This explanation is taken from S. Thomas (1 Phys., lect. 1.), and shows philosophical thought; but, far from solving the difficulty, it rather proves that it is insoluble. For if, mathematically speaking, in the smallest bit of continuous matter there are still halves, and halves of halves, clearly there are in it distinct parts of matter, and therefore distinct forms actuating each of them distinctly, as the being of each part is not the being of any other part. It is therefore false that nothing smaller is sufficient to bear any natural form. And hence the difficulty is not solved. On the other hand, the necessity of resorting to purely mathematical (geometric) quantity clearly shows that it is the space inclosed in the volume of the body (of which alone geometry treats), and not the matter (of which geometry has nothing to say), that is infinitely divisible; and this amounts to a confession that continuous matter has no existence.

While making these remarks, we willingly acknowledge that S. Thomas and all the ancients who con

men, mathematice loquendo, in illa minima parte adhuc essent dua medietates, et in illis duabus medietalibus aliæ medietates, et sic in infinitum.Ibid.

sidered air, water, fire, and earth as the first elements of all things, were perfectly consistent in teaching that natural forms require a definite amount of matter. For by "natural forms" they meant those forms from which the specific properties of sensible things emanate. Now, all things that are sensible are materially compounded in a greater of less degree, and possess properties which cannot be ascribed to a sin

gle material point. So far, then. these ancient philosophers were right. But they should have considered that the required amount of matter ought to consist of distinct parts, having their own distinct being, and therefore their own distinct substantial acts. This would have led them to the conclusion that the natural form of air, water, etc. was not a form giving the first being to the material parts, but a form of natural composition giving the first being to the compound na ture. But let us stop here for the present. We have shown that continuous matter cannot be prov ed to exist, and is, at best, a "philosophic mystery." In our next article we shall go a step further, and prove that material continuity is a metaphysical impossibility.

This is a valuable work, because it is the only one of its kind, and, even were there others, it would stand on its own merits and still be valuable.

Scotland being so closely united in its history and destinies, and having so much in common with the sister countries, the history of the Scottish Church must necessarily have a close affinity and throw much light upon the ecclesiastical annals of England and Ireland; so that the interest and importance of this work is greatly heightened by the fact that it supplies an integral part of the history of Christianity in the British Isles. Hitherto that history was not complete. It may be said to be completed now. If those among our separated brethren who pretend to seek so diligently after truth in the teachings and practices of the early church will deign to glance at these pages, they will find that Scotland too was evangelized by the popes, and that its first Christians professed, not a mutilated Christianity, but the whole cycle of Cath olic doctrine. They will learn, moreover,

that the so-called Reformation in Scotland was entirely a political job, and that there, as elsewhere, the Protestantism in which they pride themselves was tinkered up by a herd of fanatics and foisted upon the people by a rapacious, profligate, unprincipled nobility. Never was there a more truthful page of history written than this. The author, though he modestly claims for himself nothing more than the title of compiler, has many of the qualifications of an historian; his research has been long and laborious, and he notices only the most authentic documents and records of the past. In no instance do we discover any attempt to color or gloss over any of his statements, and he is never betrayed into exaggerating the virtues or concealing the faults of his countrymen.

As a manual of mythology this seems to be as concise, complete, and accurate as such a book can be made. As a specimen of art it is remarkable. The author is apparently one of our modern, cultivated pagans, very much at home among the heathen religions he describes. The very brief exposition of his own theological opinions contained in his introduction ignores the true and primitive religion revealed from heaven altogether, and propounds the utterly unhistorical, pernicious, and false notion that monotheism is a development from polytheism produced by intellectual progress. The author does not, however, put forth anti-Christian views in an offensive or obtrusive manner, and indeed all he says is included in a few sentences. We cannot, certainly, recommend the study

of pagan mythology to young pupils, or consider the present volume as suitable for indiscriminate perusal. Those who are fit for such studies, and for whom they are necessary or proper, will find it a very satisfactory compendium of information and a work of truly classical taste and elegance.

CURTIUS' HISTORY OF GREECE. Vol. V. New York: Scribner, Armstrong & Co. 1874.

This volume completes the work of Dr. Curtius. We have already given it the high commendation which it deserves in our notices of previous volumes. It is one of the first-class historical works of German scholarship, and this is the highest praise that can be given to any work in those departments in which German scholars excel, so far as learning and ability are concerned.

By Joseph

A THEORY OF FINE ART. Torrey, late Professor of Moral and Intellectual Philosophy in the University of Vermont. New York: Scribner, Armstrong & Co. 1874.

Looking through this treatise of Prof. Torrey, whose intellectual head, stamped in gold on the cover, leads the reader to expect a thoughtful work on the most attractive subject of æsthetics, our impression is decidedly favorable. The University of Vermont used to be considered as quite remarkable for an elevated, philosophical tone. Such seems to be the character of this condensed summary of the retired professor's lectures on art, evidently the result of much study and observation, and given to the reader in that pleasing style which best suits such a very pleasant branch of knowledge. PROTESTANT JOURNALISM. By the author of My Clerical Friends. Lon. don: Burns & Oates. 1874. (New York: Sold by The Catholic Publication Society.)

It is enough to name the author of this collection of short, lively essays-Dr. Marshall. It is the cream of the London

Tablet's articles, during the author's active connection with that journal, on the most living and interesting topics of the day in regard to the warfare between the Catholic Church and her enemies. We recommend it to universal reading and circulation in the warmest possible manner, and with the most sincere desire that the author may long be spared to continue his admirable and useful career as a champion of religion and truth.

CHARTERIS; A Romance. By Mary M. Meline. Philadelphia: J. B. Lippin cott & Co. 1874.

This romance does not belie its name in its contents. Its plot and incidents are romantic and tragic in the highest de gree. Bordering, at least, on the improbable, as they are, they are nevertheless managed with a very considerable degree of skill and power by the author, who has improved very much on her last story, In Six Months. The characters are drawn with free and bold strokes, and have dramatic individuality. The plot excites even a painful interest all through, and there is no mawkish sentimentalism anywhere. Some scenes are remarkably well drawn. There are no lectures on religion or morals, but the purity of a true Catholic woman's faith and morality shines through the whole story. We may congratulate the fair author on her

success.

KATHERINE EARLE. By Miss Adeline Trafton. Boston: Lee & Shepard. 1874.

An interesting story, beautifully il lustrated and neatly bound.

SUMMER TALKS ABOUT LOURDES. By Cecilia Mary Caddell. London: Burns & Oates. 1874. (New York: Sold by The Catholic Publication Society.)

In this little book the authoress relates some of the wonderful miracles of Lourdes. Its style is simple and chaste, and, we should say, particularly suited

for children.

now safely say that they are decidedly the best Catholic Readers published in this country. The grading is almost perfect, the illustrations are very far ahead of those in any others of our Catholic Readers, and the literary selections are made with good judgment and excellent taste. They have another great merit rarely found in Catholic school-books-that of durability. They are strongly put together, and cannot be easily torn apart. The leaves are banded, and not merely joined together with thread and paste. By too many series of school readers now in circulation the pockets of the poor are emptied to enrich the bookseller. As to the get-up' of these books-in paper, press-work, and birding--they are in keeping with all the books published by The Catholic Publication Society, models for our other Catholic publishers.

"It may be said this is strong language, but we mean what we say. When some one else shall publish a better set of readers, we shall let our readers know of the fact in just as strong terms. We like to see honorable rivalry between our publishers, for in this way only will our literature be improved."

The Chicago Pilot, in a notice of the First Reader, says that, 'however insignificant the above work may appear to many, it must be regarded as one of the best of its kind yet published. It is well illustrated, each page having a reasonable-sized woodcut. We agree with the publishers when they claim that it is fully, if not more than, up to the standard of its predecessors. In fact, it would seem that nothing had been left undone to make of it a highly instructive work for children, and we would be pleased to hear of its being the reader adopted by those in charge of the Catholic schools of our city and elsewhere."

And of the other books of the series it says: "We are in receipt of specimen copies of these deservedly popular school-books, and congratulate The Catholic Publication Society upon their issue. They are of a high order of merit, beautifully illustrated, and fill a void that has long existed in the Catholic educational literature of the land. We heartily recommend them to our educational institutions and to all interested in the education of Catholic children."

"Sacrum Septenarium," or the Seven Gifts of the Holy Ghost, as exemplified in the life and

person of the Blessed Virgin Mary, is the title o a new book by Rev. H. Formby and published by The Catholic Publication Society.

The London Tablet notices it as follows: "Be fore even looking into this little volume we hailed it with more than ordinary pleasure-a treatise on the Sevenfold Gifts, aud that too in conver tion with her who was Sacrarium Spiritus Sane.i." | We were still more satisfied by looking at the first page of the preface, in which the words of a French Jesuit Father are quoted as the keynote of Mr. Formby's, as the sentiment seems to be of Père Belot's work; for we read: If progrese in the spiritual life and examples of sanctity are no rare even among persons who make progress in piety, one cause may be assigned among others for this, viz., the condition of ignorance in which a great number of Christians live as regards the w.rking of the Holy Ghost in us.”

"No less a writer than Mgr. de Ségur has made the same remark in quoting Cornelius à Lapide (in Ozee, c. i.) Neither are his words too strong: Helas! qui connait ces grandes choses? Qui les prend pour base de sa vie, pour mobile de see actions? Le Saint Esprit qui est eu vou, esf presque un inconnu pour vous.' And the passage quoted is equally strong and equally true: Panc illud tantæ dignitatis esse sciunt quantæ jam esse ostendi: pauciores illud ponderunt eo pondere quo meretur.'

"And we may name another great modern spiritual writer as in concert with these (and we are glad to say many) servants of God in pinting out, whether in his panegyric of S. Philip, his Essay on the Lives of the Saints, his Notes on Spiritual Subjects, or his more familiar effasions quoted in his Life, that an appreciative and practical devotion to the Holy Ghost as our Per sonal Sanctifier is as becoming in Christ ans as it is rare. I wish to see,' said Father Faber once. a mind bowed down before the seven branched candlestick of the Spirit, deeply influenced by the brooding air of the temple, the fumes of the frankincense, and the unearthly light of the glo rious Presence.' And he mentions this as a de votion of the Franciscan Order in the Essay and Lives of the Saints: Those Franciscan saints who were distinguished by a special devotion to the Holy Ghost, and who all died on the Feast of Pentecost, held communion with, and gave peculiar commands to, the cres tures.' We will just add that he treats and st swers the theological difficulty of how one per son can be the object of a special devotion in the same essay.

"Mr. Formby now adds his voice to this odvious complaint. Speaking of the quotation from Père Belot, he remarks:

"If the writer above quoted be justified in lamenting that so much ignorance should prevail as to the gifts of the Holy Ghos' and their operation in us, there can be no more affectionate ccr