Memoir of Father Vincent de Paul; religious of La Trappe

by Father Vincent de Paul

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.