66 It is are the Church, but the work of Archdeacon cious, and destined to achieve victories in Wilberforce on the Incarnation forced a field Möhler had never dreamed of; it theology to the front, with most significant was adopted by Wilberforce, though stated results. This work is an expansion of a without the sharp precision which distinsection in Möhler's "Symbolik," which guished Möhler. The incarnation is the in its turn is an application of the Hegelian central dogma of Christianity; Christ as idea to the Catholic Church. The idea, incarnate is on one side the pattern and indeed, is much older than Hegel, but its representative of humanity; on the other, modern form is due to him. Schelling the mediator between God and inan-at formulated the notion: the incarnation of once the one sacrifice for sin and the one God is an incarnation from eternity. channel of divine grace. The Church is Hegel expressed the notion in the terms His body mystical; to be united to it, is of the philosophy of history; Möhler trans- to be united to Him. It is, as it were, lated it into a philosophy of Catholicism; His organized presence, exercising his and apparently its changeful career is not functions as Mediator and Saviour. yet ended. It was said of Petavius that impossible to tell "whether men he so penetrated Catholicism with the joined to Christ by being joined to His Protestant spirit that his very apology was Church, or joined to His Church by being a victory for Protestantism; at least this joined to Him. The two relations hang much is true, that in handling dogma he inseparably together. Hence the value was the liberal and his great Anglican op- of the sacraments, they " bind to Him," ponent the conservative. Now if we sub- make us participate in His presence, stitute Hegelian for Protestant we may say communicate to us His man's nature, incormuch the same of Möhler. It is curious porate us in His body mystical, "the rethat the fundamental idea of Möhler was newed race" which He has been pleased also the fundamental idea of Strauss,* to identify with himself." They are, with this difference: Strauss universalized, therefore, the primary and essential means but Möhler sectionalized the idea. Strauss of grace on which all others depend; they transferred the predicates of Christ to work our unity with the incarnate Son of Man, conceived humanity as the Son of God, and through Him with the Father. God, born of the invisible Father and visible Mother, eternal, sinless, feeble, suffering, dying in its members, but in its collective being risen, reigning, immortal, infallible, and divine. But Möhler restricted the divine predicates to the Catholic Church; it was the abiding incarnation of Christ, the Son of God continuously appearing in human form among men, with an existence ever renewed, a being cternally rejuvenescent. Strauss' notion expressed a consistent Pantheism, humanity was the incarnation of the divine, represented the process by which the impersonal All created persons, passed from subjective to objective being, and was realized in the realm of conscious existence; but Möhler's expressed what we may term an ecclesio-theism, which represented the Church as the form in which God existed for the world, and through which the world could reach God. The Church was thus conceived as arrayed in all the attributes and possessed of all the functions of the Son of God. The notion was auda Möhler, of course, was the elder and earlier. The " Symbolik" was published in 1832, the "Leben Jesu" in 1835. 2. Now the significance of this work lies here, it supplied the movement with a dogmatic basis; placed it, as it were, under the control of a defining and determining idea. Most of the positions had been maintained before; what Wilberforce gave was a co-ordinating and unifying principle. This changed the whole outlook; the question did not need to be debated as one of Patristic or Anglican archæology; it had a philosophy; its reason was one with the reason of the incarnation. The Church was, as it were, the Son of God articulated in sacraments, explicated in symbols, organized into a visible body politic for the exercise of His mediation on earth. This dogunatic idea created the new Ritualism as distinguished from the old Tractarianism; and changed the centre of gravity from a dubious question in ecclesiastical history, discussed with learning, but without science, to a fact of faith or living religious belief. Ritualism may be described as the evangelical idea done into the institutions and rites of a sacerdotal Church. The idea remains, and is the same, but its vehicle is changed. To speak with Hegel, the Begriff is translated back into the Vorstel- add, that here the Broad Church has a lung, the spiritual truth is rendered into a nobler idea than the Anglo-Catholic. To sensuous picture. Ritual is dogma in resolve the English Church into the Chrissymbol; dogma is articulated Ritual. tian people of England is to show a right Justification is as necessary as ever, but it is conception of the place of the people conditioned on the sacraments rather than within it; but to resolve it into a hiefaith. Regeneration is still held, but it is rarchy or hierocracy, with its instruments worked by an outward act rather than an and dependences, is utterly to misconceive inward process. Where the pure preach the relation of the society and its organs. ing of the word once stood, the due ad- Yet even under these conditions the evanministration of the sacraments now stands. gelical idea has proved its energy; the To it an authorized priesthood is neces- men who have construed their Church and sary; without it there can be no Eucha. their order through their Christology have rist, in other hands the Supper is no sacra- been of another spirit than the men who ment or efficacious means of grace. In construed them through Patristic and Anorder to a valid priesthood there must be glican tradition as interpreted by an ima constitutive authority-the bishops who possible canon. The old men feared the stand in the apostolical succession, and a people; "Liberalism" was the spirit of constitutive act-ordination at their hands. evil, "Whiggery" its tool, and popular The chain is complete without the apos- movements the very thing the Church tolical authority no bishop, without the most needed defence against; but the new bishop no priest, without the priest no men burn with missionary zeal, the peculsacrament, without the sacraments no iar evangelical passion that seeks to save Church, without the Church no means of men by reconciling them to God. In grace, no mediation or reconciliation their hands are the instruments of life, and through Christ of man with God. Two they multiply symbols and administer sacthings are essential to the Church, the raments as men who possess and distribute clergy and the sacraments; and of these the grace that saves. the clergy are the greater, for without them the full sacraments cannot be, while the sacraments cannot but be where they They are therefore in a most real sense of the essence of the Church, while the people are but an accident; they represent its formal or normative authority i.e., they are the regulative principle of its being; it is not the condition and warrant of theirs. But, so construed, the theory is less a doctrine of the Church than of its officers; it is not the Christian Society or people or commonwealth constituting its officers or priesthood, but the priesthood constituting the people. In its Anglican form the Apostolical Succession of the clergy, or the bishops who ordain the clergy, is a denial of the Apostolical descent of the Church. And so it is not too much to say, the larger and more emphasized the idea of the clergy, the meaner the idea of the Church; and we may NEW SERIES.-VOL. LI., No. 4. are. 36 Now, it is a question of the very gravest order, Is this Anglo-Catholicism a sufficient and a veracious interpretation of the religion of Christ? Is it a system to which we can trust with a convinced reason and a clear conscience the future at once of our English people and our Christian faith? Does it present that faith in the form most calculated to satisfy the intellect and heart of our critical age, to deal with its social and economical problems, to unite its divided classes, to restrain and conquer its sin, to foster its virtues, and be the mother of all its beneficences? These are too large and vital questions to be discussed in a concluding paragraph; so we shall reserve the discussion for another paper, in which we shall seek light and help from the professed servants of the Catholic creed and Church."-Contemporary Review. THE CONCIERGERIE. 'A RELIC OF THE FRENCH REVOLUTION. lowed to leave it for a moment day or night. At the height of the Reign of Terror it was generally crowded with from fifty to one hundred persons, and not always of the same sex. A little to the left was a spacious cloister, surrounded by arcades, and having a small fountain in its centre. Here the female prisoners were permitted to take exercise, wash their clothing, and not unfrequently in fine weather spend the whole day. This courtyard was separated by an iron railing from a similar one used by the men, who were free to talk with the women, and even to play cards with them, through the rails. On the right-hand side was a series of rooms known as Chambres de Pistole. This consisted of what had originally been one vast vaulted hall, but was now converted into a sort of dormitory containing as many as fifty beds. It was called pistole because here people who wished to have a bed could do so by paying from twenty-seven to thirty livres a month; but it very often happened that the same bed was let three or four times over, owing to the fact that its latest occupant had been sent to the guillotine. There was another set of cheaper lodgings, with a litter of straw thrown on the ground, and used by those who could not pay for more luxurious accommodation. slept here were popularly known as pailleurs and pailleuses. In the last years the tyranny of Robespierre, when the Tribunal was sending its daily cartloads of victims to the guillotine, from forty to fifty beds were used every night by fresh victims, who paid each 15 livres for their sleeping accommodation. brought in a profitable revenue of about 1000l. a month. A little beyond the Chambres de Pistole a narrow passage led into the apartment known as that of Héloïse and Abélard, which had a very fine vaulted ceiling, and was situated directly under the hall of the Revolutionary Tribunal, where the prisoners were judged, and served as a general passage to and from that hall. It will be remembered that in The Dead Heart the duel between Landry and Latour takes place in the Conciergerie, and in the upper hall, only at the Lyceum Theatre WITHIN the past few weeks the prison of the Conciergerie has been much spoken of; for, after a lapse of nearly a century, it has once more numbered among its prisoners a conspicuous member of the French Royal family, the Duke of Orleans. At the time of the Great Revolution its aspect was very unlike its present one. Built in the reign of St. Louis, it was originally the porter's lodge-hence its name, Conciergerie-servants'-hall, and kitchens of that monarch's palace, and some of its apartments in the early part of the present century were still known as les cuisines de St. Louis. In 1794 externally it was cheerful enough, for the first story was occupied by a series of fashionable shops for the sale of gloves, perfumery, ribbons, and knick-knacks. Under these shops, and indeed surrounding them on all sides, was the series of dismal dungeons in which persons convicted of treason were detained pending their sentence and its execution. In 1825 the greater part of the old prison was destroyed, and, with the exception of the two picturesque towers known as Julius Cæsar and Montgomerie, and the cell of Marie Antoinette, nothing of the original building remains intact. According to a very minute plan taken in 1796, the arrangement of the prison during the Reign of Terror was as follows. The principal entry, as at present, was from the inner courtyard which opens into the Palais de Justice. A narrow Gothic doorway led to a small inner courtyard, at the far end of which was the guichet, or turnstile, a low door about three feet and a half high, to enter which the prisoners were obliged to bend nearly double, or even crawl on their hands and knees. Once within, they found themselves in a large and welllighted chamber, where they were confronted by the chief jailer, Richard. Beyond his salon was a long dark passage, in which the women were kept until they were wanted pour la toilette. Some times they remained here a nonth, their food being handed to them through a narrow slit in the wall. Not a few died from the effects of the horrible stenches with which this stifling corridor was always filled; for the unfortunates were not al Those who of This system the Gothic architecture, which predominated the interior of the entire building, has not been adhered to. Externally the Conciergerie was apparently modern, having been whitewashed, and the Gothic arches of the windows bricked up and furnished with the usual green blinds, so that little or nothing of its original architecture appeared. But internally the ceilings throughout were vaulted, the doors Gothic, and the whole prison had a thoroughly feudal aspect, which was suggestively dismal. The first official whose acquaintance the prisoner formed was the chief jailer, Richard, already referred to, a fairly humane fellow according to his light. His wife, Mme. Richard, has won a deserved place among the heroines of the Revolution for her respectful treatment of Marie Antoinette and her general kindness to the unhappy victims in her charge. Richard had ten jailers under him, seven or eight of whom were imposed upon him by those in power, and were fearful brutes, generally half drunk, and attended by half a dozen savage dogs. All the Memoirs of the time describe the Conciergerie as dreadfully damp and filthy. The majority of the dungeons were below the level of the street, on that of the river, and infested with rats to such an extent that more than one prisoner was nearly killed by them. In the first year of the Republic the Conciergerie was fairly well organized; but from 1792 to 1794 it became a veritable pandemonium, being literally packed with prisoners of both sexes, beds being made up in what had been the chapel and in some of the passages to accommodate the extraordinary number of poor creatures who were doomed to pass here their last hours on earth. To give some idea of its overcrowded condition, the following statistics will suffice. The prison could contain with ease three hundred persons, but certainly not more without cruel inconvenience. On the night of September 10, 1792, there were 511 prisoners distributed among its various halls and dungeons. According to an official statement recently discovered, M. and Mme. Richard declared that on that fatal night there were 511 persons in the prison, of whom 95 were certainly inassacred, and 233 most probably shared their fate; 183 were set free. This makes a total of 328, who, we may take for granted, perished during that horrible and, to use Lamartine's expression, "infernal" night. It may be well imagined that there was not much attention paid to decency, for the men and women were oddly mixed. With the lightness of heart which characterizes the French, they amused themselves as best they could. They played cards, improvised games, made love, and even danced. Their gayety was, however, at the best but an ill-adjusted mask, and it may be said of the Conciergerie that its very stones, like the sands of the Roman Coliseum, are saturated with tears and blood. Owing to its proximity to the Palais de Justice, almost every distinguished victim of the Reign of Terror passed at least a night within its portals. In the cell now converted into a sort of half chapel and half museum, Marie Antoinette lived a living death from August 2 to October 16-the day of her execution. This cell was then considered one of the worst in the prison. It was damp, dark, and unwholesome. The walls were not papered, a scrap of dirty carpet, a screen full of holes, a camp bed, and a broken chair, were all the furniture it contained. Mme. Richard, kind soul, risked her life to make it a little more comfortable, changed the sheets frequently, filled the pitcher with fresh water, and brought her august prisoner peaches and flowers. Not far from this den was the old chapel, now destroyed, where the Girondins sang for the last time Le chant du départ, and hard by yet another chapel of even greater antiquity, which in 1794 was the scene of the last night of Robespierre. Horribly wounded and in fearful pain, the wretch writhed in agony all night, making the place hideous with his shrieks and groans. In an adjacent chamber Mme. IIébert, the ex-nun, mingled her tears with those of the lovely Lucile Desmoulins. They both ascended the scaffold together. In the Salle Héloïse et Abélard the pretty courtesan Eglé, only seventeen years of age, spent the three days preceding her trial and condemnation. By what means do you earn your livelihood?" asked the judge. By my beauty, as you do, you dog, by the guillotine, was the sharp retort. It was and this is a detail but little known originally intended to send Eglé to the scaffold in the same tumbril as the Queen, in order further to humiliate her. Hearing this, Eglé cried out, "Send me, and I will manage to cast myself at 66 66 her feet and implore her pardon before all the people-sales chiens que vous êtes tous. Poor Eglé was very fearful lest she should sleep with the Devil" the night after her execution. "You will rest with Mary Magdalene," said the saintly M. Eméry, who was known as the consoling angel of the Conciergerie. Mme. Roland inhabited a cell on the second floor, where there was a little light, whereby she was able to finish her remarkable Memoirs. The Conciergerie witnessed the last hours of those beautiful creatures the ladies De Sainte Amaranthe, the victims alike of the vengeance and lust of Robespierre. It heard the last song of André Chénier, and it beheld the Christian resignation of the octogenarian Duchesse d'Ayen and her relations the Princesse de Mouchy and Vicomtesse and Maréchale de Noailles. Hither was brought Philippe Egalité, Duke of Orleans, the great-grandfather of the young Prince who is now a prisoner at the Conciergerie, and from its portals he went to meet a death which became him better than the life he was to forfeit. Mme. Du Barry is perhaps the only prisoner, male or female, of whom the expression of terror is recorded. She rent the air with cries for mercy, and was forced into the fatal tumbril. To mention all the illustrious victims whose shades haunt the precincts of this all too famous. prison would be to recall almost every conspicuous name in the annals of the Terror. There is one young girl, however, who must not be omitted-Charlotte Corday. In the cell adjoining that of Marie Antoinette, Huer and Mme. Tussand were permitted to take likenesses of this beautiful woman, whom Lamartine has celebrated as the Angel of Assassination. From 1792 to 1794 nearly ten thousand persons were imprisoned at the Conciergerie, of whom certainly not less than twothirds were either executed or massacred. In 1825 the greater part of the old prison was demolished, but in the present century several famous personages have been imprisoned here--Napoleon III., after the failure of the Boulogne conspiracy, and Prince Pierre Bonaparte, previous to his trial for the alleged murder of Victor Noir. -Saturday Review. . LITERARY NOTICES. MORE ABOUT STANLEY. STANLEY'S EMIN PASHA EXPEDITION. By A. J. Wauters, Chief Editor of the Mouvement Geographique, Brussels. With Map. Thirty three Portraits and Illustrations. Philadelphia J. B. Lippincott Company. Another instalment of the thick-coming Stanley literature is before us in M. Wauters's very interesting book. Stanley, deservedly the most talked-about man of his time from the unique and heroic character of his achievements, is now busy preparing his own record of his last expedition, which in some respects is the most remarkable of his African experiences. This elaborate work, when published, will, of course, meet the full requirements of those able to satiate their curiosity at the fountain-head in a costly and beautiful publication. In the mean time, the large public, who cannot afford to pay the higher price and care less for diffuse detail than for compact and salient narrative, will find their intellectual appetite gratified by such thoroughly able and well. written narratives as that of M. Wauters. The author prepares the way for his account of Stanley's rescue expedition by a study of the situation in the Soudan, and the causes which led to Emin Pasha's perilous situation. He gives a sketch of the conquest of the Soudan by Ismail Pasha, Khedive of Egypt, and of its effects on the ivory and slave trade. Then we have a graphic sketch of the attempts of General Gordon, as Governor-General, to reorganize this vast region, and bring some order out of the chaos of disorder, civil war, and insurrection which made this Egyptian province a moral hell, as it might also be considered one of climate. The siege of Khartoum, the Wolseley expedition, and the death of Gordon are briefly treated, and the function of Emin, as a sub governor, under Gordon. It will be remembered that Emin (whose real name, it may be said en passant, is Dr. Edward Schnitzler) was originally attached to Gordon's staff in the Soudan as physician and naturalist, his enthusiasm in the latter direction, however, specially determining his function. Gordon, who seems to have had a remarkably |