From The Westminster Gazette.
THE POPE'S DAILY LIFE.

guards, servitors, gendarmes, who live in the Vatican, by pensions and the expenses of nuncios at foreign courts. The rest is capitalized, and it is said that the day will soon come when the Vatican will possess a revenue equal to the sum which the Italian government places at its disposal three million francs- but which the pope has hitherto refused to accept.

It is

PIUS IX., writes a distinguished correspondent to a French paper, like the greater number of his ecclesiastics, is an early riser. At an hour when all in Rome are asleep, lights are already seen behind the high windows of the Vatican. It is half-past five. The pope's bedroom door suddenly opens, and his Holiness appears. Then comes the hour of the arrival of "Buon giorno," says the pope in a clear, the post. Pius IX. opens some letters, distinct voice to his aged valet-de-chambre, then hastily makes himself acquainted Signor Zangolini, who is dressed in a with the contents of the newspapers. The violet-colored robe, and who occupies his hour for reception sounds, the solemn leisure moments in disposing of unheard- time when the pope grants audience. The of quantities of snuff. Signor Zangolini hall of the Countess Mathilda is filled then enters the pope's room, shaves him, with ladies, mostly foreign, in the strict dresses him, and then leaves him in ́his attire required at the Vaticana black privacy till seven o'clock. At seven silk dress, the head covered with a black o'clock the pope repairs to his chapel, veil, and no jewellery. Gentlemen must where he celebrates and also hears mass. be in strict evening costumes, with a It is at this morning mass where he ad- white cravat. A noise is heard of the minfsters the sacrament to foreigners of tramp of armed men. The Swiss Guards distinction visiting Rome. It is consid-line the hall; then enters a long array of ered a very high honor to receive the sac- prelates and other dignitaries of the rament from the hands of his Holiness; Church-last of all the pope. These but in order to partake of this privilege audiences are often marked by touching one must be up and stirring by five in the incidents. The audience is over. morning. Every person must be present now twelve o'clock. The pope walks in at the celebration of the two masses his garden accompanied by five or six domestics, Swiss Guards, Palatine Guards, cardinals and other familiars of the paletc. Service being concluded, Pius IX. ace. It is during this promenade that passes into the refectory, where already the pope hears all that takes place in the smoking on the table stands a tureen of city. Nothing of the least importance is soup, in which are seen floating the fine concealed from him. He is made aware patés of Genoa. The pope qualifies the of all the doings and sayings of the inSoup with a glass of Orvieto wine, eats habitants. Two hours are thus passed. four or five moistened biscuits; and now He is then reconducted to his private it is almost nine o'clock, he passes into apartments, and the cardinals and others his business room. He is seated at his take their leave. Dinner is served. Do table before him are the crucifix and you wish to know what it consists of? the image of the Holy Virgin. Cardinal There is seldom any change, and I will Antonelli, exhausted and shattered by his take upon myself to inform you. The long illness, but in whose eyes that sin- repast, which is invariably the same exgular brightness cannot be quenched, cept on fasting days, consists of soup, seats himself opposite his sovereign. He something boiled, a side dish, and some wears the court dress of the Vatican, a vegetables. Ordinarily the pope contents soutane, a black, tight-fitting robe, fringed himself with soup, some vegetables, and with red, with small red buttons, and a some fruit, without touching the remainred silk cloak. The cardinal discusses der. Pius IX. dines alone, and with the with his Holiness grave questions of State appetite of a man whose life is well regu policy, exhibits to him the despatches that lated. Dinner over, it is time for the have arrived the previous evening, and siesta. This lasts about an hour. Totakes his departure. The functionary wards four o'clock the pope goes to the who is next ushered into the pope's business-room is a layman, Signor Giacomo Spagna, prefect of the Apostolic Palace, whose function among others consists in the management of the sums derived from St. Peter's penny. These funds amount yearly to twenty million francs. A portion is absorbed by the numerous attendants,

library, accompanied by his particular friends. Amongst these, since the death of Duke Massimo, who was never absent from the pope, the most important is the archæologist Visconti, not less famous for his wit and repartee than for his learned illustrations of the ancient monuments. On his way to the library the pope blesses

the mountains of rosaries, chaplets, cross-pope is an excellent orator - he causes es, and scapularies which every day are the gospel of the day to be read to him, sent from Rome to the five parts of the and picks out the passage which is to be globe. Those accompanying the pope to the subject of his text, and immediately the library do their utmost to divert and improvises an allocution, the groundwork interest their master, who is always of an of the discourses to be delivered. If he easy, accommodating temper. The pope has nothing particular on hand, the prelate enjoys an epigram, especially if it is neatly who is with him seeks a book in the turned in verse, and he is not the last to library and begins to read. The Holy add the spur of his wit to those satirical Father soon hits launched at the head of those oppress-ing on him. ors, the Piedmontese, and other barbarians. When he has dismissed his attendants the pope returns again to work. He occupies himself now with religious affairs, with the secretaries of the Congregation of Briefs. The day at last comes to an end. It is now eight o'clock; the hour for supper has come. His supper is like that of an anchorite a little bouillon, a couple of boiled potatoes, water, and a little fruit. The pope, however, does not yet go to bed. He is closeted with a prelate in his private library. If he has a discourse to deliver an occupation to which he devotes himself very willingly, for the

discovers that sleep is gatherThe prelate stops reading, and kneels. "Holy father, your benedic tion." The pope lifts his hand, pronounces the benediction. It is now ten o'clock. A quarter of an hour later, with the excep tion of those prelates who have vigils to perform, all are asleep in the Vatican. In the corridors no one is to be seen but the Swiss Guard, habited in his medieval costume, and a Remington rifle on his shoulder. Outside the wind whistles through the immense porticos of the square of St. Peter, and the cold night wind flutters the green plumes in the hat of the Bersaglieri sentry watching from afar the entrance to the Vatican.

the three. But it may be well to have it understood that the magi in a vaguer shape are in the book, and St. Bartholomew also; and, on the other hand, that many curious details which are popularly believed on the authority of "Paradise Lost" are certainly not to be found there.

Pall Mall Gazette.

Ir is to be supposed that the Old and New | Balthacar, or for the blackness of the last of Testaments are a good deal read in this country, and yet there seems to be no little indistinctness in many minds as to what is in them and what is not. It is not uncommon to hear statements both of fact and doctrine solemnly affirmed to be contained in Scripture, for which, when chapter and verse is sought, the real authority turns out to be either Milton or Watts's hymns. On the other hand, it is said that a candidate indiscreetly quoting the New Testament on the hustings was greeted with the comment, "Bravo, Shakespeare." So, if a weekly contemporary is to be believed, one of the leaders in the late disturbance at Bristol denied that the New Testament contained any mention of St. Bartholomew. And this, whether true or not, is at least possible; for the best historian of Scotland, in his first edition, set down that apostle in a list of "saints not mentioned in Scripture." So Mr. Buckle commented at some length on the words "hell hath enlarged herself," mistaking them for the literal statement of a Scotch Presbyterian divine, instead of the oriental imagery of the prophet Isaiah. At Bristol, indeed, it is not at all clear whether the adoration of the magi is not looked on as something for which there is no scriptural warrant. To be sure it would be hard to find scriptural warrant for the royal character of Caspar, Melchior, and

BREAD. Bread contains 80 nutritious parts in 100; meal, 34 in 100; French beans, 92 in 100; common beans, 89 in 100; peas, 93 in 100; lentils, 94 in 100; cabbages and turnips, the most aqueous of all the vegetables compared, produce only 8 lb. of solid matter in 100 lb.; carrots and spinach produce 14 lb. in the same quantity; whilst 100 lb. of potatoes contain 25 lb. of dry substance. From a general estimate it results that I lb. of good bread is equal to 2 1-2 lb. or 3 lb. of potatoes; that 75 lb. of bread and 30 lb. of meat may be substituted for 300 lb. of potatoes. The other substances bear the following proportions: 4 parts of cabbage to I of potatoes; 3 parts of turnips to I of potatoes; 2 parts of carrots and spinach to 1 of potatoes; and about 3 1-2 parts of potatoes to I of rice, lentils, beans, French beans, and dry peas.

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ment of their argument, nor shall we have space to notice all the collateral points of interest.

We

From The British Quarterly Review. THE UNSEEN UNIVERSE.* AMONGST books which have recently made a sensation in the literary world (and At starting, the authors assume the exof late there has been a not inconsiderable istence of a Deity, who is the Creator of number), perhaps not one is more remark- all things; also that "the laws of the uniable than that whose title stands at the verse are those laws according to which head of this article. A true product of the the beings in the universe are conditioned age, in dealing with the relations of science by the Governor thereof, as regards time, and religion, free from conventionalism, place, and sensation." These are assump and noticeable for the boldness and origi- tions which the class of readers addressed nality of its views, it seems to point out would certainly allow; yet it seems to us the direction in which we must look for that by adopting them the authors at the the sweeping away of present artificial very outset of their inquiry have contrabarriers between science and religion. If vened their proposed method of proceedits conclusions be accepted, the horizon of ing, viz., to argue from purely physical scientific inquiry will be extended, and data; and this is the more to be regretted Christ and the future life will be brought in that, without greatly enlarging their into more intimate and vivid connection plan, they might have given physical reawith the visible material universe. Hith-sons for the existence of a creator; inerto the theological world has regarded deed, they do try to strengthen their posiChrist only in his relations to the moral tion by quoting Herbert Spencer. and spiritual needs of mankind, but the should not, however, have touched upon authors of "The Unseen Universe" find a this here, were it not for the use made need for him also in the general economy of it in the argument. In approaching of the universe, and strive to prove their the consideration of the universe from the point, not without some plausibility, even scientific side, we must take the laws therefrom the Scriptures themselves. of well defined as in this work we find them—and argue backwards as far as we can to the First Cause; but by no means may we use teleological arguments, such as our authors employ when they affirm what the intention of the Creator was. We cannot conceive of God as conditioned in any way, neither ought we, indeed we are not able, to judge of his manner of action or thinking, "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord," but, reverently regarding nature as the expression and outcome of his laws and working, we should attempt to arrive at such knowledge of them as we can by earnest, honest seeking and following the truth wherever it may lead, taking care that it is the truth,

Their chief aim, they tell us, is "to endeavor to show that the presumed incompatibility of science and religion does not exist; to show, in fact, that immortality is strictly in accordance with the principle of continuity (rightly viewed); to address themselves to those who see strong grounds for believing in the immortality of man and the existence of an invisible world, but who at the same time are forced to acknowledge the strength of the objections urged against these doctrines by certain men of science." But at the same time they seem to have gone beyond this, and to have attempted some sketch of what as a whole the universe may be, or rather perhaps some sketch of things and processes that may occur therein. Whether they have succeeded in their design, and with what measure of success, it will be the endeavor of the following pages to examine. In doing this, however, we shall not confine ourselves to the exact arrange-inquiry. Some good people resent the

well knowing that, as dealing with works of the same being, scientific inquiry and true religion cannot be at variance.

In connection with this a remark may be necessary on the limits of scientific

intrusion of science into questions concerning the origin of life and things, whilst others, who allow the right of inquiry,