Chapter 2

Although we were in a Protestant country, our Reverend Father Abbot undertook to have the procession of the Blessed Sacrament on the festival of Corpus Christi, thinking it might do some good. He had several repositories built in a field adjoining our house, these he decorated in the best style possible and managed to have a canopy and boys to swing censors and others to throw flowers before the Blessed Sacrament. When the time for the procession arrived we saw our Reverend Father bearing Jesus Christ in his hands and walking under the dais borne by four religious in dalmatics accompanied by the community and by several strangers singing hymns and canticles. Numbers of children preceeded the Blessed Sacrament, exercising the solemn functions which had been allotted to them. This infantine band, clad in white surplices girded with different colors, resembled angels and presented a spectacle at once beautiful and edifying to the beholder. The Protestants who were present appeared to be much pleased with the procession.

Our Reverend Father Abbot wished with all his heart to be able to continue the good work thus commenced, but he was obliged to abandon it for want of pecuniary means, and perhaps also because of the ill-will of many who offered opposition to his projects; besides which King Louis XVIII had been restored to the throne of France, and religion was being re-established in that country. Almost all our brothers were dispersed here and there throughout Europe, and it would be necessary to reunite them. Persuaded, besides, that he would receive more help in France than in the United States, and in short, reflecting that there would perhaps be more good to be done yet in the old world than in the new, (the Revolution having been the cause of such wickedness and having done so much harm) our Father Abbot decided that he and his community would return to France. He embarked in the autumn of 1814, and took with him from New York the greater number of our Brothers and all our Sisters, leaving only six Brothers and myself behind, with orders that we should join him in France after I had arranged our business matters and recovered my strength, for I had still within me the germ of that malady of which mention has been made in speaking of Maryland where I contracted it, as did the others. It left me with a slow fever, that lasted for a long time.

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!