drawal from the seminary, and to make the matter easy for the latter he obtained a position for him where Renan would at least be sure of his daily bread.

During these years Dupanloup, besides his college work, was also the most sought-after confessor and director of souls in Paris. A noble penitent of his, Pauline de Périgord, was instrumental in making him acquainted with the famousinfamous Talleyrand, ex-Bishop of Autun, ex-Minister of Napoleon, a man of intrigue and the basest trickery, whose scandalous life of eighty odd years was now drawing to a close. Dupanloup's zeal, piety, and tact met with their merited reward, and he had the happiness to restore this lost sheep to the Church, who died with every sign of repentance.† In 1849 through the instrumentality of his friends, Cardinal Giraud and the Comte de Falloux, Dupanloup was named Bishop of Orleans, and after considerable hesitation he allowed himself be persuaded to accept the post. He threw himself into the new work with extraordinary energy; during the twenty-eight years of his rule, he accomplished as much as three or four ordinary men, and it would be difficut to find in the Catholic Episcopate of his time another equal to him, whether with regard to the brilliancy of his talents or the intensity of his zeal. With Orleans itself his name is indissolubly united, just as Bossuet's is with Meaux, or Fénelon's with Cambrai. To accomplish what he had in view he was obliged to husband his time most carefully, to impose a severe rule of life on himself which he followed unflinchingly. His usual working time was ten hours a day, and the acme of his ambition eighteen hours. He invariably retired to rest at 9 p.m. and rose between 4 and 5 a.m. Frequently tortured by insomnia, he was accustomed to get up and devote to

Il (Talleyrand) reçut l'absolution avec une humilité, un attendrissement, une foi qui me firent verser des larmes, et qui, sans doute, touchèrent le coeur de Dieu. (Récit de Mgr. Dupanloup.)

It is interesting to put in juxtaposition with Dupanloup's power of work, the achievements of other unremitting labourers. The Curé of Ars and Napoleon I. worked 18 hours a day; Cardinal Newman, 14; Jowett of Oxford, 13; Ozanam, 12 to 15; Balmès and Donoso Cortès, 16. The most astounding instance that I am acquainted with in this connection is Auguste Comte's, who is said to have worked occasionally eighty hours without intermission and without food or drink.

writing or study the hours that should have been given to sleep. "Do not allow time melt in your hands," he used often say, "for it is the treasure of God." One of his first important actions in Orleans was to re-establish the festival of Joan of Arc, and to give to the celebration an éclat and a national character which it has ever since retained. He never failed to procure some famous orator for his cathedral on that day. Twice he preached the panegyric of the Pucelle himself, and maintained the then startling thesis of her sanctity; later he introduced the cause of the Maid's beatification at Rome, and though then Rome did not accede to his wishes the action of our late Holy Father has proved the correctness of the bishop's intuition.

He had very much at heart the spiritual and scientific uplifting of his clergy, and he left no stone unturned to realise these two aims. The fourth tome of his Oeuvres Choisies, entitled Etudes Ecclésiastiques, is taken up with a multitude of Règlements, Mandements, exhortations calculated to promote these objects. He insisted that every priest should have sufficient knowledge to discharge his ministry fruitfully: he was anxious that as many as possible should possess superior attainments, in order to defend Catholic truth and shed lustre on their diocese. Young priests had to undergo examinations in all the seminary curriculum for six years after ordination. Every year he proposed to the whole diocese some thesis for ample discussion and examination. The best essay was awarded a prize, and if considered suitable was published. Promising students who were anxious to specialise were sent abroad to foreign universities. He insisted further that every priest should be able to speak and write Latin presentably; an elegant classical scholar himself, and perfectly acquainted with the poets and orators of Rome, he was not easily pleased in this particular. He thought too that priests ought be able to read the New Testament and St. John Chrysostom in Greek, and he refused to allow any pupil enter his seminary who could not construe the Offices of Cicero in Latin, and the Acts of the Apostles in Greek, at sight. But love for the ancient languages of the Church never blinded him to the necessity of people knowing their mother-tongue well. On the contrary, he always insisted that his seminarians, by the

study of suitable French models, should acquire for themselves a correct, lucid and elegant style in their own language. By such devices did he successfully struggle to raise the intellectual level of his diocese, and bring out the talents of those priests committed to his inspiring care.

Always tenderly attached to Pius IX, he several times took up his pen to defend the Papal rights and policy with the happiest results. Thus he published a brief and luminous commentary of the Syllabus, for which he was publicly thanked by the Pope, and which, in addition, received the spontaneous adherence of six hundred and thirty bishops. On another occasion Cardinal Antonelli, the Papal Secretary of State, wrote to him, "votre plume nous a valu une armée"; and the Pope himself asked him to publish a paper on the spoliation of the Holy See by the Government of Italy. At the Council of the Vatican he was opposed to the definition of the Pope's infallibility just then, and before the decree he fought against it with all the energy and fougue of his fiery nature. But the moment that the voice of the assembled Fathers had decided against him, he adhered loyally to what he knew and believed was the organ of the Holy Ghost.

Amidst the disasters of 1870 the Bishop of Orleans emulated the heroism of his own great predecessors, St. Aignan and the Leos and Gregories of the early centuries, who, amidst the ineptitudes of an utterly incapable government, earned the honourable titles of defensores civitatis. His seminary, his colleges, even his own residence, were thrown open to the sick and wounded soldiers; he tended them, provided for their comfort, prepared the dying for Eternity, begged for them, in fact thought no effort too great or no self-sacrifice too severe to succour these unfortunates. For the Irish he always had a warm corner in his heart, and in brighter days he had preached a famous charity sermon for the poor Catholics of Ireland, and had sent them in their necessity 30,000 francs. His appeal for pecuniary assistance now met with a right royal response from them, for they sent him the enormous sum of 200,000 francs. By the German military authorities he was treated with the greatest respect, and by his earnest pleadings he obtained a remission of some of the hard conditions they imposed on the city. In gratitude his people

elected him a member of the National Assembly. In this new field he rendered notable service to the Church by his successful advocacy of a law to restore the chaplains to the army (1874), and to authorize anew Catholic institutes (1875). In the latter year he was officially invited to take part in the centenary celebration of O'Connell's birth. Illness compelled him to decline the invitation, but his letter to the Lord Mayor of Dublin was wonderfully eloquent and obtained an enormous circulation. The same year he was made a member of the French Senate, and his last public act was to prevent the Government from officially participating in the centenary of Voltaire (1878). A few months later he died at the château of Lacombe, October 11th, 1878. His monument was unveiled at Orleans in 1888, and a notable eulogy pronounced in his memory by Mgr. Besson, Bishop of Nîmes.

The thirty-six years that have elapsed since Mgr. Dupanloup's death have dealt kindly with his writings and his fame. In a French bookseller's catalogue of February, 1914, I notice twenty-three volumes from his pen advertised; while the same list contains no less than six books by different writers dealing with his personality, or various phases of his literary or social activity. Most of his polemical writings are suited only for France; but his works on the catechism, on education, and on the intellectual training of women are applicable everywhere, and are fully abreast of the present time. Concerning his oratory, M. Faguet is most emphatic: "There was in his eloquence the palpitation and vibration of his arteries; it was the very flesh of his heart, transforming itself into words."§ With this rather bombastic praise, it is interesting to contrast the opinion of A. P. Stanley, Anglican Dean of Westminster, who heard Dupanloup preach several times: "He is pathetic and vehement by turns,' wrote Stanley to a friend, "now melting to tears, now fiery like a charge of cavalry." By way of recreation and change of work, he undertook to write a "Life of Our Lord." For this task he was poorly enough equipped, for he had no deep acquaintance with Eastern languages. While, then, this volume cannot compare in depth or local colouring or scien

§ Il y avait dans sons éloquence, la palpitation et la vibration de ses artères. C'était la chair de son coeur qui se faisait verbe.

tific accuracy with the work of specialists like Fouard or Le Camus, it contains some charming pages where the tenderest piety is expressed in the most enchanting style. Let me refer particularly to his beautiful remarks on Christian teaching in general, and Our Lord's teaching in particular.§§

Since the days of Madame De Sévigné, the French have been famous letter writers. Witness the furore caused by the publication of Father Didon's letters some ten years agoa book which went through thirty-three editions in three years. Dupanloup's letters, of which two large volumes have been published by Mgr. Lagrange, are all excellent, and some of them flawless gems. As specimens of tender feeling, I would select the fourteen letters to his mother; as an example of dignified and courteous controversy the one to a young materialistic doctor; as an example of eloquence the second letter to the Lord Mayor of Dublin.

In spite, however, of his great talents, his unflagging earnestness, his strength of self-sacrifice, he too had his faults. He was not a St. Francis de Sales or a Curé of Ars; he had his share of these misères humaines that the saints alone succeed in ridding themselves of. Thus his exceptional controversial talents gave him an instinctive and half-unconscious love for the combat. Like the warhorse, he scented battle from afar, and in a moment he was charging home on the enemy. It is true that he often received outrageous provocation, that he was treated by his adversaries with the most insupportable insolence; but then he hit rather hard himself at times, and did not always benefit good causes by his heated and intemperate partisanship.

He was an inspiring worker and had gathered around him a veritable corps d'élite but then he was somewhat imperious and exacting towards his entourage. They were expected not only to defer to him as master of the house, but even to share his walks, his recreations, and his reading. And as tastes differ considerably, such exigencies often seemed difficult and unreasonable to some. These are the shadows in the picture, these are the alloy in the pure gold, and small indeed they are compared with the unquestionable merits of the man. M. Faguet sums up well his character in the fol

§§ Vie de N. Sauveur, pp. lxxiv., seqq.

VOL. XLIII.-No. 499.

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