did so accordingly in 1829, and the worthy supercargo appropriated to his own use the whole profits of the voyage, and continued for some time longer upon the island, selling whisky, brandy, and other liquors. In 1834, (says the Quarterly Review, from which, together with other sources, I derived my information,) this gentleman departed for Europe, with a view of communicating with the French government; or rather, as I am informed upon good authority, to confer with the order of Jesuits in that country. On his way to Europe, this Moeren hout came to the United States, obtained some letters of introduction in New York and Boston, with which he proceeded to Washington; and on the strength of them, was appointed United States' consul for Tahiti. With the title of consul-general of the United States, this diplomatist proceeds to France, and immediately no doubt according to previous arrangement entered into all the plans of the Jesuits for the extirpation of Protestantism in the Society Islands. He became the agent of the Propaganda in France, an institution placed under the patronage of St. Xavier. The duty of converting all the islands of the Pacific, from the South to the North Pole, is committed to this Propaganda, and a decretal to that effect was confirmed by the Pope on the 22d June, 1823. A bishop was appointed for Eastern Oceania, and several priests preceded him to the islands. Among these priests was an Irish catechist, by the name of Murphy. The bishop, it seems, established himself at Valparaiso, while the priests proceeded to Tahiti.

I here give an instance of the manner in which those Popish missionaries discharge their duties. You will find it the October number of the Foreign Quarterly Review. You may rely upon the statement.

The Popish missionaries have acted in the case just as I should have done myself when a Romish priest, in obedience to the instructions given by the infal lible church.

"I always bear about me," says the reverend Jesuit, Patailon, "a flask of holy water and another of perfume. I pour a little of the latter upon the child, and then, whilst its mother holds it out without suspicion, I change the flasks and sprinkle the water that regenerates, unknown to any one but myself." This is what the holy church calls a pious fraud; and this is what the priests of Boston are doing, in a little different manner, to the children of Protestant mothers. In Tahiti, Popish priests make Christians by jugglery, under the very eye of the mother. In the United States they make Christians of Protestant children by ordering their Catholic nurses to bring them secretly to the priest's house to be baptized.

But let us resume the subject of the Jesuit missionaries from the Propaganda in France to Tahiti. The Jesuits, always wary and cautious, deemed it necessary, before they landed upon the island in a body, to send one of their number in advance, in order to ascertain "how the land lay," and what their prospects of success were; and accordingly, in 1836, the Irish Jesuit, Murphy, proceeded alone, disguised as a carpenter, and landed safely at a place called Papeete. The unsuspecting inhabitants received the scoundrel among them just as Americans receive Jesuits in this country; and while he was acting the traitor, and clandestinely writing to Jesuits, they shared with him the hospitality of their tables-precisely as Americans have done, for the last fifty years, to other Murphies, in this country.

During this whole time that Murphy was on the island, working as a carpenter, he had secret interviews with the American consul, Moerenhout, until he succeeded in bringing into the island his brother missionaries. They could not, however, remain on the island without permission from the queen, and the payment of a certain sum of money. The queen refused them permission to remain, under any circumstances, fearing, as she well might, that some treason was contemplated against her government. The Jesuits called a meeting, and, under the patronage of the American consul, they urged their demand to remain, comparing themselves to St. Peter, and the Protestants to St. Simon, the magician. I use the language of the Quarterly.

I must here observe, in justice to our government, that the conduct of Moerenhout, United States' consul at Tahiti, was promptly disavowed, and he was immediately removed from office. But, notwithstanding the improper interference of the American consul, they were ordered to leave the island. It is due to the Protestant missionaries to state, that they took no part whatever in the expulsion of these Jesuits; nor could they, in justice to themselves or to the cause of morality, interfere in preventing it. A French writer, speaking of the occupation of Tahiti, says: "The Catholic priests, instead of going to civilize barbarous nations and checking debauchery, seem, on the contrary, only desirous of becoming rivals to the Protestant ministers, and decoying away their proselytes." As soon as the expelled Jesuits arrived in France, one of them proceeded to Rome, to consult with his holiness the Pope; the result of which was, an immediate order to a French

captain, named Dupetit Thouars, who was then stationed at Valparaiso, to proceed to Tahiti, and demand reparation for a supposed indignity to France.

Here we see the influence of the Pope, and an evidence of Jesuit intrigue. In what consisted the alleged indignity to France? Had not the queen of Tahiti the right to receive or refuse those Jesuit missionaries, if she had evidence that they were spies among her people? If it appeared clear to her that the object of those reverend intriguers' visit was only to overthrow her government, and to decoy away from the path of virtue and religion both herself and her subjects, what right had Louis Phillippe or the French government to look upon this as an indignity to the French nation? The fact is, if the whole truth were known, Louis Phillippe knew but little of this affair, and his minister for foreign affairs, or some other member of his cabinet, was either imposed upon or bribed by Jesuits.

A statement of the difficulties, into which the hitherto peaceful island of Tahiti has been thrown by Jesuits, could not fail to be interesting to my readers; but, as the whole affair is to be found in the Foreign Quarterly, I refer the public to that work. I cannot, however, dismiss the subject, without asking the reader's particular attention to the Irish Jesuit, Murphy, who figures so conspicuously in the transaction. A brief view of the conduct of this reverend spy cannot fail to have a good effect, and must tend greatly to remove that delusion under which the Protestants of the United States have so long labored.

I have been recently conversing with a very intelligent member of the Massachusetts legislature, on the subject of Jesuitical intrigue. I stated to him.

that it was a common practice among them, ever since the formation of that society, to keep spies in all Protestant countries, under various disguises and in different occupations. But though I had given him such proofs as could scarcely fail to satisfy any man, yet he replied, as American Protestants generally do, on all such occasions, "Those times are gone by. The Romish church is not at all now, what it was in the days you speak of." But, when the fact was made plain to him— when he learned from authority, admitting of no doubt, that only a few weeks ago, a Jesuit, and an Irishman too, crept into Tahiti in the disguise of a carpenter, and continued to work there, in that character, until he laid a proper foundation for the overthrow of the Protestant religion on that island, his incredulity seemed to vanish; the cloud, which so long darkened his vision, evaporated into thin air; and my impression is, that he no longer thinks our country safe, unless something is done to exclude forever all Papists, without distinction, from any participation in the making and administration of our laws.

This Murphy, to whom allusion is made, appeared in great distress when he arrived among the natives of Tahiti. He seemed entirely indifferent upon the subject of religion; all he wanted, apparently, was employment. This was procured for him. among the simple natives by the American consul, both of whom soon united themselves together, according to some previous arrangement; and, while they were "breaking bread" with the natives, they were laying plans for their destruction. A blow was aimed at their national and moral existence, and the death of both has nearly been the result. Thus we see a harmless and inoffensive people, only just rescued from a savage state by the laudable efforts of