to us by neaven fully to unlock the sacred treasure composed of the merits, sufferings, and virtues of Christ our Lord, and of his Virgin Mother, and of all the saints, which the author of human salvation has intrusted to our dispensation. Let the earth therefore hear the words of his mouth. We proclaim that the year of Atonement and Pardon, of Redemption and Grace, of Remission and Indulgence is arrived. We ordain and publish the most solemn Jubilee, to commence in this holy city from the first vespers of the nativity of our most holy saviour, Jesus Christ, next ensuing, and to continue during the whole year 1825, during which time we mercifully give and grant in the Lord a Plenary Indulgence, Remission, and Pardon of all their Sins to all the Faithful of Christ of both sexes, truly penitent and confessing their sins, and receiving the holy communion, who shall devoutly visit the churches of blessed Peter and Paul, as also of St. John Lateran and St. Mary Major of this city for thirty successive days, provided they be Romans or inhabitants of this city; but, if pilgrims or strangers, if they shall do the same for fifteen days, and shall pour forth their pious prayers to God for the exaltation of the holy church, the extirpation of heresies, concord of catholic princes, and the safety and tranquillity of christian people." The pope requires "all the earth" to "therefore ascend, with loins girt up, to holy Jerusalem, this priestly and royal city." He requires the clergy to explain "the power of Indulgences, what is their efficacy, not only in the remission of the canonical penance, but also of the temporal punishment," and to point out the succour afforded to those "now purifying in the fire of Purgatory." However, in February, 1825, one of the public journals contains an extract from the French Journal des Debats, which states that there was "a great falling off in the devotion of saints and pilgrims," and it proves this by an article from Rome, dated January 25, 1825, of which the following is a copy: "The nuinber of pilgrims drawn to Jerusalem (Rome) by the Jubilee is remarkably small, compared with former Jubilees. Without adverting to those of 1300 and 1350, when they had at least a million of pilgrims; in 1750, they had 1,300 pilgrims presented on the 24th of December, at the opening of the holy gate. That number was increased to 8,400 before the ensuing New Year's day. This time (Christmas, 1824) they had no more than thirty-six pilgrims at the opening of the holy gate, and in the course of Christmas week, that number increased only to 440. This is explained by the strict measures adopted in the Italian states with respect to the passports of pilgrims. The police have taken into their heads, that a vast number of individuals from all parts of Europe wish to bring about some revolutionary plot. They believe that the Carbonari, or some other Italian patriots, assemble here in crowds to accomplish a dangerous object. The passports of simple labourers, and other inferior classes, are rejected at Milan, and the surrounding cities of Austrian Italy, when they have not a number of signatures, which these poor men consider quite unnecessary. They cannot enter the Sardinian states without great difficulty. These circumstances are deplorable in the eyes of religious men. We are all grieved at this place." On this, the Journal des Debats remarks, "Notwithstanding the excuse for so great a reduction of late years in the number of these devotees, it has evidently been produced by the diffusion of knowledge. Men, in 1825, are not so simple as to suppose they cannot be saved, without a long and painful journey to Jerusalem (Rome.)" some one who was going to Spain waited on him to ask whether he had any commands, replied, "Only my compliments to the sun, whom I have not seen since I came to England."-Carraccioli, the Neapolitan minister here, a man of a good deal of conversation and wit, used to say, that the only ripe fruit he had seen in England were roasted apples! and in a conversation with George II. he took the iberty of preferring the moon of Naples to the sun of England. TIME. Time is the stuff that life is made of,' says Young. “BEGONE about your business,” says the dial in the Temple: a good admonition to a loiterer on the pavement below. The great French chancellor, d'Aguesmadame d'Aguesseau always delayed ten seau, employed all his time. Observing that or twelve minutes before she came down to dinner, he composed a work entirely in this time, in order not to lose an instant; the result was, at the end of fifteen years, a book in three large volumes quarto, which went through several editions. MARCH IS the third month of the year; with the ancients it was the first: according to Mr. Leigh Hunt, from Ovid, the Romans named it from Mars, the god of war, because he was the father of their first prince. "As to the deity's nature, March has certainly nothing in common with it; for though it affects to be very rough, it is one of the best natured months in the year, drying up the superabundant moisture of winter with its fierce winds, and thus restoring us our paths through the fields, and piping before the flowers like a bacchanal. He sometimes, it must be confessed, as if in a fit of the spleen, hinders the buds which he has dried from blowing; and it is allowable in the less robust part of his friends out of doors, to object to the fancy he has for coming in such a cutting manner from the east. But it may be truly said, that the oftener you Spenser. meet him firmly, the less he will shake you; and the more smiles you will have from the fair months that follow him." Perhaps the ascription of this month to Mars, by the Romans, was a compliment to themselves; they were the sons of War, and might naturally deduce their origin from the belligerent deity. Minerva was also patroness of March. Verstegan says of our Saxon ancestors, that "the moneth of March they called Lenct-monat, that is, according to our new orthography, Length-moneth, because the dayes did then first begin in length to exceed the nights. And this moneth being by our ancestors so called wher they received Christianity, and conse quently therewith the ancient christian custome of fasting, they called this chiefe season of fasting the fast of Lenct, because of the Lenct-monat, whereon the most part of the time of this fasting alwayes fell; and hereof it cometh that we now cal it Lent, it being rather the fast of Lest, thogh the former name of Lenctmanat be long since lost, and the name of March borrowed in stead thereof." Lenct, ar Lent, however, means Spring; hence March was the Spring-month. Dr. Sayer says the Saxons likewise called it RhedBoth,a word derived by some from one of their deities, named Rheda, to whom sacrifices were offered in March; others derive it from red, the Saxon word for council, March being the month wherein wars or expeditions were usually undertaken by the Gothic tribes. The Saxons also called it Hlyd-monath, from hlyd, which means stormy, and in this sense March was the Stormy month. No living writer discourses so agreeably on the "Months" as Mr. Leigh Hunt his little volume bearing that title. He says of March, that-"The animal creation now exhibit unequivocal signs of activity. The farmer extends the exercise of his plough; and, if fair weather continues, begins sowing barley and oats. Bats and eptiles break up their winter sleep: the Ittle smelts or sparlings run up the softmed rivers to spawn: the field-fare and Woodcock return to their northern quarters; the rooks are all in motion with building and repairing their nests; hens sit; geese and ducks lay; pheasants crow; the ring-dove coos; young lambs come tottering forth in mild weather; the throstle warbles on the top of some naked tree, as if he triumphed over the last lingering of barrenness; and, lastly, forth issues the bee with his vernal trumpet, to tell us that there is news of sunshine and the flowers-In addition to the last month's flowers, we now have the crownimperial, the dog's-tooth violet, fritillaries, the hyacinth, narcissus, (bending its face like its namesake,) pilewort, scarlet ranunculus, great snow-drop, tulips, (which turned even the Dutch to enthusiasts,) and violets, proverbial for their odour, which were perhaps the favourite flowers of Shakspeare. The passage at the beginning of Twelfth Night,' in which he compares their scent with the passing sweetness of inusic is well-known, and probably suggested the beautiful one in lord Bacon's Essays, about the superiority of flowers in the open air, where the scent mes and goes like the warbling of music.'" Now, Winter, dispossessed of storms, and weak from boisterous rage, Ling'ring on the verge of Spring, St. March 1. St. St. St. Mo David, Archbishop, A. D. 544. ST. DAVID. Patron of Wales. St. David, or, in Welch, Dewid, was son of Xantus, prince of Cardiganshire, the Isle of Wight, afterwards preached to brought up a priest, became an ascetic in the Britons, founded twelve monasteries, ate only bread and vegetables, and drank milk and water. A synod being called order to suppress the heresy of Pelagius, at Brevy, in Cardiganshire, A. D. 519, in "St. David confuted and silenced the infernal monster by his learning, eloquence, and miracles." After the synod, St. Dubritius, archbishop of Caerleon, resigned his see to St. David, which see is St. Kentigern saw his soul borne by angels now called St. David's. He died in 544. St. Andrew. In 962, his relics were to heaven; his body was in the church of translated to Glastonbury. Butler conceals that St. David's mother was not married to his father, but Cressy tells the story out, and that his birth was prophecied of thirty years before it happened. is, that at the anti-Pelagian synod he reOne of the miracles alleged of St. David napkin under his feet, and made an oration; stored a child to life, ordered it to spread a that a snow white dove descended from heaven and sat on his shoulders; and that the ground whereon he stood rose under him till it became a hill," on the top of which remains to this day." He assem which hill a church was afterwards built, bled a provincial synod to confirm the deof both synods for preservation in his crees of Brevy; and wrote the proceedings churches of the province; but they were own church, and to be sent to the other lost by age, negligence, and the incursions of pirates, who almost every summer came Butler's Saints. 66 in long boats fro.n the Orkneys, and wasted the coasts of Cambria. He invited St. Kined to this synod, who answered that he had grown crooked, distorted, and too weak for the journey; whereupon ensued a double miracle," for "St. Kined havmg been restored to health_and straightness by the prayers of St. David, by his own prayers he was reduced again to his former infirmity and crookedness." After this synod he journeyed to the monastery of Glastonbury, which he had built there and consecrated, with intent to repair it, and consecrate it again; whereupon "our Lord appearing to him in his sleep, and forbidding him to profane the sacred ceremony before performed, he, in estimony, with his finger pierced a hole .n the bishop's hand, which remained open o the view of all men till the end of the next day's mass." Before his death "the angel of the lord appeared to him, and said to him, Prepare thyself." Again: "When the hour of his departure was come, our Lord Jesus Christ vouchsafed his presence, to the infinite consolation of our holy father, who at the sight of him exulted." More to the same purpose is alleged by the catholic writers respecting him. Such as, that at his death" being associated to a troop of angels, he with them mounted up to heaven," and that the event was known "by an angel divulging it." This is Cressy's account. According to another biographer of St. David, he was uncle to the famous prince Arthur, or, strictly speaking, half uncle, if St. David's illegitimacy be authentic. The same author relates of him, that on his way from building the church of Glastonbury he went to Bath, cured an infection of the waters, and by his prayers and benediction gave them the perpetual heat they still retain. On the same authority, St. David's posthumous virtue, in the reign of king Stephen, occasioned the brook above the church-yard of St. David's church to run wine, by miracle: the well near it, called Pisteldewy or the conduit of David, sent forth milk instead of water. Also a boy, that endeavoured to take pigeons from a nest in St. David's church at Lhannons, had his fingers miraculously fastened to the stone, till by his friends' watching, fasting, and praying before the altar three days and nights, the stone fell from his hand. "Manie thousands of other miracles have been wrought by the meritts of this holy man, which for brevities sake we omitt. I only desire all true hearted Welchmen allwaies to honour this their great patrone and protector, and supplicate the divine goodnes to reduce his sometimes beloved countrey out of the blindnes of Protestancie, groveling in which it lang isheth. Not only in Wales, but all England over is most famous in memorie of St. David. But in these our unhappie daies the greatest part of his solemnitie consisteth in wearing of a greene leeke, and it is a sufficient theme for a zealous Welchman to ground a quarrell against him, that doeth not honour his capp with the like ornament that day." So saith Porter. This legend has been the theme of successive writers, with more or less of variation, and much of addition. Inscription for a monument in the Vale of Ewias. Here was it, stranger, that the Patron Saint A solitary man; and here he made His hermitage, the roots his food, his drink Of Hodney's mountain stream. Perchance thy youth MR. SOUTHEY |