subjects unconnected with their professional studies, which is essential to a high degree of mental culture. In this respect, however, the Italian clergy are not peculiar; for the same may be predicated of the bulk of the clergy of most, if not all, Christian sects. At the same time it is only just to add, that among the Italian priesthood are to be found many men of deep and extensive erudition, in addition to mere professional learning, in which latter, as above mentioned, the great bulk of the clergy are not deficient.

At Velletri he made the acquaintance of a young friar of attainments: average

more than

He had studied English, and had acquired considerable proficiency in the language, being able to speak it fairly as well as read it. He proved, moreover, to be a first-rate Latin scholar; and some Latin correspondence with which he subsequently favoured me may be called, without exaggeration, a model of composition. When I visited Rome in the following year, I found that this friar had been sent to the Capuchin Convent there, to study foreign languages in the College of the Propaganda; it being intended, I presume, to turn his linguistic talents to account for missionary purposes. Many an English traveller, on seeing this Franciscan-who, like the rest of his Order, wore a habit of coarse brown serge and sandals on his feet-would not hesitate to speak of him half contemptuously, half pityingly, as a poor, ignorant, begging friar; and yet Padre T, mendicant though he be, is a highly educated gentleman, and fit to associate on terms of intellectual equality with scholars of any nation.

He seems fully to appreciate the value of the study of "Sagra Eloquenza," or the Art of Preaching, which is certainly much neglected among Anglican clergymen. Thus he tells us that only such of the priests are "allowed to preach as have studied with a view of appearing in the pulpit, and have thus earned for themselves the title of Predicatore,' or preacher."

The part of monastic life which seems to have most impressed him, is the meeting together of each community for silent meditation and self-examination; although, like most Protestants, he seems to be unaware that meditation forms part of the daily life, not of clerics only, but of very many laymen living in the world. A religious community engaged in silent mental prayer must certainly be a novelty to any one, who is only acquainted with Protestant devotions.

Of all the parts of monastic life, and of all the various striking effects associated with it, none was to my mind so impressive as the meeting together of the community at the close of the day for silent meditation; a practice which, though I first became acquainted with it at San Bartolomeo, I found to be common to most, if not to all religious orders. Around the choir, each in his separate stall in private prayer, sat or knelt the whole community; the flickering oil-lamp, by which alone the church was preserved from total darkness, adding by its "dim, religious light," and the indistinctness of its

effect, to the impressive character of the scene. For impressive it could hardly fail to appear to most unprejudiced minds.

Serious self-communion, involving examination of the conscience generally and of the actions and feelings of the day in particular, must necessarily be a solemn act, whatever may be the doctrinal opinions of him who performs it. And this self-communion, while it lies at the root of the theory of monastic life, has been embodied in the rules laid down by all the founders of religious orders; and so far as my opportunities of observation went, it seems to form an important part of the actual practice of the religious communities of Italy.

And again :

This custom alone seemed to make a marked distinction between living in a monastery, or in the busy world. People engaged in the active duties of life seldom have the opportunity, even when there is the inclination, to make a habit of regular meditation, of daily self-communion at fixed hours and for a definite time, in whatever circumstances they may happen to be placed. Among the Capuchins, the impressiveness of this part of the devotional exercises of the day is increased by the meditation always taking place with the window-shutters or blinds closed, thus excluding the light of day. . . . with the intention, doubtless, of giving a serious line to the train of thought, and by withdrawing sensible objects from the view, to lead the mind to concentrate itself more entirely on the interior state of the soul.

During his sojourn in Italian convents, our author had an opportunity of observing the "importance that is attached to the practice of auricular confession, as an essential part of religion, by both clergy and laity, and the safeguards by which it is sought to protect that practice from abuse." He tells us that limitations, in regard to licenses given to hear confessions, are "especially frequent in convents, where the number of persons in priest's orders is considerable, rendering it practicable to make a selection of those most suited for the duties of confession."

We wish that our space allowed us to lay before our readers a few anecdotes of Italian convent life. We can only find room for the following description of an Easter Sunday "pranzo," or dinner at the refectory of San Barnabà at Genoa.

I have often observed the general cheerfulness prevailing among members of religious communities. San Barnabà was an instance of this, although a more than usually rigid convent (being the novitiate house) of an unusually strict order. On Easter day, after the religious duties of the morning had been performed, and after the Paschal lamb had been blessed, as is customary in convents, the Superior dispensed with the public reading in honour of the festival of Easter, and the friars enjoyed the privilege of conversing whilst

taking their meal. There was a good deal of quiet conversation; and towards the end of dinner one of the friars-a stout, elderly lay brother of small stature and ruddy complexion, who had passed the greater part of his monastic life of thirty odd years in this convent-was asked by his Superior to improvise some lines for the amusement of the company. The lay brother requested to be furnished with a subject, to which the Superior replied by suggesting the name of their guest for the purpose. This was rather an unpromising subject for the good friar, who, however, made the most he could of it; for, rising at once and bowing respectfully to the Superior, he improvised several lines, which, whatever may have been their merit, served for the great amusement of his hearers, whose simple and hearty merriment on such slight grounds it was pleasant both to see and share in.

Our author seems to be perfectly fascinated by the charm of monastic life. He tells us that he has never enjoyed any invitation more thoroughly than to a convent dinner; and it is really amusing to see how the poor refectory and meagre fare, with their religious associations, become to him positive luxuries and pleasures. Nor must we forget to add, that while living in a convent he was careful to observe all its rules, and to conform in all things to its discipline, even when it included so severe a mortification as midnight rising. Thus he says:

It was a pleasure to rise at midnight to matins, than which service, at such an hour, nothing makes you enter more intimately into the spirit of monastic life; and unless a person is competent to enter into that spirit, it is impossible to form a judgment approximating even to truth, in regard either to the favourable or unfavourable side of monastic institutions.

Since the publication of his "Convent Life in Italy," our author has published another work upon "French Monasteries," about which perhaps we may have something to say on a future occasion. It is true that he has hitherto regarded monastic life from an aesthetic point of view, apart from its theological bearing; but we would fain hope that so frequent a residence in the cloister, so familiar an acquaintance with unworldly men, may one day, by God's blessing, raise his heart and mind to the full appreciation of that higher religious life, which can be found alone within the unity of the Holy Roman Church. Of one thing we are sure, that wherever he may be, he will carry with him the prayers of those cheerful, hospitable men, whose guest for so many months (to use his own words) he had the good fortune to be"; and we know that the "continual prayer of a just man availeth much."

Such then, in the opinion of an unprejudiced and unbiassed Protestant writer, were the Italian religious houses almost at

the moment of their suppression. In an aesthetical, literary, but above all in a spiritual point of view, the loss inflicted upon Italy by that cruel and unjust act is well nigh irreparable. Our author remarks that the conventual life must surely have some peculiar charm attaching to it, when we find that wherever no legal obstacles are thrown in the way of monastic establishments, they exist in numbers that could scarcely be credited by most English people, and that they are constantly on the increase. This is true: but the charm of which he speaks, although he knows it not, is the gift of God the Holy Ghost; and woe to that country, which does despite to the Spirit of Grace! In the Convent of Campi, near Genoa, our author met with a poor boy, who was in the habit of assisting the lay brethren in their household duties. The boy, it appears, had been showing him his rosaries and medals, and had spoken to him, "with a sympathizing expression of countenance which a painter would have delighted to seize," of Him who suffered so much for us upon Calvary. He went on to speak of the suppression of the monasteries, and exclaimed:-"Ma che devirebbe de noi peccatori, se i frati non pregavano per noi? Se non era per i Religiosi, il mondo cadarebbe sotto il peccato. E stanno essi sempre in convento, e non fanno male a nessuno."* The simple words of that poor Italian boy sum up exactly our own thoughts upon the suppression of the religious houses. What will become of Italy? We know not, we cannot tell. But our thoughts wander back to that other people, who would not have the Lord to reign over them, or God to be their King; and we call to mind the terrible warning of their rejected Master :"Therefore, I say to you, that the Kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it shall grind him to powder."

"But what would become of us sinners, if the friars did not pray for us? Were it not for the Religious, the world would fall beneath the weight of sin. And these remain always in their convents, and do harm to nobody."

ART. VI.-MISUNDERSTANDINGS ON CATHOLIC HIGHER EDUCATION.

The "Month" for July, 1868; October, 1868; May, 1869.

Letter to the "Tablet" of May 28th. By the Writer of the October article in the "Month."

W

E published a short article last January on "the principles of Catholic Higher Education." We separated the question of principles from that of practice, thinking that there would be much greater probability of ultimate agreement among Catholics, if these two very distinct questions were treated apart; and we treated therefore exclusively the former. Our article produced a most valuable letter from Dr. Gillow, which we published in April; and this in its turn has brought one from Canon Oakeley, which our readers will find in our present number, and to which we beg their particular attention. The primary purpose indeed of Dr. Gillow's letter was to correct an error of fact, into which we had inadvertently fallen, and to which we shall presently refer; though the letter contained incidentally very much interesting and important matter, which will be of much service in our future argument. But Canon Oakeley's is precisely the kind of letter which we desired to obtain. Our article, we said in January (p. 87), "may possibly lead to discussion; and this again may result in the correction or enlargement of our views on this or that particular. In such a manner by degrees thoughtful Catholics, or the large majority of such, may arrive at such general agreement on the matter, as shall greatly facilitate the path of ecclesiastical superiors." We hope that other competent thinkers then may be induced to follow Canon Oakeley's example, and give our readers the benefit of their general view. Meanwhile for ourselves, we think we shall act more wisely if we abstain from speaking further on our own account, until we have had the opportunity of obtaining the utmost obtainable light from every quarter. It is in this way that we may best hope to be of service, in helping forward this urgent yet complicated question to a

harmonious and successful issue.

Our only purpose then at present is a reply to some strictures on our January article, made in the "Month" of