topic discussed in the book, which was written by a Jesuit.

The morality of the catechism which we read at Hodder was, as far as I remember, that of Roman Catholics in general; nor do I think there was anything read to us from it contrary to the notions of Christians in general on questions of simple morality. I must state that the passages read were appointed by the Superior; and we never had the book on any other occasions but those when we had to read over the passages preparatory to translation. The time given was barely sufficient for the work, much less to read more; even if we would do violence to conscience by reading without permission, which, of course, was contrary to rule.

Our sermons were short discourses-delivered viva voce, in like manner-on the virtues and vices, from texts of Scripture selected by the Superior. A short, clever model of the discourse was given to us, to be committed to memory and imitated as closely as possible; and we had to rehearse the model before delivering our imitation. We had also to compose and deliver longer sermons after the great retreat-a list of the subjects with the preacher's name being deposited for inspection on a table in the dormitory. On this table, I may mention, by the way, were a few books; to read which, general permission was given. These books were small pious tracts, the only one of them worth mentioning being a life of Segneri, a renowned preacher of the Society.

There was a library in the dormitory containing two or three hundred volumes of miscellaneous spirituality, which, however, we were not permitted to read without express leave from the Superior; but, as we had to dust these books occasionally, I remember having seen among them a copy of the Bible and the sermons of Bourdaloue.

We delivered our sermons without gesture, keeping custody of eyes, after the manner of the last-named celebrated orator.*

A sermon, or the catechism, or a translation from Cyprian, alternated in the afternoons, twice or thrice a week. The sermon was generally criticised by the Superior, or the minister when he was appointed; and sometimes keenly-I suppose "to try the spirit."

From what I have said the reader will judge what care is taken to prepare the novice for his future functions. Indeed, with the Romish priesthood in general, divinity is not an afterthought-is not a matter

* I was told an interesting anecdote of this celebrated preacher. As it was related in the Novitiate, I suppose we may rely on its authenticity.

On one occasion BOURDALOUE had to preach a sermon on some very serious topic-I was not told what-and had retired to his room for his previous meditation.

Being a few minutes beyond the appointed hour, he was sent forwhen lo! they found him with a fiddle in his hand, scraping a lively air, to which he was dancing with all his might and merriment! On being surprised, he said:"Pardon me! brothers; but the fact is, I was so depressed in spirits by the terrible subject, that I have been striving to rouse my heart by this little foolery."

It is said he never preached a more powerful sermon than the one which followed "this little foolery."

left in a great measure to individual piety, honesty, and zeal; but a first necessity: a kind of mother's milk which is imbibed betimes. Hence the tenacity with which the Roman faith sticks to the mind-a tenacity which gains strength with every year of the mind's growth. It is a well-concocted system, adapted to suit every weakness of the human mind; which it knows how to exalt into the semblance of strength, by argument and example suited to every capacity. The like principle is not less evident in Mahomedanism; whose tenets are inculcated and practices enforced, in the earliest youth of the believer. A hatred of all other religions is sedulously imbibed by the follower of MAHOMET, as by the Roman Catholic; and the Koran is decidedly a parallel to infallibility. Man is the puppet of both superstitions: both are contrived to mystify his mind with similar illusions, in the many outward practices which evolve its inward graces.

I must not forget to call the reader's attention to another means of preparation in the Novitiate for the "sacred functions" - I mean meditation. To me it is a matter of wonder that the Jesuits are not all orators-extemporaneous orators. Truly, if all meditate according to the plan set down by IGNATIUS, they can never lack ideas. But sincerity, and earnestness are the founts of eloquence-certainly of sacred eloquence as the word means, it is speech out of the heart.

Perhaps, however, all things cloy on the mind as on the palate, in time. And who shall give life to

the heart when all its sympathies are no longer felt -or lie inactive till the will of self interest or of a party shall command them to feel as they were wont? Let it die, and be dead for ever—if it cannot live to its God and humanity, constant and true in word and deed!

If I may be permitted to speak of myself, I will say that, when I left the Novitiate, it would have been an easy matter for me to preach a sermon extemporaneously on most of the topics of Christian morality; and I record the fact with candour and thankfulness, that the habit of meditation acquired in the Novitiate gives me great facility in rivetting my mind to any subject suggested by the will or the fancy: and for any length of time, without "distraction."

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CHAPTER XI.

EFFECTS OF THE TRAINING.

THERE are certain hardy bulbous plants in my garden which I have repeatedly removed, even when in full flower, from one bed to another, as fancy directed, for the sake of a pleasing contrast. Despite the transplantation, these plants have flourished as vigorously as ever, after every removal. I feel a kindred affection for these plants. Their hearty acquiescence and submission in every fate, and apparent determination "to do their best" in all circumstances, I cannot help associating and comparing in idea with my own career through life. Perhaps, however, my transplantation to the Jesuit-Novitiate is the one which will outlive in my memory every other: in recalling that period of my life I seem to contemplate another self, distinct from my present individuality. This statement will, I trust, exonerate me from the charge of egotism in speaking of myself with seeming admiration. I wish to contribute a few striking facts to the mysterious science of mind-to psychology