strip of consecrated paper and the paper should be placed somewhere on the person of the patient without his knowledge. If the patient becomes restless after the placing of the paper, it is evidence that he is possessed. Capellis maintains stoutly that a test of this kind is not to be considered as superstitious. Mengus[49] gives a series of similar formulas with the same specification that before each utterance should be made the sign of the cross. Mengus also gives the instruction for the burning of a picture or representation of the demon through whom the patient is supposed to have become possessed. Upon the picture is to be written one of the several series of magic names. In the fire in which the picture is to be placed should be cast, after the imposition of a blessing, portions of sulphur, galbanus, assafoetida, aristolochia, hypericon, and ruta. Mengus gives further a list of formulas for the blessing of oil which is to be bestowed upon the possessed person, both inwardly and outwardly; one of these formulas is ascribed to St. Cyprian. In regard to this particular group of publications, which, as stated, were in very extended use among the faithful, a use that in many cases at least was approved by their spiritual advisers, the censorship of the Church may be considered as having come into action rather late and with not too much effectiveness. In 1752, Benedict XIV publishes a new edition of the official Roman ritual. This contains but few new forms of benedictions. In 1874, the Benedictine ritual was reprinted in Rome with a supplement containing forms of benedictions for railroads, telegraphs, springs, foundries, and brick-yards, and also for the production of beer, cheese, butter, medicine, for the care of cattle, of horses, of birds, and of bees; in this appendix are also presented special forms of prayer against mice, grasshoppers, and other destructive creatures.