Chapter XXI
Matters were now lying quiet. They were like a line ball at billiards which cannot be played at, and there was nothing "to go out for" by any of the players in this double match. But occasionally something "comes off," in even the most remote locality, which creates some previous excitement, and forms the subject of conversation in all ranks. Sometimes a steeple-chase, "five-sovereigns stakes, with fifty or a hundred added," forms a speculation for the rich; with a farmer's class-race for twenty pounds, without any stakes, for horses bona fide the property, etc.
A great cricket-match once "came off" not very far from the locality of our story, when Major W--n lived at Mount Campbell, between the officers of the garrison at Boyle and a local club. We belonged to the major's province of constabulary at the time, and, as members, were privileged to take part therein. The thing was rather new in that part of the world at the time, but had been well advertised in the newspapers for the rich, and through the police for the poor; and the consequence was--the weather being very fine--that a concourse of not less than a thousand persons were assembled to witness the game. There can be little doubt that some of the younger portion, at least, of our dramatis personae in this tale were spectators upon the occasion. It was within their county, and not an unreasonable distance from the homes we are now writing of.
January and February had now passed by in the calm monotony of nothing to excite the inhabitants of the Rathcashes. Valentine's Day, indeed, had created a slight stir amongst some of the girls who had bachelors, or thought they had; and many a message was given to those going into C.O.S., to "be sure and ask at the post-office for a letter for me," "and for me," "and for me." A few, very few indeed, got valentines, and many, very many, did not.
It was now March, and even this little anxiety of heart had subsided on the part of the girls; some from self-satisfaction at what they got, and others from disappointment at what they did not.
During this time Tom Murdock had seen Winny Cavana occasionally. It would be quite impossible, with one common lane to both houses, and those houses not more than three hundred yards apart, that any plan of Winny's, less than total seclusion, could have prevented their sometimes "coming across" one another; and total seclusion was a thing that Winny Cavana would not subject herself to on account of any man "that ever stepped in shoe-leather." "What had she to him, or to be afraid of him for? Let him mind his own business and she'd mind hers. But for one half hour she'd never shut herself up {513} on his account. Let him let her alone."
Tom Murdock was not without a certain degree of knowledge of the female heart, nor of a certain amount of tact to come round one, in the least objectionable way; at all events, so as not to foster any difference which might have taken place. He did not appear to seek her society, nor did he seek to avoid it. When they met, which was really always by accident, he was civil, and sufficiently attentive to show that he harbored no ill-will against her, and respected her enough to make it worth his while not to break with her. He was now certain of a walk home with her on Sundays from mass. On these occasions her father was generally with her, but this Tom considered rather to be wished for than otherwise, as he could not venture, even if alone, to renew the forbidden subject. But he knew the father had approved of his suit, and his wish was now to establish a constant civility and kindness of manner, which would keep him at least on his side, if it did not help by its quietness to make Winny herself think better of him.
What had passed between Winny and Emon was not likely in a human heart to keep up the constrained indifference which that young man had burdened himself with toward her. He had, therefore, upon two or three Sundays ventured again to go to the chapel of Rathcash.
It is not very easy to account for, or to explain how such minor matters fall out, or whether they are instinctively arranged impromptu; but upon each occasion of Emon having re-appeared at Rathcash chapel, Tom Murdock's walk home with Winny was spoiled; more particularly if it so happened that her father did not go to prayers.
Emon-a-knock was never devoid of a considerable portion of self-esteem and respect. Though but a daily laborer, his conduct and character were such as to have gained for him the favorable opinion and the good word of every one who knew him; and apart from the innate goodness of his disposition, he would not lose the high position he had attained in the hearts of his neighbors for the consideration of any of those equivocal pleasures generally enjoyed by young men of his class. He felt that he could look old Ned Cavana or old Mick Murdock straight in the face, rich as they were. He felt quite Tom Murdock's equal in everything, mentally and physically. In riches alone he could not compare with him, but these, he thanked God, belonged to neither mind nor body.
Thus far satisfied with himself, he always stopped to have a few words with Winny, when chance--which he sometimes coaxed to be propitious-- threw him in her way. Even from Rathcash on Sundays he felt entitled now, perhaps more than ever, to join her as far as his own way home lay along with hers, and this although her father was along with her. If Tom Murdock had joined them, which was only natural, living where he did, Emon was more determined than ever to be of the party, chatting to them all, Tom included; thus showing that he was neither afraid of them nor ashamed of himself.
The first Sunday after the dog-fight was the first that Emon had gone to the chapel of Rathcash for a pretty long time. But, as a matter of course, he must go there on that day to inquire for poor Bully-dhu, and to ascertain if Winny Cavana had recovered her fright and fatigue. We have seen that Winny had told her father sufficient of the transaction of poor Bully's mishap to make it almost a matter of necessity that he should allude to it to Emon, if it were merely to thank him for "the trouble he had taken" in saving the dog. When Winny heard the words her father had used, she thought them cold--"the trouble he had taken!" her heart suggested that he might have said, and said truly, "the risk he had run."
But, Winny, there had really been no risk; and recollect that you had {514} used the very same word "trouble" to Emon yourself, when you knew no more of his mind than your father does now.
Tom had walked with them on this occasion, and old Ned's civility to "that whelp"--a name he had not forgotten--helped to sour his temper more than anything which had passed between Winny Cavana and him. But all these things he was obliged to bear, and he bore them well, upon "the-long-lane-that-has-no-turning" system.
But now a cause of anticipated excitement began to be spoken of in the neighborhood; how, or why, or by whom the matter had been set on foot, was a thing not known, and of no consequence at the time. Yet Tom Murdock was at the bottom of it--and for a purpose.
There existed not far from about the centre of the locality of our story a large flat common, where flocks of geese picked the short grass in winter, and over which the peewit curled with a short circular flap, and a timid little hoarse scream, in the month of May. It consisted of about sixty acres of hard, level, whitish sod, admirably adapted for short races, athletic sports, and manly exercises of every kind. It formed a sort of amphitheatre, surrounded by low green hills, affording ample space and opportunity for hundreds, ay thousands, of spectators to witness any sport which might be inaugurated upon the level space below.
Upon one or two occasions, but not latterly, hurling-matches had come off upon Glanveigh Common. At one time these hurling-matches were very common in Ireland, and were considered a fair test of the prowess of the young men of different parishes. Many minor matches had come off from time to time, but they were of a mixed nature, got up for the most part upon the spot, and had not been spoken of beforehand--they were mere impromptus amongst the younger lads of the neighborhood. The love of the game, however, had not died out even amongst those of riper years; and there were very many men, young and old, whose hurls were laid up upon lofts, and who could still handle them in a manner with which few parts of Ireland could compare. Amongst those Tom Murdock was pre-eminent. He had successfully led the last great match, when not more than twenty years of age, between the parishes of Rathcash and Shanvilla, against a champion called "Big M'Dermott," who led for the latter parish. He was considered the best man in the province to handle a hurl, and his men were good; but Tom Murdock and the boys of Rathcash had beaten them back three times from the very jaws of the goal, and finally conquered. But Shanvilla formally announced that they would seek an early opportunity to retrieve their character. The following Patrick's Day would be three years since they had lost it.
Tom Murdock thought this a good opportunity to forward a portion of his plans. A committee was formed of the best men in Rathcash parish to send a challenge to the men of Shanvilla to hurl another match on Glanveigh Common upon Patrick's Day. Tom Murdock himself was not on the committee; he had too much tact for that. "Big M'Dermott" had emigrated, leaving a younger brother behind him--a good man, no doubt; but as the Shanvilla boys had been latterly bragging of Emon-a-knock as their best man, Tom had no doubt that the challenge would be accepted, and that young Lennon, as a matter of course, would be chosen as their champion. Had he doubted this last circumstance, he might not have cared to originate the match at all. He had not forgotten the poker-and-tongs jig about four months before. His humiliation on that occasion had sunk deeper into his heart than any person who witnessed it was aware of; and although never afterward adverted to, had still to be avenged. If, then, at the head of his hundred men, he could beat back young Lennon with an equal number twice out of thrice before the assembled parishes, it would in {515} some degree wash out the humiliation of his defeat in the dance.
Upon the acceptance of this challenge not only the character of the Shanvilla boys depended, but their pride and confidence in Emon-a-knock as their best man.
At once, upon the posting of the challenge, with the names of the committee, upon the chapel-gate of Rathcash, a counter-committee was formed for Shanvilla, and, taking a leaf from their opponents' book, their best man's name was left out. But he at the same time accepted the leadership of the party, which was unanimously placed upon him.
Thus far matters had tended to the private exultation of Tom Murdock, who was determined to make Patrick's Day a day of disgrace to his rival, for since the scene he had witnessed with the dog and the handkerchief he could no longer doubt the fact.
The whole population of the parishes were sure to be assembled, and Winny Cavana, of course, amongst the rest. What a triumph to degrade him in her eyes before his friends and hers! Surely he would put forth all his energies to attain so glorious a result. He would show before the assembled multitude that, physically at least, "that whelp" was no match for Tom Murdock--his defeat Pat the poker-and-tongs jig was a mere mischance.
The preliminaries were now finally settled for this, the greatest hurling-match which for many years had come off, or was likely to come off, in the province. Rathcash had been victorious on the last great occasion of the kind, just three years before, when Tom Murdock had led the parish, as a mere stripling, against "Big M'Dermott" and his men. The additional three years had now given more manliness to Tom's heart, in one sense at least, and a greater development to the muscle and sinew of his frame than he could boast of on that occasion. He was an inch, or an inch and a half, over Emon-a-knock in height, upwards of a stone-weight heavier, and nearly two years his senior in age. His men were on an average as good men, and as well accustomed to the use of the hurl, as those of Shanvilla--their hurls were as well seasoned and as sound, and their pluck was proverbially high. What wonder, then, if Tom Murdock anticipated a certain, if not an easy, victory?
As hurling, however, has gone very much out of fashion since those days, and is now seldom seen--never, indeed, in the glorious strength of two populous parishes pitted against each other--it may be well for those who have never seen or perhaps heard of it, to close this chapter with a short description of it.
A large flat field or common, the larger the better, is selected for the performance. Two large blocks of stone are placed about fifteen or twenty feet apart toward either end of the field. One pair of these stones forms the goal of one party, and the other pair that of their opponents. They are about four hundred yards distant from each other, and are generally whitewashed, that they may the more easily catch the attention of the players. A ball, somewhat larger than a cricket-ball, but pretty much of the same nature, is produced by each party, which will be more fully explained by-and-bye. The hurlers assemble, ranged in two opposing parties in the centre between the goals. The hurls are admirably calculated for the kind of work they are intended to perform--viz., to puck the ball toward the respective goals. But they would be very formidable weapons should a fight arise between the contending parties. This, ere now, we regret to say, has not unfrequently been the case--leading sometimes to bloodshed, and on, a few occasions to manslaughter, if not to murder. The hurl is invariably made of a piece of well-seasoned ash. It is between three and four feet long, having a flat surface of about four inches broad and an inch thick, turned at the lower end. Many and close searches in those days have been made through the woods. {516} and in cartmaker's shops, for pieces of ash with the necessary turn, grown by nature in the wood; but failing this fortunate chance, the object was pretty well effected by a process of steaming, and the application of cramps, until the desired shape was attained. But these were never considered as good as those grown designedly by nature for the purpose.
The contending parties being drawn up, as we have said, in the centre of the ground, the respective leaders step forward and shake hands, like two pugilists, to show that there is no malice. Although this act of the leaders is supposed to guarantee the good feeling of the men as well, yet the example is generally followed by such of the opposing players as are near each other.
"A toss" then takes place, as to which side shall "sky" their ball. These balls are closely inspected by the leaders of the opposite parties, and pronounced upon before the game begins. There is no choice of goals, as the parties generally set them up at the end of the field next the parish they belong to. Whichever side wins "the toss" then "skies" their ball, the leader throwing it from his hand to the full height of his power, and "the game is on." But after this no hand, under any circumstances, is permitted to touch the ball; an apparently unnecessary rule, for it would be a mad act to attempt it, as in all probability the hand would be smashed to pieces. The game then is, to puck the ball through the opponents' goal. Two goal-masters are stationed at either goal, belonging one to each party, and they must be men of well-known experience as such. Their principal business is to see that the ball is put fairly between the stones; but they are not prohibited from using their hurls in the final struggle at the spot, the one to assist, the other to obstruct, as the state of their party may required.
Sometimes a game is nearly won, when a fortunate young fellow on the losing side slips the ball from the crowd to the open, where one of his party curls it into the air with the flat of his hurl, and the whole assembly--for there is always one--hears the puck it gets, sending it half-way toward the other goal. The rush to it then is tremendous by both sides, and another crowded clashing of hurls takes place.
When the ball is fairly put through the goal of one party by the other, the game is won, and the shouts of the victors and their friends are deafening.
Chapter XXII
A hurling match in those days was no light matter, particularly when it was on so extensive a scale as that which we are about to describe--between two large parishes. They were supposed, and intended to be, amicable tests of the prowess and activity of the young men at a healthy game of recreation, as the cricket-matches of the present day are that of the athletic aristocracy of the land. In all these great matches, numbers of men, women, and children used to collect to look on, and cheer as the success of the game swayed one way or the other; and as most of the players were unmarried men, it is not to be wondered at if there were many young women amongst the crowd, with their hearts swaying accordingly.
It had been decided by the committees upon the occasion of this great match, that a sort of distinguishing dress--they would not, of course, call it uniform--should be worn by the men. To hurl in coats of any kind had never in this or any other parish match been thought of. The committee left the choice of the distinguishing colors to the respective leaders, recommending, however, that the same manner should be adopted of exhibiting it. It was agreed that sleeves of different colors should be worn over the shirt sleeves, with a broad piece of ribbon tied at the throat to match.
Tom Murdock had chosen green for his party, and not only that, but {517} with a determination to make himself popular, and to throw his rival as far as possible into the background, had purchased a sufficient quantity of calico and ribbon to supply his men gratis with sleeves and neck-ties.
Poor Emon-a-knock could not afford this liberality, and he felt the object with which it had been puffed and paraded on the other side for a whole week previous. He was not afraid, however, that his men would think the less of him on that account. They knew he was only a laboring man, depending upon his day's wages; and many of those who would wield the hurl by his side upon the 17th of March were well-to-do sons of comfortable farmers. Many, no doubt, were laboring boys like himself, and many servant-boys to the farming class.
A deputation of Shanvillas had waited on Emon-a-knock to ascertain his choice of a color for their sleeves and ribbon.
He thought for a few moments, and then taking a red pocket-handkerchief from his box he said, "Boys, this is the only color I can think of. It is as good as any."
"I don't like it, Emon," said M'Dermott, the next best man in the parish.
"Why so, Phil?" said another.
"Well, I hardly know why. It is too much the color of blood. I'd rather have white."
"Don't be superstitious, Phil a-wochal," said Emon; "white is a cowardly color all over the world, and red is the best contrast we can have to their color."
"So be it," said Phil.
"So be it," re-echoed the rest of the deputation; "sure, Emon has a right to the choice. Lend us the handkerchief, that we may match it as near as possible."
"And welcome, boys; here it is; but take good care of it for me, as it is the only one I have now."
The deputation did not know, but the readers do, that he had given the fellow to it--off the same piece--to Winny Cavana with the dog. Hence his emphasis upon the last word.
No time was lost by the deputation when they left Emon. They had scarcely got out of hearing, when Phil M'Dermott said, "Boys, you all know that Tom Murdock has bestowed his men with a pair of sleeves, and half a yard of ribbon each. Now if he was as well liked as he lets on, he needn't have done that; and in my opinion he done it by way of casting a slur upon our man's poverty. Tom Murdock can afford a hundred yards of green calico and fifty yards of tuppenny ribbon very well;--at least he ought to be able to do so. Now I vote that amongst the best of us we bestow our man with a pair of silk sleeves, and a silk cap and ribbon, for the battle. There's my tenpenny-bit toward it."
"An' I second that vote, boys; there's mine," said another.
"Aisy, boys, an' listen to me," broke in a young Solon, who formed one of the deputation. "There's none of us that wouldn't give a tenpenny bit, if it was the last he had, to do what you say, Phil; but the whole thing--sleeves, ribbon, and cap--won't cost more than a couple of crowns; an' many's the one of the Shanvilla boys would like to have part in it. I vote all them that can afford it may give a fippenny-bit apiece, an' say nothing about it to the boys that can't afford it. If we do, there isn't a man of them but what id want to put in his penny; and I know Emon would not like that. It wouldn't sound well, an' might be laughed at by that rich chap, Murdock. Here's my fippenny, Phil."
There was much good sense in this. It met not only the approbation of the whole deputation, but the pockets of some, and was unanimously adopted. The necessary amount of money was made up before an hour's time; and a smart fellow--the very Solon who had spoken, and who was as smart of limb as he was of mind--was despatched forthwith to C.O.S. for three yards of silk and two yards of ribbon, to match as nearly as possible {518} Emon-a-knock's handkerchief, which was secured in the crown of his cap.
The very next afternoon--for Shanvilla did not sleep on its resolve-- there was no lion in the street for them;--the same deputation walked up to Emon's house at dinner-hour, when they knew he would be at home. He had just finished, and was on his way out, to continue a job of planting "a few gets" of early potatoes on the hill behind the house, when he met them near the door.
M'Dermott carried a paper parcel in his hand.
"Well, boys," said Emon, "what's the matter now? I thought we settled everything yesterday morning."
"You did, Emon a-wochal; but we had a trifle to do after we left you. I hope you done nothing about your own sleeves as yet."
"No, Phil, I did not; but never fear, I'll be up to time. But I don't wish to change the color, if that's what brought you."
"The sorra change Emon; it is almost too late for that now. But some of the boys heerd that Tom Murdock is givin' his men, every man of 'em, sleeves an' ribbon for this match. We don't expect the likes from you, Emon; and we don't mind that fellow's puffery and pride. We think it better that the Shanvilla boys should present their leader with one pair of sleeves than that he should give a hundred pairs to them. We have them here, Emon a-wochal; an' there isn't a boy in the parish of Shanvilla, or a man, woman, or child, that won't cheer to see you win in them."
"An' maybe some one in the parish of Rathcash," whispered Solon to Phil.
Here Phil M'Dermott untied his parcel and exhibited the sleeves, finished off in the best style by his sister Peggy. What would fit Phil would fit Emon; and she was at no loss upon that point.
"Here they are, made and all, Emon. Peggy made them on my fit; and we wish you luck to win in them. Faix, if you don't, it won't be your fault nor ours. Here's your hankicher; you see there isn't the differ of a milthiogue's wing in the two colors."
Perhaps it was the proximity to Boher-na-milthiogue that had suggested the comparison.
"Indeed, boys, I'm entirely obliged to you, and I don't think we can fail of success. It shall not be my fault if we do, and I'm certain it won't be yours. But I'm sorry--"
"Bidh a hurst, Emon; don't say wan word, or I'll choke you. But thry them on."
Emon's coat was forthwith slipped off his back and thrown upon the end of a turf-stack hard by, and Phil M'Dermott drew the sleeves upon his arms, and tied them artistically over his shoulders.
"Dam' the wan, Emon, but they were med for you!" said Phil, smoothing them down toward the wrists.
"Divil a word of lie in that, any way, Phil," said Solon. "Tell us something we don't know."
"Well, I may tell them that you have too much wit in your head to have any room for sense," replied M'Dermott, seemingly a little annoyed at the remark.
Solon grinned and drew in his horns.
"They are, indeed, the very thing," said Emon, turning his head from one to the other and admiring them. He could have wished, however, that it had been a Rathcash girl who had made them instead of Peggy M'Dermott. "But I cannot have everything my own way," sighed he to himself.
M'Dermott then quietly removed Emon's hat with one hand, while with the other he slily placed die silk cap jauntily upon his head. There was a general murmur of approbation at the effect, in which Emon himself could not choose but join. He felt that he was looking the thing.
After a sufficient time had been allowed for the admiration and verdict of the committee as to their fit and appearance, Phil M'Dermott took them {519} off again, and, folding them up carefully in the paper, handed it to Emon, wishing him on his own part, and that of the whole parish, health to wear and win in them on Patrick's Day-- "Every man of as will have our own colors ready the day before," he added.
Emon then thanked them heartily, and turned into the house, to show them to his father, and the deputation returned to their homes.
TO BE CONTINUED.
------
Translated from the German.
MALINES AND WÜRZBURG.
SKETCH OF THE CATHOLIC CONGRESSES HELD AT MALINES AND WÜRZBURG.
BY ANDREW NIEDERMASSER.
IV. CHARITY
Himioben, in a speech delivered at the convention of Salzburg, September 24, 1857, spoke as follows: "All grumblers and pessimists should strive to understand that we live in a great age--great because it is destined to witness the triumph of the truth. I feel that it is a great age, and I thank God for the happiness of living in the nineteenth century. Except the age of the apostles and that of Constantine, no period in the history of the Church can compare with the present."
Notwithstanding my frequent and intimate intercourse with some of the most extreme pessimists in Germany, I own I am convinced of the correctness of Himioben's opinion. The first and principal reason of this conviction is the heroic achievements of Christian charity, of which every part of the globe has been the scene in our days. Where such deeds are done as those which we have witnessed and heard of so often, God's kingdom on earth must flourish. The rays of Christian charity illuminate the whole world.
We cannot deny that the century beginning with the year 1764 and closing in 1864 has been an age of spoliation for the Church. The suppression of the Society of Jesus by King Joseph Emmanuel, of Portugal, in 1759, was followed by a similar measure in France in November, 1764. On April 3, 1767, the Spanish, and on the 20th of November, 1767, the Neapolitan, Jesuits met with the same fate. Joseph II. of Austria, who was chosen Emperor of Germany in 1764, suppressed 700 monasteries in his hereditary dominions, whilst the champions of the French Revolution were still more ruthless in the work of destruction. In Germany most of the Church property was secularized, under circumstances of great cruelty, in 1803. On May 28, 1824, the King of Portugal decreed the suppression of all religious orders in his kingdom. In 1835 the Spanish government confiscated the property of 900 monasteries, and a royal decree, dated March 9, 1836, pronounced the same doom on all the remaining religious houses in Spain. Since 1860 the Sardinians have suppressed at least 800 convents, and the remaining Church property will doubtless fare in the same manner, for the rapacity of these sacrilegious robbers is never appeased. On the 28th November, 1864, the Czar of Russia ordered 125 of the 155 Polish convents to be {520} closed, and the monks were treated with great cruelty.
Truly this age of enlightenment can boast of glorious exploits. Sacrilegious robbery has been the order of the day throughout Europe, and civilized governments have trampled under foot rights that have been sanctioned during many successive ages. But their efforts have proved abortive, for the Church flourishes more and more, and develops new seeds of life. The religious orders and congregations of the nineteenth century rival in purity, austerity, and holy zeal the monks of the most prosperous ages of the Church, and devoted disciples of Christian charity are countless as the stars of the firmament, whilst their activity cannot fail to elicit the admiration of every impartial witness. Charity has engaged, in a particular manner, the attention of the Catholic re-unions; it is their proper province--even more so than science and art. It is the culminating point of their activity; for what is religion but practical love of God and our neighbor? Art is the proper object of our fancy; science, of our intellect; and charity, of the will--and free will is the distinguishing characteristic of the human soul. Art requires facility; science, thought; but charity supposes action, the real living act which always turns the balance. Truth must not only be proved, but felt; science and art are the necessary fruits of true religion; science is not the light, but is to give testimony of the light. The object of art is the beautiful; of science, the true; and of charity, the good; but the beautiful, the true, and the good are the three highest categories--the indispensable conditions of intellectual activity--the connecting links between the intellect and God, who is the fountain-head and prototype of all being, as well as the last end of human investigation and aspirations. If it is true that the intellect can find repose only in the unity of three relations, and that we meet with the emblem of the Trinity in all places, then I know not where this trinity finds a more perfect expression than in art, science, and charity. Whoever has comprehended these three, has grasped everything of which man is capable, and an assembly of men who occupy themselves with art, science, and charity is at all times of great importance, for it bears a truly universal character.
Let not the reader expect that I will enter into all the details of the proceedings of the general conventions concerning the subject of Christian charity. To do this would require a book even more voluminous than Bishop Dupanloup's work on Christian charity. At Malines alone how many great and weighty questions were discussed by the first and second sections ("OEuvres Religieuses" and "Economic Chrétienne"), not to speak of the fifth section, which treated of similar subjects. We shall mention a few of the questions proposed. "What," it was asked, "can a layman do to preserve the people in the faith of their ancestors, to induce them to observe the laws of God and the Church, and to teach them to resist strenuously every attack of infidelity?" It was recommended to establish in every city conferences of men, and to explain for them the principal truths of our faith. It was further agreed that, during Lent, the people should have an opportunity of following some spiritual exercises and thus refreshing their souls. Good books, likewise, are to be furnished to the poor at a moderate price. The assembly next debated what measures should be taken to revive pilgrimages not only to Rome and Jerusalem, but also to the places of pilgrimage existing in every country-- shrines with the history of which the people should be made familiar. Then followed a discussion on the prevention of abuses, so that every pilgrimage may preserve its religious and edifying character. It was decided to foster all societies whose object is the assembling, edification, and instruction of apprentices and journeymen. How, {521} it was asked, are the meetings in the evenings to be carried on? how the religious exercises on Sundays? how are sick members to be visited? etc. The Malines congress also declared that it is the duty of the state to fix by law the age at which children may be allowed to work in factories and mines; to procure healthy dwellings for the workmen; to determine the duration of a day's work; and to see that males and females work in separate apartments. The congress sought to impress on owners of factories the obligation devolving on them to take care of the children of their employees, to provide for their laborers when sick, not to force women suckling infants to work--in short, to treat their employees in a Christian manner. Jean Dollfus, of Mühlhausen, and Lowell in America, were proposed as models worthy of imitation. Amietus Digard and Audigaime, of Paris, placed at the disposition of the central committee the results of their long experience. De Riancey, of Paris, was the zealous advocate of the "Patronage," which he wishes to be founded on charity and freedom, and to spread over every country. It was urgently recommended to establish clubs for journeymen in Romanic countries. Count Lemercier and Marbeau, of Paris, submitted to the consideration of the central committee an elaborate paper on the amelioration of the social condition of the laboring classes, insisting particularly on the necessity of providing them with suitable dwellings; this paper proved of great value in preparing the programme. The debate on the best way of checking the habits of intemperance which are now unfortunately becoming so general among all classes of the laborers, was unusually interesting. During the present century no one has done more to attain this desirable end than Father Matthew in Ireland, who has probably thereby conferred even greater benefits on his countrymen than the great O'Connell. Nor were the prisoners neglected at Malines; the congress declared itself in favor of solitary confinement, and at the same time recommended most earnestly societies for aiding discharged convicts. In short, these men were occupied with all that might prove beneficial to their neighbor.
Among the most prominent speakers in the second section were de Riancey, Count Lemercier, Perin, Jacobs, of Antwerp, Dognée, Lenormant, Digard, Beslay, Jean Casier, F. de Robiano, Count Legrelle, de Richecourt, de Gendt, Vandenest, and especially Viscount de Melun, who, together with Marbeau and Baudon, is the leading spirit of every charitable undertaking in Paris.
In the first section, of which, as before mentioned, Count Villermont was chairman, the proceedings were very animated, nay, at times solemn and grand; the most active members were de Hemptinne, of Ghent, the jurist Wauters, of Ghent, Lamy, of Louvain, de Haulleville, of Brussels, O'Reilly, of Ireland, the Bollandist fathers Gay, Boone, and de Buck, Lemmens, Abel Le Tellier, Count Edgar du Val de Beaulieu, Abbé Kestens, of Louvain, Abbé Géandre, Abbé Geslin, of Kersolon in France, editor of "L'Ouvrier," F. Van Caloen, F. Antoine, Demulliez, Terwecoren, Abbé Gaultier, of Brussels, Fassin, of Verviers, Chevalier Van Troyen, Bosaerts, Verspeyen, Abbé Battaille, de Caulincourt, Paga Sartundur, of Madrid, Malengié, Peeters Beckers, de la Royère, Viscount d'Authenaisse, Devaux, Putsaert, and some others whose names have escaped my memory--all of them edifying Christians, men of strong and sound intellect, seeing the realities of life, and of feeling hearts, sympathizing with the joys and loves of their fellow-men, and taking cognizance of their necessities. They will long be remembered and blessed by the posterity of those to whose spiritual and corporeal wants they have attended.
The religious orders, which in modern times have been so often mocked at and slandered, found many warm {522} defenders at Malines. Baron von Gerlache devoted the most brilliant passage of his opening speech to their defence. Woeste, a lawyer of Brussels, delivered a masterly discourse on religious communities before a full meeting of the congress. Many speakers touched on the same theme, and Count Villermont made it the special order of the day. This subject was exhausted by the able speeches of de la Royère, Verspeyen, O'Reilly, Count du Val de Beaulieu, Viscount d'Authenaisse, Lamy, Viscount de Kerckhove, Ducpetiaux, and others.
The Würzburg general convention passed a resolution in favor of religious orders, and at Frankfort the "Broschürenverein" will shortly publish a pamphlet on this subject. The Malines congress also resolved to encourage popular works on the origin, the nature, and the spread of religious orders, and to give a fair exposition of the manifold benefits they have conferred on mankind. It was also recommended to publish the lives of the founders of these societies, to give an account of their history in schools and other educational institutions, and, by means of the pulpit and the press, to make known as widely as possible the principles of religious orders. In this way the members of these societies will be compensated to some extent for the countless slanders and calumnies which are continually heaped on them. The laymen present at Malines pledged themselves to pass no opportunity of rendering them a service, and defending their rights; of showing them reverence, and of spreading more and more their communities.
For the sake of completeness, I shall mention the names of a few who spoke at Malines in the fifth section, Religious Liberty, where many important questions were discussed. It is impossible to enter into details concerning all, for who can be present in five places at the same time? Beside, there were assembled at Malines and Würzburg more than 7,000 delegates, so that I cannot give even the names of all. In a grand painting the artist does not represent all his figures in full; he contents himself with giving us an outline of their features. Dechamps and Neut, men of great merit and able to control the most animated debate, presided in this section. Dumortier, of Brussels, and Coomans, of Antwerp, both veteran members of the Belgian parliament, managed admirably the details of business. Senator Della Faille and Count de Thenx, as well as Cardinal Sterex, made many valuable suggestions from the rich fund of their experience. The young and able jurist, Woeste, of Brussels, Digard, of Paris, and the journalist Lasserre were the most active members of this section. Here, too, spoke Don Almeida, of Portugal, an orator sweet and strong as the wines of his native country, and one of the most handsome men in the congress. Here, also, we renew our acquaintance with Ducpetiaux, Dognée, of Villers, Verspeyen, Geslin, of Kersolon, and Abbé Géandre. To these names we may add those of Don Ignatio Montes de Oca, grand almoner of the Emperor of Mexico, Abbé Pacquet, professor of the University of Quebec, in Canada, Canon Rousseau, Jalheau, Stoffelt, Collinet, Landrien, de Smedt, Baron von Montreuil, Chevalier Schouteste, Nellaroya, Wigley, of London, Ch. Thellier, of Poncheville, and Abbé Huybrechts. Abbé Mullois, of Paris, is well known in Germany. In this section we also noticed Generals de Capiaumont, Baron Grindl, and Lamoy, whose remarks were always received with applause.
Le Camus, of Paris, represented the "Society for the Diffusion of Good Books," founded in 1862 by Viscount de Melun. More than 12,000 good books have already been distributed. The executive committee consists of eighteen members, who are assisted in their charitable labors by another committee of fifty.
And now we shall bid farewell to Malines.
{523}
The German conventions have called into existence many charitable institutions. Foremost among these is the Society of St. Boniface, founded at Regensburg in 1849. Even long before, Count Joseph von Stolberg had visited every part of the German empire to enlist the sympathies of high and low for the noble object of this society, and had thus prepared the way for its establishment. At Regensburg he was elected president, and thus crowned his labors. Since its institution the society has founded 67 missionary parishes, 114 chapels, and 98 schools for about 100,000 Catholics in northern Europe. Forty-two of these stations are entirely maintained by the association, whilst most of the remaining ones receive considerable pecuniary assistance. Much, however, remains to be done; many stations will go to ruin unless speedy aid is afforded them. All Catholic Germany must contribute, by its exertions, its prayers, and its sacrifices, to bring to a successful issue the greatest of our national undertakings, the reunion of all Germany in the one true faith.
An annual report of the results achieved by this society is presented to the general conventions. At Würzburg Canon Bieling spoke in the name of Bishop Conrad Martin, of Paderborn, who by his great work has created an immense sensation among the German Protestants. Great exertions are making to spread the society of St. Boniface; may they prove successful.
At Würzburg the Hungarian Society of St. Ladislaus was represented by Canon Kubinszky, and the Bavarian Missionary Society by Monsignore Baron von Overkamp.
I must next speak of the St Joseph's Society. It was founded at Aix-la-Chapelle for the purpose of enabling the German Catholics living at Paris, London, Havre, and Lyons to secure places of divine worship. Canon Prisac, of Aix-la-Chapelle, is the business manager of the society, and is assisted in his labors by Laurent Lingens and others. During the first two years of its existence the society accomplished very little.
The missionaries of the poor Catholic Germans in the great emporiums of England and France have already been three times in our midst. For years the pastor of the Germans in London, Rev. Arthur Dillon Purcell, has done everything in his power to establish the German mission in that city on a sure basis, and his efforts have at last been crowned with success. Although an Englishman by birth, he speaks our mother tongue very fluently and without fault. His speeches will not inspire enthusiasm, but will convince and obtain their end. At Aix-la-Chapelle, in 1862, the German mission in London was represented by Adler, missionary priest of the diocese of Würzburg, and at Frankfort, in 1863, by Böddinghaus, of Münster. The Jesuit father Modeste has thrice urged the claims of the Germans in Paris. He is a native of Lorraine, and, therefore, speaks French and German equally well. His speeches are carefully prepared, and produce a great sensation, for they are addressed not only to the mind but also to the heart. The Lazarist Müllijans, a native of Cologne, spoke for the German mission in the Quartier St. Marceau, which has been committed to his care. Abbé Braun, who has done much for the Germans in Paris, was likewise present at the Würzburg meeting. Father Lambert, of Havre, a pious and devoted priest, privately represented to us the misery of the German emigrants in the French seaport. But of what use are these cries for help, unless we are willing to make some sacrifice? Will not twenty-five million German Catholics do something for their poor forlorn brethren?
In the third place, I must mention the journeymen associations. There are at present more than 400 of these in Germany, and a few in Switzerland and Belgium. Of late, similar {524} societies have been established at Bucharest, Rome, Paris, London, St. Louis, Cincinnati, and Milwaukee. The prefects of the society at Cologne, Vienna, and Munich have lately received special marks of esteem from the Holy Father in recognition of their services, whilst the Emperor Francis Joseph has honored the Vienna association by his presence, and the young King of Bavaria, Louis II., has accepted the protectorship of all the Bavarian associations. The second general convention at Mayence earnestly recommended these societies, but Kolping of Cologne was the instrument chosen by God to undertake and carry out the great work. Of Kolping it may truly be said that he has the welfare of mankind at heart, and thousands will bless his name. In his own way, he is one of the foremost social reformers of the nineteenth century. At Würzburg he convened many of the prefects from every part of Germany, and secured the future of the societies by the introduction of the religious element. Kolping is not only a powerful speaker, but also a journalist, and one of the most popular writers in Germany. Gruscha, of Vienna, has often taken Kolping's place at the general conventions. As an orator, Gruscha seems to exert a magic power over his hearers, and it is useless to combat his views, for he carries everything before him. Gruscha is general-prefect of all the journeymen associations in Austria. Alban Stolz, the founder of the Freiburg association, has spared no pains to promote Kolping's undertaking. He is the most eminent and successful popular writer in Germany. His pamphlets attract universal attention, and his almanacs are read by thousands. Stolz does not approve of everything done by the Catholic conventions, still he has been present at several of them; for instance, at Aix-la-Chapelle and Frankfort. Müller, of Berlin, is one of the most energetic prefects; he succeeded in founding for the Catholics at Berlin a splendid club-house. He publishes an able religious weekly, and an excellent almanac, founds new missions every day, and does all in his power to extend the kingdom of Christ in the north of Germany. He is a talented and interesting speaker, although his style is not very harmonious or elegant. George Mayr, of Munich, general-prefect of more than a hundred associations in Bavaria, and a general favorite, has built, probably, the finest club-house in Germany. The most zealous promoter of this enterprise was Dr. Louis Merz, of Munich, who spared neither labor nor sacrifice whenever there was question of furthering the interests of the Church: his memory is enshrined in the hearts of all his friends.
The memorial submitted by Kolping to the German bishops was signed by the following diocesan prefects: Beckert, of Würzburg, Pohholzer, of Augsburg, J. Weizenhofer, of Eichstädt, Benkcr, of Bamberg, Schaeffer, of Treves, G. Arminger, of Linz, B. Hölbrigl, of St. Pölten, Max Jäger, of Freiburg, F. Riedinger, of Spires, F. Nacke, of Paderborn, and the prefects, Jos. Mayr, of Innsbruck, F. Höpperger, of Agram, and C. Ziegler, of Rottenburg.
To mention more names would be tedious, but I hope and trust that God will reward in a special manner the prefects of these societies. For the last few years the social question has occupied the attention of the Catholic conventions, and Rossbach, of Würzburg, Vosen, of Cologne, and Schüren, of Aix-la-Chapelle, have delivered interesting discourses on this subject.
The reading-room associations and social clubs or casinos next demand a notice. We are justly proud of possessing four hundred Catholic journeymen associations, but we will have more reason to boast when there will be in Germany two or three hundred casinos, all united together by the closest ties, and particularly when we will again possess several purely Catholic universities, and when our {525} scholars and educated men will form reunions such as that established by five hundred students of Louvain in Belgium previous to the congress of 1864.
Adams, a lawyer of Coblenz, has, so to say, identified himself with these clubs. The affairs of the casino in his own native city are conducted by him with extraordinary skill, and to his exertions chiefly the Rhenish Casino Union, which will be shortly joined by many cities in the Rhenish countries, owes its existence. Adams is an able and pleasing speaker, full of confidence in the future and in the power of sound principles. May Adams become to the social clubs in Germany what Kolping is to the journeymen associations.
Falk, of Mayence, has accomplished very much for the social club of his native city. To him belongs the credit of securing for the Mayence Reading-room Association the celebrated "Frankfurter Hof." On the twentieth of November, 1864, when the casino of the "Frankfurter Hof" was solemnly inaugurated, President Falk delivered his most successful speech, for Falk, although a mechanic, is an orator by no means to be despised by the enemies of the Church. His words are like the blows of a hammer, and his voice sounds like the rolling thunder. Falk's speeches are not distinguished by any artistic merit, but there is something in them which calls forth immense applause, and he generally leaves the tribune amidst deafening cheers.
In Belgium more than twenty casinos have been established since 1863. At the beginning of 1865, Germany could boast of almost fifty similar associations. Let us spare no exertions to promote the welfare of these clubs, and we will soon have a league of Catholic gentlemen extending not only from the Danube to the Rhine, but from the Adriatic to the German ocean.
We must also devote a few words to the Society of St. Vincent de Paul. Among its most energetic members are Lawyer Lingens, of Aix-la-Chapelle, one of the most regular and active Members of the German conventions, and Von Brentano, a merchant of Augsburg, who is a very eloquent speaker. I must not forget to mention Baudon of Paris, general-president of all the societies of St. Vincent de Paul in France; Legentil also and Meniolle, of Paris, deserve to be noticed.
The energetic and pious Capuchin, Father Theodosius of Chur, in Switzerland, a powerful man of immense stature, will close this array of the champions of charity. He has made many attempts to solve the social question from a Christian point of view, and has displayed incomparable ingenuity in alleviating the miseries of his fellow-men. He has founded congregations, built convents, for them, and established seminaries and colleges which are model institutions; but, above all, he has brought the blessing of God on the Swiss factories, and has introduced contentment and happiness among the working classes. His success in prevailing upon the Swiss capitalists to conduct their factories upon Catholic principles is certainly one of the sublimest triumphs of Christian charity.
The congregation of the Sisters of the Holy Cross, founded by Father Theodosius about twelve years ago in Chur-Ingenbohl, numbers already 112 houses, spread over Switzerland, Bohemia, Austria, Sigmaringen, and Baden.
Among the most prominent Catholics of Switzerland are Sigwart Müller, of Uri, the venerable Councillor Haudt, of Lucerne, Charles von Schmid, of Bödstein, the leader of the Catholics in Aargau, Von Moos, of Lucerne, Engineer Müller, of Altorf, Dean Schlumpf, of Zug, Canon Fiala, of Solothurn, an excellent archaeologist, Canons Winkler and Tanner, of Lucerne, both eminent theologians, P, Segesser, of Lucerne, Canon Keller, of St. Gall, James Baumgartner, the {526} ablest Swiss statesman, F. Gallus-Morel, of Einsiedeln, the journalists Schleineger in Aargau, Reding and Eberle in Schwyz, the historian Kopp, of Lucerne, Muelinen, and Burgener, the learned Dr. Schmeitzl, pastor in Glarus, Director Greith, of St. Gall, the painter Deschwander, and the publisher Benzigcr. Count Theodore von Scheerer is the leading spirit of the Catholic societies in Switzerland, and admirably fitted to be the president of the general conventions of the Swiss "Piusverein." 'Mermillod, of Geneva, who for the past eighteen years has incessantly toiled in the vineyard of the Lord, has lately been appointed bishop by Pope Pius IX. Bishop Marilley, of Lausanne, is a modern confessor of the Church, whilst Bishop Greith, of St. Gall, is an eminent scholar.