sion, Nuestra Senora de los Dolores, at Upper Pimeria. He likewise urged and aided in the establishment of missions in Lower California. In 1694, Father Kino paid a visit to the tribe of Indians known as Pimas, who inhabited the shores of the Gila as far as Casas Grandes. There were two missions here, one known as the Incarnation and the other San Andres. Father Kino gave instructions and baptized quite a number of the natives. Year after year he visited these regions, taking missionaries with him, when he could get them, and founding permanent missions wherever he found suitable places. On February 7, 1699, Father Kino took another journey toward the Gila and visited the Yumas and Cocomaricopas. These Indians told him about the different neighboring nations, especially about the Iguanas, the Culganas, and the Achedunas. These three tribes have since disappeared or have changed their names while amalgamating with others. This band of Jesuits had pushed their explorations along the whole western coast as far as the Gulf of California. In 1701, Father Kino proved that the old Spanish maps of the Gulf of California made by Cortez, were correct in representing Lower California as a peninsula and not as an island, as European geographers of the latter half of the sixteenth century had declared on the testimony of Sir Francis Drake and others.* The prediction of persecutions made by the Redeemer of the world to His disciples, was destined to be verified, even in the far-off missions of the New World. The good Jesuits had already made a considerable number of converts to Christianity, and the indications were that they would gain many more, but, all of a sudden the Pimas revolted and murdered the Father attending their mission at Caborca. Shortly after the missions were called upon to bear another trial no less severe, but independent, at least, of human action. It was the death of Father Kino, the very life of the missions. He died at the Church of St. Francis Xavier, at Magdalena, to the dedication of which he had gone, at the invitation of his devoted co-laborer, Father de Campos. "Praying before the altar over which hung the picture of his patron, the Apostle of the Indies, Father Kino felt that his life work was over and he prepared for death which was the holy crown of his devoted life."+ Father Kino was a most extraordinary man. He is said to have travelled more than twenty thousand miles and to have baptized more than forty-eight thousand children and adults. He never failed to say Mass daily and never slept in a bed.‡ The restlessness of the Indians and the death of good Father Kino had a depressing effect upon the work already undertaken. In 1727, Monsenor Benito Crespo, Bishop of Durango, Mexico, to whose jurisdiction all the Jesuit missions in New Spain were subject, after having visited a portion of the Province of Sonora, made a report of the condition of his missions to King Philip V. This resulted in such pecuniary aid as to enable the This map was published in the Lettres Edifiantes, Vol. V., in 1705. It was re-engraved in Paris in 1754 by the geographer Buache, and still later by Sayer, of London. Shea's The Catholic Church in Colonial Days, Vol. I, page 527. missionaries, in 1731, to found three new missions. From this time until 1750, the reports are very meagre and are, in the main, confined to a few incomplete registers at the St. Francis Xavier Papago Mission, some nine miles south of Tucson. From these, enough can be gleaned, however, to show that the mission had been supplied with priests from its very beginning, which must have been in 1690, the time when missionaries arrived among the Sobahispuris. From the number of baptisms registered the mission must have been a very large one. But the period of trials had not yet passed away. On November 21, 1751, the Pimas, together with the Seris and all the Indians in the northwestern portion of the province, again rose up against the missionaries. "The Alta Pimeria Indians being still new in the faith and coming in daily contact with the pagans of the tribe to which they belonged, were unstable, aggressive, obstinate and very strongly attached to their old superstitions."* This uprising lasted two years and resulted in the death of three missionaries, Fathers Francisco Xavier Saeta, Henrique Ruen, and Tomas Tello, while others were obliged to abandon their churches and allow the Indians to drift back to their former superstitions. Pima nation revolted; for this reason. this church was without Fathers from that time until the year 1754. In testimony whereof I here affix my signature: Francisco Paner." This same Father had also charge of the missions of Tucson, Tubac, and Tumacacori, all in the valley of Santa Cruz and along a line extending some sixty miles, and he records 177 baptisms during his administration. After the restoration of peace the missionaries began the work of restoration, and in 1761-2 the Jesuit Fathers had within this territory, of what is now Arizona, twenty-nine missions, divided into four Rectorates, viz: St. Francis Borgia, with eight missions; Holy Martyrs of Japan, six missions; St. Francis Xavier, seven missions, and Nuestra Senora de la Pimeria Alta, eight missions, comprising sixty-three pueblos of Christian Indians. No sooner did the missionaries begin to feel secure in their work and from revolts among their own Indians than they found themselves threatened from without. The terrible Apaches roamed along the entire northern frontier of the province and made constant incursions upon the missions. The records of the missionaries repeatedly show that these savages were not merely the cause of great trouble and losses to their Christians, but that they were the cause of the death of several of their Fathers, and also of the entire extinction of the Sobahispuris tribe of San Pedro. Nor was this the only trial which these good apostles were destined to endure. Jealous and unprincipled men in Europe had been plotting, for some years past, to de"On November 21, 1751, the entire prive the Jesuit Fathers of the support † Provincia de Sonora, already quoted. It was not until 1754 that the Jesuit Fathers were able to resume their labors at such of the missions as had escaped the general destruction. Father Francisco Paner, who took charge of the San Xavier mission has left the following record: their missions had been receiving from the Spanish government, until, finally, in 1767, they succeeded in securing the suppression of the society. A year later the Jesuits were driven away from their missions in California, and some were lodged in jails. They were accused of no crime and condemned without trial, perhaps for the same reason for which they were afterwards suppressed in Europe, "not in punishment of any fault, but as a political measure." During the same year the Marquis de la Cruz, viceroy of Mexico, at the command of King Charles III., applied to the Franciscan Fathers at the Colegio de Santa Cruz, at Queretaro, for twelve or fourteen priests to take the places of the exiled Jesuits. The Guardian acquiesced to this appeal and sent fourteen Fathers to conduct the missions of that part of Sonora within the territory of what is now Arizona. It would seem that Pimeria Alta was the part of the province in which the missions had suffered least since the departure of the Fathers of the Society of Jesus. This is, doubtless, due to the military posts established along the frontier at the time of the Pima uprising. The Franciscans established their headquarters at San Miguel de Horcacitas, and from here Father Francisco Garcez attended the mission of San Xavier, which he continued to do up to 1781. This zealous priest repeatedly visited the tribes scattered along the banks of the Gila and the Colorado for a distance of more than three hundred miles. The knowledge he had acquired of the country on his numerous journeys in almost every direction naturally led to his selection as guide to a military expedition organized in 1774 to open the way that would bring the Sonora mission in communication with those of Monterey, in California. In the following year he was sent to guide another expedition as far as the port of San Francisco. From the various relations left by Father Garcez concerning the tribes along the Gila. it appears that their number reached somewhere about 25,000 souls. On his return from one of his visitations, this zealous missionary, encouraged by the friendly disposition of the Yumas, applied to his superiors for assistance with which to found new missions among them. Three priests were sent him. Fathers Juan Diaz, Jose Matias Moreno and Juan Antonio Bereneche. With their assistance he succeeded, in March, 1778, in establishing two missions on the right bank of the Colorado, that of the Immaculate Conception, at the junction of the Gila and the Colorado, and that of St. Peter and St. Paul, nine miles further down. At first these missions gave great promise of future benefits, but these hopes were not destined to be realized. On Sunday, July 17, 1781, the Indians under pretext of some damage done to their crops by the horses of the soldiers, and for which they had not been adequately compensated, fell upon the churches while the faithful were hearing Mass, and massacred priests, soldiers, and every one present. Father Garcez and his three assistants, Fathers Diaz, Moreno and Bereneche, ended their Apostolic labors with the crown of martyrdom. That the missions flourished under the care of the Franciscans as they did * Corona Serafica y Apostolica del Colegio de Santa Cruz de Queretaro. under the Jesuits is evinced by monuments these zealous apostles have left all over the country, notwithstanding the fact that many of them are now in ruins. San Xavier, Tumacacori, el Pueblito, and Taborca are places in which the traveler loves to wander and ponder over the ruins of works which modern civilization has not yet been able to imitate in those same regions. As indicated by the date, 1797, found in the church of San Xavier, and as borne out by the tradition still existing among the Papago Indians, the present church is not the one erected by the early Jesuit missionaries, but the one built in its place by the Franciscans. It is a handsome brick and stone structure of the Roman Byzantine style, ornamented with bas-reliefs and paintings. It has over forty statues, many of which are regarded as mode's, the most remarkable being those of the Apostles. The others, besides those of Our Lord and the Blessed Virgin, represent nearly all the Saints of the Franciscan Order. This church is still in a good state of preservation, and is still used. The churches of Tumacacori and Pueblecito although of more recent date, are no longer in use. The Franciscans attended these missions until December 2d, 1827, the period of the Spanish expulsion. [TO BE CONTINUED.] AMERICAN LITERATURE. BY THOMAS O'HAGAN, M. A., PH. D. THE GREATER CHOIR OF SINGERS. CHAPTER VIII. HENRY WADSWORTH LONGFELLOW. SCHOLARLY NEW ENGLAND BECOMES POETIC NEW ENGLAND.-LONGFELLOW, LOWELL, WHITTIER AND HOLMES DOWER THE LAND WITH A WEALTH OF SONG. -OUR TRUE RISE IN POETRY DUE TO LONGFELLOW'S METHODS. LONGFELLOW'S ANCESTORS.-LONG FELLOW AcCEPTS THE CHAIR OF MODERN LANGUAGES AT BOWDOIN AND GOES TO EUROPE TO STUDY FOR FOUR YEARS.LONGFELLOW As a Ballad WRITER.EVANGELINE HIS GREATEST POEM.LONGFELLOW COMPARED WITH OTHER GREAT POETS. Scholarly New England became, about the middle of the nineteenth century, poetic New England. The strong voices of Longfellow, Lowell, Whittier and Holmes dowered the land with a wealth of song which soon gained for the home of the New World Puritan wide spread as well as well deserved literary fame. The theme indigenous had at last found a native singer whose notes were sweet, tender and true. Henry Wadsworth Longfellow was the first of this great poetic quartette to hold the heart of the world in thrall. He was born in 1807, in Portland, Maine, and died in 1882. As Hezekiah Butterworth says, he is the poet of hope, home and history-not of the greater and deeper passions and problems of life. It is sympathy rather than intellectual power which is needed for a true appreciation of Longfellow. "I think," says that clear-eyed critic, Edmund Clarence Stedman, "that the poet himself reading his own sweet songs felt the apostolic nature of his mission— that it was religious in the etymological sense of the word, the bending back of America to the Old World taste and imagination. Our true rise in poetry may be dated from Longfellow's method of exciting an interest in it." Like Dana and Bryant and Holmes, Longfellow inherited some of the best. blood of New England. His mother was descended from John Alden of May Flower and Pilgrim fame, whose wooing of the damsel Priscilla for his friend, the famous Captain of Plymouth, forms the subject of Miles Standish. His father, who was a graduate of Harvard, was a leading lawyer of Portland, and at one time a member of Congress. The subject of our study entered Bowdoin College in his fourteenth year, and graduated at eighteen, the second in rank in his class. He first thought of the study of law, but fortunately his Alma Mater offered him the chair of Modern Languages, and to fit himself for its duties he went to Europe where he spent four years, chiefly in Italy, Spain, France and Germany, studying the literature. of those countries. From 1829 to 1837 Longfellow occupied the proffered chair in Bowdoin, when he accepted a like position in Harvard, with which institution he remained connected till 1854. Longfellow is essentially a poet of sentiment and grace. His lyrics are human-hearted. He is the poet of the fireside the poet of home-the poet of sweet and tender affection. His first published volume of poems appeared in 1839 and is made up largely of translations from the German, together with nine original poems which have in them that undertone of melancholy-so marked a characteristic of the Longfellowian muse. In 1841 appeared his second book of poems, Ballads and Other Poems, which secured for him his true place in the poetic world. In this volume appeared The Skeleton in Armor, The Wreck of the Hesperus, The Village Blacksmith, The Rainy Day, Maidenhood, and Excelsior; while The Belfrey of Bruges, published in 1845, added to these, The Day is Done, The Old Clock on the Stairs, and The Arrow and the Song. As a ballad writer, Longfellow stands very high, his Wreck of the Hesperus and The Skeleton in Armor being undoubtedly two of the finest ballads ever written in America. Between 1845 and 1858, Longfellow published his greatest poem, Evangeline, his third prose work, Kavanagh-his other two prose works being Outre-Mer and Hyperion-a volume of poems entitled The Seaside and Fireside, which contained the well-known poem, "The Building of the Ship," the Golden Legend, Hiawatha, and The Courtship of Miles Standish. Let us for a moment glance at Evangeline and Hiawatha. The Story of Evangeline has been already told in the Review under the title "The True Story of the Acadian Deportation." It is a tale of the devotion of woman based upon the severance of two lovers, Gabriel and Evangeline, who were separated from each other when the sad drama of the Acadian Expulsion was enacted on the shores of the Bay of Fundy. The poem is written in hexemeters and, while it is not without some blemishes, it unquestionably |