but ask myself, “Is the Maria worship of the Catholic church reprehensible, excepting in its excess and want of judgment? Should not the image of the God-inspired mother,—even as Eve, the first mother, is seen listening to the inspiration of the evil-spirit (the spirit of self), should not Mary, the second mother, thus be seen listening to the inspiration of the Holy Spirit?—ought not the image of ‘the mother and the child,’ which is reproduced in every Catholic church, become a type to the female sect—the educator of the child? and ought not the church very justly to devote some of its festival days to the contemplation of this deep, primeval relationship?” The whole of this day's worship breathed the sanctifying influence of the good mother into the soul. It affected me profoundly, beneficially, delightfully, until the preacher mounted the tribune.[1] He was a preacher of no ordinary fervor or talents, but instead of devoting them to the sacred relationship of which I felt that this worship aimed at the expression,—he employed them in setting forth the miracles, the conversions, &c., which
- ↑ The priest frequently preaches, not from the pulpit, but from a gallery, or tribune, upon which he moves backwards and forwards, with much gesticulation. I have several times been present at these preachings, and perhaps it may have been a singular chance, that they have almost always had the seventh commandment for their subject, which furnishes the preacher with the opportunity of much declamation against le donne, and very piquant, but not very edifying representations, which evidently delight the hearers. The chief business of the priests seems to be to attract the people to church, no matter by what means. The church-music has the same object in view, with its opera-marches, and ballets. The church, by this, lowers herself, but not to raise herself again.—Author's Note.
