Pius IX. And His Time Part 17

It was comparatively an easy matter to deprive and banish the legitimate pastors, but not quite so easy to find priests so unprincipled as to become their successors. The politic chancellor, apparently, had not thought of this beforehand. In the course of five years he could find only two ecclesiastics who would consent to accept benefices at his hands. All those on whom he might have counted for establishing a schism in the Church had already joined, with all the encouragement which the minister could bestow, the _alt-Catholic_ sect, which, as has been shown, was destined to prove a failure. It is almost superfluous to say that the parishioners studiously avoided all communication in things spiritual with the nominees of the State. Meanwhile, the faithful people were not left dest.i.tute. Zealous young priests from the seminaries visited them privately at their houses, and ministered to their religious wants. Such as so acted were arrested and conducted to the frontier. They returned by the next railway train. They were then cast into prison. As soon as they were free they returned to the post of duty. There was in Germany a revival of the Primitive Church-of the zeal and self-sacrifice of the apostolic age. All this was met by the closing of the seminaries, the severest blow that had, as yet, been struck against the cause of religion.

The chancellor, nevertheless, was not successful. The newspapers in his interest, which he designated as the _reptile press_, laughed at his short-sightedness. He had counted on accomplishing his purpose by some six months of persecution. Generations would not suffice. The endurance of the Church is unconquerable. It is as an anvil which wears out many hammers.

That which Chancellor Bismarck applied, so vigorously, will prove to be no exception.(11) Southern Germany, it is a pleasure to record, abhors the ridiculous _Kulturkampf_ of Chancellor Bismarck. Louis II., of Bavaria, would fain follow in his wake. But, as is shown by the large Catholic majorities at the elections, he is not seconded, even pa.s.sively, as in Prussia, by the Bavarian people. The persecution, attended by its essential results, is rendering all Germany more Catholic than ever. When its work shall have been accomplished, what will remain? The Church or the _Kulturkampf_?

In the meantime many innocent persons must suffer: many time-honored inst.i.tutions will have been swept away: in the pursuit of an ideal civilization, and by means of cruelties unworthy of an enlightened age, many monuments which owed their origin to the superior civilizing power of Christianity will have disappeared forever. In addition to all this, feelings hostile to the Church, and prejudices hurtful as they are groundless, are everywhere created. Pius IX. complained of this unfortunate state of things, when he said (10th January, 1875): "The revolution, not satisfied with persecuting Catholics in Prussia, excites, on both sides of the Alps, those governments which profess to be Catholic, but which have only too plainly led the way, in the shameful career of religious oppression. It excites them to persist, more boldly than ever, in the work of persecution, and these governments execute its behests. G.o.d will arise, some day, and, addressing the Protestant oppressor, he will say to him: Thou hast sinned-grievously sinned; but the Catholic governments, on all hands, have still more grievously sinned. _Majus peccatum habent._"

ITALY-EDUCATION.

At the time of the Piedmontese invasion, there were in the city of Rome, one hundred and sixty-eight colleges or public schools.

The number of schools was twenty thousand, whilst the whole population of the city was two hundred and twenty thousand. The pupils are cla.s.sed as follows, according to the statistics of his Eminence the Cardinal-Vicar, in 1870:

Students, boarding in seminaries and colleges: 703 Students, day scholars, gratuitously taught in the schools: 5,555 Students, day scholars, who paid a small fee: 1,603 Total: 7,941

Girls, boarding in _refuges_: 2,986 Girls, day scholars, gratuitously taught: 6,523 Girls, day scholars, who paid a small fee: 2,871 Total: 11,380

General total: 19,321

Thus, including the orphans of both s.e.xes, at _St. Michael de Termini_ and other asylums, pupils are in the proportion of one to ten inhabitants.

This is not inferior to Paris, and surpa.s.ses Berlin, so much spoken of as a seat of education. This Prussian (now German capital) reckoned, in 1875, only eighty-five thousand scholars for a population of nine hundred and seventy-four thousand souls, or ten scholars to one hundred and fourteen citizens. The G.o.dless schools, established by the new rulers, have impeded, only to a certain extent, the development given to education by the Government of Pius IX. In the poorer quarters of the city some parties have been either intimidated by the threats of the _Department of Charity_, or gained by the offer of bounties to themselves and a gratuitous breakfast to their children. But, generally, the people of Rome still resist, and several Christian schools have considerably increased since 1870, the number of their pupils. This is all the more remarkable, as the ruling faction showed a strong determination to put an end entirely to Christian education. By the end of 1873, the usurping government had confiscated more than one hundred monasteries, convents, and other establishments of public education. A Lyceum was set up in place of the celebrated Roman College, from which its proprietors, the Rev. Fathers of the Society of Jesuits, were finally expelled in 1874. The better to show their _animus_ on the occasion, the new Rulers tore down a magnificent piece of sculpture, in marble, which adorned the gate, and on which was engraved the blessed name of the Saviour, replacing it by the escutcheon in wood of Victor Emmanuel.

As if to give zest to robbery, the G.o.dless tyrants proposed that the professors of the Roman College should continue their lessons, as functionaries of the Italian government, and after having qualified by accepting diplomas from a lay university. It would, indeed, have been comical to see such men as Secchi, Franzelin, Tarquini, and many, besides, the first professors in the world, seated on scholars' benches, to be examined by the semi-barbarous officials, whether civil or military, of the Piedmontese King. Pius IX., although pressed by many wants, provided an asylum for science. He called together the Jesuit Fathers who had been dispersed, in the halls of the American and German Colleges. There, although somewhat pinched for room, they continued their international courses, the most extensive that ever were known.

The new Rulers, however, it is only proper to observe, never dared to drive Father Secchi from his observatory.

There ought never to have been any difficulty in Italy as regards education. The Italians were, and are still, of one mind, and not divided, like us, into numerous denominations, all of which have to be considered without prejudice to their religious views. The usurping Italian government allotted one million of francs (40,000) per annum, for elementary education at Rome. Not one half of the children for whom this bounty is intended, avail themselves of it-a fact which shows that the popular want has not been met. The outlay only burdens the ratepayers without advancing the end for which it is designed-elementary education.

Private persons supply the need according to the popular desire, by means of regionary schools, supported entirely at their own expense, and with a laudable degree of self-sacrifice. The same state of things prevails, generally, throughout Italy, as is shown by a circular of the minister of public instruction. The new government aims at nothing less than the subversion of religious principle. This the Italians resist, and will continue to resist. The government schools for secular and irreligious education, among the upper cla.s.ses, are like those for elementary teaching, very thinly attended, parents preferring to send their children abroad, and, when this cannot be afforded, to such ecclesiastical colleges and seminaries as are still in existence. The State schools have already a monopoly in the conferring of degrees and the consequent civil advantages.

It is proposed to go still further, and, actually, to close by force, all the higher schools in which religion is recognized, even as the school established by the Pope in the city of Rome, was recently put down. It is thus that these emanc.i.p.ators of mankind understand liberty!

As regards female education, especially, the people will never, willingly, give up the schools that are conducted by "Sisters" or "Nuns." The education which such schools afford is universally appreciated-among ourselves who are divided, but more particularly among the Italians, who are all Catholics. It is in vain _to kick against the goad_, and this the Italian government will learn, some day, when it is cast forth as a rotten inst.i.tution by the people, whose dearest wishes it ignores. It is of no use to suppose that Italy is advanced to a state of irreligion, and so requires a system of G.o.dless education. The contrary is well known. State systems, based, not on statistical facts, but, on idle suppositions, must needs come to nought.

ITALY-RELIGION.

"A free Church in a free State"-the great idea of such Italian liberals as had any conception of a church at all, was surely to be realized when the fellow-countrymen of Count de Cavour came to rule at Rome. What was the case? There was neither a free church nor a free State? That State is not free, wherein the people are not fairly represented. The new Italian State could not claim any such representation. It was held in such contempt that the great majority of the Italian people, unwisely, indeed, we who are accustomed to const.i.tutional government would say, declined to take part in the elections. Thus the entire control of the country was left in the hands of two comparatively small factions-the _moderate_ and the _extreme_ radicals. It is of little importance to the ma.s.s of the Italian people which of these factions holds sway for the moment. They both legislate and execute the laws in opposition to the will of the nation, and in the sense and for the benefit of the prevailing faction. They are both alike characterized by hatred of the Christian faith and all religious inst.i.tutions. This feeling impels them to war against everything connected with Christianity, and to subst.i.tute what the Germans of the same school call _Kulturkampf_, or, _a struggle for culture_, on principles the very opposite of those on which is founded the high civilization of the nineteenth century. No doubt these apostles of _Kulturkampf_ have a much higher civilization in store for mankind. But it must be admitted that they follow a strange way of bringing about the much-desired consummation.

Robbery and sacrilege they believe, or profess to believe, will promote the great object of their ambition, and so they practice, to their heart's content, robbery and sacrilege. Have they forgotten that, according to their code, it is a _Jesuitical_ teaching, that evil may be done in order to produce good. These legislators and administrators of laws claim to be superior to the _effete_ errors of the age. Why then should they still cling to those of the despised _Jesuits_? Because, no doubt, it serves the purpose of the moment, and affords some relief to, if it does not satisfy, an insatiable pa.s.sion. On approaching Rome they affected much reverence for the Holy Father and the inst.i.tutions of religion. They could do nothing less, accordingly, than enact their now famous _law of guarantees_, which a.s.sured complete protection to the Pope and the inst.i.tutions over which he presided. Let us enquire for a moment how this law was enforced. It surpa.s.sed, in generosity to the church, the legislation of the most chivalrous monarchs. It gave up the royal rights of former kings in regard to nominating and proposing to ecclesiastical offices. It dispensed with the oath of bishops to the king, and formally abolished (see articles fifteen and sixteen) the _exequatur_, as it is called, authorizing the publication and execution of all notable acts of ecclesiastical authority. Such clear and apparently solemn regulations appeared to be inviolable. Nevertheless, whilst one hundred and fifty bishops were named by Pius IX., from the commencement of the Piedmontese invasions till the month of August, 1875, no fewer than one hundred and thirty-seven of this number were not acknowledged by the civil power, because they did not apply for and obtain the _exequatur_. The ministry was not satisfied with this. It pushed its tyranny to such an extreme as to refuse in future, to grant the _exequatur_ and to expel from their residences all bishops who should not possess it. Not only did the government withhold the incomes of the bishops, and confiscate the revenues which the piety of the people had devoted for their support, it also employed its gensd'armes and police agents in seizing the prelates at their homes and casting them into the streets. The new rulers went further still, and displayed their financial genius in a way peculiar to themselves. They actually subjected to the tax on moveable property, the alms which the bishops received from the Sovereign Pontiff, who, like themselves, was robbed of his proper income. Thus did the beggarly government make money out of the small resources of those who, when the exchequer failed to fulfil its duties, endeavored themselves, as best they could, to make up for this dereliction.

Military conscription is essentially tyrannical. It is particularly so when used as an arm of offence against the church. It was applied to ecclesiastical students, and even to such as were in holy orders, expressly for the purpose of depriving the church of recruits from the seminaries. None could now be found to renew the ranks of the clergy, except such as were invalids or of weak const.i.tutions, or who, by miracle, persevered in their vocation, after four years' service in military barracks.

The public robbers, notwithstanding their professions and guarantees, audaciously laid sacrilegious hands on the properties of the Basilicas of St. Peter and St. John Lateran, which they themselves had expressly reserved for the use of the Holy See. They hesitated not even to seize the funds of the celebrated missionary college-Propaganda. These properties they did not simply annex, as they did so many, besides, that belonged to the Church. They created a liquidating junta or commission, as they called it, which should change all immovable ecclesiastical properties that were not already confiscated into national rent. Such national rent, as is well known, had only an ephemeral value. It was, at best, variable; and Italy, which was partially bankrupt when it reduced the interest due to its creditors, will, sooner or later, according to the opinion of the ablest writers, land in complete bankruptcy. The rents subst.i.tuted by force, instead of real property, will then possess the value of the _a.s.signats_ of the first French revolution.

The endowments of Propaganda, appointed by Christian generosity, at different epochs, were not designed for the use of Rome or Italy, or any Catholic country whatever. Their object was the support of remote missions. This was well understood. The very name of the inst.i.tution shows that it was. In vain did Cardinal Franchi apply to the tribunals. The properties of the great universal inst.i.tution, as well as those of the Chapters, were sold at public auction, and the confiscation, although not immediate, was in course of being accomplished. The state of things did not improve on the advent to power of Messrs. Nicotera and Depretis, the former a radical of the most extreme views, and the latter, very little, if at all, better. These revolutionists having gained the object of their ambition, might have been inclined to halt in their mad career; but, their party driving them onward, they proceeded to still more rigid and cruel measures. It is not too much to say that such men are digging a grave for the House of Savoy and Italian unity.

The measures aiming at the destruction of religion may be summarized as follows:

1st. They have introduced civil registration of births, as an equivalent and alternative to Christian baptism.

2nd. They have permitted and encouraged civil interment instead of Christian burial.

3rd. They have abolished oaths in courts of law.

4th. They have systematically encouraged the profanation of the Sunday and the great festivals of Christmas, Easter, etc., by ordering the prosecution of the government buildings and other public works on Sundays; by ostentatiously holding their sessions on those days: by ordering public lectures in the universities and higher schools on Sundays as on week days, etc.

5th. They have established civil marriage as an equivalent before the law for Christian marriage, and as necessary, in all cases, besides the religious ceremony.

6th. They have established a recognized system of public immorality by indemnities, and deriving from this shameful source a revenue which is applied to augment the secret service funds.

It is easily observed that in every detail of this enumeration, religion and morals are directly attacked. The Pope, who is the chief of religion and the great preacher of morality, cannot give any countenance to such things. Far less can he identify himself with such anti-Christian legislation. This is the insuperable impediment to his reconciliation with the present Rulers of "United Italy." He can resist evil, and resist unto blood, as so many of his sainted predecessors have done. But when there is question of accepting it, his only word must be, as it has always been, _non possumus_. What would men say, if He, who is the Head of the Church, and the chief guardian of the truth confided to Her keeping, could be brought by the threats or caresses of ephemeral worldly Powers, _to call good evil, and evil good_!

ITALY-CRIME.

Religion, when persecuted in any country, fails not to wreak vengeance on the persecuting power. In such countries, virtue, generally, respect for law, order and authority, as well as public security, rapidly diminish, and the State discovers, although too late, that, in aiming at the Church, it has struck against itself a deadly blow.

Since the inauguration of the much vaunted _Kulturkampf_, socialism has increased to such a degree in Germany as to appal even Chancellor Bismarck, whilst Italy, at the same time that it closed its convents and Catholic colleges, was obliged to multiply not only its military barracks, but also its prisons. In no part of Italian territory have these preventives of crime, if, indeed, they may be so-called, proved sufficient. So rapid has been the increase of crime, that, according to official statistics, in the Province of Rome alone, seven thousand two hundred and ninety-three cases were ascertained and brought before the tribunals, in 1874. This is just double what appeared in the criminal courts under the Pontifical government. In the whole kingdom there were eighty-four thousand prisoners, or criminals under restraint. This is thirty-five thousand more than in France, the general population of which is greater by one-third, and four times more than in Great Britain, the population of which is about the same as that of united Italy. This state of crime is not surprising when it is considered that the rulers themselves have never ceased to set the example of the most unscrupulous and merciless theft and robbery. The new civil code, besides, appears to have had no other object in view than to obliterate all idea of right, and to legitimatize all robberies, past, present and future, in the unfortunate kingdom of Italy. Article seven hundred and ten of this code declares, plainly, _that property is acquired by possession_.

At Rome, barristers, judges, and even the most revolutionary journalists are a.s.sa.s.sinated by private vengeance, in broad day, in the street, or in their offices, and no one dare molest the murderers. In Romagna it was found necessary to bring to justice an a.s.sociation of a.s.sa.s.sins, who were, for the most part, persons of good education and men of property. In Sicily matters were still worse. There, a society of Brigands, called _Maffia_, holds the island in a state of perpetual terror. Numerous Garibaldians who have been without employment since 1870, and were long tolerated, on account of former complicity, added to the ranks of this fraternity. The _Maffia_ rid themselves of another society, the _Kamorra_, by the successive a.s.sa.s.sination at Palermo alone, of twenty-three of its chiefs. All these crimes remain unpunished, none daring to bear witness against the guilty.

In the departments of government there is not less moral disorder. The finances are mismanaged and dilapidated. Notwithstanding the enormous and oppressive increase of taxation, together with the forcible appropriation of ecclesiastical property, deficits are the order of the day, and the nation has been, more than once, and probably is still, on the verge of bankruptcy. Truly, may the Italians, who are twenty-three to one, exclaim, in their distress: _Quo usque tandem abuteris patientia nostra?_ "How long, O disastrous revolution! wilt thou abuse our patience?"

Nor are the better thinking Italians without blame. Why did they not take part-why do they not still take part in the elections, and return, as they well may, a majority to the would-be const.i.tutional parliament? Their numbers would, undoubtedly, be imposing and influential. So much so, indeed, that they must finally obtain admission, without burdening their conscience with an obnoxious oath. What did not Daniel O'Connell, Ireland's liberator, accomplish, by causing himself alone to be elected for an Irish const.i.tuency, and by proceeding to demand the seat to which he was elected in the British parliament, without uttering an oath which shocked his conscience?

RUSSIA AND THE EAST.

The cruel and sanguinary persecution of Catholics in the Russian Empire was a cause of intense sorrow to Pius IX. He could do nothing towards alleviating the sufferings of those unfortunate people. The Tsar, Alexander II., shows in his treatment of his Ruthenian subjects of the united Greek Church, that he is wholly unworthy of the reputation for enlightenment and benevolence with which he has been credited. The Empress, indeed, is blamed, together with her fanatical favorite, Melle.

Bludow, the Minister of Public Instruction, Tolstoy, and Gromeka, Governor of Siedlce, for having urged him to use the power of the empire in forcing conversions to Russo-Greek _orthodoxy_. That the heads of a semi-barbarous nation should so advise is not surprising. The Tsar, who is an absolute monarch, cannot be excused. There is every reason, besides, for holding him personally responsible. When he was at Warsaw, a peasant woman, bearing a pet.i.tion, succeeded in obtaining admission to his presence. As soon as he learned that the pet.i.tion begged toleration for the united Greek Church, he replied by inserting in all the newspapers a confirmation of the orders formerly given for the extinction of that church. Count Alexandrowicz de Constantinovo was repeatedly warned by the Russian authorities that he had no right to attend the Latin churches, which, being less persecuted, were a refuge for the united Greeks, when, indeed, as was rarely the case, they were allowed to enjoy it. The Count, hoping to be more liberally dealt with by the enlightened Tsar, who was said to surpa.s.s in all that was great and n.o.ble, his tolerant predecessor, Alexander I., proceeded to St. Petersburgh. The Tsar made a reply to his representation, which, in the case of an ordinary mortal, would be taken for a proof of stupidity, or of impenetrable ignorance. "The Orthodox religion is pleasing to me. Why should it not please you also?" It remained only for the Count to sell his properties and abandon his country. More humble members of the obnoxious church could not so easily escape. The savage treatment to which they were subjected can only be briefly alluded to here. A persecution which has lasted more than a hundred years, and is not yet at an end, is more a subject for the general history of the church than for the life of Pius IX. A few facts, therefore, must suffice.

In the important diocese of Chelm, particularly, the most ingenious devices were had recourse to, in order to delude the Catholic people, and induce them to comply with the requirements of the Russo-Greek Church. All these failing, force was had recourse to, and it was used, a.s.suredly, without stint or measure. Seizure of property, imprisonment, the lash and exile to Siberia, proved equally unavailing, as persecution, in every form, must always be. Greater excesses were then had recourse to.

They who dared to perform a pilgrimage, take part in a religious procession, or enter a Catholic Church, were shot down like the wild game of the forests, by the fanatical myrmidons of the Tsar. In January, 1874, the people of Rudno were forced to abandon their dwellings and take refuge in the woods. At Chmalowski, several united Greeks, of whom three were women, were flogged to death by Cossack troops. At Pratulin, in the district of Janow, when a number of people a.s.sembled in a cemetery, were guarding the door of the church against apostate priests, a German colonel, who commanded three companies of Cossacks, ordered his troops to fire. Nine of the people fell dead on the spot. A great many more were mortally wounded. Of these four died within the day. "Thus does the Tsar punish rebels," said the savage colonel to the mayors of the neighboring villages, whom he had forced to witness the execution. At Drylow, five men were slain on the same day, and in the same cruel way as at Pratulin. So recently as August, 1870, a body of peasants, returning from a pilgrimage, were attacked by Russian soldiers. They defended themselves bravely, as best they could, with no better weapons than their walking canes. Six of the troops fell, and thirty, one of whom was an officer, were wounded.

Reinforcements coming to the aid of the military, the peasants were defeated, and a great number of them killed and wounded. Among the latter were many women, and seven children. Two hundred arrests were made, the next and following days. The prisoners were at first immured in the Citadel of Warsaw. It is not probable that they will ever be allowed to visit their kindred or their native villages.

Pius IX., being partially informed of such cruelties, which it was utterly beyond his power to prevent, wrote to the United Greek Archbishop of Lemberg, Sembratovicz, conjuring him to send to the sorely persecuted people all the help in his power, both spiritual and material. He declared, at the same time, by the Bull, "_omnem sollicitudinem_" dated 13th May, 1874, that the Liturgies proper to the Eastern Churches, and particularly that of the United Greeks, which was settled by the Council of Tamose, in 1720, were always held in high esteem by the Holy See, and ought to be carefully preserved. Hearing that a Bull which concerned them had arrived from Rome, the Ruthenian peasants sent secretly to Lemberg, in order to procure it. Their envoys entering Galicia without pa.s.sports, incurred the risk of being sent to Siberia. When the Bull was once obtained, the people a.s.sembled in groups, in remote places, and any one who could read, read it to the rest of the company. It was held in honor as a relic. When the Russians discovered that the Bull was known to the people, they did their best to cause it to be misunderstood, both among the clergy and the laity. They insisted, even, that the Pope had discarded the Greek rite; that henceforth, they who adhered to Rome, could not celebrate either the Ma.s.s of St. John Chrysostom or that of St. Basil, and that the marriage of secular priests, together with the Sclavonic language, would cease to be tolerated.

It has been attempted to conceal from the civilized world the more atrocious circ.u.mstances of the Russian persecution. But the darkest deeds of the darkest despotism cannot be always done in the dark. The press of continental Europe has informed the public mind. If anything were wanting to satisfy English readers, generally, it would be found in the despatch of Mr. Marshall Jewell, Minister of the United States, at St. Petersburgh, to Mr. Secretary Fish. This doc.u.ment is dated at the United States Legation at St. Petersburgh, 23rd February, 1874. The minister begins by stating that he took great pains to be correctly informed, regarding the state of matters, before writing his report. This, he adds, was not done without difficulty, as the affair was kept very quiet at St. Petersburgh.

Certain repressive measures for the conversion of the Ruthenian Catholics having proved inadequate, "new and more stringent orders were given a few weeks later. In consequence of these orders, several priests (thirty-four, I have been told) who persisted in performing the former services, were arrested. In some localities the peasants refused to go to the churches when the Orthodox priests officiated, until they were forced to go by the troops. In other localities they a.s.sembled in crowds, shut the churches, and prevented the priests from performing the offices. In one case, it is said, a priest was stoned to death. Conflicts arose between the peasants and the armed force. On such occasions many persons were maltreated, and in the case of the village of Drelow-28th February-thirty peasants were slain, and many more wounded. It is said, even, that several soldiers were killed. It is reported that the prisons at Lublin and Kielce are crammed with prisoners. The peasants have also been flogged, men receiving fifty, women twenty-five, and children ten lashes each. Some women, more determined and outspoken than the rest, were punished with a hundred lashes. Like troubles, it is said, have occurred at Pratulin and other localities, with loss of life.... Last summer, the peasants of divers villages, in the Government of Lublin, were constantly obliged to submit to examination, and to appear before the courts. It was, in consequence, impossible for them to cultivate their fields; and, hence, they have been reduced almost to a state of famine. (Signed.) MARSHALL JEWELL."

THE EAST-CHURCH IN THE TURKISH EMPIRE.

It is comparatively an easy undertaking to create trouble and disturbance in the church. It is not so easy, however, to establish a schism. The Prussian chancellor learned this fact when he beheld the failure of his _alt-Catholic_ scheme in Germany. Having tried the same game in Turkey, his projects, notwithstanding the aid and countenance of the Mussulman Power, proved abortive. The government of the sublime Porte had been very tolerant hitherto, as regarded its Catholic subjects. In the early days of Pius IX. it had concurred with the Holy See in establishing a Catholic bishop at Jerusalem; it protected pilgrimages and processions; it favored colleges and inst.i.tutions for ecclesiastical education; and to such a degree that, under its auspices and through its care, there are several flourishing seminaries which renew the intellectual life of the people who follow the Latin rite. A united Bulgarian church has been founded and is daily gaining strength. The Maronites are almost completely restored after the disaster of 1860. The number of Greek Catholics or Melchites, has been almost doubled, so great is the number of conversions. The same may be said of the Chaldean or Armenian Catholics. These last are probably the best informed and the most influential of the Christian populations under the Sultan's rule. Prussian intrigue, and a momentary renewal of Mussulman fanaticism, have done much to check, if not wholly to destroy this happy state of things. One Kupelian, aspiring to be patriarch of Armenia, was put forward by rich and influential parties as the administrator of their nation, and they succeeded in obtaining from the Porte his invest.i.ture, as the only true Head of the Armenian Catholics. The legitimate chief, Ha.s.soum, Patriarch of Cilicia, protested. In vain, however, as France was no longer able to maintain his right. The last amba.s.sador of that country representing Napoleon III., had even supported the pretensions and favored the machinations of the Kupelianites. The Porte was induced to treat Ha.s.soum as a seditious person, and banished him from the country. The exile found his way to Rome, where he was kindly received by Pius IX. He did not return to Constantinople till 1876. Meanwhile, persecution was cruelly carried on. Bishops were expelled from their sees, rectors from their parishes, churches, monasteries and hospitals were seized by force of arms. At Damascus, Broussa, Sinope, Mardyn, Mossoul, all the princ.i.p.al towns of the Ottoman Empire, Armenian Catholics were forcibly driven from their churches, in order to make room for mere handfuls of Kupelianists.

The persecution extended as far as Cairo. At Augora, twelve thousand Armenian Catholics were dispossessed in favor of twelve dissenters, one of these twelve being an apostate monk, the delegate of Kupelian. At Adana, the church, the school, and the residence of the Catholic Armenian bishop, with all the revenues attached thereto, became the prey of two individuals, a priest and a lay person. At Trebizonde, the bishop was expelled by Russian bayonettes, and died of grief. The value of property taken from Catholics is estimated at one hundred millions of livres. For what, it may be asked, was the power of an empire exercised, and so much robbery perpetrated? In favor, at least, one would say, of some important sect? No such thing. It was all for the would-be Kupelian schism, seven hundred strong. It is needless here to say how soon the degenerate Sultan, Abdul Aziz, and his prevaricating empire met their reward, whilst the legitimate Armenian patriarch, Ha.s.soum, so long the victim of persecution, has been restored, is honored by the government of his country and held in the highest esteem by the Chief Pastor of the Christian fold. All this was foretold by Pius IX., although, indeed, the Holy Pontiff pretended not to utter a prophecy. In a letter intended for the consolation of the banished Archbishop of Mardyn, in Mesopotamia, and the Armenian Catholics, he says: "It behooves us not to lose courage, nor to believe that the triumph of iniquity will be of long continuance. For, does not the Scripture say: 'The wicked man is caught in his own perversity; he is bound by the chains of his crimes, and he who digs a pit for others will fall into it himself: he who casts a stone into the path of his neighbor, will strike against it and stumble; finally, he who lays a snare for another will be caught therein himself.' This war, venerable, brother, is waged, not so much against men as against G.o.d. It is because of hatred to his name that his ministers and faithful people are persecuted. Persecution const.i.tutes their merit and their glory. G.o.d will at length arise and vindicate his cause. Whilst I applaud your firmness, I most earnestly exhort you never to let it fail you, but to possess your soul in patience, to wait confidently, and, at the same time, courageously, for you rely not on your own strength, but on the power of G.o.d, whose cause you maintain. Your constancy will confirm that of your brethren of the clergy and of the flock confided to your care. It will lead to a moral victory, a.s.suredly more brilliant and more solid than the ephemeral success of violence."

It was not long till the news of the day bore that many distinguished persons were returning to the one fold. A moral victory for the Armenian Catholics was following fast in the wake of successful force. The number of Kupelianists was diminishing. The churches and church properties of Adana and Diabekir, were abandoned by them in 1876, and the schism was in course of being extinguished.

The Chaldean patriarch, Audon, rashly undertook to establish a schism.

Towards the end of February, 1873, he was reconciled to Pius IX., and relieved from the censures which he had incurred. The Chaldean Catholics gave a great deal of trouble. However anxiously Pius IX. labored for their salvation, they are insignificant in point of numbers, scarcely as many as would const.i.tute a parish in any of our cities. Any further historical notice of them may, therefore, be very properly dispensed with.

CHINA-INDIA-j.a.pAN-WONDERFUL CHANGE.

China, where the light of Christianity has sought so long to penetrate and dispel the dismal gloom of heathen darkness, may now, at length, be said to enjoy the greatest possible degree of religious liberty. The European Powers, Great Britain and France, whilst securing the freedom of trade, and generally that intercourse which is customary between civilized nations, neglected not, at the same time, to establish such relations as render safe and available the labors of Christian missionaries. If, in Tonquin, there occurred a fearful ma.s.sacre of Christians, it was due to the indiscretion of a French officer who exceeded his orders, and excited against his fellow-countrymen and the Christian populations, generally, the anger of the pagan Mandarins. The vengeance of these chiefs was prompt, sweeping and cruel. In the localities inhabited by Christians only some women and little children were spared. Not a house was left. The French government probably, from unwillingness to recognize, in any way, the action of its officer, refrained from punishing these atrocities. A treaty, placing the whole country of Tonquin under the protection of France, was concluded with the Emperor of Aunam, who is the Liege Lord of Tonquin, and thus liberty to preach the Gospel secured for the future.

In India and Western China, liberty of conscience has long prevailed. Pius IX. was, in consequence, enabled to increase the number of vicariates-apostolic in those countries, as well as in China proper, in proportion to the growth of the faithful people, however inconsiderable it was, as yet in the midst of countless numbers of heathens and Mahometans.