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inclination for the work held ont to them-such as permanent nursing, or penitentiary work. For these the most practical solution of the question is the plan suggested by your correspondent, Gladys,' of a united band of workers; but I think, if she will allow me to say so, that her letter is written in ignorance of much that has been already done in that way; such Guilds as she recommends are established in several London parishes, and also in a few in the country; and a Home is already established for combining and training those who may desire to be thus associated together.
St. Denys' Home, Warminster, in the diocese of Salisbury, supplies this want; its primary object is the training of those who are willing to engage in mission work either at home or abroad; and for their efficient training they can assist in various kinds of work which have been established in the parish, such as a Cottage Hospital, an Orphanage, and a Guild, besides the usual routine of parish work, unite the middle and labouring classes in mutual works of charity,
This Home is well suited to fulfil the purpose of a mother house, as, without any further expense, it will admit at once among its associates those who are willing to be united together by a few simple rules, in works of charity for. Christ's Church.
The Home is open to the associates for retreat from time to time from the unrest of busy home life; for instruction in the practical working of various branches of Church work, and for their building up by study and meditation in our most holy Faith, under the guidance of the warden, who is the vicar of the parish.
The community of St. Denys hope at some future time to be able to open & central house in London; but for general purposes, and certainly for leavening and strengthening the character, the restful seclusion of the country is more desirable.
The Superior will be happy to communicate with anyone wishing to give herself to work, either at St. Denys' Home, or in her own neighbourhood; and to supply some employment to others who have a little time to spare.
St. Denys' Home, Warminster.
NOTICES TO CORRESPONDENTS.
No MS. can be returned unless the Author's name and address be written on it, and stumps be sent with it.
Contributions must often be delayed for want of space, but their writers may be assured that when room can be found they shaŭ appear.
Our readers will be glad to hear that Campanella is by no means concluded, but will be resumed in our next.
Baltimore.—“Il Libro del Fanciuletto,' and 'La Casa sul Marc,' both by Pietro Thouar--printed, the first by Vieusseux, at Florence, the second by Ubigni, at Milanare the only young children's books of modern days we have been able to meet with. We believe Italians themselves feel the deficiency. After earlier childhood, Metastasio's sacred dramas, or · Le Lettere d’una Peruviana,' are safe reading enough ; and we suppose we need scarcely suggest Silvio Pellico, Manzoni, Azeglio, or Tasso, though indeed it is a pity to read any of these until the language has ceased to be a labour.*Regalo del Capo d'Anno,' da Achille Mauri, (Milano: Libreria Pirolla.)— Racconti Storici del Medio Evo,' da Cecilia Macchi, (Milano: G. Gnocchi.) - L'Infanzia di Celebri Italiani,' d' Ignazio Cantù, (Milano: Via del Gesù.) Cesare Cantù has published several excellent historical novels, to be had of Francesco Sanvito, Milan.
Helen begs to be directed to a book on Church Decorations, wholly designs, without letter-press. Also to be told the best way of teaching needle-work and cutting out, with modern patterns.—The S.P.C.K. have a good little book by S. W.
Another Helen.-This was answered long ago. It was Margaret Roper, daughter of Sir Thomas More.
A. H.—The photograph of Mr. and Mrs. Keble was taken by Preston and Poole, Penzance, and is to be had there if the negative be not exhausted.
H. H.- Whose is the best book on Church Embroidery to teach one to do it? When should Christmas Decorations be removed? and where is the authority for removing them at a stated time to be met with ?
0. X. would be thankful for information respecting a Society, which she has heard of, for helping to send out respectable families (who can get no work in England) to other countries, where work is plentiful.
Mr. Allnutt acknowledges with thanks the following contributions to The Portsea
"The moon, that ancient sufferer, pale with pain,
Till she is calm.'
Elsie would like to know the various reasons given for turning to the East when the Articles of the Belief are said, and which is the true reason to give. The custom
probably began from the Jews' custom of turning towards Jerusalem in prayer ; but Christians, however situated, should turn to the East, in token that they look to the Rising of the Sun of Righteousness, and are children of the Day.
Strena.—The verses are part of the ballad of Little Hugh of Lincoln, a boy of seven years old, said to have been murdered by the Jews. It is the subject of Chaucer's Prioress's Tale. The whole may be found in most collections of old English ballads.
A. C.–Send your address, and we will put you into communication with those who can give fuller and more private information on 'The Society of the Apostolic Rule.
M. G. A. wishes to know where she can obtain information about the organization of the Roman Catholic Missions, especially a Society at Lyons for sending out Mission Women.
Emma begs to inform T. that St. Saviour's Priory, Kingstown Crescent, is a 'Branch House' of St. Margaret's, East Grinsted. St. Augustine, Haggerston, is in Shoreditch. The Church adjoins York Street, Hackney, the entrance being in Little Cambridge Street. The parishes of St. Columba and St. Augustine are two of four districts recently formed out of St. Mary's, Haggerston, N.E., Rev. Ross, Vicar. The service at St. Columba is at present held in a school-room; the church is nearly finished, but in danger of delay for want of funds. The Vicar is the Rev. S. W. Maugin. The place is in great need of assistance. Any such would be thankfully received in its behalf by Miss Ann Moy, i, Colveston Crescent, Ridley Road, N. E.
Cumbria begs to inform K. S. that the custom of making Pace Eggs is by no means obsolete in the north of England. The egg is dipped in water, and sprinkled with dyes of different colours-cochineal, Ing-wood, fc; then wrapped in linen, tied up, and boiled for twenty minutes. It is a mistake to put too much of the dye. Onion peelings, used either alone or with other dyes, produce a very good effect. Liquid bottles of dye may also be procured, mauve and magenta ; in this case the egg must first be boiled, then the dye simply rubbed on with a cloth. Coloured ribbons or prints were formerly used to dye eggs, but the colours are now usually made too fast.' Pink cotton velvet, if not too good, makes a capital dye. The egg is much improved by being rubbed with butter when the dyeing process is completed.
A. 0. asks the name of an easy explanation of the Lord's Prayer, suitable for reading to old or ignorant persons ; an easy and clearly written explanation of the truths of Salvation
; also, a book of songs (especially ones with action in them) for an Infant and Güls' School. A. O. has The Training-school Song-book.
Can anyone say whether there is a Home by the sea-side in south or west of England where a poor boy could be received for the summer without payment? Or would anyone living by the sea be so very kind as to take him in for the summer? He is a quiet boy of fourteen, (small of his age,) and might make himself useful in the kitchen. Any further information concerning him would gladly be given by A. D., 23, Meridian Place, Clifton, Bristol.
L. C. B. asks where a poor village boy, not ten years old, with some musical knowledge and a very good high soprano voice, would be received into a cathedral or church choir on the most advantageous terms? A recommendation from a Cathedral Organist can be produced.
John and Charies Mozlcy, Printers, Derby.
DANTE, on recovering from the swoon into which the lamentable story of Francesca di Rimini had thrown him, proceeds with his guide to the circumference of the third circle, where lie the gluttonous, exposed to perpetual showers of hail, rain, and snow. The entrance is guarded by Cerberus, who seizes on the half-drowned spirits, gnawing them, and tearing their limbs asunder, as well as deafening them by his howls. seeing Dante and Virgil approach, he prepares to attack them; but the latter takes up a handful of earth, and throws it to him. The attention of the fiend being thus diverted, the poets advance, treading on the immaterial forms laid prostrate by the storm. One of them, a Florentine, whose real name is unknown, (he is called by Dante Ciacco, or ‘hog,') raises himself as they pass, and recognizes Dante, and converses with him concerning the state of politics in Florence, and the fate of certain of their countrymen, who he says will be found lower down in hell. As they proceed, the poet asks Virgil whether the torments of the damned will be alleviated or increased after the last judgment: in answer to which Virgil reminds him that the more perfect the state of existence of anything is, the more susceptible is it of either good or evil. Hence the re-union of soul and body will increase both the happiness of the righteous, and the misery of the wicked.
In the seventh Canto, they descend to the fourth circle, presided over by Pluto, the god of subterranean wealth, who, on seeing them, exclaims, *Pape Satan, pape Satan aleppe,'--words that have exercised the ingenuity of many intellects without any adequate result. "Pape' may very likely be Greek, and aleppe' Hebrew ; but the certainty of thus getting at the true sense of the passage is to say the least doubtful. Pluto, apparently, is giving warning to his master of the strange, and to him unintelligible arrival of Dante and Virgil. Of course, our readers will not suppose Pluto to be represented as the king of hell ; but only as one of the subordinate ministers of vengeance. The guardians of these uppermost circles are arranged so as to correspond with the crimes therein punished. After Minos, the judge of all the damned, we find Cerberus keeping watch over the third circle ; his three mouths and canine nature representing the vice VOL. 7.
of gluttony. Pluto, the same as Plutus, the god of wealth, superintends the torments of the avaricious and the prodigal; while in the eighth Canto, Phlegyas, who in anger had burnt the temple of Apollo at Delphi, receives the souls of the passionate at the Stygian ferry,
In the fourth circle, the poets behold the lost spirits rolling heavy weights backwards and forwards against each other in opposing lines. Many of the avaricious appear with shaven heads, as ecclesiastics. Virgil thereupon discourses on the vanity of earthly desires, and explains the theory of the governing intelligences of the several celestial spheres ; one of whom is Fortune, who regulates the rise and fall of nations and individuals by her subtle influence, which is real, though concealed like the snake in grass. He then warns Dante that time is getting on; that the stars are now setting which were rising when they began their journey on the Good Friday afternoon; and that they must proceed in their appointed task. On the confines of the circle rises the river Styx, whose inky waters, after descending the slope, expand into a dismal pool, where are immersed the occupants of the fifth circle, who live in constant hostility one with another, striking and tearing each other with hands and feet, teeth and nails, and uttering cries rendered almost inarticulate by the stilling water in which they stand. The poets descend from the fourth circle, and reach the foot of a high tower, situated on the border of the marsh.
In the eighth Canto, it will be seen that the two beacon flames signify the number of the new comers; while the answer shews that Phlegyas has seen the signal, and is on his way across the water. In approaching the further bank of the Styx, they see the burning city of Dis rising above the fosses which wall in the sixth circle. Dante apparently uses the word 'minarets' with reference to the heresies and false religions, whose adherents were imprisoned therein, though Mahomet himself, as will be seen, occupies a much lower station in hell. The whole picture seems not so unlike the aspect by night of some of our midland or northcountry foundries, with their iron roofs and flaming chimneys. The speech of Virgil, with which the Canto ends, alludes to our Saviour's descent into hell, and his triumphal entrance through the entrance portal mentioned in the third Canto, in spite of all the resistance of the devils, who, as Dante imagines, barred the gate, and arrayed their forces to withstand him. The poets then await the arrival of the angel, who Virgil prophesies is already on his way to conquer the obstinacy of their enemies.
THE INFERNO.-CANTO VIII.
In sequel of my tale be it recounted
That long ere reaching that high tower's foundation,
Up to its very top my eyes had mounted
While so far off that scarce could we discern it,
Then, from the ocean of all lore to learn it,
I said, What means this? what response proceedeth
From that third light ? and who are they that burn it?' And he, “Across the slimy water speedeth,
Soon thou shalt see it, that for which we tarry,
Unless the marsh-born fog thy sight impedeth.' Never doth arrow from the bow-string carry
So strong an impulse on its course aerial,
As I that instant up the estuary
Manned by one pilot only, who exclaimed,
‘Art come, fell spirit, to thy doom funereal ?' Phlegyas, Phlegyas, in vain this time is aimed
Thy taunt: no more of us thou hast,' returneth
My lord, 'than while we pass the slough ill-famed.' As one who of some great deception learneth
Against him wrought, and plagues his mind with fretting,
So Phlegyas with internal anger burneth. My guide, his foot on board the vessel setting,
Signs me to enter with close-following paces,
And only then it seemed its cargo getting. Then when my lord and I had gained our places,
Off went the ancient bark, the waters rending
More than its custom is in other cases.
One full of mud before us rose, and cried,
“Who this, that cometh ere his hour impending ?' 'I, if I come, remain not,' I replied,
“But who art thou, that art made so disgusting ??
One doomed to wailing, as thou hast descried.' Then I, “With wail and woe mid slime encrusting,
Accursed spirit, there abide for ever:
Foul as thou art, I know thee.' Then adjusting Both hands to whelm the boat he made endeavour;
But my lord thrust him off, with cry aggrieved,
‘Down, to the other dogs : more vex us never.' Then round my neck his arms he threw relieved,
And kissed my cheek, and said, 'O soul disdainful,
Thrice blest was she in whom thou wast conceived. On earth he was a man of pride most baneful;
Good there is none, his memory redeeming;
So raves his ghost here in existence painful.
Above, who here as swine in filth shall wallow,