cation; but neither can assemble more than the House of Lords or Commons without an order from the sovereign. When the Archbishop of Canterbury receives this order he can convoke the two houses, not before. Even when they are assembled all they can do is to propose such measures as they deem necessary to the well-being of the church; but those measures have no force whatever until approved of by the sovereign and parliamnet. Their royal and imperial majesties of Prussia, Sweden, Denmark, and Russia, exercise similar control in spiritual affairs. But no sensible person maintains that any of them ought to be dethroned' and expelled on this account. Nay, our own Presidents do not entirely disclaim the right of interfering in spiritual affairs. Is it not they, and not the bishops, or presbyters, of any church who proclaim days of thanksgiving, humiliation, prayer, &c.," to Almighty God" once, twice or three times a year, according as we are more or less fortunate in our business, or according as we are threatened with more or less serious calamities? Will it be pretended that those kings emperors, and presidents are better qualified to decide questions in theology than popes are to decide questions in civil government?

Now, in the name of reason, why is this broad distinction. made between the temporal power of the Pope and that possessed by other rulers ? Is it because he is richer than they? Is it because his temporal position is that of a sinecure? No one can reply in the affirmative, There is not one of the sovereigns mentioned so poor as Pius IX; almost any of the petty princes of Germany has a larger private purse than his Holiness. We do not say that the States of the Church yield less revenue than the generality of the principalities of Germany. The revenue of the former is perhaps three times as large as any one of the latter; but the Pope has to expend at least six times as much of his revenue on public institutions as the Prince has. There are but few who understand this; even the Roman Catholic writers lose sight of it; but it is nevertheless a fact which can easily be proved without quoting any Catholic authority.

In an elaborate sketch of the Popes and their power by the late Robert Southey, who was an eminent reviewer and critic as well as a poet, the following passage occurs : "In estimating the expenditure of the Roman court we shall restrict ourselves to the causes of disbursement which are peculiar to the pontifical treasury. In order to support the

missionaries that have been sent to various parts of the globe, there are several establishments at Rome, and one in particular, which, from its object, is called the 'Collegium de propaganda fide.' To prepare persons for the undertaking of missionaries, and to establish seminaries for their education, has been an object of primary importance, and has called forth annual sums, which have formed a considerable part of papal expenditure. In this article may be added the support of several hospitals, asylums, schools, and colleges, founded by various popes for objects in their times pressing, and still maintained by the apostolical treasury. Moreover, the same treasury has to keep all the public edifices in repair, especially those immense palaces which, though of little use as resideuces, are the receptacles of all the wonders of ancient and modern art; to protect the remains of ancient magnificence from further dilapidation; to support the drainage of the Pontine marshes; and, in fine, to continue the embellishment and amelioration of the capital and of its territory. When to these burdens we add the pensions which the pope is accustomed to settle on bishops when unusually poor and distressed, and the numberless claims upon his charity from every part of Europe, we shall not be surprised either at the expenditure of an income not very considerable, or at the difficulties under which the papal treasury labored towards the end of the late pontiff's reign."*

In addition to the various expenses alluded to in this extract, there are many others which are peculiar to the papal government; and the greater number of all are for purposes which, if submitted to-morrow to a jury of learned Protestants, chosen for their intelligence and liberality, in all countries of Europe and America, would be triumphantly sustained as beneficial to the cause of literature, science, and art, not only in Rome or Italy, but throughout Christendom. All educated persons who have travelled understand this; for the priceless treasures to be found in the libraries and art galleries of Rome, and whose preservation involves so large au expenditure, are not merely Catholic works, but embrace copies of all Pagan, Protestant, Mahommedan, and Hindoo works of distinguished merit which are known to be extant; and there are many Pagan works of great value in the library of the Vatican of which there are no copies to be found elsewhere. None but those who have taken some pains to investigate the subject can form any proxi

*Vide "Rees' Cyclopædia, vol. xxviii," art. Pope.

mate idea of the large income it requires to maintain the libraries and galleries alone; not to mention the colleges, pensions, &c., &c., alluded to above, or the great churches, which are noble specimens of art themselves, and which no person of taste has ever beheld, be he Infidel, Mohammedan, or Protestant, without admiration and reverence.

So much, then, for the wealth of the Pope, and for that avarice which we are told is the cause of those appeals which he sometimes makes to the Catholics of other countries for pecuniary aid. The truth is, that no one who has spent one week in Rome and devoted his time to inquiries and researches would wonder if the Pope had to depend for half of the necessary expenditure of his government on "offerings" from abroad; whereas it is well known that the amount really received, even from wealthy Catholic France and Austria, is very small.

Now for the grandeur and pomp of the papal office. If the position of the Pope be a sinecure, so is that of the poorest prince in Christendom, who has to be his own Prime Minister, Secretary of State, Chancellor, &c., &c. We will quote on this branch of our subject the first Catholic authority we have given in this article-that of the late Cardinal Wiseman -only premising that we have not been thus exclusive through any want of faith in Catholics, as such, but because all Protestants have not this feeling; although we trust that there are few of our readers who think that an author is anything the less reliable for belonging to a church which has existed for nearly two thousand years and which is still that of more than two-thirds of Christendom: "Early hours," says the English Cardinal, "a frugal table, monotony almost of pursuits, by the regular round of official audiences fixed for each day, and almost for each hour, unrelieved by Court festivities or public recreation, such is the life, more or less, of every successive Pope. He is not exempt from any of the obligations of his priesthood. He celebrates mass each morning and assists at a second celebration. recites the breviary like any of his poorest curates; his beads, too, most certainly, like any simple Catholic, both at home and abroad; besides, probably, other special devotions. He listens to sermons, not merely formal ones in his chapel, but to real, honest preachings, strong and bold, by a Capuchin friar, during Advent and Lent."

He

One hundred Protestants bear testimony to these facts;

* Recollections of the Last Four Popes, by his Eminence Cardinal Wiseman.

that is, they testify that the office of the Pope, far from being a sinecure, is one of constant toil and anxiety. And whom has Pius IX. ever treated otherwise than in a kind, benevolent manner? Whom has he slighted or declined to see on account of his being a Protestant? If his government sometimes interferes with Protestant clergymen-who, however well they may mean, are over zealous and consequently endanger the public peace-what government does not pursue a similar course under similar circumstances? Even our own government does not form an exception. How often have street preachers been arrested and put in prison in New York, Philadelphia, and Boston, not because they preached heresy or were evil-disposed or vicious persons, but because whatever they preached it gave offence to many of their auditors, who, if not protected in their consciences by the authorities, would soon take the law into their own hands? It is but fair to remember that twenty street preachers would not be as likely to create disturbance in New York as one Protestant clergyman would in Rome without leaving his church or his room, if he indulged in any violent attacks on the Catholic religion.

There is not a city in Europe, Protestant or Catholic, in which any man, however learned and pious, would not be arrested and placed under restraint if his speeching or preaching excited so much commotion that he could not be protected by the authorities without having recourse to extraordinary means. But were all the facts different-were Pius IX. harsh, overbearing, intolerant; did he carry his exclusiveness so far as to allow no Protestant to reside in Rome on any conditions, still, neither we nor any other foreign people would have a right to deprive him of his temporal power. As the case stands it would be less manly, and certainly not more just, on the part of the great Powers to attack his Holiness than to attack Switzerland; for he is far weaker and would offer less resistance than the Swiss. Far be it from us to say that that noble little Republic ought to be subverted or deprived of its authority; on the contrary, none would defend it more heartily than we. We speak of the Pope in comparison with Switzerland only because in more than one instance the same conqueror who seized the States of the Church and imprisoned the Pope also seized the Swiss cantons and imprisoned their chief patriots; and the same Powers, Protestant and Catholic, that restored the Republic restored the Pope with all the territories of his predecessors.

VOL. XIV.-NO. XXVIII. 7

ART. IV.-1. The Poetical Works of THOMAS CHATTERTON, with Notices of his Life, History of the Rowley Controversy, &c. 2 vols. Cambridge.

2. Life of Chatterton. By Dr. Gregory.

3. Preliminary Dissertation to Rowley Poems. By DEAN MILLES. 3. Warton's Inquiry into the Authenticity of the Poems attributed to Rowley.

5. Table de la Littérature au seizième siècle. Par M. Villemain.

THE story of Chatterton is that of a wonderful life; of a boy who, at the age of fifteen years, wrote tragedies, idyls, and ballads, for which he had invented years before, a form, utterly foreign to him and belonging to the darkest age of our history; of an unfortunate youth who committed suicide when not eighteen years old. It is a tragedy than which human life can produce none more touching; full of agitated scenes, burning tears, unspeakable beauty, and most terrible despair; the story of a boy scarcely entered upon youth, not dissolute either in his mode of learning, but rather industrious as the best of men, and yet at that first dawn of life already so weary of it, so utterly joyless and worn out, as to look upon death as his only friend.

Woe to the man who, in the self-consciousness of extraordinary talents, surrenders himself to the dominion of an insane intellectual pride, as if his talents and faculties of intellect gave him superiority over other men, and whom this arrogance has deprived of all moral feeling, leading him from one crime to another woe. And woe to the man, who, with a cultivated perception of all that is beautiful, forgets, nevertheless, that the true ideal of beauty finds expression only in morality, and who, therefore, in a vain struggle for the abstractly beautiful, allows his inner self to grow into a misshaped caricature. Moments will come when the ugliness of this self shall flash upon him, and when the horrible torture of self-contempt shall slowly turn every drop of his blood into gall. Then even the delight at the beautiful will turn into an endless agony; and in the consciousness of his own worthlessness the sight of the most charming scenes of nature will only force from him wild sobs and bitter tears. The discord of his inner self he cannot but transfer into the outer world, for he lacks the faith in the power of human knowledge ever