his remains illustrious, making them, like the body of St. John Nepomucen, resplendent with a heavenly light, and permitting various great miracles to take place at his tomb. He was beatified in 1643 by Pope Urban.

We come to the epoch of Peter the Great. This prince, among other designs and achievements which entitle him to this epithet, contemplated and even desired to reunite Russia with the see of St. Peter. He admitted the Jesuits and Capuchins into his states, and in 1717 held correspondence with the divines of the Sorbonne, upon the subject of the reunion. In this noble design he was aided by his particular friend, Bishop Stephen Jaworski, who wrote a powerful work called Petra Fidei, chiefly extracted from the writings of Bellarmine. At length Peter, in 1720, convoked a meeting of the bishops, and urged the necessity of seeking a union with the holy see. The bishops refused: "Peter solemnly rose up, and with a stern mien pronounced these fatal words: I know of no other true and lawful patriarch besides the patriarch of the west, the bishop of Rome, and as you will not obey him, from henceforth you shall obey me alone.' And he handed them a statute already prepared, abolishing the patriarchal dignity, and appointing the most holy synod' in its place." This synod is a sort of convocation composed of bishops, but presided over by a layman appointed by the czar. Count Pratassow, an offieer of the army, is at present the president, or OberProcuror. This synod is under the control of the president, and claims great prerogatives. A few years since, it pronounced valid and lawful the marriage of the Grand Duke Constantine with a second wife, the first being still alive. The Russian Church is manifestly by this statute, enslaved to the royal will.

This brings the reviewer to a period wherein he is led to divide his subject, to consider under different heads, the history of the United Greeks, and that of the Catholics of the Latin rite. Nothing remarkable in regard to Church affairs, occurred before the accession of Catharine II, in 1762. "This wicked woman, whose participation

in her husband's cruel murder, it is almost impossible to doubt-who feared neither God nor man-who believed in nothing, and honored the names of Voltaire and Diderot, beyond those of the holiest men,-of course conformed to the Russian religion, to gain her crown, and became as diligent an observer, as she was a hearty despiser of her new faith." Her religious persecutions are interwoven with her political intrigues.

Her first great conception of crime was a conspiracy with Frederick, the miscalled "great" king of Prussia, against the unfortunate and falling kingdom of Poland. Peter the Great had made the crown of this country hereditary in the house of Saxony. But the two sceptred harpies, who longed to prey on the unhappy country, restored to it the elective form of government, and on the death of the good Augustus III, in 1763, by exerting their joint influence, raised to the throne the weak and inexperienced Stanislaus Poniatowski.

The kingdom of Poland then contained between thirteen and fourteen millions of Catholics, whether of the Latin or Greek rite, and almost four millions of Protestants and Russo-Greeks. To effect their unholy ends against the nationality of Poland, the powers of Russia and Prussia caused their agents to stimulate religious animosity, by demanding for Protestants, not freedom from persecution, for they were not persecuted, not toleration, for they had it, but a perfect equality as regards all offices whatever, from some of which they were excluded. Frederick, among other things, demanded "that the Russo-Greek bishop of Mohilew should have a seat in the senate on equal footing with the Latin prelates." This, with other unreasonable demands, the senate rejected, under the intrepid leadership of Cajetan Soltyk, bishop of Cracow.

Catharine then unmasked, ordered forty thousand Russians to advance to the confines of Poland, and sent her emissaries through the country to excite rebellion.

The Polish government stood firm; and so unpalatable were the high-handed measures of these foreign powers to Polanders of all classes and denominations, that while the separated Greeks stood aloof, many of

the Protestants protested loudly against this uncalled for interference.

A new calamity befell the Catholic Church in the death of Ladislaus Lubienski, the venerable and virtuous archbishop of Gnesen, who was succeeded by Count Gabriel Podoski, an irreligious, immoral, reckless, but talented man. "This was the death-blow to the Catholic religion in Poland." And so rejoiced was the "wicked woman," Catharine, at the succession of Podoski, that she forthwith sent him a present of sixty thousand rubles, and, in return, found the archbishop a servile, willing tool, for effecting her evil designs.

Repnin, the active agent of Russia in carrying on these complex, religious and political intrigues, threatened with "attainder, loss of rank, of goods and life," all who held intercourse with those senators who opposed his schemes. Many who incurred suspicion or censure, saw their castles surrounded by soldiers, and were subjected to great annoyances.

The bishop of Cracow, among others, was forced to endure many insults; and after his estates had been plundered and laid waste, he was himself seized while dining in the palace of his friend, Count Meikek, and together with Zaluski, and the two Rzewuski, " was marched off under a guard of two hundred men, into the interior of Russia. On their way they were treated with all possible harshness and severity; and having, to a man, rejected an offer of liberty on condition of their yielding to the imperial will, they were carried in solitary captivity into the heart of Siberia."

A Catholic league, the Confederation of Bar was formed, and the Poles, under the brave and noble Pulawski, determined on self-defence against these acts of high handed tyranny. But the Cossacks and other hordes of barbarians sent against them by Russia, were too numerous and powerful for these brave patriots, and after a few partial successes they beheld their loved country ravaged by the horrors and cruelties of unpitying conquest.

Dr. Theiner gives a startling narrative of the almost incredible atrocities perpetrated by Repnin and his hordes against this much

abused and oppressed people. When Bar fell into the hands of the Russian savages, one thousand two hundred men were taken prisoners and sent in chains into Russia. The country was laid desolate, the fields were covered with the slain," three towns, fifty villages, and many thousand farms were reduced to ashes." Treachery, robbery, murder, and every possible enormity were committed with the approbation of the leaders in this savage and bloody invasion. No mercy was shown to those captured by the Russians, while on the other hand, the manifestoes of the confederates, expressly enjoined that all prisoners taken by the patriot troops should be treated with lenity and kindness.

The Russian Colonel Drewitz may be taken as a type of these savages. This wretch committed the most revolting and unheard of cruelties against the victims whom misfortune placed in his power. Some of his prisoners he bound naked to trees, as targets for the darts and muskets of his barbarians; others he chained together in groups, and amused himself" with having their heads knocked off in a brutally ludicrous way." Of whole troops of them, he caused both hands to be chopped off, and then sent them to wander over the country. Many he flayed alive, and caused their skin to be cut so as to represent the national

costume."

When the division of Poland took place, it was with "an express stipulation that the Catholics should remain in full possession of all their ecclesiastical rights." Yet the ink upon this treaty was scarcely dry, before it was violated by a reckless persecution against the Catholics, and especially against the United Greeks, by those of the Russian Church. The monastic possessions were seized, and without pretence title, were adjudged to the crown. Russian priests invaded the country, and intruded into the livings and churches of the Catholics, and remonstrance only brought further

ill treatment.

Then came a second and third division of this ill-fated kingdom. Catharine in the meantime carried on the persecution as against those whom she had already in cap

tivity, those still remaining in their own country. In 1779 by imperial ukase, she decreed, that "where a parish of United Greeks fell vacant by the death of the incumbent, the congregation should have choice whether they would have a Catholic or Russian priest for his successor." So disastrous and successful was this persecution, that, on authority of Pope Pius VI, it is said "eight hundred churches in a single diocess were taken from the Catholics, and one hundred thousand souls driven to apostacy."

Catharine, to show her good faith and honorable regard for treaties, devised another scheme for injuring the religion of her victims; this was to subject to the jurisdiction of the Latin primate of Russia, the archbishop of Molihew, the united Greek Church. This prelate, though nobly descended, "was an unprincipled, haughty, covetous and ambitious man, a declared enemy of the holy see. His name was Stanislaus Siestrezencewicz, and from 1772 till December 1826, he lived to govern his see, and be a disgrace and scourge to the Church. A tool of Catharine, he not only invited but pressed the united Greek priests to pass over to the Latin rite, the effect of which was to drive the people from the churches, where the ritual was now unknown to them, into the schismatical churches, where they saw every thing practised as they had been accustomed to see them. Many in consequence were betrayed into apostacy.

On occasion of the second dismemberment of Poland, the stipulation in behalf of the Catholics had been again introduced into the treaty of 13th July, 1793, known as that of Grodno. But the very same year, Catharine summoned her council in St. Petersburg to debate "the best and most convenient way to bring back the United (Catholics) in late Poland to the profession of the orthodox Greek faith." And a schismatical mission, directed by a Russian bishop, was determined on as the best way, twenty thousand silver rubles being appropriated for this purpose. The missionaries went armed with the knout in place of the cross, and attended by bands of savage Cossacks as co-laborers. Their means were not words of peace, of love, of persuasion,

but denunciation, scorn, violence and force. To ensure success, Catharine furnished them with an imperial ukase, requiring that "all families which had joined the Catholic Church since 1595, should be com. pelled to abandon it;" that churches purporting by the registers to have been originally built by the schismatics should be restored to them; and finally, "that there should be no Catholic Church in any village where there were not a hundred hearths or families." In consequence "about one half of the Catholic parishes of Poland were suppressed. A crowd of poor priests were driven out to beg their bread, and thousands of poor people were deprived of the consolations of their religion."

The effect of this Christian zeal on the part of the tyrant may be known from the Russian archbishop, who said that "in one year no less than a million of souls were brought back" to the misery of schism.

By the period of the third dismemberment of Poland (October 14th, 1795), the whole of the Catholic Greek diocesses, except Lemberg and Przemysl, had fallen into the hands of Catharine. She suppressed all of them, except the see of Polock, and seized their revenues, except what she gave to reward the zeal of her instruments. Also she suppressed the monasteries of Basilian monks; leaving only a few schools. She ordered the churches, without exception, to be taken from the Catholic clergy, where the people would not apostatize. By an act ludicrously styled "an act of grace," she gave to such priests as would not conform, the choice of exile or retirement on a pension of from fifty to one hundred rubles, equal to two pounds ten shillings, or five pounds a year! A generous offer not accepted by many, the majority having preferred exile.

In the midst of these persecutions Providence cut short the reign of the murderous and impious Catharine.

Paul, the successor of this empress, during his short reign did something to repair the injuries inflicted on the Greek Catholics by Catharine. A legate from the holy see was received, the archbishopric of Polock was confirmed, the bishoprics of Luck and

Breczc restored. The synod, or college for the transaction of ecclesiastical affairs, was re-established. An imperial ukase, breathing a spirit of justice and moderation, was issued also by Alexander I, in 1801. But in 1834 the persecution was again renewed. The reviewer promises at some future time to give us the history of this more recent calamity. In the mean time we may, from the following table, see how much the Catholics have suffered, by observing the frightful loss which took place between 1771 and 1814.

"One of the last acts of Alexander's life was to show kindness to the Catholics of both rites, by granting them permission to build new churches."

In conclusion, we must refer our readers to the article from which we have abridged this notice, if they feel an interest in the misfortunes and sufferings of their fellow-members in a distant portion of the Church. The sad picture of violence on the one hand, and heroic endurance on the other, of corruption among the perpetrators of these wrongs, and of weakness also in some who, through fear or ignorance, were estranged from the fold of unity, will awaken at times the most heart-rending sympathy, at other times the glow of indignation and resentment. The genius of liberty has mingled her tears with those of religion in contemplating the wrongs of Poland. The former has toiled amid the waste and ruin of the battle-field to collect the bones of her slaughtered heroes; the latter has sought out amid the same scene of misery for the revered remains of her martyrs. Both will combine to record the history of these misfortunes, and with the eloquent denunciation of truth, consign to the execration of after ages the names of those harpies whose rapacity was the cause of such bloodshed and misery.

It is a consolation too to know that those who suffer persecution will be blessed, while the avenger will, sooner or later, smite the oppressors ?

now a subject of litigation between Great Britain and the United States. This post is thirty leagues from Vancouver. The 12th of December, Mr. Blanchet set out to open this mission, where he found some Canadians, formerly employed in the service of the company, whose confessions it was necessary to hear, as well as to confirm their marriages and baptize their children. After some days employment in these functions, he took possession of a fine farm of six hundred acres for the use of the mission. On it a chapel was built, a presbytery of forty-five feet by thirty. The colonists are much pleased in having the missionaries established among them. The whole district is in a suitable condition to receive emigrants; the climate is mild, the soil fertile, hay, game, and fish abundant. January, 1839, was employed in founding a mission at the establishment of Wallamette, on a river of the same name, at the south of Columbia, and twenty-two leagues from Vancouver. The good Canadians of that post had come out to meet the missionaries, whom they were desirous to retain among them. In this hope they had built a chapel with a presbytery, of seventy feet in length by thirty. The first mass was said at Wallamette on the 6th of September, 1839, in the presence of the assembled Canadians, their wives and their children. What a happy day for them!

The recitation of prayers commenced after mass, and continued until noon, and again commenced at one o'clock, and finished at four in the afternoon. A part of the time was employed in explaining the creed and the great truths of religion. But these women and children did not all understand French, and besides there was a diversity of languages among them, according to the different countries from which they had come; some speaking the language of the savages called Flat Heads, who inhabit the vicinity of Fort Colville; others that of Tchinouk, living towards the lower part of Columbia river. Two interpreters were therefore necessary.

The time of instruction continued three weeks, during which many women and children were taught to make the sign of

the cross, to offer their hearts to God, and to say the Pater, Ave, and Credo in their own language. In the evening prayers were recited, and pious lectures read to the people, or some edifying narratives were related, with the chanting of hymns, and the recital of the responses of the mass. The missionary profited by this time to give reading lessons in French to some young people, the most of whom knew how to read in English. For want of a schoolmaster, the missionary was obliged to attend to every thing, until more favorable circumstances arose. The children who are able to read French will be of service to the mission during the absence of the priest.

After three weeks' instruction, the missionary administered the sacraments of baptism and matrimony. Twenty-five Indian women were baptized in most excellent dispositions, and were married. One poor woman, having been instructed on death, left the world in two days after. An old savage who was also sick and in danger of death, and a young woman in the same state were baptized; the young female died in two days, and the old man soon followed her to the tomb. Both were interred in the same ground. What would have become of these unfortunate beings, but for the missionary's assistance? In the space of a month the missionary performed seventyfour baptisms, and twenty-five marriages, and heard the confessions of all the adults, even of those who had not received baptism, to accustom them to this duty. A marriage made without the certainty that the first wife of the husband was dead, was annulled, and a separation of the parties required, which was acceded to. Canticles were required to be sung at the morning and evening prayers, the missionaries having witnessed the happy results of this practice from the time of their arrival at Vancouver.

M. Blanchet visited all the establishments on the river Wallamette, and every where he was received with great demonstrations of joy by the colonists. He has taken possession of the country intended for the mission, which consists of a piece of land, measuring thirty-one by one hundred and forty-seven acres.