Then followed a brief and brilliant appeal to all to cease opposing and to support the form of government which the will of the nation had given France. "Unless we resign ourselves to this, unless we accept this patriotically, it is impossible to keep order and peace, to save the world from social dangers, to save even religion itself, of which we are the ministers."

The cardinal's auditors were stricken dumb by his speech; he had even to remind the admiral that he had not replied to the toast. Admiral Duperré, perhaps at heart a Royalist, rose and simply said: "I drink to the health of his Eminence and of the clergy of Algiers." As the guests departed, the band of music of the cardinal's students struck up, as it had done on similar occasions before, the Marseillaise. That evening when the newspapers brought to Leo XIII. the account of the toast, he said to those about him: "Why should not French Catholics imitate the Primate of Africa?" And when the Marseillaise incident was mentioned, the Pope added, with a smile: "Ah, I did'nt ask his Eminence for that."

The speech was received in France with a howl of execration from all the Royalist, Imperialist, and Radical papers; with joy by the moderate Republican journals; with guarded courtesy by the Catholic organs. The latter, with the "Univers" at their head, have now loyally accepted the Republic. The storm, however, aroused by the cardinal's words had not died out at his death. He had, however, the consolation of having done his duty to his country and to the Holy Father, though at cost of mental suffering that undoubtedly hastened his end.

Sufficient time has not elapsed as yet to tell how far French Catholics have listened to the advice which Cardina! Lavigerie gave them in the toast that caused so much wild excitement. Since then Leo XIII. has publicly endorsed with dignified approval that advice, and it may be hoped that its adoption will bring forth good fruits. But of the fruits of his crusade against African slavery there can be no doubts. When England, in 1838, had given freedom to nearly a million slaves in her colonies; when the French Republic, in 1848, had done likewise to another quarter of million of slaves; when in 1863, Abraham Lincoln proclaimed free the four millions of slaves in the United States; when, lastly, Dom Pedro, in 1888, had determined that the two millions of slaves in his empire of Brazil should be set free, the world might believe that slavery had vanished from its surface. Cardinal Lavigerie soon undeceived the world. He only knew too well from the reports of his missioners that what Livingstone and other explorers had reported was only too true; that in a quarter of a century ten millions of human beings perished on

their way from Central Africa to those slave-markets kept open to provide the followers of Mahomet with slaves to do their work or to fill their harems.

Cardinal Lavigerie who, ever since he had been in Africa, had in all his letters to his flock never ceased protesting against this traffic, now wrote to the Holy Father. He in turn in his Encyclical in plurimis embodied in it, almost word for word, what the cardinal had written to him about African slavery. Two days after the Pope's letter had been issued, Cardinal Lavigerie presented a large body of pilgrims from Lyons and from Africa to the Pope. Among these pilgrims were twelve negroes redeemed from slavery. Pointing them out to the Holy Father, and having spoken of what they had suffered and how they had been rescued, the cardinal added: "But, Holy Father, in the heart of our immense continent they have left behind them a whole people-their people, doomed to such a dire fate as they have escaped-a hundred million of men, women and children condemned to such a life or to such a death."

The Pope's reply to the cardinal's address was virtually an order to begin an anti-slavery crusade. The cardinal did not allow the grass to grow under his feet before fulfilling the Pope's order. He hurried to Paris, where the President and the leading members of the French government promised their support to the crusade. He began preaching it from the pulpit of Saint-Sulpice, on July 1, 1888, in the same church where, half a century earlier, he had begun his sacerdotal life. His sermon lasted an hour and a half; five thousand people crushed into the church to hear it. Next day the press scattered the cardinal's words all over France and they found an echo in every true heart. But he had resolved that his crusade should not be preached to France alone; wherever he could make his voice heard, thither would he go. On July 31, he spoke in Princess's Hall, London, supported by Cardinal Manning and Lord Granville, with the pick of London society for his audience. Those present that evening have not forgotten the deep impression the cardinal's words made on them. Fifteen days. later, on the feast of the Assumption, he preached the crusade from the pulpit of Sainte-Gudule at Brussels with such success that the Belgian Anti-Slavery Society was forthwith founded and a thousand pounds there and then subscribed for its wants. A similar society had begun to operate in France; a kindred one in Spain. Thither, as well as to Germany, the cardinal would have gone had not the efforts already made over fatigued him. He could only write letters and send printed copies of his speeches to his friends in the two countries. The Germans had taken up the matter warmly and were happy enough to draw from Prince Bis

marck the news that Germany and England were negotiating to bring all the nations interested in Africa to take action in common to stop the slave-trade. Before the year was out English and German ships were blockading the east coast of Africa to stop the Arab slave-trade. This was the first great result of the cardinal's crusade. The cardinal did not, encouraged by the Holy Father, cease his efforts. Rome-where the Masonic newspapers did their worst to ruin his work against slavery-Naples, and Milan heard his eloquent words, and Italy was united in the great anti-slavery movement which had spread itself, like some great tidal wave, over all western Europe. In the summer of 1889, it was proposed to hold an international congress at Lucerne of representatives of all the anti-slavery societies of the world. But on the very eve of the meeting, it was found that their electoral duties at home prevented most of the French delegates from coming to the congress, so the cardinal saw fit to prorogue it until the following spring. This was a bitter disappointment to many, to none more so than to the cardinal. Finally, the congress met in Paris on August 3, 1890, but it had lost much of its importance, for the powers had met in conference at Brussels and passed their famous act for the suppression of African slavery and slave-trade. The congress had but to approve that act; it had already largely won the approbation of Cardinal Lavigerie and the Holy Father Leo XIII., the two first promoters of the anti-slavery crusade which the powers interested in Africa had now solemnly bound themselves to carry

out.

Such, in general outlines, was the life-work of Cardinal Lavigerie-work often done amid intense physical, and hardly less intense moral, sufferings. That tall, imposing, stalwart frame was weakened by the multitude of labors it had undergone; that flame of life, which the doctors said might have burned on beyond man's ordinary span of existence had it burned less fiercely, began to flicker. He had never ceased to labor except when illness compelled him to desist. Rising at five, and often even earlier, his Mass and devotions over, he would cast a quick glance through the newspapers, then busy himself and his hardworked secretaries with his correspondence, which was world-wide. He read only a few books and those chiefly that dealt in some way with Africa. His recreation in Africa was a walk to one or other of his religious establishments; in the afternoon he had business to transact with many visitors; to none did he seem hurried by his work. Nevertheless that work was constantly prolonged far into the night. In his habits he continued as simple as if he had been no more than the humble priest he had desired to be in his youth. He loved, indeed, for God's greater glory, to appear in

great splendor on occasion of any great ecclesiastical function, or when he had to represent the Church as its archbishop or as its cardinal. If he had to give a public entertainment, it was splendid; his own daily fare was of the simplest. He was of course a great traveller by land and sea, but on the latter he suffered severely, if the sea was rough. He never wore the purple on his journeys, so that he was constantly mistaken for a simple missioner. "Ah, you are from Algiers," one would ask. "Then you know Lavigerie ?" It was thus that on one occasion a priest from Nancy criticised his late bishop to his face. Lavigerie listened calmly and replied, as they were parting: "All you have said about Lavigerie is quite true, M. l'Abbé, except what you said of his wish that you should become his vicar-general. This I certainly never dreamed of." He often wished to appear and even was severe, and would sometimes storm at others; but these moments of terrible excitement quickly passed; an occasionally rough exterior hid a grateful heart, full of the milk of human kindness.

And when that great heart ceased to throb on November 23, 1892, there died one whose name will go down with honor to posterity in the annals of France, of Africa, and of the Church. The cardinal's body was taken from Algiers to Carthage, of which see he had become the first archbishop. There, in the primatial Church he founded, the mortal remains of the great cardinal were laid to rest. He is dead; not so his works. They survive and are hastening that day he so desired when the dark continent shall become a land bright with Christian civilization.

BRUGES, BELGIUM.

WILFRID C. ROBINSON.

VOL. XXII.—2

THE CHIPPEWAS AND OTTAWAS: FATHER
BARAGA'S BOOKS IN THEIR LANGUAGE.'

N Colonial times, before the American Revolution, the domain

theracy, extended as far west as the

Cuyahoga River, where the city of Cleveland now stands; but the Senecas, who were the guardians of the "Western Door" of the "Long House," claimed jurisdiction along the shore of Lake Erie as far up as Sandusky. The domain proper of the Chippewas and their allies, the Hurons, the Ottawas, and the Pottawotomis, commenced at the Cuyahoga River, and extended 60 miles inland, including portions of Ohio, Pennsylvania, Indiana, Michigan, and part of Wisconsin, the shores of Lake Michigan, and the littoral of Lakes Huron, Michigan, and the Georgian Bay. Here the joint control of the territory ended. Among the people of the Huron, the Ottawa, and the Pottawotomi nations the Chippewa dialect was spoken and understood, although the Huron language differed in its roots and gutturals from that of the Chippewas.

Without regard to the national boundaries subsequently outlined, the Chippewa domain extended from St. Mary's River around both shores of Lake Superior to its head-waters at Fond du Lac, and thence away around to the Mississippi and beyond to the shores of Hudson Bay and further westward. After the American Revolution the Federal Government found the nations mentioned more or less under the influence of the British Indian Department at Quebec. It became necessary to bring them under American control, and this was effected by the treaty of Fort McIntosh, in 1785, where a treaty of peace was concluded between the United States and the Ohio Delawares, the Chippewas, the Hurons, the Ottawas, and the Pottawotomis. The country bordering on Lake Erie, as far up as Toledo-60 miles back of the lake shore was ceded to the United States, with certain reservations of lands occupied at the time by communities of the Indian Nations who were parties in the negotiation of this treaty. The post of Detroit, with 12 square miles in its surroundings, the island of Michilimacinac and its dependencies, and 12 miles square

1 See "Frederick Baraga Among the Ottawas," AMERICAN CATHOLIC QUARTERLY REVIEW, January, 1896; "The Chippewas of Lake Superior," AMERICAN CATHOLIC QUARTERLY REVIEW, April, 1896; "Father Baraga Among the Chippewas," AMERICAN CATHOLIC QUARTERLY REVIEW, July, 1896.