To these titles was added another, when under date of December 10, 1883, Leo XIII directed that the title "Queen of the Rosary" be added to the Litany of the Blessed Virgin. In his brief the Holy Father expresses the desire that all the faithful practise daily the devotion of the rosary. If, therefore, the rosary is considered of such great power and efficacy by the head of the Church, the representative of Christ, it is befitting that we heed his words and pray often and devoutly by means of the rosary. If this prayer were better understood it would be prayed with more devotion, and greater benefit would come from it. In order, then, to spread a better knowledge, and to urge the devout recital of the rosary, let us contemplate this devotion in a course of instructive addresses. The name rosary may be the subject of to-day's discourse. The devotion of the rosary consists in the recital of a fixed number of Our Fathers and Hail Marys, combined with the meditation on certain mysteries from the lives of Jesus and Mary. The name rosary is significant. It is a symbol of Mary, also of the devotion to her. We will endeavor to make this clear. The realm of nature is the symbol of the realm of grace, as the realm of grace is a symbol of the realm of glory. It was God's intention to let His earthly creation be a reflection of the divine perfections, of the supernatural, of divinity, so that man might perceive the supernatural through created things, and thus more readily understand it. "For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made" (Rom. i, 20). Our first parents obtained a clear conception of the supernatural through the natural things of this life. Nature was to them an open book, in which they could read the divine perfections. Through sin the understanding of man was dimmed and he failed in the interpretation of nature. Instead of being led to God through it, he allowed himself to become estranged, and from a master became the slave of nature. Then Christ came and redeemed the world from the slavery of sin and again granted to man the clear conception of the true God, as also the right understanding of nature. This is verified in the saints and we have a beautiful example in St. Francis of Assisi. About his interpretation and meditation of nature St. Bonaventure says: "He considered all things created as original from God, and saw in each creature the Creator and Preserver." Everything in nature was to him a symbol of spiritual life. He took delight especially in flowers, because they reminded him of the flower from the root of Jesse, which refreshens and gladdens the whole world. See, my dear brethren, this is the correct, the Christian way of contemplating nature. The spiritual world is reflected in the visible.