The Catholic World, Vol. 06, October, 1867 to March, 1868.

by Various

The Jesuits In North America. [Footnote 31]

[Footnote 31: The Jesuits in North America, in the Seventeenth Century.
By Francis Parkman. Boston:
Little, Brown & Co. 1867.
History and General Description of New France,
By the Rev. P. F. X. de Charlevoix, S.J.
Translated with notes, by John Gilmary Shea.
In six vols. Vols. i. and ii.
New York: John Gilmary Shea. 1866
History of the Catholic Missions among the Indian Tribes of the United States
By John Gilmary Shea.
New York: Edward Dunigan & Brother. 1855.]

The illustrious Society of Jesus, which has sanctified by its martyrs every corner of the earth, has reaped more glory probably in North America than any other missionary order, though it was not the first to enter the field. The Franciscans, the Dominicans, and other devoted soldiers of the cross who followed in the footsteps of the Spanish adventurers in the south, established flourishing missions, some of which have lasted to this day. They labored with a zeal and singleness of purpose which could not be surpassed, and a large proportion of them gave up their lives for the faith; but unfortunately the crimes of their countrymen have been permitted, by the prejudice of modern writers, to tarnish the renown of these heroic preachers, and the cruelties of a Cortez are better remembered than the virtues of the Spanish Dominicans. The Jesuits in the northern parts of the continent have received more justice in history. About their character and achievements there is only one voice. Oppression and outrage have fortunately kept away from their path. It was, moreover, their practice to live almost wholly aloof from their own countrymen, and to compose their Christian settlements entirely of Indian converts. They may not have surpassed their brethren of other orders in devotedness or in perseverance; but they have a renown in modern Protestant literature which has no equal except in the glorious record of the early Christian persecutions.

When the Jesuits first came to Canada, the Franciscans had been before them, but there was little trace left of the Christianity which they had planted. The capture of Quebec by the English, in 1629, almost wholly obliterated the mission, and it was not until the colony was restored to France, in 1632, that the history of missionary enterprise in that part of America really begins. One of the first steps of the French government then was to secure a body of priests, to labor in their recovered possessions. The work was offered to the Capuchins, but they declined it. It was then given to the Jesuits, and on the 18th of April, 1632, two priests, Le Jeune and De Nouë, with a lay-brother named Gilbert, set sail from Havre for Quebec. It was but a cheerless home in which, after a three months' tempestuous voyage, they set about installing themselves. Their predecessors had left on the outskirts of the settlement two wretched wooden buildings, thatched with long grass and plastered with mud. One of them had been half-burned by the English, and was still in ruins. Here the three missionaries fixed their home, and prepared for the reception of the brethren who were soon to follow them. One of the buildings was converted into a store-house, stable, work-shop, and bakery. The other contained four principal rooms. One was fitted up as a rude chapel, one as a refectory, one as a kitchen, and the fourth as a sleeping-room for workmen. Four small rooms, the largest eight feet square, opened off the refectory, and here, when the rest of the little band arrived, six priests were lodged, while two lay-brothers found shelter in the garret. The whole establishment was surrounded by a palisade. About the end of May, Champlain arrived, to resume the command of Quebec, and with him came four more Jesuits—Brébeuf, Masse, Daniel, and Davost. The superior of the little community was Father Le Jeune. Of the others, Masse, whom by reason of his useful qualities they nicknamed "Le Père Utile," had been in America before. His special duty was to take care of the pigs and cows, upon which the missionaries relied for a great part of their sustenance. De Nouë had charge of the eight or ten laborers employed about the "residence." All the fathers, in the intervals of leisure left from their duties of preaching, saying mass and vespers, hearing confessions at the fort of Quebec, catechising a few Indians, and striving to master the enormous difficulties of the Algonquin and Huron languages, worked with the men, spade in hand.

To learn the language was at first the greatest of all their troubles. There were French interpreters in the colony, fur traders who had spent years among the tribes, and were almost as savage as the Indians themselves. But these men were no friends to the Jesuits, and one and all refused their assistance. Father Le Jeune gives an amusing description of his perplexity, as he sat with an Indian child on one side, and a little negro boy left by the English on the other, neither of the three able to understand the language of the others. Convinced that there was little to be taught and little to be learned in that way, he set off one morning to visit a band of Indians who were fishing on the St. Lawrence. He found their bark lodges set up by the brink of the river, and a boy led him into the hut of an old squaw, his grandmother, who hastened to give him four smoked eels on a piece of birch bark. There were several other women in the lodge, and while they showed him how to roast his eels on a forked stick, or squatted around the fire, eating their rude meal, and using their dogs as napkins, the good father made strenuous attempts to talk a little broken Algonquin, eking out his defect of words with such pantomime as he could invent. All, however, was in vain. If he trusted to what he could pick up from straggling fishing parties, it might be years before he could fairly begin to preach the gospel to these poor tribes of the wilderness. In his difficulty he had recourse to the saints. It was not long before what he deemed the direct interposition of Providence came to his aid. Several years before an Indian who had been converted by the Recollects, and baptized by the name of Pierre, had been taken to France and partially educated. He had lately returned to Canada, and not only relapsed into his old savage way of life, but apostatized from the faith. Nothing was left of his French education save a few French vices and a knowledge of the French language. He often came to the fort begging drink and tobacco, but he shunned the Jesuits, of whose rigid virtue he stood in horror. But one day, about this time, Pierre incurred the displeasure of the French commandant, and the fort was closed against him. Repulsed by a young squaw whom he wanted to make his wife, and unfitted by his French education for the hard and precarious life of a hunter, he went to the priests for food and shelter. Le Jeune hailed him as a gift from heaven in answer to his prayers. He installed the poor wretch in the mission-house, begged for him at the fort a suit of cast-off clothes, and set zealously to work to learn from him the mysteries of the Algonquin language. "How thankful I am," wrote Le Jeune, "to those who gave me tobacco last year! At every difficulty I give my master a piece of it to make him more attentive."

The terribly severe winter was passed in studies such as these, in practising with snow-shoes, and teaching Indian children. Bands of savages often encamped near the mission-house in the course of their hunting journeys, and Le Jeune, whenever they appeared, would take his stand at the door and ring a bell. The children would gather round him, and leading them into the refectory, which also served as a school-room, he would teach them the Pater, Ave, and Credo, with an Indian prayer which he had composed with the assistance of Pierre, show them how to make the sign of the cross, and explain portions of the catechism. The exercises closed with the singing of the Lord's prayer in Algonquin rhymes, and after that each pupil was rewarded with a porringer of peas. As spring approached, Pierre began to bethink himself of the fasting and prayers of Lent, and ran off one day to a party of Englishmen, at Tadoussac, where he drowned in liquor the small remnant of his Christianity. Then he joined his two brothers, one a famous hunter named Mestigoit, the other the most noted sorcerer or "medicine-man" of the tribe.

The next autumn Father Le Jeune was invited by the Indians to join a hunting party, in which these three brothers were included; not that they valued the good missionary's company, but they were shrewd enough to suspect that, if he went with them, he would be well supplied with provisions. Father de Nouë had gone on a similar expedition in the winter, and returned nearly dead; but Le Jeune resolved to risk it, and in the latter part of October, with twenty Indians, embarked in canoes on the St. Lawrence. Landing after a while, and being joined by two other bands, they spent five months trudging through the trackless and snow-covered wilderness; sleeping by night in the stifling huts which they made by digging holes in the snow and building over them a covering of poles and birch bark; hunting by day the beaver, the moose, and the caribou; often half-starved when game failed, and holding the most disgusting orgies of gluttony when it was plenty. Somebody had unfortunately put among the priest's stores a small keg of wine. Pierre stole it and got drunk, and when Mestigoit had sobered him by a liberal application of scalding water, which took all the skin off his face and breast, the apostate (as Le Jeune always calls him) vowed to revenge himself by killing the missionary whose strong drink had brought him into trouble. The poor father fled to the woods until Pierre's frenzy had passed away, and there, he says, "though my bed had not been made up since the creation of the world, it was not hard enough to prevent me from sleeping." We have no space to follow the narrative of this hard winter. The days were spent in hunger and exhausting toil, the nights in frightful discomfort. The huts, in a space some thirteen feet square, were made to accommodate nineteen savages, men, women, and children, not to speak of a number of wild and hungry dogs. A fire of pine-knots in the centre filled the place with a blinding, acrid smoke, and at times they could breathe only by lying flat on their faces with their mouths to the cold ground. In this horrible den, the dogs fought for his food, and the savages, instigated by the sorcerer, loaded him with insults and shocked his ears with their filthy conversation. The sorcerer, whose pretensions he ridiculed, and whose influence he lost no opportunity of undermining, hated him with an especially malignant animosity. Under pretence of teaching him Algonquin, he palmed off upon the priest the foulest words in the Indian language, so that poor Father Le Jeune's attempts to explain the mysteries of the faith were often interrupted by shouts of laughter. On Christmas day there had been a great scarcity of game, and the party were in danger of famishing. The incantations of the medicine man had failed. In despair the savages came to Le Jeune, and begged him to try his God. The sorcerer showed some gleam of faith. Even Pierre gave signs of repentance. The missionary was filled with hope. He wrote out two prayers in Algonquin. He hung against the side of the hut a crucifix and a reliquary, and bade the Indians kneel before them and repeat the prayers, promising to renounce their superstitions and obey Christ if he would save them from perishing of hunger. Then he dismissed the hunters with his blessing. At night they came back successful. A feast was ordered. In the midst of the repast, Le Jeune arose to remind them of their promise; but Pierre, who had killed nothing, was sulky and incredulous. He said, with a laugh, that it was not the crucifix and prayers which had brought them luck. The sorcerer cried out to the missionary, "Hold your tongue! you have no sense!" And the multitude, whose good disposition had vanished with their hunger, took their cue from him, as usual.

All this was discouraging enough, nor was it the worst; and when Father Le Jeune, at three o'clock one April morning, knocked at the door of his humble mission-house, and was received in the arms of his brother apostles, it was with the melancholy reflection that his painful and perilous journey had been, except as a tour of observation, little more than a failure. An absolute failure, however, it certainly was not. Careful reconnoissances must always precede great campaigns. It was only by pushing out into the heart of the pagan realm which they had come to conquer, that the soldiers of Christ could determine where they might best make their main assault and in what quarter a victory ensured the most glorious results. The missionaries were but a handful; the field before them was immense; they could only cultivate such portions of it as promised the richest harvest. They had now learned that the Algonquins were comparatively few in number, and of little influence or importance among the North American tribes. Wandering to and fro as they did from year's end to year's end, it was impossible to establish among them the sort of Christian settlements or missions which the Jesuits proposed founding as centres from which the light of truth might radiate through the wilderness. But further westward, on the shores of the great lakes, dwelt numerous stationary tribes, among whom strongholds of the faith might be erected. The conversion of any considerable part of these people would affect many kindred tribes, and so it might be possible to found in the heart of the forest a great Christian empire. As the first basis for their operations, they chose the Hurons, on the lake which bears their name. These people, they learned, had populous villages, knew how to till the ground, and carried on some trade with neighboring nations. Their ferocity exceeded that of the Algonquins. A prisoner who bore the torture bravely was cooked and eaten, that his captors might increase their own courage; and the missionaries spoke of the Huron country as the chief fortress and donjon-keep of the demon, "une des principales forteresses et comme un donjon des démons." The distance to be traversed, by the only route it was possible to follow, was about nine hundred miles. The way was dangerous and painful. The goal to be reached was possibly martyrdom—certainly continuous suffering of body and mind. Three missionaries, Brébeuf, Daniel, and Davost, offered themselves for the enterprise. Le Jeune's duties as superior obliged him to confine his labors to the neighboring Algonquins. It was not easy, however, for the little band of apostles to carry their heroic purpose into execution. Every year a company of several hundred Hurons used to visit Quebec, to barter their furs and tobacco for kettles, hatchets, knives, cloth, beads, and other commodities. It was resolved that the priests should return with them when they made their next annual journey. The Hurons came in July, 1633, six or seven hundred of them, with a hundred and forty canoes. They staid four days, trading, gambling, feasting, and holding a council with the French officers at the fort. Champlain introduced the three missionaries, and commended them to the care and friendship of the Indians. They were received at first with acclamations of delight, and the chiefs of different villages disputed for the honor of entertaining them. But before the hour of departure came, they changed their minds. The Indians went away and the priests returned to the mission-house. Here they spent a year studying the Huron language. At the end of a twelvemonth, the Indians came again. A second time they were besought to take the Jesuits back with them. They consented, wavered, refused, hesitated, the missionaries begging to be received, as if the hardships they would have to suffer were the greatest of privileges. At last Father Brébeuf made a vow to St. Joseph. At once, he says, the Indians became tractable, and the whole party embarked in the frail canoes for the shores of Lake Huron. Their route was up the Ottawa river, through Lake Nipissing, down French river, and along the shores of the great Georgian Bay of Lake Huron. The voyage occupied thirty days. The three missionaries were in separate canoes, barefoot, lest their shoes should injure the vessel, toiling laboriously at the paddle, wading often through the rapids and pushing or pulling up their barks, and doing their share of the burden of transportation at the long and frequent portages. They had no food but a little corn crushed between two stones and moistened with water. The Indians treated them with great harshness, stole or threw away a part of their baggage, including most of their books and writing materials, and finally deserted Father Daniel and Father Davost on the way. When Brébeuf reached the end of the voyage, on the shores of Georgian Bay, his Indian companions threw his baggage on the ground, left him to his own resources, and trudged off to their villages, some twenty miles distant. Brébeuf, however, was not disheartened. He threw himself upon his knees and thanked God who had preserved him so far. Then he proceeded to examine the country. He knew the spot well, for before the suspension of the Canada missions which followed the capture of Quebec, he had passed three years among the Hurons of this region, at an Indian town which had since been burned. Hiding his baggage and the sacred vessels in the woods, he set off in search of the new town, which he knew had been built a few miles from the site of the old one. It was evening when he reached it. A crowd who recognized his tall, soldier-like figure and black robes ran out to meet him, shouting for joy at his return. They took him to the lodge of one Awandoay, the richest and most hospitable of the Hurons. After many days his two lost brethren rejoined him. Daniel had been picked up by another party of Indians. Davost had been left among the Algonquins on Allumette Island, and now appeared half-dead with famine and fatigue. With them came four French laymen from Quebec. Awandoay received them all, and as soon as they had determined to make this village, which the natives called Ihonatiria, the headquarters of their mission, all the inhabitants of the place, as well as the people of the neighboring town of Wenrio, fell to and built them a house. It was a structure of sapling poles and sheets of bark, thirty-six feet long, and about twenty feet wide, built after the Huron fashion; but the priests, with the aid of their tools, made several improvements of the interior, which were to the savages a never-failing source of wonder and admiration. They divided their dwelling into three rooms. The first was a store-house; the second, a sleeping chamber, kitchen, workshop, refectory, and school-room, all in one; the third was the chapel.

Thus the Huron mission, which had been founded several years previously, and broken up before it was thoroughly established, was opened anew. Other priests soon came out from France to join it. Garnier, Chaumonot, Chabanel, and the illustrious martyr Isaac Jogues were among the Jesuits who gathered around this lodge in the wilderness in the course of the next few years. In the summer-time, when most of the Indians were away on their hunting or trading excursions, and the villages were quiet, the missionaries renewed their strength for labor and suffering by the exercise of the annual retreat according to the instructions of St. Ignatius. It was in winter that their hardships were the greatest. By day they trudged long, weary miles through the snow and wet to visit neighboring villages; by night their short rest was disturbed and their ears shocked by the horrible orgies, incantations, and superstitious rites in which the Hurons used to pass their winter leisure. There were the hideous ceremonies by which their sorcerers pretended to cure the sick; the licentious practices by which they sought to propitiate the demons of pestilence and famine; sometimes the awful tortures of captives taken in war, and their agonizing deaths, in which the good fathers, though every nerve shuddered with horror at the dreadful sight, sometimes found consolation in making a convert of the dying wretch, and washing out his sins at the last moment in the saving waters of baptism. At every opportunity they collected the children of the village at their house; and Brébeuf, vested in surplice and cap, led them in chanting the Pater Noster, translated into Indian rhymes, taught them the Hail Mary, the Creed, and the Commandments, taught them to make the sign of the cross, and gave a few simple instructions. A present of two or three beads, or raisins, or prunes sent them away happy and ensured their coming again. Once in a while the adults were induced to listen to instruction, and invited to discuss the principal points of religious doctrine. They grunted "Good" or "That is true" at every proposition, but for a long, long time very few were willing to embrace the faith to which they gave so ready an assent. Like the fishes who listened to St. Anthony's sermon,

"Much delighted were they,
But preferred the old way."

Still, they were ready enough to visit the hut of the missionaries, and examine their marvels of ingenuity and skill, the fame of which had gone abroad throughout the whole Huron nation. They would sit on the ground by the hour, watching the clock and waiting for it to strike. They thought it was alive, and dignified it with the title of "Captain." "What does the Captain say?" they would often ask.

"When he strikes twelve times," the Jesuits answered, "he says, 'Hang on the kettle;' and when he strikes four times he says, 'Get up and go home.'"

So at noon visitors were never wanting to share the Captain's hospitality; but at the stroke of four they all departed, and the missionaries gathered round the fire and discussed the intricacies of the Huron language. Among the other wonders of the lodge there was a hand-mill which the savages were never tired of turning. A magnet proved a great puzzle to them; and there was a magnifying-glass which transformed a flea into a frightful monster, and, we may suppose, filled them with alarm. They conceived an overpowering respect for the wisdom and supernatural powers of the black-gowns, and had for them also, upon the whole, a genuine good will; but there were moments when their influence, and even their safety, were endangered by the violence of the Indian superstitions. Once in a season of drought a "rain-maker" persuaded the Hurons that the red color of the cross which stood before the Jesuits' dwelling frightened away the bird of thunder. It was about to be cut down. The priests begged them to paint it white, and see if the thunder would come. It was done, but rain still kept aloof.

"Your spirits cannot help you," said the fathers; "ask the aid of him who made the world, and perhaps he will hear your prayers."

The Indians were induced to promise obedience to the true God. Nine masses were offered in honor of St. Joseph, and every day there were solemn processions and prayers. In a few days there were heavy falls of rain, and the Hurons conceived an exalted idea of the power of French "medicine." But alas for their promises! They were soon forgotten.

In the autumn and winter of 1636, the Huron towns were swept by a contagious fever, accompanied by the small-pox. Three of the Jesuits—Jogues, Garnier, and Chatelain—were seized with the fever, but the protection of Providence raised them up for the relief of their poor red-skinned brethren. In the depth of winter the missionaries went from village to village, visiting every hut, tending the sick, bringing them such few delicacies as their scanty stores afforded, and pressing their religious instructions at every available occasion. But it was hard to make an impression on the stolid hearts of the savages. They comprehended the pains and fires of hell, but they could not understand the happiness of heaven. They had no wish to go after death to a place where there would be neither war nor hunting, and where, they feared, the French would give them nothing to eat. Nor, when the Huron had at last been persuaded that heaven was good for Indians as well as Frenchmen, was it easy to produce in him the proper dispositions for baptism. He felt no contrition, for he believed that he had never committed sin. "Why did you baptize that Iroquois?" asked a dying neophyte; "he will get to heaven before us, and when he sees us coming he will drive us out." This was disheartening; but once for a few days there was a gleam of consolation. The whole village of Ossossané resolved to embrace the faith of the black-robes, to give up their superstitions, and to reform their manners. One of their principal sorcerers proclaimed in a loud voice, through the streets of the town, that the God of the French was henceforth their Master. Nine days afterward a noted sorcerer came to Ossossané, and the Indians held a grand medicine feast, hoping to secure the aid of God and the devil at once. The superstitious rites were all renewed; the nights grew hideous with yells of incantation, and magic figures to drive away the demon of pestilence were put up on every house. The danger to the missionaries now became imminent. When they left their hut in the morning, it was with a well-grounded doubt whether they should ever return. The sacrament of baptism, which it was a part of their daily labor to administer to dying children, came to be looked upon as a pestiferous charm. They could only give it by stealth, sometimes letting fall a drop from a spoonful of sugared water, with which they pretended to cool the patient's parched lips, or else touching the skin with a moist finger or the corner of a wet handkerchief. The mysterious black-robed magicians were now regarded as the cause of the pestilence; and had it not been for the awe in which they were held by the savages, their lives would quickly have been at an end. As it was, they were everywhere repulsed and insulted. Children pelted them from behind huts, friends looked at them askance, and the more violent of their enemies clamored for their death. The picture of the last judgment which hung in their chapel was taken to be a charm of direful power. The litanies which they chanted together were incantations pregnant with plague and famine. The clock was a malignant demon, and the poor "Captain" had to be stopped. In August, 1637, a great council of the Hurons, including deputations from four nations, was held to deliberate upon the affairs of the confederation. The chief, whose office it was to preside over the feast of the dead, arose, and in a set speech accused the Jesuits of being the cause of the calamities that afflicted them. One accuser followed another, Brébeuf replying to their charges with ingenuity and boldness. The debate continued through the night. Many of the Indians fell asleep, and others went away. One old chief as he passed out said to Brébeuf, "If some young man should split your head open, we should have nothing to say." "What sort of men are these?" cried out another impatiently, as the Jesuit went on with his harangue; "they are always saying the same thing, and repeating the same words a hundred times." Another council was called to pronounce the sentence of death. The priests appeared before it with such unflinching courage that their judges, struck with admiration, deferred the decree. Still it seemed as if their fate could not be long deferred. They wrote a farewell letter to their superior, Father Le Jeune, and committed to the care of an Indian convert the most precious properties of the mission, the sacred furniture of the altar, and the vocabulary which they had compiled of the Huron language. Then they gave a parting feast, after the Indian custom of those who were about to die. The intrepidity manifested by this proceeding was not without its effect. The animosity of the savages became less intense, and though the persecution continued, and the lives of individual members of the little band were more than once attempted, the project of a massacre was for the present abandoned.

By the end of the year 1638, the mission had seven priests who spoke Huron, and three more who were learning it. There were about sixty converts, and at Ossossané a commodious chapel of wood had been built by the labor of artisans sent for the purpose from Quebec. The original intention of the Jesuits was to form permanent missions in each of the principal Huron towns. This, however, proved impracticable, and a spot was chosen on the little river Wye, near Matchedash Bay of Lake Huron, for a great central station, to which they gave the name of Sainte Marie. The Huron towns were now apportioned into districts, and a certain number of priests assigned to each. Father Garnier and Father Jogues made an ineffectual attempt to establish a mission among the Tobacco nation, two days' journey to the south-west. But their evil reputation had preceded them. The children cried out, when they saw them approach, that famine and pest were coming. Every door was closed against them; and when in despair they left the town, a band of young braves followed them, hatchet in hand, to put them to death. Under cover of the darkness they made their escape, and Father Jogues, with Father Raymbault, afterward passed around the northern shore of Lake Huron, and preached the faith among the Ojibwas, as far as Sault Sainte Marie, at the outlet of Lake Superior. In the mean time Brébeuf and Chaumonot went on a mission to the powerful and ferocious Neutral nation which inhabited the country between lakes Erie and Ontario, on both sides of the Niagara river. They visited eighteen of the Neutral towns. In all they were received with a storm of insults, blows, and maledictions. The Hurons had been afraid to kill them, dreading the vengeance of the French at Quebec; but they had sent secret emissaries to incite the Neutrals against them, and had promised nine French hatchets to the tribe which should be their executioners. Brébeuf was the object of their special hatred. This glorious man, whom Parkman calls the truest hero and the greatest martyr of the Huron mission, was feared with an intensity which none of his companions inspired. But in the midst of his persecutions God consoled him with heavenly favors. Celestial visions comforted him in his toilsome journeys through the forest. He saw the image of a vast and gorgeous palace, and a voice assured him that such was to be the reward of those who dwell in hovels for the cause of God. Angels appeared to him, and more than once the Blessed Virgin and his dear patron, St. Joseph, were revealed to his sight. Now, when the Neutral nation shut him out of their lodges, half famished and nearly frozen, the apparition of a great cross—"large enough," he said to his brethren, "to crucify us all"—came slowly up from the country of the Iroquois. It seems like a warning of the glorious fate which awaited him, and to those heroic souls who longed for martyrdom as the bright crown of their labor, we cannot doubt that it was also a sweet consolation.

The day of persecution, however, was only dawning. The sufferings of the past few years were as nothing in comparison with the torments that were to follow. In the summer of 1642, the mission had been reduced to great destitution, and Father Jogues was sent to Quebec to obtain clothing, writing materials, wine for the altar, and other necessary stores. He returned with the annual fleet of Huron canoes, having with him two young French laymen, René Goupil and Guillaume Couture, who had attached themselves without pay to the mission, and a few Indian converts. They were passing the Lake of St. Peter, in the St. Lawrence river, when they were suddenly attacked by a war-party of Mohawks. The greater part of the Hurons leaped ashore and took to the woods. The French and their converts made fight for a while, but were soon overpowered. Father Jogues sprang into a clump of bulrushes and might have escaped, but, seeing Goupil in the hands of the savages, he came forward, resolved to share his fate. Couture, too, got away, but came back to join his companions. In his excitement he shot dead one of a band of Mohawks who sprang upon him. The others rushed upon him, tore away his finger-nails with their teeth, gnawed at his fingers like wild beasts, and thrust a sword through one of his hands. The Jesuit threw his arms about his friend's neck, but the Indians dragged him away, beat him till he was senseless, and when he revived lacerated his fingers as they had done those of Couture. Goupil was then treated in the same manner. They set off with their prisoners for the Mohawk towns, rowing across Lake Champlain and Lake George. Thirteen days of horrible suffering were passed on the journey. At last they reached a palisaded village, built upon a hill on the banks of the Mohawk river. At the entrance the prisoners were forced to run the gauntlet. Then they were placed on a high platform, disfigured, livid, and streaming with blood, and the crowd proceeded to "caress" them. A Christian Algonquin woman, a prisoner among them, was compelled to cut off the priest's left thumb with a clam-shell. Goupil was mutilated in the same manner. The torture lasted all day. At night the captives were stretched on their backs with limbs extended, and their wrists and ankles fastened to stakes. The children now amused themselves by placing live coals on their naked bodies. For three days more they were exposed on the scaffold; then they were led to two other Mohawk towns in turn, and at each the tortures were repeated. Once some Huron prisoners were placed on the same platform with them, and Father Jogues found an opportunity to convert them in the midst of the torture, and to baptize them with a few rain-drops from an ear of corn that had been thrown to him for food. Couture, having won the respect of the savages by his intrepid bearing, was adopted into one of their families, and gained in time great influence over them. Goupil was one day detected making the sign of the cross on the forehead of a child, and for this was killed by a blow from a hatchet, falling at the feet of Father Jogues, who gave him absolution before he expired. The priest himself, warned every hour that his death was near, and hated by his captors, who thought he brought bad luck to their hunting parties, was dragged around from place to place, now following the hunters through the forest, now laboring in the villages to convert the old men and squaws, or baptize dying children. He brought firewood for his masters, did their bidding without a murmur, was silent under their abuse; but, when they reviled his faith, he rose with a majestic air, and rebuked them as one having authority.

He had been nearly a year in slavery when the Indians took him with them on a trading visit to the Dutch at Fort Orange, (Albany.) We can imagine how his heart must have beat at the sight of a white face after his long banishment but he had no thought of turning back after his hand had once been put to the plough, and no plans of escape entered his mind. While here, however, he learned that the Indians of the village had at last resolved to kill him as soon as he returned. He had found means to warn the French at Three Rivers of intended treachery on the part of some Mohawk visitors, and the savages had determined to be revenged. To trust himself longer in their hands would not be heroism, but foolhardiness. A Dutch settler named Van Curler offered him a passage, in a little vessel then lying in the Hudson, either to Bordeaux or Rochelle. The Jesuit spent a night in prayer, and then resolved to accept the proposal. With the assistance of his Dutch friends, and after several narrow escapes from detection, he got away from his savage masters by night, rowed to the vessel in a boat which the settlers left for his use on the shore, and was kindly received by the sailors and stowed away in the hold. There he remained half-stifled for two days and a half, while the enraged Mohawks ransacked the settlement and searched the vessel. For better security until the day of sailing, he was then concealed in the garret of a house on shore, where his host stole the provisions that the kind-hearted Dutchmen sent for his use. The Dutch dominie, Megapolensis, visited him here, and did all he could for his comfort. At last, an order came from Manhattan that he should be sent down to the Director-General Kieft, who exchanged his squalid Indian dress for a suit of Dutch cloth, and gave him passage in a small vessel to Falmouth. After various adventures, having fallen into the hands of robbers in the English port, and made his way to France in a coal-vessel, he presented himself, on the morning of the 5th of January, 1644, clad in tatters, at the door of the Jesuit college in Rennes. He asked for the father rector, but was told that he was busy and could not be seen. "Tell him, if you please," said Father Jogues, "that a man from Canada would speak a few words with him." The Canada mission was an object of deep interest at this time all through the society, and the father rector, though he was about vesting for mass, ordered the man to be admitted. He asked many questions about the affairs of Canada, and at last inquired if the stranger knew Father Jogues.

"I know him very well," was the reply.

"The Iroquois have taken him," continued the reverend Superior. "Is he dead?"

"No," answered the missionary, "he is alive and at liberty. I am he." Then he fell on his knees and asked the rector's blessing.

His arrival was celebrated, as we might well suppose, with great rejoicing. He was summoned to Paris, where the queen kissed his mutilated hands and the whole court strove to honor him. The blandishments of the great, however, gave no pleasure to this scarred veteran of Christ's army. He longed to be again in the field, and in two or three months he sailed once more for Canada.

In the mean time the missions had fared ill. Violent warfare raged between the Iroquois confederation (of which the Mohawks formed a part) and the Hurons and Algonquins. In one respect and for a short time this was of some benefit to the faith, for the Algonquins, threatened with destruction by their more powerful enemies, became docile, and listened more readily to the exhortations of the French priests. Yet they were rapidly approaching extermination. Whole villages were destroyed in the periodical incursions of the Iroquois. The neophytes were massacred. The missionaries were intercepted on their journeys. Father Joseph Bressani was captured on his way to the Huron country in the spring of 1644. One of his Indian companions was roasted and eaten before his eyes. The father himself was beaten with sticks until he was covered with blood. His hands were fearfully mutilated. His fingers were slit; one day a nail would be burned off; the next, a joint. He was made to walk on hot cinders. He was given up to the children to be tortured. He was hanged by the feet with chains. He was tied to the ground, and food was placed upon his naked body that the dogs might lacerate him as they ate. Ten weeks afterward he wrote to the father-general at Rome: "I do not know if your paternity will recognize the handwriting of one whom you once knew very well. The letter is soiled and ill-written; because the writer has only one finger of his right hand left entire, and cannot prevent the blood from his wounds, which are still open, from staining the paper. His ink is gunpowder mixed with water, and his table is the earth." He survived and was carried to Fort Orange, where the Dutch ransomed him and sent him back to France. The next spring he too returned and succeeded in reaching the Hurons. Father de Nouë, whom we have mentioned as one of the first companions of Le Jeune, perished in the snow in February, 1646, on the way from Quebec to a French port at the mouth of the river Richelieu, where he was to hear confessions. A peace had indeed been concluded with the Mohawks just before Jogues' return, but a peace with them could be no better than a precarious truce. Couture, who had been with Father Jogues in his captivity, and become a person of consideration with the tribe, had rendered good service in the negotiation, and would continue to serve his countrymen to the utmost of his power; yet it was felt that to keep the Indians to their engagements an agent of still higher personal character was required, and Father Jogues was assigned to the duty. "I shall go," he wrote to a friend, "but I shall not return."

His mission was partly political, but mainly, of course, religious. By the advice of an Algonquin convert, he exchanged his cassock for a civilian's doublet, not wishing to irritate the savages by a premature declaration of his heavenly message. He held a council with the head men of the Mohawks, presented the gifts of the Canadian government, and then set about founding a new mission, to be called the Mission of the Martyrs. There were three principal clans among the Mohawks—those of the Bear, the Tortoise, and the Wolf. The first were bitter foes of the French, and eager for war; the others stood out resolutely for peace. Many were the fierce debates around their council-fires whether the missionary should be killed or not. At last, one day, a band of warriors of the Bear clan met the priest and a young lay companion of his, named Lalande, in the woods, stripped them, and led them in triumph to the town. There they were beaten with sticks, and strips of flesh were cut from Father Jogues' back and arms. In the evening, the priest was sitting in one of the lodges, when an Indian entered and invited him to a feast. To refuse would have been an insult. He arose and followed the messenger to the cabin of the chief of the Bears. As he bent his head to enter, a savage, concealed within, clove his skull with a hatchet, the weapon cutting through the arm of an Indian who tried to avert the blow. The martyr sank at the feet of his murderer. His head was instantly cut off, and stuck upon the palisade which enclosed the town, and his body was thrown into the river. The next day Lalande was killed, and his remains received the same treatment.

The murder of Father Jogues was the signal for a reopening of the war with the colonists and their allies, and among the first victims were the Algonquin converts. We have no space to relate the story of the surprise of their villages, the shocking torture of the captives, or the massacre of the children, the old, and the infirm. But some of the prisoners escaped, and the adventures of one of them were so interesting that we cannot resist the temptation to copy them from the animated narrative of Parkman. This was an Algonquin woman named Marie, whose husband had been burned with other captives. One night, while the savages were dancing and shrieking round the flames in which one of her countrymen was being consumed, she stole away into the forest. The ground was covered with snow, so, lest her footsteps should betray her, she retraced the beaten path in which the Indians had already travelled until she came near a village of the Onondagas. There she hid herself in a thicket, and at night crept forth to grope in the snow for a few grains of corn left from the last year's harvest. She saw many Indians from her lurking-place, and once a tall savage with an axe came directly toward her, but she murmured a prayer and he turned away. Certain of death if discovered, and disheartened at the prospect of the long and terrible journey through the frozen wilderness to Canada, she tried to commit suicide by hanging herself with her girdle, but it broke twice, and she plucked up heart. With no clothing but a thin tunic, she travelled on, directing her course by the sun, and living upon roots and the inner bark of trees, and now and then catching tortoises in the brooks. At night she kindled a fire by the friction of two sticks in some deep nook of the forest, warmed herself, cooked her food, if she had any, and said her rosary. Once she discovered a party of Iroquois warriors, but she lay concealed and they passed without observing her. Following their trail, she found their bark canoe by the bank of a river. It was too large for her to manage alone, but with a hatchet which she had picked up in a deserted camp she reduced it to a convenient size, and floated down the stream to the St. Lawrence. Her journey was now much easier. There were eggs of wild fowl to be found along the shore, and fish in the river, which she speared with a sharp pole. She even killed deer by driving them into the water, chasing them in her canoe, and striking them on the head with her hatchet. At the end of two months she reached Montreal, after hardships which no woman but an Indian could have supported.

The central mission of Sainte Marie was meanwhile in the flush of prosperity. The buildings included a church, a kitchen, a refectory, large rooms for spiritual instruction and the exercises of retreat, and lodgings for at least sixty persons. Around these principal houses ran a fortified line of palisades and masonry, outside which was a hospital and a large bark hut for the reception of wandering Indians. Here every alternate week the converts from all the Huron villages gathered in immense crowds to attend divine service, celebrated with all the pomp which the resources of the mission allowed, and to partake for three days of the bounteous hospitality of the good fathers. In times of pestilence and famine they flocked hither for relief, and at one time, in a year of scarcity, as many as three thousand received food and shelter at Sainte Marie. Hither, also, two or three times every year, the Jesuits—now twenty-two in number, including four lay-brothers—came together from their outlying missions, to refresh their souls by mutual counsel, and gather strength in prayer and meditation for the work of the next twelve months. To assist in the manual labor of the establishment there were seven hired men and four boys, and as a defence against the dreaded Iroquois the commandant of Quebec had sent them a guard of eight soldiers. They received also much valuable help from the donnés, or "given men"—French laymen, who from pure zeal devoted themselves to the service of the mission, travelling with the fathers on their dangerous journeys, and sometimes sharing—like Goupil, called "the good Réné"—in the glories of their martyrdom. These pious men—"seculars in garb," Father Gamier called them, "but religious in heart"—received no pay except a bare maintenance. There were eleven smaller missions dependent upon Sainte Marie, eight among the Hurons and three among the Algonquins. At several of them there was a church where every morning a bell summoned the dusky converts to Mass, and every evening they met again for prayer. Despite the enormous difficulties of transportation through that tangled wilderness, the fathers had found means to carry with them from place to place large colored pictures, gay draperies, and many a showy ornament for the altar or the walls, which they well knew would invest their rude chapels with an almost irresistible attraction for the savage mind. In many villages the Christians, by the year 1649, outnumbered the pagans. Sundays and feast-days were almost wholly devoted to religious exercises; and if the Indians had not wholly abandoned their barbarous and cruel practices, it is certain that the ferocity even of those who refused to become Christians was sensibly tamed.

But the season of good fortune which followed the martyrdom of Goupil and Jogues was destined to be but short. The increasing hostility of the Iroquois was to be the destruction at once of the Huron nation and of the high hopes which had been built upon that people. Yet it may be questioned whether the Jesuits would have long been left at peace even had these terrible foes kept within the range of their own villages. Even among the Hurons the murmurs of suspicion and dislike had begun to be heard again. The French ceremony of "prayer," said the savages, had blighted the crops, and the mystic rites of the priests had brought famine and desolation upon the nation. There was even a story, widely believed in the Huron lodges, that an Indian girl, baptized before her death, had been to the French heaven, and, after suffering horrible torments there from the pale faces, had made her escape back to earth to deter her countrymen from rushing to the same fate. A young Frenchman in the service of the mission had been treacherously murdered; and though the missionaries by a wise show of resolution had compelled the nation to make satisfaction for the outrage by the ceremonious offering of numerous strings of wampum, and had thus restored their waning influence, it was clear that their position at the best was extremely precarious, and that persecution, if it came not from abroad, would pretty surely be commenced at home. The catastrophe, therefore, when it came, found the priests not unprepared. For years they had carried their lives in their hands, ready to cast them down at any moment. For years they had walked through the valley of the shadow of death, and in the midst of the dark river and in the bitter waters they knew that the almighty Arm was stretched forth to hold them up.

The final act opened at the village of Teanaustayé, or St. Joseph, on the south-eastern frontier of the Huron country. On the 4th of July, 1648, Father Daniel, fresh from his annual retreat at Sainte Marie, had just finished Mass, and his congregation were still kneeling in the church, when the Iroquois burst upon the town and attacked the palisade which surrounded it. The priest, after rallying the warriors to defend their homes, ran from house to house urging unbelievers to repent. A panic-stricken crowd fell at his knees and declared themselves Christians, and he baptized them with water sprinkled from a wet handkerchief, for there was no time to do more. When the palisade was broken down, he showed his flock how to escape at the other end of the town. "I will stay here," said he. "We shall meet again in heaven." He would not fly while there was a soul to be saved in the village. In his priestly vestments he went out to the church-door to meet the Iroquois. For a moment they paused in amazement. Then, pierced with scores of arrows and a musket-ball through the heart, he fell, gasping the name of Jesus. The savages hacked his lifeless body, bathed their faces in his blood to make them brave, and consumed in one great conflagration the village, the church, and the sacred remains.

The following March the missions of St. Louis and St. Ignace were burned by the same terrible enemy. At the latter were two of the Jesuits; Brébeuf, sturdy offspring of a warrior race, with all the soldierly characteristics of his Norman ancestors; and Lalemant, delicate in body and in spirit, yet in the glorious cause no whit less courageous and resolute than his stronger companion. They were seized by their captors, and Brébeuf was bound to a stake, and, as he ceased not to exhort and encourage the convert prisoners, the Iroquois scorched him from head to foot to silence him. That failing, they cut away his lower lip, and thrust a red-hot iron down his throat, yet still he held himself erect without uttering a groan. Lalemant, led out to be burned, with strips of bark smeared with pitch tied about his naked body, broke loose from his guards and cast himself at the hero's feet, crying out in a broken voice: "We are made a spectacle to the world, to angels, and to men." He was immediately seized and made fast to a post, and as the flames enveloped him he threw up his arms to heaven with a shriek of agony. Brébeuf, with a collar of red-hot hatchets round his neck and with his hands and nose cut off, had to witness the tortures of his friend and could not even utter a word of comfort. An apostate Indian in the crowd cried out, "Baptize them! baptize them!" Instantly kettles were placed upon the fire, the priests' scalps were torn away, and scalding water was poured slowly over their bleeding heads. Brébeuf's feet were next cut off, strips of flesh were sliced from his limbs and eaten before his eyes, and at last, when life was nearly extinct, the savages laid open his breast, tore out his heart and devoured it, and thronged around the mangled corpse to drink the blood of so magnificent and indomitable a hero. His torments had lasted four hours. Father Lalemant, though a man of extreme feebleness of constitution, survived the torture seventeen hours, writhing through the night in the most excruciating sufferings, until an Iroquois, surfeited with the long entertainment, killed him with a hatchet.

This massacre was the death-knell of the Huron mission—of the mission, that is to say, in the form and extent in which the society had originally designed it. Other villages were burned; two other missionaries, Gamier and Chabanel, were martyred; the entire establishment was withdrawn from Sainte Marie; and the miserable remnant of the Hurons was scattered far and wide. A portion of them, after a winter of starvation, embarked with the surviving missionaries for Quebec, and near that city founded a settlement, in which the Christian faith was preserved and is cherished to this day. Others voluntarily abandoned their nationality and were adopted into the Seneca tribe of the Iroquois, where eighteen years afterward many of them were found to be still good Catholics.

The story which we have briefly traced in its most striking outlines is but one chapter in the long history of the labors, the sufferings, and the glorious achievements of the Jesuits in North America. We would gladly have followed them further in their journeys through the wilderness, traced them with a Huron remnant in the far west, and lingered for a while about their headquarters at Quebec watching the growth of the central establishment which sent forth its apostles to the great lakes on the one hand, and through the forests of Maine to the sea-coast on the other. But we must bring our story to a close. The record of their work has been well preserved in the three books whose titles we have placed at the head of this article. The history by Mr. John G. Shea, to whom Catholics in general and American Catholics especially are under the deepest obligations for his careful and successful researches, is the fullest and, we doubt not, the most correct. The narrative of Mr. Parkman, which we have followed closely, giving in some parts of our article merely an abstract of what he has told in picturesque detail, is written in a charming style, and is valuable as testimony to the exalted character of the missionaries from one who has no sympathy with their faith and is unable to appreciate their piety.

The Iroquois, in destroying the Huron nation, and with it the Algonquins, to whom the Hurons had hitherto served as a bulwark, had destroyed the Jesuit scheme of a Christian Indian empire; but the labor of the missionaries had not been in vain. The seed which they had planted was not allowed to die. The exiles carried the sacred deposit of faith with them in their wanderings, as the Israelites in the wilderness bore the ark of the covenant. Years afterward, when Father Grelon, one of those who escaped from the Iroquois massacre, was travelling in the heart of Tartary, he met a Huron woman who had learned the truth from him in the little chapel at Sainte Marie, and after the final catastrophe had been sold from tribe to tribe until she reached the interior of Asia. She knelt at his feet, and in her native tongue, which she had not spoken nor the priest heard for years, she made her confession. Nor was it only in the fidelity of individuals that the missionaries reaped their harvest. When, after the ruin of their enterprise on the shores of the Georgian Bay, they sent their undaunted preachers among that terrible people who had wrought such havoc, how can we doubt that the blood of Brébeuf and his brethren was permitted to fructify their labors, and that the saintly men who gave their sufferings for the poor savage during so many years pleaded and prevailed in the same great cause after they had entered into their reward?

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Translated from Le Correspondant.
Learned Women and Studious Women.
By Monseigneur Dupanloup.
(Concluded.)

VII.
Advantages of Intellectual Labor.

I do not recommend self-culture merely for the personal satisfaction of women, or in order that they may have mental gratification. Study is evidently useful and important for the accomplishment of important duties. Is it not a convenience, in se a teacher or governess, for one's daughters to understand what is called le fond du métier better than they do, so that one may superintend and direct them, and even if necessary, supply their place? Should a mother give her children life and then leave the duties of maternity in the hands of mercenaries, no matter how conscientious and devoted they may be?

But it is in relation to sons that maternal ignorance has the most fatal results. Not only is a wife not consulted about her boys, but, if she makes any objection to an irreligious school, the husband answers: "I wish my son to have a career. I shall place him where he will be prepared for it. You do not know even the names of the sciences he must acquire—leave the direction of his education to me." And when the little individual leaves school, puffed up with conceit rather than with knowledge, and the mother's Christian heart shows her the sophistry with which her son's mind has been filled, she must keep silence for want of one single fact, one precise datum in her memory to oppose to perilous errors.

Often a father, engaged in some especial career, loses sight of the literary or artistic movement which interests his son in early manhood. Then is the time when an intelligent, well-informed mother could initiate him in pursuits which she has loved and cultivated all her life. She could point out to him good authors and books worth reading, read with him, teach him to reject dangerous writers and bad books, and stimulate his taste for study, by directing it to noble objects.

Surely a mother is bound to cherish the body and the soul of her child. Indeed, her place may be more easily filled with respect to the details of physical education, than to those of intellectual and moral training. Many persons can assist her in the former; with regard to the latter, she often stands alone, and sometimes surrounded by obstacles.

To follow a young man's mental development and course of study, to watch over him and guide him with the authority belonging to a rectitude of judgment which carries conviction along with it, and to an enlightened understanding which unites with goodness in inspiring admiration and confidence—all this presupposes a rare combination of mental qualities. How many mothers there are who lose their hold upon a son's soul because they have not borne, nursed, reared, and nourished his understanding as well as his physical being. To be a mother, a mother in all the elevation, extent, and depth of that great name! This aim alone justifies a woman's noblest efforts to acquire the highest intellectual culture.

But if you agree to favor the men development of women, for the sake even of domestic usefulness, accept this development in its completeness; do not impose upon it arbitrary limits. There are minds that cannot unfold in mutilation or inaction, which need expansion, as St. Augustine says, to become strong.

A woman who, from a sentiment for art or literature, has developed talent, does not lose, by becoming skilful, the advantages that mediocre faculties would have given her. We may feel sure that gifts of this nature answer to duties, and find themselves in harmony with the providential destiny of their possessors.

I do not believe, with M. de Maistre, that science in petticoats, as he calls it, or talent of any description whatsoever, makes a woman less excellent as a wife or mother.

Study renders a wife worthy of her husband if he is intelligent. Union can hardly be preserved in a household unless community of intellect completes that of affection. As a woman loses her youthful charms, the worth of her mind must increase in her husband's eyes, and esteem perpetuate affection. By that time the husband, if he has ability, is entering upon the period of his greatest activity, while too often the wife, brought up in the severest principles and in habits of empty occupations, bores him with her mechanical piety, her music, and her worsted work. A crowd of engrossing duties gain ever stronger possession of the husband, forming a circle which the unoccupied wife cannot penetrate, and thus is brought about between them what one may call a mental separation.

On the other hand, a studious woman shares her husband's preoccupation, and sustains him in his labors and struggles. She follows her husband and precedes her son, occupying in the home circle a lofty position that makes her an aid and adviser to its master. She feels that he is proud of her, and needs her, but this does not make her presumptuous. She leans securely on her happiness, feeling confident that nothing can shake a union formed upon a principle of perfect community of two souls and two intelligences, feeling sure that her love will last as long as the souls it unites. To a woman who is superior to her husband, study gives an intellectual aliment without which she would feel rebellious, and in such a household there may be great happiness and tranquillity. Even in the case of a husband who is unworthy of his wife, he is forced to respect her for the superiority of her intellect. The standing which she earns for herself in the world by her talent and virtue, wins his regard, and she at least holds the honor of her family in her own hands.

Woman, in becoming Christian, has become man's companion, socia, and moreover an aid, assistant, support, and adviser, adjutorium. Religion, while elevating her soul and heart, has also rendered her mind capable of comprehending, sometimes of equalling, but most especially of assisting the intelligence of man. While leaving her physically weak, God has implanted in her the germs of every greatness and every moral power. There has never been a noble work in which women have not assisted; as the teachers of men, as their inspirers, and often as the companions of their labor, the world has seen women devote intellect and life to those whom they loved, dwelling on a level with thoughts which, being confided first to them, had drawn a swift and strong development from the double influence. Woman owes to education the union of her intellectual life to that of man. She has worked for him, she has worked like him for God, and man has drawn a subtile growth from the frail creature entrusted to his protection.

I know nothing more generous than an intimacy that does not stop at a conjugal union of interests or even of affections, but passes on to the domain of thought. I have seen such unions. I know too more than one father, who, notwithstanding his rare intelligence, must have left the work of a lifetime unfinished but for the aid of a mind placed at the service of his age and infirmity by filial devotion.

I believe that a woman's acquirements help her to fulfil great duties toward her husband, and I know many men (no offence to M. de Maistre) who could get along better with a savante than with a coquette.

So far I have spoken of domestic life. Let us now examine the question with regard to society, taking the following theses to argue.

I maintain that, if the world were more indulgent and refrained from launching stupid anathemas at studious women, those who have such tastes would indulge them without fancying themselves to be extraordinary persons; and that they would infuse a certain life into society, even if their number were limited. Perhaps the standard of conversation, occupations, and ideas would rise, and elevated subjects inspire more interest. Who would complain of such a change?

Instead of ending their education on a certain fixed day, and throwing themselves heart and soul into society, young women would preserve the habits of intellectual training; they would carry on and complete for themselves, their husband and their children the education already commenced; some cultivating art, others writing or studying, others reading. Thus they would become acquainted with the interests of religion and society; with opinions and books and ideas in general circulation. Would they not exercise a new and salutary influence at home and in the world?

But it is especially in the provinces that such aspirations are severely criticised. Those women have small liberty to learn, and still less to make use of their acquirements. The most tolerant say, "Study on condition that you conceal what you learn. Your whole inner life claims expansion and sympathy? Never mind that!"

But if you forbid women to write or speak of the things that interest them, how can you suppose they will have the courage to work for the acquirement of knowledge that is to be buried for ever in their own minds?

And I repeat, if the standard of conversation could be raised a little, drawn out of the monotonous circle in which it moves, where would be the harm? Instead of seeking in society a sterile distraction, and often finding ennui, if some intercourse of mind at least, if not of heart and soul, could be established, replacing town-gossip and dissertations on the fashions by interesting and instructive conversations from which one could derive the advantage that always results from effort made in common to arrive at an appreciation of the beautiful, and of noble ideas and interests, would not the change betoken genuine progress?

This is to be found in some salons. There are homes where young girls are not excluded from general conversation. They are not, as elsewhere, banished to a corner of the drawing-room to enjoy the privilege and habit of discussing together every sort of nonsense, but are allowed to listen to anything that interests them, and even to talk agreeably without being thought conspicuous. This was the habit at M.——'s, where his two daughters joined the most serious réunions, mingling in very interesting conversations, or at least listening, and all quite naturally, without pretension or pedantry. Those two young girls have become very superior women. How many, on the other hand, suffer from ennui or become deteriorated, because their active minds receive no nourishment!

Is it then so difficult to prove that the intellectual development of women through literature and the fine arts, far from introducing a foreign element into their lives, or creating necessities and interfering with duty, is, on the contrary, a source of daily advantage to domestic life and to society?

In the domestic circle, whose moral atmosphere they create as it were, elevating or debasing by their influence, sentiments, occupations, and ideas; and in society, where a well-directed employment of their talents and cultivation would substitute solidity for the hollow frivolity of the reunions of the present day. "For three years I have seen society in the provinces," writes to me a young woman. "It differs little from that of other (provincial) places, I suppose. Ah me! sometimes at the end of the day I sum up six or seven hours spent, with or against my will, in gossip about my neighbors that, while compromising charity, has exhausted the mind and narrowed the already narrow horizon."

Is there no middle course for women between the folly of dangerous and frivolous amusements, such as balls and theatres, and the insupportable bore of parties where long evening hours are spent in the smallest of small talk? Efforts in a different direction meet with success. Last winter, an intelligent and religious woman, who likes society but does not dance, tried the experiment in a provincial town. She conceived the idea of having really good music in her drawing-room. Quartettes of Mozart and Beethoven were played. The admiration aroused by these chef-d'oeuvres naturally lifted the mind above the level of those common preoccupations that find their echo in society. Conversation felt the influence; every one was delighted, and brought away something from these soirées, where the sense of beauty, while reasserting itself, awoke good thoughts and strengthened noble sentiments.

I think that, if women took thus the initiative, giving an upward direction to that craving for recreation which we seek to satisfy in society; if men found other ways of pleasing women, more acceptable than insipidity and frivolity; perhaps worthless young men would feel themselves less masters of the world, and clubs would be less generally the refuge of gentlemen who find themselves bored in drawing-rooms.

If we could conquer the terrible prejudice that forbids a woman to be well educated, to talk of or even appear interested in serious things, there would be a goodly number who would take a nobler aim and find pleasure in something better than dress. Then, an intelligent woman would be no greater exception than one who plays on the piano, and would not have those temptations to pride, which are said to assail her in her position of phenomenon.

We cannot destroy the world, but we can ameliorate it, by giving it other attractions than those of idle or intoxicating pleasure. Would not intellectual progress pave the way for moral progress? I know salons where, thanks to the dignity and intelligence of the thoughtful, amiable hostess, great events, noble ideas, and good works ever find an echo; where solid conversation stimulates ardor for study, by opening broader intellectual horizons, and where pure artistic emotions develop a love of the beautiful. If a little more artistic and intellectual life were introduced into Christian society, one would not feel obliged to go to the theatre to catch a few reflets, as I have heard said, even in families where religion was in other respects quite faithfully practised.

No doubt—and here I sum up the whole matter under discussion—no doubt, intellectual culture may present three perils, but perils easily guarded against.

1st. A neglect of practical duties. This danger must be met by fortifying practical education, by giving young girls habits of order and of regularity, which double time and assign a place in life to every duty; and above all, habits of practical and solid piety, which means nothing else than a courageous fulfilment of duty.

2d. An exaltation of imagination, leading one to crave intellectual enjoyments that cannot always be granted.

Here again piety alone can preserve equilibrium. The important point is, to make education respond to the gifts of God without overloading or smothering them, for they usually bring with them counterbalancing perils. Excessive culture is dangerous, insufficient culture perhaps more so.

3d. Pride. This must be prevented by good sense cultivated in a Christian manner. It is to be remarked that, if mental culture, like personal charms, can excite pride, study has at least a counterpoise. It gives an enlightened seriousness to the mind, while successes due to beauty and dress cannot but be frivolous and mischievous.

Pride, I acknowledge, affords a specious plea for the maintenance of systems restricting feminine education. We would preserve to them that modesty which is said to be their brightest ornament. I agree that modesty is not only a virtue, but a great charm; but I am by no means sure that ignorance is its best guardian. Nay, taken in a certain sense, it is a pagan virtue, that is to say, a false or very imperfect quality. Give to a woman, as you would to a man, all the knowledge, capacity, development of which she is susceptible; give her at the same time Christian humility, and she will be adorned with a modest simplicity, truer and more charming than that of the poor Hindoo woman who believes herself to be an animal, rather superior to the creatures in her poultry-yard, but very inferior in nature to her husband. This enlightened humility is a genuine virtue, the mother of many other virtues, the inspirer of a high degree of perfection. For humility does not prevent our recognizing the progress we have made. By opening our eyes to the merits of others, it shows us our own defects; and if we were to attain the summit of human ability, it would hold up an ideal superiority that should stimulate effort without arousing either pride or discouragement.

We may be sure that a cultivated mind is of all others the best fitted to a comprehension of duty. It is intelligent humilty, that is to say, true modesty, which preserves us from pedantry.

Vanity! That is the great danger, it is said. But the reputation that a woman acquires by literary or artistic talent is not the rock most to be dreaded. I say again that self-conscious beauty and worldly triumphs fill the heart with a vanity that has no corrective in the cause that produced it.

Study and art, by elevating the soul, serve as a counterpoise to the sentiments of vanity they may excite. I see no such safeguard in successes won by advantages of another sort.

All is summed up in saying that great gifts bring with them a danger against which the mind must be fortified in advance by education. Education must adapt itself to different natures: it must, while developing the germs planted by God, direct this development with firmness, averting perils and avoiding mistakes. It must make the moral development keep pace with the mental; preserving equilibrium between the ideal and the practical life, which interfere with each other less than is supposed, and accordance of which alone constitutes the dignity of existence.

I confess that education is a more difficult and critical affair when applied to a richly endowed nature; but it is also more beautiful and consoling.

VIII.
The Third Stage.

I crave pardon of the ladies of the so-called grand monde for a truth, a painful truth intended solely for them.

It is in the fashionable world that studious women are rarely found, and that they are obliged to hide their worth. Strange tyranny of fortune! It gives women leisure, and deprives them of the right to use it for the development of intellect. It is to you, fashionable women, that industry must be preached. Women less wealthy do not generally need the exhortation. In modest careers, where toil is the necessary condition of domestic well-being, cultivated women are numerous. It is in the homes of artists, scholars, physicians, lawyers, judges, professors, that we most frequently find clever and studious women, conversant with matters of art, possessed of real talent, highly educated, but nicknamed by no one femmes savantes, because they are the pride and treasure of home, and ensure by their intelligence, domestic ease and comfort, nay, even a certain delicate luxury that has nothing to do with riches, and can be purchased only by feminine taste. The furniture is pretty in form, and gracefully arranged; engravings recall favorite works of art, and reveal the tastes and preferences of the household. Flowers, pictures, books, music, and pretty work, all show the home to be one much lived in, seldom left, where happiness is to be found. These are not empty and magnificent establishments whose masters are always absent, pursuing pleasure with a feverish activity, and flying from the ennui of their home except when the excitement of refurnishing it attracts them, only to be driven away again when the gilded ottomans are all in place. In these modest lodgings on the third story the mother is surrounded by her children. She brings them up herself. Thank God! she must do so, and great is her reward. She reigns over her children, and they understand her merits and sacrifices, and love their mother tenderly. They soon know the blessing of being born in a rank of life where mothers cannot afford to pay servants, governesses, and tutors to usurp their place. What a difference there is between the two systems of education! The sons rank first at college and at school; the daughters receive superior educations that I would gladly propose as a model to fashionable young ladies. They wish to equal the mother who studies with them, directing and following their work with sympathizing interest. The law of labor weighs more stringently upon a mother than upon any other creature; the soul of her children is the field that she must till by the sweat of her brow; no other persons have received graces to enable them to take her place, and if the most complete educations are to be found in modest households such as I have described, it is owing to maternal industry. How many young people acquire a coarse taste for horses and dogs from the mercenaries who educate them! A mother, in teaching her children, inculcates other tastes and ambitions. Sometimes anxiety takes possession of her soul as she asks herself whether she can arm their consciences with faith and honor sufficient to give them courage to bear in their turn a retired life and never consent to win fortune by a base action. Then she redoubles her care of their education, knowing it is to be their only dower, and becomes ever more attentive, virtuous, courageous, in order to transmit to them her own admirable dignity of soul, and merit for them this heavenly favor.

And children who see their mother work, are secretly anxious to comfort and reward her. A desire to do good is more vivid in these abodes of modest happiness than elsewhere, and the joy of duty fulfilled makes each one contented with his lot and at peace with God. The whole day is one of activity; the father is at work, the mother attends to her household duties or takes the children to school or to catechism; and when evening comes, every one is tired with the day's work and glad to stay at home. Then comes the time for repose, children's games, talking, reading, music, intimacy, and gayety; and the day closes peaceably without that worldly bustle and excitement which put to a severe test the virtue of even the most Christian women.

A mother, thus occupied, never thinks of devoting herself to matters connected with her personal interests. She has not the time. Her girlhood, her early womanhood were spent in study. Now she is given up to the service of others. But this disinterested devotion, at once toil and sacrifice, is more elevating to both soul and understanding than any other employment could be. No danger of vanity or pedantry for her! and yet the instruction of her children is a great work. One marvels at the physical power that maternal love can give to a mother bent on carrying out her duties completely. Never wonder to find her capable, elevated, active, intelligent, indifferent to idle trifling and worldly coquetry.

In these modest households again, I find model servants. It is a saying, nowadays, that there are no good domestics to be had. People talk of the servants in old times. Read Molière and the police regulations of the days of Louis XIV., and you will find that the grands seigneurs had worse attendants than we have now. Old-fashioned servants have no more disappeared than old-fashioned virtues. The virtues reign in simple, industrious homes, and there too we must look for devoted domestics. Do not expect hard work in the abodes of magnificent idleness. The servants of the unoccupied soon become unoccupied themselves; instinctively they imitate from a distance their master's example, catch the tone of the establishment, and assume irreproachable manners and lazy habits. A servant knows very well when he is assisting in an ostentatious parade. He is quick to abuse opportunities, and needs often, in order to avenge himself for the inferiority of his position, merely imitate his master, even with no intention of ridiculing him. But a devoted and courageous woman who is the first to take hold of work, transforms the souls of her domestics and raises their service to the dignity of devotion. Of course, the etiquette and perfect discipline that one admires in some establishments are not to be found here. No! Good servants who are not held in immeasurable distance from their masters, assume another sort of livery, the livery of the virtues they see and study closely. They breathe a healthy, strengthening air, and in this atmosphere of industry, honesty, and confidence both masters and servants are happy. Ah! I could mention splendid mansions that are inhabited by ennui, (not to speak of discord,) and I could tell of the happiness and dignity I have often witnessed in the third story.

But in justice it must be added that I have not always met these virtues in the third story, nor ennui and idleness in grand establishments. There, too, when industry reigns, I have seen great virtues. It must be said that all depends upon education and habits.

IX.
Bad Habits and Prejudices.

But does education as it is bestowed to-day often accomplish great things? I answer regretfully, No; too often the education of the present day offers no such advantages. It cannot resist worldly dissipation or the idle mockery lavished by empty ignorance on studious women. Connected study and attentive reflection are most of all wanting in the training of girls and the mode of life adopted by young women.

As Ozanam has said, a treatise upon instruction for girls and young women is still to be written. The subject is in no respect rightly understood; no durable fruit has yet appeared.

I know young girls whose education in music and drawing had cost twenty or thirty francs a lesson, cease cultivating these expensive talents on the first day of freedom.

I take a single instance. Most young ladies for seven or eight years of their lives spend two and sometimes three and four hours a day at the piano. But this study to which so much time is given, and which opens glorious horizons to mind and soul, generally ends in one of those soulless talents spoken of by Topffer, which borrow life from vanity only, talents useless for any practical purpose, taking no root in the mind, and seldom destined to survive the wedding-day.

This charming author, rising up in indignation against the use made in educating young people in the fine arts and of what are popularly termed talents d'agrément, exclaims: "How much I have seen of these charming talents and how little of their charm! Young girls are interested in nothing, understand little, feel not at all. I believe, however, that they might seek in artistic pursuits, instead of mere amusing recreation, exercise for the mind, expansion for the heart, development for the imagination, and find in these faculties which are usually destroyed or left idle by feminine occupations, a perfection that would, as it were, clothe and adorn the soul."

But, as matters stand, music is a study, more or less mechanical, that never reaches the soul, and seldom arrives at the commonest comprehension of art. How many girls who pass their days at the piano have neither sense nor appreciation of what they are doing! "We had music," says P. Gratry, "a brilliant tinkling that did not even rest one's nerves." Teachers are eager to impart a facile execution, but there are few who seek to form a good style, to make their pupils understand and appreciate composers, or grasp the chain of musical ideas.

People play on the piano without any comprehension of what they are expressing; as one might recite poems by heart in a language that one did not understand. In Germany, where music claims a large share in the education of girls, it is treated more seriously. Through the study of harmony they rise from mechanism to art.

Drawing is often equally misused. I have seen persons who drew with exactitude and even with facility, and yet could not distinguish good pictures from bad, or remember whether Raphael was the master or the pupil of Perugino. Even talent had not developed in them a sense of beauty.

The world leaves the domain of music free to young girls on condition that they shall derive no spiritual elevation from it and merely waste a great deal of time. As to the plastic arts, even a taste for painting arouses criticism, and M. de Maistre shudders to see his daughter painting in oil. In one word, the arts must be restricted to accomplishments, and sumptuary laws even more severe enforced with regard to literary pursuits.

Excepting in music and drawing a girl's education must be finished at a certain age. "Ever since my eighteenth year," writes a young friend, to whom I had recommended study, "if I expressed a wish to study, I have been asked if my education was not finished." Finish one's education! that means throwing aside books, writing, embroidery, and accomplishments if one has any.

But, we are told, young ladies learn a great variety of things during the time of education. Quite true, and the very subject of my complaint. They are not destined to pass examination for a bachelor's degree, and their whole training tends to give them general notions as shallow as they are widely diffused. Nothing serious, nothing grave, nothing profound—a little of every thing. In the words of an intelligent minister, "Who does not know that what we gain in surface we lose in depth!"

Beyond dispute the plan is comprehensive. I see many young girls who, in addition to common studies, geography, history, rhetoric, begin to learn one or two languages, play on the piano, take singing lessons, draw and paint, and learn to do all sorts of fancy work, as they succeed each other in the caprice of fashion polychromania, leather flowers, etc., etc. Of course, a life of efforts so scattered and diffused, can lead to no good result; and I have heard wise instructors sigh over the obligation imposed upon them of fulfilling such programmes. A little of everything is studied and nothing properly learned; not one talent or faculty developed, not one earnest taste acquired for anything whatsoever. Such half talents and superficial tastes achieve nothing.

If there be a danger in the study of art and literature, it is to be found in stopping precisely at the point indicated by M. de Maistre; at general notions, not solid acquirements; accomplishments, not earnest talents; a lack of something to elevate the soul and nourish the mind. Such smattering helps one to make a momentary show, but not to accomplish anything or to be any one. It indicates that nothing more will be acquired from the moment of leaving the convent.

Precisely the contrary is needed if one would train earnest and assiduous women who may one day prove useful to their husbands and children.

It is difficult to explain why indulgence is shown or exception taken by men of the world. They approve, and very properly, of a girl's speaking two or three living languages. But if, in accordance with Fénélon's advice, you learn a little Latin, hide it as a sin, or be accounted a blue-stocking. You will hardly obtain pardon for a taste for solid reading or historical studies. I have heard of a young woman who drew upon herself that sort of admiration that implies blame, from intelligent people, because she was said to read Le Correspondent. The same persons, on learning that she reserved the morning hours for study, testified immense astonishment and treated her as a savante.

What may be called study—making abstracts or taking notes of what one has read—is not considered proper for women, especially in country towns. Reading is hardly permissible and only within restricted limits. A lady of my acquaintance incurred general censure because, during the first year of her married life, she did not receive or make visits before four o'clock, that she might reserve a few hours for study, in accordance, moreover, with her husband's wishes.

Young girls should regard the close of their first studies as the commencement of a life-long work. Young women should, in the very beginning of married life, establish study as one of the duties of existence. Later, they are engrossed with the education of their children, and can no longer work to please themselves. But even then, the precious habit will cling to them as an inestimable consolation to be enjoyed in every leisure hour. Above all, it remains to fill the void that becomes so irksome when children escape from the mother's guidance, and she once more has freedom and leisure without youth, its joys or its energy.

Labor is a faithful friend that adapts itself to the age and disposition of every being who takes it as a companion for life.

That women may learn to value habits of industry, it is incumbent on us to convince young girls that their education does not end at eighteen, and that their first ball-dress has not, like a bachelor's degree, the virtue of giving to learning its perfect consummation. At that age they have barely information enough to enable them to study alone. Leading-strings are no longer needed in their education, and that is all. They are simply capable of continuing their studies, and of enjoying the pleasure of individual exertion. If a girl could be made to believe this, a serious and earnest future would be secured to her. But the present custom demands that she should study French and history until she is fifteen, and from fifteen to eighteen, piano-playing and drawing. Then comes a pink dress, the crowning glory of her education, the great day so often dreamed of. She goes into society and marries, determined to leave work behind her in accordance with universal practice. This is one of the joys of marriage—to do nothing—and so she wastes a period most precious in a woman's life, a period when she has leisure, and that flame that youth and happiness alone can kindle; expansion of soul, the illumined eyes of the heart, illuminates oculos cordis, as St. Paul says, giving to toil facility, impetus, horizon, power. But so it is; all must be lost, squandered, sunk in those early years, even happiness! Study would have a secret power to draw this young creature from the whirl of life, and give her the calmness and recollection she so much needs, if merely to enjoy her blessings; but no, everything must be frittered away and destroyed.

Then follow years when the excitement of youth dies out, a void is left, beauty vanishes, ennui comes to take possession, and there is nothing to dispute its sway. The children are in the midst of their education, and need no looking after. A mother who knows not the value of industry, is ever ready to excuse idleness in her children, and notwithstanding this indulgence, her sons think very little of their mother when they grow up, and soon regard her as beneath them.

X.
Practice.

But to come to practical results, what are the faculties to be cultivated in women? The same as in men? Must they study the exact sciences, politics, the secret of government, military art? Are they to emulate Judith, Joan of Arc, Jeanne Hachette, Hormengarde, foundress and regent of the second kingdom of Burgundy, Marguerite d'Albon, Isabella of Castile, Maria Theresa?

Certainly not. Women are to be enumerated who could be and have been all this. Providence creates these extraordinary beings. But though we recognize occasional vocations of genius, courage, and virtue, it would be folly to educate women for careers so exceptional.

Women are physically weak, but their intelligence must not be undervalued. They often have a great deal of mind and always a fund of good sense, demanding nothing but use. Why wonder at all I have implied? They acquire with remarkable ease. Who can fail to recognize the keenness and delicacy of sensibility bestowed on them by heaven, or the natural bent with which their souls turn to the vivifying rays of beauty?

I do not agree with a lady who wrote to me: "We skim over things and seem to know them; we open a book, run through a few pages, and are prepared to discuss it, to give praise or blame, recommendation or warning." I do not grant this. But beyond dispute, they have great facility for everything. It costs them little to assimilate to themselves required information, to make something out of nothing, and a great deal out of scant material. God, not destining them to long and abstract studies, has endowed them with marvellous perspicacity and intuition. They rarely speak of business because it fatigues and bores them; yet if circumstances demand their participation, how useful and sensible they almost invariably prove themselves! Generally, the restoration of family property is due to them; when left widows, they rebuild the fortunes of their children.

It is to be understood that in this vindication, as it were, of woman's right to intellectual culture, I give to study only its due share in the occupations of life. Clearly, household cares and home duties have a superior claim; husband, children, domestics, must be the first interest of a woman who understands the hierarchy of her duties. My advice, if it must be precisely defined, would be, that she reserve at least two hours—if possible, three hours—of each day, for life, for intellectual culture.

So long as women content themselves with reading, looking, and listening, no great opposition is made, and men willingly grant them a place among their auditors. But if the profound emotions of the interior life seek a fuller development; if they seek in the absorption of pursuits answering to their spiritual aspirations an echo that the soul misses in the external world, then society rises up in judgment.

Some women are born artists, that is to say, they are possessed by a craving to give form to thought, to a feeling for beauty which penetrates them, and that too under conditions suitable for the development of this side of their nature. But it is precisely this exercise of the creative faculty which is denied them, and which I wonder to see withheld, since the gift comes from God himself.

Vainly does M. de Maistre maintain that "women have never produced a masterpiece, and that in wishing to emulate men, they become apes." Vainly does he add with unbecoming impertinence, "I have always thought them incomparably handsomer, more attractive, and more useful than apes. I only say and repeat, that women who would make men of themselves are nothing but apes." Or again, "A woman's chef d'oeuvre in science is to understand the works of men."

But soon M. de Maistre contradicts and refutes himself: "We must exaggerate nothing," he says, "belles lettres, moralists, great orators, etc., suffice to give women all the culture they need."

A little later, he congratulates himself on having a daughter, who reads and appreciates St. Augustine, and who "passionately loves beauty of every kind; recites equally well Racine and Tasso; draws, plays, sings very prettily; and, as in her voice there are low chords that pass beyond the feminine range of tone, so are there in her character certain grave fundamental qualities, that belong especially to our sex, and which dominate the rest of her nature."

This is enough; my discussion with M. de Maistre is ended. We entertain, in fact, the same views, and I now address myself merely to worldly prejudice.

We have then, even in M. de Maistre's estimation, as studies possible for women:

1st. Belles lettres, literature both light and serious, a wide field and one as attractive as it is extensive. The range of history alone is immense. There is a philosophy, too, which the feminine mind is fully capable of grasping, and whose essential ideas are necessary to fix its natural mobility and insure to it correctness of thought. Teach a woman to reason justly, and consequently to give precedence to duty in all things, and you have secured the essential part of education as it is needed in every class and condition of life.

2d. The arts—so admirably suited to their imagination, to the delicate grace of their nature. And here I must remark that we unhesitatingly leave open to female competition the most perilous of the fine arts, the one least compatible with their duties and vocation, while shutting them out from the pure and lofty regions of the intellect. Many detractors of women, who cultivate or criticise art, would on no account suppress public singers or actresses.

But, you will tell me, that it is precisely because female artistes are more or less degraded that virtuous women should not become artistes. I think as you do, and more strongly than you, yet I cannot help seeing that you recognize the fact of women's capacity to rise in art, since a few among them have received the gift of inspiration. If they have received this gift, it must be used; honestly and nobly of course, but used. The fact you advance brings its own application.

3d. If a woman can express the beautiful, she can do so through all the languages of the beautiful. Art is identical in principle, whatever be the mode of its expression. Painting, music, poetry, eloquence, the expression of beauty through an exquisite style, or through the accent of an inspired voice, is always beauty bound within the limits of a sensible form to render it perceptible to the soul through the medium of the senses. Each one must clothe it in a form not self-chosen. If you open to woman the most dangerous and frivolous of all the arts, why close to her the others? Because she sinks with the art that ministers to your pleasure, is it impossible for her to rise with noble, true, serious art? If a woman can be a cantatrice, she can be a musician in the elevated sense of the word, a writer or a painter.

Many men affirm authoritatively that women cannot and should not write. It is surprising that a question so easily settled for some persons should be so often discussed. Equal pains have not been taken to prove that women cannot be generals or ministers, yet I am not aware that the example of female warriors has been often claimed by their peers.

The present day is an ill chosen time to contest women's right to authorship, when the three works most generally read are Le Récit d'une Soeur, the writings of Eugénie de Guérin, and Madame Swetchine's Letters.

In becoming writers women do not infringe on the rights of men. "They do not seek to emulate man;" and when all is said, what is it, that M. de Maistre calls "emulating man"? Is it desiring to do all that he does? Of course not. Certain pursuits exclusively belong to him, and are not to be cultivated by women. But if there are points of separation, there is also a common domain where all souls may work together. The most natural is that of art and literature. Even here it may be that woman's field is more restricted than that of man; but she will find her place, and perhaps a place that men could not so well fill.

There are differences between the masculine and the feminine intellect; and it is on this fact that M. de Maistre founds his assertion that because one sex can write the other cannot. We may found upon it a different conclusion, that, bringing another kind of genius into intellectual regions, women will cultivate them after a fashion of their own, adapting their talents in preference to more delicate subjects. In a concert all dissimilar voices must be moulded together: why should not women bear their part in the great harmony of human thought expressed through art? There are notes they only can reach. Silvio Pellico says something similar when, after vainly trying to give women a pendent to the Treatise on the Duties of Men, he exclaims! "Only a woman could write such a book." In a woman's writing there is always a certain touch that reveals her sex. A female author must ever remain a woman. Thus may we reassure the susceptibilities of M. de Maistre and quiet our own fears as to the result of wishing to emulate man.

"Woman is a weak creature, ignorant, timid, and indolent," says Mme. de ——; "possessed of violent passions and petty ideas, a being full of inconsistency and caprice. … Capable of displaying charming defects every day of her life; a treasure of cruelty and of hope." Then mourning over the almost complete disappearance of this type, she seeks an explanation of the fact: "Women have lost in attractions what they have gained in virtues. … Woman was not made to share men's toils, but to afford them recreation." And, finally, summing up in one word the errors that have ruined her sex, she exclaims indignantly, "Woman has aspired to be the companion of man."

Thus, to be a companion instead of a plaything, a Christian rather than a pagan, a being to be respected, trusted, relied upon, rather than one who holds you by a passing attraction, amusing you by her frivolity, and distracting you from graver thoughts—this is a culpable mistake of judgment, and moreover, it is a woman who dares to bring forward such a doctrine.

4th. In my first letters I gave it as my opinion that, in a measure, a woman could occupy herself with sciences, and even with agriculture. The latter assertion provoked some surprise. Let me answer them by a few fragments of a letter written to me upon the subject, by a very sensible and distinguished woman:

"How wisely, monseigneur, you have advised women to interest themselves in business matters and other serious subjects, even studying agriculture. My own observation confirms your opinion. At present, while my son is in the service, and I am separated from all my family, living in the country, and almost always in tête-à-tête, what would become of me if my mother had not given me the habit, from childhood, of interesting myself in every thing about me? Agriculture, with its obstacles and its progress, affords an inexhaustible source of conversation with one's husband, with cures, village notaries, farmers, country neighbors, and petits bourgeois. It is a less inflammatory subject than politics, and one that adapts itself to every understanding. My husband does not disdain to discuss crops and manuring with me—I have my own theories upon drainage, beets, [Footnote 32] and cabbages, [Footnote 33] and he finds me very progressive in my ideas, perhaps too much so; he, however, never builds a stable without consulting me, and before a lease is signed, I must hear it read several times. I believe it to be very important to themselves and to their children that women should understand business, the investment of funds, the management of property. They should not decide, but listen and advise. Husbands, generally, ask nothing better than to talk openly of these things, because such subjects interest them more than any others; but usually no one listens. When a man meets with yawning inattention, all is over; he has recourse to silence, adopts the habit of managing everything for himself, of following his own bent. In the beginning, a young husband is full of confiding openness; later, he becomes more suspicious of control which wounds him in proportion as it is needed. Capacity and earnestness are indispensable to a woman."

[Footnote 32: La bette rave, the kind of beet from which sugar is made, and therefore an important subject to theorize upon. Berthollet is said to have lost his place by failing to answer satisfactorily a question suddenly put to him by Napoleon, concerning la bette rave.]

[Footnote 33: Colza, a cabbage used for making oil, and a topic almost as engrossing as beets.]

I ask that women should be allowed to cultivate any art or science they may choose, and even aim at some eminence in its acquirement, without being annoyed in their honorable pursuit by the terrible anathema which the world launches against (for once we will use the coarse expression) blue-stockings. [Footnote 34] If there are women who, while attending thoroughly and seriously to their household affairs, rise above material life by a love and appreciation of the beautiful, seeking therein a delicate pleasure and pure emotions, enjoying the cultivation of the soul, and listening attentively to the claims of truth and goodness, it is a shame to cast reproach upon them.

[Footnote 34: In the language of unreflecting persons who instinctively love to attack every thing elevated, perhaps in order to drag others down to their own level, the word "blue-stocking" signifies a woman who reads, and greatest of all offences converses.]

5th. Above all things should rank the earnest study of religion. I dwelt long upon this subject in my "Letters to Men and Women of the World;" I will therefore simply say that it is above all in the higher classes, where fortune authorizes a free use of the luxury of education, that religious instruction should be pushed as far as the individual capacity of man and women allows; doctrine, proofs of religion, explanation of ceremonies, church history, selected works of the fathers, great pulpit orators, lives of the saints, etc., etc. all this I have explained and taught in detail. In a course of education there should be an appropriate progressive study of all that concerns religion. Religious facts are so intimately connected with those of modern history, that one can sometimes have a true idea of the latter only by becoming acquainted with the former.

The objection of want of time, the grand objection so often brought forward, remains to be examined. Have women the time to devote to intellectual pursuits? Let us be honest and confess that there are two obstacles to the leisure required: talking and dress.

Yes, the great misfortune of women is, that they indulge in long hours of conversation among themselves, and about what, if not dress, gossip, and housekeeping?

Now, nothing lowers the mind and soul like talking about trifles for hours, and there is but one method of remedying the evil; increase the time devoted to study, thus shortening in an equal degree the hours frittered away in conversation, and supplying mental food far superior to the vulgar subjects that now exhaust so many minds and souls.

As for dress, too much cannot be said against it, not only as a cause of ruin to women of the world, but as a dissolvent of all earnestness even among virtuous Christian women.

Dress! That is what wastes the time and exhausts the spirit of women; that is what takes them from their domestic duties, and not these poor calumniated books. Every attentive observer will recognize, as I do, that it is a taste for the world and for dress that detaches them from home interests far more than a taste for study.

For my own part, I can assert that the truly superior women I have known, those whose superiority was genuine and not a pretence or an affectation, were models of practical wisdom.

There are, on the other hand, certain households admirable in every respect but one—that on an average they discuss dress four or five hours a day. The mother of the family is a woman of great merit and virtue; she dresses with great simplicity; and yet there are no preoccupations so serious, no anxieties or sufferings so pressing, that they cannot be dissipated at least for the moment by the interest of ordering a new gown or bonnet.

These affairs are of vast importance; life slips away while the mind is wasting itself in their service.

Mothers of great merit teach their daughters to consider dress as one of their interests and principal duties, discussing and letting them discuss toilette for hours every day, and judging every earthly thing from the standpoint of toilette. The business of dressing, shopping, choosing materials, talking with shopkeepers and dressmakers, and the time passed by young girls, and even young women, with lady's maids in more confidential intercourse than is becoming; these are in truth the great obstacles to habits of industry.

But leaving the subject of frivolous persons and unoccupied lives, how, you will ask, can a mother who owes all her time to her family find leisure to study?

It is hardly necessary to remark that I am speaking of women in easy circumstances, for the reason that they especially have the means of putting in practice these suggestions. Poor women who earn their bread by the sweat of their brow, are not less precious in the eyes of God or in our own than the favorites of fortune; but daily toil can hardly leave them opportunity to cultivate their minds. And yet even among them there are many not called upon to support their families who, without being rich, keep one domestic, or do the housework themselves with ease and quickness, and thus have nearly as much leisure as women of wealth. How many women there are in business, shop-girls, for instance, or bookkeepers, who surely have time for reading, since they do read—and read—what?

It is well known that a taste for reading is now penetrating even into country villages, affording a means of spending pleasantly the long winter evenings. There are useful directions, an elevated impulse to be given to the class of women of whom we have just spoken; but however worthy of interest such a subject may be, it is not our present theme. Perhaps we may enter on it at some future day.

We address ourselves then to women in easy circumstances. Can the head of a grand establishment, a wife, a mother, find time to study.

Beyond a doubt, yes! To begin with, she can devote to study the time that other women give to worldly entertainments that consume their nights, and to personal adornments that devour their fortunes. They can lay aside all the pursuits that, while absorbing them without offering any advantage, prepare them ill for the duties toward their children that belong to them as mothers of immortal souls.

Does not the secret of living lie in the reconciliation of apparent difficulties? Do not duties, tastes, affections often appear to contradict each other? I have often seen that habits of orderly activity combined with a simplicity that suppresses useless exactions multiply an industrious woman's hours and make it possible to meet every demand. It is a woman's science to understand how to give herself and yet reserve herself: a science composed of gentleness and activity, of devotion and firmness, whose first result is the retrenching of idle indulgences, and the keeping within due bounds the tribute to be paid to the claims of society.

In preceding writings I have shown in detail that there are more empty hours, even in a busy woman's life, than is supposed. When once her children are grown up, she has often too much liberty on her hands. I once knew a lady who had six children. Her two elder sons were at a boarding-school; her three daughters passed the whole day with their governess; even the youngest had his lesson hours. This lonely mother said to me mournfully on one occasion, "I pass the whole day alone with my sewing, and poor company it is;" and she was reduced, poor lady, to seeking outside distractions, innocent but futile. If she had had a taste for study and habits of industry, she would not have been driven from home. Study makes women love their homes, the attraction of work commenced always drawing them thither. How little need of visits and society such persons feel! It is a joy to steal off to one's room and continue one's reading or drawing. It is with a light step that one turns toward home when heart and life are filled with a love of study instead of with an immoderate, ruinous taste for dress and luxury.

Much firmness, sweetness, and perseverance are necessary to secure one's liberty in a household, to make one's working hours respected, without failing in any other duty; in one word, to give and reserve one's self discreetly. It is a question of degree, like most other questions of conduct. But, in order to acquire courage for the struggle, women must be very sure that the right is on their side. They are too apt to mistake for a mere personal taste the duty of cultivating their mental faculties.

I have given strong and unanswerable arguments for the necessity of a rule of life. But in this, as in every human affair, temperament must be consulted. Though it may easily be made an illusion and a convenient pretext to cover self-indulgence, yet one can easily believe that some women, with the best will in the world, must plead the impossibility of having a rule of life, or must submit to see it violated so often as to become a dead letter.

The mistress of a household rises in the morning, she feels unwell, or her husband comes in to discuss plans, business, no matter what; work-people, children little and big, invade her room: the mother of a family has not an hour when she can shut herself up and forbid intrusion. There are women and even girls whose lives slip away under the oppression of these absolutely tyrannical customs, from which it is the more difficult to escape because they assert themselves in the name of devotion and domestic virtue.

If we tell these young people, "crushed and flattened out," as M. de Maistre expresses it, "under the enormous weight of nothing," to create an individual life for themselves, and seek occasional retirement, they answer: "But I cannot; I have not one moment absolutely my own. If I leave the parlor, my room is invaded; somebody wants to speak to me, and so somebody stands about for a quarter of an hour and then sits down. Then some one else comes, and so the time is devoured. With all the efforts in the world to keep my patience, I cannot conceal the annoyance this is to me skilfully enough to avoid being voted a strong-minded woman," [Footnote 35] the correlative term of blue-stocking.

[Footnote 35: Caractère roide, femmes affairée.]

Very well, I say, for want of regular hours let a woman devote odd minutes to study. There are always some in the busiest lives; moments that occur between the various occupations of the day; and she must learn to work by fits and starts, in a desultory fashion. There is a wide difference between the woman who reads sometimes and the woman who never reads.

If the desire to reserve a short time for study led to nothing more than the acquisition of the science of odd minutes, the result would be very important. The science of odd minutes! It multiplies and fertilizes time, but books cannot impart it. It gives habits of order, attention, and precision that react from the external upon the moral life. The most cheerful women, the most equable, serviceable, and, I may add, the healthiest women, are those who are intelligent and industrious, and who, through the medium of a well-ordered activity, have discovered the secret of reconciling the duties they owe to God, to their families, and to themselves.

Between the spiritual and the material life, which answer to two orders of duty, the intellectual life must have its place; a place at present usurped by frivolity.

The intellectual life should be the porch of the spiritual life, material existence the support and instrument of the other two. But alas! it is far otherwise. Material existence usurps, suffocates, extinguishes the light of mind and soul. Art and literature elevate the heart, excite a distaste for gross enjoyments, and spiritualize life. They afford nourishment to mental activity, which is now the prey of levity, especially among women, seducing them to vain and dangerous pleasures. All grand and beautiful things, so worthy of the human intellect, betray the emptiness of material enjoyments, ennoble the soul and lead it to heights that approach heaven.

The culture of art and letters would occupy the feminine imagination profitably. It would create, or rather reveal to women admirable resources conducive to happiness, virtue, in short to a complete existence; whether in society, where woman's influence can elevate or debase ideas, occupations, interests, and sentiments; or at home, where talents and information, while conferring a great charm, would render her more skilful in the direction of children and in the exercise of salutary influence as a wife.

Thus the intellectual and the spiritual life would be united under the blessing of God; thus we should find in the various classes of society, intelligent Christian women, elevated above frivolity, capable of sustaining and inspiring every noble idea, every useful effort, every productive life; women who at home and in the world would be more enlightened, energetic, influential, estimable, forceful than the women of the present day.

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