merely to see the best mode of arranging classes or maintaining the discipline of the school. He is sent there to reside as the student of a college, to learn various departments of knowledge. He is taught, in his training, history, political economy, mental philosophy, and scriptural history--and he learns them all in lesson books prepared to order for the Commissioners, and by catechetical instruction, in which he is drilled by professors and inspectors appointed at their sole nomination. "I pass, for the present, from this part of the subject, with this one observation--that this sum of L80,000 is annually expended upon a portion of the system with which local exertion or local influence has nothing whatever to do. It is wholly, absolutely, and unreservedly under the direction and control of the central authority. "In England, I may observe, the state assumes no such power. The training institutions for schoolmasters are left entirely under the control of the authorities of the respective denominations. In Ireland, the rule is that the masters should be trained by government, and accept at once their theology, their morals, and their science of teaching at the hands of the officials of the state. It is only the resolute opposition of the Catholic prelates that has prevented this project from being completely carried into effect"--(p. 87-96.) We regret that our space will not allow us to give more copious extracts from the book now before us. But again we recommend our readers to read and study the whole treatise. It will open their eyes to the dangers with which mixed education, falsely called _national_, menaces our Church and our country. FOOTNOTES: [30] Mr. Butt's work is entitled _The Liberty of Teaching Vindicated, Reflections and Proposals on the subject of National Education_. Dublin. Kelly, Grafton Street, 1865. LITURGICAL QUESTIONS. The few questions which were answered in the last number of the _Record_ have given occasion to other questions of a practical nature in connection with the Office and Mass for the Dead. There is a variety of practice in some points--for instance, 1st, at the end of the absolution, if the office and mass be celebrated for one person, should _requiescat in pace_, or _requiescant_, be said? 2nd, Should the _Anima ejus et animae omnium_, etc., be said, and is there any definite rule about it? 3rd, When is the _De profundis_ to be said, and when is it to be omitted? With regard to the first question we beg to quote the following decree of the Sacred Congregation of Rites, which settles the question. "Dec. 2709. An dicendum sit in fine absolutionis mortuorum requiescat vel requiescant? "Resp. Quando absolutio est pro uno defuncto, in singulari; pro pluribus, in plurali. In missa vero semper _requiescant_. Die 22 Januarii, 1678".