"I say that you and Solange can keep a secret famously," said he, rather spitefully. "It is well to keep it secret, when you are only thinking of marriage, and I don't object to your first arranging it between your selves; but now that everybody knows it except us, it is rather provoking for the family."

"You are crazy," said Jean-Louis. "A big baby, at least," said Sɔlange, shrugging her shoulders.

"All very well," said Pierre; "we know what we know. We say nothing further. When you choose to speak of your affairs, well, we will be ready to listen to you.”

Jeannet was about to reply, but Luguet and his wife, who all this while had been in the barn, giving a look at the cattle, to see that all was safe for the night, re-entered the room, and Solange motioned to Jean-Louis not to continue such a useless conversation before her parents.

But whether Pierre was more obstinate than usual that night on account of the wine in his head, or whether his great friendship for Jeannet inflamed his desire for the alliance, certain it is he would not give up his belief in the approaching marriage, and continued throughout supper to make jokes and clack his wooden shoes underneath the table; in fact, he acted like a boy who is sure of his facts and loves to torment people. Jean-Louis several times. was on the point of telling him to be quiet, but Solange, with her gentle smiles, always prevented him.

You can well perceive this confirmed Pierre in his belief that they understood each other, as honest lovers have the right to do; so that, if he was a little doubtful on his return from the fair, he was no longer so at the end of the supper, and went to bed so firmly persuaded that he would soon have Jeannet for brotherin-law, they could easier have cut off his right hand than make him believe to the contrary.

-CRASHAW.

VOL. XVIII.-42

THERE is no fact more apparent or more full of significance in the history of the church than the constant acting and reacting upon each other of races and nations in the perpetual struggle between civilization and religion with barbarism and infidelity, light with darkness. While the faith seems dimmed and its professors the victims of persecution in one land, in another the torch of learning and piety is slowly but surely kindling into brilliancy, and the ardor of apostolic zeal is being awakened, even by the supineness and apostasy of its neighbors. That this should be permitted or ordained by divine Providence is a mystery to all, but its effects can easily be perceived by any ordinary student of history.

For proof of this mutation and transition we need not go beyond our own day and generation. Europe of the XIXth century presents a spectacle, if not alarming, at least discouraging to many who have the cause of Christianity sincerely at heart. In one country we perceive a direct attack on the Sovereign Pontiff, wholesale spoliation of his temporal possessions, restriction of his personal liberty, and a general onslaught on the religious orders those most efficient agents for the propagation of morality, charity, and intelligence-which surround him and that, too, by a prince of Catholic origin and education, who claims the right to govern twenty millions of subjects. In another we have a stolid, sordid imperator, instigated by a more intellectual but not less arbi

trary minister, not only claimin complete dominion over the live and property of twice that numbe but assuming also the right to dicta the terms upon which they shall wo ship their Maker, what shall be the faith, and who may be their teache and guides in the way of salvation.

Again, in such countries as Au tria, France, Spain, and Belgium until very recently considered th bulwarks of Catholicity on the Co tinent, indifferentism, communisn and open infidelity, if not yet triun phant, have certainly of late mad rapid strides towards power and a thority, and to the human eye s riously threaten the very existence o society, of all order and all law, hi man and divine, in those distracte nations. And still, a prospect suc as Europe now presents, thoug seemingly gloomy, is actually full of hope and promise. While the hith erto supine Catholics of the Italian peninsula are being aroused int earnestness by the outrages daily perpetrated on the Holy Father and the religious orders, and their core ligionists of Germany are forming themselves into a solid, compact, and energetic array in defence of their rights, elsewhere the cause of the church is progressing with a rapidity and uniformity that equally astonishes and alarms her enemies.

Take our own republic, for example, with its seven archbishops, its forty-nine bishops, thousands of priests, and millions of earnest and obedient spiritual children, where at century ago a priest was an object

of curiosity to most of the people, and a Catholic was generally regarded with less favor than is now shown the Chinese idolaters. Now, what has wrought this change; what has scattered broadcast over this vast continent, and engrafted in the heart of our vigorous young republic the doctrines of the church, but the persecutions which our coreligionists have endured and are still enduring, in the Old World? To the irreligious maniacs of the French Revolution, to the penal code of Great Britain, and now to the mendacity of Victor Emanuel and the truculent tyranny of Bismarck, are we mainly indebted, under Providence, for the origin, growth, and increase of Catholicity among us. Like a subterranean fire, the spirit of the church can never be repressed. Subdued in one place, it will burst forth in another with redoubled force, intensified by the very attempts made to confine it.

congregations, including many of the most eminent and distinguished of her sons.

The Catholics of Ireland, always true to the faith and loyal to the head of the church, were common sufferers with their coreligionists across the Channel, and, though in a different manner and at an earlier period, they were equally the gainers with those of England, and from causes almost similar. The property of that cruelly tried people was not only confiscated by the penal laws, their clergy outlawed, and their persons subjected to all sorts of pains and penalties, but they were denied the poor privilege of acquiring the principles of the commonest education. The consequences of such persecution, continued generation. after generation, were what might have been, and no doubt was, expected to be-that the people, persistently refusing to yield to cajolery or threats in matters of conscience, within two centuries after the "Reformation" had almost universally sunk into abject poverty and secular ignorance. In fact, had it not been for their traditional knowledge of the great truths of religion, and the instruction sometimes stealthily given them by some fugitive priest in remote mountains and the fastnesses of the bogs, they must inevitably have degenerated into something like primitive barbarism.

Then let us look at EnglandEngland which among the nations was the land of the Reformation; who not only stoned the prophets, but whose annals for nearly three centuries are the most anti-Catholic and intolerant to be found in the records of modern history. She, also, as in the early ages of her conversion, felt the effect of continental barbarism and persecution. At the very time when the faith seemed to have been utterly extirpated within her boundaries, the French Revolution drove to her shores many Catholics, lay and clerical, of gentle birth, culti vated manners, and varied accomplishments, and to those exiles does she owe primarily the revival in her bosom of the religion planted by S. Augustine. She has now sixteen archbishops and bishops, sixteen hundred priests, over one thousand places of worship, where assemble large

sembled secretly in an old store, in an obscure part of Dublin, to hear Mass, when the floor gave way, and the entire body was precipitated to the ground below. F. Fitzgerald, the celebrant, and nine of his parishioners, were killed, and several others severely injured. The viceroy, who, whatever may have been his other faults, was certainly less bigoted than his predecessors, thereupon took the responsibility of allowing the Catholics, under certain restrictions, to open their chapels, and worship in public. This limited concession was the commencement of a new era in the affairs of the Irish Catholics. The number of priests began to increase; churches, rude and small of necessity, sprang up here and there, generally in secluded localities, as if afraid to show themselves; and incipient efforts for the education of the masses of both sexes were soon noticed.

In this latter great work of benevolence the most zealous and efficient was the lady whose name heads this article.

She seems to have been endowed by Providence with all the gifts, mental and moral, necessary to constitute her the pioneer of that host of noble women who, since her time to the present, have devoted themselves to the education and training of the females of Ireland. Born of an ancient and thoroughly Catholic family of considerable wealth and wide popular influence, she grew up amid home scenes of comfort, peace, and charity, a devout believer in the sanctity of religion, and in perfect accord with the instructions of indulgent but watchful parents. The position her father held among his poorer and less fortunate neighLors, his charity to the needy, and his protection to the helpless, afforded her, even in her extreme youth, many opportunities of studying the

wants of the distressed, and of sympathizing with their afflictions: principles which, then perhaps nourished in her heart unconsciously, were in after-years destined to grow and fructify into those nobler deeds of charity that have made her memory so cherished and revered.

Honora, or, as her friends and beneficiaries loved to call her, Nano Nagle, was the daughter of a gentleman named Garret Nagle, of Ballygriffin, near Mallow, in the county of Cork, where she was born A.D. 1728. Through both parents she was related, not only to many of the old Catholic houses, but to several of the most influential Protestant families in the South; which is only worthy of remark as furnishing a clew to the fact of her parents' wealth and social standing in times when those of the proscribed religion were not only disqualified from accumulating or holding property in their own right, but were personally objects of contempt and contumely to the dominant class. It may also, perhaps, account for the impunity with which Mr. Nagle, despite the numerous statutory enactments, was enabled to send his favorite child to the Continent to complete an education the rudiments only of which could be obtained in the privacy of her family.

Accordingly, at an early age, Nano quitted her pleasant and cheerful home by the Blackwater for the retirement and austerity of a convent on the banks of the Seine, in which institution she acquired all the accomplishments and graces then considered befitting a young lady of position.

Having entered school a mere girl from a remote part of a semicivilized country, untutored, undeveloped, and, it is even said, a little petulant and self-willed, she now, at her twenty-first year, emerged from

the shadow of the convent walls into the sunshine of Parisian life, an educated, beautiful, and self-sustained woman. Her family had many friends in the French capital, particularly in the households of the Irish Brigade officers and other Catholic exiles, and her entrance into the best society was unimpeded, and was even signalized by rare scenes of festivity and mutual gratification. Her native naïveté and buoyancy of spirits, tempered with all the well-bred courtesy and dignity of a French education under the old régime, made her a general favorite; and though it does not appear that she was in the least spoiled by tire admiration and adulation that every where awaited her, there is little doubt that she participated in the fashionable dissipations of the gay capital with all the ardor and impetuosity latent in her disposition. Admitted to such scenes, it is little won der that for a time she forgot the land of her birth, its persecutions and tribulations, its degraded peasantry and timid and degenerate aristocracy. One so young and so capable of appreciating the refinements and elegancies of the most cultured city in Europe, might well have been excused if she found it difficult to exchange them for the obscurity and monotony of a remote provincial

town.

But the spell which at this time bound her was soon to be broken. The still, small voice of duty and conscience was soon to find a tongue and speak to her soul with the force almost of inspiration. The circumstances of this radical change in her life are thus graphically described in a very valuable book recently published:

"In the small, early hours of a spring morning of the year 1750, a heavy, lumbering carriage rolled over the uneven

pavement of the quartier Saint Germain of the French capital, awakening the echoes of the still sleeping city. The beams of the rising sun had not yet struggled over the horizon to light up the spires and towers and lofty housetops, but the cold, gray dawn was far advanced. The occupants of the carriage were an Irish young lady of two-and twenty, and her chaperon, a French lady, both fatigued and listlessly reclining in their respective corners. They had lately formed part of a gay and glittering crowd in one of the most fashionable Parisian salons. As they moved onward, each communing with her own thoughts, in all probability reverting to the brilliant scene they had just left, and anticipating the recurrence of many more such, the young lady's attention was suddenly attracted by a crowd of poor people standing at the yet unopened door of a parish church. They were work-people, waiting for admission by the porter, in order to hear Mass before they entered on their day's work.

She reflected on the hard lot of those children of toil, their meagre fare, their wretched dwellings, their scanty clothing, their constant struggle to preserve themselves and their families even in this humble position-a struggle in many a case unavailing; for sickness, or interruption of employment, or one of the many other casualties incidental to their state, might any day sink them still deeper in penury. She reflected seriously on all this; and then she dwelt on their simple faith, their humble piety, their thus preventing the day to worship God. She contrasted their lives with those of the gay votaries of fashion and pleasure, of whom she was one. felt dissatisfied with herself, and asked her own heart, Might she not be more profitably employed? Her thoughts next naturally revertel to her native land, then groaning under the weight of persecution for conscience' sake-its religion proscribed, its altars overturned, its sanctuaries desolate, its children denied, under grievous penalties, the blessings of free education.

"The young lady was forcibly struck.

She

"She felt at once that there was a great mission to be fulalied, and that, with God's blessing, she might do something towards its fulfilment. For a long ti she dwelt earnestly on what we may nov regard as an inspiration from leavea.