Dispatches that reached Washington a few days ago from New York City announcing the marriage of former "father" David Hillhouse Buel to Miss Katherine Francis Powers, of Boston, in New York City, have thrown the members of St. Aloysius church in which "Father" Buel was a priest for more than a year into a consternation bordering on hysteria!

Perhaps no more stunning blow could have been dealt the erstwhile Catholicity of the nation's capitol than the announcement of this renunciation of Romish superstition by one who was accredited as Washington's most learned priest, and the numberless students of Georgetown University, who were students during Mr. Buel's term as President of that Catholic institution, are beginning to feel very sensibly the instability of their spiritual moorings in the most "howly" faith, in the light of his utter contempt for the entire Romish system as evidenced in these dispatches.

J. Card. (Slippery Jim) Gibbons ordained "Father" Buel to the Romish priesthood in 1898; in 1905 he was elected to the presidency of the (Catholic)

Georgetown University, in which office he served until 1908, at which time he went to St. Thomas' Parish in Charles county, Maryland, returning to take charge of Gonzaga College, with which he was connected until his marriage, which occurred early last December.

According to information received here January 21st, from New Haven, Conn., Mr. Buel's Yale classmates, among whom are Superintendent F. A. Beede, Dr. Charles J. Foote, and Assistant Instructor Charles M. Clark, were astonished at the news of his renunciation of Romanism, as when they heard of him last he was a Romish priest, in charge of the parish of St. Thomas Manor, Charles county, Md. and again, later, on November 16th, he was one of the "fathers" attached to St. Aloysius church and Gonzaga College of this city.

Further, Mr. Buel is remembered at Yale among her graduates, as a man of brilliant mind. While in college he wrote the words for the light operetta "Penekeese," the music for which was written by Thomas Shepard, a classmate of Buel's.

Something of Mr. Buel's record as a Romanist and in Romish mummeries may be of interest to Menace readers, as giving a side light on the attainments of the man who has thus dared to proclaim his right to his own heritage of independent, individual manhood. Mr. Buel was received into Romanism while a sophomore in college, joining St. Mary's church. Born in 1862, in West Troy, N. Y., he is related to the Hillhouse family in this city.

Mr. Buel graduated from Yale in 1883 and the November following he entered the novitiate of the "Society of Jesus" at West Park, N. Y. He completed his novitiate at Frederick, Maryland, in 1887, and spent the third year of his probation at Florissant, Mo., in 1901.

Mr. Buel took the four vows of the "Society of Jesus" (Jesuits) at Georgetown, D. C., February 3d, 1902. Later he conducted "missions" in New England, New York and Pennsylvania as a member of the "missionary band of the Maryland-New York Province."

As to his standing among the dupes, it might be interesting to note that at various times Mr. Buel was connected with St. Francis Xavier College, New York; Holy Cross College, Worcester, Mass.; Fordham University, and was President of Georgetown University from 1905 to 1908. In the latter years he was transferred to the parochial schools of Philadelphia. Afterward he became a priest at St. Francis Xavier, New York City, and still later priest at St. Aloysius church, of this city.

Few of his Yale classmates have kept in touch with Mr. Buel lately, but among them there is a little real surprise at his renunciation of Roman Catholicism; the greatest surprise was that a man of his mental acuteness should ever enter the Romish system of servitude in the first place!

Mr. Buel contributed numerous literary efforts to the support of the Romanist superstitions he had espoused, among these being "A Novelette," "A Jesuit of Today," and adaptations of "Pinafore" and "Patience" for the use of boys' choirs. At one time he was a member of the District of Columbia Military Order of the Loyal Legion, serving as its chaplain from 1908 to 1909. Mr. Buel's marriage was duly announced in the Yale alumni weekly and his classmates received the news with considerable gratification. Priest Duarte, Vice President of Georgetown University, when asked to comment on this marriage, gritted his teeth and said savagely, "The marriage will hurt the University in that the riff-raff who delight in sensational stories of the weakness of human

nature will hold this marriage as an example!"

"Of course Mr. Buel is no longer a priest of the Roman Catholic church, nor is he a member of the Society of Jesus! He has broken all the sacred vows he made both to the church and this Society. Of course this carries the penalty of excommunication with it!."

Horrors!!---but, Oh, Fudge!

It is advertised among the faithful---the priests, nuns and dupes in this city---that "the formal deposing" of "Father" Buel from the Romish priesthood will be performed here in the next few days by J. Card. (Slippery Jim) Gibbons, who is the rarified mummy in charge of this diocese!

And your correspondent will be there!

Meanwhile, Mr. David Hillhouse Buel, here's our hand and the heartiest congratulations of The Menace----you made a mistake, true, but in rectifying it you have measured up to the standard of a man!

Amongst the flood of protests that has poured in from all parts of the country against the reappointment of De Lacey as Judge of the Juvenile Court, one recently filed by the Daughters of America, an auxiliary of the Junior Order of American Mechanics, declares that "his rulings in a great majority of cases in the past have been without warrant of law and contrary to a moral uplift of the defendants brought before him!

"In a great majority of cases of young girls from nine to sixteen years old, said defendants have been subjected to medical examinations which were not only illegal but most humiliating, said examinations having nothing to do with the charges upon which said defendants were haled into court.

"A majority of these defendants were sentenced to an institution, not of correction, but of labor (evidently referring to houses of the "Good Shepherd"); as the greater percentage of these girls may be found doing time in a steam laundry, connected with the said institution, where they must labor from ten to twelve hours per day, and where they receive little, if any, moral training!

"The maintenance of these prisoners or defendants is paid for by the District government, whereas we claim that the proper place for the said prisoners or defendants is in the reformatory, which is owned by the government!"

These protests have succeeded in holding the reappointment of this undesirable Romanist in abeyance, while Taft waits for the storm to subside that he may slip the appointment over quietly. But now fresh terror has struck the camp of Taft-Rome et al! They have discovered practically every senator, and that they are taking effect.

De Lacey has made one lame attempt to justify these unchaste and un-American liberties in the way of "examinations" that have been taken with the bodies of timid, shrinking girl-prisoners at his order. In a message from the President, transmitting the Sixth Annual Report of the District of Columbia, for the year 1912 (H. R. Doc. No. 193, 62nd Cong., 2nd Session), page 19, De Lacey quotes from a letter he received the previous year from the President of the Girls' Reform School (Now the National Training School for Girls), and endeavoring to find authority for such examinations to be made at his order, De Lacey quotes from the Act of Congress, approved March 3rd, 1897 (29 Stats., 635; Sec. 18), entitled, "An Act To Prevent the Spread of Contagious Diseases, etc.," then, continuing. De Lacey says, "After

giving the matter careful consideration, I replied to the President of the Reform School for Girls. . . .that . . . . I had instructed the clerk of the court 'to have the girls intended for the reform school examined by a physician preferably a female physician, prior to their transfer from the house of detention to your institution.' Such, examinations are made by Dr. Mary Rankin Hall, Dr. Louise Taylor Jones, the Women's Clinic, and the hospitals of the city." (!)

Yet Eva Frazier, white, sixteen years old, charged with petit larceny, with no evidence that connected Miss Frazier with the theft, with nothing of an immoral nature even charged against her, thus NOT "intended for the reform school"---still at De Lacey's order against her protest, she was examined for evidence of * * * *!

Still De Lacey has the infinite all to claim, speaking in his report, to the Superintendent of the Reform School, "I had instructed the clerk of the court to have the girls intended for the Reform School examined . . . .prior to their transfer . . . . to your institution." (!)

Again, referring to the Act of Congress of March 3rd, 1897, quoted from above, from which De Lacey claims by inference to draw authority for these unspeakable "examinations," we find that it specifically states, "Any person arrested in the District of Columbia . . . . whose detention . . . . in the opinion of the Health Officer of said District . . . . may be confined in any hospital . . . . or in any such place as may be designated by the court."

Hence, not only has this De Lacey usurped the authority that Congress vests in the Health Officer of the District, but he has made of that usurped authority the excuse for a vicious, degrading mastership that has ruthlessly stripped the very covering

of shrinking and defenseless modesty from the body of innocent girl-victims!

And yet Taft would fain appoint this slave-driver to be the arbiter of the destinies of countless other girl-children!

Monday, January 20th, the senate refused to accept the conference report of the Dillingham Immigration Bill and thus political Romanism scores another point in her crafty game for the overwhelming millions.

As a result the bill went back to conference bearing the senate's stamp of disapproval of the clause requiring a certificate of character from aliens who come from these countries that issue such certificates.

Although this provision was recommended by the federal immigration officials, the Roman Catholic opposition to it was made effective by the attacks and diatribes of La Follette, O'Gorman, Root and Stone, who were the ring-leaders of this opposition, with owl-like gravity and monumental assurance asserting that this provision would be "dangerous to the future of American immigration!" The hierarchy had spoken, you see.

Lodge, who was in charge of the conference report, asked that the bill be sent back to conference, where this measure so distasteful, so positively dangerous to the Romans, can be properly and very quietly killed.

Root said that he believed that this clause had been inserted by the wish of the immigration officials, to keep out members of the Black Hand, etc., but that "it would open the door to foreign countries to limit or prevent the right of citizens to emigrate to the United States."

Then O'Gorman threw a few choice Catholic hysterics over the horrible contingency that it might encourage European governments to enact laws requiring that certificates of good character be issued.

The rest of his tirade was devoted to the equally awful possibility that this provision would be a bar to political refugees, and that then we could no longer hope to be the dumping ground for the undesirables that come here to escape army service in Germany, Russia, and other European countries!

La Follette in making his un-American attack upon this conference report, charged that the "legislation of this congress is in the hands of a few men." He proceeded to cholerically declare that this clause turned over to other countries the choice of immigration for this country.

And the hierarchy chuckles---Bonzano, "delegate from the man-god of the Tiber," from amid the velvet cushions of luxury, emits a long, rich chortle of glee---for in the near distance he hears his brothers-in-blood coming, coming, COMING!

Thus the gates of the nations are swinging backward, swinging open at the frantic tugs of American-born traitors!

"Here begins the manner for to make a nun. At the first beginning the mass shall be of our lady. The office of the mass shall be 'Salue cancta parens.' The epistle and the gospel and all the others shall also be of the time of these asked. At the beginning of the mass the maiden that shall be made a nun shall sit in the choir upon a stool before the 'abbess' and with her vow (profession) in her hand. And at the offering time the 'abbess' shall lead the maiden to the tomb in the midst of the choir, and there shall entrust her unto her nearest friends. And they shall lead her on to the high altar, and the 'abbess' and the convent shall follow up into the altar, and her friends shall offer her up unto the altar, and then commit (entrust) her to the 'abbess' again. At the same time all that will may offer.

"And then they all shall sit down and hear the preaching, and she with her profession-book in her hand. And when the preaching is done, the 'abbess' shall have her before the altar and unclothe her of her secular clothing. And at the same time the priest shall hallow her 'habit' without music, saying, 'Dominus Vobiscum.'

(Here follows in Latin the mummery of 'hallowing' the habit and the veil, which I omit purposely at this time.)

"After these orisons, cast holy water upon the clothing, and then the priest shall give the maiden her clothing; first her coast (cloak), saying without music:

"'Accipe uestem! Indue sanctitatus decorem! Ornare habitu sancte religionis cum timore and reverencia, quem interu eniente beata die obseruancia operum ignita castitatis lampade suffulta immaculatum (aute) tribunal christa perferas. Qui vinit et regnat cum deo patre.'

"After this then shall the priest with a pair of shears begin for to cut her hair before at the top, saying: "In nomine patris (in the name of the Father), et filii (and the Son),---behind ---and 'spiritus sancti' (and the Holy Spirit)---'Amen,' on either side. And then shall the 'abbess' cut away the remnant of her hair. And then shall the priest give her her wimple (headgear, worn around the chin, the sides of the face, and the top of the head), saying:

"'Accipe perplum sacrum puella quod perferas sine macula aute tribunal domini nostri Jesu Christi, cui flectitur omne genu celestium, terrestrium, and infernorum in secula seculorum.'

"And then the priest shall lay the veil upon her head, saying:

"'Accipe velum sacrum puella quod perferas sine macula---etc.'

"And then he shall give her her girdle, saying:

"'Accipe, etc.; this orison 'Accipe' shall be said at three things, that is, to wit; at the giving of the wimple and the veil, and the girdle, also it is said before.

"After this shall that nun-novice stand still before the altar and read (sing) her vow with music, saying:

"'Ego soror N., deo data promitto stabilitatem meam et connersion em morum meorum et obedienciam secundam regulam sancti Benedicti coram deo end

omnibus sanctes eius in hoe monasteric, quod constructum est in honorem sancti N., in presencia domne N., priorisse.'

"And when she had read (sung) her vow (profession) she shall go up to the altar, and lay her profession-book upon the altar, and ring, withal. And then the 'abbess' shall wind or wrap the maiden's hands in the hallowed towel of the altar, and then shall that nun-novice go down beneath the steps of the altar, turn her up towards the altar, and say (sing) this verse with music; 'Suscipe mea domine, secundum eloquium tuum, et viuam.' And in saying these words shall she fall down to the earth, and then rise up and turn her to the people, saying: "Et non confundas me ab expectacione mea,' and bow down; and this verse shall she say three times in this manner. And this same verse all the congregation, that is, to wit: all the convent, shall answer thrice, saying without music; 'Suscipe me domine,' etc., with 'Glorai patri;' and then 'Kyrieleison, christeleison, kyrieleison,' 'Pater noster.'

"And then shall the nun be laid down grovelling at length before the right end of the altar. And then the priest shall sing over her with music:

"'Et ne nos, Saluam (as) (foe) ancillam (as) tuam (as), Mitte ei (is) domine, auxiliam de sancto. Nihil perficiciat inimicus in ea (is). Esto domine, turris fortitudinis,' etc.

"And then shall the priest kneel before the altar and begin with music the hymn: 'Veni creator spiritus.' And the choir shall sing the same versse to the end. And the priest shall begin each verse of the hymn kneeling, and when he has said all that verse to the end he shall stand until the time he begins another verse; and on this manner shall he do till the hymn be all ended, and the choir shall sing the remnant.'

"When the 'Veni creator' is ended the priest shall sing over her with music, these orisons:" (Here follow several successive orisons in Latin purposely omitted here.)

"And then cast holy water upon her and incense her. And the 'abbess' and the choir shall then go down into the choir into their stalls, and then shall the 'subabbess' lead the young nun into the 'abbess' and she shall hold up both her hands, and the 'abbess' shall take her hands between her hands and kiss her, and then shall she make (repeat) her obedience (vow or profession) to all the convent, and then shall she be set in the uppermost (farthest) stall in the choir until the 'Agnus dei' led her up to the altar and when the priest has used and rinsed, then shall she be administered of him (received Eucharist) and then the choir shall sing the common mass and then shall the 'subabbess' lead her before the 'Our Lady' altar and there shall she sit (remain) in her prayers until mealtime. And for three days shall she not speak, until the third day, that she have the love of the 'abbess'."

"And at night when she is in her bed, the 'abbess' and the convent shall come up into the dormitory, and the PRIEST and the Clerk with torchlight for to hallow her bed; and he shall say without music: 'Ecce non dormitabit neque dormitet Dominus Voviscum......'

"And after his orisons shall he say 'In prinicipa;' and when that is said, then shall he cast holy water, and incense upon her and the bed, and the two nights after the convent shall do the same. "AMEN."

-----(From Cottom MS., Vespasian A. 25-British Museum.) Note:---The above is an absolute correct translation from the original. If "Rome never changes" comment is almost superfluous.

Carmel, Philadelphia.

In July 1902, the Discalced Carmelites were called to Philadelphia by our late Most Rev. Archbishop P. J. Ryan, who understood so well the meaning of the contemplative life, and the value of an Order of Prayer for this great city, that constant supplication and sacrifice might be offered to God for the Church, for its Ministers, and for all the faithful.

Since that time, the Religious have been pursuing here their appointed mission, but under great difficulties, for as yet they have no suitable Chapel, nor Monastery adapted to their requirements of their Rule.

With the permission of our Most Rev. Archbishop, they appeal now to the charity of the faithful, asking contributions to erect a Chapel and to make additions to their present building, which will fully adapt it for monastic purposes.

According to St. Francis de Sales (no holier work can be performed than to raise a House of Prayer where God may be constantly praised, in blessings invoked upon His people.

Pope Clement VIII by an especial Bull in favor of all those who bestow an alms upon a Carmelite Convent, Church, or Religious of the Order, granted a participation in all the prayers, penances, Vigils, Masses, Communions, and other good works performed by the three branches of the venerable Order of Carmel throughout the world.

In order that all persons may share in this good work according to their means and participate in the favors granted by the Sovereign Pontiffs, it is proposed, that those who give the sum of ONE THOUSAND DOLLARS, be considered as FOUNDERS of the CHAPEL. The names of these Contributors will be inscribed on a Tablet, that they may be remembered in perpetuity.

Those who contribute FIVE HUNDRED DOLLARS will be FOUNDERS of the CHOIR of the Religious, where the Divine Office will be chanted during the hours of the day and of the night, and in which they will have a special share.

Those who give TWO HUNDRED DOLLARS will be FOUNDERS of the CELLS, ---of which there will be

twenty-one, ---and they will be entitled to a special part in the prayers and good works of the Religious who occupy them.

The Donors of ONE HUNDRED DOLLARS will be FOUNDERS of the ORATORIES and HERMITAGES of the Monastery, where various devotions are performed, in which they will share in a special way.

That none may be deprived of the privileges accorded to the Benefactors of Carmel, those, who give ONE DOLLAR, will place a SECTION OF BRICK in the walls of the Monastery, and for TEN CENTS, ONE BRICK may be laid.

Our Lord regards the will and intention, and will know how to reward the least offering made in His Name, and the Community will be most grateful to all. The names of the Contributors, even of the smallest sums, will be placed on the records of the Monastery, to serve as a perpetual reminder to generations yet to come, of their obligation to pray for those who have aided them in the time of need. It is a sacred duty for Carmelites to pray for their Benefactors, and many prayers, Holy Communions, etc., are offered for the living, and Offices of the Dead for the departed. The Religious are mindful of the words of their holy Mother, St. Teresa, to her Daughters:

"You are bound to pray continually for those who give you support. It is Our Lord's will that, though all good things come from Him, we should show our gratitude likewise to those persons, by whose means He supports us. May His Majesty protect us, that none of us ever neglect this duty. Amen."

All contributions may be sent by the enclosed envelope or brought to the Monastery, where any further information desired will be gladly given by the Religious.

Chapter 19