The Project Gutenberg EBook of Memoir, by Fr. Vincent de Paul

Copyright laws are changing all over the world. Be sure to check the
copyright laws for your country before downloading or redistributing
this or any other Project Gutenberg eBook.

This header should be the first thing seen when viewing this Project
Gutenberg file.  Please do not remove it.  Do not change or edit the
header without written permission.

Please read the "legal small print," and other information about the
eBook and Project Gutenberg at the bottom of this file.  Included is
important information about your specific rights and restrictions in
how the file may be used.  You can also find out about how to make a
donation to Project Gutenberg, and how to get involved.


**Welcome To The World of Free Plain Vanilla Electronic Texts**

**eBooks Readable By Both Humans and By Computers, Since 1971**

*****These eBooks Were Prepared By Thousands of Volunteers!*****


Title: Memoir

Author: Fr. Vincent de Paul

Release Date: October, 2004 [EBook #6733]
[Yes, we are more than one year ahead of schedule]
[This file was first posted on January 20, 2003]

Edition: 10

Language: English

Character set encoding: ASCII

*** START OF THE PROJECT GUTENBERG EBOOK MEMOIR ***




Produced by Avinash Kothare, Tom Allen, Juliet Sutherland, Charles Franks
and the Online Distributed Proofreading Team.
This file was produced from images generously made available by the
Canadian Institute for Historical Microreproductions.




MEMOIR

OF

FATHER VINCENT DE PAUL,

RELIGIOUS OF LA TRAPPE:


TRANSLATED FROM THE ORIGINAL FRENCH

BY

A. M. POPE,


WITH A PREFACE

BY

THE RIGHT REVEREND DR. CAMERON,

BISHOP OF ARICHAT.




PREFACE.


The reply of Maximilian to the wealthy courtier who tendered him a
goodly purse of gold for a title of nobility, was worthy of that
emperor: "I can enrich thee," he said, "but only thy own virtue can
enoble thee" All true grandeur, excellence, and dignity, are the
offspring of virtue. Even the most renowned oracles of paganism
proclaim this, and the very persecutors of holiness are often
constrained to pay homage to their victim. No wonder, then, that
whenever we are privileged to find one of those rare mortals, whom
virtue has unmistakably marked as her own, we lovingly attach an
exceptional importance to everything connected with his history. Such
assuredly was he whose "account of what befel" him during his first
ten years in America, is now for the first time published in English.
A brief sketch of the religious Order to which he belonged, of the
life he led, and of the Monastery he founded, may give added interest
to his own simple and edifying narrative.

What Scripture terms "the world," and so emphatically denounces as
such, is the poisonous source of the mother-evils described by St.
John as "the concupiscence of the flesh, and the concupiscence of the
eyes, and the pride of life." Flight from the contamination of this
threefold inordinate love of pleasures, riches and honors, being
essential to salvation, is most easily, most surely and most
meritoriously achieved by those who, in answer to a Divine call,
consecrate and give themselves wholly to God, by the practice of the
evangelical counsels of chastity, poverty and obedience. Those who
embrace this angelic profession form the choice portion of the fold
of Christ. They rank as His spouses, and, by the holy ambition of
their virgin love, console Him for the craven defections or the cold
indifference of so many Christians.

All Christians animated by the spirit of Jesus are religious, just
as they are holy, and kings and priests (I Peter 2,9). Such is the
unity of the marvellous body of Christ, the Church, whose soul is
infinite love, that her every member shares, in some sense and
measure, all her sublime prerogatives. But as God willed that in His
family some goods should be common to all, so He likewise decreed
that other goods should be reserved to comparatively few, and through
these chosen and privileged ones benefit the rest. Hence, as besides
this elementary royalty and priesthood conferred by baptism, there
are, according to the express order of God superior and official
royalties and priesthoods, in like manner besides the fundamental
religion, which is the vital breath of every soul in a state of
grace, there is a religion more eminent, more definite, more perfect.
Thus as there is here below a sacerdotal and royal state, so likewise
is there a religious state which is confined to those only who bind
themselves by vows to a monastic life. It is evident, therefore, that
when Catholics use the expression "religious Order," or term a monk
or nun "a religious," they are perfectly justified in doing so, the
cavillings of Dr. Trench to the contrary notwithstanding.

Each religious order is characterized by the special purpose for
which it was founded, and by the constitution and rule which its
members are to follow. The observance of the Benedictine rule was
greatly relaxed in the monasteries of France towards the close of the
eleventh century, when St. Robert (1098) inaugurated a reform at
Citeaux, which resulted in the establishment of the Cistercian Order.
A monastery of this Order was subsequently (1140) founded in La
Perche, France, by the Count of Perche, and was called La Trappe. In
1662 the commendatory abbot of La Trappe, Armand Jean le Bouthilier
de Rance', a nobleman who abandoned wealth and a brilliant career,
visited La Trappe, undertook a new reform of the Cistercian rule, and
thus became the founder of that branch of this Order which became
known as the congregation of La Trappe. In consequence of the
Revolution of 1789, one of the Trappist Fathers, Dom Augustin
conducted twenty-four of his brethren from France to Valsainte, in
Switzerland. Here they decided to adopt a rule still more strict than
that which they had hitherto observed. This step occasioned a
division in the Trappist Order: some monasteries following the rule
of Valsainte, others that of de Rance'. An appeal to Rome resulted in
a decree dated October 3rd, 1834, by which all Trappist monasteries
were placed under one government. The decree not having however had
the desired effect, the Holy See decided in 1847 to sanction two
distinct congregations, one to follow the constitution of de Rance',
and the other to observe the rule of St. Benedict, with the primitive
constitution of the Cistercian Order. To the latter congregation
belong the Trappist monasteries of Canada and the United States,
whose time-table on week days during winter is as follows:--

At two o'clock, a. m., the Trappists rise and proceed to their
chapel, where they devote their time to the recitation of the Office,
meditation, &c., till 7.45, when they have High Mass, followed by
manual labor, which, with the interruption of only half an hour given
to the recitation of Office and examen of conscience, continues till
2 p. m.; ten minutes more and they break their long fast of twenty-four
hours with the lean and only repast of the day. At 6 p. m. begins
spiritual reading, immediately followed by compline and other
devotional exercises till 7, when they retire to their much needed
rest on their hard straw mattresses. Perpetual silence is prescribed,
unless in case of necessity, so that the Trappist's whole life is one
of extraordinary austerity and of incessant recollection, reminding
him at every turn of the shortness of life and the tremendous rigor
of judgment. The time-table for summer varies in some minor practices
and observances, while, according to that of Sundays and holidays,
those religious in the latter case rise at midnight, and in the
former at 1 a. m., and busy themselves till 7 o'clock, p. m. during
winter, and 8 o'clock during summer in the praises of the Lord.

James Merle was born at Lyons, France, the 29th October, 1768. His
father was a much respected physician in that city. On the 7th of
April, 1798, while the godless Revolution was carrying resistless
devastation over the country, he privately received the holy order of
priesthood at the hands of Mgr. C. F. D. Dubois de Sanzay, Archbishop
of Vienne, and seven years afterwards he entered the Trappist Order,
taking the name of Father Vincent de Paul, by which he has always
since been known.

In his memoir Father Vincent speaks of having bought a large tract
of land near the sea in Nova Scotia, and of having built a house
thereon. This was in Tracadie, where he resided for some years
previous to his return to France in 1823. In 1824 he came again to
Tracadie with another worthy priest of his Order, Father Francis, a
native of Freiburg, together with three lay brothers, and the house
above referred to became thenceforth the monastery of Petit
Clairvaux. A few years later three other lay brothers were admitted,
two of them from Halifax, and one from the United States.

Until the Rev. John Quinn was appointed parish priest of Tracadie,
(1837) Father Vincent had pastoral charge of the three missions of
Tracadie, Havre au Boucher, and Pomquet, and the old people of the
place still recount his innumerable acts of extraordinary zeal and
devotion. "He scarcely ever had the stole off his neck during Lent,"
is the remark of one of them. He also made frequent excursions to
Cheticamp, Arichat, and other parts of Cape Breton, to preach
missions there, and to assist the dying. In his memoir he speaks of
that sublime pilgrimage of the heart, the admirable devotion of the
Way of the Cross, as one especially acceptable to God; and no wonder
it bore marvellous fruit as conducted by him. At each station this
holy servant of God did not content himself with reading the usual
prayers: he gave expression to heavenly thoughts inspired by his own
burning love of his crucified Saviour, producing a mysterious and
lasting echo in all hearts. The church was always crowded on those
occasions. To prepare children for their first communion, he devoted
six entire weeks of instruction each year. His capacity for work was
immense; and while hurry never appeared in his actions, he managed to
glide through them with a masterly ease far out-stripping the
speediest progress of ordinary mortals. A supernatural light seemed
to supersede the necessity of recourse to the usual slow and
laborious process of reasoning in seeing one's way, and to endow him
with an intuition excluding all doubt, and with an instinct ever
ready in performance. Thus for everything he found ample time,
because no particle of his time was lost. He was a living,
palpitating, breathing, vocal, acting temple of the Holy Ghost, and
this Divine indwelling was, in a manner, visible to all. At the
altar, during the holy sacrifice which he daily offered, it seemed to
transfigure his countenance so as to impress his heavenly citizenship
upon all beholders. In administering the sacrament, in instructing
the people, in his incessant endeavors to keep or win them from sin,
and to provide for all their spiritual wants, the same irradiation of
holiness imparted the most extraordinary efficacy to his charity and
zeal.

So palpable was this impress of sanctity in his every-day-life, that
no one could come in contact with him without perceiving it and
feeling its inherent power. Such being the rare effulgence of Father
Vincent's sanctity as seen amid the dust and darkness of the world,
one can more readily realize the transcendent perfection and purity
of his soul as nurtured and revealed in his divine communing in his
own beloved cloister. No wonder, then, that when this admirable
servant of God, fall of days and merits, was called away to his
reward on the morning of New Year's Day, 1853, all felt that they had
one intercessor more in heaven. No wonder that miraculous cures
wrought through his mediation began soon to multiply. Nor was Father
Vincent's reputation for sanctity confined to Catholics. Even
Protestants not only acknowledged the heroism of his virtues, but
also sought to possess some earth from his grave, and one of them, J.
H., still living, was restored to health and usefulness by the
application of this relic to his diseased and disabled limbs.

The next Prior of Petit Clairvaux was the dauntless and holy Father
Francis, whose advanced age obliged him in 1858 to resign his office
into the hands of the sweet Father James, a native of Belgium, and a
religious eminently qualified for the position. Such was the success
of his administration that in 1876 the community was raised by Pius
IX of blessed memory to the dignity of an abbey--an abbey, which,
with its forty-one fervent religious, now wisely governed by the
worthy Abbot Dominic, presents an example of heroic abstinence,
mortification and prayer, well calculated to put the characteristic
dissipation, effeminacy and dissoluteness of the age to blush, and to
bring home to our minds that "the wisdom of this world is foolishness
with God." (I Co. 3,19).

JOHN CAMERON,
_Bishop of Arichat._




MEMOIR

OF

FATHER VINCENT.


[Some account of what befel Father Vincent de Paul, Religious of La
Trappe, with observations made by him when in America, where he has
spent about ten years, with the permission of his Superior, in
obedience to whose orders he writes the following:]

The reverend Father Abbot, of La Trappe, Dom Augustin, (De
Lestrange) foreseeing that Bonaparte would seek to destroy the
communities existing in Europe, resolved on sending a party of his
religious to America, in order that they might establish themselves
there and preserve their monastic state.

In 1812, I, in company with two other brothers, was sent by him to
the United States, there to found an establishment of our Order. We
left Bordeaux on the 15th June, and on the 6th of the month of August
we arrived at Boston. We had with us one of our Trappistines, whose
object was also to found a community; with this intention she had
preceded her companions, but now found herself alone, as passports
were refused to the other sisters. We were welcomed by the worthy Mr.
Matignon, parish priest of the town, who coaxed us to remain in the
diocese of Bishop Cheverus. However as we had received orders to
establish ourselves near Baltimore, after a few days rest I started
for that town alone, leaving my brothers and the nun in Boston,
intending to send for them when I should find a suitable site for the
two projected establishments. I paid my respects to His Grace the
Archbishop of Baltimore, who received me kindly, but appeared at a
loss where to find a site such as we desired. After many unsuccessful
efforts and researches, he established me temporally on a farm
belonging to the Society of Jesus (of which he was a member) until
such time as we could procure the sort of place we wanted; then as I
thought that time might be long in coming, I summoned my brothers to
me, and arranged for a suitable lodging for the nun.

During our stay, a rich man of Baltimore, who was once a Protestant
and had been converted, offered us 2000 acres of land in the
mountains of Pensylvania, near a river called the Delaware. He was
even generous enough to offer me the services of his son, who was
also a recent convert, and who came with us to point out the property
which, however, I was not able to inspect thoroughly as I remained
there only one day.

I returned soon after with two young men who were inclined to join
our Order. They commenced a somewhat rude novitiate, for we fasted
and kept silence on the way, going always on foot for want of money.
After great suffering from fatigue and heat (as it was summer), we
arrived at a little town, distant about sixty miles from
Philadelphia, whence we had started on our tour of inspection. This
little town, which was called Milford, was quite near to the land
that was to be ours.

On the way we passed through many Protestant villages whose
inhabitants appeared to be anxious for the light of the true faith,
and this budding town of Milford did not look askance at us, as
almost all of its inhabitants came to mass on Sunday. After mass one
of the young men aforementioned, who knew English well, expounded the
catechism to them, and they listened with attention. The Protestant
minister came afterwards to preach, but we were told that none of the
people went to hear him which without doubt annoyed him greatly. One
of the principal men of the place, a Protestant, as indeed they were
all, begged me to remain with them, saying that they would subscribe
me a pension, and that he would head the list with the sum of fifty
dollars. But we had not come to this country to be missionaries, so
we left Milford to go and inspect our land.

Travelling through these immense and trackless forests was very
difficult, and we often went astray. One day when I was alone with a
child who served me in the capacity of guide, we were greatly
puzzled. We wished to find a little hut that we had built in the
woods in which to sleep; nightfall was coming on, and there seemed no
chance of finding our camp before sundown. I said to the child: "here
is a low, flat rock, on which I will spend the night." He replied
that if I remained there I should be devoured by the bears, of which
there were a great number on these mountains; we had already heard
their cries and hideous howlings. At length, thanks be to God, we
found the cabin, which was not a very safe refuge for us, as it was
only a little hut built of young trees. The two novices and I slept
there like Indians, either on the bare ground or on couches formed by
heaps of the branches of trees.

Having no provisions with us we were obliged for the first few days
to eat what we could find in the woods, such as certain little blue
berries that they call "bluets," and other wild fruits, which the
people of the country despise. On the third or fourth day help came.
A Jew and a Protestant appeared on the scene, bringing us potatoes.
This Jew showed a leaning towards our religion, and the Sunday
previous I had said mass in his house. I do not doubt that if we had
remained longer with these people many would have been converted.
There was one entire family, of father, mother and three children,
whom I had instructed, and who were to receive baptism and embrace
the Catholic religion. Unfortunately the woman was the victim of evil
counsel at Milford, and was deterred from her good purpose. There
were many people in Milford who were bitter enemies to the truth.

I often said mass in our cabin. One day we made a cross and carried
it in procession for nearly a mile: we sang psalms, and part of the
way went barefoot, until we reached the spot where we planted the
cross, which was our consolation and our safeguard, as there were in
this desert a great number of rattlesnakes and other reptiles no less
dangerous. When we left our retreat we would sometimes step upon them
and would hear the noise that these serpents make with their rattles.

At last having walked over a great portion of these two thousand
acres of land during the two weeks that we spent there, we left these
solitudes and went down to Philadelphia. [Footnote: It was not deemed
advisable to accept this property, it being almost entirely rock or
marsh land. Besides which it was not suitable for one of our
establishments, communication with other places being too difficult.]

Upon arriving at the town I told the Bishop how well-disposed were
the people whom we had seen, and suggested to him to send some
missionaries there, but he told me that he had none to send. If I had
been free I would have returned at once to labor for the conversion
of these poor people.

After a year of crosses and difficulties in the way of our discovering
a suitable and convenient place for our establishment, we found
ourselves in Maryland, an excellent province, producing all the
necessaries of life in abundance. It is near the sea, and near to the
Potoxen, and not far from the Potomac, two great rivers that add to
its commercial advantages and render it more flourishing. We thought
we had at last found the country in which to succeed in establishing
our foundation. I consulted His Grace the Archbishop of Baltimore, and
the reverend gentlemen of the seminary of St. Sulpice, and in
accordance with their advice, I decided to go there and commence the
work. Three more brothers sent from France by our Reverend Father
Abbot, arrived at this juncture and joined us. We bought the land and
set ourselves to work to cultivate it. We built a house for ourselves,
which consisted of trees placed one upon another--what is called in
this country a _loghouse_. It was small, being only eighteen feet
long, and as many wide. We shortly commenced another which would serve
as a chapel. The negroes of the country--who are all Catholics--gave
us a helping hand in this work On arriving here we found lodgings in a
private house near our clearing, in which we remained until our
_loghouse_ was fit to receive us.

Maryland produces an abundance of Indian corn, the cultivation of
which is the chief work of the negroes. We subsisted almost entirely
upon this food, with potatoes and occasionally bread; wheat, however,
and buckwheat grow very well. We arrived there at the beginning of
the year 1813, and during the winter we were occupied in cutting down
trees and preparing the land for work in the spring, so that when
that season arrived we had an acre and a half of land under
cultivation. Part of this we planted with potatoes, another part was
a garden where we sowed different vegetables, and we also laid out an
orchard of young fruit trees. So far everything looked well, but when
summer came, and while we were working most zealously we all fell ill
with fever, and many of us were attacked with dysentery. I attribute
these maladies to many causes,--first to the miasma or poisonous
vapors exhaled from newly cleared land, then to the great heat and
the bad water that we had to drink, which, though it had been pure
enough in the winter and spring, had become bad by reason of a
multitude of little insects that were perpetually drowning themselves
in it. Another reason that contributed to render us ill was the
number of different sorts of flies by which we were devoured day and
night. There were among others two species of flies which in this
country they call _tics_. Some of them are large, others are
small, they fasten themselves to the skin and so penetrate into the
flesh that one can only remove them by pulling them to pieces, even
then a part remains and causes an insupportable itching.

We were dying one after another in this place when our Rev. Father
Abbot on his way from Martinique, with several religious, arrived at
New York. He summoned our community to him, as well as that of the
Rev. Father Urbain, which a short time previously had united with
ours, so that these three little communities now formed but one,
under our chief Superior, who thus in a moment effected a foundation
such as we had spent years of fruitless effort endeavoring to
establish. Our new monastery was established in the country near New
York, and did much good. Thirty-three poor children (almost all of
them orphans) were brought up there, and were given all the
necessaries of life, even to their clothes. Protestants came to see
the good work and two ministers were converted. These gentlemen came
sometimes to see us, and assisted at our religious ceremonies. They
liked to converse with our Reverend Father Abbot, who won them by his
frank and polite manner. In addition to the work of this monastery,
our Reverend Father Abbot supported and directed another house of our
Order which he had also founded, and which was productive of much
good. This was a community of nuns. There was yet another convent,
one belonging to the Ursulines quite near, that is to say about three
or four miles from our monastery, which our community supplied with a
chaplain. I was obliged to go there every Sunday to say mass and to
confess the nuns. When we arrived in their neighborhood they were
without a priest; we could not leave them in such need, so that I,
ill though I was, had to say two masses on Sundays, one in the church
of the Ursulines, the other in that of our sisters. However, this was
to me a cause of rejoicing, although I was fatigued after my voyages
and overwhelmed by the work with which I was charged, I was
compensated and consoled by the good that I could be the means of
doing. I remember having received the abjuration of Protestantism of
three young ladies who were boarders at the Ursuline Convent, and who
had the happiness of becoming Catholics.

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!

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.

We found a new plantation made by the Indians, that is to say, some
tracts of cultivated land, some animals and some frames of houses.
The Indians received us with great joy, especially when they learned
that we were two priests who came to visit them; but in nearing their
habitations we were exposed to great danger from the horns of a bull
that was ferocious and was in the habit of rushing at passers by. God
delivered us from this peril also, although the animal in question
was quite near to us.

These Indians set before us for our supper, tea, milk, butter,
potatoes and some fruit that resembled small apples (petites pommes).
We were hungry and tired. We ate with good appetites, and were
anxious to retire for the night. But what beds! Appropriate truly for
a Trappist. They were made of grass and of branches of trees thrown
on the ground. And what a house! It had no chimney and scarcely any
roof, so that we were all night exposed to the snow and rain which
was falling. My companion who was suffering from lung complaint was
injured by this, while for my part, I shivered all night and could
not get warm, although quite near to a fire that had been kindled in
the centre of the cabin.

The next morning we rose before daybreak and baptized several Micmac
children, (for these Indians were of the same nation as those of Nova
Scotia) and confessed others. After that we prepared to re-cross the
lake, which was not easy, as the sea was still very high.

Another time that I started on a mission to this same Cape (Breton)
the Indians who conducted me in a canoe perceived three monstrous
fish called _maraches_, and they were frightened, as these fish
are very dangerous. Their teeth are made like gardiners' knives, for
cutting and boring, or like razors slightly bent. They are extremely
voracious, and often follow boats, attacking them with violence. Bark
canoes cannot resist them, they rend them open with their teeth, so
that they sink to the bottom, which is why the Indians have such a
terror of them. Happily for us these fish did not follow us, we
arrived, thank God, in good health.

Tracadie was usually my starting place when I left for the Indian
mission of Cape Breton. I had from eighteen to twenty leagues to
journey by water, making long circuits and paddling round twelve or
fifteen little islands, and passing near many others. Nevertheless it
only takes one day to make the journey in a bark canoe, that is if
the wind be not contrary. The Micmacs of the Cape (Breton) knowing
that I was on the road and would soon arrive at the mission
[Footnote: This place is called "Mission" or "The Mission of the Bras
d'or," because it is there that the missionaries are accustomed to
confess, baptize and administer the Sacraments to the Indians, and to
those who present themselves to receive them. It is a pretty little
island on which they have built a nice chapel, and a house
sufficiently commodious for the priest.] would all gather there to
the number of five or six hundred. On the occasion referred to above,
three canoes came to meet us. (I was then accompanied by another
missionary). This was to do honor to us, to show respect and
gratitude. When we approached near to the island two of these canoes
were sent on ahead to announce to the king that we would arrive
immediately, The king had all his braves armed (for they all have
guns) and the moment we landed he commanded them to fire, after which
he formed them into two lines and made them kneel to receive our
benediction; they then rose and we passed between them. They
accompanied us to the church where we chanted the _Te Deum_, or
rather it was chanted by themselves in thanksgiving for our arrival.
This is about the ordinary ceremony to honor the arrival of a
missionary. When the mission was opened, after having implored the
light of the Holy Spirit, they all confessed, and a great number
received Holy Communion. I made the Stations of the Cross partly in
their own Micmac language. I know that they understood me by the
signs that they made, as well as by their devout appearance in
following the procession. Afterwards each one came to make the
Stations himself the best way he could. This went on for six days,
during which time I left the pictures of the Stations in the church.
I put a high indulgence on their crosses, crucifixes, beads, &c., by
virtue of a power that I received from Rome since I came on this
mission. Some Indians had given bad example and had openly sinned;
these made public reparation, promising to correct themselves and
praying the king, who was present in the church, to punish them, if
they again fell into the same fault. I was obliged to leave, and had
not time to erect fourteen large crosses which I had intended to
place in the middle of the island to serve as a Calvary. They,
themselves, made three crosses, probably by this time they have set
them up (as I instructed them how to do) before leaving.

The Cape Breton Indians are the best of all the Micmacs, they are
sober, obedient to their priests, exact in the observance of the
smallest articles of religion (if indeed there be any small). It is
true that they are ignorant, but this is pardonable in them because of
the difficulty of their language. One day I had given Communion to an
old squaw who was ill. They were all alarmed as she was not fasting
when she received; they thought that both the priest and the squaw had
been guilty of great disrespect to the Blessed Sacrament. In order to
quiet them, I said to them in Micmac: "_Kijidou_," which means: "Be
easy, there is no harm in that, it is permitted, I know what I have to
do." Immediately they looked at each other and smiled, their
consciences at rest. The missionary who was with me once said to them:
"I want you to make me a road in the woods one or two miles long." The
next day, very early in the morning, one or two hundred Indians, each
armed with a hatchet, began to cut down the trees, and at the close of
the day the road was finished. This incident alone will serve to
illustrate their good will and devotion.

During the five years and a half in which I worked at the holy
ministry in this second mission, I had consolations and God delivered
me from many dangers besides those of which I have spoken. One winter
when I went to one of the three Acadian parishes to hold a mission
there, I fell between two large cakes of very thick ice; this was on
the sea, for every winter in this part of the world the water freezes
sufficiently to allow a man and even a horse and sleigh to pass over
it. A young man with whom I was travelling, came to my assistance,
and by his help, but more by the help of God, I drew myself out. I
was safe, but very wet and benumbed with cold. Some days after I was
seized with a violent sore throat, which I attributed to the accident
that had happened to me a short time previously. Many times I have
been on foot and on horseback night and day, going on sick calls in
the most severe weather. I have walked upon the frozen sea on one
day, and have passed the same place on the day following and seen
that it would not then bear me, and should I have attempted to cross
it then, I would have perished. When the navigation was open, almost
all the journeys rendered necessary, by the wants of my people, I
made by sea, sometimes going in a boat, sometimes in a larger vessel.
Besides the general risk that one always runs on this perfidious
element, I have often experienced bad weather and long and perilous
passages, but the Lord has preserved me in the midst of the waters. I
must not omit to mention a most critical moment when Monseigneur
Plessis, Bishop of Quebec, with several other priests and myself were
in danger of losing our lives in 1815, while going by sea to
Chezzetcook, a parish situated twenty-one miles from Halifax, and of
which I have already spoken. Monseigneur, two priests and myself,
were in the same boat, we had just quitted a long boat that had
brought us from the town to the harbor. We were about landing, but
had still some breakers to avoid. Two totally unexperienced young
Englishmen who were rowing us led us suddenly into grave danger. The
sea rose very high, and we found ourselves crossing the breakers, so
that we momentarily expected to have our boat upset and ourselves
sent head over heels into the midst of the waters. All who saw us, or
knew of our situation, thought that we ran the greatest risk; but we
held on, thanks to Providence, who arranges all, and nothing was lost
but my hat, which was struck by a breaker and carried into the sea.
Not only has divine Providence often delivered me in like dangers
that I can call to mind, but also we were protected in the tempest
which we experienced in the beginning of December, 1823, when we were
coming from America to France. If I have been exposed to danger on
the sea, I have also on land, but God made the elements; He dwells
therein, He is their master. I have fallen three times from the back
of a horse, at great risk of being killed or of breaking a limb, and
I have twice been robbed by thieves who broke into the house in which
I usually resided; they took the little money I had, my clothes,
etc., but I was absent from home when they executed their evil deed.
God permitted it, may His holy name be blessed!

There are in the parish of Tracadie and its environs twenty or
thirty-six families of negroes, of whom the greater number are
Protestants. Besides being heretics they are rascals, given to all
kinds of vice. I have often visited them, and upon every occasion
that offered, tried to instruct them in spite of the danger that I
ran of being ill-treated and perhaps killed by them, for there are
some among them who are bad at heart and capable of evil deeds. I had
some experience of this when I lived near them.

Recently one of these negroes, remarkable among the others for his
age and his pretended learning, fell ill. I went to see him thinking
that my visit would not displease him. There were a number of blacks
round his bed, who were singing hymns and praying. They offered me a
chair. I seated myself near the sick man and commenced to speak to
him of death, of judgment and of the truth faith, of the only true
religion in which we can save ourselves. Finally I said to him that
he would be dammed if he died in his false belief. At these words the
other negroes turned on me with fury; by their animated features, by
their eyes flashing with anger, and by their horrible cries, I knew
that I was not safe with them, and that I could do no good there, so
I left the house. They followed me, crying out against the priests. A
young ecclesiastic who accompanied me was very frightened, and I
myself expected to be assaulted by them. There was one in particular
more enraged than the others, and who screamed most loudly. He said
that if a hundred or a thousand priests should speak to him of
religion he would not believe one of them. I returned there some days
afterwards with another priest who was conversant with English (for
the sick man could not speak French). After some hours conversation
with the missionary, the sick man asked him if he would come to him
again when he sent for him. Soon after this I left the country, but I
have reason to think that he sent for me. I do not know what is the
result for his soul, whether he is converted or whether he remains in
error, for the above incident occurred just before my return to France.

During the five years and a half that I have spent at Tracadie,
which is in Nova Scotia, I have had the consolation of seeing four or
five families of these Protestant negroes embrace the Catholic
religion. Many other persons also of different nations and sects have
changed their faith, to the great edification of the children of the
true Church.

It has been found necessary to build new churches and to enlarge
others, to enable them to hold their congregations, which have so
increased in number, either by conversions, by the multiplying of the
old Catholic families, or by the number of strangers who came every
day to settle in this country, and who bring the true faith with
them. For some time I was the only missionary there, and obliged to
traverse forty or fifty leagues by land and by sea. I found every
where colonies who were Catholic, as well as many persons who were
not. If some zealous priests would go to carry spiritual help to all
these people who are in a measure abandoned, they would perform a
great act of charity and win much merit; but they must be prepared to
suffer many miseries, hunger, cold, persecution, poverty, &c, and to
risk their lives often both on land and sea. The principal
nourishment of the people of the country consists of potatoes and
salt meat, water or spruce beer (biere de Pruche) is their ordinary
drink. They love rum which is common enough, and is not expensive--
but on the other hand it is dangerous and unhealthful to soul and
body. A very small quantity of this liquor will make a man lose his
reason, and quite inebriate him. It is this unhappy and deadly drink
that ruins the Indians in this country as in all others.

The climate of Nova Scotia and of Cape Breton is very cold during
the winter (which lasts six months), and sometimes very hot in
summer. From time to time we hear of persons having their hands and
feet frozen, and even parts of their faces. I myself have seen many
who were obliged to have their hands or feet amputated, they having
mortified from the effects of the cold. Another danger that one has
to face is that of being surrounded by the snow when it is drifted by
the wind, as sometimes happens on the Alps, on the side of Mont Cenis
and Simplon. This is what is called a "snow storm." In these eddies
of snow one cannot see the road on which to travel, not even a house
fifteen feet distant The snow, driven with force by the wind, fills
your eyes, nostrils and mouth, and prevents you from breathing, so
that you are really in danger of perishing. Every winter a tremendous
quantity of snow falls, so that one is obliged to use snow-shoes in
order to travel. In spite of all these drawbacks it is a healthy
country, and one which produces all necessary grain and vegetables,
such as wheat, bearded wheat, rye, kidney beans, beans, turnips,
cabbage, potatoes, &c, and even good fruit, such as apples, pears and
plums. As to the fruit, in some townships it is very good, in others
it is small, while as to vegetables, potatoes succeed the best. These
latter are very fine in Nova Scotia and in Cape Breton.

A proof of the country not being a bad one is, that every one lives
well there. Strictly speaking, there are no poor, for one never sees
a beggar. It has been remarked that those who work well, and are
rather industrious, live in comfort, without being exactly rich.
Again, the people have fish at their doors, for living as they do
near the sea and the lakes, they can have all kinds, such as herring,
mackerel, salmon, eels and codfish in abundance. It is true that the
winter is long and severe, but there is plenty of wood with which to
keep warm.

A consideration that ought to overweigh all the troubles and dangers
which have been mentioned, is the great work that may be here done
for religion among so many souls that are abandoned and given over to
ignorance for want of priests to instruct them. More particularly
among the Indian people, who deserve that we should try to save them,
because of their good faith and fine natural character. It occurred
to me to group them into villages as soon as I got to know them well;
for that purpose I have bought a large tract of land near the sea,
there to form a religious establishment which will serve to civilize
them and to make them still better Christians. They will establish
themselves near us, and we will be at hand to see them and to
instruct them. I have built a house on this land, hoping that the
Government or some charitable and generous soul will assist in
erecting a chapel and some other buildings, that we shall need, in
order to carry out our project, and to effect the good that we hope
for. My Superior consents, and encourages me to return to America for
this laudable undertaking, and in order to work for the salvation of
those Indians who know not God, such as the Esquimaux. These latter
are a barbarous and cannibalistic people. Recently they made a
descent on some European fisherman in the woods that they inhabit,
which are not far from the banks of Newfoundland, a little to the
north. The Indians having let fly several arrows at the fishermen,
the latter replied by some shots from their guns. One of the Indians
was killed, the others saved themselves by flight. Our fishermen
seized a squaw who remained near the dead body of the Indian;
probably they had lived together, and she regarded him as her
husband. She was taken to St John's Newfoundland, and the Governor
having been notified gave orders to the merchants of the town to
allow this Indian woman such wearing material as pleased her. It was
noticed that she fancied everything of the most gaudy description.
The colors, red in particular, pleased and delighted her,
consequently the material she chose was principally red. They
prepared something for her to eat and offered her food which had been
cooked; she, however, scorned that, and seized upon a raw fowl which
she devoured without removing the feathers. A Frenchman who was there
and saw her, told me that her nails and teeth were extremely long.
Instead of keeping her among civilized beings, she was taken to the
woods where she had been found. This was probably by order of the
Governor. It is very difficult to civilize this kind of Indian. They
are very fierce, and their language, which is not the same as that of
the Micmacs, seems to present great difficulties. Still these souls
have been created by God and bought by Jesus Christ, and the more
abandoned, and the further from the religion of heaven they seem to
be, so much the more do they call for our compassion. We have
succeeded in civilizing many barbarous nations and in rendering them
Christian and Catholic, we may equally, with the help of God, bring
others to the knowledge of the true religion, and since pretended
philosophers have abandoned the faith, it must, according to the
divine oracle, go to other men. If this faith is extinguished for
many, who have deserved the misfortune in closing their eyes to its
light, it goes to others who will render themselves worthy by
allowing this divine truth to enlighten them. Thus faith is never
lost, if it leaves us, it is our own fault.

To return to our Micmacs of Nova Scotia,--it does one good to reflect
on what they were formerly and what they are now. Formerly they were
ferocious idolaters, now they are gentle and they know the true God.
If the Government had chosen to help us we could have done for the
Esquimaux what the early missionaries did for the people of which we
speak; and even these latter for whom we have worked would, without
doubt, have become much more civilized. We would have ventured to
promise to make of them, not only well instructed and perfect
Christians, but also good laborers and good workmen, in a word, good
citizens who would be useful to society and not a burden to the State
as they have hitherto been. The way in which they have profited by the
few lessons that they have received from us on agriculture is a proof
of the success that we should have had. We have worked with them and
our example has encouraged them. It is well that they know how to farm
a little, for instance, how to plant potatoes, for the country is
beginning to be populous, and they do not find enough game to subsist
upon, and there are times when they cannot fish. It is then charitable
as well as necessary to teach them to gain their livelihood in some
other way. But all that is only a small part of the good that we
propose to do; to work efficaciously at the saving of their souls, to
render them humble, sober, industrious, charitable, &c., from
religious principles which is the way by which we hope to complete and
perfect the good work. Not having succeeded so far in making an
establishment of any consequence, by reason of want of means, we have
contented ourselves with forming a little school for girls, more
especially for the young Micmac squaws. This school is taught by three
excellent women, natives of the place, who live as religious of the
third order of La Trappe, until such time as they can establish a
house of the first order. They have already gone through a year of
novitiate at the convent of the Ladies of the Congregation of
Montreal, in Canada, which congregation was founded by Sister
Bourgeoys, as one reads in the history of the discovery of that great
country. These three women are stationed in the parish of Pomquete,
one of the three parishes with which I am especially charged, and of
which mention has been made at the beginning of this narrative. It is
a good little parish, composed of French people, born most of them at
St Malo, Dinan or Grandville. When I left these poor people in order
to return to France, they were inconsolable, fearing they would have
no priest. They called a meeting to discuss what they should do in the
event of so sad a situation. Many were resolved to follow me with the
hope of bringing me back, or of returning with another priest. All
were agreed to pay the passage of the missionary who should come to
them, as well as to undertake to supply all that might be necessary
for food or raiment while he should be with them. One man named
Dominique Phillippar, born in Paris, and a resident of Pomquett for
about thirty years, was chosen for an important errand. He was to
accompany me to France, and to entreat the Reverend Father Abbot, my
Superior, that I or some other member of our Order might return with
him. In case that could not be managed, we were by his recommendation
and through his instrumentality to address ourselves to the Bishop,
asking for some zealous priests who were willing to consecrate
themselves to the North American missions, and to minister to people
who had no spiritual help. His place was secured in the ship that took
me to France, but as he had not arrived from his parish when we set
sail, he lost his passage, the ship having sailed a day earlier than
was expected. Doubtless the good man experienced poignant regret. He
was ready to journey almost two thousand leagues (including going and
coming) in order to get a priest. This fact illustrates the faith and
zeal for religion existing in the Catholics of these countries. I hope
that God who is often satisfied with our good will and who permitted
this event, will inspire some good ecclesiastics with the desire of
going to the aid of these poor souls who so well deserve assistance.

When we arrived in America we found most Catholics well disposed.
Their religion was obscured, but they seemed to be impressed with the
first invitations or instructions that we gave them; of this they gave
exterior proof, such as building churches, erecting crosses on the
roadside, establishing Calvaries, and making the way of the cross, a
devotion which touches the heart and bears excellent fruit. I, myself,
have often been witness of the good effect produced by the Stations,
and it is not long since one of my parishoners who was given over to
drunkenness was completely converted after assisting at this devotion.
He threw himself at my feet dissolved in tears, made his confession,
and since that time he has always been extremely sober and filled with
the fear of God. I often make the Stations in the different places
where I go to hold missions, and as I have remarked a change for the
better in the manners and in the amusements, the dancing, vanities,
&c, of the people, I attribute it to the grace attached to the
devotion of the way of the cross.

Those who have resolved to go over to those countries will do well
to procure the faculty for establishing this precious devotion
everywhere.

_Ut in nomine Jesu omne genu flectatur caelestium, terrestrium et
infernorum. Ad Philippenses, 2 10_.

"At the name of Jesus every knee shall bow, whether in heaven, or on
earth, or in hell."

[Footnote: The Procession of the most Holy Sacrament made by the
Indians of Cape Breton and the Bras d'Or has not been mentioned in
these pages, as it took place since this narrative was written.]


       *       *       *       *       *




TRANSLATOR'S NOTE.


The foregoing very imperfect translation of Father Vincent de Paul's
quaint narrative, is published at the request of the leading clergy
of Antigonish County, that section of Eastern Nova Scotia in which
the holy Trappist so long lived and labored.

The original from which the translation was made, was printed in
France in the year 1824, and, as far as is known, is the only copy in
Canada. It was for many years lying _perdu_ in the old convent
of the Trappistine Sisters, in Tracadie, Nova Scotia, where it was
discovered in the autumn of 1883. It is interspersed with corrections
and footnotes in the pious monk's own handwriting and was printed at
a private press, in the Trappist Monastery at Bellefontaine, France.

Father Vincent's labors were, generally speaking, confined to the
district over which he presided, but occasionally in cases of urgent
need, he would be sent for to administer the Sacraments to the dying
in Prince Edward Island. Old Catholic residents along the northern
and eastern shores of King's County, will tell how, with Father
Vincent seated in the prow, the smallest boat would ride safely over
an angry sea.

His apostolic zeal it was that kept the Faith alive in Eastern Nova
Scotia, in the days when, with the exception of a few French
missions, it lived only in the hearts of the poor Micmac Indians.
Before his death, however, he had the happiness of seeing the
Catholic religion firmly rooted in the land he so loved, by the
arrival and establishment there of the loyal Highlanders, who by
their energy and perseverance have changed the desert through which
Father Vincent made his perilous journeys into a beautiful and
fertile country.

To the Right Rev. Dr. Cameron for his kindness in writing the
preface, to the Rev. Clergy for their liberal patronage, and to the
Trappistine Sisters for the loan of the original copy of Father
Vincent's book, are due the most grateful thanks of

THE TRANSLATOR.

Charlottetown, P.E. Island, 18th June, 1886.






[Transcriber's Note: The words "mattrass," "preceeded," "shreded,"
"tractible," and "transparancy" appear thus in our print copy; also,
"Pomquet" is variously spelled as "Pomquet," "Pomquett," and
"Pomquete"; we have retained these spellings as they appeared in the
published work.]








End of the Project Gutenberg EBook of Memoir, by Fr. Vincent de Paul

*** END OF THE PROJECT GUTENBERG EBOOK MEMOIR ***

This file should be named 6733.txt or 6733.zip

Produced by Avinash Kothare, Tom Allen, Juliet Sutherland, Charles Franks
and the Online Distributed Proofreading Team.
This file was produced from images generously made available by the
Canadian Institute for Historical Microreproductions.

Project Gutenberg eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the US
unless a copyright notice is included.  Thus, we usually do not
keep eBooks in compliance with any particular paper edition.

We are now trying to release all our eBooks one year in advance
of the official release dates, leaving time for better editing.
Please be encouraged to tell us about any error or corrections,
even years after the official publication date.

Please note neither this listing nor its contents are final til
midnight of the last day of the month of any such announcement.
The official release date of all Project Gutenberg eBooks is at
Midnight, Central Time, of the last day of the stated month.  A
preliminary version may often be posted for suggestion, comment
and editing by those who wish to do so.

Most people start at our Web sites at:
https://gutenberg.org or
http://promo.net/pg

These Web sites include award-winning information about Project
Gutenberg, including how to donate, how to help produce our new
eBooks, and how to subscribe to our email newsletter (free!).


Those of you who want to download any eBook before announcement
can get to them as follows, and just download by date.  This is
also a good way to get them instantly upon announcement, as the
indexes our cataloguers produce obviously take a while after an
announcement goes out in the Project Gutenberg Newsletter.

http://www.ibiblio.org/gutenberg/etext03 or
ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext03

Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90

Just search by the first five letters of the filename you want,
as it appears in our Newsletters.


Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work.  The
time it takes us, a rather conservative estimate, is fifty hours
to get any eBook selected, entered, proofread, edited, copyright
searched and analyzed, the copyright letters written, etc.   Our
projected audience is one hundred million readers.  If the value
per text is nominally estimated at one dollar then we produce $2
million dollars per hour in 2002 as we release over 100 new text
files per month:  1240 more eBooks in 2001 for a total of 4000+
We are already on our way to trying for 2000 more eBooks in 2002
If they reach just 1-2% of the world's population then the total
will reach over half a trillion eBooks given away by year's end.

The Goal of Project Gutenberg is to Give Away 1 Trillion eBooks!
This is ten thousand titles each to one hundred million readers,
which is only about 4% of the present number of computer users.

Here is the briefest record of our progress (* means estimated):

eBooks Year Month

    1  1971 July
   10  1991 January
  100  1994 January
 1000  1997 August
 1500  1998 October
 2000  1999 December
 2500  2000 December
 3000  2001 November
 4000  2001 October/November
 6000  2002 December*
 9000  2003 November*
10000  2004 January*


The Project Gutenberg Literary Archive Foundation has been created
to secure a future for Project Gutenberg into the next millennium.

We need your donations more than ever!

As of February, 2002, contributions are being solicited from people
and organizations in: Alabama, Alaska, Arkansas, Connecticut,
Delaware, District of Columbia, Florida, Georgia, Hawaii, Illinois,
Indiana, Iowa, Kansas, Kentucky, Louisiana, Maine, Massachusetts,
Michigan, Mississippi, Missouri, Montana, Nebraska, Nevada, New
Hampshire, New Jersey, New Mexico, New York, North Carolina, Ohio,
Oklahoma, Oregon, Pennsylvania, Rhode Island, South Carolina, South
Dakota, Tennessee, Texas, Utah, Vermont, Virginia, Washington, West
Virginia, Wisconsin, and Wyoming.

We have filed in all 50 states now, but these are the only ones
that have responded.

As the requirements for other states are met, additions to this list
will be made and fund raising will begin in the additional states.
Please feel free to ask to check the status of your state.

In answer to various questions we have received on this:

We are constantly working on finishing the paperwork to legally
request donations in all 50 states.  If your state is not listed and
you would like to know if we have added it since the list you have,
just ask.

While we cannot solicit donations from people in states where we are
not yet registered, we know of no prohibition against accepting
donations from donors in these states who approach us with an offer to
donate.

International donations are accepted, but we don't know ANYTHING about
how to make them tax-deductible, or even if they CAN be made
deductible, and don't have the staff to handle it even if there are
ways.

Donations by check or money order may be sent to:

Project Gutenberg Literary Archive Foundation
PMB 113
1739 University Ave.
Oxford, MS 38655-4109

Contact us if you want to arrange for a wire transfer or payment
method other than by check or money order.

The Project Gutenberg Literary Archive Foundation has been approved by
the US Internal Revenue Service as a 501(c)(3) organization with EIN
[Employee Identification Number] 64-622154.  Donations are
tax-deductible to the maximum extent permitted by law.  As fund-raising
requirements for other states are met, additions to this list will be
made and fund-raising will begin in the additional states.

We need your donations more than ever!

You can get up to date donation information online at:

https://www.gutenberg.org/donation.html


***

If you can't reach Project Gutenberg,
you can always email directly to:

Michael S. Hart <hart@pobox.com>

Prof. Hart will answer or forward your message.

We would prefer to send you information by email.


**The Legal Small Print**


(Three Pages)

***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN EBOOKS**START***
Why is this "Small Print!" statement here? You know: lawyers.
They tell us you might sue us if there is something wrong with
your copy of this eBook, even if you got it for free from
someone other than us, and even if what's wrong is not our
fault. So, among other things, this "Small Print!" statement
disclaims most of our liability to you. It also tells you how
you may distribute copies of this eBook if you want to.

*BEFORE!* YOU USE OR READ THIS EBOOK
By using or reading any part of this PROJECT GUTENBERG-tm
eBook, you indicate that you understand, agree to and accept
this "Small Print!" statement. If you do not, you can receive
a refund of the money (if any) you paid for this eBook by
sending a request within 30 days of receiving it to the person
you got it from. If you received this eBook on a physical
medium (such as a disk), you must return it with your request.

ABOUT PROJECT GUTENBERG-TM EBOOKS
This PROJECT GUTENBERG-tm eBook, like most PROJECT GUTENBERG-tm eBooks,
is a "public domain" work distributed by Professor Michael S. Hart
through the Project Gutenberg Association (the "Project").
Among other things, this means that no one owns a United States copyright
on or for this work, so the Project (and you!) can copy and
distribute it in the United States without permission and
without paying copyright royalties. Special rules, set forth
below, apply if you wish to copy and distribute this eBook
under the "PROJECT GUTENBERG" trademark.

Please do not use the "PROJECT GUTENBERG" trademark to market
any commercial products without permission.

To create these eBooks, the Project expends considerable
efforts to identify, transcribe and proofread public domain
works. Despite these efforts, the Project's eBooks and any
medium they may be on may contain "Defects". Among other
things, Defects may take the form of incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged
disk or other eBook medium, a computer virus, or computer
codes that damage or cannot be read by your equipment.

LIMITED WARRANTY; DISCLAIMER OF DAMAGES
But for the "Right of Replacement or Refund" described below,
[1] Michael Hart and the Foundation (and any other party you may
receive this eBook from as a PROJECT GUTENBERG-tm eBook) disclaims
all liability to you for damages, costs and expenses, including
legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
POSSIBILITY OF SUCH DAMAGES.

If you discover a Defect in this eBook within 90 days of
receiving it, you can receive a refund of the money (if any)
you paid for it by sending an explanatory note within that
time to the person you received it from. If you received it
on a physical medium, you must return it with your note, and
such person may choose to alternatively give you a replacement
copy. If you received it electronically, such person may
choose to alternatively give you a second opportunity to
receive it electronically.

THIS EBOOK IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
TO THE EBOOK OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A
PARTICULAR PURPOSE.

Some states do not allow disclaimers of implied warranties or
the exclusion or limitation of consequential damages, so the
above disclaimers and exclusions may not apply to you, and you
may have other legal rights.

INDEMNITY
You will indemnify and hold Michael Hart, the Foundation,
and its trustees and agents, and any volunteers associated
with the production and distribution of Project Gutenberg-tm
texts harmless, from all liability, cost and expense, including
legal fees, that arise directly or indirectly from any of the
following that you do or cause:  [1] distribution of this eBook,
[2] alteration, modification, or addition to the eBook,
or [3] any Defect.

DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"
You may distribute copies of this eBook electronically, or by
disk, book or any other medium if you either delete this
"Small Print!" and all other references to Project Gutenberg,
or:

[1]  Only give exact copies of it.  Among other things, this
     requires that you do not remove, alter or modify the
     eBook or this "small print!" statement.  You may however,
     if you wish, distribute this eBook in machine readable
     binary, compressed, mark-up, or proprietary form,
     including any form resulting from conversion by word
     processing or hypertext software, but only so long as
     *EITHER*:

     [*]  The eBook, when displayed, is clearly readable, and
          does *not* contain characters other than those
          intended by the author of the work, although tilde
          (~), asterisk (*) and underline (_) characters may
          be used to convey punctuation intended by the
          author, and additional characters may be used to
          indicate hypertext links; OR

     [*]  The eBook may be readily converted by the reader at
          no expense into plain ASCII, EBCDIC or equivalent
          form by the program that displays the eBook (as is
          the case, for instance, with most word processors);
          OR

     [*]  You provide, or agree to also provide on request at
          no additional cost, fee or expense, a copy of the
          eBook in its original plain ASCII form (or in EBCDIC
          or other equivalent proprietary form).

[2]  Honor the eBook refund and replacement provisions of this
     "Small Print!" statement.

[3]  Pay a trademark license fee to the Foundation of 20% of the
     gross profits you derive calculated using the method you
     already use to calculate your applicable taxes.  If you
     don't derive profits, no royalty is due.  Royalties are
     payable to "Project Gutenberg Literary Archive Foundation"
     the 60 days following each date you prepare (or were
     legally required to prepare) your annual (or equivalent
     periodic) tax return.  Please contact us beforehand to
     let us know your plans and to work out the details.

WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
Project Gutenberg is dedicated to increasing the number of
public domain and licensed works that can be freely distributed
in machine readable form.

The Project gratefully accepts contributions of money, time,
public domain materials, or royalty free copyright licenses.
Money should be paid to the:
"Project Gutenberg Literary Archive Foundation."

If you are interested in contributing scanning equipment or
software or other items, please contact Michael Hart at:
hart@pobox.com

[Portions of this eBook's header and trailer may be reprinted only
when distributed free of all fees.  Copyright (C) 2001, 2002 by
Michael S. Hart.  Project Gutenberg is a TradeMark and may not be
used in any sales of Project Gutenberg eBooks or other materials be
they hardware or software or any other related product without
express permission.]

*END THE SMALL PRINT! FOR PUBLIC DOMAIN EBOOKS*Ver.02/11/02*END*