them to love us, and they know, at least in a general way, to what dangers we are exposed, and what need we have of the Divine assistance. Why, then, would they not pray for their benefactors?
Why? But it will be answered because they know them not. In that dismal abode, in the midst of their torments, how can they know who are those that assist them by their suffrages?
To this objection it may be replied, the souls feel at least the alleviation which they receive and the assistance which is given them; this suffices, even should they be ignorant of the source whence it came, to call down the benedictions of Heaven upon their benefactors, whosoever they may be, and who are known to God.
But in reality do they not know from whom they receive assistance in their sufferings? Their ignorance of this is nowise proved, and we have strong reason to believe that no such ignorance exists. Would their angel-guardian, who dwells there with them to give them all the consolation in his power, deprive them of this consoling knowledge? Is this knowledge not conformable to the doctrine of the Communion of Saints? Would the intercourse which exists between us and the Church Suffering not be the more perfect for its being reciprocal, and that the souls know their benefactors better?
This doctrine is confirmed by a great number of particular revelations, and by the practice of several holy persons. We have already said that St. Bridget, in one of her ecstasies, heard several souls cry aloud, " Lord God all-powerful, reward a hundred-fold those who assist us by their prayers, and who offer to you their good works, in order that we may enjoy the light of your Divinity."
We read in the Life of St. Catherine of Bologna that she had a most tender devotion towards the holy souls in Purgatory; that she prayed for them very frequently, and
