THE IRISH REFORMATION; or, The Alleged Conversion of the Irish Bishops at the accession of Queen Elizabeth, and the assumed descent of the present established hierarchy in Ireland from the ancient Irish Church, disproved. By W. Maziere Brady, D.D., Vicat of Donoghpatrick and Rector of Kilberry, Diocese of Meath, and formerly Chaplain to the Earls of Clarendon, St. Germans, and Carlisle, Lord Lieutenant of Ireland, etc., etc. Fifth edition, containing also a letter from James A. Froude, M.A.; notices of the early Elizabethan Prelates, and of the sufferings of the Roman Catholic Bishops; and tables showing in juxtaposition the Anglican and Roman Catholic successions of Irish Archbishops, with lists of all Irish Roman Catholic Bishops from 1558 to the present time.

London: Longmans, Green & Co. 1867. For sale by the Catholic Publication Society, 126 Nassau Street, New York.

The author of this book, which has become celebrated in Great Britain, and has received the highest commendations from the English secular press, is an Irish Protestant clergyman. Catholic clergymen and scholars may, therefore, think that it is written in favor of the Irish establishment, or lacking in thorough information on Catholic topics. On the contrary, it is the most damaging attack on that iniquitous institution that has yet appeared; replete with solid learning, and an invaluable companion to the excellent works of Msgr. Moran, of Dublin, on the Irish Catholic Church and hierarchy. It is not to be supposed, however, that Dr. Brady is a Catholic in disguise, a Romanizer, or an enemy of the church whose minister he is. He is a Protestant Episcopalian, a real believer in religious liberty, and a man of liberal sentiments, who respects the Catholic Church and loves the rights and welfare of the Irish people. He has written this work not against the doc

trine or discipline of the Protestant Episcopal Church, but against the falsehoods, and ignorant or fraudulent misrepresentations of historical facts, by which certain writers have attempted to justify and bolster up the absurd pretence that the Anglican establishment in Ireland is the true Catholic Church of that country. These writers, among whom Palmer is a signal instance, pretend that the Marian bishops in Ireland, as a body, accepted the pretended reformation of Elizabeth; that the Irish hierarchy, church, and nation, renounced their allegiance to the Bishop of Rome, and to the doctrine of the Roman Church; that the apostolic succession was regularly transmitted to the Protestant bishops of Ireland, and that the present Roman Catholic hierarchy and church were established de novo, in a schismatical manner, by emissaries of the Pope. Consequently, they say, the Protestant archbishops of Armagh and Dublin are the canonical successors of St. Patrick and St. Lawrence; the other Protestant bishops are also the canonical successors to the ancient Catholic bishops of the sees they pretend to fill, the ecclesiastical property legally belongs to the Protestant establishment, and the Roman Catholic bishops are intruders who have drawn the majority of the Irish people into a schism. It was enough to have forced Protestantism into domination in Ireland by force, rapine, slaughter, and persecution without a parallel; to have robbed the Irish church and the Irish people of everything they possessed, without adding insult to injury by this preposterous pretence. Dr. Brady has laboriously and triumphantly refuted it, and Mr. Froude, the English historian, has given his full indorsement to Dr. Brady's statements. Dr. Brady proves that, at the most, two of the Marian bishops submitted to ElizabethCurwin, of Dublin, and O'Fihil, of Leighlin. Curwin's apostasy is a notorious fact, but that of O'Fihil is denied by Dr. Moran, who adduces evidence against

it. Curwin was an Englishman, and consecrated by English bishops. Therefore, according to Dr. Brady, but one Irishman, having Irish consecration, deserted the communion of the Pope for that of the Queen and Parker. He goes through all the Irish sees seriatim, proving the continuity of succession from their ancient to their modern Catholic incumbents, and proving, also, the forcible intrusion of Protestants by degrees, and with many breaks, into the same titular sees. He states the conclusion derived from his facts and arguments thus: "In point of fact, the Irish nation from 1558 to 1867 has continued in communion with Rome, never having ceased to be, in its clergy, priests, and people, as thoroughly Roman Catholic as at the accession of Elizabeth," (p. 199.) The claim of a succession of orders by a line traceable to the old Irish hierarchy is also disposed of. The doctor shows that whatever orders the Irish Protestant church has are derived from Curwin, and from him alone, through Loftus, who was consecrated by him to Armagh, and thence transferred to Dublin, in lieu of Curwin himself, who was transferred to Oxford. Of course he does not deny the validity of the orders, but merely the fact that they descend from an Irish source. These orders cannot, however, be recognized by the Catholic Church for two reasons. First, there is a probability that Loftus was never ordained priest, and, consequently, was incapable of receiving Episcopal consecration. Second, he was consecrated by K. Edward's Ordinal, which is an invalid form. Anglicans may solace themselves as much as they please by the reflection that they can trace the Irish ordinations up to Curwin, an undoubted bishop, and may cover up the two great flaws we have pointed out in their validity, by the special pleading they are such adepts in using. This will not, however, benefit in any way those who are obliged to trace their orders to Parker, nor will it affect the position of either English or Irish Protestant clergymen in relation to the Catholic Church, or even to the schismatics of the East.

Dr. Brady throws much light on some

other topics of historical interest. He shows, among other things, how bad was the character of Curwin, Loftus, and several others of the first Protestant bishops of Ireland, and, on the other hand, does justice to the virtues and martyr-like constancy of the Catholic prelates. He proves, against the denials of some Protestant writers, the truth of the history of the cruel martyrdom of that great hero of the faith, Archbishop O'Hurley, a man who richly deserves, in common with many other Irish martyrs, to be canonized.

The lists of Catholic bishops add much to the value of the work, and so also does the refutation of many Protestant calumnies against the Irish people, and the exposure of several falsifications of history.

On Catholic principles, the established church of Ireland is nothing but a schismatical sect, whose bishops are intruders upon the domain of the lawful bishops of the country. Even had they valid ordination, they could make no claim to a lawful succession in jurisdiction.

On Protestant principles, it is not in any way entitled to be considered as the national church of Ireland, but only as the church of a small minority of the people, whose ancestors forcibly intruded themselves upon the Irish soil by the aid of fire, and sword, and confiscation. We have no hostility against the Episcopalians of Ireland, who are not accountable for the crimes of their ancestors, and many of whom are worthy persons and true Irish patriots. We would not have them molested in their religious liberty, or even deprived of the churches in their possession, provided they can make any use of them, although it is so painful to Catholic feeling to see these ancient sacred shrines of the faith in their hands. But we would have them deprived of the privileges of a state establishment, Catholic and Protestant dissenters freed from the obligation of paying tithes to their clergy, and themselves left to sustain their own religion by their own contributions. The Irish establishment is a crying iniquity, and it ought to be suppressed. It is time, also, that the glorious history of the Catholic Church in Ireland, since the

The writer of this volume presents us a short essay upon the Holy Wise Men of the East who came to adore our Lord soon after his nativity. The subject is one which requires considerable research to bring out a vivid picture of the character of the Magi, the circumstances of their journey to Judea, and their subsequent fortunes. The author confines himself to a simple reproduction of the gospel narrative, with a passing notice of the original bass-relief and pictures, with photographs of which the book is illustrated. It is well known that in the great Cathedral of Cologne is to be seen the shrine containing the relics of these holy kings. We are not surprised to find the writer discrediting the authenticity of these relics; but in the face of so much testimony, and against the weight of such ancient traditions, he who questions their truth must give solid. or at least, plausible reasons, and not take it for granted as the author (we trust, innocently) does, that "some of the bones said to be of Saint Ursula and her eleven thousand virgins, which are everywhere exposed throughout the walls and pavement of the church of Saint Ursula, in the same city of Cologne, have been discovered to be those of sheep and other animals," in order to throw discredit upon the authenticity of all

relics.

We refer him to an article entitled "The Truth of Supposed Legends and Fables," CATHOLIC WORLD, July, 1865, where he will find the subject of Saint Ursula treated in a masterly manner by His Eminence, the late Cardinal Wise

man.

We are surprised, however, to find the writer designating the Catholic Church as the Romish Church. This appellation every scholar knows, or ought to know, is slang, except in the mouths and on the pages of bitter and ignorant controversialists, where it is idiomatic. Messrs. Hurd & Houghton have published the book in their best style; and were these defects removed, we would cheerfully recommend it to our readers.

YE LEGENDE OF ST. GWENDOLINE. With Eight Photographs, by Addis, from Drawings by John W. Ehninger. New York: G. P. Putnam and Son. 1867.

out to the use of Saxon words and to the

Saxon form of phrases. The story, replete with romance, is charmingly told, and reflects great credit upon the writer's literary ability. St. Gwendoline is first a princess, "fulle, fayre, and statelie, and of manie excellent dispositions, and verie learned, soe that there was no queene or princesse like her for beautie and goodlinesse and alle learninge." The king, her father, gives her a realm of her own, and then invites the neighboring kings and princes to visit her, hoping she would marry one of them. Though many came, she refused them all, because she did not love them. One, the King of Mynwede, dies in her presence, broken-hearted at her refusal. The description of this scene is unequalled for its simple and touching pathos. Atlast, Queen Gwendoline sees in a dream the face of a knight, whom, if a real person, she would certainly love; and at a tournament she discovers in the victorious champion the knight himself. Unfortunately for the love-sick queen,

"She who weds not when she may,
When she will she must have nay."

The knight is already a husband. Queen
Gwendoline is good, pious, charitable ;

but love makes sad havoc with us all.

She will not give up her unlawful affection, and even prays for the death of the knight's own lady. Prostrate before the altar, with heart rebelling against God, an angel appears to her, and reasons with her. But what avail the best reasons, were they given by angels, when we have wilfully yielded ourselves up to the tyrannical mastery of passion? But God had great designs on Queen Gwendoline, and he lets this suffering fall upon her that he may purify her soul the more perfectly. The scene of her vision changes; the chapel walls divide, and before her is Calvary, with its "grayte crosse, whereon hung in paynes and woe ye Saviour of ye world. And ever mournfullie and stedfastlie Hee gazed upon her. And when ye Queene saw ye vision, shee cast her owne wille and her sinnes from her with a grayte crye." And more than that. She becomes one of those who, for the love of God, sacrifice all human love. She lays aside her queenly crown, and royal robes, enters a convent; becomes, after many years, the abbess, and dies a saint.

We have given but a very imperfect sketch of this beautiful legend, but we hope enough to induce many of our readers to peruse it entire. The photographic illustrations are good, but such a rare publication as this ought to be adorned with first-class line engravings. Its appearance at the present time is very opportune, for it is a volume which will make a valuable and most appropriate present for the holidays.

SHAMROCK AND THISTLE; OR, YOUNG AMERICA IN IRELAND AND SCOTLAND. A Story of Travel and Adventure, by Oliver Optic. Boston: Lee & Shepard. I vol. 12m0, pp. 343.

The author of this volume is well known as the writer of several interesting stories for boys. The book before us purports to be adventures of United States Naval Cadets in Ireland and Scotland during the visit of the schoolship to British waters. The author's brief sketch of Irish history, and his descriptions of Irish scenery, is very

fair, and generally correct. Occasionally he lets out the usual sneer at Irish poverty and Irish customs. He is espe cially severe on the Irish hackmen of Cork and the boatmen of Killarney. The book will interest youthful readers, for whom it is written. Its style is somewhat inflated, and it has a general tone of boyish exaggeration throughout, which we suppose was the intention of the author, as he wrote it for boys. This, however, we cannot approve, for we think the youth of America pick up these ideas easily enough without having them put before them as examples, in books intended for their use. We are willing to forgive the author for much of his exaggeration, for the fairness exhibited by him in speaking of Ireland and her history, and her. many wrongs under English rule. It will at least give "Young America" a more correct idea of that country than can be found in "Peter Parley's" books, and others of that same stamp.

THE HYMN OF HILDEBERT, and other Medieval Hymns, with Translations. By Erastus C. Benedict. New York: Anson D. F. Randolph. 1867.

Mr. Erastus C. Benedict amuses himself "in his occasional hours of leisure," as he tells us, by translating the grand old hymns of the Catholic Church into English rhyme. But he finds them full of horrible anti-protestant doctrine, and it would never do to put the true meaning of the verses before the eyes of his Protestant brethren. Besides, either his literary or his Protestant conscience would doubtless forbid an honest translation. Not being able, therefore, to make an honest one, he makes a dishonest one rather than not make a book. We give him credit, however, for making an apology for doing so, wretched as it is. All the doctrinal assertions of these hymns were undoubtedly meant by the writers of them to be understood in a Catholic sense; but, says Mr. B., they may be understood in a Protestant sense, (just as the Scriptures are interpreted in a Protestant sense, we suppose,) and

"Dogma datur Christianis,
Quod in carnem transit panis,
Et vinum in sanguinem.

"Here to Christians Jesus preacheth,

Here to us the mystery teacheth,
Never sense perceiving it-
Flesh and blood for us devoted,

Are by bread and wine denoted,
Living faith believing it." Page 95.

These, we think, will suffice. The appearance of this new one among the many late republications in various forms of these hymns furnishes us with another gratifying proof that our Protestant friends are beginning to regret having consigned all the works of "popery" to perdition; and we rejoice that they rehabilitate her poetry among the first of them; for the poetry of a church is as truly the sincerest expression of its heart as it is of a people's. But in the name of sincerity let us have an honest version. When or where did a Catholic ever "understand" the works of a Protestant in a Catholic sense? Let Mr. Benedict try again. We are sure he can and will do better, for there is no sign of malicious intent in his volume; and his language, when speaking of the Catholic Church, and of the writers whose poems he reprints, is that of a scholar and a gentleman.

MY PRISONS. Memoirs of Silvio Pellico. Boston: Roberts Brothers. 1868.

This well known and popular book is republished in beautiful form, with excellent illustrations, by the Messrs. Roberts, with an introductory notice by Epes Sargent. We cannot agree with Mr. Sargent, however, that Silvio Pellico, if living now, would have had any sympathy with the present Italian rebellion, or its unworthy and anti-Christian leaders, as he intimates. The publishers would do well to leave out the introductory notice.

BREAKING AWAY: or, The Fortunes of a Student. By Oliver Optic. Boston: Lee & Shepard.

In this volume are described the adventures of the pupils of the Parkville Liberal Institute, consequent on their revolt against a tyrannical principal. Their "treasons, stratagems, and spoils" are told in pleasing style, and will meet none the less with boyish approval if somewhat difficult of imitation.

CLIMBING THE ROPE; or, God Helps Those who Help Themselves: and BILLY GRIMES'S FAVORITE; or, Johnny Greenleaf's Talent. By May Mannering. Boston: Lee & Shepard.

These two volumes, the first of the "Helping Hand Series," are well adapted to make the youthful reader self-reliant, while carefully guarding against selfsufficiency. The principal characters are well drawn, and there are several charming episodes of village life. There is one blemish. How could Biddy O'Rooke, (sic,)" a good Catholic," say that "though she had been always to church, and confessed all her life, when she had a chance, it wasn't much of the Great Father himself that she heard"?

ALEXIS, THE RUNAWAY; or, Afloat in the World. By Mrs. Rosa Abbott Parker. Boston: Lee & Shepard.

The search of Alexis for his master, the Count von Homburg, results in some