elements.1 Thus we see that in his preaching he appreciates the beautiful and the good in nature and in man, and is by no means unable or unwilling to appeal to the nobler impulses and the truer instincts which form the only foundation on which Natural Religion can undertake to lay the frame-work of reformation.

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In writing at so great length of Juvenal as the preacher, let it not be thought that we have forgotten that we were also to treat of him as the painter. In point of fact, his best sermons are his best pictures; or, rather, like Hogarth, when he guides his pencil most faithfully to nature, he acts best the part of a teacher. Yet there are sketches thrown in, as it were, by the way, which seem to be intended to convey no direct moral lesson, and which yet are very pleasing and very instructive, because they are the means of telling us so much about the men and the manners of his day. For instance, the successful plea of the rich freedman to be assigned a place before the sacred but poor Tribunes; the sufferings of the Christians at the stake; the dangers and discomforts of the city of Rome; the characters of the different senators who come at the summons of Domitian to consult about the turbot; 5 the dismal, smoky room of the teacher, and the still more dismal and unpleasant routine through which he is forced to go; the drinking-shop where Caesar is obliged to look for his legate when the armies are to be sent against the enemy, and where the legate is to be found keeping company with executioners and coffin-makers and drunken priests; the way in which private secretaries and cooks and car. vers tell the nearest inn-keeper all that is supposed to be most secret; the patrician of old days, thrice consul and once dictator, who came home a little earlier than usual on festal days, carrying his spade on his shoulder; the storm in which Catullus was so frightened that he threw overboard all his most valuable and least heavy merchandise; 10 the contrast which Vulcan, wiping from his face the soot of his forge, offers to the fair cup-bearer, Hebe;" the pigmies who never laugh at each other because they are all of a size—are all vividly described; and from such pictures we learn more of the lives and the thoughts of men than could ever be gathered from the study of antiquities or the dissertations of men who attempt to make everything as they think it ought to be.

Nor should we omit to notice the vein of humor which runs

through the Satires. We are decidedly of the opinion that sturdy English common-sense can best enter into the spirit of Juvenal and understand him; and we think also that English appreciation of humor would have saved many a foolish note on the part of commentators. There are times when he uses an expression simply for the sake of giving a ridiculous turn to what he is saying, when he sets the mind of the reader on a certain path, and then obliges him to turn around suddenly and face in another direction. The dry commentator cannot appreciate this dлроσdóжητov, and so is not prepared to expect something quite unexpected" at every turn. But the reader will never understand Juvenal until he knows that he sometimes talks nonsense, and does it intentionally too; that he can use bathos with great effect; and that he can indulge in well-affected raillery. How he urges Hannibal to pursue his journey over the Alps

"To please the rhetoricians, and become

A declamation for the boys of Rome!"1

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How he puts as the worst of the terrors of the cruel city "poets reciting in the month of August!" How he badgers his poor friend who has a design of marriage, and asks him if there is no rope to be had, no window open, no bridge to be found! How he suggests that the waiter at Virro's table is not a man whom you would like to meet in the burying-ground in the middle of the night! How he pities the sadness of Pollio who offered to pay triple interest, but could find no fools! 5 How he speaks of Claudius swallowing Agrippina's mushroom and descending to heaven!" How he has set the scholiasts and commentators at work guessing who was the nurse of Anchises and the step-mother of somebody whose name varies in the manuscripts! 7

But it must suffice that we have given a few examples out of the many which lie at our hand. And we can but suggest the idea that the fact that Juvenal abounds in sentences which are of the nature of proverbs and which are easily fixed in the memory goes far to account for his popularity. We shall only add, that we cannot believe that men, especially Englishmen, will ever cease to read the works of the greatest of Roman Satirists, until the time comes when what he wrote will cease to be applicable to the men who are met and the things which are seen in the daily occupations and business of life. While our cities are as dangerous as the Rome of Nero's day; while parasites crouch for food at the tables of the rich;'

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1x. 166. iii. 9. vi. 28. v. 54. ix. 7. vi. 620. vii. 234. iii. 'v.

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while divorces are granted with frightful frequency; while men live to make money and affirm that gold smells sweet no matter whence it comes; while trusts are, violated and widows and orphans are robbed; while police courts are held from morning till night;' while boys are taught vices by example and avarice by precept; while men pray for what can only harm them; while "conscience doth make cowards of us all;" in short, while our poor human nature is what it is, Juvenal will be read. And as he gives us much instruction concerning the Romans of his own day, he will also preach us many solemn sermons and portray us in such faithful representation that we shall at least acknowledge that the work of refor mation in us must be begun by some Power above ourselves; nay, we venture to say that oftentimes the wrath of God will be so "revealed against all ungodliness and unrighteousness of men, "8. that we shall better appreciate that way of escape which is pointed out to us in the revelation of our Lord and Saviour Jesus Christ.

'vi. 146. xii. 50; xiv. 204.

'xiii. 'xiii. 157. xiv. 'x. 'xiii. Romans, i. 18.

CATHOLICISM AND THE VATICAN; with a narrative of the Old Catholic Congress at Munich. By J. Lowry Whittle, A.M. London: Henry S. King & Co., 65 Cornhill.

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O look at the Old Catholics from a Protestant stand-point has now become quite a common affair-so common, indeed, that if this book contained matter which Protestants generally are familiar with, we should never have touched it. But it is the work of a veritable Romanist, or, as he prefers to style himself, "a Catholic;" a name, by the way, which we are perfectly willing to accord him and his friends, if we may be permitted to share it with them. But to call a man by the worst ecclesiastical name you can fling at him-the name of heretic-and then expect him to recompense the insult by bestowing upon its perpetrator one of the best ecclesiastical names possible, is requiring of poor halting human nature a generosity which borders on the miraculous. And it was always one of our sorest puzzles, that the votaries of a Pope should throw the outrageous epithet "heretic " broadcast, and then indulge a groan, parallel to a Puritan whine, because they were not repaid with the honorable, the glorious appellation, "Catholic." But the difficulty is a chronic one, and we no more expect to have it put an end to, than we expect the final departure of rheumatism and the

influenza.

Our author is an "Old Catholic," and, in his own estimation,

quite a sturdy one. He is also an Irishman. He is, as his academical degree assures us, a man of liberal education. He is a layman, and, as we are informed, a barrister. To look through such a man's spectacles at the new ecclesiastical wonder, Old Catholicism, is "an indulgence" which we never expected to have accorded those spiritual unfortunates whom Mr. Orestes Brownson dubs "non-Catholics." non-Catholics." But this book furnishes us the happy opportunity; and we hope to have, for awhile, the company of sympathetic readers, while we examine the unique curiosity, and expatiate upon the phases of affairs ecclesiastical, which arrays for our review.

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Mr. Whittle, lawyer-like, has no appetency for hearsay testimony. He has not squatted in his office in Erin, and gathered up the reports which have floated over from Continental Europe on the wings of a newspaper. By no means. By no manner of means. He would judge of Old Catholicism as an embodied and practical affair, and at the fountain-head of its influences; or, as its foes would say, its devices. He formed an acquaintance with the venerable Von Döllinger, and hied himself away to Munich, to see with his own eyes and hear with his own ears— taking jottings accordingly.

And none the less of an Irishman was he when breathing German air and listening to German arguments and oratory. The essence of Erindom is so concocted in him that you can see it dripping and crystallizing on every page; and his very last words are a burst of patriotism, as earnest and devoted and con. fident as that which glowed in the bosom of Robert Emmett. "This school of cultured Catholicism, which Germany now promises the Church, may enable Ireland at last to attain that end she has sought, through so many centuries of misery and suffering, and is still seeking the enjoyment of Christian communion in peace from the intrigues of politicians, or the fanaticism of theologians" (p. 110).

Mr. Whittle is anxious (as doubtless he does well to be), before he gives us a picture of Old Catholicism, its apprehensions, designs, and issues, to show what that shape of Romanism, or Vaticanism, or Italianism is, against which it has uprisen, and with which it means not to contend only, but to do, if necessary, valorous and exhaustive battle. If Romanism has always been the same; if its pretended "Catholicism" has always, and everywhere, and by all competent judges, been esteemed the same, i. e., genuinely and unmistakably Catholic; then Old Catholicism, if a dissenter from