BONAPARTE, Mrs. ELIZABETH PATTERSON, was born in Baltimore in 1785. She was of Scotch-Irish descent. Her father, William Patterson, emigrated from Ulster to America when quite a lad. He pushed his way steadily upward, became the owner of a line of clipper ships, and, by shrewdness and a steady eye to his own interests, ended by amassing a fortune. He then improved his social position by marriage. His wife was the daughter of a retired officer in the British army, and sister of General Samuel Smith, who served with distinction during the Revolutionary War, and was twenty-three years United States Senator from Maryland. Mr. Patterson writes of himself, that from early life he "believed and practiced that money and merit are the only sure and certain roads to respectability and consequence." Another of his maxims is that "every citizen should contribute more or less to the good of society, when he can do it without too much loss or inconvenience to himself." It is not surprising that he reached the height of his ambition, and was, "Charles Carroll of Carrollton only excepted, the wealth iest citizen of Maryland." His daughter Elizabeth inherited no small share of his characteristics. At the age of ten she is said to have known by heart the maxims of La Rochefoucauld, in addition to those which had been instilled into her by her parent. Her favorite poem was Young's "Night Thoughts." Thus accomplished, Elizabeth Patterson reached womanhood. She is described as tall and graceful, fair of face, with dark hair and eyes. Her contemporaries agree in ascribing to her charms of person and mind of which in later days not a vestige remained. Fully aware of her own advantages, she informs us that she began life with the intention of using them for her own advancement.

In the autumn of 1803 Captain Jerome Bonaparte arrived at New York in command of a French frigate, returning home after a cruise in the West Indies. He journeyed to Baltimore to visit Captain Barney, who had formerly served with him in the French navy. The brother of the First Consul was fêted everywhere. At a ball at the house of Samuel Chase, a signer of the Declaration of Independence, the handsome young officer was introduced to Miss Patterson. She was in the first freshness of her beauty, eighteen years of age. He was a few months her senior. They were mutually pleased. During a dance her long hair became entangled in his chain, which the young couple willingly accepted as prophetic of their fate. Mr. Patterson foresaw that his daughter's marriage with a youth with such brilliant prospects would prove distasteful to the First Consul, and forbade the courtship. Elizabeth proving recalcitrant, he sent her into Virginia. They contrived to correspond, and in a short time she reappeared on the scene of her triumph. They became engaged, and Jerome went so far as to procure

a marriage license. Their acquaintance was then only four weeks old. Mr. Patterson represented to his daughter the difficulties before her, but she insisted that she "would rather be the wife of Jerome Bonaparte for an hour than the wife of any other man for life." The match was postponed to December 24, 1803, when Jerome would have passed his nineteenth birthday. All legal formalities were carefully complied with. The contract was drawn up by Alexander Dallas, afterward Secretary of the Treasury. The Vice-Consul of France, the Mayor of Baltimore, and many other dignitaries witnessed the ceremony, which was solemnized with great pomp in the Cathedral by the Most Rev. John Carroll, Archbishop of Baltimore.

In order to impress the First Consul with the respectability of the family and the validity of the marriage, letters were procured from Thomas Jefferson, President of the United States, and from the Secretary of State. The Hon. Robert Livingston, Ambassador to France, agreed to present the affair in its most favorable light. Robert Patterson, brother of the bride, who was then traveling in Europe, was ordered to Paris by his father to advocate his sister's interests. His personal appearance, good manners, and good sense produced a pleasing impression on the Bonaparte family. Lucien, in particular, told him that the marriage was approved by Madame Lætitia, and that he and all his brothers except Napoleon would cordially receive Jerome's wife as a member of their family. Joseph and Lucien advised Jerome to become an American citizen, and took steps to procure him a provision enabling him to live there in accordance with his rank. From first to last Napoleon remained obdurate. The young couple were in New York waiting to embark for France, when the will of their august brother was made clear to them by the following order, transmitted by Dacres, then Minister of State: "Pichon, the French consul-general in New York, is instructed to withhold Jerome's supplies. The commanders of French vessels are prohibited from receiving on board the young person to whom he has attached himself." Accompa nying this was an enactment of the French Senate: "By an act of the 11th Ventose prohibition is made to all the civil officers of the Empire to receive on their registers the transcription of the act of celebration of a pretended marriage that Jerome Bonaparte has contracted in a foreign country during his minority, without the consent of his mother, and without previous publication in his native land." At the same time Jerome received a message from his brother to the effect that if he left the "young person" in America, his youthful indiscretion would be forgiven; if he brought her with him, she should not put a foot on French territory. Undismayed, they tried to embark on a French man-of-war, but British cruisers outside detained it in New

variance, threatened to disinherit her. In his will he asserts: "The conduct of my daughter Betsey has through life been so disobedient that in no instance has she ever consulted my opinions or feelings." Therefore he refused to give her an equal share in his estate, but he relented so far as to bequeath her for life nine houses in Baltimore. The rapid rise in rents and her penurious habits enabled her to accumulate property estimated at a million and a half. Her jewels were of considerable value. She never parted with her old dresses, and was fond of exhibiting them and descanting on the scenes where she had worn them, and the compliments she had received. She passed many winters in Florence, and counted with infinite pride many royal and distinguished personages among her acquaintance. After their tender parting at Lisbon in 1805, Jerome and Elizabeth saw each other but once. One day in the gallery of the Pitti Palace the ex-King of Westphalia came suddenly upon his ex-wife. He evinced great embarrassment. Whispering to his Würtemburg princess, "There is my American wife," they turned rapidly away. The next morning their ci-devant royalties quitted Florence, leaving Mrs. Patterson in possession of the field. By birth she was a Protestant. She became an avowed free-thinker, but professed always " a great respect for the Roman Catholic belief as the religion of kings and princes."

As a beautiful girl who had married for love, as a wife of youth deserted at the bidding of a despot, there hung about her a certain romance which for a period made her a notability wherever she traveled abroad. It might have retained for her the sympathy of the world. Unfortunately her letters are an unconscious revelation of vanity, selfishness, and niggardliness naïvely displayed. She appears an adroit schemer, quite capable of capturing a thoughtless boy. Jerome almost escapes the scorn which his pitiful conduct merits. It is be regretted that their publication has been permitted. Mr. Patterson evinced a discretion worthy of imitation when he wrote to his daughter Betsey: "I have received your two letters. They have been seen or heard of by no person but myself, and to be candid with you I would have been ashamed to expose them to any one else."

At the downfall of the second empire and the death of Napoleon III., the hopes of this indomitable schemer revived. With the weight of ninety winters heavy upon her, she actively endeavored to put forward the claims of her grandson, Colonel Bonaparte, who had served with distinction in the French army. She prophesied that he would be called to the regency, perhaps to the imperial throne. The American Bonaparte needed only recognition as an "official" member of the family to stand next in succession to the Prince Imperial. This was the last flicker of that restless ambition which was doomed to be ever baffled.

She died in April, 1879, at the age of ninetyfour. Mrs. Patterson survived her divorce nearly three quarters of a century. She was already eleven years of age when General Bonaparte first assumed command of the army in Italy. Had she lived a few weeks longer, she would have seen the death-blow of Bonapartism dealt by ignorant savages in Zululand.

BONAPARTE, NAPOLEON EUGÈNE LOUIS JEAN JOSEPH, Prince Imperial of France, born March 16, 1856, died June 1, 1879. The only son of the Emperor Napoleon III., he was born at the time when the Second Empire was at the height of its glory, and his birth was welcomed with the greatest demonstrations of joy. His christening at Notre Dame, on June 5th, was one of the most magnificent spectacles ever witnessed even in France. An English nurse was provided for the Prince, and he remained under her charge until his seventh birthday; so that he could speak English before he could his own tongue, and he always spoke it with remarkable fluency and a pure accent. All through his childhood and boyhood he had an inseparable companion in the young Louis Conneau, son of the Dr. Conneau who aided his father to escape from Ham; and his influence is said to have been highly beneficial to the Prince. The greatest attention was paid to his education, and under General Frossard he made good progress. He was a quiet mannered boy, naturally shy, and disposed to become more so by the diplomatic reserve continually inculcated upon him. He had from his childhood a considerable amount of shrewdness, and frequently said, "I always take off my hat to the Parisians, because they take off one's crown so easily when they are offended." When he was three years old he was placed on the roster of the Imperial Guard. At five he was promoted to a corporalship, was made a sergeant at seven, and wore his sub-lieutenant's epaulet for the first time when he started for the German war with his father. He was not fortunate, however, with his military experience. His appearance on the field brought upon him ridicule; his second military enterprise resulted in death. After the battle of Saarbrücken, the Emperor sent a dispatch to the Empress couched in the most extravagant terms, saying that the Prince had just received his baptism of fire, that the men had wept to see him so calm, and that he had picked up a spent bullet which had fallen at his feet. After the overthrow of the Empire he accompanied his mother to England. There he entered the Royal Military Academy at Woolwich, where he acquitted himself with considerable distinction. At the final examination in 1875 he stood seventh in a class of thirty-four; and he was always regarded as having inherited, not the personal characteristics, but some of the military instincts of his family. A banquet was given in August, 1875, to a few of the older adherents of the Bonapartes, while the Empress and her son were enjoying a holiday at the castle of Are

with which popular Hindooism has become encumbered. It owes its origin to an effort to restore the pure doctrine of the Vedas; the aim was modified, first in the direction of a religion of theism, then of a religion of nature, in which stage the attitude of the society appeared unfriendly to Christianity, if not antagonistic to it. Within two years, however, the progressive and most active section of the society, as represented by its best known leader, the Baboo Keshub Chunder Sen, has shown a growing friendliness toward Christianity and a disposition to approach it.

The "Brahmo Somaj of India" was formed by a separation from the "Brahmo Somaj," an older society for the reform of the Hindoo worship, which was formed by the Rajah Ram Mohun Roy. This leader, a Brahman who believed fully in the inspiration of the Vedas, was also acquainted with the teachings of the New Testament and esteemed them. He founded a church in Calcutta, published a work called "The Precepts of Jesus," and entered into fraternal relations with the Unitarian Christians who had been established at Madras since 1813. Ram Mohun Roy died in 1813; and, while the influence he had exercised suffered a decline, the society which he had formed was kept up by the accession of students from the religionless Government schools, who had lost their old faith without receiving a new one. A new impulse was given to the movement for religious reform by the accession in 1839 of the Baboo Debendranath Tagore, who soon became the leader of the society. At first he gave a more exclusive adherence to the religious books of the Hindoos than Ram Mohun Roy had done; but the continued study of the Vedas showed that that they did not teach a pure monotheism, and doubts began to be entertained about 1845 of their divine origin. Instead of the whole books, the Brahmists employed collections of isolated texts and sentences from the ancient sages as expressions of their common faith, and at length came to reject the possibility of a written revelation. About the same time the theists became readers of the writings of Francis Newman, and received the ideas of an inward light and a mystical kind of intuition. Soon afterward a movement in the direction of Christianity set in, occasioned, according to the "Indian Mirror," by the accession from the missionary schools of members who became leading men. A new epoch in the history of the society was marked by the accession of Baboo Keshub Chunder Sen in 1857. Mr. Sen was born in 1838, a member of the Vaidya caste. He became dissatisfied with the religion of his fathers while a student at the Presidency College, Calcutta, and turned to the Brahmo Somaj in the hope of finding a better one there. At first he followed the lead of Baboo Debendranath Tagore, but soon became the leader of a progressive party. In 1865 he presented, in the name of his party, three demands as an ultima

tum, on the rejection of which they would separate and form a new society. They were: 1. That external marks of caste, such as the Brahmanical thread, should no longer be used; 2. That those Brahmists only should be permitted to conduct divine service in the Somaj who were of sufficient ability and bore a good moral character, and whose life accorded with their profession; 3. That nothing should be said in the Somaj which breathed hatred or contempt toward other religions. The conservative party were not ready to give up the use of the Brahmanical thread, and a disruption took place. The progressive party took the name of the Brahmo Somaj of India, while the old party styled itself the Adi (or original) Brahmo Somaj.

The "Brahmo Public Opinion," of India, at the beginning of 1879, in giving a review of the history and development of the Brahmo Somaj from its origin in 1830, divided the history into three epochs-the Vedantic, the Puranic, and the Eclectic. In the first period, which closed with the death of Ram Mohun Roy, there were, it says, strong and earnest protests against idolatry, along with evident indications of a belief in the infallibility of the Vedas. In the hymns and songs there were symptoms of a belief in the transmigration of souls, along with traces of a corresponding faith in the Vedantic doctrine of Unification with the Divine Essence." When the Vedas were given up, Baboo Debendranath Tagore came forward with the doctrine that religion is based on the intuitions of the soul, and directed his attention to the construction of a new form of church service and a new and unidolatrous code of ceremonies. In doing this he did not depart from the Hindoo Shastas, but collected his texts from them alone, and published the book known as the "Brahma Dhurma." This period is styled the Puranic period, because the development of the Puranic idea of separate entity of the Godhead from the human soul, and the development of the Puranic practice of worshiping that Godhead, took place in it. Another leader was growing up in the mean time-Baboo Keshub Chunder Sen, who with his friends "fretted, as it were, under the conventional barriers of the Shastras, and longed to proclaim a broader and more catholic faith to the world, and to inaugurate an era of nobler self-sacrifice." From the day of the separation, the "Public Opinion" continues, dates an unusual expansion of the Brahmo Church. "From that day Brahmoism has been presented to the world as a perfectly broad and catholic faith, eclectic in its principles and universal in its character."

The old party, or Adi Somaj, suffered a loss of religious influence after the disruption, while the Brahmo Somaj has been brought into wide notice by the preaching of Keshub Chunder Sen. Other societies, as the Prarthana Somaj, the Aria Somaj, the Ekimishvarionandali, etc., professing similar principles, are allied with the