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BARAT of Cincinnati by Archbishop Purcell, Bishop Le-Fevre of Detroit and Bishop Henni of Milwaukee officiating as assistant consecrators. Shortly after his elevation to tlie episcopal dignity Bishop Baraga issued two circulars to his people, one in Chippewa and the other in English. His jurisdiction ex- tended not only to the whole Northern Peninsula of Michigan, but also to a large part of the Lower Peninsula, to Northern Wisconsin, and to the North Shore of Lake Superior. He laboured in this vast extent of territory for fifteen years, travelling almost incessantly, from the opening to the close of navigation year after year. On the 23d of October, 1865, by Apostolic authority he transferred his See from Sault Ste. Marie to Marquette, where he died at the age of seventy years.

Bishop Baraga will always rank with the foremost authors in American Indian literature. He composed the first known Chippewa grammar. This was a truly Herculean task, for he had to establish after long and close observation and deep study all the rules of the Chippewa grammar. This grammar has gone through three editions. In his preface to his Chippewa dictionary, printed in Cincinnati, O., in 1853, by Jos. A. Hermann, he says: "This is, to the best of my knowledge, the first Dictionary of the Otchipwe language ever pub- lished. The compilation of it has cost me several years of assiduous labour. " This dictionary has also passed through several editions. Both grammar and dictionary are most highly prized and constantly used by Indian missionaries and others. His Indian prayer book and works of instruction are much read by both Indians and their pastors. Baraga always wrote in a very simple and clear style. His writings are admirably adapted to the hmited capacity of his Indian readers, and can be understood even by ignorant Indian children. His "Dusna Tafea", a prayer book in Slovenian, his own native language, passed through ten editions, the last, in 1905, with 84,000 copies. This alone is a proof of its great popularity and usefulness.

In addition to the "Theoretical and Practical Grammar of the Otchipwe [Chippewa] Language" (Detroit, 1850), the Chippewa dictionary, and the " Dusna Pasa" mentioned above, the published works of Bishop Baraga include: "Veneration and Imitation of the Blessed Mother of God", in Slovenian (1830); "Animie-Misinaigan", an Ottawa prayer book; "Jesus o Bimadisiwim" (The Life of Jesus), in Ottawa (Paris, 1837); "On the manners and customs of the Indians" in Slovenian (Laibach, 1837); "Gagikwe-Masinaigan", a sermon-book, in Chippewa (1839 and 1859); "Zlata Jabelka"—" Golden Apples" (Laibach, 1844); " Kagige Debwewinan" — "Eternal Truths"; " Nanagatawendamo-Masinaigan" — Instructions on the Commandments and sacraments.

No Indian missionary of modern times was more beloved and revered by both Indians and whites than Baraga. He loved his Indians with a warm- hearted devotion which they reciprocated. Men of all positions in society, Cathohcs and non-Catholics, revered him as an ideal man. Christian, and bishop. Michigan has named after him one of her counties, several towns, and post offices, and his name has been given to one of the principal streets of Marquette. In his native country he is, if possible, even more popular than in America. His life, published in Slovenian, in 1906, has already (1907) reached a sale of 85,000 copies. That life might be summed up in the one phrase: Saintliness in action. , ''Life and Labours of Rt. Rev. Frederic Baraga'' (Milwaukee. 1900); Rkzkk, History of the Diocete of Sault Ste. Marie and Marquette; Elliott, Baraga among the Indians in .Im. Cath. Q. Rer. (1896) 106 sqq.

Barat, foundress of the Society of the Sacred Heart, b. at Joigny, Burgundy, 12 December, 1779; d. in Paris, 24 May, 1865. She was the youngest child of Jacques Barat, a vine-dresser and cooper, and his wife, Madeleine Foufe, and received baptism the morning after her birth, her brother Louis, aged eleven, being chosen godfather. It was to this brother that she owed the exceptional education which fitted her for her life- work. Whilst her mother found her an apt pupil in practical matters, Louis saw her singular endowments of mind and heart; and when, at the age of twenty-two, he returned as professor to the seminary at Joigny, he taught his sister Latin, Greek, history, natural science, Spanish, and Italian. Soon she took delight in reading the classics in the original, and surpassed her brother's pupils at the seminary.

After the Reign of Terror, Louis called Sophie to Paris, to train her for the religious life, for which she longed. When he had joined the Fathers of the Faith, a band of fervent priests, united in the hope of becoming members of the Society of Jesus on its restoration, he one day spoke of his sister to Father Varin, to whom had been bequeathed by the saintly L^onor de Tourn^ly the plan of founding a society of women wholly devoted to the worship of the Sacred Heart of Jesus, to prayer and sacrifice, and destined to do for girls what the restored Society of Jesus would do for boys. Father Varin had vainly sought a fitting instrument to begin this work; he now found one in this modest, retiring girl of twenty. He unfolded the project, which seemed to satisfy all her aspirations, and she bowed before his authorita- tive declaration that this was for her the will of God. With three companions she made her first consecra- tion, 21 November, 1800, the date which marks the foundation of the Society of the Sacred Heart. In September, 1801, the first convent was opened at Amiens, and thither Sophie went to help in the work of teaching. It was impossible yet to assume the name "Society of the Sacred Heart", lest a political significance be attached to if; its members were known as Dames de la Foi or de l' Instruction Chretienne. Father Varin allowed Sophie to make her vows, 7 June, 1802, with Genevieve Deshayes.

The community and school were increasing, and a poor school had just been added, when it became evident to Father Varin that Mademoiselle Loquet, who had hitherto acted as superior, lacked the qualities requisite for the office, and Sophie, although the youngest, was named superior (1802). Her first act was to kneel and kiss the feet of each of her sisters. Such was ever the spirit of her government. November, 1804, found her at Sainte-Marie-d'en-Haut, near Grenoble, receiving a community of Visitation nuns into her institute. One of them, Philippine Duchesne, was later to introduce the society into America. Grenoble was the first of some eighty foundations which Mother Barat was to make, not only in France, but in North America (1818), Italy (1828), Switzerland (1830), Belgium (1834), Algiers (1841). England (1842), Ireland (1842), Spain (1846), Holland (1848), Germany (1851), South America (1853) Austria (1853), Poland (1857).

Mother Barat was elected superior-general in January, 1806, by a majority of one vote only, for the influence of an ambitious priest, chaplain at Amiens, wellnigh wTecked the nascent institute. Prolonged prayer, silent suffering, tact, respect, charity, were the only means she used to oppose his designs. With Father Varin, now a Jesuit, she elabo- rated constitutions and rules grafted on the stock of the Institute of St. Ignatius. These rules were re- ceived with joy in all the houses, Amiens alone ex- cepted; but Mother Barat's wisdom and humility soon won .submission even here. In 1818 she sent Mother Duchesne, with four companions, to the New World; her strong and holy hand was ever