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Fr. Vincent de Paul >> Memoir
At this junction two of our Brothers died, a lay Brother and an
oblate. This latter had been almost a millionaire he having acquired
a large fortune in the West India Islands; he lost it, however, in
the negro rebellion, and retired to La Trappe, where he died poor
enough.
Belonging to the house in which we were living was an orchard which
we had made our cemetery, here we had buried our two brothers; but,
as we were going to leave this spot and did not wish to expose their
bodies to be perhaps profaned by heretics who might buy the ground
and not wish to have them there, we determined to exhume them. They
had been buried about a fortnight, and the weather was warm, so we
provided ourselves with incense to burn in case there might be a foul
odour. This precaution, however, was not necessary, as there was no
smell perceptible, they were as fresh, so to speak, as if they were
still alive. We remarked especially that the body of Brother Jean
Marie, (the lay Brother) was supple. I touched it myself, and saw
that it was really so, for while I held him his legs swayed as would
those of a person in life.
Near the town there was a little cemetery well walled in, and
intended for the poor. As our brothers were poor in fact, and by
profession, I had them laid there, and in the same spirit of poverty
interred them side by side in the same grave. We accompanied these
good brothers to the tomb, offering our prayers for their repose, and
all was finished before daylight.
About the middle of the month of May, 1815, our business being
concluded, we left New York, and fifteen days later arrived at
Halifax, without having experienced bad weather. After two week's
delay in searching for another vessel, we at length found one, and by
means of the recommendation of Mr. Burke, then pastor of the town,
and since Bishop, we were taken on board with our seven trunks
without being obliged to pay anything for our passage. The ship was a
transport called the "Ceylon," and was delayed by contrary winds. The
second day after we embarked the wind still being from a wrong
quarter, I was stupid and imprudent enough to go ashore to see about
some business that was not of grave importance--when lo! the wind
veered round suddenly and became favorable. The ship sailed, but
Father, Vincent remained and lost his passage!
I thus found myself alone in a strange country, and without means. I
made every effort to discover some way of overtaking the ship, but in
vain. It was impossible to do so, and I felt very sad at the thought
of my brothers being carried so far away from me.
My Superior in France, to whom I made known this event, wrote to me
that as God had permitted it, I could remain until farther orders,
and occupy myself with the salvation of the Indians; for which object
I accordingly labored up to the time of my leaving Nova Scotia, that
is to say up to the month of October, 1823. These labors, however,
did not prevent my working for the good of our Order, as we shall see
later.
Mr. Bourke having gone to Ireland, we were only two priests for the
town of Halifax and its suburbs, where there were many Catholics,
without counting the Mic-macs, who are the Indians inhabiting Nova
Scotia. These Indians were called to the Faith about four centuries
ago. French priests or Jesuits coming at the peril of their lives,
brought them the light of the Gospel. Many of these ministers of our
Lord fell victims of their own zeal and charity, being murdered by
this nation, then pagan and barbarous. Since these Indians became
acquainted with the true religion they have never been known to
conform to any other, but have preserved their firmness in the faith
up to the present day in spite of the danger of perversion to which
they are so often exposed, more especially since they have lived among
the English, and in spite of their ignorance, for it is difficult to
teach them. Their language which they call "Mic-mac," is a jargon
without rule. They have been taught to read in it, but only by means
of hieroglyphics. A figure or a sign which they write themselves on
bark or on paper, may sometimes signify only one word, sometimes again
it stands for a whole phrase. Some have thought they detected Arab
words amongst this language, but I think it bears more resemblance to
that of children just learning to speak without being able to
understand what they say. For example for the "_yes_" they say
[long-e] (ay); for "_no_" they say "mena." The accent of the Mic-mac
is soft and slow. I have remarked that, they do not convey their ideas
well in any other language. When one translates Mic-mac for them into
French or English, they often appear dissatisfied, and one can see
from their manner that the true sense is not given. What renders their
faith more remarkable and meritorious is, that they confess through
the medium of an interpreter, and they avail themselves of the first
they find, no matter who, provided he knows their language. They are
often interpreted by their relatives, even the oldest by the youngest.
Mr. Mayar, a French priest who was formerly missionary to these parts
and who died in Halifax full of merit before God, was deeply regretted
by these Indians. By means of great application, and by the aid of
light from heaven, he accomplished the task of translating into their
language a number of the prayers and chants of the church, so that
they now sing the _Kyrie_, the _Gloria in Excelsis_, the _Credo_, &c,
even the _Te Deum_, on the Roman or Parisian tone, (for this worthy
priest came from Paris). They know many hymns of the Blessed Virgin,
which they sing equally well, also the prose _Dies Irae_. They sing
mass fairly well, especially the tone Royal, and the mass for the
dead. Some persons may be surprised at this, and perhaps harbor a
doubt of it, but I can testify as a witness to its truth. More than a
hundred times they have sung it for me. So recently as the month of
August, 1823, I was in a parish called Havre-a-Bouchers, when
twenty-six canoes filled with Indians arrived there; they came to have
their children baptised, and for confession, &c. There were eight
singers among them, and during the week that they remained, they sang
mass for me each day, and one might say conducted themselves like
canons or like Trappists! They have clear voices. These poor Indians
might shame some of our European Catholics by their zeal and their
piety; they will go fifty or even a hundred leagues to find a priest
and to receive the Sacraments, and as it often happens that they have
no provisions when they arrive, they pass two or three days without
eating, occupied only with their souls and forgetful of the wants of
the body.
While in Halifax, which is the capital of Nova Scotia, I found
myself overladen with work. The priest who was with me being in very
delicate health and often indisposed, most of the work fell to me. He
was at length obliged to go away for change of air and was absent for
a month, during which time it fell to me to baptize, confess, marry,
visit the sick in town and country, and be on my feet day and night,
besides saying mass on Sundays and Holy days.
Although I knew very little English, I preached twice in that
language in the Catholic church of the town, where there were about
two thousand Catholics, of whom the greater number were Irish.
Soon I felt constrained to go further into the Province of Nova
Scotia to minister to the wants of the poor, neglected inhabitants.
The first place to which I went was a parish called Chezzetcook,
composed of French Acadians, who were without a priest. It is seven
leagues from the town (Halifax) and when it possessed a missionary
the Indians had been accustomed to go there. They were not long in
learning of my presence, and came from a circuit of fifteen or twenty
leagues. I had a transparancy representing the suffering souls in
purgatory, which our Revered Father Abbot had made. The figures
expressing different shades of grief and of the desire as well as the
hope of seeing God, combined with the brilliant and real looking
flames, were well calculated to produce an impression. I showed it to
them and explained it by means of one of their interpreters who knew
French. At once penetrated with compassion and charity for the
suffering souls in purgatory they began to weep, and to look up the
money they had with them so as to have the Holy Sacrifice offered on
behalf of these suffering souls, and that without my having said
anything to give them the idea. They all wear the cross, some have it
hung round their necks, others fasten it on their breast. It is
seldom that an Indian leaves home without his beads; they generally
have them and do not neglect to say them, sometimes repeating the
chapelet several times a day, as well as in the middle of the night,
when they rise to pray. They observe all the fasts of the Church, and
the penances imposed on them they generally perform on Fridays. On
that day in a spirit of penitence, and in memory of the passion of
Jesus Christ, a man will hold out to his wife the backs of his hands,
which the wife strikes with a rod, giving twenty, thirty, or fifty
blows. She then in turn presents her hands and receives the same
chastisement from her husband. This chastisement is dealt out
indiscriminately, children are thus chastized by their parents, and
what is surprising, the little Indians when struck on the hands do
not withdraw them, no matter how much they feel the pain. I have seen
them bleeding, yet in spite of that they were firm and motionless.
Their religion is not only exterior, they have it in their heart as
will be seen by the following fact: The feast of St. Anne is a great
festival for the Indians, and I made a point of being at Chezzetcook
on that day. Two hundred Indians assembled, most of them came in a
spirit of devotion, but some of them had evil designs, for they
mediated killing their king and all his family. I discovered this
plot in time, and learnt the cause with astonishment. It was that
they believed that the chief and all his family would change their
religion, that they had become Protestants, or that they intended so
to do. This is how it came about. Some heretics called Methodists,
had done all in their power to attract the king of the Indians to
their sect, going so far as to give him all sorts of provisions, and
other valuables, such as cows, pigs, farming implements, &c. One of
these Methodists was sent among the Indians to learn their language,
and so corrupt them more easily. In this way the report got about
that their Chief, Benjamin (which was the name of the king) had
joined the Methodists with all his family. Mr. Mignault, parish
priest of Halifax, and myself knew this to be false, for Benjamin
himself, whom we had warned against the dangers that threatened him,
had replied: "The potatoes, cows, and the other provisions of Bromlet
(which was the name of the Methodist who had given him the things)
are good, I have taken them and made use of them, but his religion is
worthless, I will have none of it."
In consequence of this we assembled the Indians in the church of
Chezztecook, which was not large enough to hold them all, and we made
the king repeat his profession of faith in their presence, so that
they should no longer doubt his sincerity. He did this in a most
edifying manner. His example was followed by all his officers, who
also made their profession of faith. We remarked in particular one of
his brothers who was conspicuous by the touching beauty and eloquence
of his speech, and by the earnestness of the gestures which he
employed. Some fragments of his discourse were rendered into our
language by an Acadian interpreter, who understood Mic-mac pretty well.
"How," said he, "could we leave our religion that will save our
souls if we follow it, this religion that comes from God, whose son
died on the cross for our salvation? Shall we lose our souls that
have cost Him so dear, for which he suffered so much, and which he
shed all his blood to purchase? No, better die than change our faith
and do such a great wrong."
I had written to Mr. Mignault to come so as to render the affair
more imposing and dignified, and he arrived in good time. He carried
a large crucifix, which at the conclusion of the ceremony the Indians
came to venerate. The missionary then said a few words of
instruction, after which the Indians embraced each other as brothers
and friends, in token of general satisfaction and peace. I heard all
their confessions, and a large number had the happiness of receiving
Holy Communion. On the eve of St. Anne's feast, they made a bonfire,
and while the wood burned they fired off guns and danced around the
fire, clapping their hands in imitation of musical instruments. This
lasted for a great part of the night, however, they had previously
said their evening prayers, and sung hymns and canticles.
We can obtain almost anything from them in the name of our holy
religion, so great is their attachment to it, as will be seen by the
following: One day while I was in Halifax, a number of Indians came
to the presbytery to complain to me of the Governor who resided in
the town. They clamored for the guns and powder which had been
promised to them, and which they were accustomed to receive every
year from the English Government in addition to their gifts of woolen
blankets. The missionaries distributed, or saw to the distribution of
these latter. I was obliged to go myself to see the Governor on the
subject of this small rebellion, for the Indians wore a threatening
air. His Excellency begged me to pacify them and to tell them that
their demand would soon be granted. I returned and said a few words
in the name of religion, which at once quieted them.
Another time some barbarous and fanatical miscreants set a number of
Indians against us, making them believe that we only drew them around
us in order to do them harm, and to emperil their safety. This they
apparently believed, for we were warned that they would attempt our
lives. I spoke to them instructing them as well as I was able. At
last by the arguments of the religion to which they are so attached,
I turned them from their wicked purpose. I am sure that afterwards
they experienced a lively remorse for having entertained such a
thought. Formerly, that is to say, before priests came among them,
they had the barbarous custom of killing their fathers and mothers
when they became old and infirm. Many of the bludgeons and war clubs
with which they killed their parents have been found quite recently.
Now, however, they take care of them until their death, respecting
and loving them. It is thought that before they had any knowledge of
religion they were cannibals.
How is it that this people who were formerly so unnatural and so
barbarous are to-day so different, so humane, and quiet and
tractible? What has rendered them so docile and submissive; in short,
what has worked this happy change if not the Catholic religion?
Protestants, as we have shown above, have tried to civilize them, and
to imbue them with different sentiments, even going so far as to live
among them and entering into their pursuits, but their undertakings
have always failed, each attempt has met with the same result It is
only the true religion and its priests that have power to convert and
civilize these savages and make them useful members of society. Each
year they have masses said for different intentions, and in this they
give evidence of generosity and nobleness of sentiment. The first
mass that they recommend is for the human race, that is for all men
living; the second is for the souls in purgatory; the third for all
Indians and others who have died during the year; the fourth to thank
God for all benefits received from His hand during the year, and the
fifth to offer up to Him the coming year so that he may bless it. For
this object they save their money, sometimes to the end of the year,
sometimes to the feast of St. Anne, when they have an opportunity to
come to their religious duties. This, however, does not prevent their
having a special mass said, should any of their near relatives die.
They generally recommend high masses for these general intentions,
and for thanksgiving.
Before the French took possession of Nova Scotia, which they called
Acadia, the Indians lived only by hunting and fishing, and had no
clothing, but such as they made of the skins of wild beasts. Their
houses were hut-like in form, as they are at the present time, for
they have not changed their ancient manner of living. I have often
slept in their cabins, which are very uncomfortable for civilized
people, such as Frenchmen, although the Indians prefer them to our
houses. A proof of this is that, notwithstanding the length of time
they have lived among Europeans, they have not made up their mind to
imitate them. This may possibly arise from idleness, for it would
cost them much labor as well as time and money were they to erect
houses such as ours. They are not rich enough to employ workmen, but
in less than a day, without expense and with little labor, they can
build the house in which they live, sleep, cook, &c., and which is
much less trouble for them. They cut fifteen or twenty little trees
of about the same size as the arm of a youth of fifteen. From these
they remove the branches, if there be any, and make them into posts
of nine or ten feet in length. They then plant them in the earth at
equal distances, in the form of a circle, placing them so that they
may incline inwards, so that the base is much larger than the summit.
An opening is left at the apex sufficient to admit of the escape of
the smoke from the fire, which is always made in the middle of the
cabin. They then cover these poles with the bark of trees, leaving an
open space for the entrance. If they are not too poor, they cover
this space with some pieces of old blankets. Their houses are built
in the shape of a sugar loaf, their bed is the naked earth, or some
small branches of trees, shreded fine, that serve as a mattrass.
These cabins are never more than fifteen or twenty feet in diameter.
Their cookery consists chiefly in suspending above their fire some
eels or hares that they have killed. These they eat almost before
they have changed color, (what the Acadians term _boucare_).
There are some who have kettles, and who cook their fish in water,
with potatoes, which vegetable for some time past the Indians of Nova
Scotia have planted, and which now forms almost their principle
nourishment. Many have boats in which they go codfishing. Although
they are generally rather idle, they occupy themselves nevertheless
at work which requires attention and a certain kind of application,
such as making pretty boats out of bark and pretty boxes of different
shapes and colors, and elegant and highly ornamented baskets. For
this ornamentation they use the quills of the porcupine, an animal
very common in America. These quills they die black, red, blue, &c.
They make these colors themselves by means of certain barks which
they boil in water. They then fasten the colored quills on the bark
of their boxes in tasteful and varied patterns. This is generally
considered to be women's work. That of the men is heavier, such as
the making of churns and other wooden utensils for domestic use. They
tan the skins of the animals they kill and make their shoes or
moccasins out of them. These are very thin and do not last long. As,
regards their dress, both men and women are oddly attired. Their
clothes are fashioned somewhat after the manner of ours, but the
sewing is all on the outside and the stitches are very large. The
selvedge of the cloth, (which they are always careful to secure when
buying it) also shews on the outside, from their shoulders to their
heels, and is considered ornamental. The squaws' dresses are similar,
with the addition of a hood, which, when turned up, completely covers
their head. The more elegant are ornamented with ribbons, flowers,
beads, &c. It is more particularly when they come to their devotions
that they decorate themselves thus. The men also at such times dress
themselves with more than usual care. They live very peaceably
together, willingly lend to each other, and have almost everything in
common. If one receives a gift of anything, bread for example, all
the others, men and women, regard it as a present made to all, and
are as grateful as if each had received it, consequently there is no
such thing as jealousy among them. A beautiful example for all
Christians!
We will now speak of their dexterity. It is wonderful to see them
manage their bark canoes, which are extremely light. These little
boats are narrow at both ends, a little wider in the middle, and
generally about nine or ten feet long. They move with surprising
quickness in the midst of the angry waves. Two persons are sufficient
to propel them, and it can be done by one. When fishing eels they
stand at the end of their canoes and spear the eels with a long stick,
to the end of which is fastened a sharp pointed iron. This instrument
they call _higogue_. They are so long sighted that they can see to the
bottom, of water twenty feet in depth. They wait until the fish rise,
then spear them as they go along. Their dexterity is such that they
seldom miss their aim. I have often gone with them; we have journeyed
together by sea and by land. When there are _portages_, that is to say
lands to cross, in order to regain the sea or lakes, they put their
canoes on their heads and carry them to the water, and if they are
overtaken by rain or by bad weather, they turn them over and take
shelter underneath them.
Without counting the Indians who in 1818 numbered many thousand
souls in Nova Scotia and in Cape Breton, which Province alone, is
almost as large as France, there were at least twelve hundred and
fifty Catholic families scattered over these two large Provinces. At
that time we numbered only seven priests, two of whom were very
infirm, which was the reason of my being obliged to leave the Halifax
mission and to repair to a place two hundred miles from there, on the
coast of the Gulf of St. Lawrence, and in the neighborhood of Cape
Breton, This part of Nova Scotia (to which I was sent by Bishop Burke
on his return from his visit to Europe, where he had been made Bishop
of Sion and Vicar Apostolic of this Province), was without a priest,
although it contained a great number of Catholics. On my arrival I
found three parishes abandoned and deprived of the precious
consolations of religion. Many children were brought to me for
baptism, and I had numerous confessions to hear, &c. They came from
great distances to take me to visit the sick who had ample time to
die before I could get near them.
I was given especial charge of three parishes composed of Acadians
and of natives of France, to whom the English Government had given
land, and who still remain in this country. The Acadian portion of my
charge having intermarried with the Indians, had become half savage,
and had adopted many of the Indian customs. [Footnote: Le peuple
Acadien s'etant allie avec les Sauvages, est devenu moitie Sauvage,
et a pris beaucoup de leurs manieres.] There is a tribe of the
Indians called _Micmacs_ in one of these three parishes that is
named Pomquet (an Indian word) and I was in a position to observe
them as they were only ten miles from Tracadie, which was my ordinary
place of residence. They there possessed a considerable property
given to them by the Government. They cultivated it, planted potatoes
and cut hay. When I arrived among them I found great disorder. Many
had given themselves up to drunkeness, and they were without a chief.
One day I assembled them together and spoke to them strongly about
these matters. Since then I have seen with pleasure that they have
not opposed me, but that they have chosen among themselves a chief
whom they obey,--not all of them unfortunately, for there are some of
them who are wicked and have always given me much trouble; their love
for brandy is their ruin.
I have often crossed an arm of the sea in order to visit other
Micmacs who live in Cape Breton. This Cape is surrounded by little
islands, and there is there a lake seven leagues in length and five
or six in width; on which I was once shipwrecked. We were two priests
in a bark canoe, paddled by two Indians, and were carrying the
consolations of religion to many families of Indians who lived on the
other side at the foot of a mountain. A storm suddenly arose, a long
stick, which served as a mast and carried a sail, was broken, and
during the two hours that the bad weather continued, we momentarily
expected to be engulfed by the immense waves that rose like hills and
fell, breaking against our feeble bark, although the pilot endeavored
to avoid them as much as possible, while the other Indian tried to
break their force by means of his paddle. One of these Indians, the
elder of the two, and the more experienced, trembled, fearing every
moment that we should be lost, and he was not so afraid for us as we
were for ourselves. However, thanks to Providence, and to the wood of
the True Cross that I had with me, we were delivered from danger, and
arrived safely in port.