CHRISTIAN HOLIDAYS IMPORTANT TO THE WABANAKI

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1 115 CHRISTIAN HOLIDAYS IMPORTANT TO THE WABANAKI Nicholas N. Smith Ogdensburg Public Library

2 116 The influence of missionaries and Christianity on the native Americans lias been largely ignored and overlooked by anthropologists. Many, like Frank Speck, deplored and detested the missionaries for introducing changes to tile Indian's way of life. Much of importance has been neglected in primary acculturation between the American Indian and the Europeans. Among these are the Christian holidays as celebrated by the Wabanaki. The 17th century missionaries who came to save the souls of the North American natives underestimated the development of the Indians' religion. The Indian was accepted only as a lowly savage. His complete way of life must change. He would have to become a typical member of 17th century European agrarian society as evidence that he had been converted. The Wabanaki were deeply spiritual people. In many ways their religion paralleled Christianity. They probably understood far more about Christianity than they admitted to the newcomers. The natives believed in a Supreme Being. They regularly gave thanks to a Supreme Being, for the problems of each day were many. The dead went above to the Milky Way where they would enjoy excellent hunting and never again would know the pangs of hunger. They asked their Supreme Being to spare their life during crisis situations, which were many. Both bad and good spirits were lurking everywhere. If they were ffended, they were ready to wreak vengeance on the unlucky one. The Wabanaki religion was one based on fear and vengeance. Religion was of such great importance to the Wabanaki, they would take a keen interest in observing the European religious rituals. In 1608 Lescarbot and Pountrincourt began teaching the Port Royal Indians Christianity. Two years later Pountrincourt brought the secular priest Messire Jessl Fleche to Port Royal. Soon, on St. John's Day, he baptized 24 Indians and their Chief. Membertou. In 1611 Biard and Masse, Jesuits, arrived at Port Royal

117 where they established their headquarters. They made long journeys going as far as the Kenebec River in Maine. In 1613 Du Thet, Quentin and Lalemant arrived.

3 117 where they established their headquarters. They made long journeys going as far as the Kenebec River in Maine. In 1613 Du Thet, Quentin and Lalemant arrived. Du Thet was killed when the Virginian Argall attacked the mission established on Mt. Desert Island. In 1619 Recollects from Aquitaine established a mission on the St. John River. In 10 years the endeavor to save the Indians' souls increased from 2 lay teachers to the establishment of missions at Port Royal, Mt. Desert Island, and the St. John River, the missionaries making long trips to convert the pagans. (Thwaites 1902: Vol. 1-13; Shea 1855: ). Before 1700 it was claimed that all the Micmac from Gaspe to Nova Scotia had been converted, and additional missions were established at Norridgewolk and Old Town. More missionaries arrived and a mission was established at Meductic on the St. John River. It was said of Father Charles Germain, a Jesuit who came to the New World in 1738, served at Old Town and Meductic and died at St. Francis in 1779: "He may be regarded as the last of the old missioners to the Indians of Maine, who planted the faith so firmly in the hearts of that Algonquian race that neither privation of priest and altar, nor all the allurements of prosperous and pretentious error could lure them from it." (Shea 1886: Vol ). During the years preceding the Revolution it was difficult for Catholic missionaries in Maine. After the fall of Quebec in 1763 the French missionaries in Maine withdrew to Canada. Those at the French mission Indian villages in Canada tried to persuade all the Indians in Maine to emigrate to their settlements. Most of those on the Kennebec moved to St. Francis de Sales. Massachusetts asked the Wabanaki to take the side of the Americans during the Revolution. The Indians agreed to back the Americans, but asked for a "Black Gown" or French priest. The Massachusetts General Court declared

4 118 themselves ready to get a French priest, but did not know where to get one. (Shea 1885: 155). A Protestant minister was offered. Chief Orono refused the offer saying, "We know our religion and love it: we know nothing of you or yours." (Shea 1855: 156). In 1774 another request for a priest was made with no success so a group went to Providence, R.I., where a part of the French fleet was in port. This attempt to obtain a French priest was also unsuccessful. On May 31, 1791 Col. Allen wrote to Bishop Carroll in a further attempt to obtain a priest: "They are a very exemplary people, consistent with their customs and manners, as are to be met with, zealous and tenacious of the rites of the Church and strictly moral, cautious of misbehaving in point of religion. Though rude and uncultivated in many other matters, they are truly cultivated in this, and it was always observed by the French gentlemen of the clergy, whom we were favored with during the war, that they never saw a more respectable collection in France, and excepting the Cathedrals and some particular place of worship, their performance, chants, etc., in Latin, were in most instances superior to any. I have been myself charmed with them when shut up in the woods. And though of different sentiment, believe them truly to be Christians, meriting the peculiar blessings of the Deity. They teach their children when able to lisp a word, the service, and as they grow up, become in a manner innate, this owing to the assiduity of the French missionaries, much to their honor. (Shea 1888: Vol ). The letter suggests that occasionally a missionary from Canada visited the Maine Indian villages during the Revolution. The missionaries' hard work had results, and after the Revolution, priests were assigned to the Maine Indian missions, which are still served today. The Wabanaki were devoted to their new faith which had far more hope to offer than did their pagan religion. Their harsh life had forced them into a disciplined religion which they now transposed to regulations of Christian life. The work of converting the people had been finished years before;

5 119 now the job was to fulfill the regular Christian routines. One of the major problems of the early missionaries was the language barrier. Many attempted a dictionary and then translated parts of the Prayer Book, hymns, or Bible. Finally in 1857 Vetromile published a Prayer Book in several Wabanaki dialects. This was based on the work of Romagne and Demillier. In 1950 some of the older Indians still considered these Prayer Books prized possessions and took them to the grave. Most of the older people knew many of the hymns and prayers in the Vetromile book by heart. At Pleasant Point, Maine, an old blind Passamaquoddy woman was teaching the children the hymns and prayers from it. The discipline of their former religion had taught them how necessary it was to pray daily and keep the holy days. Some of the basics in the acculturation process were interpreted through Christianity such as the names for the days of the week and the months of the year. All lists of the names of the days of the week checked were similar, which suggests that the weeks and the days of the week were not divisions in time until the arrival of the Europeans. No two lists of the months were exactly alike. (Alger 1885: 246; Laurent 1884: 19; Speck 1940: 265). The most important day of the week became Sunday or "Sun-te." Monday became the "day after Sunday" or "Ki-sun-te." Friday, "Ske-he-ea-tukw" or "the day of the cross," reminded all of Good Friday. Saturday was "the day before Sunday" or "Ku-tu-a-sun-te." Even the term for one week incorporated Sunday, "Newkt-sun-te," or "between Sundays." The importance of the day for worshipping God was established from the beginning. The importance of Christmas was introduced by a new name for the month of December, "Ni-pa-yum-mi-ham-ke-wi-ki-sos," or "Prayer-at-night moon." The new schedule of days did not stop there, for the entire Christian calendar with many important new festivals was introduced. Each was

6 120 introduced with its characteristic custom. Often there was a melding of Catli and Wabanaki traditions for the festival celebrations. Christmas or Ni-pa-yum-mi-ho-muk was not the holiday that we have made it. The birthday of Christ was notable for the midnight mass. Gift giving was probably unknown until fairly recent time. (Wallis 1957: 18). Candle light was the typical light for the people so it could not have the same romantic atmosphere that most of us feel when we enter a room illuminated entirely by the soft flickering tongues of flame. The real importance of Christmas was that it was the anniversary of the birth of their Savior. It was a time to honor all those whose name was Mali or Noel. After the midnight mass there would be a procession to the homes of all who were named Noel or Mali. Usually the chief or head man led the procession. He made a cross of wood for the occasion. All those in the settlement would follow as they paraded to the various homes of those to be honored. Christmas hymns were sung, a special hymn was sung to the honored one, and the beads were said. The hymn sung to those named Noel was: Ma-we-aw-mon-ege, Noel Let us be with him, Noel. The leader, usually the head man, would then say the beads. He was called "Nee-con-ee-me-ak," or prayer leader. Then the one honored would kiss the cross. If there were many to be honored in the settlement, the dignified ceremony might last several hours. The Malecite of Woodstock, N.B., did not have a Christmas tree until the early 1930's. Presents consisting of oranges, nuts and candy filled children's socks. Gift giving was not common until the 1950's. At Tobique the custom of the Christmas tree and gift giving started about the same time as they did in Woodstock (Wallis 1957: 18). The St. Francis Abnaki children

7 121 go from door to door with a bag and are given candy and fruit. The grownups display their affection by passing the youngsters around to be hugged and kissed, something not always appreciated by the children. In 1967 a celebration for children was started at St. Francis. The children make toys. On Christmas they form a procession and carry baskets with their gifts to the Shrine of Mary. They sing an old Indian hymn which in English translation is: Let us be glad because our Lord Jesus Christ was born. You accepted some of our ancestor's gifts; Please accept ours. The radio and T.V. have been major factors in hastening the pace of acculturation of major holidays such as Christmas. Epiphany, the Twelfth Day after Christmas, was known as Kinjamesak. In many parts of the world people still celebrate this data as the major festival of the Christmas season. It is symbolic of the time when the three wisemen presented their gifts to the new born Messiah. The Wabanaki celebrated Kin-jam-es-win, "Day for a king," with a big feast. If anyone had a birthday about that date, he might celebrate it at this time. The feast was held in the council house. The men sat at one table and the women at another. If there was not enough room for everyone to eat at the same time, the men ate first and the women ate after they finished. For dessert there were two cakes, one for the men, and the other for the women. Sometimes the St. Francis made small individual cakes. The Malecite and Passamaquoddy put a bean or a button in each cake. The St. Francis put a pea in one of the men's cakes and a bean in one of the women's cakes. The man and woman who received the piece of cake with these items would become King and Queen reigning over the dance which followed. They wore paper crowns and sat on a platform above the others. They led the dancing which customarily lasted until daylight. This followed the French custom which was called

8 122 "le jour des rois". (Albert 1969: 108). Dancing was the method of celebration which meant the most to the Wabanaki. It was always a great deal of fun to see who would get the button, bean, or pea, and most of the older folks still remember with delight these occasions. This celebration might be compared to the Mardi Gras. For most Wabanaki it was the last festivity before Lent. When the people were on a trapping economy, they returned to the villages for Christmas, remaining there for Kinjamesak and then returned to the bush for another six to eight weeks. New Year's Day is generally considered a secular holiday rather than a religious holiday and no word list of Christian holidays included New Years. However, the following New Year's custom appears to be based on Christianity so it is included here. At Woodstock everyone would visit all the others in the community. Peter Paul described it: Anyone could start the visiting which usually began at 4 or 5 o'clock in the morning. The entire family would arise, including the children, and visit their neighbor. They would embrace, touch cheeks, both sides of the face, each member of the household, and then proceed to the next house. When the first family had left the second house and proceeded to the third, the first family visited would then prepare to visit and so the procedure would continue until everyone had visited and embraced everyone in the village. It all sounds rather idealistic. It was emphasized that it would be hard to carry a grudge against someone into the New Year after participating in this ritual. Ash Wednesday was known to the Malecite as "Tupkw-un-ho-dine" or "ashes put on you time." It was a time for fasting. Most of the families were in the bush on their trap lines so nothing was done on a community basis. Families could put ashes on their foreheads and they could fast, at least for breakfast.

123 Palm Sunday has been notable for people carrying palms. In the northeast the missionaries substituted evergreen boughs for palms. The St. Francis term for Palm Sunday is "Sediak kalnomuk".

9 123 Palm Sunday has been notable for people carrying palms. In the northeast the missionaries substituted evergreen boughs for palms. The St. Francis term for Palm Sunday is "Sediak kalnomuk". (Laurent 1884: 56). Rasles also used the term "Sediak" (Rasles 1833: 89) in reference to Palm Sunday and it must have been an Indianized form of cedar. The Malecite substituted the word "Stakw-nok", meaning fir, for cedar. Palm Sunday was the day when everyone joined the procession around the inside of the church carrying palms. Weather conditions outside were not conducive to an outdoor procession. Many of the families were still in the bush. The Malecite remembered Good Friday in two ways. The first, Chib-yawtkw-eso-kisos, "sun makes sign of the cross": if one looked at the sun, it would swirl around until it made the sign of the cross. In the early 1900's all the youngsters could be seen staring at the sun to see it make the sign of the cross, Peter Paul said. The other name for Good Friday was "Zam-hoo-dine" or Whipping Time. Early in the morning all the children would get up and go out and cut 7 switches. They took them to their father who would tie them loosely together and whip the youngsters 7 times. During the day everyone would cut his 7 switches and be whipped as punishment for all his unpunished sins. Everyone would fast for breakfast. The whipping and fasting were considered a purification rite. It is of interest that the Wabanaki used their "magic number 7" in the Good Friday purification-whipping rite. According to tradition, the Wabanaki believed that the seventh son was born with special powers and was considered a doctor. Any Wabanaki could fight a Medoulin by boiling 7 needles. The Wabanaki incorporated the magic of "7" to insure that absolution would be granted to them and all would go to heaven. Easter, Aw-pi-chi-pek, or "when the leaves begin to grow," might come when

10 124 there was still plenty of snow on the ground. Usually most families were still in the bush in the winter hunting camps. However, by that time of year the creeks and brooks were usually free of ice and torrents of water were rushing to the rivers, lakes, or ocean. On Easter, before sunrise, all natural running water was holy water and had special healing power if one bathed in it. In 1951 a Woodstock mother of an infant sick with pneumonia took the baby before sunrise and immersed it in an icy brook. That night the baby died. A neighbor woman asked why the mother couldn't have brought the water in and warmed it. Some years later a St. Francis informant indicated that the water was always used cold and never warmed. He added that they no longer followed this custom because most water was known to be polluted. The Malecite believed that the water was holy for the three mornings in the span of Good Friday to Easter. Corpus Christi, "Bamosseymihamok," was one of the more important Christian festivals for the Wabanaki. It fell about the time all the people had returned to the villages for corn planting. Older people can remember when priests visited the Indians only twice a year. Corpus Christi was one of these occasions. Kingsclear was the only reserve that had a church. The Indians from Tobique, Woodstock, Fredericton and Oromocto all went to Kingsclear to celebrate Corpus Christi. Anyone having thoughts of marriage was encouraged to get married at this time. It was customary for parents to arrange marriages. This was an ideal time for weddings when all the families of the River were assembled. Altars were set up outside. There would be a grand procession. The priest carried the sacrament. Some people carried banners. The priest stopped at the first altar, put the Sacrament down and said prayers. They proceeded to the next and said more prayers. This was repeated until they

125 arrived at the church. At Old Town, Maine, the procession went to Oak Hill and then returned to the church. After the service the weddings took place.

11 125 arrived at the church. At Old Town, Maine, the procession went to Oak Hill and then returned to the church. After the service the weddings took place. There were always at least two or three couples to be united. The families of those married provided the marriage feast. Everyone helped with the cooking, the cutting and carrying of firewood, getting water, and all the other chores that made up a good time. Of course, dancing followed the feast and continued until morning. Corpus Christi would be long remembered by the people. St. John's Day, "Skute Peskasik," was translated as "the time to shoot at the fire". Steve Laurent, a St. Francis informant, insisted that this was the correct translation although no other informants agreed with him. For the Malecite children, St. John's Day, the 24th day of June, was important as the first day that they were allowed to go swimming. It was difficult to find a way to make "Skute Peskasik" fit this significant event. Research has shown that bonfires, the shooting of guns, and shooting into fires were methods of celebrating that Indians accepted soon after the coming of the Europeans. "Membertou did gather six or seven barrels of the Corn that he had sowed: and had yet one left which he reserved for the Frenchmen, whom he looked for and whom, arriving, he saluted with three Musket shots and Bonfires." (Levermore 1912: 306). St. John's Day coincides with the midsummer solstice, a time when people from ancient tradition celebrated with fires in many parts of the world. "In San Pedro Manrique, Soria Province, Spain, young men walk across glowing embers on the eve of the midsummer solstice." (Kenny 1972: 384). At a very early period customs which were a blend of Christian and pagan were introduced on our coast. "We may here consider a bad custom of leaping over the fire, and of making children pass through the flames of

126 the bonfires upon St. John the Baptist's day; which custom^ endures to this day among us, and ought to be reformed...' (Lescarbot 1907: Vol. III-109). The Wabanaki name for St.

12 126 the bonfires upon St. John the Baptist's day; which custom^ endures to this day among us, and ought to be reformed...' (Lescarbot 1907: Vol. III-109). The Wabanaki name for St. John's Day is evidence that the French introduced them to the custom of bonfires and shooting into the fire. The Jesuits attempted to curtail this pagan practice and would not participate in it. (Thwaites Vol , 51). Since the Wabanaki were served by Jesuits after 1646, this custom was abolished but the name persists. In Quebec Province St. John's Day is still widely celebrated with bonfires, and in some places such as Mount Royal, Montreal, with fire works as well. St. Anne's Day or "See-dan-o-win," is perhaps the most important Wabanaki Christian holiday. Since 1629 St. Anne has been the Patron Saint of the Wabanaki. The Jesuits Vimont and Vieuxpoint had promised tneir patroness, Anne of Austria, Queen Mother of France, that they would dedicate their first chapel in the New World to Sainte Anne d'apt, which they did. This Saint Anne should not be confused with Saint Anne de Beaupre. (Wallis 1955: 183). Many Wabanaki Indians claim that their Patron Saint has assisted new born infants, given care to ailing mothers, and provided help for others with medical problems. The annual celebration dates from 1742, when the Rev. Abbe Maillard first preached to the Micmac people at Chapel Island. He used a rock as a pulpit which is still a tourist attraction. The Church boasts a statue of St. Anne that was found hidden in the woods during the seige of Louisbourg in 1745, and an altar dated 1717, also hidden in the woods during the Battle of Louisbourg. The altar was put together with interlocking pieces, no nails being used in its construction. Currently the festivities encompass several days. (Pacifique 1935: 52). Now the Malecite and Passamaquoddy celebration of St. Anne's Day takes place at Tobique, but it is not thought to have been celebrated there before Laurent does not

127 include St. Anne's Day in his list of Holidays and Festivals (Laurent 1884: 56). So it may be a recent introduction at St. Francis. Although the Mass and Procession of St.

13 127 include St. Anne's Day in his list of Holidays and Festivals (Laurent 1884: 56). So it may be a recent introduction at St. Francis. Although the Mass and Procession of St. Anne are the central events, sports competitions and Indian dances are popular. St. Anne's Day is also noted for weddings. Christian holidays and festivals have been a way of Wabanaki life for over 350 years.

14 128 REFERENCES Albert, Julie D., Madawaska Centennial St. John's Valley Times. Madawaska, Me. Alger, Abby, A collection of Words and Phrases Taken from the Passamaquoddy Tongue. The American Philosophical Society Proceedings. Pp , Philadelphia, Pa. Kenny, Michael, On Firewalkers in Europe. Current Anthropology, Vol. 13, No. 3-4, p Laurent, Joseph, New Familar Abenakis and English Dialogues. Broussea, P.Q. Lescarbot, Marc, History of New France. 3 vols., Champlain Society, Toronto, Ontario. Levermore, Charles Herbert, ed., Forerunners and Competitors of the Pilgrims and Puritans. New England Society of Brooklyn, N.Y., N.Y. Pacifique, Pere, Etudes Historiques et geographiques. Restigouche, P.Q. Rasles, Sebastian, A Dictionary of the Abenaki Language in North America with an Introductory Memoir and Notes by John Pickering. A.A.S. Memoirs of the American Academy, Vol. I, N.S., Philadelphia, Pa. Shea, John Gilmary, Catholic Missions among the Indian Tribes of the United States, Dunigan, N.Y.» The History of the Catholic Church in America. Mershon, N.Y. Speck, Frank G., Penobscot Man, University of Pennsylvania, Philadelphia P.A. Thwaites, Reuben G., Jesuit Relations and Allied Documents, 73 vols. Burrows, Cleveland, Ohio. Vetromile, Eugin, S.J., Alnabay Uli Awikhigan. Kirker, N.Y. Wallis, Wilson D. and Ruth S., The Micmac Indians of Eastern Canada. University of Minnesota, Minneapolis, Minn Malecite Indians of New Brunswick, National Museum of Canada, Bulletin no. 148, Anthropological Series No. 40, Ottawa, Ontario.

The Wabanaki Indian Collection

The Wabanaki Indian Collection Compiled by Mary B. Davis This collection contains items from the Passamaquoddy Indian Papers,#9014 and the Abenaki Language Collection, #9045 Contents Preface The Wabanakis,