USA > Alabama > A Catholic history of Alabama and the Floridas Volume 1 > Part 9
USA > Florida > A Catholic history of Alabama and the Floridas Volume 1 > Part 9
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Another feature of the same coast is not so pleasant, the oft-mentioned mosquito.
" Mosquitos," Bienville writes, " are here ( Biloxi,) almost the whole year. In sooth they have given us but little truce for seven or eight days; at this moment they sting me in close ranks; and in December when you should not be troubled by them, there was such a furious quantity that I could not write a word without having my hands and face covered, and it was impossible for me to sleep the whole night. They stung me so badly in one eye that I feared I should lose it. The French of this Fort told me, that, from March there is such a prodigious quantity of them, that the air was darkened and they could not distinguished each other ten paces apart.1
" As for Fort Biloxi, besides the air being better and the country more open, all kinds of garden vege- tables, can be raised there; deer are near and hunting good; and to temper the heat every day, an hour or two before noon, there comes from the sea a breeze that cools the air. Only the water is not so very good."
It is easy to see that neither Biloxi nor Mobile was to become the site of the vast city Bienville dreamed of-extending from the Mississippi to Lake Pouchar- train, which we nearly have to-day, in the fast- spreading New Orleans.
1 Munsell, Vol. VIII.
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CHAPTER XVIII.
THE prophetic wail of the Indian maiden is not far from its realization. In 1718, she beheld the French clearing out the small Indian village, Tchou- Tchouma, to become the site of New Orleans. "The Spirit tells me," she sang, " that the time will come, when, between the river and the lake, there will be as many dwellings for the white man as there are trees standing now. The haunts of the red man are doomed, and faint recollections and traditions concern- ing the very existence of his race will float dimly over the memory of his successors as unsubstantial, as vague, and obscure, as the mists which shroud on a winter morning, the surface of the Father of waters."
A noted writer says: "History is a voice forever sounding across the centuries the laws of right and wrong. Opinions alter, manners change, creeds rise and fall, but the moral law is written on the tablets of eternity, that we may observe it."
The Mississippi scheme began in 1716, and closed 1723. Many years before had been " the tulip mania " when all caught the fever for tulips and gold. Later, the South Sea Bubble, a fountain of misery to thou- sands. These passed away with the bankruptcy and beggary they sometimes entailed, and the mighty river flowed on to the Gulf unheeding. Thriving villages and cities sprang up as it were in a night, like the gourd of the prophet.
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In our own day things worked still more rapidly than in the more romantic early days. Guthrie, at noon, was an open prairie ; at night, it had ten thousand inhabitants. But there was little or no question of helping the crowd to save their souls, as there would have been in the time of the missioners. Many ways of living were tried in early times. Mulberries were planted in Georgia, but silk culture proved a failure near the Savannah. Among the more useful articles of commerce we find wax myrtle and the candleberry tree. The berry was placed in hot water; the wax came off and was skimmed for use. This furnished the only light used in the Colony in early days.
Immigrants came at various times to Southern points from Normandy, Brittany, and the Canaries. Many were little better than hewers of wood and drawers of water, but they served their purpose, and work was always to be found. The people thought it only right to provide them with work, and "Right wrongs no one." A famous philosopher says, that, " In this theatre of men's life, it is given only to God and his angels to be lookers on." May 31, 1789, King Charles IV. of Spain issued a royal decree requiring that on every plantation there should be a chaplain for the negroes. But the authorities in Louisiana urged the impossibility of this, as there were not priests enough for the Parish Churches. Soon after, Father Joseph Denis, O. S. F., with six of his Order were sent to Louisiana. And the Catholic King applied for help to the Bishop of Salamanca who at his request sent out several Irish priests " of great repute," the King wish- ing to retain the English settled in several parts of the Colony.1
1 Gayarré, History, Spanish Domination.
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Throughout this history are frequently found in- stances of kindness to the colored race and interest in procuring their conversion. Very often they were slaves only in name. Governor Unzaga forbade the masters of runaway slaves to punish them. He offered them a free pardon. And, indeed, they usually re- turned to the plantations which they had left. The most intellectual prelates in the country took a special interest in them, as Bishop England in Charleston, S. C., and Bishop James O'Connor of Omaha. To the latter, as Spiritual director of Miss Katherine Drexel, we may be said to owe the Order founded by that lady for the conversion of the Indian and Colored races. The historian of Pittsburg diocese, Father Lambing, writes : "Bishop M. O'Connor 1 was one of the most brilliant lights that ever shed its lustre in the Church in the United States." Both brothers always took a special interest in the poorer and weaker races; as indeed did all the prelates in America, especially those whose chief work lay in Slave States.
The oldest Irish Missionary College in the world is at Salamanca in Spain. It was founded by Philip II. 1592, and was made a royal College in 1610. It re- ceived most of its endowment from the famous Irish Chieftain, O'Sullivan Beare. The present Rector is Very Rev. Father O'Doherty, nominated for that office by the Irish Bishops. He has been decorated by the King of Spain with the highest marks of distinction in the power of the Spanish Sovereign to bestow.
We will close this chapter with some account of another associate of La Salle, the celebrated Recollect,
1 Bishop Michael O'Connor was pastor of a colored church in Balti- more after he resigned his see, Pittsburg.
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Father Hennepin, to whom he gave special instructions for the exploring of the Upper Mississippi.
The Belgian Franciscan, Louis Hennepin, (born 1640), preached in many cities, and was for a while in charge of the Maestricht Hospital, Holland. At the Battle of Senef, between Conde and the Prince of Orange, 1694, he was present as regimental chaplain to Condé's men.
In 1675, he went to Canada with Bishops Laval and La Salle. He visited the Five Nations and the Dutch at Albany. With La Salle and Tonty, he went to Niagara 1676, said the first mass there, and published the first description of the Falls. They seemed to him hundreds of feet high. Near them is a rock that still bears his name. He erected near the Falls a bark house and a chapel. La Salle sent Hennepin to ex- plore the Upper Mississppi. The river was called the River of Holy Ghost and the Immaculate Conception. Inured to hardship and to forest life, " he undertook an enterprise," capable he says of terrifying any one but me." On a tree near St. Anthony's Falls he engraved a cross and the arms of France. He was imprisoned by the Sioux for several months, and taken to the head waters of the river, where he saw the Source, Lake Itaska. Du L'Hut who gave his name to the city of Duluth-and a party of Coureurs de Bois rescued him. Parkman says: "Hennepin had seen much and dared much; among his failings fear had no part."
On Hennepin's return to Europe, he wrote a book of travels which gained him much renown. Fourteen years later, when La Salle was dead, he wrote an- other which is said to be a plagiarism on Father Membré. This he dedicated to Willian III., having renounced his allegiance to France. He was not al-
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lowed to return to Canada, and is said to have died in obscurity in Europe.
His earlier books are very valuable.
A gentleman famous for his deep research into Hennepin's character and his epoch, thinks he may yet be cleared, and that works of other authors pub- lished with his, were added without his authority, and perhaps without his knowledge.
His name is stamped on many places about Minneapolis. Hennepin Co., Hennepin Mills; Henne- pin Avenue ;- we are not allowed in these parts to forget the energetic Recollect. In this city is the superb water-power of the Falls of St. Anthony-the great river leaping over the limestone rock in a plunge of twenty-five feet, which, with the descent from the rapids above, makes a fall of eighty-two feet, affording water-power for about thirty-four great flour mills.
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CHAPTER XIX.
IN 1698, two meek men in a frail birchen canoe were seen smoking the calumet with some red men. Cana- dian priests from the Quebec Seminary, Father Francis Montigny and Antoine Davion. They received little encouragement and had small hope of converts. They proceeded to Biloxi lately colonized by Iberville. In Membre's "Relations," we read: "On Easter Sun- day, March 29, 1682, after having celebrated the divine mysteries for the French, and fulfilled the duties of good Christians, we left the villages of the Natchez." It is doubtful if De Soto ever visited Natchez, though it is certain he had intercourse with the Natchez In- dians. They proceeded to Biloxi. Buisson de St. Cosme was sent to the Natchez. Montigny passed over to the Taensas, and Davion tried to spread the Faith among the Tanicas. Thus, two years before the site of Natchez was selected the Church had missions for the neighboring Indians.
The hardness of the hearts of the Tunicas con- strained Davion to leave them several times, but by earnest entreaties they as often induced him to return. On one occasion they offered to make him their chief.
Father St. Cosme was a general favorite. The royal heir was named in his honor. For eight years he pleaded, and suffered, and prayed, in vain. No doubt his prayers obtained patience for the laborers and some small measure of grace for their stubborn
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disciples. In 1707, this zealous priest was murdered by the Stimachas. The proto-martyr of Mississippi, Father Foucault, S.J., was treacherously killed by his Koroas guides.
Iberville, Bienville, and Tonty visited the site of Natchez. February 11, 1700, Iberville was charmed with the place. He marked off the boundaries for a Fort, and laid plans for a city to be called Rosalie, in honor of the Countess Ponchartrain.
The Natchez were cruel and despotic. The sun was their divinity, and they were fire-worshippers. Human victims were offered to their offended deities, and even mothers sacrificed their babes. The great Sun attended by 600 braves, received Iberville with all the pomp of royalty. A treaty of amity was concluded, the first on the bluffs of Natchez.
Missionaries and explorers from Canada sought the villages of the Mississippi by way of the great Lakes and the Wisconsin River. But intercourse with the mother-country was carried on by vessels plying be- tween France and Louisiana. Northerners sometimes came South by Montgomery and Mobile and gained New Orleans by water. In 1779, the Red Cross of St. George descended from Fort Paumure, replaced, amid salvos of artillery by the royal standard of Spain, by Galvez the young conquering hero. In 1785, Natchez had one thousand five hundred and fifty in- habitants; in 1788, two thousand six hundred and seventy-nine. Grand Pré became first Governor, under the new regime. Father Davion attended French and Indians. He labored many years in Mobile, in poverty and privation. Father de la Vente denounced the French liquor dealers who almost ruined the Indians by selling them rum.
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At all times spirituous liquor had a wonderfully evil effect on the Indians. Even to-day, Jan. 27, 1906, the Constitution of Arizona prohibits the sale of liquor to the Indians, forever, and the Constitution of Okla- homa 1 for twenty-one years, as a condition for state- hood.
The Sulpitian Seminary of Quebec which entered the field as a great missionary body, sent Montigny, Davion, and St. Cosme. Crosses were planted by them in many places. Under the French there was usually a priest at Natchez. Under the Spanish, there was a priest at Villa Gayoso. There was more or less trouble everywhere with the marguilliers or church wardens. But the better class were mostly willing to stand by the Bishop as the lawful head of the Church of Louisiana. The few immigrants who came in were not usually of the true faith.
The King of Spain ordered the erection of a suitable church, and sent Irish priests of zeal and culture to Natchez, the royal treasury assuming all the expense. Messrs. Savage, Lamport, White, and McKenna, em- barked at Cadiz and were in Natchez before 1790. In the same year, Manuel Garcia buried " Miguel Lam- port, Clerigo, Presbutero y Cura," a great loss to the Colony. Old Memoirs say that Fathers Malone and Brady exercised the ministry at Natchez. They, no doubt, belonged to the large number who came to the Colonies from " the Peninsula." Catholics once more had the consolations of religion, and were edified and delighted by its grand and imposing ceremonies. But one night, Spain withdrew her garrison, March 29, 1798, and next morning the Stars and Stripes floated to the breeze.
1 Oklahoma.
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It is said that, as in European countries, the Church in Natchez had the privilege of sanctuary. It was no uncommon sight to see a Spaniard at the church door, his fingers on the key-hole, trying to avoid arrest for some midnight misdemeanor.
The people long retained a fond recollection of the Spanish domination. The stately rulers had endeared themselves to all by their lenient and paternal sway. Many followed them on their departure. Simultaneous with the recall of the Spanish officials, was the de- parture of their beloved clergy, the people being left as sheep without shepherds.
The love and veneration of the diminished congre- gation clung to the poor old Spanish Chapel of the Holy Family. They were deeply grieved when it was destroyed by fire, Dec. 28, 1832. In this Conflagration perished a splendid organ which was viewed in the light of a relic. It had belonged to Louis XVI., the beheaded King of France. Louis XVIII. presented it to Bishop Dubourg, and the Bishop kindly gave it to the Natchez Catholics.
The Spanish Chapel was replaced by " a nondescrip little chapel perched like an eyrie over the one room of the priest's house, and reached by a flight of rickety stairs." Later, the Mechanics' Hall was hired for divine service.
The lower room of the two-story chapel was used as a grocery store. The leasing of this commercial establishment was one of the most onerous duties of the trustees, at least they record little else. To this two-roomed edifice, a facetious, but irreverent, wag, applied the following distich :
"The spirit above is the spirit divine, The spirit below is the spirit of wine."
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A wealthy German priest 1 offered to rebuild the church and give his services gratuitously,-Father Kinderling. He continued his charities in New Orleans, and some- times visited Natchez for baptisms and marriages.
In 1838, Bishop Blanc of New Orleans sent the Lazarist, Father Timon,2 later Bishop of Buffalo, to give a mission to the Natchez people. Dr. Vandevelt was instructed to ascertain what arrangements could be made for an Episcopal see, and, by an anomaly, pre- pared the way for his successor.
In 1840, a dreadful tornado left the city almost in ruins. The saintly Father Odin was aboard a steam- ship in midstream when the tornado rushed by. Struck by a gale, the vessel nearly turned over. He and his companion giving themselves up for lost, fell on their knees in prayer, when the boat immediately righted herself. The good priests rendered heroic service in rescuing people swept overboard from neighboring boats. The mission preached by Father Timon was most successful. In 1839, Father Bogard became Pastor. Like most clergy of the time, he was ham- pered by the marguilliers, a self-constituted board, who deposed this excellent priest from the ministry! Later the sentence was expunged and a tardy repara- tion made. Father Badin, the first priest ordained in the United States, paid several visits to Natchez. We learn, traditionally, that he was a bright, original char- acter. But no particulars are recorded of his visits.
The head of the American Church, Right Rev. John
1 We know not why his offer was declined.
2 Father Timon, Visitor of the Lazarists, was appointed Coadjutor to the Bishop of St. Louis but refused the mitre. He became Bishop of Buffalo, 1847, and died after a life of incessant activity in the Church, 1867.
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Carroll, was created Archbishop, and received the Pallium, Aug. 18, 1812, an auspicious event that gave much impetus to Religion. Bishop Cheverus wrote to him, on that occasion : " That you may for many years wear this vesture of holiness is the wish of all your children in Christ. God will, in His mercy, I hope hear their prayers, and prolong the life of one beloved and venerable Father."
Bishop de Neckere was consecrated Bishop of New Orleans, May 16, 1830 by Bishop Rosati assisted by Bishop England. Bishop de Neckere whose health was very delicate, came from the counrty to the city during an epidemic, and, while laboring among the stricken, caught the yellow fever, and died, Sep. 4, 1833.
Fathers Sibourd and Jean-Jean had governed the diocese for two years before Bishop de Neckere's con- secration. Father Jean-Jean was mentioned for' Bishop, but fled to parts unknown. He returned to New Orleans, and died there, in 1838. November 22, Father Anthony Blanc was consecrated, at a most im- posing ceremony, the splendors of which were never forgotten by those who assisted at it. He was forty- three years old, and had been ordained at Lyons, 1817. During his episcopate, New Orleans was made an Archbishopric, and he obtained the Pallium, as first Archbishop. Dr. Carroll of Baltimore requested the Louisiana Bishop to supply a priest for Natchez. But the population had dwindled. Father Timon, C. M. gave another great mission at Natchez, baptized many and heard numerous confessions; piety was revived and much good effected. He also gathered all the priests within his reach and preached them a spiritual retreat. Father Timon was soon after appointed co-
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adjutor to the Bishop of St. Louis, but declined the promotion.
Point Coupée had been without a priest since the departure of Father Brady, Carmelite, 1812. Bishop Dubourg visited this place, 1818. He gave a course of instructions and administered Confirmation. He ap- pointed Father Blanc Pastor, and dedicated a new church in 1823. In 1717, Natchitoches had been es- tablished as a French post. Not far off was the Spanish mission, San Miguel at Adayes, founded in 1715, by the Venerable Father Margil.
At New Orleans, Mobile, and the Florida towns, there were missioners of many Orders, among them was represented the Order of Mercy for the Redemp- tion of Captives. In early days the U. S. Government sent money through this Order to rescue from captivity American citizens seized in the piratical States of Barbary.
Bienville's third term was from 1733 to 1751. To- wards the close of this period, sixty women came to New Orleans as wives for the soldiers and planters, which they soon became. The church still occupied the square on which it was put up. To the right and left were the barracks, fronting the square were the govern- ment buildings. The Indians at all times loved the French and sided with them.
August 7, 1727, was celebrated the Centennial of the arrival of the Ursulines in New Orleans.
Bishop Blanc called on the Society of Jesus for priests, and obtained eight. He also applied to Rev. John Timon, Visitor of the Priests of the Mission, to assume the direction of the diocesan Seminary of New Orleans, which the Lazarists still retain.
Mrs. Pierce Connelly having, with due sanction,
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separated from her husband who became a priest, did much for Catholic education in England and America, and founded the Sisterhood of the Holy Child Jesus, to labor in the cause.
Bishop Dubourg sent to the Ursulines from Lyons Mother Seraphine Ray, so celebrated for her gener- osity. It was said that no one ever applied to her in vain, nor would she wait for an appeal, if she had means to relieve the distress. When the Charleston Convent, near Boston, was burned by incendiaries, she at once sent the nuns three hundred dollars, and invited to her Convent all who wished to make New Orleans their home. In 1847, she founded an Ursuline Convent in Galveston and she established another in San Antonio in 1857.
From the Records, we learn that there was much intercourse between the missioners of Natchez and the Upper Mississippi and those of Mobile. The last foreigner who disturbed the Natchez Church was a Signor Inglesi, who had imposed on Bishop Dubourg.
The news of one part of the church was readily conveyed to another. The Church of Norfolk, Vir- ginia, received from the King of France a copy of Murillo's Asumption; and, from Dr. Higgins, a large Crucifix of great artistic value.
Father Charlevoix, the historian of new France, came to Natchez in 1721. Finding no priest there he remained for some time preaching, exhorting, entreat- ing, and laying the foundations of a Church.
When Mississippi fell under the jurisdiction of the United States, the church property (300 arpents, ) was seized by the Federal Government. As the church was not a corporate body and had no official head in Natchez, no claim was presented in her behalf, and thus
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passed away the property of which she, in equity, had the right of constructive possession.
March 14, 1841, Dr. John Chanche was consecrated Bishop of Natchez, in Baltimore, by Archbishop Ec- cleston. He had been a member of the Sulpitian body, and when the episcopal office became vacant the honored President of St. Mary's College. The day of his arrival in Natchez, he officiated at the Mechanics' Hall, Ascension Thursday. In 1842, he laid the corner-stone of St. Mary's Cathedral, a noble Gothic structure. In 1852, he went north in the interest of his diocese. In 1853, he went, north a second time. At Frederick, Md. he was attacked by cholera, and on July 22, 1853, he expired, surrounded by loving friends, and fortified by the sacraments of the church, in the 57th year of his age, and the 12th of his episco- pate. "He was buried in the Baltimore Cathedral, where he had been ordained priest, and consecrated Bishop. Mgr. Chanche was a most amiable character. His rich treasures of wisdom and erudition fitted him to shine in the councils of the learned, and charm in the amenities of social life. He was devoted to all classes in his extensive diocese, especially the poor slaves.
Right Rev. James Oliver Vandevelt, of Chicago, was translated to Natchez to succeed Bishop Chanche, 1853, and died two years later.
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CHAPTER XX.
NATCHEZ was originally under the Bishop of Havana. In 1793, it became part of the see of New Orleans. Later, it fell to the charge of Venerable Archbishop Carroll. He made efforts to save the prop- erty but without avail. Father Lennon and Father Blondin remained till 1803, and zealously toiled to keep alive the fire of Faith. While on a sick call, Father Blondin was drowned in the Bayou Lafourche, to the great regret of his flock.
In 1820, Father Blanc, the future Archbishop of New Orleans, spent four months in Natchez. He in- stalled as pastor, Father Maenhaut, who remained till 1824, when Bishop Dubourg gave a mission, and ad- ministered confirmation, probably the first episcopal function performed here. He was aided by Rev. Mr. Vidal, brother to Don Jose Vidal, from whom Vidalia took its name. This holy priest led an eremitical life. Poor for Christ's sake, he gave his patrimony to the needy. The Natchez congregation profited by his ministry on his occasional visits to say mass.
Another priest died here in 1825, Rev. Father Gallagher. His well selected library was sold, with his vestments and altar service.
In 1850, on Trinity Sunday, Bishop Chanche blessed a fine bell presented to him by Prince Alexander Torlonio, of Rome. "It came to me," wrote the
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Bishop, " free of all expense; such had been the di- rections of the Prince, through the different merchants through whose hands it was to pass. I blessed it ac- cording to the ceremonial in the Roman Pontifical, and called it Maria Alexandrina, in compliment to the donor and his lady. It is beautifully decorated and weighs over three thousand pounds." About twelve o'clock the night it was cast, the Prince left the com- pany he was entertaining, and with his wife and a few friends went to the foundry; the lady threw a gold ring into the glowing, melting mass, and all knelt down reciting the litany of the Blessed Virgin, and other prayers during the fusion.
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