vatum."-St. Ambrose De Officio Ministrorum, vol. vii., p. 222, Edit. Mellier. Fourth Citation.-Still from St. Ambrose." But it might be said what is there of injustice in my conduct-can you pretend, if, respecting the property of others, I carefully keep or preserve my own private property. Oh! shameful declaration! The earth having been given in common to all men, nobody can call himself proprietor of what exceeds his natural wants, from amongst the things that he has abstracted or withholds from the common stock, and which force or violence alone préserves for him." Of which the Latin text is-"Sed ait, quid injustum est si cum aliena non invadam propria diligentius seroo. O! impudens dictum! Propria dicis quæ terra communiter omnibus hominibus data, proprium nemo dicat quod è communi plusquam sufficerèt sumptum et violenter obtentum est." And as we would not be too lavish of citation from St. Ambrose, we give the following additional one to the "Universe": 66 Why dost thou eject or repel thy natural partner? The earth has been founded to be the common property of all, rich or poor. Why do the rich arrograte to themselves the right of property? Nature acknowledges not the rich." Of which the Latin text is "Cur ejicetis consortem naturæ ? In commune omnibus divitibus atque pauperibus terra fundata est. Cur vobis jus proprium soli divites arrogatis? Nescit natura divites."-St. Ambrose de Nabuthe, chap. i., sec. 2, li. 8. Fifth Citation.-St. Jerome.-" Go," says St. Jerome," and sell not a part of your property, but all you possess, and give it, not to your friends, to your relations, to your wife, to your children, and, moreover, reserve not or keep back any part of your property from a timid foresight, lest you be punished like Ananias, but give all to the poor." Of which the Latin text is-" Vende," iniquit, " et vende non partem substantiæ sed universa que possides, et ea pauperibus, non amicis, non consanguineis, non propinquis, non uxori, non liberis. Plus aliquid addam nihil tibi ex omnibus, metu inopiæ reservans, ne cum Anania damnereres et da caneta pauperibus."-St. Jerome, vol. iv., p. 752. A text already cited. "It is not without reason that the Gospel calls estates in land” (we here correct an error of our printer, who has made us say the "estates of the Church") "unjust riches; for they have no other origin or sources than the injustice of men, and some individuals can possess them only through the loss and the ruin of others.' Of which the Latin text is "Omnes enim divitæ de iniquitate descendunt, et nisi alter perdiderat alter non posset invenire."-St. Jerome, vol iv., a Edibia 17, Edit. Benedict. 66 Sixth Citation.-St. John Chrysostom." Here is the idea which people ought to form to themselves of the rich," says St. John Chrysostom. They are robbers who besiege or beset the highway, robbing or stripping the passengers; they make caverns of their houses, in which they hide the property of others." Of which the Latin text is"Hoc item et divitibus et de avaris cogita, latrones quipiam sunt, vias obsidentes, res pretereuntium rapientes, velut in speluncis ac foveis subterraneis aliorum facultates in suis cubiculis defodientes." Last Citation.-St. Gregory the Great." Vainly do those believe themselves innocent who appropriate to themselves alone the wealth that God has made common. In not giving up to the others the property that they have received, they have been murderers and homicides, because by keeping for themselves the property which should have relieved the poor, it may be said that they every day kill as many as they could have supported with it." Of which the Latin text is— "Incassum ergo se innocentes putant qui commune Dei nummus sibi privatum vindicant qui cum accepta non tribuunt in proximorum nece grassantur, quia tot penè quotidiè peremunt quot morientium pauperum apud se subsidia abscondunt."-St. Gregory, vol iii., p. 185. Pastoralis curæ. (To be continued.) A GREAT MORAL EXHIBITION. LUCK (it is said) abides in odd numbers; let us see, then, if we cannot evoke it under a new light. We have had (the last one being in course of transition) two "Exhibitions of the Industry of all Nations," where the wonders of human industry are tricked out in their best apparel for the millions to gaze at-ofttimes with a jealous and troubled vision only; for the hundreds to criticize, and ultimately to purchase and possess, if it shall so please them so to disburse themselves. All this may be right and proper, and just as it should be; the two already organized are (it cannot be doubted) chiefly contributory to this world enjoyment of those truly worthful and highly respectable beings surnamed the "upper classes." We propose a third to follow them at no very distant date, in fact, the sooner the better; this one would be of an inestimable value, though chiefest to the well revenued, yet also to many a social grade downwards from them, unto the depths of dreary, torturing, ragged beggardom. Let us have then, an International Exhibition of the Evils of all Nations. We promise "society," that the display will be replete with variety, and variety is said to be charming. Our own free and happy England would, we are sanguine, make a large (if not a goodly) show, especially in the more important and serious evils, such as destitution (or "social" body murder,) prostitution (or legalized soul murder,) robbery-public and private (i.e. indirect or direct,) &c. Small as our country is, compared with other nationalities, we could probably bring before the world as heterogeneous and terrible a collection as could be gathered together. Here might be exhibited for public disapprobation the operative builder, working grumblingly ten hours daily for a pittance of 4s. 6d. or more; while near at hand there would be his fellow worker, the weaver, tediously spinning out some artistic devised fabric, toiling on often for many hours longer, and at any time or season to suit his employers' interest, and for what recompense?-A total of some 4s. 6d. for an entire week's work. Again, there would be the needlewoman, especially the "shirt" maker, and similar body linen necessaries. These persons, highly favoured by being allowed to gain a trifle, albeit hardly, can often realize, after a long day's work, as much as 6d.-sometimes less-at others more, yet rarely in excess. Legions of workers of both sexes receive a varying, capricious, and never excessive reward for their labourings. Then, have we not that inward leprosy prostitution, with its boldly smiling, and ofttimes most fair outside presentments, hiding its secreted poison from the world? We believe that all other "crimes and evils," howsoever great or small, would be amply represented by our Great (and we may fitly add, Little) Britain, though they doubtless could furnish a "respectable" quota to such an instructive exhibition. The laissez faire's, and that numerous section of mankind, who are ever “reading papers," or listening to the unpractical, undigested lucubrations of others, make no locomotive efforts from their "most respectable" homes. The rationale given for this apparently unchristian course being, that in their carriage transits over the roadways of the metropolis, or any other leviathan city, where a luxuriousness of life forms one terminus of the "social" link-like that of an ancient Rome, showing in a strange juxta-position, effeminacy, brutalism, and manliness, the last force, the least in ratio-the others, who, although not so highly favoured by God's providence, as it is termed, nevertheless using public conveyances oftener than those useful means for journeying hither and thitherthe feet. The broad, well-paved streets, as well as the lesser ones in distinctive importance, are those only passed along. Many, especially feminines, are probably in ignorance, from the cradle to the grave, that there is a vastly greater number interlacing and ramifying from these respectable "meals of brick," as that genial genius, Tom Hood, sen. has sung, whose graduated respectabilities sink lower, until at last the Zero of life is revealed. Thus we note that there really are many, whose "make up" has such a surplusage of the animal over the spiritual characteristics, that their belief extends no further than their ocular vision; and who "Pooh, pooh!" with admirable and determinate offhandedness the accounts of others, who have surveyed the backslums of misery, and its almost constant associate, vice. 1 Others, and a very considerable section of the "well-to-do's," are not so obscure in their mental optics. They do perceive how shockingly numerous are our social evils; that they are most serious in quality and consequences, and ought to be done away with. "But," say they, “they do not affect us, or interfere with our life enjoyment or business operations in any way. Nor, upon thinking over these matters, can we see that they are likely to do so in our lifetime; therefore, why should we give our thoughts and unsettle our minds about subjects that do not concern us in the least." Most rationally and selfishly reasoned! Under such negative action, evil gradually increases her swollen and polluted form, poisoning the air where'er she wends her way. Nevertheless, despite these "laissez faire's" and "retrogressists," we prophecy that some (probably much) good might result, were mankind to see thus publicly arrayed the sores which fester in our "social" system, and that earnest thoughts and earnest works might, by degrees, annihilate this blot on the human escutcheon. M. M. THE FEMALE TEMPER.-No trait of character is more valuable in a female than the possession of a sweet temper. Home can never be made happy without it; it is like the flowers that spring up in our pathway, reviving and cheering us. Let a man go home at night, wearied and worn out by the toils of the day, and how soothing is the word dictated by a good disposition! It is sunshine falling upon the heart. He is happy, and the cares of life are forgotten. A sweet temper has a soothing influence over the minds of the whole family. Where it is found in the wife and mother, you observe kindness and love predominating over the feelings of a naturally bad heart. Smiles, kind words and looks, characterise the children, and peace and love have their dwelling there. Study, then, to acquire and retain a sweet temper. It is more valuable than gold, and captivates more than beauty, and to the close of life retains all its power. OBEY THE LAWS OF NATURE.-The most unnatural slaveholder is disease. No tyrant was ever half so full of fierce mischief. His hands are red with human blood. He lives in our dwellings-nay, in our very bosoms, residing in the warmest recesses of our hearts-destroying health and beauty before, and oftimes in, our very eyes! How can we longer bear the presence of this sleepless wretch? If humanity should weep a flood of hot tears for forty days and forty nights, the deluge of sorrow would not drown this serpent, this rampant monster, this great foe of all men, called DISEASE! Drugs, doctors, ministers, cannot kill him; he is sovereign of them all, and of all the world besides. And yet there is one certain way to conquer him, to wit: Obey the laws of nature, and thus entrench yourselves in health.—A, J. DAVIS. TO ENGLAND. FROM THE FRENCH OF THEODORE KARCher. (See "La France Libre," June 21, 1862.) Home of a faith for which the martyrs bled, T'was thou who, when from Europe's blood-stain'd sod. With outstretch'd arms, kind words, and beaming smile, To thee, Old England, dear asylum-land, How blest the land that smiles beneath thy reign! Her Sydneys, Hampdens, Cromwells, at thy name In all her laws; thy sacred altar-flame Inspires her Letters, sanctifies her Art. Thine, too, each island sage, each bard sublime, Whose names are blazon'd on the walls of Time Mighty revealers of the human heart. Land to the New Evangel ever true, Still o'er the nations watch with calm, clear eye, Hurl down the old, false gods, and raise anew The shrine of Truth, whose might shall yet prevail; A shout of nations rings from shore to shore, Old England, Island of the ocean kings, PUBLIC SPIRIT. T. F. B. A very large portion of mankind think they have little or no stake in the general welfare of the human race: that is, in their own improvement. They seem to think because there are prisons for convicts, asylums for lunatics, workhouses for paupers, &c., &c., that they are safe, and assured of all the blessings of life, provided they can succeed in the acquisition of wealth. They are too busy to perceive that their labour is half consumed in efforts to counteract the poverty, vice, and crime, which their own course of life engenders in society. They condemn as Utopian all attempts at improvement, though such attempts are, in fact, justifiable on the merest self-interest. C. L. THE IMPORTANCE OF GOOD COOKING. THE importance of cooking has been completely overlooked by the working classes; whereas, from many important considerations it ought to have been considered one of the most important and directly interesting topics to them-health, economy, and even moral improvement in her family can be the reward of the Working Man's wife, if she will only hold her head a little less high, and condescend to study a little of that which even the grand lady feels important. What more important duty is there for her than to know how to provide wholesome, digestible food, and do the best and the most with the too often scanty means provided by her husband's labour? A school of cookery has been lately opened in London, where cooks and ladies come to listen to the teachings of a celebrated professor. That is well for the rich classes, but we should like to see something done to procure sound advice to the Working Man's wife or daughters upon this subject. IMPORTANCE OF GOOD COOKING. Cooking being an art upon which so much comfort and health depend, it is important it should be well performed. Every housekeeper may not be able to procure the richest kind of food, but every one has it in her power to make the best of what she has; and it is astonishing, too, what a great difference there is in the appearance, taste, and value of the same provisions, from the manner in' which they are served up. One woman will make the same wages go much farther than another. By a certain degree of skill and attention very humble fare may be dressed in such a manner as greatly to administer to the health and enjoyment of a family. A good housekeeper suffers nothing to be lost or spoiled. If little or nothing be saved, the dressing and serving up of food, in a proper manner, is a point of some importance. When a dish has a slovenly appearance, is smoked, under or overdone, both the eye and the palate are offended, the temper of the hungry man is irritated, digestion is impeded, and the food does not to him half so much good; besides which, sometimes the peace of the family is considerably disturbed. In every respect, therefore, it is consistent with good judgment and proper management to prepare food for the table in the best possible manner. COOKERY AS IT IS. "Cooking, as it is now generally performed, is a total failure. The two great purposes of all cookery should be to improve the quality of food, and increase its quantity. Sometimes both these ends can be secured at the same time; but it often happens, as the fashions of cookery now are, that we accomplish neither. Indeed, as a more general rule, the quality of substances submitted to the cook is deteriorated, and the quantity actually diminished. In short, if it were the universal object of all housekeepers, so far at least as food and cookery are concerned, to defeat, at every step they take, the real purposes for which food and cookery are designed, it is scarcely possible to conceive how they could better accomplish it, than by the course which is current among us. Take the article of flour, for example, and we shall show by facts and figures, under the head of BREAD, that a large proportion of the grain is destroyed, in addition to which the remaining is greatly deteriorated, by the usual method of preparing it for the table. Thus, cooking as it is, seems to be a curse rather than a blessing. But there is no need of cooking everything new for each meal, nor for half a dozen courses at the same meal. prince or peasant, at one meal. Two courses (perhaps one) are enough for No one doubts that the mind is of more value |