who sought to avoid the impending Civil War. He died in 1872 at the advanced age of eighty-one years, universally esteemed and regretted even by those who had not shared his opinions. A few words from the pen of a political adversary, testify to the general esteem for his character: "The name of Howard has always been especially dear to the people of Maryland, and perhaps more thoroughly identified with its honor and chivalry than any other. They have always been leaders in the councils of the nation as well as on its battle-fields, and have blended at the same time the highest social amenities and culture with strong character and intellectual endowments." He accepted a nomination for Governor, which he had before declined, from the party adverse to the authorities at the breaking out of the civil war, knowing that he ran great risk of arrest, and had no chance of being elected. His widow retains possession of his country-seat, "Roslyn" (adjoining "Sudbrook"), which is also part of "The Forest" still in the family since 1699. Mrs. Benjamin Chew Howard was Miss Gilmor of Baltimore, and is a lady of superior intellect. A young grandson represents General Howard's name. William Howard married Rebecca Key, niece to Francis Key. He alone of Colonel Howard's sons developed a taste for science, travel and art. He is said to have been one of the earliest to reach the summit of Mount Blanc. Several buildings in the city of Baltimore are evidences of his taste. His only son, William Key Howard, entered the Confederate army. Charles, youngest son of Colonel Howard, was as distinguished for courage and integrity as his brothers. For denying the right of the military to deprive the city and State officials of their authority, and for refusing to resign their positions as such, when the late war broke out, he and his eldest son, Frank Key Howard, were imprisoned at Forts Lafayette and Warren, in company with S. Teackle Wallis and other distinguished Baltimoreans. He was at one time Judge of the Orphans' Court. His five younger sons served in the Confederate army with distinction. James Howard, as Colonel, commanded two battalions in defense of Richmond, and Captain McHenry Howard held several positions of high trust and responsibility; another, a Surgeon, Dr. Edward Lloyd Howard, was also conspicuous for self-devotion on the Yellow Fever Commission last summer. Mrs. Charles Howard was a daughter of Francis Scott Key, author of the Star Spangled Banner, composed while a prisoner on a British man-of-war, moored opposite Fort McHenry, during the battle of North Point. In conclusion, it may be said that few names in our land bear a more honorable record than that of "The Howards of Maryland." ELIZABETH READ Cornelius Howard died June 14, 1777, and is buried in the family burying ground, at the "Old Place," Baltimore County. The escutcheon given at the foot of this article is from his tomb. This medal, voted by Congress March 9, 1781, was of silver, and is thus described by Mr. Loubat in his recent superb work, The Medallic History of the United States of America: "JON (Johannis) EGER (sic) HOWARD LEGIONIS PEDITUM PRAEFECTO COMITIA AMERICANA (The American Congress to John Eager Howard, Commander of a regiment of infantry). Lieutenant-Colonel Howard on horseback is in pursuit of a foot-soldier of the enemy, who is carrying away a standard. A winged Victory hovers over him, holding in her right hand a crown of laurel, and in her left a palm branch. DUVIV) Duvivier). Within a crown of laurel: QUOD IN NUTANTEM HOSTIUM ACTEM SUBITO IRRUENS PRAECLARUM BELLICAE VIRTUTIS SPECIMEN DEDIT IN PUGNA AD COWPENS XVII. JAN. (Januarii) MDCCLXXXI. (Because by rushing suddenly on the wavering lines of the enemy, he gave a brilliant example of martial courage at the battle of the Cowpens, January 17, 1781." THE PAPERS OF FATHER BRUYAS JESUIT MISSIONARY TO CANADA 1689-90 hawks and Oneidas, was easily accused of leaning towards the cause of the dethroned Stuart. Under the plea that he had not accounted for the revenues of the King in Albany during twelve Communicated by B. Fernow, late Keeper of months, his house was searched for the the Archives of the State of New York PRELIMINARY NOTE.-The news of the bloodless revolution in England, which placed William of Orange upon the throne of England, found the province of New York in charge of Lieutenant-Governor Nicholson; Sir Edmond Andros, then just appointed CaptainGeneral of New England and New York, being absent in Boston. They came first as an unauthenticated rumor, but created, nevertheless, great sensation, especially among the Dutch inhabitants, who perhaps saw in this event a chance of becoming again a part of the United Netherlands. Other rumors, offsprings of Anti-Stuartism and AntiPopery, wrought the minds of the population up to fever heat, and made it comparatively easy for Jacob Leisler, a prosperous merchant and senior captain of the militia, to get control of the government of the province. Leisler, who had come to New York as a soldier of the West-India Company in 1660, was a coarse, vulgar man, whose head was quickly turned by the honors which subservient creatures heaped upon him, and he soon began to prosecute all who opposed him or whom he suspected, not even sparing members of his family. Thus he found also an excuse to proceed against Robert Livingston, a prominent Albanian, who being a Scotchman and a friend of the Jesuit missionaries among the Mo accounts. Livingston, however, had fled and taken all his papers with him, so that the Commissaries found only a chest containing papers, etc., of the Jesuit Vaillant. They got several people to swear to Livingston having made use of language derogatory to King William, and in sending these affidavits to Leisler, they write, "We send your Honor herewith six affidavits against the aforesaid Livingston regarding his Majesty, and with them goes a package of papers, which are found in an old chest with some jewels, formerly the property of the Jesuit Vaillant, from Canada. We have inventoried for his Majesty's behalf." François Vaillant de Gueslis had joined the Society of Jesus at Quebec, in 1675, and four years later he took Pere Bruyas' place as missionary at Tionnontoquen (Fort Hunter). According to a letter from the Marquis de Denonville, Governor of Canada, to Governor Dongan (New York Col. Doc. Vol. III, p. 518), Vaillant remained among the Mohawks until about 1683, and in 1688 was sent by Denonville to Albany to treat with Governor Dongan. During this visit to Albany he probably left at Livingston's house the chest mentioned in the letters from the Commissaries, which originally seems to have been the property of Père Bruyas, his predecessor at Fort Hunter. The papers criticised and enumerated in the following translation are, without doubt, the writings of Père Bruyas, who was the best philologist of the Mohawk language, and compiled many works in that tongue and on its construction. Hennepin journeyed from Fort Frontenac to the Mohawk valley to examine his Dictionary, and Cotton Mather had a copy of his Catechism. The dictionary and catechism are still extant (N. Y. Col. Doc. III, p. 719, note). The criticisms given herewith are dated "Boston, 29th April, 1690." The correspondence of Leisler with the Governor of Boston fails to show that the papers were sent there, and it remains an open question how the papers came there, what became of them afterwards, and who wrote the "Inventory?" B. FERNOW. INVENTORY OF CERTAIN PAPERS FOUND IN A PRIVATE HOUSE (LIVINGSTON'S) NEAR ALBANY DURING THE LATE TROUBLES.' As not everybody understands French I am very glad that these papers have been brought to me for examination, for the majority is in that language; I hope that I shall satisfy those who have had the curiosity to know what they contained. They are the writings of a Jesuit missionary for the conversion of the Iroquois; his name is Father Bruyas, as is shown by several directions of letters, addressed to him and used by him to cover his manuscripts. He mentioned, also, several other Fathers of the Society. We see, therefore, that the good Fathers are to be found everywhere, and that if they have had no hand in what has taken place at Albany lately, it is any way certain that they have been in that neighborhood a long time. However, I leave it to the reader to think of it what he pleases, and to make such remarks, in regard to the details which I shall give, as he thinks. fit; after that I ask permission to make remarks of my own. After having examined all these papers, I have found all the following pieces : 1. The form of the consecration of the Host with the sacramental words surmounted by a cross. This is the only printed thing found among the papers. There is further a writing-book marked with a tree. It is a catechism, in the Mahingan tongue and in Latin, with Popish prayers, as the Pater, Ave Maria, Credo, etc. The whole directed to Father Bruyas at Agnié. Then six writing-books, which the writer has himself marked with numbers, and which contain a little Iroquois dictionary in alphabetical order. They are covered by several letters written to the Rev. Father Bruyas. There are seven other writing books, and several loose leaves of a grammar to learn the Iroquois language, the Huron, Onneista, etc. The writer adds remarks to teach these languages, the tenses, conjugations, pronounciations, etc. There is also a table of a grammar (une table de grammaire)on a sheet of paper, containing certain paradigms of Huron verbs. Also, an invoice directed to Rev. Father Thierry Bechefer, Jesuit at Quebec, where, in one list, hosties of all sizes, small crucifixes are marked down together with paper bags, raisins, prunes, tobacco and rosaries, all to be used in ointment; but in regard to the other, he making treaties with the Indians. There are further, two writing-books with discourses in Iroquois, interlined with Latin sentences, which latter proved the one to be an instruction of the savage, who was to be converted, and the other a treatise on the manner of making treaties with them by giving them pres ents. There is another cahier, containing 100 cases of conscience with their answers in Latin, for the Iroquois missionary, and carried into practice after having been confirmed by the Rev. Fathers, the Jesuites of Quebec. Finally, there is a Catechism written in two books in the language of the Oneidas and Latin, which has 24 chapters. This is the inventory of all the papers which have been handed to me. My remarks will be 1st, on the letters; 2d, who are the Jesuit Fathers mentioned in these writings; 3d, on the remarkable doctrines which they teach the Iroquois. After having examined these points, I believe to have acquitted my self of the task imposed upon me. I. Father Bruyas used several letters as covers for his manuscript writingbooks and the Indian dictionary. I believe he did so to preserve them with so much more care and to prevent their loss, which would indeed have been great. A letter written by the Jesuit Stechon (Hechon?), of Quebec, covers the first cahier, and informs P. Bruyas concerning two of his Iroquois women, who had been left as hostages at Quebec, and whom P. Bruyas had recommended to him; he says that both had died, one after having received the last gives a strange detail of her death, saying that she had died from small-pox, which had so taken hold of her that nobody could remain in her chamber, for she emitted a fearful stench. He then sends P. Bruyas a handsome necklace, not to dry the tears of their parents (according to heathenish custom), but to assure them that they had died as Christians, and to admonish them to imitate their daughters by embracing their faith, so that they might see them again in heaven; he desires, also, that P. Bruyas should make the two deceased girls speak to their parents, and ask them to believe, that they might share in their happiness. Are these not, indeed, wonderful examples to follow, and do you not believe that these persons are in Heaven; look especially at the manner in which the second died. And yet he wishes to make the parents believe that their dead daughters admonish them to embrace the faith. Who does not see that the last spark of piety, even of Christianity, must be extinguished to make use of such means for the conversion of the heathens. The remainder of the letter concerns propositions formerly made to the French of Canada, which are of no importance here. The second letter, which I found covering the second cahier, is written from Lyons, and contains only the badly expressed compliments of a young Jesuit, Louis Montilesi, who tells of a murder committed near Geneva, the victim of which was a Jesuit, invested with the benefits of a secular priest. According to their manner, they did not fail to accuse the Huguenots, while it looks |