When we reflect upon these questions of internal organisation, we notice, first of all, an important difference that exists between Catholicism and the majority of other sects. Amongst the latter, the unity is the parish, and often even the tie that binds the parishes together is so slight that we may almost call it non-existent. In our Church, on the contrary, the parish is certainly of great importance; but yet we may say that in many respects it is rather the diocese which is the unity in the organisation. This is so true that, whilst the diocese is constituted everywhere in absolutely the same manner, we find great diversity in the constitution of the parish. On this question, very distinct currents of ideas have been produced in the Church, although as a body, she is still so homogeneous. We can first define them in the mission countries. Some fraternities, the Jesuits, for instance, seem almost to cling to the diocese as a unity; they never appear in a hurry to increase the divisions by forming parishes. The groups of Christians, confided to the spiritual direction of the catechists, are frequently visited by priests, who often remain in the midst of them, but who do not habitually reside there in a definite way. These are visitors sent by the bishop, to whom they return after each tour, in order to give an account of their mission, and to strengthen themselves in the religious life; but these are not curates in charge. On the contrary, others, foreign missions for instance, are inspired by quite different principles. As soon as a Christian congregation is formed, a priest is attached to it, who makes his residence with it, and, so to speak, does not move again. A small village in Konangsi, or in Yun-nan, thus finds itself formed into a parish as effectively as any small French commune. In the first system the bishop is kept informed of all that passes by the reports of the priests, who constantly return to him from all points of the diocese, whilst he travels very little himself. In the second, on the contrary, he is constantly travelling in order to visit his priests. This division, it is scarcely necessary to say, has nothing absolutely settled. The rule admits of numerous exceptions. But when one lives for any time amongst missionaries, these tendencies are soon noticed. I may add that the results of the first of these two systems appear to be superior to those of the second. These divergent views are also slightly felt amongst the clergy in the different countries of Europe. Some appear to prefer concentration of effort, others its dispersion. In France, there is evidently a tendency to parcel out the parishes as much as possible. Both bishops and people agree on this point. All seem to wish that each collection of houses, however small it may be, should become a parish, if it be not already one, and remain a parish even when the population has diminished. When there is a scarcity