amongst the most learned, and most successful of the many historical societies of England. The work is one that deserves the sympathy and support of the Catholic body, especially in England and Wales. It is much to be regretted that here in Ireland no similar society has been established, but in the meantime it should be noted that the English Society, though not professedly dealing with Ireland, has printed several documents of the highest importance for the historian of the Reformation struggles in this country. It is strange, therefore, that Irish names are conspicuous only by their absence from the list of subscribers. The fifth volume, just issued to the members of the Society, is undoubtedly a valuable contribution to the history of the English martyrs. The learned editor, Father Pollen, is already well known to our readers as one of the most critical and careful of the English historians. Had he never done anything else his work on Mary Queen of Scots would have been sufficient to have given him a high place amongst historical writers. The present volume is marked by the same industry and discrimination. It deals with the English martyrs from 1584 till 1603. The records of their trials, condemnations and punishments, the letters written by them to their superiors, the reports of the jailors, informers, and judges about their character, are all set forth in the original documents. From these it will be seen that political considerations had little to do with the cruelties inflicted upon the English Catholics. The only offence alleged against most of them was the fact that they were Catholics, or, worse still, priests, and that they would not acknowledge the Queen as Head of the Church in England. Skilfully devised questions were, indeed, put them; for example, would they fight against the Pope's Army if it invaded England, in order to give their offence a political complexion; but everybody understood the meaning of such a trick. The marginal note to the document (page 129) makes this clear enough. In that case the only offence alleged in the document was a religious one, but the marginal note was added that the indictment should be more carefully drawn up in the next impression.' The documents given (page 140 ff.) show clearly how anxious the Catholics were at the time to preserve faithfully the records of the trial and sufferings of those condemned for the faith. We greatly admired the skill with which Father Pollen has made out the document drawn up by Puckering (page 151 ff.) dealing with the 'massacre' of English Catholics that followed upon the defeat of the Spanish Armada. It was an exceedingly Still we pfit.' as difficult document to decipher, and we think that Father Pollen has suggested a consistent interpretation. think that the interpretation of the contraction 'profitetur' seems doubtful, though we confess we cannot suggest anything better. Though it was right to give the documents as they were written, still we think that here and there the abbreviations might have been lengthened without injury to the original, and with profit to many of the readers. We heartily congratulate Father Pollen on his work. Some of the documents printed by him recalled to our minds the touching scenes of martyrdom in the early ages of the Church. They give us new views of the methods by which the Catholic religion was suppressed in England. The work is one that should be read with interest by a very wide circle; and we trust that it will be the means of bringing the Catholic Record Society under the sympathetic notice of our readers. J. M'C. THE NEW MATRIMONIAL LEGISLATION. A Commentary on the recent Decree Ne Temere, on Betrothal and Marriage. By Charles J. Cronin, D.D., Private Chamberlain to His Holiness Pius X; Vice-Rector of the English College, Rome. 340 pages. London: R. and T. Washbourne, Ltd.; and Benziger Bros. 1908. Price, 5s. This neat and convenient volume of Dr. Cronin's will, I am sure, meet with the hearty welcome it deserves from all pastors entrusted with the care of souls, and especially from those who have to act the part of the Church's authorized witnesses at the matrimonial ceremony. Its appearance is most opportune. It deals with a matter of considerable practical importance with which every missionary is likely to meet now that the new decree of the Holy See on Espousals and Marriage has come into force. This decree is certainly a God-send, not only to the labourer in the Lord's vineyard, but also to the student of moral theology. It is with exceeding great pleasure one takes up such a book as Dr. Cronin's after he has come through all the intricacies, permutations and combinations necessitated by the former regulations concerning conditions required for the proper promulgation of Tametsi, domiciles, quasi-domiciles, and the notes by which to distinguish a valid betrothal. Although the wording of the decree Ne Temere is pretty clear and manifest, still it is impossible that the words of any law should be an adequate commentary to determine its application in the thousand and one circumstances in which it has to operate. Hence the present work will be of great utility to those who have to put the law into practice and to be guided by its dictates; and though at first sight one must consider such a book to be an extravagant development for a few brief pages of legislation, still it does not seem too diffuse or extensive as you read through it. It first gives the decree itself both in Latin and English, after which it gives a short history of the events which led up to its framing. Then it takes up point for point the various headings, and it is no untruth to remark that Dr. Cronin's free, easy and clear English style has a novel attraction for the student, and more especially for the missionary priest who has been endeavouring to get his notions of the matrimony tract from the difficult, if classical, Latinity of Father Lehmkuhl. As regards the exposition of the several portions of the Decree, I think we may confidently rely on its worth and authority, as the author is in such close proximity to the source of the law, being in a position to furnish us with an almost authentic interpretation. He shows that the Ordinarius or Parochus loci (or the delegate of either) is the authorized witness necessary for the validity of the marriage, and that by this new decree the Proprius Parochus loses all power to validly (and a fortiori lawfully) solemnise the marriage of his subjects outside the limits of his parish (unless, of course, the evident case where he receives delegation from the bishop or parish priest of the place where the marriage occurs). I feel sure few will find themselves free to differ from the view of the author in this respect. As regards the question, who has the right to the stole fees, the reasons given are very strong for the opinion which allots them to the Parochus loci: but, for the licit celebration of the marriage, he must get the permission of the Proprius Parochus under pain of forfeiting the fees. The foregoing is a notable change introduced by the new law, and is not likely to please equally all parties. There is another important question discussed in the appendix to the book which may be a matter of intimate concern for confessors in the future. The decree regards as invalid and without canonical effect espousals, unless they are duly recorded in writing before the pastor, or two witnesses. Whence arises the question: Does this regulation render espousals otherwise sincere and valid, but unwritten, null and void not only in foro externo, but also in foro interno? Or does the natural law still bind the parties in conscience, and must the confessor keep them to their promise of marriage? Dr. Cronin argues for the invalidity of the espousals in every respect, and so there is no obligation to fulfil the promise if unwritten. the contract of bethrothal becomes invalid, as does a will in civil law and a clandestine marriage in ecclesiastical law, whenever it lacks some condition imposed by legitimate authority as essential to its validity. He regards the writing before witnesses to be such an essential condition imposed by the new law. While this view seems most likely and the reasons given are forcible, yet it seems to me a good deal turns on the words ' habentur valida' which are not at all so strong as ' sunt valida,' which he maintains to be practically identical, and accordingly there is still room for difference of opinion. On the whole, this learned work of Dr. Cronin's is a boon for which we ought all feel grateful, and by the study of its pages pastors of souls can best comply with this final clause of the decree Ne Tamere itself: Let all local Ordinaries see that this decree is made public as soon as possible, and explained in all the parish churches of their dioceses, so that all may obtain an accurate knowledge of it.' C. C. D. A CHAPTER OF IRISH CHURCH HISTORY. Being Some 1907. This is a scrappy, gossipy, chatty, kindly, genial collection of reminiscences, written by one of nature's gentlemen, and full of pleasant anecdotes. Its author is a Protestant clergyman who is well known in antiquarian circles, and has shown a tendency to make a very unprejudiced use of his private judgment. He is not frightened by incense, nor by vestments, nor by prayers for the dead. He has no antipathy to the cross. He speaks in a kindly and respectful tone of the Catholic clergy from whom he admits having learned many things that have served to guide him on his way through life. There is a quiet humour running through his pages which make his pamphlet very readable. He understands the peasantry thoroughly. A man of his acquaintance was in the habit of constantly using the words, 'Do you corroborate?' He supposes, rightly I think, that the man meant, Do you understand?' for he talked so much and said so many things that it was impossible for anyone to 'corroborate' everything he said. At page 52 of his pamphlet Canon Moore says: A friend once told me that when Newman, as Rector of the Roman Catholic University, was on a certain occasion taken to task, and corrected, by Cardinal Cullen for something of which the latter disapproved, the Cardinal wound up his reproof with the words: Remember, I am your Bishop.' 'Yes,' replied Newman, but I also remember that I was an English gentleman before you became such.' Now I confess I do not believe a word of this story. I do not in the least impeach the veracity either of Canon Moore or of his friend; but I feel convinced that Cardinal Cullen never used any language that could ruffle Dr. Newman personally; and had he done so I feel equally convinced that Newman would not have resented it in the form attributed to him here. He was too much of a gentleman to emphasize the fact, and had too much reverence for ecclesiastical authority to flout it in such a fashion. He had already dedicated one of the most important volumes of his lectures to Cardinal Cullen; and however they may have differed as to policy I feel sure they never for a moment lost their mutual regard and veneration for each other. Moreover, the very form of the rejoinder shows it to be spurious, as anybody acquainted with Newman's style and manner will readily perceive. Canon Moore as a story-teller is admirable, but as a historian I should have a good many reservations to make. In the appendix' he devotes some twenty or thirty pages to the 'Irish Papal Archbishops in the reign of Queen Elizabeth.' I do not think it would be very gracious to go into controversy at this stage I should want to know who 'Luke Waddington' was, for instance. But it is enough to state that this part of the pamphlet is controversial and is written for the purpose of showing the 'unshakeable position of our claim.' If this claim were put forward in any serious work I should think it my duty to answer it: for the present I must take it as suitably concluding a book of good jokes. THE MUSIC OF FREEDOM. J. F. H. Cork: The Risen Gaedheal Press. This is a poem in varying metres, stanzas, and divisions; in blank and rhyming verse, according to the mood of the writer. It attempts to rouse the sons of Erin to a sense of the |