158) that the epistle and gospel of the Mass for the dead are often chanted according to the Roman method in many dioceses in which the Irish intonation is used on other occasions. Part the fourth contains chants for High Mass. Part the fifth sets forth the chants for vespers, chants for Holy Week, including those used at the blessing of the oils on Holy Thursday, and miscellaneous chants. A great deal of most useful information is condensed in the five short appendixes which complete the work, respectively headed: directions for the choir and organist at High Mass――use of the organ at solemn vespers――playing of the organ at Mass and the Divine Office, when prohibited――directions for chanting the Divine Office――Office for the Dead――Gregorian and modern music――character of sacred music――instrumental accompaniments and symphonies――vernacular chants. In drawing up these instructions, the author has had recourse to the safest guides. His counsels are in exact accordance with the _Caeremoniale Episcoporum_, the Constitution _Annus qui nunc_ of Benedict XIV., the decrees of the Sacred Congregation of Rites, and the teaching of approved writers. The _Grammar_ has one other merit to which we wish to draw attention. Scattered here and there throughout the work, wherever the subject requires or permits, we find passages from the Milanese Councils of St. Charles Borromeo, or from the works of Cardinal Wiseman, or from other sources, which serve to inspire youthful ecclesiastics with a true estimate of the majesty of the Liturgy, and to draw their attention to those treasures of tender grace which it contains. It is pious and wise thus to remind ecclesiastics that it is the _Vox Sponsae_ which speaks from their lips in the Divine Office. Footnotes: [1] See _Ex._, iii. 22:――“But every woman shall borrow of her neighbour, and of _her that sojourneth in her house_, vessels of silver, and vessels of gold, and raiment; and you shall put them upon your sons and upon your daughters, and you shall spoil Egypt”. [2] It is unnecessary to make any distinction between wives and concubines, because this distinction cannot in any way affect the present argument. [3] The Hebrew text in v. 18 seems not quite clear. The interpretation we have given is supported by the Septuagint and the English Protestant version. According to the Vulgate, Caleb had but two wives, Azuba and Ephrath. [4] Aristotle, for example, says that “twins are common in Egypt; even three or four at a birth, not rare” (_Hist. Anim._, vii. 4). And Pliny tells us, that “for a woman to have _more than three children at a birth_ is accounted a portent _except in Egypt_” (_Hist. Nat._, vii. 4).