_Friday, July 11._--M. was poorly with a headache, so I went alone to M. Galais at the Séminaire, who sent a young priest with me to M. Poileau's school, about a mile to the south-west of Paris. There are more than 300 pupils there; it is the largest establishment of the kind not in connection with the university. I saw the chapel, which was very neatly arranged, and the infirmerie, in which was a priest; there were several beds ranged in alcoves on each side, and some sick boys in them; a relation had come to see one, and one who seemed by her dress to be a sister of charity, another. The boys sleep in dormitories, ranged much in the same manner; it so happened that the head of the establishment and the next person to him were both away, and the rooms being locked we did not go into them. We saw a class preparing for their first communion. The rule of the house is that they confess constantly, but communion is left open. The boys pay 40_l_. a year each, and the masters receive the same sum, besides board and lodging. The house was encompassed with gardens, and an exercising ground, with poles, &c. for the boys; their ages run from 7 to 18 or 19: sometimes the conscription finds them there. My conductor had been drawn for the conscription, and had to pay 1800 francs for a remplaçant. He said about forty were drawn yearly on a city of 7000 or 8000; he was the eighty-first or so, but there were so many of those who drew before him incapacitated from one cause or other, that he and several beyond him came into the forty eligible. On returning I went to M. Galais again, as he had invited me, and he talked to me near two hours and a half. I thought him very well instructed and clear-headed; he gave me a sketch of the disputes of the Thomists and Molinists on Grace; and the system of Suarez on the subject, the science absolue, science moyenne, and science probable of God. The Church holds the two extreme points; on the one hand the absolute necessity of the grace of God anticipating, as well as capacitating, every human movement, on the other hand, the free concurrence of the human will, but she does not attempt to define, as matter of faith, the mode of their coexistence. He seemed to think Suarez, next to St. Thomas, was the greatest of theological minds. Once, in a dispute with a Dominican, the latter produced a sentence of St. Augustine which told strongly against Suarez; he kept silence, but when his turn came to reply, he said, 'That sentence is not in St. Augustine;' the other repeated that it was. 'It is not,' returned Suarez; 'I know St. Augustine by heart, and that sentence does not occur in his writings.' They searched, but were unable to find it anywhere. That evening his conscience smote Suarez for having said publicly, though with truth, that he knew St. Augustine by heart, and he confessed himself on account of it. On the subject of the Holy Eucharist, I inquired whether the Church would