We argue this from two facts: It is not unusual for the same person to be employed in writing for two or more publications altogether opposed in aim and character; and, secondly, from the total absence of anything like religious sentiment in nearly the entire periodical press, if we except those published in the direct interests of Protestantism, and in those it degenerates into absolute bigotry. We do not say that all the magazines are positively immoral, but they certainly are negatively so, and in this respect probably more dangerous to the well-being of society. Take their method of treating some late publications which have been much spoken of, for example. We find that Darwin's elaborately nonsensical theory of the origin of the human race is handled with as much delicacy and seriousness as if the reviewers had grave doubts in their own minds as to whether their ancestors had or had not been monkeys, or at least as if they considered it an open question not yet definitely settled; while the blasphemies of Renan, instead of eliciting condemnation and reproof, are carefully and quietly reproduced and laid before the reader with a gentle caution against their novelty. Still, the prevailing tone of the English magazines can scarcely be said to be actively anti-Catholic or unchristian. It partakes more of paganism in a modified form, which, while not openly violating the laws of society, practically ignores the interference of Providence in the affairs of men, like the Universalist preacher whose highest eulogy, as pronounced by a friend, was that he was perfectly neutral in politics and religion. The short prose fiction sketches in which the English periodicals abound and which in artistic merit far excel ours, are based on the same inamiable sentimentalism—a sort of polite indifferentism, by which the heroes and heroines are made to walk through life unconscious that there is a Being to whom the fall of a sparrow is not unknown, and who directs the destiny of nations as well as individuals. Fiction, if not the best, is certainly a very effective medium of communicating correct ideas and pure morality to the young, and, while it should be read sparingly, cannot in this age be altogether dispensed with; and therefore it is that too much care cannot be taken to see that it is not only free from grossness, but that it is actively and primarily permeated by the spirit of religion. Where this is not observed, as we regret to find in the case of the English magazines, mere style of composition, felicity of diction, and power of description count for nothing. They are simply evidences of the perversion of the gifts of God, which ought always and in all places to be used for the greater glory and honor of the Giver.
MEMOIR OF FATHER JOHN DE BRÉBEUF, S.J.
Well acquainted as was Father Brébeuf, from long study and intelligent observation, with the character and customs of the Hurons, he knew thoroughly how to propitiate their favor and regain their respect. His manly and courageous bearing during the prevalence of the fever, and his undaunted coolness and fearlessness of death in the midst of the late persecution, had won for him the admiration of all the nobler spirits in the tribe. In December, 1637, he gave a grand banquet, to which were invited the chiefs and warriors of the country. He there addressed his assembled guests on the necessity of embracing the true faith. In January of the next year, the head chief of the Hurons, or Aondecho, as he was called, returned the compliment by giving a similar banquet, to which Father Brébeuf was invited; when he came to the banquet, the chief presented him to the assembly, not as a guest, but as the host of the occasion, addressing them thus:
"Not I, but Echon, assembled you; the object of the deliberation I know not; but be it what it may, it must, I am convinced, be of great moment Let all then hearken attentively." The ever-ready and zealous missionary then addressed the assembly on the same subject—the true faith. He followed this up with another banquet in February, where his address was followed by the evident but silent conviction of his hearers. At its close, the Aondecho arose, and exhorted his warriors and subjects to yield themselves to the counsels of the fathers. The deep guttural expression of approval, ho! ho! ho! resounded on all sides, and the grateful missionaries made their joyful thanksgiving by chanting the hymn of the Holy Ghost. Then, with one acclaim, the chiefs and warriors adopted Father Brébeuf into their tribe, and created him one of the chiefs of the land—a dignity which invested him with the power of summoning assemblies of the people in his own cabin.
In the spring of 1638, the fever began to disappear from the country. Now, too, the first Christian marriage was solemnized. The wife of Joseph Chiwattenwha had been baptized in March, and the two were united together in holy matrimony by Father Brébeuf on St. Joseph's Day. Peter Tsiwendaentaha united with them in approaching the holy communion.
The public duties of the mission occupied the entire time of Father Brébeuf. The abandonment of Ihonitiria, in consequence of the recent scourge, caused Fathers le Mercier, Ragueneau, Garnier, Jogues, Pijart, and Chatelain to remove that mission to Teananstayaé, the residence of Louis de Sainte Foi. But they felt great fears about that place, since its chief had shortly before instigated the warriors to canvass the murder of the missionaries at Ossossané. But Father Brébeuf, with characteristic courage and zeal, went to the village, and as a chief of the nation summoned a council of the chiefs and warriors. The mission was formally announced on the spot, and we shall soon see the fathers offering up the Holy Mass at Teananstayaé. The year before, an Iroquois prisoner had received baptism there from the hands of Father Brébeuf; and now nearly a hundred prisoners, condemned to death, were instructed and baptized by the missionaries on the eve of their execution. About this time an entire tribe, the Wenrohronons, abandoned by their allies, the Neutrals, came and threw themselves upon the hospitality of the Hurons. They were wasting away from the effects of the recent plague, and the fathers at Ossossané rushed to their relief. They nursed their sick, instructed and baptized their dying, many of whom expired with the waters of baptism fresh upon their brows. The Hurons themselves were moved in favor of a religion capable of producing such heroic examples; and on the 11th of November, St. Martin's Day, one entire family, and the heads of two others, were baptized in health. On the Feast of the Immaculate Conception, others were converted and baptized, numbering in all thirty; so that at Christmas there was assembled, around that rude but holy altar in the wilderness, a sincere and fervent little congregation of Christians, adoring and offering their gifts to the infant Saviour.
The missionaries were now distributed in sets of four, consisting of three of the earlier and one of the recently arrived fathers, at the various points through the country where missions were located. Many new missions were opened, and the flying visits to villages whose missions had been broken up by the persecution were renewed. Among the new missions now opened was the one already alluded to at Teananstayaé, or St. Joseph's, whose commencement on New Year's Day was cheered with fifty baptisms. The indefatigable Brébeuf was its founder, and with him were associated Father Jogues, whose Indian name was Ondesson, and Father Ragueneau. The most perfect system, both as regards the internal regulation of the affairs of the mission-house and its inmates, and the external labors of the fathers, was introduced by Father Brébeuf, which enabled them to perform an almost incredible amount of missionary labor. Among the natives, an aged chief named Ondehorrea, who was now a Christian, was of great assistance to them in their labors. He had once repulsed the fathers from his bed of illness, and, having called in the sorcerers, he then rejected them, and recalled the fathers, who were at once at his side. He was soon sufficiently instructed to be baptized, and at the moment that the saving waters touched his forehead, he arose suddenly in perfect health, to the amazement of all. He ever afterwards showed his sincerity as a Christian, and his gratitude to the fathers, by remaining their constant friend and faithful assistant.
A curious affair now arose, which will convey to us some idea of the trials with which those devoted missionaries had to contend. A woman living in a little village near Ossossané, as she was passing along one night, saw the moon fall upon her head, and immediately change into a beautiful female, holding a child in her arms. The apparition declared herself to be the sovereign of that country and all the nations dwelling therein, and required that her sovereign power should be acknowledged by each nation's making a present or offering. The apparition designated the offering which each nation should bring, not omitting the French, who were required to present blue blankets. The woman was taken ill, and demanded that the order of the divinity should be complied with for her recovery. A council was accordingly held at Ossossané, to which the missionaries were invited. They attended, and were bold enough to oppose so wicked a homage to a false deity. But all was in vain, for the whole country was in a ferment of excitement. The most abominable orgies known to savage life were celebrated in honor of this new goddess, and men were hurrying in all directions to procure the required presents. Soon all the offerings were collected together, except the blue blankets of the French, and the missionaries were called upon to do homage in the manner required of them. They resolutely refused compliance with such a requisition, and, as may be well imagined, they immediately became the objects of general indignation. Amid threats and imprecations, and the glare of the uplifted tomahawk, those courageous priests refused to let a blanket go from their cabin, except upon condition of the immediate cessation of all that was going on, and the dismissal of the woman. These terms were rejected, the orgies were continued, and peril surrounded the fathers at every step; still they could not be induced to yield the points. Fortunately for the missionaries, however, the apparition paid the woman another visit, and released the French from the unholy tribute.