away, Death,” or Ben Jonson’s “See the chariot at hand here of Love,”
or the anapests and dactyls in the madrigals. But we think it cannot
be gainsaid that the general tendency of the earlier poets was to
simple rhythms, and that the intricate arrangements of rhyme and
novelties of metre in which modern poets delight were little known to
them, or, if known, little relished.

Footnote 81:

“Fled are the snows; and the green, reappearing,
Shoots in the meadow and shines on the tree.”

Footnote 82:

_Note by the author of the article._—The import of this needs some
further explanation. Since the body is full of various and contrary
physical forces, these must come either from the soul as the active
principle giving the _materia_ of the body its first being, or from
the elements which are the chemical components of the blood, bones,
and other integral parts of the body. The soul cannot furnish them,
because it does not possess them. Therefore the elements remain, and
the material substance remains, and they are not divested of their
substantial formality.

Footnote 83:

Viz., that the modern theory destroys the unity of substances, and
particularly the unity of the human nature or substance.—_Author of
the article_.

Footnote 84:

Cant. iv. 7.

Footnote 85:

Ex. xvi. 33; Heb. ix. 4.

Footnote 86:

See THE CATHOLIC WORLD, July, 1877, “The European Exodus.”

Footnote 87:

Among the Catholic colleges whose teaching staff is wholly or mainly
German, and whose students are largely of German birth, we may
mention the Redemptorist Convent and House of Studies at Ilchester,
Maryland, which has a staff of 11 learned professors; St. Charles
Borromeo’s Seminary of the Congregation of the Precious Blood,
Carthagena, Ohio; St. Joseph’s College, Cincinnati, conducted by the
Brothers of the Holy Cross; Seminary of St. Francis of Sales,
Milwaukee; College of St. Laurence of Brundusium, Calvary, Ohio,
conducted by the Capuchin Fathers; St. Vincent’s Abbey of the Order
of St. Benedict, Beatty’s Station, Pennsylvania, with a staff of 25
professors; St. Francis’ Monastery, Loretto, Pennsylvania; St.
Francis Solanus’ Convent of the Franciscan Fathers, Quincy, Illinois;
St. Joseph’s College, conducted by the Franciscan Fathers, at
Teutopolis, Illinois; Franciscan College, Allegany, New York; St.
Ignatius’ College, Buffalo; Franciscan Collegiate Institute,
Cleveland; Gymnasium of the Franciscan Fathers at Cincinnati; St.
Joseph’s College, Rohnerville, California, under the direction of the
Priests of the Precious Blood; and St. John’s College, conducted by
the Benedictines, at St. Joseph, Minnesota. We may add in this place
that thirteen of our sixty-eight American prelates are of German
birth or descent.

Footnote 88:

See THE CATHOLIC WORLD, August, 1877, “Colonization and Future
Emigration.”

Footnote 89:

By Carlyle.—ED. C. W.

Footnote 90:

_The Beginnings of Christianity._ With a View of the State of the
Roman World at the Birth of Christ. By George P. Fisher, D.D.,
Professor of Ecclesiastical History in Yale College, etc. New York:
Scribner, Armstrong & Co. 1877.

Footnote 91:

Mr. Leeser, a late eminent Jewish scholar and minister of a synagogue
in Philadelphia, translated the original text of Gen. i. 11: “The
Spirit of God _was waving_ over the face of the waters.”

Footnote 92:

Wisdom i. 14, 15.

Footnote 93:

P. 5.

Footnote 94:

Pp. 393–395.

Footnote 95:

Pp. 464, 465.

Footnote 96:

We should prefer to say contrived by the human intelligence,
constructed and directed by the human will.

Footnote 97:

P. 465.

Footnote 98:

P. 66.

Footnote 99:

Pp. 137–139.

Footnote 100:

P. 140.

Footnote 101:

P. 42.

Footnote 102:

_Short Studies on Great Subjects._ By James Anthony Froude, M.A. New
York: Scribner, Armstrong & Co. 1877.

Footnote 103:

We cannot, in the space of an article of this kind, give chapter and
verse for every statement we may make. Limits forbid this. In saying
that incoherency and inconsistency mark the Protestant tradition
throughout, we are aware that we make a very large and very grave
assertion. To those who feel inclined to doubt its truth we would
recommend as the readiest and fullest confirmation of it the very
able series of articles on the Protestant tradition which appeared
last year in the London _Tablet_—a series that, enlarged and carried
further, we should like to see published in book-form.

Footnote 104:

Mr. Froude probably means the children of Catholic parents, who were
encouraged by the state to apostatize, and thereby enter into the
possession of their family estates; as otherwise there was no legal
possibility of a Protestant being injured by a Catholic.

Footnote 105:

_The English in Ireland in the Eighteenth Century_. By James Anthony
Froude, M.A. Vol. I. London: Longmans, Green & Co. 1872.

Footnote 106:

Herein is plainly confirmed the view we took of Mr. Froude’s theory
of might and right in our last article, “Mr. Froude on the Revival of
Romanism,” Dec., 1877.

Footnote 107:

The Great Hall at Westminster, so called from William Rufus, who
built it (1097) for a banqueting-hall—and kept his word.

Footnote 108:

See, for the true character of this much-maligned and really
lamb-like sovereign, Froude’s _History of England_. Yet—so harsh is
the judgment of men—it is this very prince of whose robber—we should
say resumption of the church lands the Protestant antiquary, Sir
Henry Spelman, writes: “God’s blessing, it seemeth, was not on it;
for within four years after he had received all this, and had ruined
and sacked three hundred and seventy-six of the monasteries, and
brought their substance to his treasury, ... he was drawn so dry that
Parliament was constrained to supply his wants with the residue of
all the monasteries of the kingdom, great ones and illustrious, ...
by reason whereof the service of God was not only grievously wounded
and bleedeth at this day, but infinite works of charity were utterly
cut off and extinguished.”

Footnote 109:

_Riding the wild mare_—i.e., playing at see-saw. The kneeling of the
ox refers to an old English superstition that at midnight on
Christmas Eve the oxen would be found kneeling in their stalls.

Footnote 110:

A peculiar peal of bells rung at Christmas-tide on the church-bells
in Languedoc—doubtless, like _Noel_, from _natalis_.

Footnote 111:

_Du Darwinisme: ou l’homme singe_. Paris, 1877, page 170.

Footnote 112:

_On the Intrusion of certain Professors of Physical Science into the
Region of Faith and Morals_: An address delivered to the members of
the Manchester Academia of the Catholic Religion by J. Stores Smith,
Esq.

Footnote 113:

_Manuel d’une Corporation Chrétienne_, par Léon Harmel. Tours, Marne,
Paris: au Secrétariat de l’œuvre des Cercles Catholiques d’Ouvriers,
10 Rue du Bac. 1877.

Footnote 114:

1 Tim. iii. 7.

Footnote 115:

Cyprian, Epist. lxvii.

Footnote 116:

Celestine, Epist. ii. 5.

Footnote 117:

_De Clericis_, lib. i, cap. vi.

Footnote 118:

Lib. v. _Biblioth._ ad. not. 118.

Footnote 119:

_De Concord. Sacerd. et Imp._, lib. viii. cap. ii.

Footnote 120:

_Vet. et Nov. Ecclesia Discipl._, par. ii. lib. ii. cap. i.

Footnote 121:

Epist. v.

Footnote 122:

Epist. lv. No. vii., ed. Tauchnitz, Lipsiæ. 1838.

Footnote 123:

_Apud Wouters, Hist. Eccl. Comp._, vol. i. p. 65.

Footnote 124:

1 Cor. x. 24.

Footnote 125:

1 Tim. ii 11.

Footnote 126:

Cfr. Alzog’s _Church Hist._, Papisch & Byrne, vol. i. p. 396.

Footnote 127:

See Chrysostom, _De Sacerdotio_, iii. 15.

Footnote 128:

See Graziani, _Lettera di S. Clemente Primo Papa e Martire ai
Corinti_, ... _corredata di note critiche e filologiche_, Rome, 1832.

Footnote 129:

Cfr. Devoti, _Inst. Can._, lib. i. tit. v. sect. i. par. vii., in
note.

Footnote 130:

See Augustine, Epist. clv.; Synesius, Epist. lxvii.; Baronius, ad an.
304; Baluze, _Miscell._, ii. 102.

Footnote 131:

_H. E._, vi. 43.

Footnote 132:

Compare Tertullian, _Apol._, xxxvii.

Footnote 133:

Cfr. Novaes, whose voluminous, erudite, and orthodox work, the _Lives
of the Popes_, is enriched with preliminary dissertations on every
subject relating to the Papacy and the Cardinalate.

Footnote 134:

De Rossi, in his _Bullettino di Archeologia Cristiana, Anno iv._,
Jan.-Feb., 1866, has given the reasons for the preponderating
influence which the cardinal-deacons had in the affairs of the
church, and for their frequent succession to the Papacy. Indeed, it
became in the third and fourth centuries an almost invariable rule to
elect the archdeacon to succeed to the chair of St. Peter.

Footnote 135:

Cap. _Si duo_, viii, dist. lxxix.

Footnote 136:

Strange to say, Vigilius did, although not immediately succeed to the
Papacy, and is reckoned the sixty-first in the series of pontiffs.

Footnote 137:

See the controversy apud Ferraris, _Bibliotheca_, Art. “Papa.”

Footnote 138:

Const. _Prudentes Bullar. Rom._, tom. iv. par. ii. page 90.

Footnote 139:

Pagi, _Breviarium RR. FP._, vol. i. p. 129, _in vita Symmachi_.

Footnote 140:

In a curious old ballad sung in low French by the Scotch in the
king’s service occurs the contemptuous line, _Les Romains bien tout
villain mutinail_. Francisque-Michel, _Les Ecessais en France_.

Footnote 141:

_Apologia del Pontificato di Benedetto X._, par. i. cap. ii. num. 2.

Footnote 142:

Odoacer, the first king of Italy in olden times, become so by
violence and usurpation like the first king of Italy of modern times,
and the first to interfere in a papal election, was captured in
March, 493, and put to death by his victorious rival, Theodoric.

Footnote 143:

Darras, _General History of the Catholic Church_, vol. ii. p. 66.

Footnote 144:

Some writers, it must be said, attribute the imposition of this
odious burden to the Gothic kings. Graveson, who agrees with them,
says (_Hist. Eccl._, tom. ii. page 62) that the money was always
distributed in alms to the poor.

Footnote 145:

Cap. _Quia Sancta_, xxviii. Dist lxiii.

Footnote 146:

Paul the Deacon, _apud Pagi_ (_Breviarium, RR. PP._, tom. i. p. 350).

Footnote 147:

When a successor to the throne was elected or appointed during the
emperor’s lifetime he was called King of Rome or of the Romans.

Footnote 148:

Ad an. 884.

Footnote 149:

_In Ord. Rom._ cap. xvii. page 114.

Footnote 150:

Ad an. 884.

Footnote 151:

_De Nummo Argenteo Benedicti III._, pag. 22 et seq.

Footnote 152:

_Vet. et Nov. Eccl. Discipl._, part ii. lib. ii. cap. xxvi par. 6.

Footnote 153:

_Primacy of the Apostolic See_, p. 243.

Footnote 154:

_Die Deutschen Päpste_, 2 vols., Regensburg, 1839.

Footnote 155:

See a long and interesting note to the point headed, _Quali
consequenze discendano dalla condizione della chiesa romana al secolo
x._ in Mozzoni’s _Tavole Cronologiche critiche della Storia della
Chiesa Universale_. _Secolo Decimo_, Rome 1865.

Footnote 156:

Cap. _In Nomine Domini_, i. dist. xviii.

Footnote 157:

Ix., cap. _Licet, 6. de Elect._

Footnote 158:

Bede’s _Ecclesiastical History of England_, p. 217. Edited by J. A.
Giles, D.C.L. (Henry G. Bohn).

Footnote 159:

This thought is taken from St. Teresa.

Footnote 160:

One of the most recent and significant signs of change in the
Anglican communion is the movement in favor of confession. It may be
well to inform our readers that the above article is from the pen of
Mgr. Capel, than whom no man in England probably is better fitted
from his position, knowledge, and experience to treat of such a
subject.—ED. C. W.

Footnote 161:

This strange narrative, which has never hitherto been published in
any language, is the autobiography of a friend of the Lady Herbert of
Lea, who has translated it for THE CATHOLIC WORLD.—ED. C. W.

Footnote 162:

_The Final Philosophy; or, System of Perfectible Knowledge issuing
from the Harmony of Science and Religion_. By Charles Woodruff
Shields, D.D., Professor in Princeton College. New York: Scribner,
Armstrong & Co. 1877.

Footnote 163:

Have we no word to express shortly the meaning of the fine German
word “_Thaten-drang_”?

Footnote 164:

_Katholische Stimme_.

Footnote 165:

Sparks’ _Life of Arnold_, p. 218.

Footnote 166:

Pp. 25–27.

Footnote 167:

The remains of St. Honorat are now in a church at Cannes.

Footnote 168:

Near Cap Roux is an inlet called Aurèle from the old Roman road along
the shore.

Footnote 169:

Is. i. 18.

Footnote 170:

1 Cor. xv. 31.

Footnote 171:

_Report of the Joint Special Committee to investigate Chinese
Immigration_. Washington, 1877.

Footnote 172:

“Who, perched on one foot, as though ’twere a feat,
Some hundreds of verses an hour would repeat.”

—Horat., _Sat._ i. 4, 9.

Footnote 173:

A couplet from this great work is quoted in the _Dunciad_:

“So when Jove’s block descended from on high
(As sings thy great forefather, Ogilby),
Loud thunder to its bottom shook the bog,
And the hoarse nation croaked, “God save King Log!”

Footnote 174:

“And iron slumber fell on him, hard rest weighed down his eyes,
And shut were they for ever more by night that never dies.”

—_Æneid_, x. 745–746, Morris’ translation.

Footnote 175:

The translation of the Earl of Lauderdale appeared before Pitt’s, but
it was really completed before Dryden’s, and the latter had the use
of it in MSS. in preparing his own, as he admits in his preface. Some
three or four hundred of the earl’s lines were adopted by Dryden
without change.

Footnote 176:

“There is her temple, there they stand an hundred altars meet,
Warm with Sabæan incense smoke, with new-pulled blossoms sweet.”

—_Æneid_, i. 415–416, Morris’ trans.

Footnote 177:

“Whence she with kindness prompt
And eyes glistering with smiles,”

Carey gives it, which is certainly English, but—

Footnote 178:

_La Vie Domestique, ses Modèles et ses Règles—d’après les documents
originaux_. Charles de Ribbe. Paris: Edouard Baltenweck.

Footnote 179:

In regard to the heroic virtue that can be practised in the married
state there can be no question. As little can there be any question
that in the scale of perfection the religious is the higher
state.—ED. C. W.

Footnote 180:

He refused the chancellorship when Boucherat gave up the seals, but
did his work effectually as commissioner of finance and overseer of
public work in the south and west of France between 1650 and 1690.

Footnote 181:

_Dixit etiam Deus: Producant aquæ reptile anima viventis, et volatile
super terram.... Producat terra animam viventem in genere suo ... et
factum est ita._—Gen. i. 20, 24.

Footnote 182:

The translation is from the graceful pen of Lady Georgiana Fullerton.

Footnote 183:

As for “gall,” there is, according to the writer’s own showing, more
of fallen than regenerate humanity in it. The less gall, then, the
better. The Holy Father has recently favored the Catholic press by
selecting St. Francis de Sales as its patron saint. The more closely
writers adhere to the saint’s spirit the nearer they will approach
their divine model, and the more abundant will their labors be in
good fruits.—ED. C. W.

Footnote 184:

Marchetti, _Critica al Fleury_, vol. ii. p. 193.

Footnote 185:

_Ad auctorem opusc. Quid est Papa?_ vol. ii. p. 112.

Footnote 186:

Du Cange, _Gloss._, ad verb.

Footnote 187:

Macri, _Hierolexicon_, ad verb. _Conclave_.

Footnote 188:

Biondo da Forlì, lib. vii. decad. 2.

Footnote 189:

Cap. _Ubi periculum. 3 de Elect. in 6_.

Footnote 190:

Ne Romani electioni Pontificis indeterminata opinionum diversitas
aliquod possit obstaculum vel dilationem afferre; nos, inter cætera
præcipue attendentes, quod lex superioris per inferiorem tolli non
potest, opinionem adstruere, sicut accepimus satagentem, quod
constitutio felicis recordationis Gregorii Papæ X. prædecessoris
nostri, circa electionem præfatam edita in concilio Lugdunensi, per
coetum cardinalium _Romanæ ecclesiæ_ ipsa vacante modificari possit,
corrigi vel immutari, aut quicquam ei detrahi sive addi, vel
dispensari quomodolibet circa ipsam seu aliquam ejus partem, aut
eidem etiam renunciari per eam tanquam veritati non consonam de
fratrum nostrorum consilio reprobamus, irritum nihilominus et inane
decernentes, quicquid potestatis aut jurisdictionis, ad Romanum, dum
vivit, Pontificem pertinentis (nisi quatenus inconstitutione prædicta
permittitur) coetus ipse duxerit eadem vacante ecclesia exercendum,
_etc._

Footnote 191:

Voting by proxy is not recognized in the conclave.

Footnote 192:

Such, for instance, is a woman, a manifest heretic, an
infidel—_i.e._, one who is not baptized.

Footnote 193:

_Cæremoniale continens ritus electionis Romani Pontificis, cui
præfiguntur Constitutiones Pontificiæ, et Conciliorum decreta ad eam
rem pertinentia._ Romæ, 1622, in 410.

Footnote 194:

_Lib. Pontif._, tom. iv., _in vita Bonif_.

Footnote 195:

_Mus. Ital._, cap. xvii. p. 112.

Footnote 196:

Labbé, _Concil._, tom. vi. col. 1721.

Footnote 197:

4 Kings x. 3.

Footnote 198:

_Hist. of Alex. VII._

Footnote 199:

_Const. In eligendis Bullar. Rom._, tom. iv. part ii. pag. 145.

Footnote 200:

_Spiritual Exercises_. Second Day.

Footnote 201:

Turkeys were introduced into France by the Jesuits in 1570, in which
year they were first eaten at Mézières, department of Ardennes, at
the marriage of Charles IX. and Elizabeth of Austria.