Volume 1 — NEW PUBLICATIONS.

THE CORRELATION AND CONSERVATION OF FORCES: A SERIES OF EXPOSITIONS, by Prof. Grove, Prof. Helmholtz, Dr. Mayer, Dr. Faraday, Prof. Liebig, and Dr. Carpenter. With an Introduction and brief Biographical Notices of the chief Promoters of the new views. By Edward L. Youmans, M.D. 12mo., pp. xlii., 438. New York: D. Appleton & Company.

Religious writers have repeatedly deplored the materialistic tendency of modern scientific research, and in many cases, no doubt, the complaint is a just one. But we must not forget that the bad tendency is in the philosophical system which is sought to be built upon the facts of discovery, not in the facts themselves. Every development, of truth, every fresh unveiling of the mechanism of the universe, must of necessity redound to the greater glory of God. And it seems to us that no scientific theory which has been broached for many years speaks more gloriously of the disposing and over-ruling hand of an all-wise Creator than the one to which the volume now before us is devoted. If there could be any place for comparison in speaking of the exercise of omnipotence, we might say that the new view of the nature and mode of action of the physical forces represents creation as a far more marvellous act than the old one did.

We speak of the correlation and conservation of force as a "new" theory because it is only lately that it has attracted much attention beyond the higher scientific circles, and indeed it would perhaps be going too far to say that it is yet firmly established. It has been developing however for a number of years, and the most distinguished experts in physical science have for some time accepted it with remarkable unanimity. In the book whose title we have given above, Dr. Yournans has brought together eight of the most valuable essays in which the theory has been maintained or explained by its founders and chief supporters. He has made his selection with excellent judgment, and prefixed to the whole a clear and well-written introduction, by the aid of which any reader of ordinary education will be able to appreciate what follows. The longest and most important essay is that by Professor Grove on "The Correlation of Physical Forces."

Force is defined by Professor Grove as that active principle inseparable from matter which induces its various changes. In other words, it is the agent or producer of change or motion. The modifications of this general agent—heat, light, electricity, magnetism, chemical affinity, gravity, cohesive attraction, etc.—are called the physical forces. In many cases, where one of these is excited all the others are set in motion: thus when sulphuret of antimony is electrified, at the moment of electrization it becomes magnetic; at the same time it is heated; if the heat is raised to a certain intensity, light is produced; the compound is decomposed, and chemical action is thereby brought into play; and so on. Moreover, we cannot magnetize a body without electrizing it, and vice-versa. This necessary reciprocal production is what is understood by the term "correlation of forces"—or in other words, we may say that any one of the natural forces may be converted into another mode of force, and may be reproduced by the same force. A striking example of the conversion of heat into electricity is furnished by an experiment of Seebeck's. Two dissimilar metals are brought together and heated at the point of contact. A current of electricity flows through the metals, having a definite direction according to the metals employed; continues as long as an increasing temperature is pervading the metals; ceases when the temperature is stationary; and flows backward when the heat begins to decrease. The immediate convertibility of heat into light is not yet established beyond question, although these two forces exhibit many curious analogies with each other. But heat through the medium of electricity may easily be turned into light, chemical affinity, magnetism, etc. Electricity directly produces heat, as in the ignited wire, the electric spark, and the {426} voltaic arc. The last-named phenomenon—the flame which plays between the terminal points of a powerful voltaic battery produces the most intense heat with which we are acquainted; so intense, in fact, that it cannot be measured, as every sort of matter is dissipated by it. For instance, it actually distils or volatilizes iron, a metal which by ordinary means is fusible only at a very high temperature. The voltaic arc also produces the most intense light that we know of. Instances of the conversion of electricity into magnetism and chemical action are familiar to everybody. The reciprocal relations of light with other modes of force are thus far very imperfectly known. Professor Grove however describes an experiment by which light is made to produce simultaneously chemical action, electricity, magnetism, heat, and motion. The conversion of light into chemical force in photography is another exemplification of the law of correlation, and Bunsen and Roscoe have experimentally shown that certain rays of light are extinguished or absorbed in doing chemical work. A familiar example of the change of light into heat is seen in the phenomena of what is termed the absorption of light. Place different colored pieces of cloth on snow exposed to sunshine: black will absorb the most light, and will also develop the most heat, as may be seen by its sinking deepest in the snow; white, which absorbs little or no light, will not sink at all.

The evolution of one force or mode of force into another has naturally induced many to regard all the different natural agencies as reducible to unity, and much ingenuity has been expended on the question which force is the efficient cause of all the others. One says electricity, another chemical action, another gravity. Professor Grove believes that all are wrong: each mode of force may produce the others, and none can be produced except by some other as an anterior force. We can no more determine which is the efficient cause than we can determine whether the chicken is the cause of the egg, or the egg the cause of the chicken. The tendency of recent researches however is toward the conclusion that all the physical forces are simply modes of motion; that as, in the case of friction, the gross or palpable motion which is arrested by the contact of another body, is subdivided into molecular motions or vibrations (or as Helmholtz expresses it, peculiar shivering motions of the ultimate particles of bodies), which motions are only heat or electricity, as the case may be; so the other affections are only matter moved or molecularly agitated in certain definite directions. The identity of motion with heat was established in the last century by our countryman, Count Rumford, and has lately been beautifully illustrated by Professor Tyndall in his charming lectures on "Heat considered as a Mode of Motion." Dr. Mayer, of Heilbronn, and Mr. Joule, of Manchester, independently of each other, established the exact ratio between heat and motive power, showing that a quantity of heat sufficient to raise one pound of water one degree Fahrenheit in temperature is able to raise to the height of one foot a weight of 772 pounds; and conversely, that a weight of 772 pounds falling from a height of one foot evolves enough heat to raise the temperature of a pound of water one degree. That is, this quantity of force, expressed as 772 "foot-pounds," is to be regarded as the mechanical equivalent of 1° of temperature. Professor Grove considers at some length the identity of motion with other forms of force, especially electricity and magnetism, and alludes briefly to the inevitable consequence of this theory, that the different forces must bear an exact quantitative relation to each other. "The great problem which remains to be solved," he says, "in regard to the correlation of physical forces, is this establishment of their equivalents of power, or their measurable relation to a given standard."

The doctrine of the conservation or persistence of force seems to flow naturally from what has been said above. It means simply that force is never destroyed: when it ceases to exist in one form it only passes into another. Power or energy, like matter, is neither created nor annihilated: "Though ever changing form, its total quantity in the universe remains constant and unalterable. Every manifestation of force must have come from a pre-existing equivalent force, and must give rise to a subsequent and equal amount of some other force. When, therefore, a force or effect appears, we are not at liberty to assume that it was self-originated, or {427} came from nothing; when it disappears we are forbidden to conclude that it is annihilated: we must search and find whence it came and whither it has gone; that is, what produced it, and what effect it has itself produced." (Introduction, p. xiii.) This branch of the subject will be found clearly and concisely treated in Professor Faraday's paper on "The Conservation of Force" (pp. 359-383).

Dr. Carpenter carries the new theory into the higher realms of nature, and shows the applicability of the principle of correlation and conservation to the vital phenomena of growth and development. "These forces," he says, "are generated in living bodies by the transformation of the light, heat, and chemical action supplied by the world around, and are given back to it again, either during their life, or after its cessation, chiefly in motion and heat, but also, to a less degree, in light and electricity." Vital force is that power by virtue of which a germ endowed with life is developed into an organization of a type resembling that of its parents, and which subsequently maintains that organism in its integrity. The prevalent opinion until lately has been that this force is inherent in the germ, which has been supposed to derive from its parent not merely its material substance, but a germ-force, in virtue of which it develops and maintains itself, beside imparting a fraction of the same force to each of its descendants. In this view of the question, the aggregate of all the germ-forces appertaining to the descendants, however numerous, of a common parentage, must have existed in the original progenitors. Take the case of the successive viviparous broods of Aphides, which (it has been calculated) would amount in the tenth brood to the bulk of five hundred millions of stout men: a germ-force capable of organizing this vast mass of living structure must have been shut up in the single individual, weighing perhaps the 1-1000th of a grain, from which the first brood was evolved! So, too, in Adam must have been concentrated the germ-force of every individual of the human race, from the creation to the end of the world. This, says Dr. Carpenter, is a complete reductio ad absurdum. According to his theory, the germ supplies not the force, but the directive agency. The vital force of an animal or a plant is supplied by the same physical agencies which we have considered above.

Dr. Youmans in his introduction is disposed to push this part of the subject yet further, and to identify physical with intellectual force; but into this dangerous region it is unnecessary to follow him.

Some of the explanations of natural phenomena which are drawn as corollaries from the new theory of forces are in the highest degree curious and beautiful. Many of our readers will find Dr. Mayer's paper "On Celestial Dynamics" one of the most interesting portions of the book. He applies the principle of the convertibility of heat and motion to the question of the origin of the sun's heat, which he ascribes to the fall of asteroids upon the sun's surface. That an immense number of cosmical bodies are moving through the heavens and streaming toward the solar surface, is well known to all physicists. Now it is calculated that a single asteroid falling into the sun generates from 4,600 to 9,200 times as much heat as would be generated by the combustion of an equal mass of coal, and the mass of matter which in the form of asteroids falls into the sun every minute is from two to four hundred thousand billions of pounds! The enormous heat which must be evolved by such a bombardment is almost inconceivable.

REAL AND IDEAL. By John W. Montclair. 12mo., pp. 119. Philadelphia: Frederick Leypoldt. New York: Hurd & Houghton.

This is a dainty little volume of poems, partly translated from the German, partly the offspring of the native muse. They are simple, unpretending, and as a general thing melodious. The author probably has not aspired to a very high place in the temple of fame; without the ambition to produce anything very striking or very original, he has been satisfied with the endeavor which he pithily expresses in his "Prologue:"

and if he does not always think clearer and speak better than those in whose footsteps he treads, there is at all events that in his verse which promises better {428} things after more practice. His faults are chiefly those of carelessness and inexperience. His metaphors are superabundant, and sometimes incongruous. He has a good ear for rhythm; but we often find him tripping in his prosody. Often too the requirements of the metre lead him to eke out a line with expletives, or weaken it with unnecessary epithets.

But we can commend the book for its healthy tone. Mr. Montclair has no tendency toward the morbid psychological school of poetry. He delights rather in the contemplation of nature, and in moralizing on the life and aspirations of man. In neither does he discover much that is new; but the natural beauties which he sings are those of which we do not easily tire, and his moral reflections are just though they may not be profound. For the matter of his translations he has chosen some of the simplest and shortest of the German legendary ballads. Several of them are rendered with considerable neatness and delicacy. The following version of a ballad to which attention has been particularly called of late, is a favorable specimen of Mr. Montclair's powers:

FAITH, THE VICTORY; ON A COMPREHENSIVE VIEW OF THE PRINCIPAL DOCTRINES OF THE CHRISTIAN RELIGION. By Rt. Rev. John McGill, D.D., Bishop of Richmond. 12mo., pp. viii., 336. Richmond: J. W. Randolph.

This work is a curiosity as a specimen of the literature of the late "Confederate States of America," and of course its typography and general execution are plain and unpretending. The work itself is the production of a prelate of high character and reputation for his thorough theological erudition and ability as a writer, and as a clear logical expounder of Catholic doctrine. It is written in a very systematic and exact manner; the style is terse, the treatment of topics brief but comprehensive; and yet, so lucid are the statements and so simple the language, that it is throughout intelligible to the ordinary reader, and in great part so to any one of good common sense who can read English and is able to understand a plain, simple treatise on religious doctrine. It may be characterized as an elementary treatise on theology for the laity, and as such is adapted to be very useful to Catholics, and also to those non-Catholics who retain the doctrine of the old orthodox Protestant tradition. The right reverend author is throughout careful to discriminate between the defined doctrine of the Church and the teaching of theologians, and is extremely cautious in expounding his opinion on those topics which are controverted between the different schools. The authority of the Catholic Church is established by the usual plain and irresistible deductions from the premises admitted by those who fully accept Christianity as a divine revelation and the Scripture as the infallible word of God. The dogmas of the {429} Catholic faith are stated in the plain ordinary language of the Church, with some account of the principal methods of explaining difficulties in vogue among theologians, and with proofs derived from Scriptures and tradition. The stress of the entire argument rests principally on the evidence that the Catholic dogmas have been revealed by God and clearly deduced by the infallible authority of the Church, consequently must be believed as certain truths. The line of fracture, where that fragment of Christianity called orthodox Protestantism was broken off from the integral system of Christian doctrine at the Reformation, is distinctly traced, and orthodox Protestants are shown that they are logically compelled to complete their own belief by becoming Catholics. The old Protestant tradition has a far more extensive sway in the southern states than among ourselves, and this excellent treatise will no doubt be the means of bringing numbers of those who are well-disposed, and need only to be taught what the revealed doctrines of Christianity really are, into the bosom of the Church. In this section of the United States, the greater portion of those who are willing to examine the evidences of the Catholic religion have floated far away from their old land-marks. In order to reach their minds, it is necessary to present the rational arguments which will solve their difficulties much more fully than is done in this treatise, and to interpret for them ecclesiastical and theological formulas in which divine truths are embodied in language which is intelligible to their intellect in its present state. They are either extreme rationalists or moderate rationalists; that is, they either reject the supernatural revelation entirely, or admit only so much of it as can be proved to them to be true on grounds of pure reason. Hence, we are obliged to begin with the intrinsic evidence of the truth and reasonableness of the Catholic faith, before we can bring the force of extrinsic revelation by the authority of the Church to bear upon their mind.

We welcome the present of this treatise from the Bishop of Richmond for another reason, as well as for its intrinsic value. It is a sign of the renewal of that ecclesiastical intercourse with our brethren of the southern states which has so long been interrupted.

And, in conclusion, we desire to call particular attention to the ensuing extract, as an evidence of the falsehood of the charge which our enemies are at present disposed to make against the Catholic Church of "sanctioning some of the worst enormities of slavery:"

"And here we would take occasion to deplore the conduct of the civil government in this country, regarding the matrimonial contract of slaves, which, though the rulers profess Christianity, is completely ignored even as a civil contract, and left entirely to the caprice of owners, who frequently without scruple or hesitation, and for the sake of interest or gain, part man and wife, separate parents from their children, and treat the matrimonial union among them as if it were really no more than the chance association of unreasoning animals. Often, also, some of these marriages are indissoluble by the sacramental bond, as well as by the original design of the Creator, and by the action of Christian proprietors and the neglect of a Christian government, these separated parties are subjected to the temptation to form criminal and forbidden alliances, from which frequency, custom, and the condition of servitude have removed, in the public view, the shame and stigma which they possess before God, and according to the maxims of the gospel. Christian proprietors will know and tolerate these alliances in their slaves, even when made without any formality, and where they are aware that one or both is under the obligation of other ties.

"It is not certain that the present dreadful calamities which afflict the country are not the scourge of God, chiefly for this sin, among the many that provoke his anger, in our people. He is not likely to leave long unpunished in a nation the palpable and flagrant contempt of his holy laws, such as is evinced in this neglect or refusal to respect in slaves the holiness, the unity, and the indissolubility of marriage. It would appear that by the present convulsions his providence is preparing for them at least a recognition of those rights as immortal beings which are required for the observance of the paramount laws of God. And if citizens desire to see the nation prosper and enjoy the blessing of God, let all unite to procure from the civil government, for the slaves, that their marriages be esteemed as God intends, and not be dealt with in future as they have been hitherto."

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MATER ADMIRABLIS; OR, FIRST FIFTEEN YEARS OF MARY IMMACULATE. By Rev. Alfred Monnin, author of "The Life of the Curé d'Ars." Translated from the French by the Sisters of Charity, Mount St. Vincent, KY. 12mo., pp. 535. New York: James B. Kirker.

On the wall of a corridor in the convent of Trinità del Monti, at Rome, there is a fresco representing the Blessed Virgin, Mater admirabilis, at the age of fifteen. She is depicted spinning flax within the precincts of the temple, with her work-basket and an open book beside her. The picture was painted some twenty years ago by a young postulant of the community of Ladies of the Sacred Heart, to whom the Trinità belongs. It is not said that it is in any way remarkable as a work of art; but it has acquired a celebrity among pious Catholics second to that of hardly any picture in the world. Since the year 1846, when the Holy Father gave his solemn blessing to the picture, remarking that "it was a pious thought to represent the most Holy Virgin at an age when she seemed to have been forgotten," signal favors have repeatedly been bestowed upon persons who have prayed before it. The Rev. Mr. Blampin, a missionary from Oceanica, recovered his voice at the feet of the Mater admirabilis, in 1846, after having been deprived of it for twenty-one months. In a transport of gratitude he obtained permission to say mass before the fresco, and from that day the corridor became a real sanctuary. A great number of miraculous cures were reported as having been wrought there, and multitudes of sinners who came out of mere curiosity to gaze upon a picture of which so much had been said, were converted by an instantaneous infusion of divine grace. In 1849 Pope Pius IX., by an apostolic brief, granted permission for the celebration of the festival of the Mater admirabilis on the 20th of October, and enriched the sanctuary with indulgences. In 1854, by a second rescript, he confirmed an indulgence of three hundred days, which he had previously granted verbally to all the faithful who should recite three Hail Maries before this holy painting, adding the invocation, Mater admirabilis, ora pro nobis; and in the following year the indulgences were extended to the entire order of the Sacred Heart. The devotion to the "Mother most admirable" spread rapidly, and copies of the painting at the Trinità were soon to be found in various parts of Europe and America. There is one in the Convent of the Sacred Heart at Manhattanville, N. Y., from which the frontispiece to the volume before us has been engraved. "I admit," says Father Monnin, speaking of the original, "that of all the different ways by which art has represented this Virgin by excellence, there is not one which better corresponds with the beau ideal which, as a priest, I had loved to form in my mind. Like the chaste Madonnas of the most fervent ages—those of Beato in particular—this Madonna of the Lily makes one feel and understand that its designer had prayed before painting it, and that her imagination, fed by faith and the love of God, has delineated the most holy virgin child by interior lights derived from her meditations. By means of a constant communion with things divine, the disciples of Fiesole have succeeded in placing themselves as so many mediums between the Creator and the creature, by transmitting a ray of that eternal light amidst which they live; we may say that Mater admirabilis is of the school of Fra Angelico, although several centuries have elapsed since his time. There is, as it were, the image of a pure soul preserved ever from all stain, sent into the world to be joined to a perfect and immaculate body, and to become, in this twofold perfection and purity, the ineffable instrument of our salvation! It is thus the prophet deserved to see her, brilliantly resplendent with grace and innocence, with the clearness of eternal light, and the splendor of eternal or perpetual virginity. The ineffable peace which took possession of me, made me understand that beauty of which St. Thomas speaks, the sight whereof purifies the senses. …… There in the wall, within a niche contiguous to the great church of the monastery, is the most holy Virgin, painted in fresco at full size. …… The pilgrim looks in surprise, and very soon feels as if the air around this fair flower of the field and lily of the valley were embalmed with the perfumes of silence and recollection. He sees her occupied in simply spinning flax; near her, on the right, is a distaff resting upon a slender standard, and on the left a lily rising out of a crystal vase, and bending its flexible stalk toward Mary. …… Absorbed in her meditation, the most holy child has suspended her work; her shuttle, become motionless, falls from her hand, while her left hand still holds {431} a light thread which remains joined to the flax in the distaff; one foot of this most holy spinner rests upon a stool, near which lies an open book, spread out on a work-basket, filled with shuttles and skeins. The features of the youthful Mary express a purity in which there is nothing of earth; her countenance is modestly tinged, the ringlets of her golden hair are just perceptible through the wavings of a transparent veil which covers her neck; her pure virginal brow, slender figure, and delicate limbs give her a youthful appearance, full of grace and truthfulness. It is truly the Virgin of virgins; it is truly Mary,—and Mary at an age when but few works of art have sought to represent her."

The little chapel was soon decorated with votive offerings from all parts of the world. It became a venerated shrine, and few devout travellers now leave Rome without having prayed at it. The "archives of Mater admirabilis," preserved at the Trinità, contain records of the conversions, vocations, and cures effected at this consecrated spot; and these, together with some devotional writings composed by the pupils of the convent, form the groundwork of Father Monnin's book. The matter is arranged in such a way that the work may be used for the devotions of the month of May. It is divided into thirty-one chapters, or "days," each of which contains a meditation having special reference either to some virtue indicated by the picture, or to Mary's childhood; this is followed by an appropriate prayer, and a narrative taken from the archives.

Having explained the purpose of Father Monnin's book, we do not know that we need say more by way of recommending it. Whatever tends to foster love and veneration for the Blessed Virgin must commend itself strongly to every pious Catholic; and in the new devotion, which is here explained and illustrated, there is something so beautiful and touching, that we believe it has only to be known in this country to be embraced with the same eager affection as in Europe.

The external appearance of the volume is very attractive. We hail with great pleasure the improvement in taste and liberality evinced by the manufacture of such books as Kirker's "Mater Admirabilis" and O'Shea's edition of Dr. Curnmings's "Spiritual Progress."

There is no sufficient reason why Catholics should not print and bind books as well as other people.

THE LOVE Of RELIGIOUS PERFECTION; ON, HOW TO AWAKEN, INCREASE, AND PRESERVE IT IN THE RELIGIOUS SOUL. By Father Joseph Bayma, of the Society of Jesus. Translated from the Latin by a Member of the same Society. 24mo., pp. 254. Baltimore: John Murphy & Company.

The style and method of this little treatise are modelled upon those of "The Imitation of Christ." The style is clear and severely simple, not above the plainest comprehension, and not without attraction for those who are somewhat fastidious in literary matters. Father Bayma professes in his preface to have disregarded all ornaments of composition, having written his little book not so much for the edification of others as for the profit of his own soul. Our readers can readily understand that it is for that very reason all the more searching in its mental examinations and practical in its precepts. Father Bayma divides his work into three books. The first treats of the motives which should urge us toward religious perfection; the second, of the means by which perfection is most easily obtained; and the third, of the virtues in which it consists. The chapters are short, and broken up into verses, and open where we will, we find something to turn our thoughts toward God. Nor must it be supposed that, because the book was written by a religious for his own instruction, it contains only those more difficult counsels of perfection which few people in the world are found strong enough to follow. Like its prototype, "The Imitation of Christ" is a work for all classes—for the easy-going Christian no less than for the saint. Here is an extract from the chapter on "The Choice and Perfection of Virtues;" we choose it because it illustrates how well even those passages which are directly addressed to religious persons are adapted to the use of persons in the world:

"1. So long as we are weighed down by our mortal flesh, we cannot acquire the perfection of all virtues; and therefore, we have need of selection that we may not labor in vain.

"Choose then a virtue to practise, until, {432} by the assistance of God, thou become most perfect in it.

"Some virtues are continually called for in our daily actions, and are necessary for all; and therefore, should be acquired with particular industry.

"The more thou shalt make progress in meekness, patience, modesty, temperance, humility, and others, that come into more frequent use, the sooner wilt thou become holy.

"2. Some seek after virtues which have a greater appearance of nobility, and are reckoned amongst men to be more glorious.

"They instruct with pleasure, but it must be in famous churches, and to a large assembly of noble and learned men.

"They visit the sick with pleasure, and hear confessions, but only of those that are conspicuous for riches or honors.

"See that thou set not a high value upon these things: it is more perfect and safer to imitate Christ our Lord, and to go about villages, than to hunt for the praise of eloquence and learning in cities.

"It is more useful to thee to visit and console the poor and the rude, than the rich and noble, who, moreover, are less prepared to listen to and obey thy words.

"3. Some are content with the virtues that agree with their natural inclinations; because they seem easier, and require not any, or a less violent struggle.

"But when they have need of self-denial and mortification, they have not the courage to practise virtue; but they lose heart, turn faint-hearted, and think it is best to spare themselves.

"Do thou follow them not, for they that are such make no progress, but rather fall away from the way of perfection, because they follow not the teaching and example of Christ.

"For it was not those who spare themselves, and fear the hardship of the struggle, whom Christ declared blessed, but those that mourn, and fight manfully for justice sake."

LA MERE DE DIEU. From the Italian of Father Alphonse Capecelatro, of the Oratory of Naples. 24mo., pp. 180. Philadelphia: Peter F. Cunningham. New York: D. & J. Sadlier & Company.

Why not say "The Mother of God?" And why should Father Capecelatro, being an Italian, figure with the French name of Alphonse? If we cannot have the title of the book in English, at least let us have it in Italian—the language in which it was written—not in French.

But despite the bad taste displayed on the title-page, this is a very good little book. It exhales a genuine aroma of piety; it is written with great simplicity; and it is devoted to a subject which is dear to all of us. It is supposed to be addressed by a Tuscan priest to his sister. The first part treats of the respect to which the Blessed Virgin is entitled; the second traces her life, principally in the pages of the Holy Scriptures; and the third is devoted to an exhibition of the marks of veneration which she has received from the Church since the very beginning of Christianity. "It is charmingly, almost plaintively sweet," says Father Gratry, of the Oratory of Paris. "It is written as a prayer, not as a book; it is learned and affectionate, religious and instructive."

COUNT LESLIE; OR, THE TRIUMPH OF FILIAL PIETY. A Catholic Tale. From the French. 24mo., pp. 108.

PHILIP HARTLEY; OR, A BOY'S TRIALS AND TRIUMPHS. A Tale for Young People. By the author of "The Confessors of Connaught." 24mo., pp. 122.

THE CHILDREN OF THE VALLEY; OR, THE GHOST OF THE RUINS. Translated from the French. 24mo., pp. 123.

MAY CARLETON'S STORY; OR, THE CATHOLIC MAIDEN'S CROSS. THE MILLER'S DAUGHTER. Catholic Tales. 24mo., pp. 115.

COTTAGE EVENING TALES FOR YOUNG PEOPLE. Compiled by the author of "Grace Morton." 24mo., pp. 126. Philadelphia: Peter F. Cunningham. New York: D. & J. Sadlier & Company.

The above five volumes are portions of Cunningham's "Young Catholic's Library." They seem to have an excellent moral tendency, and as a general thing are well written—better written, we believe, than the majority of tales intended, as these are, for sodality and Sunday-school libraries. The first mentioned, however, "Count Leslie," is not rendered into irreproachable English. What respect can we expect children to entertain for the English grammar if our school libraries give them such cruel sentences to read as the following: "It was this young man, and him, only, who knew the cause of his mother's sadness?" With this exception we can honestly recommend so much as we have seen of the Young Catholic's Library to public favor. Mr. Cunningham has other volumes in preparation.

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