fect account of Lady Eastlake's two volumes, passes into a dreary discussion of the controversial bearing of early Christian monuments. An idea may be formed of the spirit and good sense of the writer, from the fact that he sneers at the common interpretation of mural paintings which represent " a woman, standing with uplifted arms, with a male figure in gestures of profound respect on each side, whose hands, one or both, support her elbow." This woman he takes for a deceased Christian matron of the higher class, whose "delicatezza," shunning the inconvenience of prayer in such a posture without support, either she herself, or her friends, were anxious to commemorate for the instruction or warning of posterity! This is the explanation to which the reviewer betakes himself, in order to exclude the application of the figure to the intercession of our Lady. Had he looked into Father Garrucci's work on the glasses adorned with figures in gold, found in the cemeteries of the primitive Christians of Rome, he would have seen figures in a similar position, all but supporting the woman's arms, with the names Maria, Petrus, Paulus inscribed above and around. Such are the ridiculous extravagances into which men fall, in their eagerness to lay hold of every conceivable handle against the Church and her doctrines. APPENDIX TO ARTICLE V. THE controversy on University education for English Catholics is so practically momentous under any view, that our readers will be grateful for every fresh light thrown on it; and we will therefore make no apology for introducing a few extracts from the admirable "Essay on Education," by the Rev. Patrick Murray, D.D., which appeared in the second volume of the Irish Annual Miscellany (Bellew: Dublin). The question indeed directly treated by Dr. Murray-that of the Queen's Colleges in Ireland-differs in some important respects from that which at this moment causes so much anxiety to English Catholics; but it is no less evident that there are various fundamental principles which apply equally to both. Among the most important of these is the necessity of indissolubly uniting religious with secular instruction. I freely admit [says Dr. Murray] that a case may be supposed where this union of secular and religious instruction from the same chair, or, rather, this direction of the secular by the religious is not at all so necessary, and the proposed end is sufficiently attained without it. For example, suppose a Catholic country where not only the faith is strong as well as universal, but where the desolating indifferentism and monstrous speculations of latter days not only have no place, but are in little danger of being introduced; where consequently the minds of youth are safe from the influence of an heretical, or infidel, or sceptical, or sensual and mundane literature, and safe from the contamination of those endless, baseless, shapeless, but not less seductive theories which are for ever flashing in our eyes and impregnating the whole atmosphere of thought about us; and where there is a permanent, silent, all-pervading influence of Catholic ideas. In such a country-if such exists now in Europe-I admit that the whole body of science might, without any probable risk, be communicated as drily and as much devoid of religious sentiment, as the modes and figures of syllogism or the five common rules of arithmetic.-(Pp. 232, 233.) Again, as to the training and preparation which are requisite in order that a Catholic may read English literature without most serious danger :— Nothing can be more notorious than the decidedly anti-Catholic spirit of English literature in all its departments. It has grown up since the Reformation in an anti-Catholic soil and an anti-Catholic atmosphere, and from an anti-Catholic stem. It is essentially anti-Catholic, tending, wherever it comes in contact with them, to sully, to infect, and utterly to corrupt Catholic feelings and principles. Sound knowledge, a sound head, strong faith, and great grace combined together will preserve untainted the minds of those whom the necessities of their position may lead into dangerous pastures. But it were idle to set about proving to Catholic readers the immense influence for evil which such a literature would naturally exercise over the large mass who, without adequate preparation from nature or grace, plunge into it in the pursuit of amusement or knowledge, or of both. The natural action of Protestant ideas on the Catholic mind is not to turn it from the creed of Pius to that of the Thirty-nine Articles, but to unsettle and send it adrift; to wear or pluck out its principles without putting others in their place; to relax and deaden the whole spiritual man. Moreover, a very large proportion of our ablest and most attractive books is directly and undis guisedly of an infidel character, or of that low rationalistic form of Protestantism to which I have already alluded, and whose adherents have, of late years, if not increased in numbers, at least assumed a more defined, imposing, and influential attitude.-(Pp. 234, 235.) Lastly, on the kind and degree of religious knowledge which should be imparted to those laymen who receive the higher education. It should be that knowledge which implies a clear and full insight into the spiritual nature and authority and destiny of the Church; which implies a perception intimate and sound not only of isolated dogmas, but of the leading principles of Catholic doctrines, and of the spirit that pervades them and combines them into one perfect whole; so that one adequately appreciates their truth and grandeur, and connection with each other, and adaptation to the spiritual wants of man, and, still more, sees in their clear light the utter absurdity of all that contradicts them, and the utter deformity of all that caricatures them.— (P. 241.) In the present day it is more than ever necessary that those who cultivate secular learning should have acquired a stock of sacred learning sufficient to counteract the tendency to judge the supernatural by the natural, the ways of God by the ways of man, the wisdom that is from above by the wisdom that is of this world. Such learning is, alas! rare indeed among those who require it most.—(P. 243.) Dr. Murray expresses these truths far more vigorously than we could hope to express them, and we heartily recommend what we have quoted to the careful attention of our readers. We are disposed to reprint here an excellent letter, lately addressed to the Times by Lord Arundell of Wardour: and this for two reasons; partly as illustrating such views on the relation between Church and State as have been advocated in our fifth article, and partly as showing by example how efficient a defence of Catholic doctrine may often be put forth by a Catholic layman who has been well grounded therein : THE POPE AND THE QUEEN. To the Editor of The Times. Sir,--Your article in The Times of this morning conveys the idea that you are not aware of the grounds upon which the Catholic body drink the toast of "Pius IX." before the toast of "The Queen." Having occasionally presided at Catholic meetings when this has been done, I may assert that it is only upon the distinction between the spiritual and the temporal, and the superiority of the one order over the other. So far from contemplating any conflict of jurisdiction as between one Sovereign Prince (a foreign Prince) and another (our own Sovereign), it presupposes that each has his own sphere, but that the sphere of one is superior to that of the other. Undoubtedly there sometimes will be a conflict of jurisdiction as between the spiritual and the temporal, principally on the debatable ground surrounding education and the family, and when it occurs it is likely, I hope, that Catholics will be found to side with God rather than man, and obey the dictates of conscience rather than the mandates of the State. The sentiment is as old as Christianity, and as inveterate as martyrdom. It is not exclusively maintained by Catholics, but by Protestants, whenever their persuasions attain the strength of principles and convictions. It was conspicuously asserted by the Non-jurors, and, indeed, the traditional toast of "Church and State" as plainly involves it as the Catholic custom of drinking the Pope's health before the Queen's. Your theory would expunge the idea of martyrdom altogether, and (however intended) is tacitly a reproach to the conduct of the early Christians themselves. On the other hand, however my sentiments may be characterized by my countrymen, I shall continue to regard myself as a good citizen on the ground that I am upholding the only principle which vindicates the dignity of the individual and prevents his absorption into the State, as in the Pagan times; and that I am adhering to the only power which has been able to rescue the individual from the omnipotence of the State, and which alone at this moment opposes itself to the centralization of governments and kingdoms, which is the tendency of modern times, and which is the natural consequence of that "Statolatrie" which is again becoming the passion of mankind. I am, Sir, your obedient servant, Brown's Hotel, Dover Street, Aug. 31. ARUNDELL OF WARDOUR. INDEX. ACTON (Sir J.), Conflicts with Rome, reviewed, 64-96. Alfonso (S.), teaching of, on the subject of truthfulness, 234-238. Alford (Dean), Letters from Rome in "Good Words," noticed, 245-248. Ammonius Saccas, question whether he were a Christian, 294. Ampullæ, signs of martyrdom, 506. Andrews (Rev. J.), The Life of our Lord upon the Earth, noticed, 428, 488, 490. Arundell (Lord) of Wardour, Letter to the Times, 521, 522. BABEL, Tower of, 223, 224; confusion of tongues, 224, 225. Bowles (Emily), Sanctity in Home Life, noticed, 499. British Quarterly Review, April, 1864, noticed: the late judgment of the CATACOMBS, Roman, recent discoveries in the, 501–504. Catholic Layman's Letter to Dr. Newman on University Education for Chevé (C. F.), Histoire complète de la Pologne, 311, 321. July, 1864, noticed: textual criticism of the New Testament, 509–511; CHRISTIAN SCHOOLS, THE, OF ALEXANDRIA, 278-310: Egypt associated 2 M |