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Madonna of the Torches-Raphael

This is the third of a series of sketches of famous artists and their masterpieces, published for the instruction of our young readers.

Raphael, or Raphaello Santi or Sanzio, called by his countrymen, the divine, is almost universally considered the greatest of painters. He was born at Urbino in 1483; in 1497, on the death of his father, Giovanni Santi, who was his first instructor, he was placed under Petrio Perugino, a most distinguished painter of his time. In 1504 Raphael visited Florence and improved his style by studying composition and expression in the arts of Masaccio, and in color and effect by studying the composition of Bartholomeo. He lived in Florence until 1508 when he went to Rome on the invitation of Pope Julius II; he then commenced his celebrated frescoes in the Vatican,

and at the death of Pope Julius II, in 1513, his successor Pope Leo X, continued Raphael's services and kept his great powers constantly in exercise.

The arts of Raphael are generally divided into three classes-the first style when under the influence of Perugino's manners; his second when he painted in Florence 1504 to 1508, and his third style which is distinguished in his work executed by him after he settled in Rome. Each of these styles has its devoted admirers. Those who are inclined to art employed in the service of religion prefer the first manner as embodying purity and religious feeling.

A slight knowledge of Raphael's life gives one the power to understand the many beautiful Madonnas painted by his hand. The conception of such sublime, tranquil faces could only have come from the mind of a

I SPOKEN

man, gentle by nature, and blessed by I BELIEVED, THEREFORE HAVE fate. Such was Raphael. As a boy he was noted for his bright, sunny disposition. Poverty, which has been such a feature in the lives of so many artists, played no part in his career. He loved and was loved by all, and when his young life had come to an end (he died at the age of thirtyseven), and his body was laid out in state with his last and greatest picture "The Transfiguration" at the head, thousands of people came to pay homage to the artist and to shed tears for the man.

STORIES OF TWO MARTYRS

It is related of Blessed Cardinal Fisher that when he was in prison for refusing to take the oath of supremacy, some of his friends used to visit him, urging all sorts of reasons why he should comply with the demands of the King. Wishing to rid himself of such tempters, he told them that if they would come to him on a certain day he would follow their advice on condition that they answered one question to his satisfaction. This was agreed upon, and his friends came back at the appointed hour. The question was: "What shall it profit a man, if he gain the whole world and suffer the loss of his own soul?" His friends retired. Cardinal Fisher won his martyr's crown.

A similar story is told of Blessed Thomas More while locked in his prison cell. His wife used to come to him often, pleading that he might obey the King for the sake of his family. In reply he asked her one. day how long she thought him likely to live, supposing he obeyed the King's command. She answered that She answered that he would likely live for twenty years at least. "If you had said twenty thousand years, there might have been some show of reason," he answered, "but what are even twenty thousand years of life on earth in comparison with eternity?" He, too, won his crown of martyrdom.

Every thinking man and woman, sometime in their lives, are brought face to face with questions of the soul of grave import. These questions, among the faithful, usually relate to their moral and spiritual well-being; among non-Catholics they are commonly dependent upon the great question: For what end was man created? A subject imperfectly understood by many of them, and in their endeavor to solve it, and to answer the questions arising from it, that relate directly to themselves, they are often led into the One Fold of the One Shepherd. The world at large is always, more or less, interested to know why, and by what road, these earnest seekers after truth find the end of their quest in the Church. Moreover, the inquirers themselves often feel that it's encumbent upon them to witness to the faith within them, to let their fellow-men know the reasons why they changed their view point of life, and all because, they hope by doing so, that their words may induce others to look into the subject, so that they also may ultimately be led to the door of The House of Peace. Hence many converts, from the very beginning of the Faith, have given to the world written accounts of their conversion; and most of these autobiographical narratives have proved interesting, so much so that some of them have become worldwide classics, such as The Confessions of S. Augustine and the Apologia Pro Vita Sua of Cardinal Newman. Having all this in mind, not long ago, some one in England had the happy thought to gather together, for publication, from a number of converts their reasons for becoming Catholics, and issued the same under the title: Roads to Rome.

As most of the contributors passed over the self-same road and without any great mental struggle, they having, to all intent and purpose, lived a Catholic life from their youth,

their

conversion being merely a development and not a sudden awaking, the book's field of usefulness is limited, but not so a similar book, recently published in this country: Some Roads to Rome in America.* The editor, Miss Georgina Pell Curtis, herself a convert, has here collected the personal records of conversions to the Catholic Church of men and women of various religious opinions, coming from widely different starting points, and almost all imbued with a strong antipathy to the Faith, coupled with a contempt for all things Catholic, a cloud of witnesses: Agnostics, Materialists, Unitarians, Congrega. tionalists, Presbyterians, Baptists, High and Low Episcopalians, Methodists and Salvationists, representing many walks in life and professions: science, law, medicine, art and literature. The book is a timely one, and no doubt is destined to do a great good, for there is a spirit of unrest abroad that is forcing men to seek for a road which will surely lead them to a goal where their higher aspirations will be satisfied, and this record of many ways, finding their compitum at the Catholic Church, cannot help being a useful aid, if nothing more, to the seekers after truth. All the narratives bear the mark of great sincerity, many of the authors laying their hearts quite bare, not only those whose emotions played a leading part in their conversion, but also those whose every step was marked by a reason, the outcome of a cool and collected intellect.

The Catholic reader of the book, who is acquainted with Cardinal Manning's wonderful sermon for the Feast of Corpus Christi, will be surprised to find a number of testimonies to the truth of his contention: that the Blessed Sacrament is the center of immutable truth; and he will also find many things which will make

* Some Roads to Rome in America. 8vo. 523 pp. B. Herder, St. Louis, 1909. Price, $1.75.

clearer to him the value of faith, and awaken within him greater charity towards those who are outside the Church, and he will better understand that the passage of a soul from the darkness of unbelief to the full light of Faith is not an easy matter, that it is always accompanied by crosses, often beset with the consequences of sin, and sometimes hindered by the most alluring temptations.

THE PARISH MONTHLY wishes the book every success, and that it will be instrumental in bringing many souls into the Church and making many Catholics more fervent. The only

thing to regret is that it is not better printed, on lighter paper, more like its sister book Roads to Rome, and at a price which would insure it a large circulation.

A SAD END

When a Catholic falls away from the Church, he long cherishes the hope that some day he will return to it-some day he will reform, some day he will give up the sin that caused his downfall, some day he will turn over a new leaf, some day he will attend a mission, some day he will return to his heavenly Father, as the Prodigal Son went back to the home of his childhood, and find peace.

This hope never quite leaves him so long as a spark of faith remains. It may grow dim. It may cease to trouble his conscience except at long intervals. He may even put off the idea of conversion until the hour of death. But that hope still cheers him. amidst the gloom of soul brought on by sin.

If a person could be sure of his time, it would not be so desperate a risk to defer his reconciliation with God. But there is no certainty of life from day to day, even from minute to minute. Death comes in ten thousand ways. It often springs on its victim unexpectedly.

To the Catholic, who has lost the

state of grace, who has neglected his Easter duty, who has practically excommunicated himself by attempting to contract marriage outside of the Church, or by any other such public sin, there is often no chance given. He is stricken with apoplexy or heart disease; he is killed in an accident; he is taken away suddenly, with no opportunity to call for the priest or even to make an act of contrition.

Then the Church, that he disowned in life, disowns him in death. His corpse may not be taken before its altar. Its absolution and its last blessing are not for him. He must be buried elsewhere than in consecrated ground.

It is a sad end for the life that began, spiritually, in the white innocence of Baptism.

THE MOTHER'S VACATION

We say everybody ought to have a vacation. No one tries to excuse this necessity. Almost every one has at some time experienced its benefits. It is not uncommon to hear that some radical change of surroundings and occupation has brought back strength supposed to be lost forever or even cured what seemed a mortal disease. But those who need this change the most are the very ones who are unable to expect such a thing, much less enjoy it. The more responsible the occupation the more constant is the personal attention and the more sure the consequent physical exhaustion and mental strain. Love for one's occupation lightens work, but it very frequently defers the necessary rest. It should be made imperative that those people who have the greatest responsibilities should include a vacation in their plans for each year. It is unnecessary to prove that a mother holds the most responsible of all positions, and we must add to this responsibility the sewing, cooking and cleaning that fall to the lot of the average mother. But who ever heard of a mother having a vacation-a real vacation, not a

trip with the children, but a complete
separation from home ties and as-
sociations? That this idea sounds
like heresy may be sufficient proof of
the necessity for such a change. But
such a custom will never originate
among the mothers themselves. Moth-
erhood means unselfishness. If any
mother ever longs for a change she
will conceal the longing and consider
it the morbid result of some nervous
condition. Teach the boys a practical
knowledge of household duties and
family requirements that they may
know their proper performance oc-
cupies seven days in the week, in-
cluding holidays and many nights!
The mother's vacation must be plan-
ned for and insisted upon by the fa-
ther, since he is her natural protector
and in most cases he holds the purse
strings. But the question is, Who will
undertake the care of the family?
When dread illness comes we summon
the trained nurse. At such a time the
condition of the patient is much more
critical than that of a family rendered
motherless for a week or two. But
why not educate mothers' substitutes
and create a new occupation for wom.
en? All over the country may be
found widows and unmarried sisters
who are left alone to earn a liveli-
hood. They have no practical knowl-
edge of anything but housework and
are too old to enter upon any new oc-
cupation. They must become either
servants or dependents. Many such
women are well educated and fitted to
become a member of any good home.
It is plain that such an occupation as
the proposed would require remark-
able women-women able to do and
oversee all kinds of housework, to en-
tertain and care for children, to meet
each emergency with promptness and
tact, to laugh at little worries and
overcome all friction with ready ad-
aptability. The capability is the re-
sult observed in the maturity of all in-
telligent domestic women.

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The Catholic Camp Association, an organization composed of Catholic clergy and laity, and incorporated under the laws of the State of New York for the purpose of providing "Catholic youth of moderate means with a safe and healthful place of recreation during the summer

months," will conduct a camp called "Camp Acadia" for boys during July and August of this year.

While this is the initial effort under the auspices of the Association, it is by no means an experiment. During the past two summers the same direction that has been enlisted for camp for this season has most successfully conducted a camp at Lake Oscawana. New York. The work at

Camp Osca

wana, which

was a pioneer attempt on these lines in behalf of Catholic boys and young men, attracted wide attention and favorable comment. This led to the development of

It has no known intake or outlet, and is surrounded by a beach of the whitest sands.

The director of the camp, Mr. J. T. B. Fisher, will be assisted by a number of seminarians from St. Joseph's Seminary, Dunwoodie, N. Y., and higher students of different Catholic colleges, chosen with a view to their experience and earnestness.

This corps, recruited from the best sources, will have the care and constant supervision of the boys, and living immediately with them and joining in all their games and pastimes will ensure their happiness and safety, and at the same time exert the best possible influence upon them.

The church at Ronkonkoma is within walking distance of the camp, and Mass will be attended there on Sundays. All members of the camp will be required to furnish references of good character from parish priests or school, as an unruly disposition or marked moral weakness would tend to destroy the camp's best purpose.

the Catholic Camp Acadia, Lake Ronkonkoma, Long Island, New York
Camp Association, whose purpose is
to give wider scope to the movement
and to distribute its benefits to many
more of those of our youth who not
only long for, but need the advantages
that are thus offered.

Camp Acadia is located on the shore of Lake Ronkonkoma, Long Island. This beautiful body of water, about 300 feet above the sea, and famed as a rest and health resort, is in the center of Long Island's pine belt, and is about half way between Long Island Sound and the Great South Bay. It is about five miles in circumference, is noted for fishing, bathing and boating, and is most remarkable for two peculiar features:

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The daily routine will be elastic; that is, an effort will be made to so vary each day's order that the camp's fun may be better maintained. Discipline will be as mild as possible, and within proper limits the boys will be left

to their own resources and pleasures, thus contributing to their individual sense of responsibility and developing their manliness. In regard to the use of the boats and bathing, however, the rule will be most strictly enforced, explicit permission being necessary for the former, and the bathing being allowed only at the

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