USA > Louisiana > History of Louisiana, the Spanish domination > Part 5
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49
The foaming sea seemed to have been lashed into nothing but spray, which, rising up to an immense height, was carried inland by the wind to the distance of four or five miles from the shore, where it descended in thick showers. For thirty miles up a branch of the Pascagoula river, called Cedar Creek on account of the number of cedar trees with which its banks were shaded, the tempest prostrated almost every tree, as if myriads of axes had been emulously at work with destructive rage. Some had been torn by the roots and fantasti- cally tossed about, others were broken into splinters, and, among the few that remained standing, some were stripped of every limb, or twisted together, trunks and branches, into a shapeless .mass. The awful scene of desolation looked like the work of a million of in- toxicated demons. But one of the most astonishing effects of this hurricane remains to be related. Within four weeks after it had been over, such of the mulberry
49
RELIGIOUS QUARRELS.
trees as had escaped its fury, produced a second growth of leaves and fruit. They budded anew, blossomed, and, to complete the phenomenon, produced fruit as plentifully as they had done before.
On the 17th of August, 1772, the King granted to the province of Louisiana, some extension of commerce, in conformity with the suggestions made by O'Reilly in his despatch of the 17th of October, 1769, but the favor, after all, was so restricted, that it did not prove of much importance to the welfare of the colony.
The conflict which had sprung up between the Jesuits and Capuchins, in 1755, as to the exercise of spiritual jurisdiction in Louisiana, may not have been forgotten. The Bishop of Quebec had appointed a Jesuit his Vicar- General in New Orleans, but the Capuchins pretended that they had, according to a contract passed with the India company, obtained exclusive jurisdiction in Lower Louisiana, and therefore had opposed therein the exer- cise' of any pastoral functions by the Jesuits. The question remained undecided by the Superior Council, which felt considerable reluctance to settle the contro- versy by some final action, from fear perhaps of turning against itself the hostility of both parties, although it leaned in favor of the Capuchins. From sheer lassitude there had ensued a sort of tacit truce, when father Hilaire de Geneveaux, the Superior of the Capuchins, who, for one of a religious order proverbially famed for its ignorance, was a man of no mean scholarship and of singular activity, quickened by a haughty and ambi- tious temper, went to visit Europe, without intimating what he was about, and returned with the title of Apostolic Prothonotary, under which he claimed, it seems, the power to lord it over the Jesuit who was the Vicar- General of the Bishop of Quebec. Hence an increase of wrath on the part of the Jesuits and a renewal of the
4
50
FATHER DAGOBERT.
old quarrel, which ceased only when the Jesuits were · expelled from all the French dominions. But the triumph of father Geneveaux was not of long duration ; for, in 1766, the Superior Council, finding that he was opposed to their scheme of insurrection, had expelled him as a perturber of the public peace, and father Da- gobert had become Superior of the Capuchins. They lived all together in a very fine house of their own, and there never had been a more harmonious com- munity than this one was, under the rule of good father Dagobert.
He had come very young in the colony, where he had christened and married almost everybody, so that he was looked upon as a sort of spiritual father and tutor to all. He was emphatically a man of peace, and if there was anything which father Dagobert hated in this world, if he could hate at all, it was trouble-trouble of any kind -but particularly of that sort which arises from inter- meddling and contradiction. How could, indeed, father Dagobert not be popular with old and young, with both sexes, and with every class ? Who could have complained of one whose breast harbored no ill feeling towards any- body, and whose lips never uttered a harsh word in reprimand or blame, of one who was satisfied with him- self and the rest of mankind, provided he was allowed to look on with his arms folded, leaving angels and devils to follow the bent of their nature in their respective departments ? Did not his ghostly subordinates do pretty much as they pleased ? And if they erred at times-why-even holy men were known to be frail ! And why should not their peccadilloes be overlooked or forgiven for the sake of the good they did? It was much better (we may fairly suppose him so to have thought, from the knowledge we have of his acts and character), for heaven and for the world, to let things
51
CHARACTER OF FATHER DAGOBERT.
run smooth and easy, than to make any noise. Was there not enough of unavoidable turmoil in this valley of tribulations and miseries ? Besides, he knew that God was merciful, and that all would turn right in the end. . Why should he not have been an indulgent shepherd for his flock, and have smiled on the prodigal son after re- pentance, and even before, in order not to frighten him away ? If the extravagance of the sinning spendthrift could not be checked, why should not he, father Dago- bert, be permitted, by sitting at the hospitable board, to give at least some dignity to the feast, and to exorcise away the ever lurking spirit of evil ? Did not Jesus sit at meal with publicans and sinners ? Why then should not father Dagobert, when he went out to christen, or to marry at some private dwelling, participate in conviviali- ties, taste the juice of the grape, take a hand in some innocent game, regale his nostrils with a luxurious pinch of snuff, and look with approbation at the merry feats of the dancers ? Where was the harm ? Could not a father sanctify by his presence the rejoicings of his children ? Such were perhaps some of the secret reasonings of the reverend capuchin.
By some pedantic minds father Dagobert might have been taxed with being illiterate, and with knowing very little beyond the litanies of the church. But is not ignorance bliss ? Was it not to the want of knowledge, that was to be attributed the simplicity of heart, which was so edifying in one of his sacred mission, and that humility to which he was sworn ? Is it not written : " Blessed are the poor in spirit ; for theirs is the king- dom of heaven." Why should he understand Latin, or so many other musty inexplicable things ? Was not the fruit of the tree of knowledge the cause of the perdition of man ? Besides, who ever heard of a learned capuchin ? Would it not have been a portentous anomaly ? If his
52
CHARACTER OF FATHER DAGOBERT.
way of fasting, of keeping the holydays, of saying mass, of celebrating marriages, of christening, of singing prayers for the dead, and of hearing confessions, of in- flicting penance, and of performing all his other sacerdo- tal functions, was contrary to the ritual and to the canons of the church-why-he knew no better. What soul had been thereby endangered ? His parishioners were used to his ways? Was he, after fifty years of labor in the vineyard of the Lord, to change his manner of work- ing, to admit that he had blundered all the time, to dig up what he had planted, and to undertake, when almost an octogenarian, the reform of himself and others ? Thus, at least, argued many of his friends.
They were sure that none could deny, that all the duties of religion were strictly performed by his parish- ioners. Were not the women in the daily habit of confessing their sins ? And if he was so very mild in his admonitions, and so very sparing in the infliction of harsh penance on them, why not suppose that it was because the Saviour himself had been very lenient towards the guiltiest of their sex ? It was the belief of father Dago- bert, that the faults of women proceeded from the head and not from the heart, because that was always kind. Why then hurl thunderbolts at beings so exquisitely delicate and so beautifully fragile-the porcelain work of the creator-when they could be reclaimed by the mere scratch of a rose's thorn, and brought back into the bosom of righteousness by the mere pulling of a silken string ? As to the men, it is true that they never haunted the confessional ; but perhaps they had no sins to confess, and if they had, and did not choose to acknowledge them, what could he do ? Would it have been sound policy to. have annoyed them with fruitless exhortations, and threatened them with excommunication, when they would have laughed at the brutum fulmen ? Was it not
53
CHARACTER OF FATHER DAGOBERT.
better to humour them a little, so as to make good grow out of evil ? Was not their aversion to confession re- deemed by manly virtues, by their charity to the poor and their generosity to the church ? Was not his course of action subservient to the interest both of church and state, within the borders of which it was calculated to maintain order and tranquillity, by avoiding to produce discontents, and those disturbances which are their natu- ral results ? Had he not a right, in his turn, to expect that his repose should never be interrupted, when he was so sedulously attentive to that of others, and so cheerfully complying with the exigencies of every flitting hour ? When the colonists had thought proper to go into an insurrection, he, good easy soul, did not see why he should not make them happy, by chiming in with their mood at the time. Did they not, in all sincerity, think them- selves oppressed, and were they not contending for what they believed to be their birthrights ? On the other
hand, when the Spaniards crushed the revolution, he was nothing loth, as vicar general, to present himself at the portal of the cathedral, to receive O'Reilly with the honors due to the representative of royalty, and to bless the Spanish flag. How could he do otherwise ? Was it not said by the Master : "render unto Cæsar the things which are Cæsar's ?" Why should the new lords of the land be irritated by a factious and bootless opposition ? Why not mollify them, so as to obtain as much from them as possible, in favor of his church and of his dearly beloved flock ? Why should he not be partial to the Spaniards ? Had they not the reputation of being the strictest catholics in the world.
Such was the character of father Dagobert even in his youth. It had developed itself in more vigorous and co-ordinate proportions, as his experience extended, and it had suggested to him all his rules of action
54
CHARACTER OF FATHER GENOVEAUX.
through life. With the same harmonious consistency in all its parts it had continued to grow, until more than threescore years had passed over father Dagobert's head. It was natural, therefore, notwithstanding what a few detractors might say, that he should be at a loss to dis- cover the reasons why he should be blamed, for having logically come to the conclusions which made him an almost universal favorite, and which permitted him to enjoy " his ease in his own inn," whilst authorizing him to hope for his continuing in this happy state of exist- ence, until he should be summoned to the "bourne whence no traveller returns." Certain it is that, what- ever judgment a rigid moralist might, on a close analysis, pass on the character of father Dagobert, it can hardly be denied, that to much favor would be entitled the man, who, were he put to trial, could with confidence, like this poor priest, turn round to his subordinates and fellow-beings, and say unto them : " I have lived among you for better than half a century ; which of you have I ever injured ?" Therefore, father Dagobert thought himself possessed of an unquestionable right to what he loved so much : his ease, both in his convent and out of it, and his sweet uninterrupted dozing in his comfortable arm chair.
But the Evil One was hovering round the walls of Eden, and desolation was nigh. A short time after the province had become Spanish, and the Superior Council had been abolished, father Génoveaux startled father Dagobert by his sudden reappearance before him. At first, the humble spirit of the old Capuchin quailed, and his heart sank within him, when he saw one, whose resources of mind, love of power, and indomitable pride he but too well knew .. But it seemed that misfortune had operated a salutary change in father Génoveaux, and the outward man much belied the inward one, if
55
CHARACTER OF FATHER GENOVEAUX.
that also was not altered, for he looked like one ready to kiss the rod of chastisement. His head was bent as it were with contrition, his eyes were lowly fixed on the ground, his hands were meekly crossed on his breast. In this posture of humiliation, he informed father Dago- bert that he had returned to serve where he had formerly ruled, and he begged for admittance, as an humble subordinate, into the holy house from which he had been ignominiously expelled as a superior. With a rather faltering voice, father Dagobert uttered some words of welcome to his unexpected guest, and expressed assent to his prayer. Keen, no doubt, were his mis- givings, but they were soon allayed by the conduct of father Génoveaux, who not only gave the example of submission, but who also was the very pattern of apos- tolic humility. He seemed to have lost sight entirely of the concerns of this world, and, when not engaged in the few ecclesiastical functions which were assigned to him, and which he discharged with the most exact fidelity, he was wrapped up in prayer or in study- particularly the study of the Spanish language-so far at least, as what father Genoveaux did could be ascer- , tained, for he came out of his cell as little as he could ; and, by keeping so much out of every body's way, he, by degrees, almost ceased to be considered as a thing of life; or if so, certainly there could not be a more harm- less sort of creature, or a more insignificant entity in flesh and blood,
These were halcyon days, indeed, the enjoying of which was only marred by the news, that Spanish Capu- chins were soon expected. How they would agree with their French brethren, was a question which excited no little anxiety in the breasts of the latter, when, in the beginning of July, 1772, it was positively known that father Cirilo was coming with some few assistants, in the
56
ARRIVAL OF SPANISH CAPUCHINS.
name of the bishop of Cuba, Don Santiago Hechevarria, to investigate into the affairs of the church and the state of religion in the colony ; and, on the 19th of the same month, which was consecrated to the celebration of a holyday, father Dagobert, at the head of his Capuchins, and accompanied by a large crowd of people, went in procession to the Levee in front of the public square, where father Cirilo and his companions were received with due honors and with great demonstrations of joy. The next day, the Spanish priests were presented to the Governor, to whom father Cirilo delivered his cre- dentials, and the letters addressed by the bishop to that functionary. Governor Unzaga expressed still warmer satisfaction than the people at the arrival of these ministers of peace and instructors in morals and religion, and declared publicly to father Cirilo, that he was ready to make use of all the powers with which he was clothed, to carry into execution the sacred instruc- tions and mandates of his Grace, the bishop of Cuba.
On the very day of the arrival of the Spanish priests in the colony, father Genoveaux doffed the garb of humility and submission which he had assumed, and proudly raising his head, told father Dagobert, in an insulting tone and very abusive language, that a radical change would soon take place, that ignorance, profane- ness, wickedness and dotage would speedily be driven out of the convent and of the country, to yield their usurped power to virtue, learning, religion, active zeal and pious labor. He further added, that the avengers of his wrongs had come at last, and that now was the turn of his enemies to tremble. In order to carry his threats into execution, he immediately ingratiated him- self with the Spanish priests, and, being much their superior in intelligence and energy, he became their secret adviser and the prompter of all the manœuvres
57
FATHER CIRILO'S DESPATCHES
and attacks from which the French Capuchins had to suffer.
Having landed on the 19th of July at New Orleans, father Cirilo lost no time in prying into the Lord's vineyard, and, on the 6th of August, communicated to his diocesan at Havana the result of his observations, of which I give here a condensed abstract : "The people of this province," said he, "are in general religiously disposed, and seem anxious for the salvation of their souls. They observe a profound silence during divine worship, and, when the Most Holy Ghost is brought out (which is on the principal holydays), both sexes prostrate themselves on the ground. With regard to the women, they are more honest than in Spain, and live more in accordance with the precepts of the church. There are some small things in the morals and in the religious observances of these people, which might be better, but time will remedy these trifling evils. As to the clergy, that is, the French Capuchins, I agree with his Excel- lency, the Governor, whose despatch to your grace I have seen, in saying that father Dagobert, having had the spiritual government of this province for so long a time, deserves every sort of regard and consideration, and that, on account of his age and services, he is en- titled to enjoy the most favorable treatment, and to be permitted to be relieved from his official fatigues. But I cannot allow to pass unnoticed what I have remarked in the deportment of those * * how * shall I designate them ? for, certainly, I cannot call Capuchins those whom I consider as unworthy of this holy name. In a true Capuchin, according to the rules and discipline established by St. Francis, there is naught to be seen but austerity and poverty. But such is not the case with these men. In their dress, such, for in- stance, as their shirts, breeches, stockings and shoes, they
58
ON THE CLERGY AND INHABITANTS OF LOUISIANA.
resemble the laity much more than members of their religious order. They say that they have a dispensation from the Pope; but of what nature ? I have not seen it yet. Whether it is in existence or not, certain it is that the doctrine which we profess, commands us to be satisfied with the strictest necessaries of life and with the extremest poverty. Therefore I do not believe in the grant of any such dispensation by the Popes, beyond what may be absolutely requisite to keep soul and body together. But it never could extend so far as to author- ize every one of these fathers, to have a watch in his fob and a clock striking the hour in his room, and another in their refectory which cost two hundred and seventy dollars. Nor do I believe that they have per- mission from our Sovereign Lords the Popes, to possess. so many silver spoons and forks, that it is doubtful whether your Grace owns the like. Not only have they silver spoons of the ordinary size, but they have also small ones, to take coffee with, as if wooden spoons were not good enough for Capuchins ! I will not speak of the furniture of their rooms, nor of the luxuries of their table. But be it sufficient to say, that although, since our arrival and on our account, they have somewhat moderated their good living, their table is still reputed to be better than any other in this capital. Hence, what was it before ? Very often they do not eat at the common refectory, but invite one another to dine at their private apartments.
" This abuse your grace can remedy, as well as that of their having, to wait upon them at table, so many young mulattresses or negresses who are not married. I cannot put a stop to this scandal, having no authority over them. But I infer from a letter written to me by the Superior of our order in Cataloña, that there is some probability of his being appointed to take charge of this
59
THE CLERGY OF LOUISIANA IN 1772.
province. With the strength which I might derive from this fact, should it prove to be true, and from your Grace's countenance and support, I would endeavor to make it known that we are capuchins, and to force those who live in violation of our sacred rules and without caring for God, either to reform their evil ways or to go back whence they came. But, for the present, we can make no innovation, except with regard to the parsonage of this parish, because, in this matter, you can order and dispose as you please, inasmuch as father Dagobert has promised the governor that he would obey all the man- dates of your grace, and for this reason, it is agreed between us and the governor, that you commission father Dagobert as the vicar general of this province, until we can learn the French language, because, without its know- ledge, it is impossible that we should discharge our func- tions. But in case your Grace, most excellent sir, should be of opinion that said individual ought not to be ap- pointed vicar general, your Grace might, for the present, postpone all nomination to that office, leaving everything as it is, writing to father Dagobert and to me what you wish to be done in this province, and charging us with the execution of the good intentions of your Grace and of his majesty (whom may God preserve for ever !) And in order that your Grace, the governor and myself may attain our ends with greater facility, and plant here, without noise and opposition, the Lord's vineyard, as it is in Havana, I am of opinion that you should state, when you write, that you are determined to postpone the nomination of the vicar general, until you have the report of him whom you may send to inspect the affairs of the church in this province. Thus, father Dagobert, either through fear, or to please your grace, will execute what your grace will command him to do. It is important to
60
THE CLERGY OF LOUISIANA IN 1772.
secure his influence, not only because the people of this colony, for thirty years past, have known no other spiritual jurisdiction than that of this father, but also because he has obtained the esteem and affection of all, so that whatever father Dagobert orders is obeyed with- out reluctance. It seems proper to me that your Grace should write none but joint letters to us both, because father Dagobert does not understand the Spanish lan- guage, and God knows to whom he would give your letters to be read. This might produce disturbances, whilst, if I am the person to communicate the contents of your letters to him, I will take care to impress them upon him with prudence and dexterity, and procure that your wishes be complied with. In this way, the gover- nor and myself think that we can obtain all that we desire without trouble and noise.
"If it be discovered that said father does not obey your instructions, I shall give your Grace due informa- tion thereof, in order that you may appoint a vicar gene- ral ; and if you deign to favor my suggestions, you might bestow on him and myself the faculty of granting dis- pensation, particularly with regard to the publications re- quired before the marriage ceremony can be performed. The first thing you ought to do, is to commission some. body who, in the name of your Grace, would take pos- session, in the manner you may determine, of the church of the Nuns and of the plantation which the capuchins have, in order to show that your Grace is the head of this apostolic see and the administrator of all its posses- sions. In this way we shall know how matters stand. for it is said that the plantation of the holy fathers is under mortgage. What is certain, is that it yields nothing for want of proper management, and your Grace might, for the future, make such regulations as would
61
THE CLERGY OF LOUISIANA IN 1772.
prevent the ruin of those fathers from being entirely accomplished .*
" With regard to our parochial and judicial rights and privileges, it is sufficient to refer to the governor's letter to your Grace. As to the administration of the sacraments, I have observed no abuse, but on the contrary, I must say that they are received with great piety-particularly the sacrament of marriage. I must state, however, that there is no preaching every Sunday according to the mandate of the Council; but, at the same time, I must admit that, so far as my information goes, sermons are delivered on the principal holydays of the year. The French capuchins keep three books, one in which they record the baptisms, another the marriages, and in the third, the deaths of the whites and blacks, as they occur ; which practice is to be corrected. I must also remark that these books ought to be kept in Spanish, and the governor and myself (for we shall both be always of the same mind) will look to the reforms which it may be proper to introduce in relation to these books.
" As to masses pro populo, it is certain that they are not said; for, these priests take no notice of any of the apostolic bulls and letters which have been issued . for these last thirty years. This makes it necessary that your Grace should command them to be complied with, in order that, with your Grace's authority, we may correct these Monks, who have been living to this day, with the same morals which they brought with them on their first arrival in these parts. As to religious conferences, they have no idea of any such thing. But I pass over this point without any further notice, and will only say, that, if our most reverend provincial father of Cataloña be
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.