sacrifice to secure such a medium of conveying the most interesting political views as the Quarterly offers to Government without any expense whatever. We are read by at least 50,000 people, of that class whose opinions it is most important to render favourable, and whose judgments it is most expedient to set right. Our sale is at least 6000, and I know of no pamphlet that would sell 100; besides, pamphlets are thrown aside, reviews are permanent, and the variety of their contents attracts those who never dream of opening a pamphlet. I could say much more on this head, but cui bono? You know it all, and whom besides could I convince? Not one of the present Government. In what you say of the secrecy which is affected to the friends of Government, while every thing that can do mischief steals into the world through the channels of hostile papers, it is folly that wants a name. If I looked only to respect and advantage from the Government, I would write against them. But basta! Ever, my kind friend, affectionately yours. W. GIFFORD. DIFFERENCE BETWEEN THE MONKS AND THE DOCTORS. When the Monastery of Clairvaux, in early times, first instituted a house for students at Paris, the abbot sent to the devout Arnulph, abbot of Villiers, to ask his assistance; but the latter was astonished at this novelty, says, the chronicie, for he knew that the order had been founded in the spirit of great simplicity, and that it had continued to his time to evince the utmost humility and sanctity, and it seemed strange that monks should now forego the cloistral exercise, and give themselves to the study of letters. He considered the words of the Apostle, "Scientia inflat." So he returned answer that he would give nothing; which the Abbot of Clairvaux took ill. "Future generations," adds the chronicle, "will judge whether the man of God discerned the truth, and whether the same humility will continue in religious houses as in times before the ordination of such studies. Experience, too, soon justified these forebodings. The universities proved a snare which entangled and captured many. That of Naples, founded by Frederic II., out of spite to Bologna, prod uced fruits worthy of its author, even while men of great merit, such as Peter of Ireland, the master of Thomas, taught philosophy in it. O how young Thomas, while studying under him, regretted the sweet days that he had passed at Mount Cassino. The universities contributed to create a classical mania in certain cities, and as an ingenious author says, "both in arts and letters to hasten the resurrection of Paganism." The universities opposed everything that broke the spiritless uniformity arising from the notions of centralization. In the quarrel of the empire with the church, they almost always took the side of the temporal power, which had more seductive presents than the Popedom. They were often hostile to heroic virtue. That of Paris decided against the Maid of Orleans. They were not destined to inherit the beatitude of which we are yet to treat. As the agents of Henry VIII. discovered they could be bought over for a certain sum to betray justice, though they might afterwards turn round and for greater ease betray the purchasers. The University of Paris was dead before the revolution. Rollin it produced no man of eminence. The bishops did not confide their scholars to it, but kept them in thier seminaries. They found after all that the monks had been right at first.--Digby's Ages of Faith. After INHERITED DEFORMITIES.-Mauricean relates the case of a lame man who had three lame sons. Borelli tells us of a well-made man who had been married three times, and whose father had been lame; the children of this man by his three wives were all similarly afflicted. The members of a family for whole generations have been born with supernumerary fingers or toes. An officer had been wounded in battle by a ball that had fractured the collar-bone, the central portion of which was extracted-his daughter, who was born afterwards, had a similar defect in her collar-bone. Blumenbach mentions the case of another officer who had been wounded in the little finger of his right hand, in consequence of which he remained deformed; he afterwards married, and all his children, boys and girls, were born with a similar deformity. Blindness, deafness, dumbness, are also hereditary transmissions and family diseases. In the Baltimore Medical and Physical Registrar, 1809, we read of a family of Le Comptes labouring under hereditary cataract. They all saw clearly until the age of 16 or 18, when, without any apparent cause, they became dim-sighted, until blindness ensued; this had been the case for three generations. A Philadelphia family, of the name of Bass, was subject to a similar infliction... Gaubius cites the following curious case. The little finger of a man began, from some cause or other, to grow inwardly, and became quite bent towards the palm of his hand. The eldest of his two sons, when at the age at which his father became affected with the deformity, observed that his little finger began to bend towards the palm; different remedies were applied, but in vain. The second brother, fearing the saine fate, began, long before the fatal period, to use all possible preventive means, but without effect. At the same age his little finger became bent like that of his father and brother.Dr. Millingen's Mind and Matter. A WITNESS TO CHARACTER.-At a recent sale of landed property in this country, one of the bidders was the redoubted champion of Chartism, Feargus O'Connor. A few days before the sale he was shown over the estate in the absence of the tenant, by a farm-servant, of whom he asked many questions as to the Charter and the Chartists of the neighbourhood, and was told in reply, amongst other things, "Why, they're good for nought no ways; they're too idle to work themselves, and want to make every body else like em."—Nottingham Journal. NEW IDEA OF A GREAT MAN.-A sheep farmer in the Highlands, remarkable for the amount of his stock and sales, while boasting one night over his cups of his doings at Falkirk and the vast number of his flocks, was interrupted by one of his companions with the remark, "Why, you are making yourself as great a man as the Duke of Wellington." "The Duke of Wellington!" replied the other, with a look of astonishment, not untinctured with pity, "it was easy for the Duke of Wellington to put down his men at Waterloo-some men here and some there, up and down the fields; but let him try to put down ten thousand sheep, forbye black cattle, at Falkirk Tryst, and it's my opinion he'll make a very confused business of it." DAY AND NIGHT.-It was sun-down, and the officer of the day was riding leisurely in the outskirts of the camp, when he was hailed by a brawny son of the Emerald Isle with "Who goes there?" "Officer of the day," was the quick reply. "And ye'd better be after taking yourself off in a hurry, or by the powers! ye'll have the officer of the night after ye," replied Pat. WHIGS AS ARISTOCRATIC AS TORIES.-All the new appointments have been filled up by lords. What a piece of extraordinary luck it is, there is such a thing in creation as a peerage! If there were no nobles in the world, England would be without a Government; for no one under a baronet, it seems, is qualified to be a minister. A plain Mr. has no title for office, though ennobled by the highest ability; but an earl, who has nothing to show but his crest, has the best title-that of nobility. Look at the present Government; how it is crowned with viscounts, and earls, and right honourables! Every head in the Cabinet has a coronet upon it; but this is not to be wondered at, for the Whigs have always proved, whenever they had a chance, how strongly they were attached to the good berth. "Lodge's Peerage" might appropriately be called "The Guide to Government Situations." THE PEOPLE AS THEY APPEAR IN THE GREAT TOWNS OF ENGLAND.-It is in London and in large towns that the people are to be seen in their most suffering aspect. The records of pauperism are full of there was, under his government, a constant and large emigration from England to Ireland. This tide of population ran almost as strongly as that which now runs from Massachusetts and Connecticut to the states behind the Ohio. Those fearful phenomena which have almost invariably attended the planting of civilized colonies in uncivilized countries, and which had been known to the natives of Europe only by distant and questionable rumour, were now publicly exhibited in their sight. The words "extirpation" and "eradication" were often in the mouths of the English back settlers of Leinster and Munster; cruel words, yet in their cruelty containing more mercy than much softer expressions which have since been sanctioned by Universities and cheered by Parliaments.-Macaulay. frightful details; but no localities furnish such melancholy materials as those which are to be found in large towns, where the abject poor crowd together, associated by the sympathetic bond of a common suffering, accustomed to filth and privation by the long habit of endurance, and yielding too often to crime as the necessity of their being. One degree above them as to the supply of his physical wants, but if anything beneath them in depravity, comes the successful pilferer or the professional thief-the envy and admiration of the wretched class he springs from the talk of the gin-shop and the Lothario of the miserable colony that owns him. Associated with him is the lost being, whom M. Michelet truly describes as "the youngest imp of Satan, the horrible boy-man, who, at twelve years of age, robs, driuks ardent spirits, and keeps company with prostitutes." SERVICE OF THE CHURCH OF ENGLAND." After After these the pale and toil-worn artisan, earning a scanty subsistence in the daily decay of his strength. immense and luxurious dining-hall of Trinity, and the seeing," he says, "the beautiful chapel of King's, the Then the skilful workman, with good wages, clever and perfect seclusion of Jesus College, I understood the sayprofligate, a ready speaker in Socialist debates and ing of King James, that if he were at Cambridge he Chartist meetings, and the life of the taproom: next, would pray at King's, dine at Trinity, and sleep at the shopman who compounds for a Sunday's finery and Jesus.' I could not but jest a little with my friends liberty by a week's hard toil; the wasting sempstress upon the remnant of monastic maceration of the flesh working in her tears; the small shopkeeper, who de- which these college provisions seemed still to keep up pends upon the poor for a subsistence, and finds hard-in a Protestant university. My Sabbath was a peaceful heartedness the only guarantee of his limited existence; and interesting one. Early in the morning I attended and last, not least, crowds of neglected children, pre- the college prayers at Trinity Chapel, where the full cocious in vice, ignorant of religion, thrown upon the morning service was performed, and every person in the stream of accidents, and left at the mercy of any circumstances, which may carry them to the depths of place, save a few visitors, was clothed with a linen surdegradation, or push them on one side to find a tem- plice. The chapel was entirely full; probably 400 were porary respite from destruction. These generally make present; and as the whole assembly rose and knelt, and appeared to engage with serious propriety in the service, up what we term "the people," when we ponder over their condition and employment, or, in some general read by two young bachelors in their lambswool hoods; the sight was certainly impressive. The lessons were holiday-making, recognise them as they strive for a the prayers and psalms were read and sung together by moment to forget their misery or indulge their vices.Church of England Quarterly. two of the fellows and the singing men and boys belonging to the chapel. In repeating the creed the whole congregation turned to the east and bowed in a very slow and profound manner, and it was certainly a solemn scene. As I saw these four hundred young men clad in white thus bent together in humble acknowledgment of the Saviour's name, I involuntarily thought, will they all thus be clothed in white robes and bow together before the Lamb? Whether the habit of such religious parade be advisable or not in worship I suppose hardly comes up to us for a question. It certainly would be very much the contrary for us to introduce it where it had been unknown, and would, I apprehend, tend little to edifying. But it would be foolish and vain to select one of the multiplied forms of these old establishments to quarrel with, as if that were particularly obnoxious. The moment you begin with that question a troop cometh,' and it would be about as difficult to give a reason for one as for another. I hardly felt called upon to approve or disapprove. I was seeing new things, and my opinions of them I had discretion enough to keep in reserve. I cannot but say, however, with great solemnity, that I saw enough of these singing, formal services, in the cathedrals and the chapels of England, to disgust me with the system completely. With but few exceptions, this whole plan of worship is irreverent and light, the deportment of the choristers almost uniformly very exceptionable, and the influence of the system very unedifying. I saw no single instance, even in this morning service at Trinity, though this was far more correct than any other, in which this was not the preponderating conclusion; and with many of them I was too much dissatisfied even to remain to the conclusion of what appeared so evidently unmeaning and empty form.-Tyng's "Recollections of England" (an American Work). THE TRUE ELIXIR VITE.-Joy is one of the greatest panaceas of life. No joy is more healthful or better calculated to prolong life than that which is to be found in domestic happiness, in the company of cheerful and good men, and in contemplating with delight the beauties of nature. A day spent in the country, under a serene sky, amidst a circle of agreeable friends, is certainly a more positive means of prolonging life than all the vital elixirs in the world. Laughter, that external expression of joy, must not here be omilted. It is the most salutary of all the bodily movements; for it agitates both the body and the soul at the same time; promotes digestion, circulation, and perspiration, and enlivens the vital power in every organ.-Hufeland. BUSINESS AND LEARNING.-If any man maintaineth that learning takes up too much time, which might otherwise be better employed, I answer, that no man can be so straitened and oppressed with business, and an active course of life, but may have many vacant times of leisure, while he expects the returns and tides of business, except he be either of a very dull temper, and no despatch, or ambitious (little to his credit and reputation) to meddle and engage himself in employment of all natures and matters above his reach. It remaineth, therefore, to be inquired, in what matter and how those spaces and times of leisure should be filled up and spent ; whether in pleasures or study, sensuality or contemplation; as was well answered by Demosthenes to Eschines, a man given to pleasure, when he told him, by way of reproach, that his orations did smell of the lamp, “Indeed," said Demosthenes, "there is a great difference between the things that you and I do by lamplight." Wherefore, let no man fear lest learning should expulse business; nay, rather, it will keep and defend the possessions of the mind against idleness and pleasure, which otherwise, at unawares, may enter to the prejudice both of business and learning.-Bacon. IRELAND UNDER CROMWELL.-Instead of an emigration such as we now see from Ireland to England, ་ Printed and published for the Proprietor, by A. J. BOAK, at the Office, 2, Crane-court, Fleet-street; and sold by all Booksellers, Stationers, and Newsvenders in the United Kingdom. All communications for the Editor to be addressed to the Office, 2, Crane-court, Fleet-street. THE NEW WEEKLY CATHOLIC MAGAZINE. No. 17.] SATURDAY, JULY 17, 1847. LORD ARUNDEL AND SURREY AND THE A debate took place in the House of Commons, on Saturday last, which it would not have come within our province to notice, were it not for some observations made by the Earl of Arundel and Surrey, observations which it appears to us the noble lord was not called upon to make, either by the subject of the debate, the necessity of the case, or any other consideration or circumstance whatever. The subject before the House was the Bill for the Recovery of Public Moneys in Ireland. England, to relieve Ireland, has forced a loan upon her, and passes bills to make the loan payable, at a certain interest, within a certain period. Let us be permitted to remark by the way, that the Government has given proof of its impartiality towards Ireland, by charging her five per cent. for this loan, and charging, at the same time, but three and a half per cent. for a loan to a distressed New Zealand Company! See the proceedings of the House, or the speech of Mr. Disraeli, on Monday night last. But this is not our present subject; we return to Lord Arundel and Surrey. [PRICE 1d. We are yet to be informed on what grounds the noble lord assumes the office of instructor to the Catholic clergy of Ireland in the duties of Christian charity. Has he spent his youth and manhood, as they have done, in the severe studies of theology, or in active services of practical humanity and Christian charity to the poor? What virtues can he show in his own person which they want, or what virtues do they want that he is endowed with? Yes, he is moderate and indulgent to the present Whig Administration: they are warm and vehement in their denunciations of its cold-heartedness, its injustice, and its cruelty. We congratulate the noble lord on the contrast, and beg to tell him in conclusion, that we have the very highest expectations of the value of his statesmanship to his religion and to his country! ST. COLUMBANUS. France.") Modern History of BY THE EDITOR. His lordship is reported to have said, The noble lord (Clements) was not the only person (Translated from Guizot's who had held the Government up to reproof for their conduct towards Ireland. The Irish newspapers had attacked them, and he was sorry to say that some of the Roman Catholic clergy had given utterance to expressions which would be viewed as unchristianlike and uncharitable." We beg to tell the noble lord, with no extravagant respect for his intellect, and no superstitious reverence for his order, that we recognise in him no right to dictate to the Catholic clergy of Ireland, on any subject; but on the subject of Christian charity we tell him flatly that he is wholly incapable of lecturing or instructing them. If he conceives himself invested with any such right, it can only be through the morbid selfdelusion of an aristocratic fancy. We might also remind him that, were it not for the Catholic clergy of Ireland, and their lost leader, he, proud though he may be of his rank, his birth, and his ancient lineage, would not occupy the place which he now holds in the senate of his country. The most illustrious missionary of the era with which we are now occupied was St. Columbanus, abbot of Luxeuil. He was born in 540, not in Gaul, but in Ireland, in the province of Leinster. He studied theology, and became a monk in the monastery of Benchor (Bangor, near Belfast), situated in the north of Ireland, in Ulster. What he had to do as a monk, and in Ireland, was not sufficient for his activity, and in 545, already forty-five years old, he passed into France with twelve monks of his monastery, with the single object of traversing the country and preaching there. He preached, indeed, on his journey from the west to the east, with prodigious success, everywhere attracting the concourse of the people, and the attention of the great. Soon after his arrival in Burgundy, the King, Goutvan, entreated him to fix his abode there. He established himself in the midst of the mountains of Vosges, and there founded a monastery. Soon after, in 590, the increasing number of his disciples, and the conflux of the people, obliged him to seek a wider and more accessible situation; and he descended to the foot of the mountains, and there founded the monastery of Luxeuil, which soon acquired a high reputation. The triumphs of St. Columbanus were less peaceful than those of St. Cesarius: they were accompanied with opposition and with trouble. He preached reform of manners, zeal for the faith, without regard to any consideration or any circumstance, embroiling himself with princes and with prelates, and flinging around him on every side the divine flame, without thought of the conflagration. Thus his influence, which he exercised with the very best intention, was uncertain, unequal, and always attended with trouble. In 602 he entered into a dispute with the neighbouring bishops about the day for the celebration of Easter; and, unwilling to yield in any point to local usages, he made himself enemies. Towards 609 a violent storm was raised against him at the court of the King of Burgundy, Theodoric II.; and with his usual energy he preferred to abandon his monastery, rather than yield for a moment. Fredegarius has preserved to us in detail the history of this dispute. Permit me to read it for you at length.* The character and position of the missionary are strongly marked in it : "In the fourth year of the reign of Theodoric the reputation of St. Columbanus had been spread through all the cities and all the provinces of Gaul and Germany. He was so celebrated that King Theodoric often repaired to Luxeuil to beg with humility the favour of his prayers. As he repaired thither, very often, the man of God began to tax him, asking, why he delivered himself up to adultery with concubines, rather than content himself with holy marriage, so that the royal offspring may come of an honourable queen, not of an impure parentage. When the King had already obeyed the man of God, and promised to abstain from all things unlawful, the old serpent entered into the soul of his mother, Brunehault, who was a second Jezabel, and excited her against the man of God by the sting of pride. Seing Theodoric obey the man of God, she feared that, if her son, despising concubines, should place a queen at the head of the court, she might thereby lose her dignity and her honours. It happened one day that Columbanus paid a visit to Brunehault, who was then at Bourcheresse. The Queen, seeing him come into the court, brought to the holy man of God the children which Theodoric had by his adulteries. Seeing them approach, the saint asked what they wanted with him. Brunehault replied, 'These are the King's children, give them thy blessing; Co •M. Guizot was addressing himself to a public literary society, in a series of lectures on the modern history of France. lumbanus replied, Know that they shall never bear the royal sceptre, for they are sprung of an unholy connection.' The Queen in a rage caused the children to retire. The man of God having left the court, a frightful noise was heard, but the prodigy could not check the fury of this wretched woman, who set herself to lay snares for him. *** Columbanus, seeing that the royal anger was inflamed against him, repaired speedily to the court, to restrain, by his advice, this unworthy tumult. The King was then at Epoisse, his country house. Columbanus arrived there at sunset. It was signified to the King that the man of God had come, but that he refused to come into the palace. Then the King said that it was better to give due honour to the man of God than provoke the anger of the Lord by offending one of his servants. He therefore ordered his people to prepare all things with royal pomp, and go to meet the servant of God. They hastened thereupon, and, according to the King's orders, offered their presents. Columbanus, seeing that they offered him meat and cups with royal pomp, asked what they meant. They replied that the King had sent him these things. But rejecting them with a malediction, he replied, 'It is written, the Most High rejects the gifts of the impious. The lips of God's servants must not be soiled with the meats of him who refuses them entrance not only into his own abode, but into that of others.' At these words the vessels were broken in pieces, the wine and the beer were spilled on the ground, and all the other things thrown about in confusion. The servants in terror hastened to report to the King what had happened. Seized with alarm, the King repaired at daybreak with his mother to the man of God. They supplicated him to pardon them for what had happened, and promised to correct the errors of the past. Columbanus, thus appeased, returned to the monastery; but they did not long keep their promise; their unhappy crimes were repeated, and the King gave himself up again to his former adulteries. Upon hearing this Columbanus addressed him a letter full of reproaches, threatening to excommunicate him if he did not change his life. Brunehault, again irritated, inflamed the King's mind against Columbanus, and tried with all her might to ruin him. She entreated all the lords and great personages of the court to exasperate the King against the man of God. She even went so far as to solicit the bishops, that, by raising suspicions of his religion, they should call in question the rule which he had imposed on his monks. The courtiers, in obedience to this wretched Queen, excited the King's resentment against the holy man, undertaking to make him render an account of his religion. Influenced by these, the King visited the man of God at Luxeuil, and asked bishops, and also why the interior of the mohim why he departed from the practice of other nastery was not opened to all Christians. Columbanus replied, with a lofty spirit and courage, that he was not in the habit of throwing open the habitation of God's servants to secular men, strangers to religion, but that he had places always ready which were designed for the reception of all guests. The King said to him, If you wish to acquire the gifts of our bounty, and the aid of our protection, you will open all parts of the monastery to the public.' The man of God replied, If you mean to violate what up to the present period has been subject to the rigour of our rules, know that I shall refuse thy gifts and thy succour; and if you are come hither to destroy the retreats of the servants of God, and subvert the rules of our discipline, know that your empire will crumble to its foundations, and that you will perish along with the whole royal race'-a prediction which the event verified. Already, with rash steps, had the King reached the refectory; alarmed by these words, he returned. The man of God loaded him with the severest reproaches. You hope,' said the King, 'that I will give you the crown of martyrdom, but know that I am not fool enough to commit such a crime. Return to more prudent counsels, which will more avail thee, and let him who has renounced the manners of all secular men return into the way which he has quitted.' The courtiers exclaimed with one voice, that they would not tolerate in these places a man who would not associate freely with all. But Columbanus refused to quit his monastery, unless dragged from it by force. The King then departed, leaving behind a certain lord named Baudulf, who soon drove the saint of God from the monastery, and conducted him into exile to the town of Besançon, to await the King's further pleasure." The contest was prolonged for some time: the missionary was at length compelled to quit Burgundy. Theodoric had him conducted to Nantes, where he wished to embark for his native country. A miracle, according to the report of his biographers, hindered him from passing the sea; he returned to the eastern countries, and established himself in the states of Theodobiet, the brother of Theodoric, in Switzerland, on the borders of the Lake of Zurich, afterwards near Lake Constance, and finally on the Lake of Geneva. New troubles again obliged him to quit this retirement. passed into Italy, and there founded, in 612, the monastery of Bobbio, where he died, on the 21st of November, 615, an object of veneration to every nation in which he had lived. He Endeavour to make peace among thy neighbours: it is a worthy and reputable action, and will bring greater and juster commendations to thee, and more benefit to those with whom thou conversest, than wit or learning, or any of those so-much-admired accomplishments. Fuller. UNPOPULARITY OF YOUNG IRELANDISM. On Thursday, the 8th of July, a meeting of the "Irish Confederation" was held, and a resolution passed to support no candidate who refused to pledge himself to seek no place for himself or others. "Towards the conclusion of the meeting," says the Freeman's Journal, “a large crowd assembled outside the doors, and, as the parties within began to come out, they were met by yelling and shouting from the crowd, which by that time amounted to several hundred persons of both sexes. On some of the leading members of the confederation being recognised, they were followed by the greater number of the crowd, and several stones were thrown, some of which struck the gentlemen of one party who were proceeding from the Music-hall towards Sackville-street. On their reaching the corner of Marlborough-street, a large tub or churn was suddenly rolled against them, so as to intercept the passage, and two of the party received some blows, fortunately not very severely. By the time they serious, and the party assailed retired into a house until reached Sackville-street, matters appeared to grow more the crowd should disperse. The police were sent for, and, after a considerable time spent in groaning and yelling at Young Ireland, and cheering for Old Ireland, the crowd at length separated, enabling the gentlemen who, meanwhile, were kept in durance to retire with safety." ENGLISH MANNERS IN ITALY. The Holy Week is over, the religious carnival of Rome; during which the curiosity and ill manners of foreigners render every Catholic place of worship a perfect beargarden, and would almost make it impossible to believe denominations of Christians. On Palm Sunday we went that the same seasons were held equally sacred by all to St. Peter's, to see the benediction of, and the proces sion of, Palms. We made the best of our way to one of the tribunes, for which we had tickets, through a crowd of frantic women, who certainly made all sorts of amastood at the entrance of the tribune seemed in imminent zonian legends credible: the poor Italian gentleman who peril of being crushed to death by this flood of feminine intrepidity. A woman before me, who had been separated from her friends by the throng, kept loudly exhorting them to "push on, and not to mind her, that she would follow;" and follow she did, undoubtedly, by pushing between my sister and myself, and forcibly separating us, though for greater security we had hold of each other's hand. Upon my beseeching her not to setop of her voice," I might as well say the same to you, parate me from my companion, she replied at the very ma'am; besides, the place is not so large, you'll find your party again, I dare say." This uttered with a face crimson with obstreperous struggles, and arms and legs accompanied by a loud exhortation to her party" to get working like the wings of a windmill in every direction, on, that she would make out," &c., were my sole consolation. ENGLISHWOMEN IN CHURCH. I never saw anything more disgusting than the carriage of the various foreign women who surrounded us this afternoon, but principally, I am sorry to say, Englishwomen. Their indecent curiosity, and eagerness to satisfy it; their total apparent forgetfulness of the sacred purposes to which the place where they were was dedicated; the coarse levity of their observations and comments upon what was going on; their determined perseverance in their own flirtations and absurd conversation in the midst of the devotions of the people whose church they were invading; their discussions of their own plans of amusement, all really gave a most painful impression of their want of good feeling, good sense, and good manners.-Mrs. Butler. |