rt
and mind as those which she spoke to Durtal in the aisles of Chartres
and in the cadences of Solesmes.

_July_, 1898.

Footnotes:

[Footnote 1: Introduction to Sordello.]

[Footnote 2: _The Cathedral_. By M.T.K. Huysman. Translated by
Clare Bell.]

[Footnote 3: R. P. Pacher, S.J., _De Dante a Verlaine_.]

XIX.

TRACTS FOR THE MILLION.

The paradoxes of one generation are the common-places of the next; what
the savants of to-day whisper in the ear, the Hyde Park orators of
to-morrow will bawl from their platforms. Moreover, it is just when its
limits begin to be felt by the critical, when its pretended
all-sufficingness can no longer be maintained, that a theory or
hypothesis begins to be popular with the uncritical and to work its
irrevocable ill-effects on the general mind. In this, as in many other
matters, the lower orders adopt the abandoned fashions of their betters,
though with less of the well-bred taste which sometimes in the latter
makes even absurdity graceful. In this way it has come to pass that at
the very moment in which a reaction against the irreligious or
anti-religious philosophy of a couple of generations ago is making
itself felt in the study, the spreading pestilence of negation and
unbelief has gained and continues to gain possession of the street. Some
fifty years ago religion and even Christianity, seemed to the sanguine
eyes of Catholics so firmly rooted in England that the recovery of the
country to their faith depended almost entirely on the settlement of the
Anglo-Roman controversy; to which controversy they accordingly devoted,
and, in virtue of the still unexhausted impetus of that effort, do still
devote their energies, almost exclusively. But together with a dawning
consciousness that times and conditions have considerably changed, there
is growing up in certain quarters a feeling that we too shall have to
make some modifications in order to adapt ourselves to the altered
circumstances. It is becoming increasingly evident that even could the
said Anglo-Roman controversy be settled by some argument so irresistibly
evident as to leave no _locus standi_ to the opponents of the Petrine
claims, yet the number of those Anglicans who admit the historical,
critical, philosophical, and theological assumptions upon which the
controversy is based and which are presumed as common ground, is so
small and dwindling that, were they all gained to the Church, we should
be still