that it might be printed and introduced under his high authority instead of the Cyrillic Bible. At the same time, he proposed that the mass should be read in the Dalmatian dialect; dwelling especially on the circumstance, that the Cyrillic language was an ingredient of the Greek church, and consequently the use of it in sacred things a species of Greek heresy. The pope appointed a committee to examine the new translation; the result of which was, as may easily be supposed, the rejection of a measure which savoured so strongly of Protestantism. From the time of this decision in A.D. 1754, nothing was done to provide the catholic inhabitants of Dalmatia, Bosnia and Slavonia with a version of the Bible, until at last a new translation, the first satisfactory one in the language, made by the Franciscan monk and professor Katanesich, was accepted and introduced in 1832 The merit of having procured it to be printed and published, belongs to the late primate of Hungary, cardinal Rudnay.[24] The inconvenience of such an anarchical state of orthography, and likewise in part of the grammar itself, must of course have been felt very early; but it would seem that in this department also, the Dalmatian writers acted with more zeal and diligence, than success. The above-mentioned Barth. Cassio, and after him another Jesuit, J. Micalia, endeavoured in the first half of the seventeenth century to settle the orthography and subject it to fixed rules. Ardelio della Bella, a member of the same order, published in 1728 a dictionary and grammar, in which he abandoned the way opened by his predecessors, without however finding a better one. Jos. Voltiggi endeavoured to establish a third system of pronunciation and orthography; his dictionary and grammar appeared in the year 1803. A few years later a useful grammar was published by Appendini; also the great dictionary of J. Stulli, a work of considerable merit, and far excelling all previous works of the same kind.[25]