ordered to cut off Jogues' left thumb, which she did, and a thumb of Goupil was also severed, a clam-shell being used as the instrument, in order to increase the pain. It is not necessary to detail the tortures these unfortunate men were called on to undergo they were chosen, with infernal cruelty, to cause the greatest possible suffering without endangering life. At night they were stretched on the ground on their backs, their ankles and wrists bound fast to stakes driven into the ground, and left to the children, who amused themselves by placing live coals on the naked and quivering bodies. assistance of the Dutch colonists, and he obtained a passage in a small vessel to Europe. The voyage was rough and tedious; and the passenger slept on a coil of ropes on deck, suffering much from the cold, and drenched by the waves that broke over the side. On Christmas-eve he was set ashore a little north of Brest, in Brittany. What followed is too pathetic not to be given in our author's own words: 'Seeing a peasant's cottage not far off, he approached it, and asked his way to the nearest for some poor but pious Irishman, and asked church. The peasant and his wife mistook him In the midst of his sufferings the priest votions, an invitation which Jogues, half famhim to share their supper, after finishing his deremembered others. Four Huron prisoners ished as he was, gladly accepted. He reached were brought in and placed on the scaffold the church in time for the evening mass (midbeside him. He took the opportunity to night mass of Christmas-night), and with unutconvert them, and baptized them with a few terable joy knelt before the altar, and received rain-drops which he discovered clinging to the Communion of which he had been deprived the husks of green maize thrown to him for so long. When he returned to the cottage, the food. Jogues and Goupil were spared, and attention of his hosts was at once attracted to the priest took measures to baptize dying his mutilated and distorted hands. They asked infants. Goupil once signed a little child with amazement how he could have received such with the cross; at this the relations took injuries; and when they heard the story of his alarm, for the Dutch Calvinists had told tortures, their surprise and veneration knew no them that the cross came from the devil; him to accept all they had to give, bounds. Two young girls, the daughters, begged and, thinking that Goupil was bewitching of sous, - a handful -while the peasant made known the the child, his death was resolved on. The character of his new guest to his neighbours. A priest and the young layman were walking trader from Rennes bought a horse to carry him together in the forest, reciting their prayers to the Jesuit college in that town. He gratefully and taking sweet counsel together, when an accepted it; and on the morning of the 5th of Indian struck Goupil down with a hatchet, January, 1644, reached his destination. He and the young man fell, murmuring the dismounted, and knocked at the door of the colname of Christ. Jogues bowed over him lege. The porter opened it, and saw a man and gave him absolution, ere he breathed his last. A touching picture is presented to us of the anxiety of the good priest for the safety of his friend's body. wearing on his head an old woollen night-cap, and in an attire little better than that of a beggar. Jogues asked to see the Rector; but the porter answered, coldly, that the Rector was busy in the sacristy. Jogues begged him to say Jogues passed a night of anguish and deso- that a man was at the door with news from Canlation, and in the morning, reckless of life, set ada . . . . The father Rector was putting on his forth in search of Goupil's remains. The corpse vestments to say mass; but when he heard that had been flung into a neighboring ravine, at the a poor man from Canada had asked for him at bottom of which ran a torrent; and here Jogues the door, he postponed the service, and went to found it, stripped naked, and gnawed by dogs. meet him. Jogues, without discovering himself, He dragged it into the water, and covered it with gave him a letter from the Dutch Director-Genstones to save it from further mutilation, resolv-eral attesting his character. The Rector, withing to return alone on the following day and se-out reading it, began to question him as to the cretly bury it. But with the night there came a affairs of Canada, and at length asked him if he storm; and when, in the grey of the morning, knew Father Jogues. Jogues descended to the brink of the stream, he found it a rolling, turbid flood, and the body was nowhere to be seen. Jogues waded into the cold current, (it was the 1st of October), he sounded it with his feet and with his stick; he searched the rocks, the thicket, the forest; but all in vain. Then, crouching by the pitiless stream, he mingled his tears with its waters, and in a voice broken with groans, chanted the Service of the Dead.-P. 245. 666 666 "I know him very well," was the reply. The Iroquois have taken him," pursued the Rector. "Is he dead? Have they murdered him? "No," answered Jogues; "he is alive and at liberty, and I am he." And he fell on his knees to ask his Superior's blessing."'—Pp. 236-238. With the opening spring this devoted priest sailed again for Canada. The Jesuit Eventually Jogues escaped, through the Bressini suffered tortues as great from the hands of the Iroquois, but he was not the first martyr unto death. He escaped with scarce a portion of his body unscarred, with his hands mangled with the teeth of his enemies, and his fingers split. The first to die was the aged De Noue, who was frozen to death whilst performing an act of kindness for his French and Indian companions on a journey. He was found with his head bare, his eyes open and turned to heaven, kneeling in the snow, with his arms crossed on his breast. In 1646 Jogues was sent as an ambassador with a message to the Iroquois, from the Governor of Quebec. But his errand was not merely political, it was also religious, for not only was he to be the bearer of wampum belts from De Montmagny, but he was also to found among those ferocious savages a new mission, to be entitled the Mission of the Martyr. A slight peace had been made between the French and the Iroquois, and it was hoped that it would be confirmed by a settlement of Jesuits amongst them. At first all went on promisingly, but the superstitious fears of the savages having been aroused over some trifle, he was fallen upon by them, the flesh cut in thin strips from his back and arms, and he was finally despatched with a tomahawk. The war now burst forth with redoubled fury, and the Iroquois fell like wolves on the Hurons. and Algonquins, as well as on the French, and war continued uninterruptedly till the Hurons had ceased to exist, and the fields white for harvest had been reduced to desolation. It is now time for us to turn back to the Huron Mission. The seed sown had taken root and was showing blade and ear. In some towns the Christians outnumbered the heathen, and in nearly all they formed a strong party. Churches were built at Ossossané, at S. Joseph, S. Ignace, S. Michel, and S. Jean-Baptiste, each with its bell ringing every morning for mass, which was attended daily by crowds of converts. The missionaries had not merely succeeded in making formal Christians, but had succeeded in a marvellous manner in eradicating the deep-rooted superstitions, and licence and barbarity of the proselytes. The converts set their faces against the torture of prisoners, which had been of old their chief delight. On one occasion, Etienne Totiri, whilst his heathen countrymen were tormenting a captive Iroquois, stood boldly forth to denounce their cruelty. The dying wretch asked to be baptized, and the convert took upon himself to administer the Sacrament, amidst the hootings of his kindred and countrymen, who, as he ran to the burning pile with a cup of water, pushed him to and fro to make him spill it. 6 The Huron who embraced the Faith, renounced thenceforth the feasts, dances, and debauches in which was his delight. In health he was debarred from joining in the social entertainments of his people; in sickness he was forbidden to apply to the medicine men, who were no better than sorcerers. To be a chief and a Christian,' writes Lalemant, is to combine fire and water; for the business of the chief is mainly to do the devil's bidding, preside over ceremonies of hell, and excite the young Indians to dances, feasts, and shameless indecencies.' It is the fashion for Protestants to despise Catholic missions, because the priests insist on external sacramental observances; and nothing is more common than to hear slighting remarks on such missions as being a system of proselytism to toys, trinkets, and ceremonies. Our own miserable failure in mission work should make us more humble. External observances are of use for impressing truths internally. And it is entirely and gratuitously false to charge Catholic missionaries with care for externals, and neglect of that which those outward and visible signs symbolize. In March 1649 there were in the Huron country eighteen Jesuit priests, four lay brothers, twenty-three mer, serving without pay, for the love of God; seven hired men, four boys, and eight soldiers. All was order, discipline, and subordination. Some of the men were assigned to household work, and some to the hospital, whilst the rest laboured at the fortifications of S. Marie, tilled the fields, or stood ready, in case of need, to fight the Iroquois. Fifteen of the priests were engaged in distant missions, and the rest remained permanently at S. Marie. Two or three times in the year they all assembled at S. Marie to take counsel together, hold a retreat, and nerve themselves for fresh labour. The historian draws for us a pleasant picture of the Fathers assembled in 1649: 'It was a scene that might recall a remote half-feudal, half-patriarchal age, when, under the smoky rafters of his antique hall, some warlike Thane sat, with kinsmen and dependants ranged down the long board, each in his degree. Here, doubtless, Ragueneau, the Father Supe tains scarred with Danish battle-axes, was seen a rior, held the place of honour; and, for chiefband of thoughtful men, clad in a threadbare garb of black, their brows swarthy from exposure, yet marked with the lines of intellect and a fixed enthusiasm of purpose. Here was Bressini, scarred with firebrand and knife; Chabanel, once a professor of rhetoric in France, now a missionary bound by a self-imposed vow to a life bows, and showered on him a volley of from which his nature recoiled; the fanatical arrows. When he fell they hacked his lifeChaumonot, whose character savoured of his less body, and bathed their faces in his peasant birth, yet, such as his faith was, he was blood. ready to die for it. Garnier, beardless like a Eight months after this disaster, S. woman, was of a far finer nature. His religion Louis, the station of Brébeuf and Lalemant, was of the affections and sentiments; and his fell. The Huron converts fought bravely, imagination, warmed with the ardour of his faith, but were outnumbered by the Iroquois, shaped the ideal forms of his worship into visible realities. Brébeuf sat conspicuous among his who swarmed the palisades, fired the town, brethren, portly and tall, his short moustache and massacred the inhabitants. Brébeuf and beard grizzled with time,- for he was fifty- was tied to a stake, from whence he exsix years old. If he seemed impassive, it was be- horted his converts to play the man. The cause one overmastering principle had merged Iroquois, incensed, cut away his lower lip, and absorbed all the impulses of his nature and and thrust a red-hot iron down his throat. all the faculties of his mind. The enthusiasm Lalemant was wrapped in strips of bark which with many is fitful and spasmodic, was smeared with pitch, and set on fire. He with him the current of his life, solemn and deep called to his Superior, We are made a as the tide of destiny. . . Gabriel Lalemant, spectacle to the world, to angels, and to nephew of Jérôme Lalemant, was Brébeuf's col- men.' Scalding water was poured on Bréleague at the Mission of S. Ignace. His slender beuf's head; strips of flesh were cut from frame and delicate features gave him an appear- his limbs, and devoured before his eyes; at ance of youth, though he had reached middle life; and as in the case of Garnier, the fervour length he was chopped down, his heart torn of his mind sustained him through exertions of out and eaten. which he seemed physically incapable. Of the rest of that company little has come down to us but the bare record of their missionary toils; and we may ask in vain what youthful enthusiasm, what broken hope or faded dream, turned the current of their lives, and sent them from the heart of civilization to this savage outpost of the world. There was a gap in their number. The place of Antoine Daniel was empty, and never more to be filled by him,- never at least in the flesh. Daniel's station had been at S. Joseph; but the mission and the missionary had alike ceased to exist.'-Pp. 370-372. The Mission of S. Joseph had been blessed with excellent results. On the morning of the 4th of July it had been unexpectedly attacked by the Iroquois. Daniel was about to celebrate mass at the time that the war-whoop of the savages, and the cries of the startled Hurons, told him of the attack. He ran out of church and hurried to the point of danger, rallied the defenders, called on the unbaptized to receive the holy rite, and exhorted the believers to kneel for absolution. They crowded about him, and he, immersing his pocket-handkerchief in a bowl of water, shook it over them and baptized them by aspersion. The palisade was forced, and the enemy was in the town. The air quivered with the infernal din. The priest urged his flock to fly, as resistance was hopeless, and many took refuge in the woods; but he himself would not follow. When the Iroquois saw him waiting for them before his church-door, radiant in the eucharistic vestments, confronting them with a look kindled with the inspiration of martyrdom, they stopped in amazement; but soon recovering themselves they bent their A few days after, a detachment from S. Marie sought among the smoking ruins of the station for the remains of the martyrs, and had great difficulty in distinguishing them. The end of the Hurons had arrived; they were smitten everywhere, and the miserable fragment that remained of this great nation took refuge on an island in the great lake. Thither the missionaries followed them, to find the poor Indians dying with disease and starvation. The forests along the shore swarmed with their mortal foes, and scarce a Huron who ventured thither returned. Winter set in with severity, and the famishing wretches were fain to devour leather and bitter roots. In the Tobacco nation were two missions, S. Peter and S. Matthias; the former under the charge of Garnier and Chabanel. In November S. Jean was attacked, and its inmates slaughtered. An Iroquois shot Garnier through the body and thigh, tore off his cassock, and left him. Garnier lay for a moment on the ground as if stunned; then, recovering himself, he was seen to rise into a kneeling posture. At a little distance from him lay a Huron mortally wounded, but still showing signs of life. The dying priest endeavoured to drag himself on his broken thigh towards the Indian to give him absolution; but his strength deserted him and he fell. He rose again once more, and again crept forward, when a party of Iroquois rushed upon him and cut him down. Thus at the age of forty-four, died Charles Garnier, the favourite child of wealthy and no ble parents, nursed in Parisian luxury and ease, thus living and dying, a more than willing exile amid the hardships and horrors of the Huron wilderness. His life and his death are his best eulogy. Brébeuf was the lion of the Huron Mission, and Garnier was the lamb; but the lamb was as fearless as the lion.'-P. 407. 'My pen,' writes Rageneau, 'has no ink black enough to describe the fury of the Iroquois. It is said that hunger w'll drive wolves from the forest. So, too, our starving Hurons were driven out of a town which had become an abode of horror. It was the end of Lent. Alas! if these poor Christians could have had but acorns and water to keep their fast upon! On Easterday we caused them to make a general confession. On the following day they went away, leaving us all their little possessions; and most of them declared publicly that they made us their heirs, knowing well that they were near their end. And, in fact, only a few days passed before we heard of the disaster which we had foreseen. These poor people fell into ambuscades of our Iroquois enemies. Some were killed on the spot; some were dragged into captivity; women and children were burned. A few made their escape, and spread dismay and panic everywhere. A week after, another band was overtaken by the same fate. Go where they would, they met with slaughter on all sides. Famine pursued them, or they encountered an enemy more cruel than cruelty itself; and, to crown their misery, they heard that two great armies of Iroquois were on their way to exterminate them.' The Huron Mission was now abandoned; the Hurons, as a race, had ceased to exist: some escaped to Quebec, some took refuge in the remote West; some, under the name of Wyandots, clung to the neighbourhood of Detroit. The Government of the United States has removed them to reserves on the western frontier, where a remnant of them still exists. A colony surrendered to the Iroquois, promising to change their nationality. They were received by their cruel foes, and distributed among the different villages. They identified themselves with their conquerors in all but religion, holding fast to the Christian faith, though deprived of teachers; and eighteen years after, a Jesuit missionary found them still good Catholics. In 1649 the Huron Church had ceased to be. In one point of view, the attempt of the Jesuits had come to nought. The Christian colonies they had hoped to found, where they? The civilization of the Indian race had failed. The acquisition of assistants to France against the increasing power were and growing pretensions of New England had been unsuccessful. But, from a Christian point of view, much had been done, more than any Protestant mission has ever succeeded in effecting, in double the time, and with tenfold resources. In about fifteen years, a band of dauntless priests had overthrown the traditional faith of a great people, had curbed their licence, had developed their humanity, and had made better Christians of them than are to be found in many of our country parishes. The course of the history of the Jesuit missions has enabled us to give specimens of the style in which Mr. Parkman has written. We know of few historical writers who combine such rare gifts as this American author. In his attention, to minute incidents, he reminds us often of Dean Stanley; often also, in his vivid portraiture, he recalls Lord Macaulay. He is generous and ready to give all their due; though himself a Protestant-probably of the most broad school-he does homage to the piety, devotedness, and self-sacrifice of the noble men whose lives and labours he sketches. His power of description, which first became known by his 'History of the Conspiracy of Pontiac,' never flags. The book is written with even force throughout, and possesses an intensity of interest rarely equalled. Mr. Parkman's sketches of lake and forest scenery in the glory of summer, or in the gloom of winter, are of exquisite beauty; and his delicate delineations of character prove him to be an equally accomplished portrait-painter. From The Hebrew Leader. THE STUDY OF THE HEBREW.. THERE is a book in existence, or rather a collection of books, a whole literature, called the Old Testament. These books, these literary productions, are written in Hebrew. Some parts of this literature can claim an age of more than three thousand years, and if we should concede to the results of modern criticism, that there is no whole book dating so far back, we must at least admit, that considerable elements, which afterwards entered largely into the composition of some of the books, were written in the time of Moses and Joshua. Thus we have witnesses testifying about persons and things, of whom we would probably not know the least would they also have remained silent. Besides being so antique, the Old Testa- | understands his history, knows his spirit ment literature contains ideas which rule the and his innermost life. world. Judaism, Christianity, and Mohamedanism, are superstructures erected upon the foundation stone of the Old Testament. The moral and religious ideas of modern society have not their last source in Hellas, but in Judea. The prophets and bards of Palestine did infinitely more to shape the religious conceptions of the world than the orators and poets of Greece and Rome. Salvation comes by the Jews. They are a remarkable people, these Jews. "The people of the book -so they are called in the Koran. And, indeed, the name is well deserved in a double sense of the word. They are not only the people of the book, but they are also the people of books. Tens of thousands of books of the most varied character have been written by the Jews since their dispersion. The British Museum alone contains a collection of Hebrew books, numbering nearly 11,000 volumes. Who did not hear of the Mishna, the Gamaras, the Midrashim? of the commentators Rashi, Aben Ezra, Abravanel? of the philosophers Saadias, Maimonides, Albo? of the jurists Alfasi, Asher, Karo? of the grammarians Abulvalid, Kimchi, Levita? of the poets Gabirol, Jehudah Halevi, Moses ben Ezra ? of the Jewish astronomers, mathematicians, physicians, etc., of former ages? And who does not know of what great influence the so-called rabbinical literature was in forming the world of thoughts in the medieval centuries? Albertus Magnus is dependent on Moses Maimonides, Duns Scotus is a follower of Avicebron (Ibn Gabirol). Although the study of the Hebrew has such high claims upon the scholar, who would get thoroughly acquainted with the annals of mankind, not only as the facts of history appear on the surface, but as they are produced by the forces working in the depth still this study is sadly neglected. There is another aspect to this matter. In regard to its grammatical structure and its lexical elements, the Hebrew deserves the highest attention of the philologian. In the same relation nearly as the Sanskrit stands to the Aryan languages, also stands the Hebrew to the Shemitic languages. Only by a comparative study of the Arabic, Syriac, Chaldean, Samaritan, Phenician, and the kindred dialects, the spirit of the Shemitic languages and Shemitic family of nations will reveal itself unto us. Japhet ought to dwell in the tents of Shem also in that sense, that he masters his language, There was a time when the Christians really had great Hebraists. Selden, Lightfoot, Pococke in England, L'Empereur, Surenhus, Leusden in Holland, Wagenseil, Breithaupt, Wolf in Germany, Buxtorf the elder and Buxtorf the younger in Switzerland, Richard Simon in France, Bartolocci in Italy - they understood Hebrew; they could speak and write it; they were not only acquainted with the Bible but also with the post-biblical literature of the Jews. All these men, however, named above, lived in the seventeenth or the beginning of the eighteenth century. Since one hundred and fifty years the knowledge of the Hebrew has decreased among Christians. There are undoubtedly a great number of ministers, who with more or less pains can guess at the sense of some biblical verse or chapter, having the dictionary at their elbow. But how many are able to write a Hebrew letter, such a Hebrew that is Hebrew? Or how many can read with some ease and with profit the excellent Hebrew commentary on Isaia, lately published, written by the learned Italian Jew, S. D. Luzzatto? How many can make any practical use of the Talmudical Cyclopedia published by the late Rabbi S. L. Rappoport of Prague? or of the scientific Hebrew essays of Senior Sachs, Abr. Geiger, O. H. Shorr, and a number of others? Such Hebraists are few and far between among our ministers. Let us hope that a brighter future will dawn for the Hebrew studies in this our cisatlantic world. We were induced to make these remarks by the appearance of a very excellent grammar of the Hebrew language. The author, Dr. Felsenthal, a rabbi in Chicago, does not claim to have produced a book which advances the science of grammar, but in his preface he claims to have furnished a good textbook for the instruction in Hebrew. And it appears that his claims are well founded. Although the book makes no high pretensions, it shows that the author is perfectly at home in the subject of which he treats. The method is gradual and inductive; the illustrations are rich and well selected. The exercises are numerous, and well adapted to the wants of the learners. On some minor questions, about what should be given in such a book, and what might be omitted, we may differ with the learned doctor, but these differences are, after all, not very relevant. A student, who goes conscientiously through this small volume, and who has acquired the ability to do all the exercises contained |