The Catholic World Volume I Part 18

The sale of the celebrated Pourtales collection at Paris has been the all-absorbing art topic abroad. The gallery, at last accounts, was daily crowded with representatives from all parts of Europe, and the prices surpa.s.sed the estimates of the experts. The value set upon the whole collection was upward of 3,000,000 francs, but that sum will probably fall far short of the real total. The bronzes and terra-cotta occupied four days, and produced over 150,000 francs. The following are among the most remarkable items: A very small statuette of Jupiter, found at Besancon in 1820, 8,000 francs; another small statuette of the same, seated, formerly in the Denon collection, 12,000 francs; the celebrated statuette of Apollo, supposed to date from the sixth century B.C., from the Neri collection, 5,000 francs; small statuette of Minerva, arms missing, found at Besancon, 19,200 francs; armor found at Herculaneum, and presented by the Queen of Naples to Josephine, purchased by the Emperor for 13,000 francs; a small Roman bust, supposed by Visconti to be a Balbus, bought for the Louvre for 4,550 francs; a tripod, found in the ruins of the town of Metapont, and described by Panofka, purchased for the Berlin gallery, 10,000 francs; fine old Roman seat, in bronze, bought for the Louvre, 5,300 francs; vase from Locres, 7,000 francs; another vase, found in one of the tombs of the Vulci, 9,000 francs.

At the sale of the collection of the Marquis de Lambertye, in Paris, a charming work by Meissonier, "Reynard in his Study, reading a Ma.n.u.script," was purchased for 12,600 francs; had it not been for the effect of the Pourtales sale on the art market, the work would have fetched considerably more money. It was purchased of the artist himself, for 16,000 francs, by the late marquis. Another and smaller picture, not six inches by four, also by Meissonier, was sold on the same occasion--subject, "Van de Velde in his Atelier"--for 7,020 francs. In the same collection were four works by Decamps, whose pictures are in great request. One of these, an Eastern landscape, sold for 15,500 francs; another, a small work, a peasant girl in the forest, for 4,240 francs; and two still smaller and less important works, "Tide Out, with Sunset," and "Gorges d'Ollioule," for 1,500 francs each. Three small works by Eugene Delacroix, a "Tiger attacking a Serpent," "Combat between Moors and Arabs," and "The Scotch Ballad,"

sold, respectively, for 1,820 francs, 1,300 francs, and 2,300 francs.

A minute picture by Paul Delaroche, "Jesus on the Mount of Olives,"

sold for 2,200 francs; Diogenes sitting on the edge of an immense jar, holding his lantern, by Gerome, 1,950 francs; and "Arnauts at Prayer,"

by the same, 3,900 francs. "The Beach at Trouville," by the lately deceased painter, Troyon, 4,000 francs, and "Feeding the Poultry," by the same, 4,850 francs.

At the sale of a collection of the works of M. Cordier, the sculptor, who has earned considerable popularity by his variegated works, composed of marbles, onyx and bronze, and variously tinted and decorated, a marble statue, called "La Belle Gallinara," sold for 4,100 francs; a young Kabyle child carrying a branch loaded with oranges, in Algerian onyx and bronze, and partly colored, 3,000 francs; an Arab woman, a statue of the same materials as the preceding, intended to support a lamp or candelabrum, purchased by the Due de Morny for 6,825 francs.

There is a report that the collections of pictures and curiosities belonging to the Comte de Chambord will shortly be dispersed by the hammer in Paris.

The scaffolding before the north front of the cathedral of Notre Dame, in Paris, has been removed, and the facade, with the magnificent Gothic window, forty feet in diameter, can now be seen to great perfection, all the rich sculptures having been admirably restored.

A Paris letter says: "The celebrated painting of the 'a.s.sa.s.sination of the Bishop of Liege,' by Eugene Delacroix, was recently sold at auction at 35,000 francs. The 'Death of Ophelia,' in pencil, by the same painter, was knocked down for 2,020 francs, which was considered a large sum for a sketch. 'St. Louis at the Bridge of Taillebourg,' in water-colors, fetched 3,100 francs. Some copper-plates engraved by Eugene Delacroix himself were likewise sold."

At the sale of the collection of the Chevalier de Knyff, at Brussels, the Virgin with the host and surrounded by angels, by Ingres, was withdrawn at 28,500 francs.

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Among the works of art destroyed in the recent conflagration of the ducal palace at Brunswick was the colossal bronze figure of Brunonia, the patron G.o.ddess of the town, standing in a car of victory, drawn by four horses. It was executed by Professor Howaldt and his sons, after a design by Rietschel.

The colossal bronze statue of Hercules, lately exhumed at Rome, has been safely deposited in the Vatican.

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 pa.s.sage in reference to our Lord's agony in the garden:

"There are plants in the luxurious East, my dearly beloved brethren, which men gash and cut, that from them may distil the precious balsams they contain; but that is ever the most sought and valued which, issuing forth of its own accord, pure and unmixed, trickles down like tears upon the parent tree. And so it seems to me, we may without disparagement speak of the precious streams of our dear Redeemer's blood. When forced from his side, in abundant flow, it came mixed with another mysterious fluid; when shed by the cruel inflictions of his enemies, by their nails, their thorns, and scourges, there is a painful a.s.sociation with the brutal instruments that drew it, as though in some way their defilement could attaint it. But here we have the first yield of that saving and life-giving heart, gushing forth spontaneously, pure and untouched by the unclean hand of man, dropping as dew upon the ground. It is the first juice of the precious vine; before the wine-press hath bruised its grapes, richer and sweeter to the loving and sympathizing soul, than what is afterward pressed out. It is every drop of it ours; and alas, how painfully so! For here no lash, no impious palm, no p.r.i.c.king thorn hath called it forth; but our sins, yes, our sins, the executioners not of the flesh, but of the heart of Jesus, have driven it all out, thence to water that garden of sorrows! Oh, is it not dear to us; is it not gathered up by our affections, with far more reverence and love than by virgins of old was the blood of martyrs, to be placed for ever in the very sanctuary, yea, within the very altar of our hearts?"

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

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"O blessed Jesus, may the image of these sacred wounds, as expressed by the cross, never depart from my thoughts. As it is a badge and privilege of the exalted office, to which, most unworthy, I have been raised, to wear ever upon my breast the figure of that cross, and in it, as in a holy shrine, a fragment of that blessed tree whereon thou didst hang on Golgotha, so much more let the lively image of thee crucified dwell within my bosom, and be the source from which shall proceed every thought, and word, and action of my ministry! Let me preach thee, and thee crucified, not the plausible doctrines of worldly virtue and human philosophy. In prayer and meditation let me ever have before me thy likeness, as thou stretchest forth thine arms to invite us to seek mercy and to draw us into thine embrace. Let my Thabor be on Calvary; there it is best for me to dwell. There thou hast prepared three tabernacles; one for such as, like Magdalen, have offended much, but love to weep at thy blessed feet; one for those who, like John, have wavered in steadfastness for a moment, but long again to rest their head upon thy bosom; and one whereinto only she may enter whose love burns without a reproach, whose heart, always one with thine, finds its home in the centre of thine, fibre intertwined with fibre, till both are melted into one in that furnace of sympathetic love. With these favorites of the cross, let me ever, blessed Saviour, remain in meditation and prayer, and loving affection for thy holy rood. I will venerate its very substance, whenever presented to me, with deep and solemn reverence. I will honor its image, wherever offered to me, with lowly and respectful homage. But still more I will hallow and love its spirit and inward form, impressed on the heart, and shown forth in the holiness of life. And oh! divine Redeemer, from thy cross, thy true mercy-seat, look down in compa.s.sion upon this thy people. Pour forth thence abundantly the streams of blessing, which flow from thy sacred wounds. Accomplish within them, during this week of forgiveness, the work which holy men have so well begun, [Footnote 40] that all may worthily partake of thy Paschal feast. Plant thy cross in every heart; may each one embrace it in life, may it embrace him in death; and may it be a beacon of salvation to his departing soul, a crown of glory to his immortal spirit! Amen."

[Footnote 40: Alluding to the mission just closed by the Fathers of the Inst.i.tute of Charity.]

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

"If, then, any one shall accuse me of wasting upon the mother of my Saviour feelings and affections which he hath jealously reserved for himself. I will appeal from the charge to his judgment, and lay the cause before him, at any stage of his blessed life. I will go unto him at the crib of Bethlehem, and acknowledge that, while, with the kings of the East, I have presented to him all my gold and frankincense and myrrh, I have ventured, with the shepherds, to present an humbler oblation of respect to her who was enduring the winter's frost in an unsheltered stable, entirely for his sake. Or I will meet him, as the holy fugitives repose on their desert-path to Egypt, and confess that, knowing from the example of Agar, how a mother cast forth from her house into the wilderness, for her infant's sake, only loves it the more, and needs an angel to comfort her in her anguish (Gen. xxi. 17), I have not restrained my eyes from her whose fatigues and pain were a hundred-fold increased by his, when I have sympathized with him in this his early flight, endured for my sins. Or I will approach a more awful tribunal, and step to the foot of his cross, and own to him, that while I have adored his wounds, and stirred up in my breast my deepest feelings of grief and commiseration for what I have made him suffer, my thoughts could not refrain from sometimes glancing toward her whom I saw resignedly standing at his feet, and sharing his sorrows; and that, knowing how much Respha endured while sitting opposite to her children justly crucified by command of G.o.d (2 Kings xxi. 10), I had felt far greater compa.s.sion for her, and had not withheld the emotions, which nature itself dictated, of love, and veneration, and devout affection toward her. And to the judgment of such a son I will gladly bow, and his meek mouth shall speak my sentence, and I will not fear it. For I have already heard it from the cross, addressed to me, to you, to all, as he said: 'Woman, behold thy son;' and again: 'Behold thy mother.' (John xix. 26, 27.)"

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. c.u.mmings, 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 cla.s.s 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 G.o.d 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. c.u.mmings'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 circ.u.mstances, 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 a.s.sist 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. c.u.mmings 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 sh.o.r.e 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 mult.i.tudes 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'Abbe 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 cla.s.s 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 Abbe 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 pa.s.sions 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 enn.o.bling 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.