towards a future state, seems to wage no harsh war in the name of piety with those human pleasures which can so greatly contribute to sustain the cheerfulness of old age. Sir James Mackintosh, writing to a near relative, and giving him some advice about making a handsome fortune and becoming a muchimproved edition of himself, speaks of his own age as being near forty-four, and adds that he can give him "pretty exact news of that dull country towards which he also is travelling." Truly it may be doubted whether the direction of mind of which we are speaking would induce a person through any considerations to regard that period of life, or even one much more advanced, in such a gloomy light. Catholicism, at all events, seems to have no tendency, on religious grounds, to render dull and melancholy the old. Notwithstanding its preparation for the next world, it does not so pervert the judgment of those who hear it rightly as to make them talk wildly to their wrong of this. "True," it says with St. Isidore, "you who desire long life tend to that life for which you are a Christian, that is, to eternal, not to that for your deliverance from which Eternal Life, that is, Christ, descended, the one being vital, the other_mortal *." But then, as far as such observers as the stranger can judge from seeing others, it preserves and strengthens a taste for the common pleasures of civilized society as for all natural enjoyments, and sanctions even the secret personal use of those innocent resources of imagination, or of folly, if you will, which prevent the aged mind from losing its cheerful view of life, and which even enable it to appreciate still better the wonders of God in the creation and government of the present world, which is kept in order by such apparently slight, and sometimes what we might fancy unworthy means. The ancient stem with the fresh verdure of spring is not a phenomenon, then, peculiar to the vegetable world. Those aged oaks, with their gnarled trunks and green leaves, present an image of what is found in man-the double beauty of old age and youth. Central principles, the very name of Catholic which belongs to them being exclusive of every thing eccentric, exaggerated, and irrational, by placing man at peace with his Creator, which implies more than mere piety sometimes supposes, with his fellow-creatures, and with himself, appear to allow him freedom to enjoy to the last all that appertains to his richly-endowed nature, all the poetry of life. They seem to enable him to retain his young fancy, his mind's sweetheart. One might perhaps add that they allow him, as Chateaubriand says, "to call to his succour even dreams, to defend him against that horde of hideous natural fears which are otherwise De Sum. Bon. iii. 65. engendered in old age, like dragons that hide themselves in ruins." Oh, you heavenly charmers, What things you make of us! For what we lack The knight of Cervantes, seeing himself obliged to renounce his knight-errantry for a season, conceives the idea of reviving the pastoral Arcadia, and proposes turning shepherd, saying, "and so the business will go on as well as heart can wish." We all, perhaps, resemble him on some subjects, conceiving ourselves what we are not; for who is pleased with what he is? and unlike your stern philosophy, the central wisdom seems to smile upon the succession of innocent recreations which, like different stages of vantage-ground in an old fortress, are needful to man throughout the warfare of his poor mortality. For though it seems going rather far to say with an English author, that "life is the art of being well deceived," it is certain that a too close examination of the value of our enjoyments will leave nothing for our affections to rest upon; and oft we find more sweets in one unprofitable dream than in our life's whole pilgrimage. A man is more frequently sad and downhearted from the perishing of some imaginary bliss than from any real cause. A strange conceit hath wrought his malady; conceits again must bring him to himself. A strict denial to his fancy in this respect belongs more to the cruel scrutiny of the world than to the indulgent spirit of Catholicity, which meddles not with harmless things, but 66 Dallies with the innocence of thought the 'observer in consequence feels drawn towards the centre being constrained to recognize the divine wisdom, which in this very respect agrees with the most intimate mysteries of his nature; for he will say, "Nor yet is hope so wholly flown, Nor yet is thought so tedious grown, Now all this is nothing else but in a certain sense retaining or recovering youth; and who will not desire such a good? In 1512 thousands of soldiers perished in the expedition undertaken by Ponce de Leon for the discovery of the "Fountain of Youth," which was supposed to exist in one of the Bahama islands called Bimini; but the sole success attainable in such a quest is that which attracts men to the great central truth connected with the harmony of the universe, which combines thus in one fountain grace and nature. In fine, one cannot pass along this road without perceiving that the central principles involved in the very word Catholicism conduce to secure for the old a greater share of happiness, and a wider sphere of usefulness, than can belong to their position under any divergent or opposing influence. It is the ancient popular saying, expressive of a general wish, "De matin montaignes, de soir fontaines. Matin fault à monter la montaigne ; Au soir aller à la fontaine." But what a happy repose, and what a sweet, refreshing fountain, await the old whom Catholicism leads! It is a repose fruitful in good to others, abounding in honour for themselves. Philosophers tell us that nothing in nature is exhausted in its first use, and that when a thing seems to have served an end to the uttermost, it is wholly new for an ulterior service. Catholicism in a remarkable degree, when left to its own resources, has the secret of turning thus every thing to account; and accordingly old age, which without its protection would generally be shoved aside as useless, is employed by it for a variety of purposes. Writers conversant with the manners that it produced in former times treat expressly like the Baron de Prelle on the advantages of old age in the Christian, political, civil, economic, and solitary life. They consider in detail "the sweetness of old age in the administration of public affairs; the sweetness of old age in fulfilling the duties of civil society; the sweetness of old age in regard to the economic and domestic life." It is with men as with trees, the old are found best for some purposes. Old wood is better than young for constructions. At Hinterhermsdorf, in Saxon Switzerland, the roots of aged trees used to be employed in building, and many very ancient houses are still standing there so constructed; whereas now, in consequence of using young trees, this kind of building does not last thirty years*. Homer dwells repeatedly on the advantage of having old men to conduct public affairs, and to treat on measures of peace; and Plato even requires that the old should be the rulers in his republic. In the best ancient Christian governments these views were not deemed visionary. The old law of Arragon says, “ Bellum aggredi, pacem inire, inducias agere, remve aliam magni momenti pertractare caveto Rex præterquam seniorum annuente consensu t." The destination of old men as cardinals in the highest council of the world furnishes, no doubt, the most striking instance of the important functions provided for them by the Catholic Church. • Cotta. 66 Hieron. Blanca Arragonens. Rer. Comment. 26. 66 66 But besides employing the aged in public affairs, Catholicism evidently tends also to keep alive in the world that ancient sentiment which attached importance to the conversation of the old, as when Socrates says to Cephalus, And I, too, am always delighted to be in company with old men *." It sends youth to the aged for counsel. "Old age," says the Baron de Prelle, "is of admirable use in regard to assisting men with salutary advice. Few persons can well give admonitions to their neighbour. The great and rich are too powerful; equals are suspected of jealousy; the young would pass for rash; only the aged can at all times perfectly discharge this office." Independent of every other consideration, a mere regard for the experience and personal knowledge of facts that the old man possesses entitles him to attention. William of Newbury consults the aged when writing his history. William, archbishop of York, being reported," he says, "to have died by poison, I never believed it; but as the report seemed to gain ground, I went to a certain eminent old man, a monk of Rievaulx, then at the point of death, who had been most intimate with the archbishop, and he assured me that it was a falsehood t." We see in the history of Vasari how the aged painters and sculptors of Italy used to be surrounded with young artists consulting them on their works. Amongst the appanages of old age, therefore, which Catholicism confirms, are the instructions of every kind which it gives to those who want its long experience. "The warm days in spring bring forth passion-flowers and forget-menots. It is only after midsummer, when the days grow shorter, that fruit is gathered." How valuable are the directions of the aged in regard to studies and learning! "What more charming," asks the Baron de Prelle," than an old age surrounded by young students listening to its instructions, frequenting its house as an oracle of learning and wisdom, enamoured with its sweet gravity!" Thus the Fathers Fronton, Sirmond, and Petau, without ever appearing in public out of their houses, were sought in their chambers by the first men, who desired to profit by their conversation; and the house of the aged Philippe de Gamache, doctor of Sorbonne, was never empty of prelates and theologians, who sought his instructions, which the Cardinal de Richelieu had often solicited. Catholicism, by thus employing old age in the instruction of youth, attaching the highest importance to its traditions for all men, and generally advising every one to consult it, recommends itself, then, to the judgment of those philosophers who follow Plato and the popular opinion in all countries, rather than the sophists of later times; for Plato said, what indeed the common people, always the best judges in such questions, every where think, that "education is the art of drawing * De Repub. i. + i. 26. De Prelle, 265. and conducting children towards that end which is declared to be the right one by those old men who have the most wisdom and the greatest experience, and that the object of law, therefore, should be to cause the minds of youth to be accustomed to agree in taste and aversion with old age; and," adds Plato,“ it is for this purpose that chants are invented, which are true enchantments, intended to produce this harmony between the young and old*." It is an evil genius which advises youth to quit those trees which gave it shelter, and hasten away to the bleak air of storms. The forest presents some beautiful analogies with the spirit and conduct of Catholicism in respect to this recognition of the use of old age in guiding and sheltering the young; for experience proves," as Cotta says, "that young wood grows most easily in proximity to old wood, so that in the judicious administration of forests masses of old trees are always left here and there, in order that the new plantations may rise up amongst them t." Spenser takes advantage of such observations, and in his Shepherd's Calendar thus exemplifies them by his tale of the oak and the brier, as told by the Shepherd Theriot, who had learned it in his youth from an older man : 66 "There grew an aged tree on the green, * De Legibus, ii. Principes fondamentaux de la Science forestière. |