Life and virtues of Mary, the Mother of God, 89, 137, 186, 262 Martyrdom of St. Deivota, 9 Malta, History of the Knights of, 45, 69, 121, 211, 253 Mary, the Mother of God, life and virtues of, 89, 137, 186, 262 Monks (the) little Alphabet, 132 Madonna (to the) with some snowdrops, 82 Monasticon, 61 Monts-de-piété, 245 May meetings, 273 Order of the Brothers of the Christian Schools, 145 Otho, the constitutions of, 197 Oxford Ghosts, 202. Poetry-Jesus and Mary, 33; to the Madonna with some snowdrops, 82; on Confirmation, 88; on Death, 96; St. Agatha, 96; the Guardian Angel, 129; " Quam Dilecta Tabernacula,” 130; on the Efficacy of the Name of Jesus, 136; Prayer to the Blessed Virgin, 143; Jesus Dulcis Memoria, 144; the Lament of the Mother of God, 183; for the Feast of the Annunciation, 196; Prayer for the Novice, 276 Pope's (the) Supremacy and the Irish Church, 200 Prize Book (The), 202 Prayer to the Blessed Virgin, 143 Prayer for the Novice, 276 Quam Dilecta Tabernacula, 130 Religion, influence of, on imaginative literature (No. I), 3 Sunday, observance of, 57 Sites of devotional celebrity (No. 1), 169; (No. 2), 230 THERE are three things which preeminently mark the Christian life, and advance it in the scale of holy perfection. These three are, POVERTY, HUMILITY, and PATIENCE; the profession of which, though inculcated in spirit on all (St. Matth. v. 3), and counselled to all such as can take the three (St. Matth. xix. 10), has been perfected but in ONE, who is not only the bond of Perfection (Col. iii. 14), but Charity itself (1 John iv. 8.) It hence necessarily follows that you, Gentle Readers, and we also, being followers of Him who is all perfect, must seek at a distance to follow His footsteps; and perhaps in no epoch of the Church are the above virtues more needful, to those that live in the world, than in the present day: perhaps it were better to say in the present HOUR. If we take not the counsel of blessed Poverty, we must needs be so in spirit, and relieve HIM, in the person of His poor, by liberal and open-hearted alms-deeds; for, gentle readers, when you are reading these lines, at this season of general joy and rejoicing, it is but too true, that many most exemplary and worthy Christians VOL. III. 1 are pinched and straitened with lack of all things which a homely economy of superfluities could most amply relieve. Give, then, now, not vauntingly, but according to the Gospel precept (St. Matth. vi. 3), and without doubt if leavened highly with Humility, the second, though first, Sabbath (St. Luke vi. 1), of holy virtues, so sweetly incumbent (St. Matth. xi. 29) on all Catholics, it will prepare the way to that Kingdom which is only to be obtained when we have perseveringly fulfilled that third and perhaps most trying precept of all, namely, Patience,-by which we ought to bring forth fruit (St. Luc. viii. 15), and in which we are instructed to possess our souls. (Id. xxi. 19). AS THE TIME DRAWS NEAR for the return of England to the Faith of Ages,-to the ONE HOLY CATHOLIC AND APOSTOLIC CHURCH OF ROME,-it behoves us all to cultivate assiduously, these three precious exotics, if we would have act and part as humble, patient, and poor instruments in this great movement; which, though coming without observation, may yet be nearer than many of us suppose. Of this, however, we are fully convinced, that all that come with single and simple hearts may help on the glorious cause, and see its effects, if not here, yet in that endless day, when the voice of intercession is but made the more efficacious, and the result more joyful, because, for our better trial, the PRAYER OF FAITH had been refused on earth. Feast of the Nativity of our Blessed Lord, 1843. 3 THE INFLUENCE OF RELIGION ON No. I. In taking the most cursory view over the fields of literature, especially in its imaginative department, it would be impossible to compare the productions of Christian with those of Pagan genius, without being struck by the universal manifestation of the influence of Christianity over feeling and passion, over the yearnings of affections, the aspirations of hope, and the conflicts of emotion, as these have found expression in the poetic and romantic forms of composition. That which we owe to our holy religion in its morally regenerating operations, is of such immeasurable extent, that its more indirect and subtle influences,-the silent, though not less strong and concentrated action, by which its quickening spirit sends forth streams of healing and blessing over the domains of thought and feeling, may be too often unperceived, and comparatively forgotten. Didactic teaching may bring truth more forcibly and clearly before the mind, challenging the reason and conscience to bow down to its appeals; but what, we may ask, are the sources from which the intimate joys, the gleams and visitings of the heart's sunshine, are drawn, for those whose habit it is to live among the " BEINGS OF THE MIND"?-are they not to be found in the eloquence of their voices, the heirs of genius and worshippers of truth and beauty, that come to us like gladdening breezes of spring-time ?-are they not to be listened for in the tones that rise, like the song of a bird amidst the roaring of a tempest, in sweet distinctness above the surges of life, the turmoil of its sorrows and cares? Christianity has attuned those voices for us, adding strength as well as sweetness to their language; and the spirit of the Divine Regenerator has acted on the mind of man, with a brooding like that of the Almighty Dove over the waters of primeval chaos. It is impossible that poetry should be irreligious, being the expression, if unconsciously, of a desire after the Infinite; and whatever draws the affections to the Infinite, must, sooner or later, find way in poetry. It has been said, "an irreligious poet is a monster;" and surely in the very nature of poetry there is an attribute which must give to its wildest dreams even, and vaguest fantasies,-to its wanderings seemingly without aim or beaten pathway, amid the "chambers of imagery," surrounded by self-created forms of beauty, wildness, or grandeur, a tendency towards that whose highest essence exists only in THE DIVINE. In the perception of this truth, we are easily led to the conviction which is its consequent, that among all poets, from the first that struck the yet untutored lyre, to the gifted ones of our own age, a correspondence, a relationship of spirit has existed, asserting for these children of song the exercise of a priesthood only next in sacredness to that of the altar of sacrifice. What is the office of a priesthood but the guardianship and strengthening of the tie by which man is linked with Deity?—and whether addressing itself to heaven or earth, in the functions of instruction or those of prayer and sacrifice, acting an intercessory part, to sustain the soul in fidelity to its high calling, by arousing its sense of that calling's dignity,-to bring down the fire from above to sanctify on the spiritual altar the offerings of the heart. And in this, is not the office of the poet of an identical, though less formally consecrated and separated nature? He also is the guardian of our admiration and worship of the pure and beautiful; the sustainer and quickener of our sympathies with all that raises us above selfish and sordid considerations; it is his to open our eyes to the presence of God in the universe,—of that which sanctifies, which gives life and radiance. There are minds informed with a passion for the Beautiful, which supplies the strongest and most constant motive of exertion to such, and becomes the source of all joy and energy: this, when favoured and developed by circumstance, and embodied in adequate action, asserts itself as the highest order of genius,-whether finding vent in the creations of the pen, the pencil, the chisel, or those of har. mony: these, we may affirm with all reverence, are the chosen of heaven, sent forth to carry out the gracious purposes of Providence ; and amongst these we must rank all true poets, whether Pagan or Christian. DEITY has chosen many ways for manifesting itself on earth; but there is in the Beautiful, whether in the works of nature, in moral or intellectual forms, or abstractions, something that draws the affections, with tender but irresistible force, upwards to its throne; something that reminds us of a home, in which the thousand yearnings, the scarce definable bodings of the heart, shall be satisfied and stilled; a note that seems to call the exile back from his wandering to a haven of peace and love. This feeling it is our wish to attempt, however inadequately, to trace, as intimated in the poetry of Paganism, but obscurely and vaguely, as only fully developed and recog |