the United States. The returns do not distinguish the French Canadians from the others, but the mass of these immigrants belong to the latter class, and many of them are undoubtedly recorded as French, and in this way not included at all. The French Canadians must constitute one-tenth of the whole foreign population of the United States. The greatest number, 89,590, appears in Michigan, forming 8 per cent. of the population; New York has 79,000; Massachusetts, 70,000, 5 per cent. of the population of that old colony of Puritans and Separatists. Illinois stands next, with 32,000. Vermont, with 28,000, a larger relative proportion than any other State; Wisconsin has 25,000, while Rhode Island, Pennsylvania, California, Connecticut, New Hampshire, Ohio, Minnesota, and Iowa range from 10,000 to 17,000.

The number of Canadians who emigrated between 1840 and 1850 was 30,000; this emigration followed immediately after the Patriot War of 1837.

Mr. Gagnon, editor of Le Travailleur, and other gentlemen, who organized the great festival of Montreal of 1874, the object of which was to organize a movement of repatriation, assert that there are 550,000 Canadians (and children of Canadians who have retained their language, traditions, etc.) in the United States.

Forty thousand Canadians served in the Union army during the War of the Rebellion; about ten entered the Southern army. as officers.

This population was almost exclusively Catholic, and, exposed to the sneers and attacks prompted by ignorant bigotry, many became ashamed or indifferent to their religion, especially where they found churches already overcrowded, and the instructions given in a language unfamiliar to them. They missed, too, some of the ceremonies to which they had been accustomed, and did not feel at home. They needed churches of their own, and these they have now erected in various parts where the numbers justified the step, and Canadian priests, trained as many of our own priests have been for years in the Grand Séminaire founded at Quebec by Laval, or at Montreal by the sons of Olier, are laboring among their countrymen in various parts of the United States. They have schools and academies directed by communities, filiations of Canadian bodies, or connected with them. The Clercs de St. Viateur have a college at Bourbonnais; the Jesuits in the State of New York; the Priests of the Holy Cross in Indiana; the Oblate Fathers are connected with Canada, and number many Religious born or educated in that ancient Catholic province. The Sisters of Charity, founded by Madame d'Youville at Montreal, and commonly called Gray Nuns, have among other places houses in Salem and Lawrence, Mass., Ogdensburg and Plattsburg, N. Y., St. Johnsbury, Vt., and an In

dian mission at Devil's Lake, Dakota. The Sisters of the Congregation of Our Lady, founded at Montreal by the Ven. Margaret Bourgeoys, the process of whose canonization is now actively pursued, have houses at Bourbonnais and Kankakee, Illinois. The Sisters of Providence, of Montreal, have hospitals at Fort Vancouver, Portland, and Seattle, and Indian schools at Fort Vancouver, Fort Colville, Tulalip, and elsewhere. The Sisters of the Holy Names of Jesus and Mary are found in Vermont and in Florida. The Ursuline Convent of Quebec, founded by the Ven. Mother Mary of the Incarnation, whom we may hope to see soon beatified, has sent members of its ancient community to Louisiana and Texas.

All these bodies give material to complete the picture of what Canadians have done and are doing for the religious and moral as well as the material progress of the country.

The Abbé Chandonnet gives the history of one of these churches in his work, Notre Dame des Canadiens, et les Canadiens aux Etats Unis. It is a larger work than has yet been devoted to the history of any single Catholic Church in this country, and not only gives the story of the Church of Our Lady of the Canadians at Worcester, Massachusetts, from the earliest effort, by Rev. Mr. Levesque, in 1846, till the successful ministry of Rev. Mr. Primeau, and all he effected, but enters at some length into the various questions concerning this Canadian emigration to the United States and its influence on both countries. We trace the church, beginning in a hired hall, the zealous priest collecting, purchasing a Protestant church, organizing schools, societies, etc., holding fairs, nobly sending a part of the receipts to the beloved Pius IX. and prostrate France. The life of the church, with its struggles of erection and maintenance, is a picture not unfamiliar to us, but as here depicted we enter into the life of the French Canadian colony in New England. Religion is saving these immigrants for Canada and for the United States. In our rougher masses they are exposed to dangers menacing their faith and morals, but the best periodicals of New England recognize the morality of the Canadian factory girl as superior to that of the American, obedience and family ties exercising greater sway.

Not only by their own clergy and religious communities have the Canadians endeavored to preserve their identity, but also by the great modern power, the Press. Among the newspapers of Old Massachusetts are Le Protecteur Canadien, Le Jean Baptiste, Le Travailleur. New York has La Patrie Nouvelle; Rhode Island, Le Courrier Canadien; Minnesota, Le Canadien and Le FrancoCanadien; Illinois, Le Courrier de l'Illinois; proving that the Canadian element consists of a reading people, and showing energy and activity on their part in meeting the wants of their new position.

To the many ignorant folk of our land who imagine that the Canadians speak a patois unrecognizable by the ear or eye of a Frenchman, it will perhaps be news that the articles in these papers are written with great purity of style and remarkable eloquence and power.

Mr. Tassé, limiting himself to the West, leaves Louisiana untouched; and in that State the Canadian element and the French are so intimately blended that it would be no easy task to trace each separately. Its early founders and governors, d'Iberville, de Bienville, La Motte Cadillac, were Canadians, or long identified with Canada.

Many American officers married into Canadian families in the West and South, and their descendants with English names still pride themselves on the Canadian French stock from which they spring. General Macomb, of the United States Army, was descended through his mother from the Navarres of Detroit. Commodore Barrett, of the navy, claims descent from the family of Jumonville, the Canadian officer killed by Washington on the Ohio.

Canadian blood thus runs through the whole community; and as the immigration from the neighboring Dominion is likely to continue, this element must rise in importance. The last century has wrought many changes, but perhaps in them all none is stranger than the influence of Canada on the United States. Providence seems almost in mockery to have made human schemes and designs. result in the very reverse of what men aimed at and strove to accomplish. From the closing decade of the seventeenth century the American Colonies and especially New England strove with all the fury of fanatic zeal to crush Canada. Expeditions went forth headed by ministers, who bore an axe with which to demolish every representation of "Jesus Christ and Him crucified" that they could find in the Catholic churches of the French province. The outrages they did commit in cold blood in edifices set apart for divine worship, and which in all international law are respected, are matter of record, and excited then, as they excite now, the reprobation of all sound thinkers. Canada fell at last, weak as she was, not that she did not struggle bravely, but that her vile king abandoned her. Then Providence arrested what seemed inevitable. Catholicity was not overthrown. Canada remained true to the faith, and has remained so to this day. The Colonies in their wrath made this one of the great wrongs for which they raised the standard of revolt. They began the Revolution as ultra Protestants, but requiring aid, put their ultra Protestantism aside to talk the language of liberality and toleration in the presence of the envoys, the army, and navy of Catholic France. The new governments and the new central government have been steadily tending to the point where

the State does violence to the convictions of no man, woman, or child, and enforces no State religious doctrines or systems or standpoints on the citizen.

Meanwhile Catholic Canada is sending her Catholic sons, her priests, her devoted Sisterhoods into this country. New England, which sought with such rabid hate to crush Canada and Canadian Catholicity, now sees her towns swarm with Canadian Catholics, with churches and convents. Did the early Cottons, and Mathers, and Endicotts, and Winthrops ever dream of such a result? Did they foresee that when their stern unchristian Calvinism had given place to Unitarianism there would be seventy thousand Canadian Catholics in Massachusetts, thirteen thousand in New Hampshire, more than twice as many in the New Hampshire Grants, ten thousand in Rhode Island, and as many in Connecticut, and twentysix thousand in the district of Maine, living their Canadian life, with church, and priest, and nun, reproducing that hated province on that New England soil which they sought to separate by a wall of fire from all dissent? Catholics of other lands there would be in their eyes bad enough; the despised Irish Catholics bad, very bad; Catholics of New England lineage, and many there be, horrible enough; but nothing, we think, would have curdled the blood of those New England worthies of the early part of last century more than the mere suggestion of the possibility that the day would come when one hundred and fifty thousand Canadian Catholics would quietly seat themselves on the sacred soil of New England!

MODERN AND ANCIENT PHILOSOPHY COMPARED.

Die Philosophie der Vorzeit, vertheidigt von Joseph Kleutgen, S.J., 2 Bände, Münster, 1860.

Dr. Th. A. Rixner's Handbuch der Geschichte der Philosophie, III. Band, Sulzbach, 1850.

Lehrbuch der Geschichte der Philosophie von Dr. Albert Stöckl, Zweite Auflage, Mainz, 1875.

CAT

ATHOLIC philosophy has during the past twenty years more and more returned to the scholastic system. The tenets of the great doctors of the Middle Ages have been expounded and defended in several scientific works; their method has been reintroduced into our institutions and universities; their principles have been again considered as the firm basis of truth. Not only learned men have employed the strength of their intellects, but also the Roman pontiffs have made use of their authority to revive the esteem of scholastic philosophy and to reinstate it in its old domain, the Catholic schools. Pius IX., having condemned many errors which resulted directly from modern systems, and defined several points of Catholic doctrine just as they were taught by the ancient scholastics, declared at last solemnly in the Syllabus (Prop. XIII.), that scholastic theology, and consequently also its foundation, scholastic philosophy, both answers the wants and agrees with the scientific progress of our time. In these days our glorious pontiff, Leo XIII., insists on a still more complete adoption of the tenets of Thomas Aquinas as a principal remedy for the many evils of human society.

But must the return to scholastic philosophy not expose the Catholic schools to the raillery of infidels and generally of those outside the Church? There is no doubt that our age has far surpassed former centuries in the natural sciences. Shall we, then, say that mental philosophy alone has made no progress, and implicitly return to the system of ages decried for their darkness? To prevent or to reject such charges it will be necessary to contrast modern with ancient philosophy. By such comparison we shall discover whether modern has won over ancient philosophy such advantages as ought not to be given up, or has, on the contrary, set forth doctrines which right reason is compelled to object against. on account of the false principles they suppose, or the baneful consequences they imply. If the latter is the case, who will blame us for the preference we give to scholastic philosophy?

Modern philosophy is thought by its admirers to have surpassed the ancient systems chiefly in unity. The human mind has never