The Catholic World Volume I Part 61

Translated from the French by the Sisters of Charity, Mount St.

Vincent, KY. 12mo., pp. 535. New York: James B. Kirker.

On the wall of a corridor in the convent of _Trinita del Monti_, at Rome, there is a fresco representing the Blessed Virgin, _Mater admirabilis_, at the age of fifteen. She is depicted spinning flax within the precincts of the temple, with her work-basket and an open book beside her. The picture was painted some twenty years ago by a young postulant of the community of Ladies of the Sacred Heart, to whom the _Trinita_ belongs. It is not said that it is in any way remarkable as a work of art; but it has acquired a celebrity among pious Catholics second to that of hardly any picture in the world.

Since the year 1846, when the Holy Father gave his solemn blessing to the picture, remarking that "it was a pious thought to represent the most Holy Virgin at an age when she seemed to have been forgotten,"

signal favors have repeatedly been bestowed upon persons who have prayed before it. The Rev. Mr. Blampin, a missionary from Oceanica, recovered his voice at the feet of the _Mater admirabilis_, in 1846, after having been deprived of it for twenty-one months. In a transport of grat.i.tude he obtained permission to say ma.s.s before the fresco, and from that day the corridor became a real sanctuary. A great number of miraculous cures were reported as having been wrought there, and mult.i.tudes of sinners who came out of mere curiosity to gaze upon a picture of which so much had been said, were converted by an instantaneous infusion of divine grace. In 1849 Pope Pius IX., by an apostolic brief, granted permission for the celebration of the festival of the _Mater admirabilis_ on the 20th of October, and enriched the sanctuary with indulgences. In 1854, by a second rescript, he confirmed an indulgence of three hundred days, which he had previously granted verbally to all the faithful who should recite three Hail Maries before this holy painting, adding the invocation, _Mater admirabilis, ora pro n.o.bis;_ and in the following year the indulgences were extended to the entire order of the Sacred Heart. The devotion to the "Mother most admirable" spread rapidly, and copies of the painting at the _Trinita_ were soon to be found in various parts of Europe and America. There is one in the Convent of the Sacred Heart at Manhattanville, N. Y., from which the frontispiece to the volume before us has been engraved. "I admit," says Father Monnin, speaking of the original, "that of all the different ways by which art has represented this Virgin by excellence, there is not one which better corresponds with the _beau ideal_ which, as a priest, I had loved to form in my mind. Like the chaste Madonnas of the most fervent ages--those of _Beato_ in particular--this Madonna of the Lily makes one feel and understand that its designer had prayed before painting it, and that her imagination, fed by faith and the love of G.o.d, has delineated the most holy virgin child by interior lights derived from her meditations. By means of a constant communion with things divine, the disciples of Fiesole have succeeded in placing themselves as so many mediums between the Creator and the creature, by transmitting a ray of that eternal light amidst which they live; we may say that _Mater admirabilis_ is of the school of Fra Angelico, although several centuries have elapsed since his time. There is, as it were, the image of a pure soul preserved ever from all stain, sent into the world to be joined to a perfect and immaculate body, and to become, in this twofold perfection and purity, the ineffable instrument of our salvation! It is thus the prophet deserved to see her, brilliantly resplendent with grace and innocence, with the clearness of eternal light, and the splendor of eternal or perpetual virginity. The ineffable peace which took possession of me, made me understand that beauty of which St. Thomas speaks, the sight whereof purifies the senses... . There in the wall, within a niche contiguous to the great church of the monastery, is the most holy Virgin, painted in fresco at full size... . The pilgrim looks in surprise, and very soon feels as if the air around this fair flower of the field and lily of the valley were embalmed with the perfumes of silence and recollection. He sees her occupied in simply spinning flax; near her, on the right, is a distaff resting upon a slender standard, and on the left a lily rising out of a crystal vase, and bending its flexible stalk toward Mary. .... Absorbed in her meditation, the most holy child has suspended her work; her shuttle, become motionless, falls from her hand, while her left hand still holds {431} a light thread which remains joined to the flax in the distaff; one foot of this most holy spinner rests upon a stool, near which lies an open book, spread out on a work-basket, filled with shuttles and skeins. The features of the youthful Mary express a purity in which there is nothing of earth; her countenance is modestly tinged, the ringlets of her golden hair are just perceptible through the wavings of a transparent veil which covers her neck; her pure virginal brow, slender figure, and delicate limbs give her a youthful appearance, full of grace and truthfulness.

It is truly the Virgin of virgins; it is truly Mary,--and Mary at an age when but few works of art have sought to represent her."

The little chapel was soon decorated with votive offerings from all parts of the world. It became a venerated shrine, and few devout travellers now leave Rome without having prayed at it. The "archives of _Mater admirabilis_," preserved at the _Trinita_, contain records of the conversions, vocations, and cures effected at this consecrated spot; and these, together with some devotional writings composed by the pupils of the convent, form the groundwork of Father Monnin's book. The matter is arranged in such a way that the work may be used for the devotions of the month of May. It is divided into thirty-one chapters, or "days," each of which contains a meditation having special reference either to some virtue indicated by the picture, or to Mary's childhood; this is followed by an appropriate prayer, and a narrative taken from the archives.

Having explained the purpose of Father Monnin's book, we do not know that we need say more by way of recommending it. Whatever tends to foster love and veneration for the Blessed Virgin must commend itself strongly to every pious Catholic; and in the new devotion, which is here explained and ill.u.s.trated, there is something so beautiful and touching, that we believe it has only to be known in this country to be embraced with the same eager affection as in Europe.

The external appearance of the volume is very attractive. We hail with great pleasure the improvement in taste and liberality evinced by the manufacture of such books as Kirker's "Mater Admirabilis" and O'Shea's edition of Dr. Curnmings's "Spiritual Progress."

There is no sufficient reason why Catholics should not print and bind books as well as other people.

THE LOVE Of RELIGIOUS PERFECTION; ON, HOW TO AWAKEN, INCREASE, AND PRESERVE IT IN THE RELIGIOUS SOUL.

By Father Joseph Bayma, of the Society of Jesus. Translated from the Latin by a Member of the same Society. 24mo., pp. 254. Baltimore: John Murphy & Company.

The style and method of this little treatise are modelled upon those of "The Imitation of Christ." The style is clear and severely simple, not above the plainest comprehension, and not without attraction for those who are somewhat fastidious in literary matters. Father Bayma professes in his preface to have disregarded all ornaments of composition, having written his little book not so much for the edification of others as for the profit of his own soul. Our readers can readily understand that it is for that very reason all the more searching in its mental examinations and practical in its precepts.

Father Bayma divides his work into three books. The first treats of the motives which should urge us toward religious perfection; the second, of the means by which perfection is most easily obtained; and the third, of the virtues in which it consists. The chapters are short, and broken up into verses, and open where we will, we find something to turn our thoughts toward G.o.d. Nor must it be supposed that, because the book was written by a religious for his own instruction, it contains only those more difficult counsels of perfection which few people in the world are found strong enough to follow. Like its prototype, "The Imitation of Christ" is a work for all cla.s.ses--for the easy-going Christian no less than for the saint.

Here is an extract from the chapter on "The Choice and Perfection of Virtues;" we choose it because it ill.u.s.trates how well even those pa.s.sages which are directly addressed to religious persons are adapted to the use of persons in the world:

"1. So long as we are weighed down by our mortal flesh, we cannot acquire the perfection of all virtues; and therefore, we have need of selection that we may not labor in vain.

"Choose then a virtue to practise, until, {432} by the a.s.sistance of G.o.d, thou become most perfect in it.

"Some virtues are continually called for in our daily actions, and are necessary for all; and therefore, should be acquired with particular industry.

"The more thou shalt make progress in meekness, patience, modesty, temperance, humility, and others, that come into more frequent use, the sooner wilt thou become holy.

"2. Some seek after virtues which have a greater appearance of n.o.bility, and are reckoned amongst men to be more glorious.

"They instruct with pleasure, but it must be in famous churches, and to a large a.s.sembly of n.o.ble and learned men.

"They visit the sick with pleasure, and hear confessions, but only of those that are conspicuous for riches or honors.

"See that thou set not a high value upon these things: it is more perfect and safer to imitate Christ our Lord, and to go about villages, than to hunt for the praise of eloquence and learning in cities.

"It is more useful to thee to visit and console the poor and the rude, than the rich and n.o.ble, who, moreover, are less prepared to listen to and obey thy words.

"3. Some are content with the virtues that agree with their natural inclinations; because they seem easier, and require not any, or a less violent struggle.

"But when they have need of self-denial and mortification, they have not the courage to practise virtue; but they lose heart, turn faint-hearted, and think it is best to spare themselves.

"Do thou follow them not, for they that are such make no progress, but rather fall away from the way of perfection, because they follow not the teaching and example of Christ.

"For it was not those who spare themselves, and fear the hards.h.i.+p of the struggle, whom Christ declared blessed, but those that mourn, and fight manfully for justice sake."

LA MERE DE DIEU. From the Italian of Father Alphonse Capecelatro, of the Oratory of Naples. 24mo., pp. 180. Philadelphia: Peter F.

Cunningham. New York: D. & J. Sadlier & Company.

Why not say "The Mother of G.o.d?" And why should Father Capecelatro, being an Italian, figure with the French name of _Alphonse_? If we cannot have the t.i.tle of the book in English, at least let us have it in Italian--the language in which it was written--not in French.

But despite the bad taste displayed on the t.i.tle-page, this is a very good little book. It exhales a genuine aroma of piety; it is written with great simplicity; and it is devoted to a subject which is dear to all of us. It is supposed to be addressed by a Tuscan priest to his sister. The first part treats of the respect to which the Blessed Virgin is ent.i.tled; the second traces her life, princ.i.p.ally in the pages of the Holy Scriptures; and the third is devoted to an exhibition of the marks of veneration which she has received from the Church since the very beginning of Christianity. "It is charmingly, almost plaintively sweet," says Father Gratry, of the Oratory of Paris. "It is written as a prayer, not as a book; it is learned and affectionate, religious and instructive."

COUNT LESLIE; OR, THE TRIUMPH OF FILIAL PIETY.

A Catholic Tale. From the French. 24mo., pp. 108.

PHILIP HARTLEY; OR, A BOY'S TRIALS AND TRIUMPHS.

A Tale for Young People. By the author of "The Confessors of Connaught." 24mo., pp. 122.

THE CHILDREN OF THE VALLEY; OR, THE GHOST OF THE RUINS.

Translated from the French. 24mo., pp. 123.

MAY CARLETON'S STORY; OR, THE CATHOLIC MAIDEN'S CROSS.

THE MILLER'S DAUGHTER.

Catholic Tales. 24mo., pp. 115.

COTTAGE EVENING TALES FOR YOUNG PEOPLE.

Compiled by the author of "Grace Morton." 24mo., pp. 126.

Philadelphia: Peter F. Cunningham. New York: D. & J. Sadlier & Company.

The above five volumes are portions of Cunningham's "Young Catholic's Library." They seem to have an excellent moral tendency, and as a general thing are well written--better written, we believe, than the majority of tales intended, as these are, for sodality and Sunday-school libraries. The first mentioned, however, "Count Leslie,"

is not rendered into irreproachable English. What respect can we expect children to entertain for the English grammar if our school libraries give them such cruel sentences to read as the following: "It was this young man, and _him_, only, who knew the cause of his mother's sadness?" With this exception we can honestly recommend so much as we have seen of the Young Catholic's Library to public favor. Mr.

Cunningham has other volumes in preparation.

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THE CATHOLIC WORLD

VOL. I., NO. 4. JULY, 1865.

THE TRUTH OF SUPPOSED LEGENDS AND FABLES.

BY H. E. CARDINAL WISEMAN. [Footnote 79 ]

[Footnote 79: From "Essays on Religion and Literature. By Various Writers." Edited by H. E. Manning, D.D. London; Longman, Green & Co.

1865.]