pure that venerable prelates of the Church had looked forward to the day when he should be called to minister at her altars, had fallen under the fatal influence of the unhappy Lamennais, and followed that wandering star into the darkness of scepticism. The brightness of his genius, and the grace and beauty of his person, which might have beseemed a troubadour of the chivalrous days of his own sunny Languedoc, made him the idol of the infidel and intellectual society of Paris. Yet the companion of Victor Hugo and Madame Sand was still bound to the holy traditions of his childhood by the old links of home memories, kept bright and strong by the loving and untiring hand of his sister; and by the might of her patience and her prayers she drew the wanderer home at last to die a Christian death-"a death," as she says, "upon a crucifix.”

We have no space for the quotations, which we would fain make, from a book so full of beautiful and holy thoughts. Eugénie de Guérin, like her brother, was a poet; the light of poetry falls upon the commonest and humblest features of her every-day life, and homely beyond the wont of women of her degree, was the life of this gifted child of an ancient but impoverished house, who leaves her pen ever and anon, now to wash her gown in the stream, now to assist in preparing the family meal. Her intense love of home and kindred, and her keen enjoyment of country life, are such as ordinarily belong rather to a German or an English woman than to a Frenchwoman. Hence, perhaps, the popularity which her journal has obtained amongst English Protestants, who, finding there so much of the natural goodness and beauty in which they can fully sympathize, have been willing to tolerate in her that measure of the supernatural which must needs be expected in a Catholic.

Some, we hear, have placed her on a level with S. Teresa; while others have contrasted her favourably with the saintly Curé of Ars. All this Protestant sympathy, together with one or two questionable passages in the journal, such as an expression of enthusiastic admiration for that unhappy child Lady Jane Grey, may possibly raise a suspicion that the spirit of Eugénie de Guérin's journal is not purely Catholic: we should say rather, that it is not distinctively Catholic, certainly not saintly. We have the picture of a pure and beautiful spirit, in which baptismal grace had been shielded from exterior temptations, and from any severe internal trial, save that to which in a measure it yielded—the temptation to suffer an innocent and most unselfish earthly affection to darken her heart with its shadow, and to intercept the shining of the full light of God's countenance upon it. S. Teresa, whose love for her brother so strongly attracted Eugénie's heart, could never have said, "I want Maurice and God." We are not presuming to censure or to criticise; it would be a hard heart that could do either: we would simply warn Catholic readers not to expect what they will not find; and assure Protestants, who compare Eugénie de Guérin with Jean Baptiste Vianney, that they speak of what they do not understand. He who makes even the imperfections of His faithful children work out their eternal good, used what was excessive in the sister's love to win back the brother's soul, and to purify her own, as in a fiery crucible, for Himself.

There are some few trifling blunders in the English translation, which

betray an uncatholic hand; such as the repeated mention of parsonages at Languedoc but it has the merit of simplicity and spirit; the verses especially flow with the ease and grace of original poetry.

:

Mass of the Holy Child Jesus, for Unison Singing, with Organ Accompaniment, composed for the Church of the Oratory, and dedicated to the Very Rev. Father Dalgairns, by WILHELM SCHULTHES, op. 40. London: Lambert & Co.

WE

E have much pleasure in directing attention to the above work of Herr Schulthes. Our supply of Mass music of a simple and popular character is by no means too abundant, and we are ready to welcome the present addition to our stores, especially as it comes recommended by its connection with the Oratory of St. Philip Neri at Brompton. We understand that the present Mass, which was composed by the desire of the late Rev. F. Gloag, is already in use by the pupils of the Training School at Hammersmith and elsewhere, and that it is found both easy and effective. We should think it, therefore, well worthy the attention of communities and schools especially where, as in convents, music for treble voices is required. We may venture to add that in small choirs it would not be amiss if simple devotional masses like the one before us were oftener substituted for those difficult compositions which are frequently attempted without the means for their proper execution.

Melodies for the Hymns of F. Faber, F. Caswall, S. Alphonsus, &c. 18mo. Accompaniments for the same, royal 8vo. London: Lambert & Co.

HERE are now, it is presumed, few among us who do not sympathise with

torian Fathers some ten years ago, and of which experience has so unmistakeably shown the advantage, especially to the middle and lower classes of our Catholic population. For the setting on foot of the movement the chief materials, as is well known, were the Hymns of the late lamented F. Faber. These were followed, or rather accompanied, by the beautiful translations and other compositions of F. Caswall; and more recently our store has been still further enriched by the simple and charming verses of S. Alphonsus, so well translated by the Fathers of his Order. All these, with other publications having a similar object, may now be heard in our schools and popular services throughout the length and breadth of the land, and are destined, we doubt not, to Le the delight and edification of young and old for years to come. The highe: t praise we can give to the little work before us is to say that it is a worthy companion to the poetry to which it is allied. Hymns without music have their use, and an important one, as Father Faber has shown in the Preface to his Hymns; but the addition of melody, and again of harmony, immensely enhances their value for all public, social, or educational purposes. In these aspects we can hardly imagine a more useful Manual than the present; and as a book for the present day it seems to us to supply the difficult, though

not impossible combination,-of simplicity and attractiveness with musical taste and skill. This, indeed, might have been expected from the names of the eminent Catholic composers we meet with in glancing over its pages. Herr Schulthes, of the Oratory, is, as is meet, a frequent contributor, and his melodies for some beautiful hymns of F. Faber never before set to music will be much esteemed.

Substance of the Speech made by Earl Grey in the House of Lords, on the 18th March, 1866, on the State of Ireland. London: Murray.

Contributions to an Inquiry into the State of Ireland, by the Right Hon. Lord DUFFERIN, K.P. London: John Murray.

ORD GREY'S speech on the state of Ireland is characterised by the

great natural acuteness and clear sincerity which belong to his mind and character; and no English statesman has denounced the folly of governing Ireland on the assumption that the Roman Catholic religion is false, and must therefore be systematically discouraged, in more indignant or in wiser language. His grand remedy is a redivision of the ecclesiastical property of Ireland among the Catholic, Protestant, and Presbyterian communions, in proportion to their respective numbers. We do not dispute the justice and policy of such a proceeding; but we utterly disbelieve that it would have the particular effect which Lord Grey contemplates. It would not touch the great discontent which prevails in Ireland. That discontent is almost altogether caused by the bad relations which as a rule prevail between the Irish tenantry and their landlords. Until the contest between these two classes is settled by legislation, or comes to some other end, there can be no peace in the country. During the recent Fenian proceedings the Roman Catholic clergy did their utmost to maintain the Government and to prevent the spread of the conspiracy--and probably with more effect than if they had been in the receipt of a Regium Donum at the time. To offer the Catholic clergy a state provision may be just and politic; but there is hardly a priest in Ireland who would not declare that if the object of statesmen is the pacification and prosperity of the country, that can only be secured by limiting the powers of the landlord, and securing the fruits of his industry to the tenant.

We confess to a grievous sense of disappointment in regarding the contents of Lord Dufferin's volume. Lord Dufferin is one of those rare persons among the Irish oligarchy-we must unfortunately prefer the word to aristocracy—who might serve his class by endeavouring to harmonize their interests with that of the country, and whose character has a fascination, sure, if it were only well enough known, to attract a wide-spread popular loyalty in Ireland. Ireland is greatly capable of being served by and of serving such a man. The easy and brilliant genius, the graceful wit, the fine dexterity of style of the Sheridans, come to him with his mother's blood: it may be feared too, somewhat of the crude and shallow character which belonged to the politics of the greatest of the name. There is a passage in one of Mr. Sheridan's speeches, in 1809, on Catholic Emancipation, of whose peculiar falsetto character certain sentences in Lord Dufferin's speech of last March remind us. "What is the use of emancipating the Catholics?"

asked Mr. Sheridan. "It is like giving a laced hat to a man who wants shoes to his feet." "There is no use," exclaims Lord Dufferin, “in legislating for Ireland, in consequence of Fenianism. The present Fenian movement in Ireland is entirely disconnected from any of those questions which can ever become the subject of parliamentary interference." But why is Fenianism formidable, and why does it endure? Because of the wide-spread discontent which the neglect and the inertness of Parliament in regard to those questions generates. Because the Irish people in general despair of any redress of any wrong, however gross, by process of Parliament, unless they can first produce a panic on the part of Parliament. It is a fallacy, therefore, to urge that the Fenians are not really solicitous for Tenant Right, and do not press for the disendowment of the Established Church, or for Freedom of Education. What the Fenians substantially say to the Irish people is: "It is no use to ask Parliament for these concessions. Parliament will never do justice to you, unless under pressure of force. But let us abolish Government by Parliament, and then all the rest will follow." If Parliament, however, would only do its duty in regard to those great grievances, of which every dispassionate person admits that the Irish people have cause to complain, this the one great argument for disaffection would cease to have any more force with the Irish than it would have with the English or the Scotch people. If the English or Scotch people were treated as the Irish have been and are; if the law compelled them to endure a Catholic Church Establishment, and the whole popuation was reduced to the Irish system of tenancy at will, administered by Irish landlords, Parliament might have to reckon nearer home with something worse than Irish Fenianism.

This fundamental fallacy seems to us to vitiate all Lord Dufferin's argument, for it involves the conclusion that the case of Ireland is one to which legislation can do no good, or next to none; and Parliament is only too willing to be allowed to abstain from legislating. We deeply deplore the fact that such a man as Lord Dufferin, instead of applying his excellent intellectual powers and great influence with his Party to the solution of the problems of government which press for settlement in his country, should commit himself to what would amount to an advocacy of the cold-booded and stupid system of managing Ireland, which prevailed during Lord Palmerston's administration ; but from which his successors seemed to have broken away. It is bare justice to say that the Tenant Right Bill introduced by Mr. Fortescue this session is the largest and fairest measure of the kind introduced by any Government; and, if it should fall through, as is but too probable now, the fall of Lord Russell's ministry will be a grave calamity to the people of Ireland.

We have received too late for notice in this number a copy of Mr. Earle's excellent Manual of the History of the Popes, just published by Messrs. Richardson, which seems to us to answer very admirably to a want which many have felt in English Catholic literature; and we are obliged reluctantly to postpone, among others, a notice of Dr. McCorry's pamphlet on the Scotch Sabbath.

THE

DUBLIN REVIEW.

OCTOBER, 1866.

ART. I.-S. PIUS V., THE FATHER OF CHRISTENDOM.

Histoire de S. Pie V., Pape de l'Ordre des Frères Prêcheurs: Par le Comte de Falloux. Liége, J. G. LARDINOIS. 1852.

The Pope and the Turk (Lecture the Third of Dr. Newman's Lectures on the History of the Turks). DUFFY. 1854.

“THE

"THE blessed germ of faith," writes M. de Falloux in 1852, was discovered by a handful of men, some forty years ago, beneath the ruins of the revolution. The priests had been driven forth, and the lips of laymen began to speak the language of the Church. This mission was first shared by three men-Chateaubriand, de Bonald, and de Maistre."

The Count de Falloux himself has nobly followed in their steps, and in the work before us has vindicated the fame, by simply relating the history, of that great and much calumniated pontiff, S. Pius V.

In this picture, drawn by a statesman of the nineteenth century, we see in a strong and clear light the truth of those words in our catechism which teach us that "the word Pope signifies father." We need not, indeed, go so far to seek an example of this truth; for the heart of every Catholic amongst us swells within him at the name of Pius IX. No one who has looked upon his living face, or even upon its commonest representations, but recognizes in its mingled sweetness, sanctity, and strength the representative of Him "from whom all paternity in heaven and earth is named," and feels a sense of joy, and rest, and security in the right to call him Father.

But alongside of this our living Father, and of the first Father of our Saxon race, the great S. Gregory, the founder of our English Church, as Pius IX. is its restorer, we may well place one who loved our land no less than they, the last canonized Pope, S. Pius V.; for nowhere in the page of history is this fatherly character more visibly traced, than on the calm steadfast brow which bears the brunt of Protestant and infidel VOL. VII.—NO. XIV. [New Series.]

T