created and which regulates the universe. But the government of the United States and the government of every State absolutely prohibit the idea of public support of religion. The man who worships a snake has exactly the same legal claim on a public appropriation for his religious teachings as the man who worships the Almighty. We have indicated by italics the astounding claim that is made for the snake-charmer. As a matter of fact, easily ascertained, there is no religious body in the United States seeking public appropriations for church purposes. Every State can pay for the compulsory education required for intelligent citizenship, and church members are not to be disfranchised when they assist in the training of their own children. M. C. M. A FINAL WORD CONCERNING FATHER THEIN. EDITOR CATHOLIC WORLD: The writer is one among many, doubtless, of your readers who read with approval Dr. Fox's vigorous criticism of Father Thein's Bible and Rationalism. Father Graham's explanations in your last issue have not convinced me of the necessity of modifying this sentiment in any great degree. Why, in the first place, should the publishers of Father Thein's work be in so great a hurry to place it on the market that everybody concerned forgot the Preface? Did they imagine that an impatient Catholic public were anxiously awaiting a new volume from Father Thein? The only reason I can see for the omission of a Preface so necessary, is the fact that hitherto Catholic critics, with few exceptions, have seemed to think it a religious obligation to praise indiscriminately any sort of effusion from the pen of a Catholic. Father Thein, hitherto immune from adverse criticism, probably imagined that he could continue to await tranquilly the arrival of Catholic periodicals, burdened with the usual quantity of laudation; but, thank fortune, he reckoned without Dr. Fox. Again, supposing that a Preface, disclaiming originality, had been omitted through no fault of the author or the publisher, might not a leaflet, explaining the situation, have been printed subsequently and forwarded to critics? "But," answers Father Graham, "in the Preface of a previous work, whereof this is partially a revised edition, Father Thein disclaims originality, and names the works used in its composition." This discovery of Father Graham's was made only after "looking more carefully" at the title-page. Now, apparently, he looked "more carefully" precisely because he knew Father Thein personally, and was well acquainted with his methods of composition. I fail to see, therefore, how a critic can justly be termed "captious" for not making profound researches for explanations which the author could easily have made Moreover, admitting for argument's sake all that Father Graham requires, how can a bad translation of extracts from various French works, thrown together with little pretence to order, be considered a proper use of bibliographical sources? I was under the impression, perhaps wrongly, that when a writer named authors used in the composition of his work, all he meant was that the authors named were the original investigators, and that he, having read and obtained a firm grasp of their writings, had set about producing a new work. In one sense this new work would not be original, inasmuch as its author relied upon the labors of specialists, without investigating the facts for himself; but it would be original in so far as the plan of his work and its language were his own. Such has hitherto been my understanding of disclaimers of originality. Father Graham apparently takes a different view of them; but his apology for Father Thein has failed to convince me of the utility to religion of works produced with the aid of a shears, a dictionary, and a committee of revision. As to the humiliation of a brother-priest complained of, and the means suggested of avoiding it, why should a priest who publishes a book expect. treatment different from that which other writers receive? The fact of his undertaking to appear in print is sufficient evidence that he believes himself competent to treat his subject; if the critics think differently, are they not under obligation to their readers to say so? "Oh, no," says Father Graham. "They should write privately to the author and point out his mistakes." Meanwhile a long-suffering Catholic public, hoping against hope, and notwithstanding the many times they have been "taken in " by relying on less candid critics than Dr. Fox, purchase the lauded volumes, examine and consign them to that part of the library labeled "Curiosities in Catholic Literature," and reflect sadly that so many more dollars have been spent solely in the interests of Catholic authors and booksellers. As a bookbuyer I am glad to recognize that Dr. Fox's idea of a critic's obligations differs radically from that of so many others, and I hope he will continue to wield his sturdy pen in the interests of candor. MAURICE M. HASSETT. Pro-Cathedral Rectory, Harrisburg, Pa. created and which regulates the universe. But the government of the United States and the government of every State absolutely prohibit the idea of public support of religion. The man who worships a snake has exactly the same legal claim on a public appropriation for his religious teachings as the man who worships the Almighty. We have indicated by italics the astounding claim that is made for the snake-charmer. As a matter of fact, easily ascertained, there is no religious body in the United States seeking public appropriations for church purposes. Every State can pay for the compulsory education required for intelligent citizenship, and church members are not to be disfranchised when they assist in the training of their own children. M. C. M. A FINAL WORD CONCERNING FATHER THEIN. EDITOR CATHOLIC WORLD: The writer is one among many, doubtless, of your readers who read with approval Dr. Fox's vigorous criticism of Father Thein's Bible and Rationalism. Father Graham's explanations in your last issue have not convinced me of the necessity of modifying this sentiment in any great degree. Why, in the first place, should the publishers of Father Thein's work be in so great a hurry to place it on the market that everybody concerned forgot the Preface? Did they imagine that an impatient Catholic public were anxiously awaiting a new volume from Father Thein? The only reason I can see for the omission of a Preface so necessary, is the fact that hitherto Catholic critics, with few exceptions, have seemed to think it a religious obligation to praise indiscriminately any sort of effusion from the pen of a Catholic. Father Thein, hitherto immune from adverse criticism, probably imagined that he could continue to await tranquilly the arrival of Catholic periodicals, burdened with the usual quantity of laudation; but, thank fortune, he reckoned without Dr. Fox. Again, supposing that a Preface, disclaiming originality, had been omitted through no fault of the author or the publisher, might not a leaflet, explaining the situation, have been printed subsequently and forwarded to critics? "But," answers Father Graham, "in the Preface of a previous work, whereof this is partially a revised edition, Father Thein disclaims originality, and names the works used in its composition." This discovery of Father Graham's was made only after "looking more carefully" at the title-page. Now, apparently, he looked "more carefully" precisely because he knew Father Thein personally, and was well acquainted with his methods of composition. I fail to see, therefore, how a critic can justly be termed "captious" for not making profound researches for explanations which the author could easily have made Moreover, admitting for argument's sake all that Father Graham requires, how can a bad translation of extracts from various French works, thrown together with little pretence to order, be considered a proper use of bibliographical sources? I was under the impression, perhaps wrongly, that when a writer named authors used in the composition of his work, all he meant was that the authors named were the original investigators, and that he, having read and obtained a firm grasp of their writings, had set about producing a new work. In one sense this new work would not be original, inasmuch as its author relied upon the labors of specialists, without investigating the facts for himself; but it would be original in so far as the plan of his work and its language were his own. Such has hitherto been my understanding of disclaimers of originality. Father Graham apparently takes a different view of them; but his apology for Father Thein has failed to convince me of the utility to religion of works produced with the aid of a shears, a dictionary, and a committee of revision. 66 As to the humiliation of a brother-priest complained of, and the means suggested of avoiding it, why should a priest who publishes a book expect treatment different from that which other writers receive? The fact of his undertaking to appear in print is sufficient evidence that he believes himself competent to treat his subject; if the critics think differently, are they not under obligation to their readers to say so? "Oh, no," says Father Graham. They should write privately to the author and point out his mistakes." Meanwhile a long-suffering Catholic public, hoping against hope, and notwithstanding the many times they have been "taken in " by relying on less candid critics than Dr. Fox, purchase the lauded volumes, examine and consign them to that part of the library labeled "Curiosities in Catholic Literature," and reflect sadly that so many more dollars have been spent solely in the interests of Catholic authors and booksellers. As a bookbuyer I am glad to recognize that Dr. Fox's idea of a critic's obligations differs radically from that of so many others, and I hope he will continue to wield his sturdy pen in the interests of candor. MAURICE M. HASSETT. Pro-Cathedral Rectory, Harrisburg, Pa. BENZIGER BROTHERS, New York: A Few First Principles of the Religious Life. By Father H. Reginald Buckler, O.P. Pp. 52. Price 25 cts. Bob o' Link. By Mary T. Waggaman. Pp. 139. Price 40 cts. The Golden Lily. By Katherine T. Hinkson. Pp. 110. Price 40 cts. Spiritual Pepper and Salt. 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