The Crown of Thorns in gold and precious stones which will be offered on that occasion as a votive offering is made of the pieces of jewelry and gems given by the many clients of Our Lady for

this purpose.

Now to help our readers form some image of the crown of thorns destined for the Pietà at Auriesville, we repeat here the following extract from the Messenger of The Sacred Heart for March, 1897, from an article on the "Instruments of the Passion," based on the researches of the eminent archæologist Rohault de Fleury:

"There is something very striking in the bald simplicity with which St. John relates the horrible insult and fearful torment inflicted on our Lord in His mock coronation. The soldiers, platting a crown of thorns, put it on his head.'

"Not a word of comment does the Evangelist add. Perhaps he had not the heart to describe the awful agony this crowning caused agony not only to the sacred head but above all to the Sacred Heart, indescribably wounded by such an insult.

"We are accustomed to think of the crown of thorns as a mere circlet resting on the temples, whereas it was, in all probability, a sort of cap, covering the whole top of the head, and inflicting intense pain at every point of the skull. Judging from the relics extant, it was composed of two sorts of plants. There was a large wreath of reeds, bound together by filaments of reed, which served as a frame. So large was it that of itself it would have slipped down from the head to the shoulders. The reason of its size was that the thorns were interwoven and inserted into the wreath of reeds, thus diminishing its inner diameter. So horrible. was the torment which this cruel cap of thorns inflicted that the early Christians could not bear to represent it in its awful reality, and so only expressed it by emblems. Thus, in a bas-relief in the Lateran Museum, a soldier is seen respectfully placing a crown of roses and laurel on the head of our Lord. Perhaps, too, this is the reason why, in Christian art, the crown of thorns is rather suggested than depicted as it really was-an instrument of fiendish torture.

"This explanation of the forming of the crown removes what was formerly considered a great difficulty-how to account for the reedy circlet preserved at Notre Dame in Paris and the numerous thorns treasured in various places. The combination solves the difficulty satisfactorily.

The Pilgrim of Our Lady of Martyrs for August, 27-29 West 16th Street, New York, gives full particulars of this ceremony.

THE READER.

The Kentons. By W. D. Howells. Harpers, New York. Margaret Vincent. By Marie Van Vorst, Harpers, New York. Philip Longstreth. By Mrs. W. K. Clifford, Harpers, New York. William Black, Novelist. By Wemyss Reid. Harpers, New York.

The psychic novel still appeals to the reading public, but in point of fact the psychological status of the author is oftener a more attractive subject of inquiry than that of the feeble creations of most of the stories. How, for instance, so much time, energy and paper can be expended on the trifling themes which the modern novelists dilate upon is a matter of wonder. Thus The Kentons has no more enthralling subject of study than Miss Ellen's "blues"; a common condition enough for a maiden who fancies she is in love. This damsel not only disturbs her whole family about it and forces them into a long and unpleasant sea voyage, but actually continues the investigation of the causes of her mental distress long after she has married the second victim of her charms; unkindly compelling him to diagnose the case with her; and all because of a ridiculous scruple in which there was no moral fault at all. Meantime she had recklessly flung herself at the head of a total stranger, an alleged minister with no creed, an associate of questionable people, and a frequenter of vaudevilles for sociological purposes, and carries on the courtship with its successes and rebuffs in true sportsman-like fashion to a triumphant finish, her zealous parents strenuously coöperating, until the man is captured before the end of the voyage. Incidentally we are treated to a picture of a typical American family from Tuskegum, Ohio, which, if some future historian accepts as a faithful portrayal of our social condition will not redound to our credit. The delicacy, the refinement, the courtesy, the affection which ought to reign in all respectable households are notably absent; the hoydenish Lottie is vulgar, audacious and fond of danger; the men are ill-bred, boisterous and cowardly; the religion negative; the minister especially accentuating that fact.

Margaret Vincent is a sketch of life on the other side of the water. While putting us in contact with several morally unwholesome people it seems to be a plea for the elimination of all supernaturalism in religion. It introduces us to an English parson in love with a bishop's daughter. He lapses into infidelity, loses his living and, of course,

the prospective bride. Subsequently he marries a farmer's widow, but the advantage of abstaining from all religious services is emphasized by the superior virtue of himself and daughter, and by the constant contrast with the disagreeable religiousness of Hannah, the half sister. The bishop's daughter, now in widow's weeds, comes on the scene as a woman of loose morals, who strives to wreck the virtue of the unreligious hero; and with her is her beautiful snake-like daughter, a creature of the same type, who imitates her mother in her methods. Religion evidently is a moral as well as an intellectual failure.

The same motive runs obscurely through Philip Longstreth. The hero is a conceited but well meaning American, educated abroad, who sets out to better the social conditions of the factory town of Randall. The Jews fleece him unmercifully, and we are not sure how far his philanthropic schemes have succeeded when we reach the last page. The Irish episode will be offensive to many, and it may be useful information to the author that even the lowest type of Irish do not parade their moral degradation by a marriage like the one described. They acknowledge the turpitude of sin and feel its shame. The style of the writer is an instance of literary decay.

It is much healthier psychologism to study a clean, decent and healthy biography like that of William Black, Novelist. There is nothing startling in the story, but it is the life of a real man and not an impossible fiction. Imagination at present usurps the place of the intellect, and even the philosophers refuse to draw a conclusion unless it is "picturable"-a return to childishness, by the way, which conflicts somewhat, as so many other things do, with the theory of evolution. Good biographies are very much needed, and may help to check the extravagances into which ungoverned fancy leads us. It is a return to a higher intelligence.

Whither Goest Thou? By B. F. De Costa. Association, New York.

Christian Press

In this little book Dr. De Costa tears to tatters the Anglican pretensions with regard to Orders. The Reformers had not only no desire to retain them, but denounced all sacerdotalism in terms that admitted no doubt of their views, in language that is even coarse. Even Archbishop Land, on whom such reliance is placed to prove the contrary, turns out to be an "ecclesiastical degenerate. The condition of American Anglicans is still more deplorable. There is not the shadow of truth in their claim to be priests. Having disposed of this point more effectively for the average man than the ponderous tomes on that subject have succeeded in doing, the question arises why should the revolution of the sixteenth century be called a Reforma

tion? What was reformed? Morals? Assuredly not. The countless divisions of the sects answer this query.

Doctrine? Ecclesiasti

cal authority? The Popes are surely better than the kings of England. The united Church theory is then disposed of, and the Anglican position is shown to be somewhat like that of Laocoon writhing in the coils of the sea-serpents.

The pamphlet ought to be circulated largely, especially at nonCatholic missions. Although the first part applies especially to Episcopalians, the chapter on the Reformation would bring much light to all the Protestant sects.

A Blighted Rose. By Joseph F. Wynne. The Angelus Publishing Co., Detroit, Mich.

This novel is put forward as "the initial venture" of a new publishing company. In their minds it was apparently a case of "nothing venture nothing win." They have won. The author says it is his first attempt also in this new line of literature. We trust he will con

tinue to follow the line. It will lead far. It is not a novel, as he rightly says. It is better; it is a picture of actual life. Mrs. Hannah Courtney is a sad reality among us, and the disasters which she and her kind stupidly bring about are only too common. The sons are fine examples of young manhood, and the afflicted Rosamond is very winning as her misfortunes multiply; but old John seems to be just a little too much engrossed in business, at least as he is presented in the first quarrel between him and his mate. The mad scene that follows the announcement of Rosamond's first great trial is very dramatic, and the power which the writer has of evoking new and more startling developments just when all is tranquil and the family troubles apparently over keeps up the interest to the last page of the book. The story has a lesson and a sorely needed one, for a certain class of our people, though the writer disclaims any intention to preach. He lets "Cæsar's dumb wounds speak for him," and they speak eloquently, while the wit that enters here and there gives a relief to the tragic features of the story. The book is a new departure and in a new style.

English Exercises. By F. P. Donnelly, S.J. Allyn & Bacon, Boston, 60 cents.

It would be hard to find a more serviceable book for class purposes than this small manual of English Exercises. It is based on a principle of the Ratio Studiorum, namely, teaching by imitation. It begins with the imitation of a single sentence, going on then to the period, the paragraph, connected paragraphs, and concluding with description and narration. Models of each are given with their analysis, fol

lowed by examples of imitation; the precepts being deduced from the analysis so as to show the pupil the way in which the subject is devel. oped. It is quite remarkable how the author finds all his material for this work in a single volume of Irving, The Sketch Book. Equally noteworthy is the great number of opposite subjects which are suggested at every step for elaborating imitations similar to the one he presents us with. The teacher will never want a theme, nor will the scholar lose interest, taken as most of the subjects are from immediate surroundings. The method has long since been proved to be fruitful in great results.

The Way of Perfection. By St. Theresa. The Macmillan Co., New York, $1.00.

A great London weekly a short time ago strove to impress on its readers that the name Protestant did not exclude Catholic, but only Roman Catholic. If that be so why should Protestant-Catholics be induced to read the works of the very Roman Spanish Catholic, St. Theresa? This Way of Perfection is published for what is called "The Cloister Library," presumably a Protestant-Catholic Cloister of Anglican nuns. It is in great measure a continued meditation on the Our Father after the method of what is called St. Ignatius' Second Manner of Prayer. Doubtless it is correct as far as it goes. In fact the true Catholic would not suspect that it had passed through any but Catholic hands were it not for the heading of one of the divisions, "Forgive us our debts," which is not the usual Roman Catholic form. The book is, besides, more elegantly printed than the average Roman Catholic publisher has either desire or money to attempt.

Templum Spirituale Sacerdotis. By Father Adolphus Petit, S. J. In his preface Father Petit tells us that for forty years he gave retreats to both the secular and regular clergy. This, no doubt, was to a great extent the reason of the great favor with which his preceding books of meditation were received. The design of the Templum Spirituale is symbolical: we have the foundations, the corner-stones, the walls, the roof, etc. The foundation consists of the daily examination of conscience and frequent confession. The meditations on the walls are all drawn from the 118th Psalm, which we recite at the Little Hours. The meditations are made practical, the concluding point being, generally, the application of the spiritual theory preceding. Although the art of meditation cannot be learned from books, they are, nevertheless, very useful and often indispensable.