Authors used:-- Bailly, 8 vols. Bouvier, Institutiones Theologicæ. Carrière, De Jure, et Justitia, &c. Tronson, Forma Cleri. These three years of theology are sometimes expanded to four. For the dogma of the Roman Church, M. Galais said, the canons of the Council of Trent, with the acts of the councils generally, were the only _authentic_ or _symbolic_ sources; next to this comes catechismus ad parochos. Bossuet's Exposition is regarded as quite a standard book; likewise Moëhler's Symbolism. He recommended strongly, for the interior life, "Louis de Grenada," "Rodriguez," "S. François de Sales;" spoke highly of Olier's life. We were greatly pleased with M. Galais' courtesy. He took us also over the library, which is very good indeed; beginning with a complete collection of the Fathers, through the schoolmen, down to modern times: it was arranged chronologically. "He pointed out to us 'Tronson's Forma Cleri' as giving the best idea of their whole discipline."--_M._ At M. Bonnetty's we found M. l'Abbé d'Alzon, who kindly took us to the convent of the Dames de l'Assomption, Rue des Postes. In passing, we looked into the chapel of the Jesuits, in their house at Paris, which has made such a noise. They are about 20 here, and in all France 210: and these few, but picked and valiant men, fill with dread the hosts of the freethinkers and infidels in France; they know not how to meet them but with persecution. We were greatly interested indeed with the Dames de l'Assomption. We saw the Supérieure and a sister, which latter was English. We had a long conversation, in which she explained the object of their society, lately founded--to communicate a Christian education to the children of the higher ranks, especially of the aristocratie de l'argent, who of all ranks in France are most alienated from religion. The Supérieure spoke with much feeling and intelligence, and with that beauty and distinctness of expression which makes the French language so pleasing in a female mouth. She said they had been much struck, in their experience, with the mass of knowledge and accomplishments which existed out of the Church and the sphere of her influence, or rather in antagonism to her. Beside the usual vows of chastity, poverty, and obedience, they took a fourth--to extend the kingdom of the Saviour to the utmost of their power; and the best means to do this, they thought, was to lay hold of the education of the higher ranks, and impress on it a religious character. 'This could only be done,' she said, 'by a religious congregation; for how can those who live in the world, and seek after its prizes, form their pupils to the contempt of the world? How can those who work for riches themselves teach others to live above them? How, especially, can the children of the rich be strongly impressed with Christian truth save by those who themselves bear the cross?' 'Religious orders,' she said, 'are like branches which, one after the other, spring out of a tree;