After his return he resumed his usual duties, but they soon required the aid of a younger prelate, though all his suffragans were ever ready to relieve their venerated Metropolitan by officiating for him. He finally solicited the appointment of the young but tried Bishop of Newark as his coadjutor, and Bishop Michael Augustine Corrigan was promoted to the titular See of Petra, October 1, 1880. Gradually his health declined and for a time he was dangerously ill; but retirement to Mount St. Vincent's, where in the castellated mansion erected by Forrest, he had the devoted care of the Sisters of Charity, and visits to Newport seemed to revive for a time his waning strength. His mind remained clear, and he continued to direct the affairs of his diocese, convening a Provincial Council, the acts of which were transmitted to Rome. "The Cardinal's fidelity to duty clung to him to the end. He continued to plead for his flock at God's altar, as long as he had power to stand. Even when the effort to say Mass would so fatigue him that he could do nothing else that morning, he continued, at least, on feast days, to offer the Holy Sacrifice. He said his last Mass on the Feast of the Ascension, 1884." At the Plenary Council in Baltimore, at the close of that year, the diocese was represented by his coadjutor.
From the time of his last Mass he was unable to read or write; unable to move a single step without assistance. In this condition he lingered, sinking by a slow and gradual decline, but preserving his serenity and the full possession of his mental faculties. "None of those around him," says Archbishop Corrigan, "ever heard the first syllable of complaint. It was again his service of the Lord, such as our Lord ordained it. To those who sympathized with him in his helplessness, the sweet answer would be made: 'It is God's will. Thy will, O Lord, be done on earth as it is in heaven.' Fulfilling God's will, he passed away, calmly and in peace, as the whole course of his life had been, and without a struggle; 'the last words he was able to utter, being the Hail Mary.'"
The death of our first American Cardinal, October 10th, 1885, called forth from the press, and from the clergy of other denominations, a uniform expression of deep and touching respect. He had won many moral victories without fighting battles; his victories left no rancor. Everywhere at Catholic altars Masses were offered for the repose of his soul, and when the tidings crossed the Atlantic, the solemn services at Paris and Rome attested the sense of his merit, and of the Church's loss.
His funeral in New York was most imposing. Around the grand Cathedral, as around a fretted rock of marble, surged the waves of people, like a sea. The vast interior was filled, and beneath the groined roof he had reared, lay, in his pontifical vestments,—the hat, insignia of his highest dignity, at his feet,—the mild and gentle and patient Cardinal McCloskey, his life's work well and nobly ended.
The solemn Mass, the deep tones of the organ, the Gregorian notes of the choirs moved all to pray for the soul of one whose life had been given to the service of God. The Archbishop of Baltimore, the Most Rev. James Gibbons, pronounced the funeral discourse, and then the body was laid beside those of his predecessors in the crypt beneath.
A month later, and again the Dies Iræ resounded through that noble monument of his love for religion. The Month's Mind, that touching tribute which our Church pays her departed, called forth from the Most Rev. Michael A. Corrigan, who knew him so well and so intimately, words full of touching reminiscences.
Bishop Lynch, of Charleston, S. C., who knew him so intimately, thus described him a few years ago before the hand of disease had changed him. "In personal appearance the Cardinal is about five feet ten inches in height, straight, and thin in person and apparently frail, though his chest is full, and the tones of his voice when preaching are clear and far reaching. His features are regular and finely chiselled. The brow is lofty, the nose thin and straight, the eyes keen, quick and penetrating; the thin lips, even in repose, seeming to preserve the memory of a smile; the whole expression of the countenance, one of serious thought and placid repose. Yet you feel or see indications of activity ready to manifest itself through the brows, the eyes or the lips. In fact his temperament is decidedly nervous; and if you observe the natural promptness and decision of his movements, you might almost think him quick and naturally impetuous. There could be no greater mistake; or, if he is such by natural disposition, this is one of the points where his seminary training has taught him to control and master himself. The forte of his character is his unchanging equanimity. And yet there must have been in him a wondrous amount of nervous energy to enable him to survive very serious injuries to his frame in early life, and to endure the severe physical labors of an American bishop for thirty years.... Piety, learning, experience, zeal—every bishop should have these as a matter of course. He has more. In address, gentle, frank and winning, he at once puts you at ease, and makes you feel you are speaking to a father or a friend in whom you may unreservedly confide. Soft and delicate in manners as a lady, none could ever presume in his presence to say a word or do an act tinged with rudeness, still less indelicacy. Kind and patient with all who come to him, he is especially considerate with his clergy. To them he is just in his decisions, wise in his counsels and exhortations, ever anxious to aid them in their difficulties. Tender and lenient as a mother to those who wish to do right, and to correct evil, he is inflexible when a principle is at stake, and can be stern when the offender is obdurate. Notoriety and display are supremely distasteful to him. He would have his work done, and thoroughly done, and his own name or his part in it never mentioned. He studiously avoids coming before the public, save in his ecclesiastical functions, or where a sense of duty drives him to it. He prefers to work quietly and industriously in the sphere of his duties. Here, he is unflagging, so ordering matters that work never accumulates on his hands through his own neglect."
The Pope and the Mikado
The following is the text of the letter addressed by His Holiness to the Mikado of Japan:—
To the Illustrious and Most Mighty Emperor of All Japan, LEO PP. XIII., greeting.
August Emperor:
Though separated from each other by a vast intervening expanse of space, we are none the less fully aware here of your pre-eminent, anxious care in promoting all that is for the good of Japan. In truth, the measures Your Imperial Majesty has taken for the increase of civilization, and especially for the moral culture of your people, call for the praise and approval of all who desire the welfare of nations and that interchange of benefits which are the natural fruit of a more refined culture,—the more so that, with greater moral polish, the minds of men are more fitted to imbibe wisdom and to embrace the light of truth. For these reasons we beg of you that you will graciously be pleased to accept this visible expression of our good-will with the same sincerity with which it is tendered.
The very reason, indeed, which has moved us to despatch this letter to Your Majesty, has been our wish of publicly expressing the pleasure of our heart. For the favors which have been vouchsafed to every missionary and Christian, we are truly beholden to you. By their own testimony we have been made acquainted with your grace and goodness to both priests and laymen. Nothing truly, in your power, could be more praiseworthy as a matter of justice or more beneficent to the common weal, inasmuch as you will find the Catholic religion a powerful auxiliary in maintaining the stability of your Empire.
For all dominion is founded on justice, and of justice there is not a principle which is not laid down in the precepts of Christianity. And thus, all they who bear the name of Christian, are above all enjoined,—not through fear of punishments, but by the voice of religion,—to reverence the kingly sway, to obey the laws, and not to seek for ought in public affairs save that which is peaceful and upright. We most earnestly beseech you, therefore, to grant the utmost freedom in your power to all Christians, and to deign, as heretofore, to protect their institutions with your patronage and favor. We, on our part, shall suppliantly beseech God, the author of all good, that he may grant your beneficial undertakings their wished-for outcome, and may bestow upon Your Majesty, and the whole realm of Japan, blessings and favors increasing day by day.
Given in Rome, at St. Peter's, on the twelfth day of May, 1885, in the eighth year of Our Pontificate.
Order of the Buried Alive
The order of the Buried Alive in Rome, the Convent of the Sepolte Vivo, is a remnant of the Middle Ages in the life of to-day. The London Queen's correspondent had the privilege of an entrance within, one after another, of the five iron doors, and talking with the Mother Superior through the thick swathing of a woollen veil, but ordinary communication with the convent is carried on through the "barrel," which fills an opening in the wall. Over the barrel is written: "Who will live contented within these walls, let her leave at the gate every earthly care." You knock at the barrel, which turns slowly around till it shows a section like that of an orange from which one of the quarters has been cut.
You speak to the invisible sister, who asks your will; and she answers you in good Italian and cultivated intonation. You hear the voice quite distinctly, but as if it was far, far away. She is really separated from you by a slender slice of wood, but she is absolutely invisible. Not the smallest ray of light, nor the smallest chink is visible between you and her. Sound travels through the barrel, but sight is absolutely excluded. These nuns live on charity, keeping two Lents in the year—one from November to Christmas, the other the ordinary Lent of Catholic Christendom. Living, therefore, on charity, they may eat whatever is given to them, saving always "flesh meat" during the fasting time.
If you take them a cake or a loaf of bread, a roll of chocolate bonbons, a basket of eggs, it is all good for them. They must be absolutely without food for twenty-four hours before they may ask help from the outside world; and when they have looked starvation in the face, then they may ring a bell, which means: "Help us! we are famishing!" Perhaps you take them nothing eatable, but you place on the edge of the cut orange, by which you sit, some money, demanding in return their "cartolini," or little papers.
The barrel turns slowly round, then back again, and you find on the ledge, where you had laid your lire, a paper of "cartolini." These are very small, thin, light-printed slips, neatly folded in tiny packets, three to each packet, which, if you swallow in faith, will cure you of all disease. After your talk is ended, the barrel turns around once more and presents its face as of an immovable and impenetrable-looking barrier. One of the pretty traditions of Rome is, that each sister has her day, when she throws a flower over the convent wall as a sign to her watching friends that she is still alive. When she has been gathered to the majority, the flower is not thrown, and the veil has fallen forever.
Harvard College and the Catholic Theory of Education
Slowly, but with unmistakable certainty, the logic of the Catholic teaching regarding true education is forcing itself upon non-Catholic minds. Day by day some prominent Protestant comes boldly to the front and declares his belief that education must be based upon religion. One of the latest accessions to this correct theory is President Eliot, of Harvard College, who declared at a recent meeting of Boston schoolteachers that,—
"The great problem is that of combining religions with secular education. This was no problem sixty or seventy years ago, for then our people were homogeneous. Now, the population is heterogeneous. Religious teaching can best be combined with secular teaching and followed in countries of heterogeneous population, like Germany, Austria, France and Belgium, where the government pays for the instruction, and the religious teachers belonging to different denominations are admitted to the public schools at fixed times. That is the only way out of the difficulty.... I see, growing up on every side, parochial schools—that is, Catholic schools—which take large numbers of children out of the public schools of the city. That is a great misfortune, and the remedy is to admit religious instructors to teach these children in the public schools. This is what is done in Europe. And all those who are strongly interested in the successful maintenance of our public school system will urge the adoption of the method I have described for religious education."
These are strong words, and coming from such a source cannot fail to have their legitimate result. The fearlessness and sincerity of President Eliot in thus stating his position on this most important subject merits the appreciation of every American, Catholic or Protestant.
We add in connection with the above, the remarks of the Christian Advocate, a Protestant paper published at San Francisco, Cal.:—
"The course which the Roman Catholic Hierarchy, in this country, are taking in regard to the education of children is, from their standpoint, worthy of praise. They see that in order to keep their children under the rule of the Church, they must keep them from the public schools, where they think Protestant influence predominates. Therefore they are providing for them in their parochial schools and academies at an extra expense that does credit to their zeal and devotion. Their plans are broad, deep and far-reaching, and they are a unit in the prosecution of them. They are loyal to their convictions, making everything subservient to the interests of their religion. Understanding, as they do, the importance of moulding character in the formative period, they look diligently after the religious culture of their children. In all this they are deserving of commendation, and Protestants may receive valuable hints from them of tenacity of grip and self-denying devotion to their faith."
An Affecting Incident at Sea
Seldom have passengers by our great Atlantic steamers witnessed so solemn and impressive a scene as that at which it fell to the lot of the passengers in the outward voyage of the Inman liner, "City of Chester," to assist. It appears that one of the passengers was a Mr. John Enright, a native of Kerry, who, having amassed a fortune in America, had gone to Ireland to take out with him to his home in St. Louis three young nieces who had recently become orphans. During the passage Mr. Enright died from an affection of the heart; and the three little orphans were left once more without a protector. Fortunately there were amongst the passengers the Rev. Father Tobin, of the Cathedral, St. Louis; the Rev. Father Henry, of the Church of St. Laurence O'Toole, St. Louis; and the Rev. Father Clarkson, of New York. Father Henry was the Celebrant of the Mass of Requiem; and Colonel Mapleson and his London Opera Company, who were also on board, volunteered their services for the choir. They chanted, with devotional effect, the De Profundis and the Miserere; and Madame Marie Roze sang, "Oh, rest in the Lord," from "Elijah." The bell of the ship was then tolled; and a procession was formed, headed by Captain Condron, of the "City of Chester." The coffin, which was enveloped in the American flag, was borne to the side of the ship, from which it was gently lowered into the sea. The passengers paid every attention to the orphans during the remainder of the voyage, at the termination of which they were forwarded to the residence of their late uncle in St. Louis.
Sing, Sing for Christmas
Sing, sing for Christmas! Welcome happy day!
For Christ is born our Saviour, to take our sins away;
Sing, sing a joyful song, loud and clear to-day,
To praise our Lord and Saviour, who in the manger lay.
Sing, sing for Christmas! Echo, earth! and cry
Of worship, honor, glory, and praise to God on high;
Sing, sing the joyful song; let it never cease;
Of glory in the highest, on earth good-will to man.
Dead Man's Island
THE STORY OF AN IRISH COUNTRY TOWN
T. P. O'Connor, M. P
CHAPTER XVII.
THE DOOMED NATION
A passion of anger and despair swept over Ireland when it was at last announced that Crowe had sold the pass. For some days the people were in the same dazed and helpless condition of mind that followed the potato blight of '46. In that terrible year one of the strange and most universally observed phenomena was that the people looked, for days after the advent of the blight that brought the certainty of hunger and death, silent and motionless and apathetic. And so it was now, when there came a blight, less quickly, but as surely, destructive of national life and hope. There was a dread presentiment that this was a blow from which the nation was not destined to recover for many a long day, and though they could not reason about it, the people had the instinctive feeling that the rule of the landlord was now fixed more tightly than ever, and that emancipation was postponed to a day beyond that of the present generation.
The landlords appreciated the situation with the same instinctive readiness and perception. At once the pause which had come in the work of eviction was broken, the plague raged immediately with a fierceness that seemed to have gained more hellish energy and more devilish cruelty from its temporary abatement. The roads were thick with troops of people rushing wildly from their homes and fleeing from their native country as from a land cursed alike by God and by man. Mat Blake, passing along from Dublin to Ballybay, was almost driven to insanity by the sights he saw at the different sections along the way.
Every station was besieged by vast crowds of the emigrants and their friends. There are few sights so touching as the sight of the parting of Irish families at a railway station. The ties of family are closer and more affectionate than anybody can appreciate who has not lived the life of an Irish home. The children grow up in a dependence on their parents that may well seem slavery to other peoples. The grown son is still the "boy" years after he has attained manhood's years, the daughter remains a little girl, whom her mother has the right to chide and direct and control in every action. Such ties beget helplessness as well as affection, and the Irish peasant still regards many things as worse than death, which, by peoples of less ardent religious faith, are regarded more philosophically.
When Mat looked at the simple faces of those poor girls, at the bewildered look in the countenances of the young men, and thought of how ignorant and helpless these people were, he could understand the almost insane anguish of their parents as they saw them embark on an ocean so dark and tempestuous and remote as the crowded cities of America, and Mat could penetrate down into the minds of his people and see with the lightning flash of sympathy the dread spectre that tortured the minds, filled the eyes, and darkened the brows of the Irish parents.
Station after station, it was always the same sight. The parting relatives were locked in each other's arms; they wept and cried aloud, and swayed in their grief.
"Cheer up, father; God is good."
"Ah, Paddie, my darlint, I'll never see ye agin."
"Oh mother, dear, don't fret."
"May God and His Blessed Mother in heaven protect my poor girl."
Then more kisses through the carriage windows.
The guards and porters frantically called upon the people to stand back; they clung on, careless of danger to life and limb; and as the black, hideous, relentless monster shot away they rushed along the line; they passed into the fields, and waved handkerchiefs, and shouted the names of the parting child or sister or brother; until at last the distance swallowed up the train and its occupants, and then they returned to homes from which forever afterwards the light had passed away.
Such were the scenes which Mat saw, and when he got to Ballybay station there was that look on his face which to any keen observer would have revealed much in the Irish character and afforded the key to many startling episodes in Irish history. It was a look at once of infinite rage and infinite despair; it spoke of wrong—hated, gigantic, at once intolerable and insurmountable. One sees a similar impress in the faces of Irishmen in Massachusetts, though the climate of America has reduced the large, loose frame to the thin build of the new country, and has bleached the ruddy complexion of Ireland to a sickly white or an ugly yellow; it is the look one can detect in the faces of the men who dream of death in the midst of slain foes and wrecked palaces; it blazes in the eyes of Healy, as with sacrilegious hand he smites the venerable front of the mother of Parliaments.
Mat had come to Ireland for the Easter recess; he had drawn out of the savings bank a few pounds of the money he had placed there for the furnishing of the house which he destined for Mary and Betty Cunningham. He longed to have a share in punishing the perjured traitor who had betrayed the country. The sights he had seen along the route satisfied him as to the temper of the people, and he entered Ballybay secure in the hope that if the traitor had been raised by the town to the opportunity of deceiving the people, he would be cast into the dust by the same hand.
He had not been long in the town when he found that he had wholly misconceived its spirit. The one feeling that seemed to dominate all others, was that the acceptance by Crowe of office meant another election; and another election meant another shower of gold.
In his father's house he found assembled his father and mother, and Tom Flaherty and Mary. They were discussing the election, of course, and this was how they discussed it.
"I always thought Crowe was a smart fellow," said Fleming. "There's one thing certain; he'll have plenty of money now, and as I have always said, 'I'm a Protestant,'" and then Mat repeated his characteristic saying.
"Do you mean to say," said Mat, with a face fierce with rage and surprise, "that you'd vote again for Crowe, after his treason?"
"And why shouldn't he vote for him?" asked Mat's mother, in a voice almost as fierce as his own. "Isn't he a Government man, and doesn't every one know that the people who can do anything for themselves or anybody else in Ireland are Government men?"
Mat, fond as he was of his mother, felt almost as if he could have killed her at that moment; he could not speak for a few minutes for rage. At last he almost shrieked, "If there was any decency in Ballybay Crowe would never leave the town alive."
"Ah! the crachure!" said Tom Flaherty.
"Ah! the crachure! Why shouldn't he look out for himself; shure, isn't that what we're all trying to do? God bless us."
Mary glanced uneasily at Mat, but he refused to look at her; she seemed for a moment spoiled in his eyes by her kinship with this polluted and degraded creature. His father gave him a wistful glance, but said nothing. Whenever there was a tempest between his wife and his son he remained silent.
And so this was how Ballybay regarded the great betrayal! Mat felt inclined to throw himself into the Shannon, and have done with life as quickly as he was losing hope and faith.
He took a look once more at the bare and squalid streets and gloomy people; and then at the frowning castle and the passing regiment of the English garrison; and he despaired of his country.
But he had come to help in the fight against Crowe; and after the involuntary tribute of this brief interval of despondency, he at once set to work. After many disappointments he found a few men who shared his views of the situation, and a committee was formed to go out and ask Captain Ponsonby to stand once more; for though Mat hated the politics of Ponsonby, he thought any stick was good enough to beat the foul traitor with. Captain Ponsonby consented, and so the contest was started. The Nation newspaper sent down several of its staff; the old Tenant Right Party held meetings, asked that Ballybay should do its duty, and save the whole country from the awful calamity of triumphant treason. Everything was thus arranged for a struggle with Crowe that would test all his powers, backed though he was by the money and the influence of the Government.
Mat's speeches, the articles in the newspapers, and the vigorous efforts of the few honest men in the town, had at last roused Ballybay until it began to share some of the profound horror and indignation which the action of Crowe had provoked throughout the country generally. There was but one more thing necessary, and the defeat of Crowe was certain; if the bishop joined in the opposition, there was no possibility of his winning.
All Ireland waited in painful tension to see what the verdict of the bishop would be. Mat heard it before anybody else, for a young curate who lived in the College House with the bishop, and was a fierce Nationalist, gave Mat a daily bulletin; the bishop resolved to support the Solicitor-General.
At first nobody would believe the tale; but the next day it was put beyond all doubt, and Mat was almost suffocated by his own wrath as he saw the "Seraph," with his divine face, arm in arm with the perjured ruffian that had brought sorrow to so many thousands of homes.
Mat fought on, but it was no longer with any strong hope of winning. His face grew darker every day, and the lines became drawn about his eyes, for there was another struggle going on in his mind at this moment, as well as the political contest in which he was engaged.
The reader may remember the monitor of the school in which Mat was a pupil when the eviction of the widow Cunningham took place. The monitor was now the teacher of the National School, and Mat and he had begun to have many colloquies.
Michael Reed was regarded as a very sardonic and disagreeable person by most of the people of Ballybay. His hatchet face seemed appropriate to a man who never seemed to agree with the opinion of anybody else, who sneered, it was thought, all round, who laughed when other people wept, and who derided the moments of exultant hope. He had always been among those who hated and distrusted Crowe, and Mat, who was intolerant himself, rather avoided him, while he still had faith in the traitor. But the wreck of all his illusions sent him repentant to Reed, and they had many conversations, in which Mat found himself listening willingly and after a while even greedily, to ideas that a short time before he would have been himself the first to denounce as folly and madness.
The idea of Reed was that the only way to work out the freedom of Ireland was by force of arms. Mat at first was inclined to laugh at the idea; but an impressionable and vehement nature such as his was ill calculated to cope for a lengthened time with a nature precise, cold, and stubborn like that of Reed. Strength of will and tenacity of opinion make their way against better judgment, especially if there can be no doubt of the sincerity of the man of such a temper, and the rigid eye, the proud air, and the whole attitude of Reed spoke, and spoke truly, of a life of absolute purity, and of a fanaticism of Spartan endurance.
There was one consequence of the acceptance of the ideas of Reed, and from this, with all his devotion and rage and sorrow for the pitiable condition of his country, Mat still shrank. A revolutionary could not marry or be engaged to marry; for what man had the right to tie to his dark and uncertain fate the life of a woman—perhaps of children?
The defeat of Crowe would once more restore faith to the people in constitutional resources, and would save them from the cynicism and apathy which might require a revolutionary movement to rouse them once more to hope and action. And thus in fighting against Crowe, Mat now felt as if he were fighting not merely for his country, but for his own dear life.
Then if Crowe were defeated, Mat could return to his work in London, and resume his efforts in carrying out the sacred purpose of raising his father and mother from poverty; for of marriage he could not think unless he were in a position to help his father and mother more than he had done hitherto. If he ever dared to think of marriage otherwise, there came before him the gaunt image of his mother pointing to her faded and ragged workbox with its awful pawn-tickets and bank bills.
It was while he was in the midst of this fierce and agonizing struggle that Mat was called hurriedly one day to the house of Mary, by the news that Mrs. Flaherty had been taken very ill, and was supposed to be dying.
Mat came to the house, endeared to him by so many memories and hopes, trembling, and with a cold feeling about his heart. Why was it that he started back with a pang when he saw Cosgrave in the house before him? Why at that moment did there rush again over his whole soul that awful image which swept over him before? Why in imagination did he stand at night on a wild heath, shivering and alone?
"What brought Cosgrave here?" he asked of Mary sharply.
"Oh!" said Mary, "he came to tell us that he had been made a J. P."
"So he has attained his pitiful ambition," said Mat sharply. "It's through sneaks like him that scoundrels like Crowe are able to betray the country."
"Oh, never mind the low creature," said Mary, with a look of infinite contempt, that Mat was surprised to find very soothing.
He went up stairs. A look at the face of Mrs. Flaherty showed him at once that the alarm was not a false one—she was evidently dying.
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