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 O'CAROLAN

195

OCCASIONALISM

derly Book " (Albany, 1857) ; "Catalogue of Historical papers and parchments in New York State Library" (Albany, 1849); "Orderly Book of Lieut. Gen. John Burgoyne" (Albany, 1860); "WoUey's two years' Journal in New York" (New York, 1860); "Names of persons for whom marriage licenses were issued previous to 17S4" (Albany, 1860); "Journal of the Legislation Council of the State of New York, 1691- 1775" (Albany, 1860); the companion work: "Min- utes of the Execution Council of the State of New York", begun by the state historian Mr. Paltsits in 1910; "Origin of the Legislation Assemblies of the State of New York" (Albany, 1861); "A list of the Editions of Holy Scripture and the parts thereof printed in America previous to 1860" (Albany, 1861); "A Brief and True Narrative of hostile conduct of the barbarous natives towards the Dutch nation", tr. from original Dutch MSS. (Albany, 1863); "Calendar of the Land Papers" (Albany, 1864); "The Register of New Netherland 1626-74" (Albany, 1865); "Cal- endar of Dutch, English, and Revolutionary MSS. in the office of the Secretary of State" (Albany, 1865- 68); "New York Colonial Tracts", 4 vols.: (1) "Jour- nal of Sloop Mary"; (2) "Geo. Clarke's voyage to America"; (3) "Voyages of Slavers"; (4) "Isaac Robin's letters 1718-30" (Albany, 1866-72); "Laws and Ordinancesof New Netherland 1638-74" (Albany, 1868); Index to vols. 1, 2, 3 of transl. of Dutch MSS. (Albany, 1870); "Copie de Trois] Lettres ^crites en annees par le Rev. P. C. Lallemant" (Albany, 1870); "Relation de ce qui s'est passe en la Nouvelle France en I'ann^e 1626" (Albany, 1870); "Lettre du Rev.P. Lallemant 22 Nov., 1629" (Albany, 1870); "Lettre du Pere Charles Lallemant 1627 " (Albany, 1870) ; " De Regione et moribus Canadensium, auctore Josepho Juvencio" (Albany, 1871); "CanadicaeMissionisRela- tio 161 1-13" (Albany, 1871) ;"Missio Canadensis, epis- tola ex Portu-regali in Acadia a R. P. Petro Biardo" (Albany, 1870); "Relatio Rerum Gestacum in Novo- Francica missione annis 1613-4" (Albany, 1871); "Records of New Amsterdam 165.3-74", tr. by O'Cal- laghan were published by Berthold Fernon (New York, 1897).

O'Callaghan, a Collection of MSS. and Letters in the Library of Congress, Washington, D. C, 2 vols, of documents and 9 vols. of correspondence; Shea in Magazine of American History, V, 77; Walsh in Records of Amer. Cathol. Hist. Soc. (March, 1905) r Bibl. Bull, no. 26 (Albany, 1901) ; Report of Brodhead as agent to procure and transcribe documents in Europe relative to Colonial History of New York; New York State Senate Doc, no. 47.

John T. Driscoll.

O'CaroIan, Torlogh (Irish, Toirdhealbhach Cearbhallain), usually spoken of as the "last of the Irish bards", b. in the County Meath, Ireland, in 1670; d. at Ballyfaruon, 1737. He early became blind from an attack of small-pox. Descended from an ancient family, he achieved renown as a harper. His advent marks the passing of the old Gaelic distinc- tion between the bard and the harper. Celebrated as poet, composer, and harper, he composed probably over two hundred poems, many of them of a lively, Pindaric nature, and mostly addressed to his patrons or fair ladies belonging to the old county families, where he loved to visit and where he was always a welcome guest. His poems are full of curious turns and twists of metre to suit his airs, to which they are admirably wed, and very few are in regular stanzas. There are a few exceptions, as his celebrated "Ode to Whiskey", one of the finest Bacchanalian songs in any language, and his more famous but immea- surably inferior " Receipt for Drinking". His harp is preserved in the hall of the O'Conor Don at Clonalis, Roscommon. Hardiman printed twenty- four of his poems in his "Irish Minstrelsy", and the present writer has collected about twelve more, which seem to be all that survive of his literary output. Moore utilized many of his "planxties" for his "Melodies", as in "The Young May

Moon", "O Banquet Not", "Oh, the Sight En- trancing". No complete and accurate collection of his airs has been made, though many of them were introduced into ballad operas. The follow- ing note in Irish in the WTiting of his friend and patron Charles O'Conor occurs in one of the Stows MSS: "Saturday the XXV day of March, 1738, Toirrdealbhach O Cerbhalldin, the intellectual sage and prime musician of all Ireland died to-day, in the 68th year of his age. The mercy of God may his soul find, for he was a moral and a pious man."

Walker, Irish Bards (Dublin, 1786); O'Reillt, Irish Writers (Dublin, 1820): Goldsmith, Essays; Hardiman, Irish Minstrelsy, I (London, 1831) — this volume contains a portrait of Carolan "from an original painting": Grattan-Flood, A H istory of Irish Music (Dublin. 1905), xxi; O'Caholan, Collection (Dublin, 1747— Grattan-Flood savs he has traced five other editions between the years 1780 and 1804); O'Neill, Irish Folk Music (Chicago. 1910).

Douglas Hyde.

Occasionalism (Latin occasio) is the metaphysical theory which maintains that finite things have no efficient causality of their own, but that whatever happens in the world is caused by God, creatures be- ing merely the occasions of the Divine activity. The occasion is that which by its presence brings about the action of the efficient cause. This it can do as final cause by alluring the effici.^^t cause to act, or as sec- ondary efficient cause by impelhng the primary cause to do what would otherwise be left undone. Occasion- ahsm was foreshadowed in Greek philosophy in the doctrine of the Stoics who regarded God as pervading nature and determining the actions of all beings through the fundamental instinct of self-preservation. It appeared openly in the Arabian thought of the Middle Ages (cf . Stein, II, 193-245 itifra) ; but its full development is found only in modern philosophy, as an outgrowth of the Cartesian doctrine of the relation between body and mind. According to Descartes the essence of the soul is thought, and the essence of the body extension. Body and soul therefore have nothing in common. How then do they in- teract? Descartes himself tried to solve this problem by attributing to the soul the power of directing the movements of the body. But this idea conflicted with the doctrine involved in his denial of any immediate interaction between body and mind. The first step toward a solution was taken by Johannes Clauberg (1625-65). According to him all the phenomena of the outside world are modes of motion and are caused by God. When therefore the mind seems to have acted upon the outside world, it is a pure delusion. The soul, however, can cause its own mental processes, which have nothing in common with matter and its modes of action. Matter, on the other hand, cannot act upon mind. The presence of certain changes in the bodily organism is the occasion whereupon the soul produces the corresponding ideas at this partic- ular time rather than any other. To the soul Clau- berg also attributes the power of influencing by means of the will the movements of the body. The Occasion- alism of Clauberg is different from that of later mem- bers of the school ; with him the soul is the cause which is occasioned to act — with the others it is God.

Louis de la Forge (Tractatus de mente humana, 1666) is regarded by some as the real father of Occa- sionalism. His starting-point was the problem of the relation between energy and matter. Following the Cartesian method, he argued that what cannot be clearly and distinctly conceived cannot be held as true. We can form no clear idea of the attraction exerted by one body on another at a distance nor of the energy that moves a body from one place to another. Such an energy must be something totally different from mat- ter, which is absolutely inert; the union between mat- ter and energy is inconceivable. Matter then, cannot be the cause of the physical phenomena; these must be produced by God, the first, universal, and total cause of all motion. In his theory of the union be-