Volume 8 — Canadian Customs.

The neighboring British provinces of the north—the new Dominion of Canada—from various reasons, claim at this time the public attention. From intrinsic merits they are worthy of notice. With much of interest in the natural prospects and the interior life of this country and its denizens, it is almost a terra incognita to the general traveller, and few penetrate to those remote portions where the ancient customs of the original settlers are faithfully retained and kept up in their primitive simplicity. Although closely contiguous to the American line, bordered by its lakes and its forests of dense timber, rich in valuable mines and costly furs indigenous to northern latitudes, it is chiefly for these possessions that the province is sought by the utilitarian trader, rather than visited by the pleasure-seeking tourist. And yet the general beauty of scenery and the peculiar characteristics of the people are worthy of close observation, and one might vainly seek in a wider range for material so grand, or characteristics better deserving of appreciation. The noble St. Lawrence is bordered by shores of smiling fertility in the summer months. The country rises in gradual ascent from the present boundaries of the stream, and geological inquiry demonstrates that at an earlier period the bed of the river extended to much wider limits than at present. Still it is a grand and noble stream, as it goes sweeping onward majestically to the ocean, gemmed with a thousand isles, and having hundreds of peaceful villages that nestle on either shore. A mere passing voyage on this route of travel presents a rich and varied panorama of natural beauty. Still more interesting to the mind of serious thought than this mere material attraction, is the suggested idea presented in every village, crowned hill, or hamlet, nestling in some nook along the shore, of the happy unity and devotion of a people who make, within their humble homes and in the practice of piety, the sacred faith of their worship the main object of their existence. Strangers to their zeal many deride this devotion and call it fanaticism; but no system can offer, in practical moral results, a higher order of virtuous life than that presented by the Catholic Habitants [Footnote 112] of Lower Canada.

Retaining, with their French origin, the happy temperament of the Latin race—courteous, hospitable, and enthusiastic—foreign refinements have not destroyed original purity of character; and in their simple lives, wisely directed by zealous, self-denying curés, they illustrate in piety and contentment the happy results of this influence. To notice, then, the habitudes of this class, to enter their homes and penetrate the arcana of their inner life, is a profitable study to all who are willing to receive the high moral lessons that grandeur does not constitute comfort, and that contentment may prevail where wealth does not abound, and that piety in simple faith presents a consolation that mere material possessions fail to bestow. While the patriotic Canadian claims as his motto,

"Notre culte, notre langue, notre lois," he properly places his religion first and above all other mundane considerations. This religion is the Catholic faith; and while the Canadian submits to political innovations, and recognizes the rights of the conquering arm of the British, he claims, in unbending adherence to his church, the observance of every ancient rite. The Code Napoleon may be modified by Saxon legislation; but the great common law of traditions in religious forms must ever remain undisturbed. Hence arises a peculiar charm in the simplicity, fervor, and unity of devotion among the Catholic Canadians. Voyaging from Montreal to La Rivière du Loup, at every intervening two or three leagues are defined the boundaries of a Catholic parish, denoted by the dome or spire of the village church. The proportions of these edifices present a solid character and generally harmonize in style; and, although lacking the finish of architectural design, they are constructed of stone, with ample accommodations for from one to two thousand worshippers. In this one edifice gathers, for miles around, the populace of the entire district; for here no discordant sects prevail to divide and weaken congregations. This one church, then, is the grand centre around which the people cluster, and which usually occupies the most commanding point of observation. If an ancient edifice, the building occupies the centre of the plateau of cottages, at once in former times the house of worship and fortress of defence. Should the approach of hostile Indians be signalled, the populace retired within the sacred precincts until after the danger passed, which was generally escaped by the appeal for peace, on terms of mutual accommodation, by the venerable priest. The influence of moral force often served to lead the minds of the aggressive savage to better and higher purposes.

Thus in this barren and bleak land whole tribes have been reclaimed from heathenism, though many priests, especially those of the Jesuit order, fell victims to their holy zeal, and offered their lives in sacrifice to their sacred efforts. Others lingered for years, prisoners in the hands of their captors, but still teaching in bondage, and finally, gaining influence from their virtues and learning, made proselytes of their persecutors. Thus whole tribes were brought within the influence of Christianity, and Canada was reclaimed from the savage customs of the natives, who have been elevated and preserved by the happy influence of the Church. These tribes have not disappeared, as elsewhere, before the rude invading march of the Christian, so-called, but continue in their united character and distinctive habits to live prosperously with their white brethren, and to venerate the religion they have embraced. Their principal villages dot the shores of the St. John and St. Lawrence, and even approach so near Quebec as Loretto. Their church edifices are generally of a simple character; but of late years, throughout Canada, many have been rebuilt, enlarged, or superseded by magnificent structures of more modern style than the ancient village church, in which, in times of a more primitive civilization, their forefathers worshipped. But the worship, in its outward ceremonies, remains unchanged. The same faith that won amid Siberian snows the land from savage rites, is alone fostered tenaciously in all its ancient forms. The devoted zeal of the French mission priest, driven from France by the bloody Revolution, carried the seeds of the true faith to the bleak shores of the Canadas; and their influence is well maintained by the curés of the present day, who continue not only to console spiritually, but in all the affairs of life give that wise direction which their superior intelligence enables them to exercise. The efforts of modern missionaries, who exhaust themselves in temporary efforts in remote regions, might take a wise lesson from this concentration of labor and dedication of life to the service of religion within fixed limits. It is granted, (for the fact cannot be controverted) that this people and country have been Christianized by the labors of the Catholic missionaries, and that the religion they inculcated is universally established and practised by the French population of the rural districts. It must, also, in fairness be admitted that the good effects of the system is demonstrated by the superior morale of the people under this control, who compare favorably with other sections where mixed sects predominate. Canada East, from the ocean to Quebec, is settled almost universally by Catholics, principally agriculturists, though along the shores the fisheries and pilotage occupy their attention as a means of livelihood. Among this people crime is almost unknown, so efficient have been the influences of their faith upon their moral habitudes. Notwithstanding this favorable condition of morality, emissaries from Canada West are diligently sent yearly with their stock of tracts for distribution and well-bound Bibles for sale. The preaching from one text, "Be not a busy-body in other people's matters," would be a judicious commentary on this course, especially as the influence of their own system fails to produce the benign influences of Catholicity, in freedom from the ordinary evils from which these happy, peaceful French parishes are exempted.

Devotion to their religion defends them from the influences of vice. Murder is a crime that rarely occurs among the native population, and other minor offences are equally unfrequent. To a people thus living harmoniously under an established religious influence, faithful in observance of their duties in patriarchal simplicity, and devoted to their religion, such invasion of the Protestant colporteur is a gratuitous impertinence. If the Catholic faith protects its votaries practically from sin, the substitution of another system, from the section of Canada West, (which by no means contrasts favorably with Catholic Canada East in comparative statistics of crime,) is no recommendation for the propagation of a faith that does not produce equal exemption from evil where their own influence prevails. Notwithstanding this common-sense proposition, zealots from the Bible societies yearly arrive among these devoted Christians, each one successively quarrelling about the proper construction of a book they universally recommend. The logical Canadian might well ask: "Why don't you agree among yourselves before you come to teach us? We are all happy in one opinion here!" Notwithstanding such rebuffs, the colporteurs proceed from house to house, leaving their incendiary documents, which inform the people that the creed that defends them from the influence of sin is a snare and delusion, and that to be saved they must forego its exercise, and advantageously adopt that of some one of the fifty Protestant sects. Any of these may be supposed to possess a sufficient diversity of doctrine to satisfy the most exacting inquirers in their search after religious novelties. If these so-called religious propagandists confined themselves exclusively to these statements, in conscientious diversity of belief, their action might be regarded as an ardent desire to do good to the souls of their fellow-men. But the basest means are used to proselytize, by deliberate forgeries of the truth. The following incident is recorded from personal knowledge of its occurrence, and can be verified by witnesses to the transaction: A colporteur of this beneficent class, from Canada West, entered the cottage of a poor Habitant family in the third range of the village of Saint-Michel, some fifteen miles from Quebec. One of the family was dying, in a room apart, and the priest of the parish was administering the last rites of the Church. The other members of the family were in the general room, during the confession preparatory to the anointing, and, although in grief, their circumstances did not protect them from the intrusion of the insidious stranger. The pedlar in piety vaunted his tracts, but as they were unable to read, these were unappreciated, and he finally displayed his costly Bible, which, he informed them, unless they possessed, studied, and read, they never could be saved. A stranger present—companion of the curé—asked the question: "Is it a Catholic edition?" "Oh! yes, certainly, a Catholic Bible," pointing to the binding with the embellishment of a large cross, the imprimatur of a bishop in France, and the recommendatory note from some Pope recommending its perusal to the study of the faithful. One had only to look within at the text to discover the perversion from the truth, and expose the fact that all these emblems were but a false pretence, to make the book sell among those who would be more attracted by its external resemblance to the authorized version of Holy Scriptures. The curé at this moment entered, and, in taxing the man with his duplicity, he answered with effrontery, "It is a Catholic Bible, but not the Romish edition;" adding, unless all read it they must certainly perish. "Then," answered the priest, "all here must be lost, for not one can read; and unless you remain, in your Christian benevolence, and instruct them, they cannot avail themselves of your written instructions." Fortunately, as a protection against the insidious wiles of such base pretenders to exclusive possession of religious truth, the laws of Lower Canada protect the people against dangerous forms of proselytism, calculated to create breaches of the peace; and the invasion of a harmonious parish by these disturbers of the contented people can be promptly punished as a penal offence. They may sell or give away their books, but here their influence for evil ends; and the trouble these colporteurs give themselves, if expended in a more legitimate manner, might prove quite as effective for their personal good in earning an honest livelihood by more worthy methods. To uproot these tares of evil is the one trouble given to the worthy curés, who diligently watch and guard their flocks from the invasions of wolves, as well as instruct and guide them truthfully in the way of life. The result of their self-denying labors is manifest; and Catholic Canada compares favorably in its morality with any portion of the Christian world. An American Catholic entering one of these rural parish churches described, though recognizing the same service in the offering of the holy sacrifice, would be struck by several distinctive features in the Mass and congregation, and perhaps more than one observance that, as a republican Catholic, he never before witnessed. Distinctions in society are observed, but the deference is paid to superior goodness only; the lines that mark the grades of superiority in society being drawn by the personal worth of the possessor in his elevation to the place of honor. Three chief officers are elected from among the congregation every two years. They occupy the seat of honor in the church on a raised banc, in some cases canopied, but always decorated by two candles and a crucifix. To these points the priest first proceeds at the aspersion, and, making his obeisance and blessing, proceeds with the ceremony. And they are likewise first served on the distribution of the pain bénit, and always take precedence in the grander ceremonies of the church, being admitted within the sanctuary to receive the palms, and on other appropriate occasions having the place notée assigned to their occupation. This gives the laity an active part and place of honor in the service of the church. Personal worth, and aptitude to look after the secular interests of the church, are the sole qualifications for this position, and the united voice of the congregation, in assembly, declares their choice. No alteration or repairs, or any movement connected with changes in matters pertaining to the interests of the church, can be undertaken without their approval. They are the defenders of the secular interests, as the priest is exclusively of the spiritual direction, but most generally harmonize with their curé in any plans of improvement he may suggest.

An American participating in these Canadian services could intelligently follow all that is exhibited in the ritual, though he would be surprised in a simple rural population at the pomp and exactitude with which on grand occasions the services would be performed. No ceremony is omitted that would give dignity to devotion, and the Roman ritual is closely followed. Although the American stranger might not understand the French sermon or hymn, generally sung during the gradual or communion service, still in common faith he would recognize the offering of the great sacrifice, expressed in the same sonorous language in which the service of the Church offers her devotions in every clime. Thus, as a foreigner, in the Catholic Church he would in the most solemn parts of the service feel at home. In common with Roman discipline, the Diocese of Quebec excludes female singers from the organ-loft, save by dispensation during the month of Mary, when this joyful season is marked by this indulgence. The choristers, composed of men and boys, sit within the sanctuary, in stalls arranged in a double row on either side, and these are chosen for their excellent character as well as vocal powers. [Footnote 113]

None would be admitted who did not possess the one qualification of piety. All are decently surpliced, and on Sundays and fête-days four of the boys wear, in addition to the surplice, pendent wings of muslin, neatly plaited, and act as the prominent assistants to the Mass. At the feast of Corpus Christi, the grandest ceremonial of the Church, (after the consecration of a bishop,) as many as eight censers are used, and the road through which the cortége passes is garlanded with flowers, and banners are waving from every point. The grandeur of the ceremonial exceeds that of cathedral pomp in American cities, for the procession makes the out-door circuit of the village, stopping at four sections for the benediction. Two of these are erected temporarily of boughs of trees tastefully decorated, and most villages possess two small chapels distinct from the church that are permanently constructed for these purposes, and used on various occasions, whenever the bishop prescribes peculiar devotions. Thus, at the blessing of the seeds of the earth, in invoking prayers for a plentiful harvest, in times of plague, war, or inundation, these specialty services are peculiarly enjoined, and these chapels are then ever ready for the reception of the sacrament. Otherwise they are closed and unused, and only stand as memorials of the faith of the people; marking with the emblem of Christianity the Catholic land of Canada. At every mile a black cross stands as a milestone to point the way and keep religious hope alive on every side and every step; and sometimes, to mark special blessings in answer to prayers, these crosses are handsomely carved and of stone, and almost always enclose, even when of ordinary material, some sacred statue of venerated saint. Thus in the frigid clime and snow-capped hills of Canada, a Catholic love of the beautiful, pure, and good stands in memorials as frequent as may be found in the sunny climes of Italy or of the smiling lands of the south. Who will say that these objects of veneration do not tend to keep faith alive? The rustic Canadian, as he passes the memorial, lifts his mind to the higher reality to which it points, and in respectful adoration either raises his hat or devoutly crosses himself in prayer. Call it superstition if you will, but it is at least a harmless form of decent respect to the earthly insignia of heavenly realities which the emblem represents. The same respect, too, is universally extended to the curé when he passes abroad; all bow or lowly make their obeisance to the man of God. These outward manifestations of human respect only teach lessons of honor for the office proper to be observed; and, to the credit of Protestant gentlemen it may be added, in Lower Canada, the character and influence of the priest are so highly esteemed that, even though strangers to the Church, in many instances they conform to the custom. A Catholic never passes the clergy of the church without the compliment of the salut; to omit the observance would be a mark of disrespect. These peculiarities, like the order of the church service, arrest the attention of the American Catholic. The whole Mass is uniformly performed in Gregorian tones. The versicle of the day and the Introit are chanted by leading voices in the sanctuary. The choir commence the Kyrie, and it is likewise responsively intoned alternately, first by voices in the sanctuary, and then, with organ accompaniment, answered by singers in the organ-loft. And so the service is carried on most impressively, throughout the Gloria and Credo, even unto the canon of the Mass, with the same tone that is proper to the Mass of the day. Thus is produced an effect of solemn harmony and unity with the celebrant at the altar. No light operatic air clashes with the severe ritual, but all is grave and subdued, and only relieved by the simple pathos of some French hymn, creditably chanted, and most frequently as a solo, by the best voice of the choir. The Canadians are a music-loving people, and all orders cultivate this gift of nature. Their melodies are spirit-stirring and deserving of wider cultivation. As it is, many of our popular airs spring from la chanson Canadienne. Frugal in their tastes, the simple pleasures of social companionship are their chief relaxation; though the games and enjoyments of their hardy clime have their many votaries, and they excel in all the manly out-door exercises, in which even their women participate. Perhaps this may be one reason, besides higher moral causes, that account for the peculiar longevity and large families of the Canadian people. If more primitive in their customs than in lands where luxurious habits prevail, they are exempted from many evils consequent on their indulgence, and the virtues of the heart flourish and abound in luxuriance as the teachings of the church prevail and are practised. Hospitality is the crowning merit of the Canadian people. The stranger ever receives a generous welcome and courteous attentions. The French origin of the people retains all the idiosyncrasies of the latter race, and that easy grace of manner inseparable from French habitude. A Canadian peasant will receive a stranger with a ready tact that is universal, even to those in the simplest rank in life. This frankness and generosity of manner are partially the influence of the Church, which inculcates the practice of courtesy springing from goodness of heart and virtuous intention, and it is especially inculcated in a rite peculiar to the Catholic Church in Canada. During the course of the Mass, every Sunday, is duly observed the generally obsolete custom called the Agapae, of apostolic institution. It is one of those ceremonials which in its latent significance teaches a wholesome truth and duty, and it is to be regretted that it should have fallen into desuetude elsewhere. Significant of the good-fellowship that should prevail among all members of the human family, and in recognition of our common dependence one upon the other, and the duty of mutual aid and support to our brother-man, this feast of love is eaten in common by all ranks and conditions in life. If a Protestant should be present, and conduct himself orderly during the service, the courteous Canadian would extend a portion of the bread for the acceptance of his dissenting brother, as there is nothing of a sacramental character in its reception, and it is as free as the holy water fount in which the curious unbeliever often dips his hand with more superstitious dread than the Catholic believer. In this rite, large loaves of bread are prepared in rotation by the respective families of the parish, each in their order supplying the demand. This is called le pain bénit, blessed bread; and, after its benediction by prayer, that our daily food may be used to our advantage, which ceremony takes place from the steps of the altar, just before the Gloria, it is cut and divided into small pieces among the congregation, who receive it from the ushers, (the maires being first served,) in whatever position they may be in during the course of the service—either kneeling, seated, or standing. Its distribution usually commences during the course of the Credo, and, unless the congregation is very large, concludes at least before the commencement of the most solemn period of the Holy Sacrifice. The ceremony creates no confusion, but is received as an ordinary part of the day's duties. The morsel is accepted, the recipient blesses himself, with a short prayer, and the particle is consumed. The value of the observance of this rite is, the sacred lesson that it so significantly teaches. Its absence would only create remark in the mind of the Habitant, who is singularly tenacious of any innovation on the established customs of his forefathers, even where they manifestly are somewhat burdensome to be observed; for the preparation of bread in three or four large loaves for a thousand people is not entirely an insignificant matter. In the city churches of Quebec, the rite by dispensation is not observed, but it is universal in all the rural parishes. "La religion est changée." the Habitant would say with a sigh, should an effort be made to cut loose from any of the ancient landmarks and customs to whose practice he had been accustomed. The observance of this habit is therefore wisely retained, as teaching a wholesome lesson of charity to our fellow-man. All are recipients alike, young and old, the sinner as well as the saintly, for all have need of the tender indulgence of each other in deference to their common infirmities. Many lands of softer clime possess fairer scenes and a richer soil; but for the elevated affections of the heart in simplicity, none possess in a rarer degree those virtues calculated to render man noble and happy, and to elevate him in the social scale, than the people of these northern possessions that bound our American limits. Perhaps in the march of events, should their country ever be absorbed with our own republican institutions, the strongest bond of fellowship will be, the common religion they hold in such perfect unity with numbers of their American brethren. It is this principle that will render them adaptive to our political institutions as good citizens; and, perhaps, in simple faith, earnest devotion, and rigid standard of observances of the Catholic faith, the American Catholic could well borrow from his Canadian brethren a portion of that zeal for which they are so justly conspicuous.

Our limits forbid all that might be said of the Catholic hierarchy in Canada; a body of men who, for learning, piety, and self-sacrifice, furnish so many glorious examples worthy of imitation. Zealous in the cause of education, as fervent in their piety, they have made the sterling worth of the Canadian Church a subject for praise and imitation in every land. The simplest Canadian follows the language of the Church in his daily prayers; and as the Angelus sounds within her borders thrice a day, or the passing-bell tells of a soul departed, or the joyful chime proclaims a Christian received within the Church, the Latin prayer universally ascends from a thousand hearts, and Heaven's benisons follow in benignant response. May the sun of prosperity ever lighten her borders!

Translated From The French.