THE LILY OF THE MOHAWKS

New Zealand Tablet, Volume LII, Issue 50, 16 December 1925, Page 11

THE LILY OF THE MOHAWKS

(By Mary C. Magnell, in America.)

The beatification of Father Isaac Jogues and his associates in the Society of Jesus, who won their crown of martyrdom' at the hands of the Mohawk - Indians during the colonial period of American history, was a comparatively recent occurrence in Rome, arid an auspicious occasion of the Holy Year. Two and three-quarter centuries have elapsed since these men sacrificed their lives in bringing Christianity to the original Americans. : And now the Holy Father has. authorised the institution of a process through which canonisation may be declared for the first truly American saint, Catherine Tekakwitha, a North American Indian maid. Rome will pursue with its accustomed care its investigation of the life of the Lily of the Mohawks. The original action initiating steps for the ultimate canonisation of Catherine was solicited by the Fathers of the Church in America, meeting in the Third Plenary Council at Baltimore. Pope Pius X recently designated Rev. Aurelian Fajella, S.J., to institute the process looking to the beatification of Catherine Tekakwitha. Although in this instance about 250 years have passed, documentary evidences of the saintliness of the Indian maiden will be sought. These will embody records of miraculous power attributed to her. Catherine Tekakwitha is even now the subject of veneration in places far distant from the diocese of Quebec where she lived and died. Her intercession has been effective to a most startling degree. Catherine received Baptism at the hands of Father Jean de Lamberville, and her earlier desire to be received into the Catholic Faith came by natural inheritance from her mother, a convert to Christianity, it may possibly fee, through Father Jogues. Bishop Laval called her the Genevieve of New France and recorded that "the French who are in the colonies, as well as the Indians, hold her in singular veneration. They come from a great distance to pray at the tomb, and many, by her intercession, have been . immediately cured of their maladies and have received from Heaven other extraordinary favors." The testimony is not that of hearsay or tradition, but, as the biographer wrote,' "is nothing that I have not myself seen during the time she was under my care, or which I have not learned of the missionary who conferred on her the rite of Holy Baptism." Catherine was born at Gandaougue, a settlement in the lower Iroquois country, in 1656. Her father was an Iroquois of the Turtle clan,- her mother an Algonquin who had been baptised a Catholic at Three Rivers. Smallpox carried off the parents and a brother, leaving Catherine orphaned at the age of four to be cared for by an uncle, a powerful native of his " village, and aunts. The dreadful disease which had robbed Catherine of parents left another mark on her, a weakness of eyesight which she accepted as a means of preserving her innocence of life

as she grew to girlhood in scenes of corruption common among the Iroquois. Then came the missionaries. The Iroquois, fearing the power of the French army, agreed to a treaty of peace. The missionaries by chance were granted shelter under the roof where Catherine lived, and she, as it were, became their handmaid. The modesty with which she performed these services touched the priest guests. When Catherine became ' of marriageable age her guardians announced that they would find her a, husband. Suggestions of this nature were rejected by Catherine, but that only strengthened them in their decision that she should wed. A husband was agreed on, the match arranged, and the time appointed for the simple native ceremony. But they reckoned without Catherine. The prospective groom came to Catherine's wigwam on marriage bent one evening, and seated himself beside her, according to the custom, an action which, to the Indians, was sufficient to give her a husband, being the equivalent of a ceremony. The action was met by Catherine's immediate abandonment of the wigwam, nor would she re-enter while he remained. Her indignation only served to make her relatives angry and more determined that she should wed. They resorted to strategy for the accomplishment of their purpose, but this, like their previous blandishments, was unavailing. Not even the fact that Catherine was subjected to what equalled slavery caused her to waver. She persevered in her purpose, preserving the equanimity of mind and natural sweetness of disposition, remarked by the earlier missionary visitors to the Indian village. Then came Father Jean de Lamberville to prosecute his missionary efforts in the village. Catherine heard the missionary's message and lingered over his words. Seizing her opportunity she unburdened herself to him, disclosing the bitter opposition of her guardians to Christians, and her own courage and convictions. Impressed by Catherine's goodness, simplicity, and candor, Father de Lamberville believed she would some day make great progress in virtue. He devoted the entire winter to her instruction in the Catholic Faith and to investigation of this most unusual Indian girl. Despite common practice among the Indians' to slander, Father de Lamberville heard only the highest praises of good qualities in Catherine, and so on Easter, 1676, she was baptised a Catholic. She was twenty years old. Catherine's adoption of Christianity made her an object of derision among the Indians and her most unusual fervor ultimately caused annoyance from her guardians. On one occasion a hunter came into her wigwam while she was engaged -in prayer, and with upraised tomahawk threatened her life. Catherine's action was merely a bowing of her head in submission, as if inviting him to strike his blow. This action caused the hunter to retire in confusion. At St. Francis Xavier du Sault, on the

prairies, of the Madeleine, the Indian convert* had gathered themselves into a sizeable village, living happily in the I exercise of religious practices. Catherine hoped; there to live, but repressed this r desire , because of the grief it would cause her uncle 'to see his village further depopulated. Al- ? ready many had gone to St. Francis, because > : of the activity of the zealous neophytes who V;; knew the sweetness of life there. An adopt;/;'.'ed sister who was married, urged sCatherine to join the community but it was more than a year before" she :could escape the bondage -in which she. was held. Catherine's brother-in-law came to the village and made plans . to aid the escape, which, when undertaken, was followed, with pursuit and ultimately marvellous escape. Her new life in the village, now Caughnawaugha, was an , in- ? spiration for all. $$ When the season of the hunt returned, .:. Catherine was urged by her confessor to go along in order that she might regain the strength lost through rigorous penances, but ■ she would not. "It is true, father, that my body is served most luxuriously in the forests, ; but my boul languishes there and is' not able to satisfy its hunger. On the contrary, in the, village the body suffers. I am content %■* that it should be so, but the soul finds its delight in being near to Jesus Christ. I will willingly endure hunger and suffering, provided that my soul may have its ordinary /. nourishment." Catherine accordingly remained in the village, subsisting only on */ corn and offering the sacrifice as -mortification. ;,[..-.'. Up to now Catherine had never seen a jxun, and visiting Montreal for the first """Hjme, met Sisters engaged in missionary /{ work. Returning to her confessor she besought of him the right to consecrate herself to God by a vow of perpetual chastity. 1 Well remembering Catherine's vow of virginity the Father required further proof of her holy purpose and became convinced that ;. the spirit of God was acting within her. This established, Catherine selected the Feast of the Annunciation for the making of her vows, and "although lacking in the full re- / quirements of canon law, this might be regarded as the founding of the first Sisterhood in America. V And now, added austerities undermined Catherine's health, but she persisted. Her example at Communion was an inspiration /to all who observed her. She branded lier feet, enslaving herself to the Lord, just as -{■; the tribesmen branded the feet of their captives as a means of identification. In imitation of St. Aloysius, she made her bed for / three nights in succession on a pallet of -. thorns. It was only when ; her confessor re--■:monstrated and commanded her to stop that she desisted from these terrible 'austerities. Eternity began to dawn for 'Catherine," and realising this, she increased' her prayers and : devotion. On Tuesday of Holy Week she '.; received Communion'and on. Wednesday the Sacrament of Extreme Unction, with resigna- . \jfn to the-will of God. With the names of * Jesus^ and Mary on her lips, after a ..halfhour of - agony, - she ; peacefully expired ,~ as . if. //falling into a; sweet sleep. This was in 1680.

Onlookers were amazed at the change in

expression coming over the lifeless face. A beam of the glory that sh* had gone to ■ PQBaeßs, was reflected in her body* Mr Frenchmen passing Jby, saw the remains stretched' out and) remarked how calmly she slept/?!ut later learning that she was dead, returned and knelt at her feet and besought her intercession. To further attest their public veneration they assisted in the making of a ■coffin for her body. I* ! \<i -'i '( : God did not delay to honor the memory of this virtuous girl by an infinite number of miraculous cures which took place after her death and .which continue to. take place daily through her intercession," wrote her biographer, adding: "This is a fact well known, not only to the Indians, but also to the French at Quebec and Montreal; who often make pilgrimages to the tomb to fulfil' their vows, or to return thanks for favors which she obtained for them in heaven." Those who long since held Catherine as worthy of the designation, Saint, have passed away, and another group of churchmen will now review her life and decide whether she suffered to a heroic degree. They will examine her virtues and determine if she is •worthy of a place in the communion of saints. The "devil's advocate" will scrutinise the evidence of her sanctity and the cures attributed to her. The process of canonisation goes on with great precaution and it may even now be years before Catherine, the Lily of the Mohawks, will be enrolled among the elect as "St. Catherine Tekakwitha.