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I T WAS on the occasion of the fiftieth anniversary of the dogma of the Immaculate Conception that the idea first occurred to me of writing a popular work on the Litany of Loreto. This Litany has been held in honor throughout the Church for many centuries: it is daily recited by millions of the faithful, and has even become an integral part in some of our public acts of worship. We have therefore thought that it would not be- out of place to inquire into its doctrinal meaning, and to give to light the fruits of our studies for the edification of the Christian people. For it seemed to us that while others on this great occasion were offering to Mary profound and erudite treatises, this tender Mother would none the less deign to accept a work, unworthy indeed of her, but yet a pledge of boundless love and gratitude. Encouraged by this hope, we set ourself to the task, and were presents surprised to see how easy it is, by the application of simple principles, to trace in these invocations all the mysteries of the life of the Blessed Virgin: her excellences, her privileges, and her sorrows. In reciting the Litany, the faithful, mayhap unconsciously, go over the whole field of Marian theology. As everyone knows, Mary occupies a unique position in the economy of the universe. Her divine Maternity has raised her higlt above all creatures, even the very angels: she is the epitome of God's works and through the Incarnation of the Word, she is in some sort bound to the Most Holy Trinity by the ties of parentage. Now, the full tale of all these privileges and splendors is, in our opinion, summed up in the Litany of Loreto, that Litany which is, as it were, the Christian people's hymn in honor of Mary, their daily tribute of praise and love to this divine Mother. Moreover, a pious custom has been universally introduced, of honoring Mary in a special manner during the month of May. In many places the praiseworthy custom obtains of a course of sermons about the Blessed Virgin, in which the prerogatives and the mysteries of her mortal life are dwelt upon. But although it is easy to speak about Mary, it is not equally easy to do so in a fitting manner. For this there is required a profound knowledge of Catholic doctrine, since in Mary are to be found the perfections of the entire universe: rather we should say that in Marian theology the whole deposit of Christian faith and morality in some way or another lies hid. It behoves us, therefore, to give the most faithful and exact utterance, to all that concerns the Mother of. God. If indeed the Church cares, as with a holy jealousy, about Mary's honor, if the name of this holy Virgin is in the mouth of all the faithful, if her sanctuaries are spread over all the earth, in a word, if Mary is that Woman seen in the Apocalyptic vision, "clothed with the sun, and the moon under her feet and on her head a crown of twelve stars," Is it not fitting that we should strive our utmost to study and know her as she is? In studying Mary we study Jesus, we contemplate the Holy Trinity, we meditate on grace, the sacraments and our last end, because in all the works of God, Mary holds her assigned place: "The Lord possessed me in the beginning of His ways, before He made anything from the beginning."