gion, and to appreciate the nation and country of its masters." II. 383.

In accordance with these views, many of their common schools are transformed into colleges, under the direction of men educated at the colleges of Paris. Mathematics, physics, astronomy, and other branches of philosophy are taught, aided with good philosophical apparatus. But none of these changes were introduced until the Americans had first set them the example by similar colleges of their own. At Tébreez, M. Boré attempted to operate on this plan, and, till he showed too much disposition to exalt the proselyting part of his system, he had considerable success. The thought with which the last two of our extracts conclude, introduces us to the second lever by which it is proposed by Frenchmen, in addition to their colleges, to effect the triumph of Popery—and that lever is the Protectorate of Catholics by France. The French claim that, by ancient capitulations with Turkey, the right has been reserved to that power alone, to protect missionaries of whatever Catholic nation, that none of their establishments are in any wise to be interfered with by the Turkish government; and besides that, they have a certain protection by the same capitulations, for the religious rights of all Catholic subjects of the Porte. A portion of these privileges, at least, has been secured to the French, and in an age when the motives of their zeal were more religious than political. They are now insisted on and made use of by the French, more for the sake of securing an increased weight of political influence in a weak empire, and from pride, than from religious ardor. In the numerous places in M. Boré's work, where he appeals to France, as called to the great work of establishing and extending Popery in the East, it is very difficult to decide which is the strongest feeling, that of the Frenchman or the Romanist,-whether he wishes to have France aid Catholicism chiefly for the sake of bringing a larger number of souls to acknowledge the vicegerent at Rome, or because that thereby the honor and glory of France, the "first among the nations of the earth," will be greatly extended.

"If our faith weighs but little in the balance of those who reign over us, at least in view of our national interests and honor, they never neglect to use those means which have given us our title of most Christian;' and which will give us the alliance and love of the Oriental churches. These churches all have their eyes turned towards us, and they are proud to

hoist the French flag over their churches. It is remarkable, that France, which declares itself so openly atheist in other places, here assumes an orthodox character." I. 83.

"To understand the spiritual action of France, we must remember that we are the avowed protectors of Catholicism; it is under our banner that the orthodox communities find protection. The government and representatives of France in these countries may be irreligious, and enemies of the faith, without the entire nation being responsible. The association for the propagation of the faith has its most active centre in France. The only apostles of the faith that are seen are our missionaries, stationed at all points, and laboring disinterestedly for the religious and intellectual regeneration of the Levant." I. 166.

"The only means of preventing freedom of worship from being taken away from the Catholics of Persia, is to establish here an ambassador of that power which protects Catholicism in the East. Let not France neglect that power which she anciently obtained, and which elevates her far above all Christian sovereignties, that of covering with her flag those churches which are daughters of the Catholic church. If France understood all the advantages, even temporal, which result from this sacred right, she would be as eager to extend it, as jealous to preserve it." II. 290.

"The day when France shall be unanimously Catholic, she will have the empire of the world. It is not in the hope of a political supremacy that is transitory and contemptible, that we utter this thought, but because our nation alone, of all the nations of the world, presents the distinctive character of an intimate unity, homogeneous and invincible, which she owes to having preserved her Catholic unity." II. 291.

But enough examples of this religious politician's glorifications in behalf of France. We see from them, and other preceding extracts, what an important sphere she moves in, as a propagator of the Catholic faith, and how far the zeal of the government is political or religious. It is only by being Catholic that France can extend her influence. It must not be France moving as a nation with civil prerogatives-but as Catholic France and as a Catholic nation. No other nation must be permitted to join her in this holy enterprise, unless as a subordinate cooperator, or the glory of France would be tarnished, and the political gain and glory would be divided. She consequently rejoices in the missionary coldness even of Austria, and that

Prince Metternich has almost formally resigned any protectorate of the Eastern Christians. The most remarkable occasion on which France manifested her disposition to interfere in the politico-religious affairs of the Oriental Christians, was after the exile by the Sultan of the Armeno-Catholics from Constantinople. These Armenian Catholics are strongly bound to the French, because for a century they have seen in them their only efficient protectors. For it is a matter of public history, that when these exiles were, a few years back, restored to Constantinople, it was by means of the intervention of the French ambassador. In Syria, her claims are most extravagant, as though because a few ten thousands of the population are Catholic, France has the right of a protective sovereignty over the whole kingdom. In Mount Lebanon, they would fain have the whole population under a Catholic prince, and consequently cannot endure the plan of Prince Metternich, by which a prince is secured to the Druses alike with the Maronites. We know for certain that all their consuls throughout Turkey have especial instructions to exert themselves earnestly for the propagation of the Catholic faith. In 1842, the French consul at Bagdad, on the feast day of the patron saint of Louis Philippe, summoned the Christians of every rite to celebrate it with him in church; and, to the number of several thousands, they accompanied him in procession. The course that France adopts in Turkey, she is disposed to adopt throughout the world. When we compare the nearness of time and place, of the humiliations in the name of religion and commerce to which France subjected the rulers of the Sandwich and Society Islands, with their taking possession of the Marquesas, we are led to suspect that the causes for both movements are intrinsically related. The Catholic faith and French arms are to be used jointly to promote the glory of France.

There is satisfaction in knowing that this vainglory of France is not unresisted, for her pretensions even are many of them illy founded. Her protectorate is founded more on custom than capitulations. The articles in their treaties with the Porte have. been enlarged from the date of the first one in 1533 in the time of St. Louis; but they are for definite purposes, the protection of foreign priests laboring among Catholics, or attached to the convents and churches of the holy places, like Jerusalem and Nazareth. Not one of them contains a line giving France any interest in the subjects of the Porte who are of the Catholic

faith, or any privileges in propagating that faith. In January, 1843, this was proved in the Chamber of Deputies-and the hoisting of the French tri-colored flag over Catholic churches in the East, is a matter of tacit, careless consent on the part of the Turks. In fact, whatever privileges are not granted to France by treaty, are fast passing out of her hands. Other powers of Europe, intensely interested in the political affairs of Turkey, could not quietly look on and see France, for her own selfish ends, wielding such usurped influence. Consequently, in various disputed questions that have arisen during the last few years, where France would have asserted her pre-eminence, she has been obliged to succumb. One recent glaring instance was at Constantinople, where an association of European merchants having built a hospital, France claimed it as under her special protection, but was obliged to yield to a collective protectorate. When the enemies of the ministry with mortification said that France had been brought down to the level of the other powers of Europe, M. Guizot admitted that it was true in some particulars, but that the times are changed, and France cannot be left to act alone.

Some later portions of M. Boré's history portray the same Romish spirit invested with a love of French glory. They are valuable not merely as tokens of an individual character, but of what we may expect from other French lay missionaries. The language of the brothers Abbadie, in obtaining the expulsion of Protestant missionaries from Abyssinia, corresponds with that of M. Boré, and that of many others whom our readers will recall. For some time after M. Boré's visit to Oroomiah, to flatter the Nestorians with the idea of his having been sent to them by the King of France, and to frighten them, with alleging that he was sent by the Shah of Persia, (neither of which stories was true,) he remained at Tébreez occupied with his college; having spread, according to his exact language, such rumors and stories about the missionaries, "as will take them many years to eradicate their effects." He here obtained a royal permission to establish schools for scientific education, promising to teach twenty youths gratuitously, on condition that there should be no interference with the plan of instruction. Notwithstanding his often declared purpose of remaining here till new teachers should come from France, he was too much of a knight-errant to remain patient and disengaged from ad

ventures. He must go and tilt his lance in some other region. So, "sanctifying his journey with the presence of M. Scafi," a Lazarist monk of Constantinople, he went to Teheran. He was mistaken sometimes for a French ambassador, although he assumed more modestly the title of a Colonel: but he says, "I put a good face upon the matter, and took a solemn mien; my sword, pistols and sabre never left me, and all my suite were respectably armed. I played a rôle which disguised well my ulterior intentions. And thus shall I continue to make the Persians respect me." He flatters himself on the arrival of the French ambassador at Teheran, that so many years having elapsed since France had any representative there, henceforth she is destined to have a predominating influence. The ambassador, Count de Sercey, indeed, obtains a most pompous, but eminently futile firman for the emancipation of Catholics. in Persia. Under his auspices, he commenced a school among the Armenians at Isfahan-but the embassy soon entirely left Persia. After professing to be giving instruction entirely in the sciences, he carried his proselyting measures so far that he would not give up some Armenian youth whom he had made Catholics; and trusting to the influence which he thought the French ambassador had secured, he defended himself with swords and guns. He was obliged to leave: and the arrogant tone and high-handed measures of the agents who followed him, so alarmed the Persians, excited by the Armenians, that a second firman was issued, ordering the Jesuits out of Persia. But although two years have elapsed, even that firman is already in operation.

M. Boré next proceeded to Mosul, under the protection of M. Botta, the French consul there, and son of the author of the History of the American Revolution. Here he promised to all who would become Catholics, that they should have the protection of France, circulated the most false reports in the ears of the government, and especially of the Christians, of the designs of the American missionaries, established temporarily some rival schools, and after having done such an amount of evil that for shame he could not stay longer, he gave out that he was appointed consul at Jerusalem, which was also false, and returned rapidly to France. There he has been engaged in getting up a new crusade, having been occupied in exciting still farther the French mind to missionary operations in the Levant, and is now about to return to resume his politico-religious labors. The im