Volume 1 — BOOK NOTICES.

SERMONS ON OUR LORD JESUS CHRIST, AND ON HIS BLESSED MOTHER. By his Eminence Cardinal Wiseman. 8vo., pp. 421. New York: D. & J. Sadlier & Co.

Coming to us almost in the same moment in which we hear of Cardinal Wiseman's death, these sermons will be read with a deep and peculiar interest, now that the eloquent lips which uttered them are closed for ever. Most of them were preached in Rome, some so long ago as 1827. These were addressed to congregations composed partly of ecclesiastics, partly of Catholic sojourners in the Eternal City, and partly of Protestants. At least one was delivered in Ireland in 1858. But although some of the discourses belong to the period of the author's noviceship in the pulpit, and between some there is an interval of more than thirty years, we are struck by no incongruity of either thought or style. The earliest have the finish and elegance of maturity; the latest all the vigor and enthusiasm of youth.

They are not controversial, and hardly any of them can even be called dogmatic sermons. They are addressed more to the heart than directly to the understanding, although reasoning and exhortation are often so skilfully blended that it is hard to say where one begins and the other ends. They are the outpourings, in fact, of a warm and loving heart and a full brain. The argument is all the more effective because the cardinal covers his frame-work of logic with the rich drapery of his brilliant rhetoric. And yet, with all their gorgeous phraseology, they are characterized by a simplicity of thought which brings them down to the level of the commonest intellect.

The greater part of them were preached during the seasons of Lent and Advent, and the subjects will therefore be found especially appropriate to the present period. Here is a beautiful passage in reference to our Lord's agony in the garden:

From the discourse on the "Triumphs of the Cross," we select the closing paragraph:

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What follows is from the sermon on the "Veneration of the Blessed Virgin:"

An appendix to the volume contains six beautiful pastorals, on devotion to the Sacred Heart of Jesus, in connection with education.

SPIRITUAL PROGRESS. By J. W. Cummings, D.D., LL.D., of St. Stephen's Church, New York City. 12mo., pp. 330. New York: P. O'Shea.

We cannot better state the purpose of this excellent little book than in the words of the author's preface: "Spiritual Progress is a familiar exposition of Catholic morality, which has for its object to tell people of common intelligence what they are expected to do in {141} order to be good Christians, and how they shall do it, and the results that will follow." It is written not for those strong, heroic souls, whose faith is firm, whose devotion is ardent, and who crave strong spiritual food; but for that numerous class of weak Christians, recent converts, honest inquirers, and fervent but uninstructed Catholics, who are not yet prepared to accept the more difficult counsels of perfection; who are ready perhaps to do what God says they must do; but need a little training before they can be brought to do any more. To put an ascetic work into the hands of such persons would often be like giving beef to a young baby: it would hurt, not help them. Dr. Cummings's book, in fact, is a sort of spiritual primer for the use of those who are just beginning their spiritual education. It is simple, straightforward, and practical. There is a charm in the style—so clear, so terse, often almost epigrammatic, and sometimes rising to the poetical—which carries the reader along in spite of himself. The tone is not conversational; yet when you read, it seems as if you were not so much reading as listening. And that argues great literary merit.

Here is an extract from the chapter on "Faults of Conversation:"

"Gossip is the bane of conversation, for it is the name under which injustice makes her entrance into society. There is an element in the breast of the most civilized communities, even in times of great refinement, that explains how man may, under certain circumstances, become a cannibal. It is exhibited in the turns our humor takes in conversation. We are not ill-natured, nor disposed to lay a straw in the way of any one who has not injured us, and yet, when spurred on by the stimulus of talking and being talked to, we can bring ourselves to mimic, revile, and misrepresent others, traduce and destroy their good name, reveal their secrets, and proclaim their faults; and all this merely to follow the lead of others, or for the sake of appearing facetious and amusing, or for the purpose of building up ourselves by running down those whom in our hearts we know and believe to be better than we are.…… But as the gossip attacks the absent because the absent cannot defend himself or herself, shall not we, dear readers, form a society to assist the weak and the persecuted? Shall we not enter into a compact to defend those who cannot defend themselves? Let us answer as a love of fair play suggests. If we are at all influenced by regard for Christian charity, let us remember that it takes two to carry on a conversation against our neighbor, and that if our visitor is guilty of being a gossip, a false witness, or a detractor, we are also guilty by consenting to officiate as listeners."

In a chapter on the "Schooling of the Imagination," Dr. Cummings shows how the imaginative faculty may be made to serve the cause of religion, especially in the practice of meditation, and how dangerous it becomes when it is not held in check:

"We hear songs and the flutters of many wings at Bethlehem, and see the light streaming from heaven upon the face of the new-born Saviour. We look out over the blue waters of the Lake of Genesareth, and see the quaint little bark of Peter as it lay near the shore when Jesus preached to the people from its side, or as it flew before the wind when the sea waxed wroth, and a great storm arose, he meanwhile sleeping and they fearing they would perish. With the aid of this wonderful faculty we see him before us in the hour of his triumph, surrounded by the multitudes singing, 'Hosanna to the son of David,' and in that sad day of his final sorrow, when the same voices swelled the fearful cry, 'Crucify him, crucify him.'"

A GENERAL HISTORY OF THE CATHOLIC CHURCH, FROM THE COMMENCEMENT OF THE CHRISTIAN ERA UNTIL THE PRESENT TIME. By M. L'Abbé J. E. Darras. First American from the last French edition. With an Introduction and Notes, by the Most Rev. M. J. Spalding, D.D., Archbishop of Baltimore. Parts 1, 2, and 3. 8vo. New York: P. O'Shea.

This valuable work, which Mr. O'Shea, with a laudable spirit of enterprise, is giving us by instalments, is intended for just that class of readers who stand most in need of a readable and pretty full Church history. When completed it will fill four portly volumes, imperial octavo; yet it is a work adapted more especially to family reading than to the use of the scholar in his closet. The Abbé Darras has judiciously refrained from obstructing the flow of his narrative by minute references and quotations, nor has he suffered his pen to run away into long discussions of controverted questions. What he says of the chronology which he has followed, he might have said, if we have read him {142} aright, of his whole work: "We have adopted a system already completed, not that it may perhaps be the most exact in all its details, but because it is the one most generally followed." This seems to be the principle which he has kept before his eyes throughout; and considering the purpose for which he wrote, we think it a good one. With all the simplicity and modesty of his style, however, he shows a thorough knowledge of the intricacies of his subject, and an acquaintance with what the best scholars have written before him. His history, therefore, fills a void which has long been aching.

The translation, made by a lady well known and respected by the Catholics of the United States, reads smoothly, and we doubt not is accurate. It has been revised by competent theologians, and has the special sanction of the Archbishop of Baltimore, beside the approbation of the Archbishops of New York and Cincinnati. The work in the original French received the warmest encomiums from the European clergy, and the author was honored, at the conclusion of his labors, by a kind letter from the Pope.

The mechanical execution of the book is beautiful. The paper is good, and the type large and clear. We thank Mr. O'Shea for giving us so important a work in such a rich and appropriate dress.

THE PROGRESS OF THE AGE, AND THE DANGER OF THE AGE. Two lectures delivered before the St. Xavier Conference of the St. Vincent de Paul Brotherhood in the Hall of St. Louis University. By the Rev. Louis Heylen, S. J. 12mo., pp. 107. Cincinnati: John P. Walsh.

These two lectures formed parts of a course delivered during the winter of 1862-63, by some of the professors of the St. Louis University. They are admirable compositions, redolent of good sense, learning, and ripe thought, and deeply interesting. The style has a true oratorical ring. In the first lecture Father Heylen, after adverting to the fact that every age since the days of Adam has been marked by some special characteristic, examines the claim set forth by our own century to be emphatically the age of progress. In part he admits and in part he denies it. In material progress, and in the natural sciences, especially as applied to the purposes of industry and commerce, it stands at the head of ages. But moral progress is not one of its characteristics. "Here I feel," says he, "that I am entering upon a difficult question. Has there been, in the last fifty years, any marked increase of crime? Is our age, all things considered, really worse than preceding ages? This question I shall not undertake to decide; but there are some forms of crime which appear to me decidedly peculiar to our age." A brief review of these sins of the day leads naturally to the subject of the second lecture. Father Heylen sees our greatest danger in that practical materialism which places material interests and materialistic passions above the interests of the soul and the claims of virtue. He considers successively its extent, its effects, and the means to avert it—the last being, of course, the ennobling and spiritualizing influence of Catholicism.

We advise those who wish to see how a scholar and an orator can throw a fresh charm into a stale subject, to read Father Heylen's review of the startling discoveries of modern science in the first lecture, and his brilliant description in the second of the ruins with which materialism has spread the pages of history and the new life which Catholicism has infused into effete civilizations.

Prefixed to the little volume before us is a short biographical sketch of Father Heylen, who died in 1863.

UNDINE, OR THE WATER-SPIRIT. Also SINTRAM AND HIS COMPANIONS. From the German of Friedrich de la Motte Fouqué. I vol. 12mo., pp. 238. New York: James Miller.

THIODOLF, THE ICELANDER. A Romance. From the German of the Baron de la Motte Fouqué. 12mo., pp. 308. New York: James Miller.

For a man of refined and cultivated taste we know of hardly any more delightful literary recreation than to turn from the novels of our own day to one of the exquisite romances of La Motte Fouqué. There is a nobleness of sentiment in his wild and beautiful fancies which seems to lift us out of this world into a higher sphere. All his writings are pervaded by an ideal Christian chivalry, {143} spiritualizing and refining the supernatural machinery which he is so fond of borrowing from the old Norse legends. No other author has ever treated the Northern mythology so well; because no other has attempted to give us its beauties without its grossness. The gods and heroes of the Norsemen have been very much in fashion of late years; but take almost any of the Scandinavian tales recently translated—tales which, if they have any moral, seem to inculcate the morality of lying and cheating, and the virtue of strong muscles and how immeasurably finer and more beautiful by the side of them appear the fairy legends which Fouqué interweaves with his romances, mingling old superstitions with Christian faith and virtues, in so delicate a manner that we see no incongruity in the association. This mutual adaptation, if we may call it so, he effects partly by transporting us back to those early times when the faith was as yet only half-rooted in the Northern soil, and when even many Christian converts clung almost unconsciously to some of their old pagan beliefs; partly by the genuine religious spirit which inspires every page of his books, no matter what their subject; and partly by the allegorical significance which his romances generally convey. So from tales of water-sprites and evil spirits, devils, dwarfs, and all manner of supernatural appearances, we rise with the feeling that we have been reading a lesson of piety, truth, integrity, and honor. Carlyle calls the chivalry of Fouqué more extravagant than that which we supposed Cervantes had abolished; but we are far from agreeing in such a judgment. A chivalry which rests upon "wise and pious thoughts, treasured in a pure heart," deserves something better to be said of it.

The three tales whose titles are given above are specimens of three somewhat different styles in which Fouqué treats his darling subject of Christian knighthood. The story of "Undine" has always been a pet in every language of Europe. Sir Walter Scott called it "ravishing;" Coleridge expressed unbounded admiration of it; the author himself termed it his darling child. For the tale of "Sintram" we have a particular affection. As a work of art, it is not to be compared with the former: it has but little of that tender aerial fancy which makes the story of the {144} water-sprite so inexpressibly graceful; but there is a sombre beauty in it which is not less captivating. It is a story of temptation and trial, of battle with self and triumph over sin. Its allegorical meaning is more distinct than that of Undine; it speaks more unmistakably of faith and heroic virtue. "Thiodolf, the Icelander," is a picture of Norse and Byzantine manners in the tenth century, and presents an interesting contrast between the rough manliness of the former and the luxury of the court of Constantinople. To the merits of wealth of imagination, skilful delineation of character, and dramatic power of narration, it is said to add historical accuracy.

OUR FARM OF FOUR ACRES, AND THE MONEY WE MADE BY IT. 12mo., pp. 128. New York: James Miller.

It is no slight proof of the merit of this little book that it has gone through at least twelve editions in England, and had so many imitators that it may almost be called the founder of a school of literature. Its popularity is still undiminished, and promises long to continue so. Hardly any one can fail of being interested in this simple narrative of the blunders, mishaps, and final triumphs of two city-bred sisters, in their effort to keep a little farm and make it pay; but to those who, either for health's sake or economy, are about entering on a similar enterprise, we cannot too strongly recommend it. It is so practical that we cannot doubt it is all true—indeed its directness and air of truth and good sense are the secrets of its remarkable success. We commend it to our readers as an interesting exemplification of a truth which ought to be more widely known than it is—that with proper management a small family on a small place in the country can raise all their own vegetables, not only to their great comfort, but with considerable pecuniary profit. Men who spend half-a-year's income in the rent of a city house would do well to take to heart the lessons of this little book.

THE IRVINGTON STORIES. By M. E. Dodge. Illustrated by F. O. C. Darley. 16mo., pp. 256. New York: James O'Kane.

This is a collection of tales for young people, manufactured with considerable {145} taste and neatness. Some of the stories bear a good moral, distinctly brought out.

REPLY TO THE CHRISTIAN EXAMINER ON CATHOLICITY AND NATURALISM. 8vo., pp. 24. Boston: Patrick Donahoe.

The Christian Examiner for January, 1865, contained an article on "The Order of St. Paul the Apostle, and the New Catholic Church," in which the writer, after describing a visit to the Paulist establishment in Fifty-ninth street, and representing Father Hecker and his companions as being engaged in the attempt to found a new Catholic Church, passed on to the consideration of the question what form of religion is best adapted to the wants of the American people. It was a remarkable article—remarkable not only for its graceful diction, but for its curious admissions of the failure of Protestantism as a religious system. "The process of disintegration," says the Examiner, "is going forward with immense rapidity throughout Protestant Christendom. Organizations are splitting asunder, institutions are falling into decay, customs are becoming uncustomary, usages are perishing from neglect, sacraments are deserted by the multitude, creeds are decomposing under the action of liberal studies and independent thought." But from these falling ruins mankind will seek refuge not in the bosom of the Catholic Church, says the Christian Examiner, but in Naturalism. The object of the pamphlet before us is to show, after correcting certain misstatements concerning the congregation of Paulists, that Naturalism is utterly unable to satisfy those longings of the heart which, as the Examiner confesses, no Protestant sect can appease.

PASTORAL LETTER OF THE MOST REV. MARTIN JOHN SPALDING, D. D., ARCHBISHOP OF BALTIMORE, ETC., TOGETHER WITH THE LATE ENCYCLICAL OF THE HOLY FATHER, AND THE SYLLABUS OF ERRORS CONDEMNED. 8vo., pp. 43. Baltimore: Kelly & Piet.

In promulgating the jubilee lately proclaimed by the sovereign pontiff, the Most Rev. Archbishop Spalding takes occasion to make a few timely remarks on the Encyclical, the character of Pius IX., the temporal power of the Popes, and the errors recently condemned. He explains the true purport of the much-abused Encyclical, shows against whom it is directed—namely, the European radicals and infidels—and proves that it never was the intention of the Pope, as has been alleged, to assail the institutions of this country. In view of the absurd mistranslations of the Encyclical which have been published by the Protestant press, Catholics will be glad to have the correct English version of that important document, which is given by way of appendix to the pastoral.

We have received the First Supplement to the Catalogue of the Library of the Young Men's Association of the City of Milwaukee, with the annual report of the Board of Directors for 1863.