Purgatory - Mary Anne Madden Sadlier (best e reader for epub TXT) 📗

Valhal and Hel have reference to the state of things between death and Ragnarok; - a time of existence corresponding somewhat to what is called
Purgatory by the Catholic Church." [1]

[Footnote 1: "Norse Mythology," p. 393.]

It would appear to be no exaggeration to claim the same belief in a middle state for the American Indians, in as far as it is possible for us to draw anything definite from their crude notions of religion. A good authority on subjects connected with Indian customs and beliefs says: "The belief respecting the land of souls varied greatly in different tribes and different individuals." And, again: "An endless variety of incoherent fancies is connected with the Indian idea of a future life.... At intervals of ten or twelve years, the Hurons, the Neutrals, and other kindred tribes, were accustomed to collect the bones of their dead, and deposit them, with great ceremony, in a common place of burial. The whole nation was sometimes assembled at this solemnity; and hundreds of corpses, brought from their temporary resting-places, were inhumed in one common pit. From this hour the immortality of their souls began." This evidently implies a period during which the souls were wandering at a distance from the place of their eternal repose. Does the following passage throw any light upon it? The reader must decide the point for himself. "Most of the traditions," continues the same writer, "agree, however, that the spirits, on their journey heavenward, were beset with difficulties and perils. There was a swift river which must be crossed on a log that shook beneath their feet, while a ferocious dog opposed their passage, and drove many into the abyss. This river was full of sturgeons and other fish, which the ghosts speared for their subsistence. Beyond was a narrow path between moving rocks which each instant crushed together, grinding to atoms the less nimble of the pilgrims who essayed to pass." [1] A vestige of the same belief seems to crop out in a custom of some of the tribes of Central Africa, as appears from the remarks of a recent traveller. "When a death occurs," says Major Serpa Pinto, "the body is shrouded in a white cloth, and, being covered with an ox-hide, is carried to the grave, dug in a place selected for the purpose. The days following on an interment are days of high festival in the hut of the deceased. The native kings are buried with some ceremony, and their bodies, being arrayed in their best clothes, are conveyed to the tomb in a dressed hide. There is a great feasting on these occasions, and an enormous sacrifice of cattle; for the heir of the deceased is bound to sacrifice his whole herd in order to regale his people, and give peace to the soul of the departed." [2]

[Footnote 1: "The Jesuits in North America," Francis Parkman. Introduction, pp. 81, 92.]

[Footnote 2: "How I Crossed Africa," Vol. I., p. 63.]

Such a unity of sentiment on the part of so many nations differing in every other respect can only be attributed either to a natural feeling inherent in man, or to a primitive revelation, which, amid the vicissitudes of time, has left its impress on the minds of all nations. That the doctrine of a middle state of purification was a part of the primitive revelation cannot, I think, admit of reasonable doubt. To the true servant of God, this unanimity is another proof of the faith once revealed to the Saints, and, at the same time, an additional motive for thanking God for the light vouchsafed him, while so many others are left to grope in the darkness of error. - Ave Maria, Nov. 17, 1883.


DEVOTION TO THE DEAD AMONGST THE AMERICAN INDIANS OF THE EARLY JESUIT MISSIONS.

In the " Rélations des Jésuites ," on their early missions in New France, now Canada, we find many examples, told in the quaint old French of the seventeenth century, and with true apostolic simplicity, of the tender devotion for the souls in Purgatory cherished by all the Indians of every tribe who had embraced Christianity from the teaching of those zealous missionaries. The few extracts we give below from the " Rélations " will serve to show how deeply this touching devotion to the departed is implanted in our nature, seeing that the doctrine of a place of purgation in the after life finds so ready a response in the heart and soul of the untutored children of the forest:

"The devotion which they have for the souls of the departed is another mark of their faith. Not far from this assembly there is a cemetery, in the midst of which is seen a fine cross; sepulchres four or five feet wide and six or seven feet long, rise about four feet from the ground, carefully covered with bark. At the head and feet of the dead are two crosses, and on one side a sword, if the dead were a man, or some domestic article, if a woman. Having arrived there, I was asked to pray to God for the souls of those who were buried in that place. A good Christian gave me a beaver skin by the hands of her daughter, about seven years of age, and said to me, when her daughter presented it: 'Father, this present is to ask you to pray to God for the souls of her sister and her grandmother.' Many others made the same request; I promised to comply with their wishes, but, as for their presents, I could not accept them.

"Some time ago, when the Christians of this place died, their beads were buried with them; this custom was last year changed for a holier one, by means of a good Christian who, when dying, gave her chaplet to another, begging her to keep it and say it for her, at least on feast days. This charity was done to her, and the custom was introduced from that time: so it was that when any one died, his or her rosary was given, with a little present, to some one chosen from the company present, who is bound to take it, and say it for the departed soul, at least on Sundays and Festivals." - Journal of Father Jacques Buteux in "Rélations," Vol. II .

* * * * *

In one of the Huron missions, an Indian named Joachim Annicouton, converted after many years of evil courses and, later, of hypocritical pretense of conversion, was murdered by three drunken savages of his own tribe, but lived long enough to edify all around him by his pious resignation, his admirable patience in the most cruel sufferings, and his generous forgiveness of his enemies. Having given a touching account of his death, the good Father Claude Dablon goes on to say:

"A very singular circumstance took place at his burial, which was attended by all the families of the village, with many of the French residents of the neighborhood. Before the body was laid in the earth, the widow inquired if the authors of his death were present; being told that they were not, she begged that they might be sent for. These poor creatures having come, they drew near to the corpse, with downcast eyes, sorrow and confusion in their faces. The widow, looking upon them, said: 'Well! behold poor Joachim Annicouton, you know what brought him to the state in which you now see him; I ask of you no other satisfaction but that you pray to God for the repose of his soul.' ..."

* * * * *

"It is customary amongst the Indians to give all the goods of the dead to their relatives and friends, to mourn their death; but the husband of Catherine, in his quality of first captain, assembled the Council of the Ancients, and told them that they must no longer keep to their former customs, which profited nothing to the dead; that, as for him, his thought was to dress up the body of the deceased in her best garments, as she might rise some day, - and to employ the rest of what belonged to her in giving alms to the poor. This thought was approved of by all, and it became a law which was ever after strictly observed.

"The body of his wife was then arrayed in her best clothes, and he distributed amongst the poor all that remained of her little furniture, charging them to pray for the dead. The whole might have amounted to three hundred francs, which is a great deal for an Indian." -
Rélations , 1673-4.

* * * * *

"They [1] have established amongst them a somewhat singular practice to help the souls in Purgatory. Besides the offerings they make for that to the Church, and the alms they give to the poor, - besides the devotion of the four Sundays of the month, to which is attached an indulgence for the souls in Purgatory, so great that these days are like Easter; as soon as any one is dead, his or her nearest relations make a spiritual collection of communions in every family, begging them to offer all they can for the repose, of the dead." - Rélations , 1677-8.

[Footnote 1: The Hurons of Loretto, near Quebec.]


SUPERSTITIOUS BELIEF AMONGST SOME OF THE NORTH AMERICAN INDIANS.

CABRAL.

When they are asked what they think of the soul, they answer that it is the shadow "or living image" of the body; and it is as a consequence of this principle that they believe all animated in the universe. It is by tradition that they suppose the soul immortal. They pretend that, separated from the body, it retains the inclinations it had during life; and hence comes the custom of burying with the dead all that had served to satisfy their wants or their tastes. They are even persuaded that the soul remains a long time near the body after their separation, and that it afterwards passes on into a country which they know not, or, as some will have it, transformed into a turtle. Others give all men two souls, one such as we have mentioned, the other which never leaves the body, and goes from one but to pass into another.

For this reason it is that they bury children on the roadside, so that women passing by may pick up these second souls, which, not having long enjoyed life, are more eager to begin it anew. They must also be fed; and for that purpose it is that divers sorts of food are placed on the graves, but that is only done for a little while, as it is supposed that in time the souls get accustomed to fasting. The difficulty they find in supporting the living makes them forget the care for the nourishment of the dead. It is also customary to bury with them all that had belonged to them, presents being even added thereto; hence it is a grievous scandal amongst all those nations when they see Europeans open graves to take out the beaver robes they have placed therein. The