The Story of the
Mountain
Mount Saint
Mary's College and Seminary
Mary E. Meline & Edward F.X. McSween
Published by the Emmitsburg Chronicle, 1911
Chapter 12
|
Chapter Index
Chapter 13: 1825 - 1826
Let us listen to one who was then a
boy at the Mountain telling of those
times as he knew them. He writes in
1893: "I was sent to Mt. St. Mary's
Seminary and arrived there on the 12th
of April, 1825. On the evening of that
day my attention was attracted to two
young seminarians loading muskets with
buckshot. I was informed that they
patrolled the premises all night (from
9 p. m. till 6 a. m.), to prevent
anything like malicious intrusion, or
the entrance of any one not entitled
to the Seminary bounds. At six in the
morning they fired a volley, to give
notice that they did not carry into
the building loaded guns, which was
forbidden by the rules of the
Seminary.
"The building we occupied was
erected on the site of the one which
had been burned to the ground the
previous year. On account of the fire
having been first discovered in the
steeple or clock tower, it was justly
concluded that it must have been the
work of an incendiary. Let us hope
that it was the act rather of some
careless workman, who left some greasy
rags that resulted in spontaneous
combustion. No objection on any
ground, could have been urged against
the institution. Such a being would
rival the iconoclast who would break
the images in the church for the
purpose of insulting Almighty God.
Father Dubois, the president, had not
an enemy on earth. He was a father to
the boys; a father to his tutors and
seminarians; a father to his priests
and parishioners; in fact, he was a
father to the whole district lying
between Emmitsburg and Frederick City.
They all brought their differences to
him to settle and went away satisfied
with his arbitration. He surely
merited the reward of "the
Peacemaker."
Mount Saint
Mary's College, 1826 |
"Sometime after my arrival, in
passing over the upper terrace, I was
amazed to see Father Dubois playing
marbles with some of the smallest boys
of the Seminary, and one audacious
little fellow, scarcely freed from his
baby list, stoutly arguing with the
good old gentleman over the fairness
of a shot. Father Dubois appeared to
be amused. I stood by to watch the
game. Just then the quarter bell rang,
and such a change of countenances I
never beheld before or since; that
face, that a moment ago was wreathed
in hilarious smiles, now dropped into
an aspect of the sternest gravity that
could be imagined. It chilled me. With
index finger extended to the building,
he ordered the young gentlemen to
hurry to their class-rooms without
delay ; they hurried; they did not
lag; nor did one of them, like Lot's
wife, look behind him. He was no
longer their playmate but their
master, and had them disciplined to
strict obedience.
"Towards the latter part of July,
1825, President Dubois called into the
large study room, or hall, four of the
students who had finished their
academical course. They were John
McCloskey, later cardinal ; Richard
Vincent Whelan, later Bishop of
Wheeling; Francis Xavier Gartland,
later Bishop of Savannah, and Edward
Sourin, later Jesuit-priest. I was too
young to appreciate the merit they
manifested in their trial examination.
They must have stood well the test
that he applied to them, for he
complimented them by saying that,
emerging from the Seminary walls into
the world at large, they would make
their mark among their fellowmen. . .
.
"Among the students in the divinity
class, at that time, was John Hughes.
To me he appeared of rather a taciturn
disposition; for when seated on the
benches that margined the first
terrace, under the tall poplar trees,
I noticed that the occasional visit he
had from knots of students, though
attended with courtesy and even
cordiality, was never long; in fact,
he appeared to be intimate with one or
two seminarians only, who occasionally
accompanied him on his walks. His
usual exercise was to pace up and down
the garden walks, probably meditating
upon the work which was to be assigned
to him in the future.
"Richard Vincent Whelan went to
France in 1828 with President Egan,
who was in bad health. Mr. Whelan
entered the Seminary of Saint Sulpice
and remained there until he was
ordained priest. He then returned to
the Mountain, taught there ten years
and was afterwards made Bishop of
Richmond, and later transferred to
Wheeling, Virginia.
"Francis Xavier Gartland was
ordained priest, sent to Philadelphia,
and then made Bishop of Savannah,
where he died of yellow fever whilst
ministering to his people who were
stricken with that plague. Edward
Sourin, after his divinity course,
remained at the College for some years
as professor. About the year 1838 he
went on the mission in Philadelphia.
In 1858 he became a Jesuit. He was one
of the sweetest poets that ever left
Mt. St. Mary's College. Whilst a young
man, he was extremely delicate; the
simple diet of the College had to be
modified for him, and it was generally
thought that he would die young. He
however, lived to an advanced age, and
died at Loyola College, Balto., about
1891. His saintly reputation secured
for him special privileges from the
Cardinal, which he employed in the
salvation of souls. . . .
Rev. Edward Sourin
S.J. Class of 1830 |
"The Rev. Father Pise, Professor of
rhetoric and poetry, was the
handsomest man at the College, and was
supposed to be the handsomest man in
the United States. His hair was combed
back in tresses, his countenance was
delicately chiseled, his figure was
perfect, and his step was elastic,
every movement evinced grace. He had
schooled himself to that degree that
he did not appear to be conscious of
it. He was too intelligent for that.
His bearing was affable and cordial to
every one connected with the College,
from the President down to the most
humble individual that challenged the
protection of the institution. He was
learned and accomplished, and held the
sincere affection of every person who
met him even by occasional contact.
The Archbishop called him to the
Cathedral at Baltimore. . . . Through
the influence of Henry Clay, the great
Kentucky statesman, he was made
Chaplain to Congress, and served two
years. He was lionized in Washington
Society, from which he was called to
New York by Archbishop Hughes, who
placed him over St. Peter's Church in
that City. The finances of St. Peter's
Church were not in a prosperous
condition, nor did they improve much
under the direction of Dr. Pise, who
was not a business man. The Archbishop
transferred him to St. Charles
Borromeo in Brooklyn, under a
financial guardian, where he remained
until he reached an old age, and died,
1866, beloved by all within the Church
and all without who had come in
contact with him.
"St. Anthony's lake was made about
1828-30 under Anthony Hermange, who
was Professor of Chemistry and Natural
Philosophy. He acted as engineer. It
was made by the boys exclusively. In
its bed originally there was a gulley
or ravine, filled with small saplings,
brushwood, and noxious weeds, all of
which were grubbed out by willing
hands. Two stone walls, a few feet
apart, were built at the mouth, and
the intervening space filled up. The
water was let in and the gates shut
down; unfortunately, it ran out as
fast as it ran in. This was the result
of two years' labor, every Thursday
being devoted to it and an occasional
half hour after dinner. The boys were
down-hearted, but there was no such
word as "fail" in Professor Hermange's
vocabulary. He explored the
neighborhood for miles around, and
found a body of adhesive clay. He
excavated the filling already made
between the walls, and substituted
this clay; rammed it solid, and
laminated the space to the top. The
water was let in, and developed a
beautiful sheet, without a single
leak. Warm congratulations were
showered upon him, but though warm
they were empty. The boys would
cheerfully have given him a banquet,
but they were poor. They had no money
in their pockets, and Father Hilary
Parsons, then Procurator, would not
give them a cent; but they had an
abundance of gratitude, and that they
showered upon him with an overflow.
"The ball alley was built in 1829
on the lower terrace, [it was torn
down in 1897.] It was started under
the auspices of Father Francis B.
Jamison. The sisterhood was at that
time extending their plant and for
that purpose were making brick on the
premises. Mother Rose White, who was
always good and kind to the Seminary
and College, let Father Jamison have
as many bricks as suited his purpose
and the alley was built. The large
boys appropriated one face, the middle
boys the other, whilst the wings were
left for the smallest boys. The ball
alley was occupied at all times,
during recreation, for about two years
; but after that time was not much in
demand. The "smoking alley" takes its
name from a promenade between the tall
trees (French allee) on the back
terrace.
"The amusements of the boys were
gunning, fishing, trapping, swimming,
and skating. Gunning was popular, for
game was plenty. All kinds of birds
were thick in the forest, but it
required money to buy powder and shot
and to keep the guns in order. While
Father Jamison held the purse, his
affection for the boys and his
disposition to indulge them made it
easy, by importuning, to get what
money was required. Some of the
parents complained that their children
were spending too much money. No doubt
at his own request the purse was taken
away from Father Jamison and given to
Hilary Parsons. A committee was formed
to wait upon Father Parsons, to obtain
what money was necessary for an
outing; to the demand he gave a blank
look, shook his head more in sorrow
than in anger, and replied, "Not one
cent beyond the monthly pittance
allowed by the College rules." The
boys went to Father Jamison in a body,
muttering that
"Father Parsons was as close as a
clam."Father Jamison said, " You now
see, boys, what my indulgence to you
has done to me. It has deprived me of
my purse; when I go to Father Parsons
he looks doubly blank; he knows full
well he will never get back a cent
again ; but you know, and I know that
Father Parsons is a good reasonable
man. I get all that is needed for the
College supplies, for your comfort,
and even what is needed for the
repairs of the house and the
improvement of the grounds; when that
is done his whole duty has been
performed, and we can ask him to do no
more."
"The slaughter house, the barn and
the stable were located to the right
of the College. The blacksmith shop
stood not very far from the lake, but
near the College. The blacksmith shop
was given up to those boys that
possessed intuitive mechanical ideas.
They built for the lake two pretty
row-boats, which were in constant use.
Some enterprising young men built a
sleigh, for which they were highly
complimented. On an auspicious day
when the snow was ten inches deep,
they thought they would initiate their
sleigh by a first trip. For this they
secured the patronage of Father
Alexander Hitselberger for a visit to
Mother Rose, at the sisterhood. They
drove up nicely to the College,
borrowed blankets from Sister Matilda
Coskery, and installing their patron,
they commenced their ride, amid the
vociferous approval of all the boys on
the terrace. When they had proceeded
about half way, they found the sleigh
had not been properly hooped. The two
sides fell out, and the back also gave
away ; the consequence was that they
were compelled to turn homeward, and
endure all the fun the boys lavished
upon them, which they bore with
tolerable grace. This was not the end
of it: the attention of Father Purcell
was called to the destruction of
College property in their housing of
the vehicle. He told Mr. McCloskey,
later Cardinal, their prefect, the
boys must be punished. Mr. McCloskey
requested the boys to inform on
themselves, which they did. To some he
gave one hundred lines of Horace's 'Ars
Poetica,' and to others a large
proportion of the speech of Daniel
Webster, in reply to Mr. Hayne, when
South Carolina attempted nullification
on the inspiration of John C. Calhoun,
her great statesman. 'Humano Capiti
Cervicem Pictor Equinam?' and '
The Union, One and Inseparable, Now
and Forever,' were heard sounding,
resounding and reechoing through the
college walls and premises. . . .—John
Honey-well, ex'-33"
We are indebted to Mr. Basil Elder
for these anecdotes: "Though Professor
of Theology and Moral Philosophy,
Brute was, during recreation hours, a
most interesting and amusing
conversationalist, and always
attracted a crowd of boys as well as
teachers. His shovel, pick, barrow,
etc., he of course left in one of the
grottos. The barrow, which he had made
himself, had a creaking sound which
was heard at quite a distance. One day
while he was entertaining a group on
the portico he suddenly paused, fixed
his gaze on the Mountain, and all
distinctly heard the creak of his
wheelbarrow. He immediately started up
the Mountain like a young man. One or
two followed, and sure enough he found
one of his seminarians using his
barrow for a little private work!
"Another episcopal alumnus of the
Mountain, with whom perchance you were
acquainted, the Most Rev. Wm. H.
Elder, was brought in a gig from
Baltimore, when only five years old,
by his father to see me, who at the
time was supposed to be ill. The new
building was in progress, and as the
President was showing us through a
room being plastered, some one
suggested that little Billy Elder be
mounted on the platform and asked to
make a speech. Immediately he was
lifted up. Father said: 'Well, Billy,
you will have to make a speech to the
party!' Billy raised his hands,
solemnly looked up to the ceiling and
exclaimed: 'Man like a vapor full of
woes, cuts a caper and down he goes!'
at the same moment throwing himself on
his hands and knees upon the floor.
You may judge the surprise and
laughter from the company. That was
his first appearance at the Mountain.
How many earnest and instructive
lectures did he give in that same
building years after to students and
Seminarians! You must pardon an
'Elder' brother for his pride in the
younger scion whom he so fondly
venerates.
"A challenge was sent to a club in
Emmitsburg to come and play at the
College as soon as the new ball alley
was completed, which invitation, being
accepted, the challengers were
ingloriously defeated on their own
ground."
Another of Mr. Basil Elder's
stories must find a place here: " It
was the custom with Father Dubois to
give holiday the first skating day of
the season. One frosty morning, when
the students as usual had tramped up
the mountain to Mass, the boys thought
symptoms favorable and urged three of
the smallest to beg the President, as
he came out of the sacristy, to give
us a skating holiday. Ranks were just
forming to descend. Mr. Dubois
answered, 'No ! no ! my children, the
ice is not strong enough it would be
dangerous !' Then little Bob Harper,
son of General Harper and grandson of
Charles Carroll of Carrollton, sprang
up into Mr. Dubois' arms, exclaiming,
'Oh, please, Mr. Dubois!' and the two
slipped and rolled together in the
snow. A burst of laughter followed as
they struggled to their feet, in which
the President joined, and said to the
first Prefect, Mr. Hughes, ' Well, you
may send down to the creek, and if the
ice will bear let them go skating
today!' . . . Our report being
favorable, we were greeted with
applause, and soon most of the
students were en route with their
skates, whilst a few took their guns
for hunting. Jose Baragus, a little
Mexican, was filled with wonder, then
terror, and at last with surprise and
delight at walking upon the ice and
seeing the fish beneath. . . ."
The author of "Lives of Deceased
Bishops," and after him Bishop Bayley,
repeats the item, saying that " in
1824 Father Dubois severed his
connection with St. Sulpice of Paris.
[He had already done so with the
Baltimore house in 1818.] "This is not
quite correct. Though separation was
broached in 1824, it was not carried
out till 1826. "In 1824 we still
negotiated to remain Sulpicians. In
1824 there were yet further exchange
of letters, suspension of final
separation. ..."(Brute's Notes.) We
find, in fact, a letter from M. Deluol
S. S. to Father Brute’ of date 20th
March, 1826, in which he says: "...
You are about to receive three letters
from M. Gamier (the Superior in
France); one for us, the other for the
Archbishop and the third for M. Dubois
on the subject of the establishment at
Emmitsburg. M. Gamier says that he is
obliged to announce to M. Dubois, by
the advice of all our gentlemen of
Paris, that from this moment the
resolution of the General Assembly
will take effect, and that in
consequence, St. Sulpice will no
longer exercise the least jurisdiction
over Emmitsburg or over the members of
the community who remain there. They
must hereafter act in their own name,
without power to use the name or the
authority of the society. Mgr. the
Archbishop has received his letter
this morning; that which was addressed
to M. Dubois has been sent to the
post, I think that he will receive it
at the same time that this reaches
you. I will not make a single comment
upon the matter, except that I wish
and I hope that neither charity in
general nor personal friendship will
be the least lessened and that mutual
good offices will continue as usual."
We quote a portion of Father
Dubois' letter to the Archbishop
apropos of this subject: "... Whatever
plan I adopt, upon whatever footing I
place this institution, it is
necessary to provide the means of
consolidation and of perpetuating
instruction. I am growing old, I must
assure myself successors. Separated
from St. Sulpice, I can only form a
religious or political "(sic, "civil "
he means, doubtless)" society, or
unite myself to a body already
existing and recognized by the church.
The sad experience which I have had
from the moment of my union with a
foreign society induces me to prefer
to form one entirely American for the
reasons specified above. But a similar
religious society cannot be formed
without the concurrence of the
ordinary. . . . I prefer a society
something like the Fathers of the
Mission of St. Vincent de Paul, as the
Sisters of Charity of St. Joseph's
resemble the Sisters of Charity of
France, established by the same St.
Vincent. Nothing need prevent the
addition of a branch of brothers of a
superior order to the lay-brothers who
hold towards the boys the same
functions which our Sisters hold with
so much edification towards the girls,
either for hospitals or free schools.
This branch is to be composed of pious
and instructed laymen, who whether
because of having begun their studies
too late, or from want of talent for
ecclesiastical studies, or a too
tender conscience, or any other cause,
cannot be promoted to the priesthood.
Fully instructed here, they will be
able to render the greatest services
by gratuitous teaching, above all in
cities. As such a body is not a
religious order, will not make the
solemn vows and only annual vows as
the sisters do, I do not expect any
difficulty in obtaining the
approbation of Rome. . . .
"In case of a refusal on your part
to cooperate in the establishment of
such a society, there remains one
other resource, which is to call upon
a society already recognized and
approved by the Church. Deign,
Monseigneur, to weigh in the balance
of the Sanctuary and reflect upon what
I have the honor to submit to your
attention. . . .
"Deign, then, Monseigneur, to honor
me with a reply to the following
questions:
"1. Will the gentlemen of
Baltimore resume this establishment?
"2. If they refuse to do so, as I
do not doubt they will, shall I
continue it as a seminary or as a
college?
"3. What plan will you prefer
relating to the succession which I
must assure to this establishment? "
Answer of the Archbishop to the
foregoing:
Baltimore, April 10,1826.
I thank you very much, my dear M.
Dubois, for having communicated to
me the letter of M. Gamier ; for I
have never received the copy, as you
suspected not being a member of St.
Sulpice. You ask me what you ought
to do in your present position. I
will answer you frankly and before
God.
The only thing for you to do, and
certainly what a true love of the
Church, a sincere piety and even
human prudence would prompt, is to
reduce your establishment to a Petit
Seminaire; that is to say a house of
education in which a number of young
men of the world would be formed to
Christian virtues and directed in
the study of Belles Lettres and
Philosophy. Among the number of your
pupils there will be found, I trust
in the providence of God, many who
will manifest a vocation for the
ecclesiastical state. These will
become the particular and cherished
objects of the care of the
Directors. In this latter class,
there will probably be found some of
my diocese who cannot pay for their
tuition. As a means of
reimbursement, as you yourself
observed, they will be held to
assist in instruction during a
reasonable time. They can then as
actual practice, begin to teach
several small classes during the
last years of their classical
studies. Their course of literature
and Philosophy being ended, you will
be at liberty to retain them for a
shorter or longer time with you,
either before or after they have
made their Theology at Baltimore. In
the latter case, to ensure their
services to you, I will not ordain
them beyond deacons and subdeacons.
And observe that in this plan, it
will not be in the power of the
gentlemen of Baltimore to select and
retain the best subject, as you have
so often displayed a fear of their
doing, seeing that it will depend
entirely upon the Archbishop who
will be interested in the prosperity
of the Petit Seminaire of Emmitsburg
; if it is at last wisely organized)
to give them willingly to the
Superior of this house, until their
services fully compensate for the
expense at their education. . .
It is manifest duty imposed upon
me by the charge which the Church
has confided to me to say to too
that the das of Theology most be
closed at the beginning of the next
session. The subjects of my diocese
who are actually in Theology and are
not necessary to you, I will send to
Baltimore. I have talked the matter
over with our Baltimore gentlemen.
Notwithstanding their pecuniary
embarrassments, they have promised
me to receive four or five during
next September—viz., Messrs.
McCaffrey, Gildea and two or three
others whom you may select, provided
that they be young men of piety and
earnestness. Our gentlemen hope to
be able to receive an equal number
each year, besides those who can pay
their board, of whatever diocese
they maybe. As to your actual
theologians who belong to the
neighboring dioceses, I beg you will
send me a list of them, for as I
would be infinitely distressed that
they should suffer by a necessary
arrangement, I most assuredly
consent to their finishing their
Theology at Emmitsburg, it being
well understood that their class is
exclusively for themselves and will
be certainly closed at the latest in
two years from the loth of next
August. (The bishop of Philadelphia
can certainly provide a pious and
sufficiently instructed priest
either at Lancaster or Wilmington to
teach Theology to his own subjects.
Besides, in order to begin a College
and live in part by its profits, it
is only necessary that he write a
circular to all his missionaries,
directing them to preach every year
in their respective parishes a
Charity sermon in favor of those
young Students of the Sanctuary. I
do not know whether I am mistaken,
but it seems to me, that in a
diocese so wealthy there will be
found sufficient means to defray the
expenses of their education.)
I willingly consent to the
foundation of a religious Society
composed of lay-brothers and
missionary priests.
1. The lay-brothers to confine
themselves to the education of poor
boys, as the Sisters of St. Joseph's
do to that of the girls; they should
have a rule analogous to that of the
Sisters ... I must exact that among
others, they have a rule which is
binding implicitly, as well upon the
Superior as the Council of this
Community, never to establish a
single school of the Brothers in any
place in the diocese of Baltimore or
beyond its limits, without my
written permission, or that of my
successors. This is, after all, the
spirit of the Church, for the
religious instruction of youth is a
kind of mission, which the bishop
alone can give. The quality of
obedience to the Archbishop imposed
upon the members of this branch of
the Society, will be determined by
several rules, as well as that due
to their immediate Superiors.
2. The priests will be
consecrated to the Mission. They
assume the constitution of the
Lazarists, modified by the usages of
this country ... I insist that the
rule shall be inserted in their
constitution which St. Charles
Borromeo prescribed to the Oblates.
the observation of which has been
the principle and the source of the
immense good which these holy
priests have worked in the diocese
of Milan ; that is to say, that they
make a vow of obedience to the
Archbishop of Baltimore and to his
successors, by which they bind
themselves to go at his command to
all parts of his diocese as he shall
judge advantageous for the salvation
of souls; whether it be to work in a
permanent manner as pastors, or to
visit, as on circuit, among families
scattered about the country and
afford them the succors of religion.
But as this Society will inevitably
be ruined if the Ordinary should
order the Superior and the members
of the council upon the Mission, it
shall be decided that the vow of
obedience before mentioned shall be
suspended in regard to them, as long
as they are in the position of Etat
Majeur; but also that none can
become of this Etat Majeur, nor
leave it without a previous and
written approbation of the
Archbishop.
This Society shall have a
professor of Theology for its
members, who shall not be admitted
to this study until after their
noviciate and the taking of their
vows. Their obedience, as that of
the brothers, to the Archbishop and
to their superiors, will be
determined by positive and distinct
rules. These, my dear Sir, are my
ideas upon the Society which you
desire to establish. They will
without doubt, require revision, but
they suffice for the moment. Will
you be kind enough to show this
letter to Messrs. Brute’ and Hickey?
I am with respectful esteem, Sir,
Yours, etc., Amb. A. B.
Father Dubois sent this letter and
his own, to which it was a reply, to
Bishop Conwell, of Philadelphia,
giving him at the same time a long
history of his struggles and trials
since the foundation of the College,
and asking him to accept the
institution as his diocesan seminary.
But Bishop Conwell had his hands full
at the time with the famous rebels of
St. Mary's congregation and could not
assume any new responsibilities.
Of date July 28th, 1826, Brute has
a memorandum in which he sets down
that the "replies from Paris in June
continue to regard the Mountain as
belonging to St. Sulpice. They
authorize the education of
ecclesiastical subjects to be
commenced here, but not to be carried
on either to Philosophy or to
Theology. The Archbishop, however, has
already authorized Philosophy. As for
Theology, he seems to wish to reserve
the education of the subjects of the
diocese for the Seminary at Baltimore
and for the Jesuit Novitiate. I cannot
but believe that this plan is the
best. . . Yet subjects for Baltimore
may still continue to study Theology
here, as already allowed, but they
will be examined before the Abp.
employs them. Already there are so
many vocations that there is no place
for Fathers Kerney and Lucas. It is
his profound and conscientious
conviction ' that we ought to do all
in our power to avoid having
ecclesiastics, whether of Baltimore or
other dioceses, make their studies
here. M. Dubois is entirely too much
occupied to teach in the Seminary. He
is obliged to absorb too much of the
time of theologians and ordinandi.
These latter in Baltimore and
Georgetown are principally occupied
with their own studies, and at the
latter place they have been ordered to
study, and apply themselves
exclusively to study, for four years
in Theology."He, Brute, is in favor of
actual separation of the clerical from
the lay students, although still "
keeping both under the same roof."
. . . As we have seen, however, the
Jesuits as well as the Sulpicians
sometimes taught while studying. In
Baltimore this was still done in 1828,
though they had several priests and
several lay professors.
And now a great change was to be
brought about, no less than the
removal of Father Dubois from his
beloved institution.
The Rev. Luke Concanen, D. D., had
been consecrated to the See of New
York in 1808, it being one of the four
original dioceses separated from the
jurisdiction of Baltimore and forming
Archbishop Carroll's province at that
time. The others were Boston,
Philadelphia and Bardstown. Bishop
Concanen died at Naples and the first
Bishop of New York never saw his
diocese, so that Rev. Anthony Kohlman
remained Administrator for six years,
until 1814, when he was replaced by
Rt. Rev. John Connelly, who wore the
mitre eleven years.
The energetic and saintly founder
of the Mountain College was not a
character to be ignored in the
councils of the Church, and when
Doctor Connelly died and a successor
was looked for, the Rev. John Dubois'
name was one of the three sent to
Rome. The Bulls arrived in Baltimore
some time in June of this year.
We are left without details of
Father Dubois' transfer to New York,
but among Father Brute's notes are to
be found many detached memoranda
relating to the difficulties which
beset the Mountain at this time.
Through the withdrawal of Father
Dubois the conduct of affairs was in
the hands of very young men, Father
Brute being Superior of the Seminary
only. In a note dated Aug. 1st, 1826,
he seems to review the available
forces of the Faculty with a view to
re-organization under some regular
form of religious society, which, as
we have seen, was M. Dubois' desire;
supposedly he was only carrying out
that desire to its issue. It ends in
the following words, which speak in
every line his controlling principle
"To follow whither Providence leads."
General Views:
1. This is not a new undertaking,
but preserving an actual order of
Providence.
2. Continuing, since the data
exist, so much of real, actual good.
3. Giving further time to
Providence to declare its will for
future good to lasting generations.
4. Preventing considerable
difficulties to the Bishop (Dubois)
elect, giving him means to go safely
and do good.
5. To prevent scandal to religion
and considerable mischief, great
many sins, &c.
6. To exercise many precious
virtues.
7. To trust God's hidden
Providence and avoid being accessory
to troubling its order by refusing
co-operation.
8. Preparing a much more
favorable sequel of events, than if
now to let all things go to
confusion.
It was the happy chance that as the
carriage which was conveying two new
pupils to St. Joseph's one day in the
middle of August entered the gate of
the Sisterhood, a buggy in which were
two gentlemen was driven by towards
Emmitsburg. The girls were told that
the older of the two the "Little
Corporal" was the Rev. M. Dubois, just
about to start for Baltimore to be
consecrated bishop. Later he returned
to bid farewell to both institutions.
And that farewell!
To what shall we compare the
parting of the founder, the defender
of this grand creation, with the child
of his love, his labors and his
desires, and of which he was the
strong prop and stay ? The home of
twenty years is to be his no longer !
Farewell to the walls which up there,
hung as it were in air, hold the
wondrous presence of Him who had been
his support and strength through so
many dark days and would be his
exceeding great reward in the bright
hereafter; to those which, down below,
enclosed his all of earthly love.
Farewell the cares, the anxieties, the
responsibilities that the Divine
Spirit of Charity had welded into so
many golden cords by which to hold him
; farewell the calm and happy days in
which his heart had evoked fresh
courage from the devotion of his
children and the sweet soothings of
nature's beauties. Farewell the
mountain peak whose graceful height
catches the morning's earliest gleam
and holds the glittering darts of
day's effulgence until the sun sinks
down in a splendor of crimson and
purple and gold behind it! Farewell
the love of those young hearts! No!
not farewell to that! for love will
follow him wherever duty shall draw
his footsteps but farewell the daily
intercourse with the sacred
confidences, the trust and obedience
of the young minds in whose
development he had such pride and
interest; to the brother priests and
tutors who shared his duties! Farewell
to the broad and fruitful valley; to
those other children of his priestly
fatherhood, scarcely less dear than
his own Mountaineers, who pace the
linden-shaded paths of Mother Seton's
home with heavy hearts, grieving for
his departing! Farewell the simple
folk in the village beyond!
Farewell, a long farewell to all
the thousand ties that bind his heart
as with adamantine chains to these
scenes and this people.
He might well have said:
I had not lived till now, could
sorrow kill. And I must even survive
this last adieu And bear with life
to love and pray for you.
Although Dubois and Brute both
earnestly sought and worked out the
good of the college, still they had
each his own character strongly marked
and his own views.
Of date April 6,1825, as we saw,
Father Brute’ had written a long
letter to Abp. Marechal against
Dubois' project of handing over the
college with all its assets and debts
to the sisters, He says that Dubois
did not take him at all into
consultation about things, "even
things concerning all." On May 5, the
same year he wrote to the Bishop of
Philadelphia that he differed with
Dubois, the latter holding that we
could teach theology to the students
of other Bishops with their consent,
whereas Brute1 held that the
Archbishop of Baltimore could forbid
it absolutely to all inmates of the
college.
Indeed Dubois and Brute were very
different characters and disagreed on
many a score. One was strong-headed,
obstinate, self-sufficient; the other
a mystic, full of piety and zeal,
extremely gentle, but withal set in
his ways. "You tell me to take care of
him," writes Dubois to Archbishop
Marechal Jan. 9, 1821, "he is not a
man to allow himself to be taken care
of. ... He is restless, and lets no
one else rest." He thought that
Brute", though meaning well, was not
practical enough and was rashly
zealous; hence he would not allow him
to interfere in the government of the
College nor of the parish, and
endeavored to have him replaced by
young Father Hickey as confessor of
the sisters. These opposite traits,
however, doubtless made them all the
more attached to each other, Dubois,
trusting the spiritual government of
the College to his ascetic friend, and
Brute gladly yielding the temporal to
his strong-minded associate. " What
good," he says piquantly, to the
Archbishop; "What good is my rustic
learning before the pro ratione
voluntas of M. Dubois?"
We shall see later how Fathers Egan
and McGerry, as well as Purcell, acted
independently of Brute’, evidently
having slight confidence in his
ability for business, however much
they esteemed him as a teacher and
venerated him as a spiritual guide.
Indeed Brute frequently complains of
being overlooked, in the management of
the College, by young priests whom he
himself had trained.
Dubois was extremely generous and
perhaps unbusinesslike too. He started
without a single cent, went into debt
and the debt kept on increasing. We
find in one place that a house in
Baltimore belonging to the College
remained untenanted for a year, at a
loss of two hundred dollars. But
Father Dubourg himself, his early
adviser, apparently had as little
worldly wisdom as the annuity to Chloe
Brooke goes to show, and as for Brute,
he put whatever money went his way
into books. His private library,
brought from France, amounted to 5,000
volumes. In his " Life of Archbishop
Hughes," Mr. Hassard quotes Brute to
this effect:
"... I paid Mr. Egan for the
tracts, say 50 cents, all I then had
of money; for it is a literal truth,
only speak not of it— I have no more
money from my friends than either
Gartland or Sourin, or any one. In
fact, I need none."
Read this letter to Abp. Marechal
from a " Palm Arbor."
April 18, 1821.
Monneigneur; It is two years
since M. Deluol has sent me my
stipend for the past two years $100
in all. Deign to accept half of it.
You are our Father your needs are
the greatest the good to be done at
your hands is the surest do not
refuse me this fresh gratification.
I enclose the money . . Only bless
and pardon for so many faults, your
poor priest, S. G. B.
In 1823 he sends him another fifty
dollars, his own poor salary
(literally a "salarium") telling the
Archbishop to "use it for Virginia
which had recently been added to his
burdens." There is Apostolic poverty
in spirit not only, but in truth. We
shall see more of it when he goes to
Indiana.
We may speak here of Brute's Gallic
humor, shown in his description to the
Archbishop of the banquet at the
Convent on St. Joseph's Day, 1823,
"cheese, eggs, small bread and one
fish, a john-fish which returned nem.
con., intact to the kitchen." He bids
the Archbishop visit " our noble city
of Emmitsburg 'urbem quam dicunt Romam
vir magne putavi Stultus ego huic
nostrae similem 'and our rough
Mountain of St. Mary's. ..."His
exquisite pen-and-ink drawings with
classic quotations are very frequently
met with, for he was, as the same
Archbishop wrote to Bishop England," a
man of prodigious learning but
invincible modesty," and the Baltimore
and Quebec archives show this.
Bishop Dubourg 19 Mar., 1822,
wanted Brute for Bishop of St. Louis,
and describes him thus: "A man of
universal knowledge, of eminent
sanctity, whose zeal was in the past
considered excessive, but which age
and experience have toned down to the
proper degree; for the rest,
possessing in a high degree the power
of making himself beloved because his
heart is the tenderest and humblest
that I know of, blessed finally, with
strength proportioned to the immense
labors he would have to undertake."
(Quebec Archives.)
This man "of extraordinary learning
and still more extraordinary
sanctity," as Archbishop Elder calls
him, was an overflowing spring of
erudition for our bishops. He assisted
our greatest theologian, Bishop
Kenrick, in his synods and his
seminary not only, but in his
compilation of his course of theology,
writing him numerous letters on the
subject. The Ordinary of Baltimore
appealed to him constantly for advice
in the work of Provincial Councils for
the whole country. He corresponded
with Charles Carroll of Carroll-ton,
Judge Gaston, Bishops Dubourg,
Cheverus, England, and many other
prominent persons. Bishop England
asked his help in many letters, of
which twenty-three are preserved. In
one he says: "A thousand thanks for
your kindness and aid to me." Again:
"I know of no one so well fitted as
you are to prepare the materials for
me. . . . Give me your ideas and
liberty to use them as I can. I need
extensive knowledge of the history of
literature, and I need books. ... I
suppose I know mankind as well as you
can, but it is very plain that you
know books better than I ever can. . .
."(Alerding's "Diocese of Vincennes.")
If we still admire the writings of the
great Bishop of Charleston, let us
remember who was his "guide,
philosopher and friend."
Every variety of style appears in
Brute's correspondence, but he is
always honest and fearless. His letter
to Abp. Carroll begging that the
Seminary be not suppressed is very
pathetic, and those to his associates
in Baltimore on the subject are
aggressive and emphatic.
The College debt on Father Dubois'
departure was thirty thousand dollars,
an enormous sum for those days, and
the property, with all its
improvements, slaves, stock, etc., was
valued at the same amount. A great
part of the debt came from having paid
Mrs. Brooke eight hundred dollars a
year for twenty years, with which
arrangement Dubois had nothing to do,
and from the burning of the new
building, which was valued at sixteen
thousand dollars, and on which, as far
as we know, there was no insurance. We
presume that the Little President
himself is responsible for this last
circumstance.
The retiring President, who held
everything in his own name, deeded it
all to Fathers McGerry and Egan, and
in the transfer were included seven
men and ten women slaves. (Land
Records of Frederick County, Lib. I,
S. 28, p. 63.) Archbishop Marechal
proposed closing the College, but
Fathers Egan and McGerry prevailed on
him not to do so. Meanwhile Dubois,
Brute’ and Xaupi were no longer
Sulpicians, but there was no
ill-feeling, and the new Bishop of New
York made his retreat before
consecration at St. Mary's Seminary,
Baltimore. There were a hundred boys
and the usual number of masters when
its founder left the Mountain.
Robert Harper made his first
communion at the College Mar. 11,
1826. His grandfather wrote him this
letter:
Baltimore, Mar. 25, 1826.
My Dear Robert: I am much pleased
with your letter of the 11th.
You have made your first communion ;
continue to receive, frequently, the
Eucharist; the practice will enable
you to lead a pious life, to
discharge all the duties of a good
Christian, and to secure to you in
the life to come, everlasting
happiness. I long to see you and
shall expect you to pass the time of
your vacation at the manor, for I am
always happy when I have you with
me. Your sister is well. She slept
here last night, being detained by
rain ; she sends her love to you &c
. . . God bless you, my dear
grandson, I am your affectionate
grandfather, Ch. Carroll of
Carrollton.
(From the Catholic Herald, Aug.
14, 1834, in a notice of the death
of Robert Harper.)
. . . John Baptist Purcell,
future Archbishop of Cincinnati, was
ordained priest in the grand
historic church of Notre Dame de
Paris on the 21st of May in this
year 1826.
The Masters this year were John
McCaffrey, Alex. L. Hitzelberger, D.
A. F. Deloughery, George A. Carrell,
Luke Berry, E. J. Sourin, J. B.
Gildea, E. Whelan, M. D. Egan, F. B.
Jamison, Quarters, Burke. T. R.
Butler. H. Dickehut, F. X. Gartland,
Jas. M. Butler. Ed. T. Collins.
Jacob Stillinger, Kelly, and J. A.
S. Lynch. Of these Egan and Lynch
were priests. . . Award of Premiums,
June 26. 1826:
The two following young gentlemen
appear to have excelled throughout
the year by their talents in every
branch, by their deportment,
capacity, application and amiable
disposition ; as they will obtain
premiums in their respective classes
it is thought sufficient to mention
their names at present: Master John
McCloskey of New York (Cardinal) and
Master Edward J. Sourin of
Philadelphia.
Others mentioned that day were
"Michael Spann of South Carolina;
Zebulon Owings of Md; Daniel McMeal,
Md.; Henry Daingerfield, Va.; Edward
Purcell, Ireland; Thomas Sumter, S.
C.: Louis Bordelou, La.; David
Whelan; Joseph Fry; John Grover;
Peter Maitland; William Little;
Charles Snowden ; Edward Frisby,
George Wilson ; Louis De Bouillon;
George Graham; Eugene Lynch; John
Pise; James Hickey; Francis
Mitchell; J. C. Whelau; Francis
Sumter ; Thomas J. Stone." Others
mentioned came from various states
and some of families very prominent
in history. We make room for this
paragraph as showing the Democratic,
American spirit of the College:
For virtuous and amiable conduct
Thomas Jefferson Stone of St. Mary's
has obtained a premium by eighty
votes from his professors and fellow
students. In justice to several
others it is necessary to observe
that the following young gentlemen
obtained a great many votes for the
same as stated hereunder: John
McCloskey, 34 votes; Edward Sourin,
31; Robert Harper, 28; William
Stansbury, 27; James Hickey, 21;
David Whelan, 15; Charles Spann, 6;
which entitles them to accessits.
Chapter Index | Chapter 14
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