present than simply to announce their publication. We shall return to them and use them as the text of some further remarks we wish to offer on the Catholic devotions to Mary. The last named, or Devout Meditations, we used in our devotions for the last month of May, and we regard it as an excellent work of its kind, though for ourselves personally, we are more partial to the Love of Mary, translated by a near relation from the Italian of Roberti, and published in 1856, by Dunigan & Brother.

7. Poems. By JAMES CLARENCE MANGAN; with Biographical Introduction. By JOHN MITCHEL. New York: Haverty. 1859. 12mo. pp. 460.

THE Copy of these poems sent us, when they first appeared, miscarried, and we have now neither space nor room to speak of them at the length they deserve. We may not agree in all respects with Mr. Mitchel's judgment of these poems, for the most part translations from the German and the Irish, yet we recognize in their author a true poetical genius, which entitles him to rank alongside of the most gifted of Erin's bards, hardly excepting Moore himself. In some of his translations from the German, he has failed to preserve the simplicity and unction of the original, but his versions are always poetical and admirable for the flow and harmony of the versification. The volume, we may add, is finely printed on cream-colored paper.

8. Three hundred Irish Airs. Arranged for the Piano. New York: P. M. Haverty, 112 Fulton street.

WE cannot pretend to be versed in Irish music, and cannot say whether this selection of Irish airs is the best that could be made, or whether all the airs before us are really of Irish origin or not. But we find here all the popular Irish airs we are familiar with, and many of them, we need not say, are such as for their pathos and sweetness must endear them to all who really have music in their souls. So many of these airs have been popularized by the magic verse of Moore, that we cannot doubt that the American public generally will give the collection a hearty welcome.

9. Kelly, Hedian & Piot, our enterprising agents in Baltimore, have sent us an unusual number of publicutions this quarter, proving not only their activity as publishers, but we trust also a grow ing demand for Catholic publications. The greater part of their recent publications are designed for children and youth, but they

He

are all excellent in their way. We can do little more than give their titles. 1. Father Laval, or the Jesuit Missionary. A Tale of the North American Indians. By JAMES M'SHERRY, Esq. This is really an admirable tale, founded on the story of Father Jogues. It is an enlarged and much improved edition of Père Jean. 2. Beauties of the Sanctuary. From the French of HUBERT LE BON. 3. Grace O'Halloran, or Ireland and its Peasantry. A Tale of the Day. By AGNES M. STEWART. A touching story, and touchingly told. 4. The Office of Holy Week, with Ordinary, Rubrics, Summaries of the Psalms, Explanations of the Ceremonies and Mysteries, together with Observations and Devout Reflections. From the Italian of ABBÉ ALEXANDER MAZZINELLI. Why not say from the Italian of the Reverend, or the Abbate Alexander Mazzinelli? Abbé is neither English nor Italian, but French, and we see no reason why the title, if translated, should not be translated into English, and if not translated into English, why it should not be left in the original Italian. The work itself is excellent, and just what is needed by the laity for the Offices of Holy Week. 5. Considerations on the World. By Rev. B. S. PIOT. 6. Father Larkin's Mission in Jonesville. A Tale of the Times. By T. M. NICHOLS, M. D. The author of this short tale is a recent convert, formerly rather notorious as a socialist, spiritist, &c. professes to have been led to the Church, and instructed in her doctrines by the spirits of St. Ignatius Loyola and St. Francis Xavier, and the spirit of a deceased young friend of his wife. Since his reception into the Church, he has been exceedingly active as a lecturer, author, and correspondent of a number of our Catholic journals. The circumstances attending his conversion, and his partial adherence at least to spiritism have created distrust in some minds, of his sincerity or sanity, which, perhaps, if not unnatural, is undeserved, and which, we trust, time and perseverance will dissipate. He is zealous, possessed of much popular talent, though a little too flippant as a writer, and it is not for us a layman, a convert ourselves, to doubt the sincerity of his conversion, or that of his wife, as long as they enjoy the confidence of our clergy. We must, however, plead guilty to seldom reading his publications, and we confess we have not read Father Larkin's Mission in Jonesville. We have been deterred by the title. It seems to us a profanation to adopt the name of Father Larkin, one of the dearest and most venerated friends we have ever had, and the wound occasioned by whose recent death is still fresh and bleeding in our heart, as the name of a tale of fiction, however meritorious may be the tale itself. It, to say the least, shows a singular want of good taste, of reverence, and of consideration for the feelings of the friends of the recently departed. Father John Larkin was one of the noblest men that ever set foot on American soil, and we cannot pardon Dr. Nichols the profanation of such a VOL, I.-No. III.

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man's name, while we are' still weeping his loss. We see more of the Yankee bent on turning an honest penny, in the selection of this venerated name, than of the high-souled Catholic, who honors the dead, seeks to imitate the virtues of their life, and prays for their repose. We can only palliate Dr. Nichols' offense on the ground that he knew not, and never could have known John Larkin, the glory of the Jesuits in England and America, the true priest, the true philosopher, the true man. 7. Hortense, or Pride Corrected. 8. Adelmar, the Templar. A Tale of the Crusades. By the ABBÉ H***. 9. Isle of the Dead, or the Keeper of the Lazzaretto. A Tale of the Yellow Fever. By EMILE SOUVESTRE. These last three charming little stories are translated from the French. Adelmar, the Templar, is taken, with some modifications, by the French author, from The Talisman of Sir Walter Scott. It is a very charming tale. We need say nothing of the one by Emile Souvestre, one of the purest and most exquisite of French story writers. 10. Mission and Duties of Young Women. Translated from the French of SAINTE FOI by CHARLES J. WHITE, D. D. The names of the author and translator are a sufficient guaranty of the excellence of this little volume.

10. Life of St. Teresa. Written by herself. Translated from the Spanish by the Rev. JOHN DALTON. First American edition. Philadelphia: Cunningham. 1860.

12mo. pp. 431.

WE noticed the English edition of this work when it was first published, and we are happy to welcome an American edition. The work itself is a Spanish classic, and is not a work to be praised by reviewers. Its merits are universally known and acknowledged, and we presume Mr. Dalton has done his duty as translator tastefully and well.

11. Theobold; or, the Triumph of Charity. A Corsican Story. Translated from the French by a LADY. Baltimore: Murphy & Co.; London: Catholic Publishing Company. 1860. 16mo. 202.

Pp.

WE have to complain of most of the popular Catholic works purporting to be translated from the French, that if done out of French, they are done into no language, least of all, into English; and this applies to English as well as to American translators, who for the most part are transporters rather than translators. To translate well, one must know thoroughly the genius and idioms of the language of the original, and of the language into which it is proposed to make the translation. The work before us

forms an exception to the general run of translations, and is translated into very good English. The story itself, though in parts like all novels written by women, always excepting Mrs. Beecher Stowe, is too high wrought and exaggerated, is an exceedingly well conceived and written story, full of deep interest, well sustained throughout. It gives in the main a true picture of the peculiar manners and usages, habits and sentiments of the Corsicans, and teaches a lesson of great practical worth. We hope it will find ready admission into every school and Sunday-school library, and be freely distributed as a premium book by our schools and academies, for its moral is hardly less appropriate or less needed in this country than in Corsica, and if there be not soon some improvement in the administration of criminal justice, we shall be obliged to leave the punishment of murder to the next of kin.

12. Catholic Ladder and Chronological and Historical Chart of the Catholic Religion and Church. New York: T. W. Strong, Printer.

THIS chart has been prepared by, or under, the auspices of his Grace the Archbishop of Oregon City, and is sold, we believe, by private subscription under the direction of a clergyman of this city, for charitable purposes. It is a most valuable chart, and should be in the possession of every householder, Catholic or nonCatholic. It has been prepared with great care, and presents at one view the whole History and Chronology of religion from the beginning of the world down to the latest dates.

13. The Pentateuch, Translated from the Vulgate, and diligently compared with the Original Text, being a Revised Edition of the Douay Version. With Notes Critical and Explanatory. By FRANCIS PATRICK KENRICK, Archbishop of Baltimore. Baltimore: Kelly, Hedian & Piet. 1860. 8vo. pp. 559.

ONE volume more, soon to be published, will complete, we understand, Archbishop Kenrick's revision of the Douay version, an immense labor, and one which has as yet been hardly appreciated according to its merits. It is a work on which has been bestowed a vast amount of rare and valuable learning. Every text, every word seems to have been the object of diligent study, and of careful comparison with the original text. Few persons, till they compare the two, will suspect its very great superiority over our common Douay Bibles, either in accuracy or elegance. We only wish more liberty had been taken with the Douay version, and that its renderings had been more frequently amended as well as revised. We know the translation was to be made

from the Vulgate, but where we undeniably have. in the original the reading followed by the Vulgate, we should be glad to see the English rendering conformed to the original as far as possible. Thus we should wish to read in English "In the beginning God created the heavens and the earth," according to the Hebrew, more especially as the word heaven in the singular in the present usage means the home of the blest, rather than the material heavens, or "the higher regions in which the sun, moon, and stars appear." A note explains it, but we would rather see it in the text; perhaps, because we have long been accustomed for ourselves to use the plural. The common Douay Bible reads, "And God said, Be light made, And light was made." The Archbishop translates, "Let light be, And light was." This is better, but in our judgment, the Protestant version is still better, because more truly English, " And God said, Let there be light, And there was light." This is equally conformable to the Vulgate. We know that the Archbishop has to manage the associations and prejudices of his public, and that his adoption of several renderings from the Protestant version has been urged as a reproach against him. But here there is no question of doctrine, no question as to the original text, but simply a literary question, in fact a mere question of English, in which the Catholic scholar is not necessarily superior to the Protestant. St. Jerome, when he studied Hebrew, took Jews for his masters, and Jews who rejected Christ.

The Archbishop follows the Douay version; "And He said, Let us make man to our image and likeness." We cannot reconcile ourselves to this rendering. The Vulgate has Ad imaginem et similitudinem nostram, but we cannot say in English make to an image and likeness; we must say in or after, in our image, after our likeness. The to introduces a barbarism. We do not depart from, we only retain the literal sense, when we simply translate the idiom of one language into that of another. After is the English word that best translates the Latin ad in cases like that in question, and has a philosophic delicacy and fitness that is not in the Latin itself, a far less philosophical language than the English. It presents the image or likeness of God as the type or model after which man was made, and introduces us to the profound philosophy taught by St. Thomas in his dictum Deus est similitudo rerum omnium, and which Plato aimed to preserve in his doctrine of ideas, and would have preserved had he not, as all Gentile philosophers, lost the proper conception of creation. The image and likeness, as the cause prior the effect, precede the creation of man both as existing before man, and as the type, model, or pattern, in imitation of which he was made, and this double fact is expressed in the double sense of the word after, but neither sense seems to us