The great utility of the present work, which is addressed not to the specialist only, but to the general reader, consists in this, that it shows, by means of specimen-texts selected from the cuneiform tablets, what really was the doctrine and discipline of the land between the Euphrates and Tigris. Prayers, hymns, penitential psalms, litanies, dedications, etc., are translated and annotated. Everyone can judge for himself of the devotions of Sennacherib and Assurbanipal, and see how the worshippers of Marduk, Ashur, Nabu, Nusku, Istar, and other deities, addressed them. It is an object lesson in what is called the comparative study of religion. We need not say that at the present day a knowledge of Assyrian and Babylonian beliefs and practices is indispensable to those who are called on to defend the divine origin of the Old Testament.

SCHUSTER'S ILLUSTRATED

ILLUSTRATED BIBLE HISTORY.
Herder.

R. W.

Friburg:

THIS is an excellent little work, suited for Scripture classes in our colleges and schools, and well deserving of a prominent place in our parochial libraries. The arrangement in short sections and paragraphs makes the subject easy to young readers, while the numerous engravings render it more attractive than it otherwise would be. The scenes depicted in these illustrations are particularly well chosen. A book such as this makes a clear and lasting impression on the minds of the young, and it is at the same time quite comprehensive enough for those among their elders who have not leisure nor inclination for more extensive reading. It is largely used in the United States and in Great Britain; it has also been adopted by several of our own Bishops in their respective dioceses. We are sure that wherever it is known it will be equally appreciated.

T. K.

SAINT TERESA. By Henri Joli. Translated by Emily M. Waller. London: Duckworth and Co., 3, Henrietta-st., W.C. Price, 35.

THE name of St. Teresa is so familiar to every Catholic that it is a matter of surprise to find, on reflection, that so little is

known about the extraordinary happenings of her life. Beyond the fact of her existence and an occasinoal quotation from her writings easily found in any spiritual book-scarce aught is generally known of her life and works. And yet it would be an undoubted advantage that the knowledge of a life so decidedly human, but so full of the supernatural, should be more widely diffused. An acquaintance with her difficulties and crosses, internal and external, and her strong human sympathies, cannot fail to be an encouragement to all; while those extraordinary and frequent manifestations of the supernatural in her are eminently calculated to excite that wondering awe which is akin to, nay, begets, reverence, capable, too, of arousing faith in those who, outside the one true fold, must see in these things 'the finger of God'a seal of the Divinity of the Catholic Church.

We are indebted to the Lives of the Saints' series for another life of the Saint. It is translated from the French. When we say that the latter is by Mons. Henri Joli himself, we feel that we shall be excused from any elaborate criticism of the book. Than the learned author who had written The Psychology of the Saints none is better fitted to treat of the mysticism of St. Teresa. This, in fact, is the most difficult part of the Saint's life, but one in which the author does full justice to his subject and to himself. He justly lays stress on the fact that, no matter how wonderful or incredible the incidents, the guarantee of their origin is always visible in the Divine guidance so wonderfully extended to all the acts of the Saint's life, and especially in the 'charisms' which she enjoyed.

The book is not large, but gives a pretty comprehensive narration of all the important facts. It does not follow strictly the chronological order, nor trouble itself with the useless questions connected with dates. We confess to finding the treatment and style somewhat heavy, but to those who look for a philosophy of St. Teresa's life we have no difficulty in recommending this neat little volume.

D. J. O'D.

AN APOLOGY FOR THE RELIGIOUS ORDERS. By St. Thomas Aquinas. Translated by Rev. John Proctor, S.T.M. London: Sands and Co.

SELDOM do we meet with an English translation of St. Thomas, and equally seldom with anything like his writings

when translated. In method of treatment, in fulness and depth of thought, in cogency of reasoning, and in fairness towards his opponents, the works of the Angelic Doctor present a striking contrast to the literature of our day. His Apology for the Religious Orders is not amongst the Saint's more important works; it is usually classed as one of the opuscula, but while reading even it one need not go very far to realise that this is indeed an age of loose writing and loose thinking. Even the works of some of our leading thinkers,' with their vague generalities and drawn out ideas, compare unfavourably with a treatise by the Angel of the Schools,' whose every sentence is a thought, and whose every thought is a victory.' Father Proctor feels, and justly, we think, that a translation of this work of St. Thomas must be of interest to many at the present time. Seldom, if ever, have the Religious Orders engaged men's thoughts so much as now. The state of things in France have turned on them the eyes of friends and enemies alike, and even amongst their friends it is strange what ignorance prevails regarding the nature of their life, their place in the Church, and the reason for their practises. To their friends and enemies, and especially to the latter, we recommend this work. No one is better qualified to teach them the truth than the great Dominican. His apology was called forth by the violent attacks of William of St. Amour, and in the Saint's defence we find many a valuable answer to the calumnies hurled against them at the present day. As a translation, Father Proctor's work deserves our warmest praise, but still it is a 'translation'; and, whether rightly or wrongly, we feel that the most attractive way of presenting the doctrines of St. Thomas or of any scholastic is not by translating' them-no matter how perfectly the translation is done. We would prefer if the translator turned author and gave us a book of his own whose doctrines would be based entirely on the teaching of St. Thomas, while not expressed in the Saint's own words.

A

MONGST the saints who adorned the Church in the seventeenth century Vincent de Paul holds a conspicuous place. He gave to the Church two congregations, the Congregation of the Priests of the Mission, and that of the Sisters of Charity. His name is almost synonymous with charity. God gave him largeness of heart as the sand that is on the seashore."1 His charity was world-wide. And amongst the nations to which his zeal and charity were extended, not the least prominent was Ireland. The records of the Saint's relations with Ireland are to be found not only in the history of his life as given by Abelly, and Collet, and Maynard; but also in his own correspondence and conferences. The object of the present paper is to bring together those scattered details and present them in one view. The relations of St. Vincent de Paul with Ireland may be classed under four heads: 1°, St. Vincent's relations with Irishmen who were members of his own community; 2°, what was done through him for Ireland on Irish soil; 3°, what Vincent did for Irishmen, who in evil days had taken refuge in France; and 4°, what Vincent did for Scotland by means of the Irish fathers of his community.

I

ST. VINCENT'S RELATIONS WITH IRISHMEN IN HIS OWN

COMMUNITY

The foundation of the Congregation of the Mission dates from A.D. 1625. In 1632 it received the solemn approbation of Pope Urban VIII. Soon after that date we find Irishmen enrolled in its ranks. In 1638 John Skyddie and James Waters, both natives of Cork, entered the Congregation, then followed Gerald Brin of Cashel in 1639, Edmund Barry in 1641, John Ennery of Limerick in 1642, Donat Cruoly of Cork, Thady Molony of Limerick, and Mark Coglee of Lismore in 1643, Patrick Valois (Walsh ?) of Limerick in 1644, Dermit Duguin, Francis and George White both of Limerick, and Dermot O'Brien of Emly in 1645, William Patrick Plunket of Meath in 1650, Nicholas Arthur of Cork and Peter Butler of Cashel in 1654, Philip Dalton of Cashel in 1656, and Patrick Tailler (Taylor) of Dublin in 1657, John White of Limerick in 1660.

Besides the above-mentioned who all became priests, we find also an ecclesiastical student named Thady Lye (Lee?) of Tuam, who entered in 1643, and who suffered martyrdom at the hands of heretics in Ireland in 1651.2 Two Irishmen entered as lay brothers, Laurence and Gerald Coglee in 1654 and 1655, both natives of the diocese of Waterford and Lismore.

From the foundation of the Congregation of the Mission until the death of St. Vincent the number of priests who entered was 426.3 Of these at least twenty were Irishmen. Irish priests, therefore, formed no inconsidereable portion of the forces which Vincent employed for the glory of God; and it may be interesting to inquire what was the rank they occupied in the community, and what was the estimation in which they were held by the Saint. On these points we possess reliable evidence in the letters of St. Vincent himself."

2 Catalogue des Pretres de la Mission, 1625 to 1789, Arch. Nationales MM. 519a, 519b.

3 Circulars of the Superiors-General, vol. i., p. 2.

4 Lettres de St. Vincent de Paul, vol. v., pp. 412, 460, 509.