The New York Times from New York, New York • Page 22

THE NEW YORK TIMES. FEBRUARY 10, 1007. I Vilalfe, Religious Chameleon, Who wants to be Schismafic Pope in France, is Vell known in. America, where he Plotted For Years Obtain line Md Power lft.4 Vllatte born la Paris. joee Canada brromti a candidate for tbe Rmi Cafbolle priesthood.

The' prlestkoos! denied hint. Dr cornea a XrtkndUt, Tarae Reman Cafbolle three weeks later. Ilejotaa Methodists a week later and becomes a teacher. A I a Veeoanea a Roma a Cotbolle, then a Preabrterlaa, then a and aval a a Presbyterian. 18H3 la tr rests Biabop Brown of tbe Episcopal DIoeeae of Fond-dn-Lar, hie ants-.

sloa work a ate foreigners there. I8S4 Becemes a follower of Pere Ilyaclathe aad Old Catballea. 1885 Ordained a priest fa the Old Cathollo -Charcb by Bishop Meraoa- at Berne, Swlt-' aerlaad, retaraa to Wisconsin aad rasa mes mission work. 1891 latrlajnes to become a Bishop of the Episcopal Charcb and falla. 1S03 la consecrated "Archbishop of America' by Archbishop Alraree In Colombo, Ceylosu 1S3 Retarna to Wlaeonalnaad atarta fntrln-ae to become bead of the Old Catholics la America.

1894 Besrlns nea-ottatloas with Bla hop Hess-mer to return to the Horn an Cathollo Charch. lSOff Old Catholic Bishops vepadlate blm. He aaata off era to become a Romnn Cath. ollc. Canaea acaadal la Ensrlaad by or-' dalalaa- Father Ia-natlaa of the Anaileaa Charcb prleat.

1803 Seeka a reconciliation" with Roman Cathollo Chnrcb. Hla offer la refaaed. 194)1 Kenppeara la Moatrral and airala offers Nto Join Roman Catholic Charch. 1902 Starts a Polish schismatic charch la De-. trolt.Mleh.

Illseona-resratloa expels him. 1004 Reappears la Parts aad starts office for ordlaatloa of priests. la a controversy with Roman Cathollo clergy at Paris. 1007 Starts Freach achlamatlo cha'reh la Paris. 8 I HE conflict between the French Gov ernment and the Roman Cathollo Church has had no more amazing episode than the disorders following the attempt of "Archbishop" Vllatte to set up a schismatic French Church la Paris last week.

The American as the handbills called Vllatte. displayed tankey, an astonishing effrontery. He posed as the head of the Independent Catholics of America, -while his unsuccessful intrigues with the Old Catholics," as well as the Episcopal clergy-of the United were still a source of scandal. He started a church to rival that of Home when his words of repentance Archbishop." and even his right to holy orders, had been repudiated in turn by Protestant and Catholic. It was a foregone conclusion that when this man, clad, In an Archbishop's robes, sought to celebrate a pontifical high-mass the militant Catholics of Paris would.be enraged.

Vilatte -had also been denounced as a man whom M. Brian d. Minister of Public Worship In Prance, desired to make a French Pope. Perhaps some of the -mob recalled the old days of schism, when a French Pope ruled at Aiituuu im na juuian ope noma, me mere suggestion, of a Government plot was sufficient in Itself to start a riot. It (was, decided to break up.

the service's. The ui a cm to, ruaiuru III tj Church of the Holy Apostles, was crowded with enraged Catholics. On the street several thousand persons sought Father Roussln, the pastor of the church, announced that Vilatte had been consecrated an Archbishop by the Patriarch of He answered by a shout of derision and a tumult- which ended in an appeal to the police. The disorder Increased when Vilatte appeared at the noise drowned Ms words. At that most KCemn moment of the mass, during the elevation of the Host, tbe militant Catholics did not sink to their They scorned' the ceremony by standing on their chairs.

To give this picture its full perspective it was only necessary to recall the career of the Archbishop who was thus publicly insulted. "Who is Joseph Rene Vilatte 7 Clergymen in this country last week called him an ecclesiastical tramp." His wanderings have led him to Montreal. Baltimore, Chicago, upper "Wisconsin, Buffalo, Detroit. New Orleans, London, Faria, and Ceylon. The alterations in his professions of faith have been nearly as numerous as his changes of residence.

Going deeper Into the life of the man, the descriptions of the many clergymen who knew him in America Indicate that Vilatte is more than a clerical "adventurer, with the wanderlust." All agree In calling blm a smooth' article." He Is a tine-looking man, with an urban manner, rather fund of the theatrical, and in private life a typical Ills specious arguments supply what is lacking In his list of facts. According to those who know him, however, the key to his character Is a thirst for power. He must always rule; he cannot obey. He seeks to gain his end by Intrigues of the characteristic Latin sort, rather than by years of sen-ice. Seeking to gratify his ambition for power, his clerical somersaults have led to his undoing, There is something Impressive in his splendid audacity.

It might have made him a great General. In a field of battle. Vilatte started out as a young man to become a Bishop or Archbishop. He succeeded. His sacrifice was a changing of religions often enough to finally bring him to a Bishop who would consent to give him orders.

Vilatte. has organised schismatic churches everywhere, but Invariably at the cost of the bitterest opposition from other churchmen, with whom he uevtr falls to become embi oiled, His efforts to obtain recognition" by tho Roman Catholics and the Episcopalians of America caused many a squabble among churchmen. At one time he was the recognised leader of the Old Catholic movement in America, and later, when the Roman Catholic authorities brought the majority of the Old Catholics back to that church. Archbishop J. Renatus," as he cilled himself, organised a schismatic Polish Catholic Church, for a time a flourishing sect.

In addition to this record of faiths which he espoused he has been affiliated at various times with the Calrlnists and the followers of DClllnger. and later becamV a devotee of rrg Hyaclnthe. the Metropolitan of Mallear, whose i hf 1 ft -v i Bishop Grafton of Fond-du-Lac, Whose Regard and Good Offices Vilatte Succeeded in Winning. religion is characterized by Catholics as a mixture of Nestorianlsm and Buddhism, and whose followers are shunned by Anglicans, Romanists, and even the Greek Catholics. Vilatte is 53 years old.

He was born in Paris in 1854, of a Belgian family which adhered to the Galilean or Old Catholic faith. He began life, however, as a Roman Catholic. His boyhood was spent in jthe Orphanage of the Christian Brothers, the famous Blue Coatr of Paris. Later he went to the mother house of Oie Christian Brothers at Namur, Belgium. Coming into a legacy of 5700, he left the order and went to Canada, where he entered St.

Laurent College, near Montreal, In 1S80, and sought to become a priest. The robes of a Roman Catholic ecclesiastic were refused him, after a few months at St. Laurent, because he would not study Latin. Then he began a series of dogmatic somersaults. Vilatte went to 'Montreal and became a Methodist.

Three weeks later he was again a Romanist, seeking refuge. with the Christian Brothers. A week later he applied to the Methodist Church for readmission and became a teacher. A few months later he was again a Romanist. Then he turned to the Presbyterians, to the Congregationaliets.

and finally appeared in Wisconsin In charge of a Presbyterian mission among the Old Catholics. Tiring of this work he applied to Bishop Brown, then on the Oneida Indian Reservation, near Green Bay, for admission Into the Episcopal Church. In that region there are many Germans," Belgians, Hollanders, and Welsh. The Belgians near Green Bay. alone number Many of these foreigners were Old Catholics," who seceded from the Church of Rome.

because they would not accept the decrees of the Vatican Council of 1870, Including the doctrine of the infallibility: of the Pope. Bishop Brown allowed Vilatte to take charge of the Episcopal missions In that part of Wisconsin. Meanwhile the Frenchman had become Imbued with the principles of Pere Hyacinths and of the Old Catholic Church of Europe. Finally he went abroad on money said to have been provided by Bishop Brown, and was consecrated a priest of the Old Catholic Church by Bishop Herxog of Berne on. June 7, 1883.

When he returned, it was as the head of a diocese of the Old Catholic Church, whlcn he organized tin the Belgian settlement, Duval, Brown County, Wisconsin. His ability as an organizer was recognized. Both Bishop Grafton 6f Fond-du-Lac, who had succeeded Bishop Brown, and Bishop Messmer of the Roman Catholic Church at Green Bay. Wisconsin, made efforts to obtain his services. Bishop Grafton recognized Vilatte's orders, and insisted that Vilatte be considered a suffragan-Bishop under himself.

Bishop Messmer declared that Vilatte was not a Bishop, and ordered his Belgian followers to return to the Roman Church. Vilatte refused to be inferior to either Bishop. He was received into the Episcopal. Church by Bishop Grafton, but was accused of selling holy orders, and Bishop Grafton suspended him in 1801, and in 1S92 excommunicated him. The excommunication, however, was only a form, for all that time Vilatte was preaching the doctrine of the Old Catholic Church In Bishop Grafton's diocese At that time there were the Anglicans, the Roman the Old Catholic, and the Greek Catholic Church all active in this portion of Wisconsin.

Vilatte possessed Uhe unusual faculty of fighting all three at once and making such an active fight that the Episcopal and Catholic Church authorities allied themselves against him. poor, unrecognized priest that he was. Then Vllatte sought the title of Bishop or Archbishop in other quarters. He saw the opportunity to be consecrated by Archbishop Francis Xavier Alvarez of India, Ceyion. and Goa.

with his seat at Colombo, Ceylon. Vllatte had no money to make the trip to the Orient- He lived for weeks at a time on boiled stale bread 1n water. Then a friend gave else provided and with this Vilatte started for Ceylon. VrSlur! hl" Way' Messmer and When Mlatte reached Ceylon he was-confronted by a cablegram declaring that he was utterly untrustworthy. Hi, persuasive power, howevferf won til him the consecration on May 1S9 olic, it Is said, but was not In good standing In that church when Vllatte visit hJm.

and to exercise any function of the Roman Church. He nevertheless conferred on Vilatte. the title of Arch bishop of America," OI Axch' Joseph Rene Vilatte In the Archepiacopal Vestments In Which He It Officiating in Paris. On his return Bishop Grafton refused to have anything to do with him, and Bishop Messmer, hoping to get rid of him once for all. sent him In 1S94 to the Pope for conversion.

Apostolic Delegate SatolU suggested this course. Bishop Messmer offered to pay his expenses, and Cardinal Rampolla Invited him to come. The Pope, however, refused to accept Vilatte as a prelate of the Catholic Church, and when recognition of his was denied by the Vatican. Vllatte returned to America. During the Interval, the Belgian Old Catholics of America had returned to the mother church In such numbers that Vilatte gave up his work In Wisconsin and went to Chicago, where he continued to appear as the head of the Old Catholic Church of America.

To this chapter of Vilatte's career belongs an anecdote showing the man's moral attitude. Vilatte Invited an Episcopal clergyman to dine with him in Chicago. They went to an expensive restaurant, vulgarly kuown as "sporty." Vilatte ordered an elaborate banquet. In which champagne was a feature. When the bill was presented the host took from his pocket a handful of pennies and counted them into piles.

From other pockets he took nickels, dimes, and quarters. With this small change Vllatte paid the bill. The amazement of the guest was Increased when Vllatte explained nonchalantly that the money represented alms given for the poor of his congregation. To Vilatte's mind the money he-longed to the church, and he was the Church. With all his Intrigues Vilatte could not receive recognition from the Old Catholic Bishops of Holland.

Germany, and Switzerland. Theyleclded to consecrate the Rev. A. S. Kozlowskl, a Polish priest of Chicago, as the American Bishop of their faith.

S- Story of Nat-ah-ki, a Modern New Revelation of Indian Character Made in a Squaw's Real Romance. OW, for the. first time, comes a real-life romance of an American Indian maiden who was as lovely and tender as Minnehaha, her sister of the long-sung verse. The story of this romance of the wigwams, with Its rare unfolding of the soul of a noble red woman, has an epic for its background Is the great Northwest prairies. In the -days when the buffalo was king.

It Is told in a book, "My Life as an Indian," by J', W. Schultz, which will shortlysbe published by Doubleday, Page Co. Here is, perhaps, the most intimate revelation yet made of the domestic life of the Indian, and is really a human document of Interest and value. Schultz has had a most picturesque career. Born in New England, he felt the lure of the West at the close of the seventies.

He went to Fort Benton, at the head of the Missouri River, then a great trading centre. To this came thousands of Indians with robes and pelts. Among the tribes the Blackfeet then were the most powerful. Schultz. became enamoured of the Indian life; In fact, became one of He Joined in their feasts and hunts, and went on the warpath with them.

One day a beautiful Elackfoot Indian girl came Into the trading post. She was fairly tall and well formed, and she had fine large, candid, expressive eyes, perfect white, even teeth, and heavy braided hair which hung almost to the ground. Her name was Nat-ah-kL which. In Blackfeet, means "Blessed Woman." She was the daughter of a medicine woman, noted for her good deeds. Schultx fell In love with her and she became his squaw.

At first she shy and spoke but little. Tho first revelation of her character came one day when Schultx rushed back to his lodge to get his rifle to join a war party going out to attack the Crows. He describes the incident thus: "You are goln to war!" she exclaimed. "You, a. wmte man.

are going with a lot of sneaking ovr the plain -t night to steal horses, and per-shame!" poor Pnstrie You have.no tx. "7" 1 8aI1' -rather faintly, presume, "I thought you would be glad. Are not the Crows your enemies? I have promised. I must go." weU 'or the Indians to do this." she went on. but not for a white man.

You-you are rich; you have everything you want: those papers, that yellow hard rock (gold) you carry will buy anything w.ant: yu "hould be ashamed to go sneaking over did th coyote. None of your people ever Vilatte sought to prevent this in many letters to Archbishop Gerardur of Utrecht, the head of the Old Catholics. His letters 'were not thought worthy of a reply. Father Kozlowskl was consecrated in 3897. Then the Old Catholics publicly repudiated Vilatte on Sept.

14. 1898. Vilatte renewed his to the Roman Catholic Church In March, 1898, while his intrigue for recognition by the Old Catholics of Europe was still in progress. He wrote letters to both Blahop Messmer and Mgr. Martlnelli, suggesting his conversion to Roman Catholicism.

But, as Bishop Messmer afterward remarked, the Roman spirit vanished prematurely, as It took too long to materialize." Discarded by the Episcopal Church In America, his Intrigue for the recognition as an Archbishop having ended In failure, and his conversion to the Roman Church coming to naught. Vilattte went to England in 1S98. and poured his tale into the ears of Father Ignatius, a holy man, simple, and credulous. Father Ignatius belongs to the Anglican branch of the Church of England. He is a monk, and believes in an apostolic succession through the early missionaries to the British Isles, quite independent of the Church of His doctrines, ideas of ritual, and ascetic tastes find expression In the Monastery of Llanthony, in Wales, of which he is the abbot.

Father fgnatlus's mind was like fertile soil for the smooth words and specious arguments of Vllatte, with his talk of the ancient Syrian Church and the "Old Catholics." It was not long before he had 1 Ingratiated himself with the devout abbot. Then Vilatte persuaded Father Ignatius, who was still a I must go," I reiterated. I have given my promise to go." Then Nat-ah-kl began to cry. and she came nearer and grasped my sleeve. Don't go." she pleaded.

for if you do. I know you will be killed, and I love you so much." I was never so surprised, so taken aback, as it were. All these weeks of silence, then, had been nothing but her natural shyness, a veil to cover her feelings. I was pleased and proud to know that she did care for me, but underlying that thought was another one: I had done wrong in taking this girl, in getting her to care for me, when in a short time I must return her to. her mother and leave for my own country.

Then followed the season of peace and content, but the time came when Schultz had to go back to the States." It was a wrench to leave Nat-ah-kL But no sooner was he home than the hunger to return to his lodge was upon him, so ho hurried back to the plains and to Nat-ah-kl. who had been true to him and waiting. Schultz thus describes his return: It was very early in the morning. I hurried out and up the dusty trail. A faint smoke waa beginning to arise from the chimney of the little cabin.

I pushed open the door and entered. Nat-ah-kl was kneeling before the fireplace blowing the reluctant flame. Ah," she cried, springing up and running to me, "he has come! My man has come!" She threw her arms around my neck and kissed me, and in another instant she was in the next room crying out: Awake, arise; my man has returned! That night she said to hirn: You have come back to me. I cannot tell you how happy I am I have anot power to do so." Subsequently Schultz and Nat-ah-kl were married formally by a wandering Meth- odist preacher. When the squaw-man told her of his desire to have the ceremony, performed she exclaimed: "Oh.

how did you know my wish? It is what I have always wanted you to do, but I I was afraid, ashamed to ask. it of you." A wandering life began days spent In hunting and fishing. The poetry and spirituality of this Indian woman are evidenced In many ways. Once, when they sat by the campflre on the outskirts of a forest, she said: We live here always; live here until we die and they bury us out avoss there where "the big trees grow." She was a real symbolist, too. One night this How peaceful It all is here." Nat-ah-kl said.

How beautiful, the pines, how lovely and fragile the things that grow In the damp-and shadowy places. And yet there is something fearsome about these great forests. My people seldom venture into them alone. The hunters always go la couples or three or four together, the women in large numbers when they coma to cut lodge poles, and their men always with them." "Bin why are they afraid?" I asked. "I don't zee whr they should be." "There are many reasons," she replied.

Here an M. Briand, French Minister of Cults, Who Is Believed to Be Supporting Villatte. deacon, to receive the order of nriesthood at his hands. This caused a sensation in England. The news traveled to America, and the records of the "eo-i clesiastlcal tramp's past were laid bare.

The against Vllatte. Father Ignatius was deeply grieved and Incensed. Vllatte showed fight. It was announced that he was on his way back to this country to vindicate himself. More evidence upholding Biehop Grafton's story appeared In the English religious papers.

Vllatte did not come to America, but went to the South of France. Then Vllatte drifted back to the Roman Cathollo Church. As one of his critics put It, he had boxed the compass to get back to the point where he originally started." His recantation was mads at the Colleglo di S. Antonio on the Feast of ths Purification. The certificate was issued by the Supreme Congregation of the Holy Office at Roras on Feb.

2, 1899. A few months before Vllatte had denied the statements of English periodicals that he had promised to submit to the Pope, and depreciated his conversion." The reconciliation was held in abeyance. Tht Holy See decided to move slowly and to carefully consider the question of Vilatte's holy orders. A letter, was sent from Rome to Cardinal Gibbons, under date of Feb. 5, 1899, asking for information about Vilatte's antecedents and whether his conversion was sincere.

Bishop Messmer of Green Bay was well acquainted with Vilatte's career in America. A few weeks later he Issued a statement, asserting that there was strong reason to doubt Vilatte's earnestness, as he had already been converted five times and had had as many relapses. The Holy See discarded Vilatte's "recantation" In December, 1899. Vilatte left Rome and went to England. Soon he appeared again in Montreal, and visited St.

Laurent College, announcing that he had been consecrated a Greek Archbinhop. The question of abjuring the Greek schismatic church was again met by the Frenchman's insistence on retaining the title of Bishop. Then the scene shifted to Detroit. Six years ago he organized a congregation In that city among the Poles who had rebelled against their Catholic Bishop. It was the "Old Catholic" intrigue in another form.

Vilatte's congregation, however, was his undoing. His followers turned on him and accused him of deception and misappropriation. Again Vilatte disappeared, to turn up In Paris about three years ago. He opened an office to ordain priests off-hand. Last year he engaged in a controversy witH the Roman Catholic Bishop of Paris on schismatic questions.

Th dispute Is regarded as a drawn battle. The next step was to organize his schismatic church and to see it inaugurated last week with excitement and disorder. According to the reports from Paris the French handbills describe Vilatte as the heai of the independent Catholic movement In America." A Roman newspaper said, when Vilatte "rot-anted" in 1899. that he had followers in the United Stales. Bishop Messmer replied that at that time ton or fifteen Belgian families in'Oreon Ray were hoping for his return there, but would not follow him to Rome.

Whatever number of independent Tnies there may, be," added Bishop Messmer, they certainly are not Vilatte's followers, as they have a so-called Bishop of their own nationality. Of French or Belgians he never had at any time a round one hundred families." Minnehaha enemy can easily lie in wait for one and kill without risk to himself. And then and then they say that ghosts live in these long, wide, dark woods; that they follow a hunter or steal along by his side or in front of him: that one knows they are about, for they sometimes step on a stick which snaps, or rustla some loose leaves with their feet. Some men. It is said, have even seen these ghosts peering at them from behind a distant tree.

They had terrible, big. wide faces, and big, wicked eyes. Sometimes I have even thought that I was being followed by them. But, though I was terribly afraid, I have Just kept on going, away down there to the spring for water. It is when you are away off there chopping and the blows of your axe cease, that I am most afraid.

I stop and listen; if you bejrin to chop again soon, then all Is well, and I go on with my work. But if there is a long silence then I begin to fear, I know not what: everything; the dim shadowy places away out around; the wind in the treetops, which seems to be saying something I cannot understand. Oh. I become afraid, and I steal out to see if you are still there If anything has happened to you "Why how is that?" I interposed. "I never saw you." No, you didn't see me.

I went very quietly, very cautiously, just like one of those ghosts they talk about; but I always saw you. You would be sitting on a log. or lying on the ground smoking, always smoking, and then I would be satisfied, ana go back as quietly as I came." When Schultz took Nat-ah-ki on a train for the first time she was much afraid," but, she soon learned to love the swift glide of the cars, her favorite seat being on the rear platform of the last Pullman. She expressed her delight at hotel accommodations (and incidentally showed her astonishing adaptability to civilized ways) as follows: "Isn't this she exclaimed; "everything as one could wish it. You merely push a little black thing and some one comes up to wait on you, to bring you your dinner, or water, or whatever you want.

You turn faucets, and there is your water. With one turn you make the lightning lamps burn or go out. It Is wonderful, wonderful. I 'could live here very happily." "On ore of these railway trips they passed a man and two women loading a hay wagon. The man was on" top and the women were pitching up the hay.

Nat-ah-kl was astounded. "I did not she' said, "that white men would so abuse their women. A Blackfoot would not be so cruel. I begin to think thaf white women have a much harder time than we do." Tne years passed swiftly for Nat-ah-kl and her Jiusband. They settled on a ranch In Montana.

In the Summers they fished and hunted, and lathe Winters they visited their Indian friends. Nat-ah-kl bore her husband one- son, who is now living with his while nn ftsfcfna. trln ih. svtmnta in4 nt nflinS tU her hands. It wis discovered that her heart wa ar fected.

and she died la the prime? of Ufa.