In Arabic, the word ḥadīth (Arabic: حديث) means a “report, account, narrative”. To Muslims, the word Hadīth connotes “report on the words and actions of Prophet Muhammad”.
The Hadith of Gabriel (ḥadīth Jibrīl) in Sunnī Islām, is the single most important Hadīth. It is found in both the Ṣaḥīḥ al-Bukhārī and the Ṣaḥīḥ Muslim.
Though not mentioned in the Quran, but summarized in the famous hadith of Gabriel are the Five Pillars of Islam (arkān-al-Islām أركان الإسلام; also arkān ad-dīn أركان الدين “pillars of the religion”) which are the foundation of Muslim life – five basic acts in Islam, considered obligatory by believers. They are:
Shahadah (belief, confession, or declaration of faith – Muslim life)
Salat (obligatory worship in the form of prayer)
Zakat (compulsory alms or charitable giving or concern for the needy)
Sawm Ramadan (self-purification by fasting during the month of Ramadan)
Hajj (the pilgrimage to Mecca at least once in a lifetime)
The Arabic word Ṣawm (Arabic: صوم; plural: صيام ṣiyām), regulated by Islamic jurisprudence literally means fasting – to abstain from eating and drinking during daylight hours.
The Muslims of Iran, Central Asia, Turkey, Afghanistan, Pakistan, India, and Bangladesh use the words roza/rozha/roja/oruç, derived from Persian.
The Muslim communities in Malaysia, Singapore, Brunei, Indonesia, Southern Thailand and Southern Philippines call it puasa, the word derived from Sanskrit, upauasa.
Annually, Muslims, worldwide, observe self-purification by fasting during the month of Ramadan which lasts 29–30 days based on the visual sightings of the crescent moon.
The word Ramadan derived from the Arabic root ramiḍa or ar-ramaḍ, means “scorching heat” or “dryness.” It is “obligatory” for adult Muslims to fast, except those who are ill, diabetic, traveling, pregnant, breastfeeding, or during menstrual bleeding.
The Quran states:
The month of Ramadan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks. [Quran 2:185]
Bowling Green is a small public park in Lower Manhattan at the foot of Broadway next to the site of the original Dutch fort of New Amsterdam. Built in 1733, originally including a bowling green, it is the oldest public park in New York City surrounded by its original 18th-century fence. At its northern end is the Charging Bull sculpture, which is sometimes called the Wall Street Bull or the Bowling Green Bull.
While my wife and I were in New York, we saw a faithful Muslim in the Bowling Green at 1:23 pm unmindful of the blaring noise surrounding him, perseveringly reciting the Dhuhr (Noon) prayer. We were spellbound by his faith in God and his steadfast adherence to his religious duties.
When Hurricane Sandy, unofficially known as the “Superstorm Sandy“, devastated the United States in October 2012, I was in Ellicott City in Maryland.
Hurricane Sandy was the second-costliest hurricane in the history of the United States. It was the deadliest and most destructive hurricane of the 2012 Atlantic hurricane season. It all began on October 22, 2012.
A Timeline of Hurricane Sandy’s Path of Destruction
Monday, October 22, 2012
Developing in the southern Caribbean Sea off the coast of Nicaragua as a tropical easterly wave causing areas of cloudiness and thunderstorms, The depression strengthened and six hours later becomes Tropical Storm Sandy, with maximum winds of about 40 mph. It moved slowly northward toward the Greater Antilles and gradually intensified.
Wednesday, October 24, 2012
On October 24, Sandy became a Category 1 hurricane, moved northward across the Caribbean and made landfall near Kingston, Jamaica with winds of 80 mph.
Although Hurricane Sandy’s eye does not cross the Dominican Republic and Haiti to its east, the storm dumped more than 20 inches of rain on Hispaniola. More than 50 people died in flooding and mudslides in Haiti.
A few hours later, it re-emerged into the Caribbean Sea and strengthened into a Category 2 hurricane. Off the coast of the Northeastern United States, the storm became the largest Atlantic hurricane on record as measured by diameter, with winds spanning 1,100 miles (1,800 km).
Thursday, October 25, 2012
Sandy strengthened as it moved from Jamaica to Cuba and made landfall in the historic city of Santiago de Cuba with winds of about 110 mph as a Category 3 hurricane.
Friday, October 26, 2012
Sandy caused more devastation as it crossed the Bahamas and made a slight turn to the north-northwest.
Saturday, October 27, 2012
Sandy moved away from the Bahamas and made a turn to the northeast off the coast of Florida. Sandy weakened for a brief period to a tropical depression and then restrengthened to a Category 1 hurricane.
Sunday, October 28, 2012
Sandy continued moving northeast on a track parallel to the coasts of Georgia, South Carolina, and North Carolina. As it approached latitude 35 degrees north off the coast of North Carolina, the hurricane’s eye stayed well offshore. Even then, the storm still a Category 1 hurricane with peak winds of about 80 mph sent powerful tsunami-like waves onto North Carolina’s Outer Banks washing out some places in NC Highway 12.
Due to an unusual configuration of converging weather factors, meteorologists warned that the storm as it churns northward would likely morph into a powerful, hybrid super-storm.
A high-pressure cold front to Sandy’s north forced the storm to turn to the north-west toward major cities such as Baltimore, Washington, Philadelphia and New York. And the meteorologists expected that in conjunctions with the effects of the full moon Sandy’s storm to surge up to 11 to 12 feet in some places and a little higher as it made landfall.
Sandy expanded into a huge storm covering about 1,000 miles with strong winds.
Monday, October 29, 2012
At 12:30 pm, Sandy made its expected sharp turn. It curved west-northwest (the “left turn” or “left hook”) and then moved ashore near Brigantine, New Jersey, just to the northeast of Atlantic City, as a post-tropical cyclone with hurricane-force winds. The storm also has started interacting with other weather systems, gaining energy in the process. The storm dumped heavy snow in the Appalachian Mountains of Virginia, West Virginia and North Carolina.
During the afternoon, Sandy brought high winds and drenching rains from Washington, D.C. northward, toppling trees and power lines and cutting off electrical power for millions of people. The storm eventually affected more than 50 million people on the Eastern Seaboard.
At 8 pm, Sandy’s centre came ashore near Atlantic City, New Jersey. The storm was no longer considered a hurricane but classified as a post-tropical Nor’easter. But the storm’s unusual path from the south-east made its storm surge much worse in New Jersey and New York.
A high storm surge, a coastal flood or tsunami-like phenomenon of rising water occurred in New York City with a high tide of 14 ft (4.2 m), a new record for a storm surge in the harbor, flooding streets, tunnels and subway lines and cutting power in and around the city. The surge tops the sea wall at The Battery Park in Lower Manhattan and floods parts of the city’s subway system. The surge also floods the Hugh Carey Tunnel, which links Lower Manhattan and Brooklyn.
The wind, rain and flooding from the huge storm pounded New Jersey and New York throughout the night and through three cycles of high tides and low tides.
Staten Island also was hit very hard by the storm. The Seattle Times later reported that towns such as Oakwood Beach, Midland Beach, South Beach and Tottenville — which lost many residents who were police and firefighters during the terrorist attacks of September 11, 2001 — were among the hardest-hit communities.
When I look back, I remember posting several times on Facebook on 29th and 30th October 2012 about Hurricane Sandy to benefit my friends and readers in the United States and to assure my kith and Kin in India that my family was safe:
7:00 amEDT: From the Carolinas to Maine, Hurricane Sandy will affect 50 million people.
Hurricane Sandy is churning off the East Coast and is expected to join up with two other weather systems to create a huge and problematic storm affecting 50 million people. Here’s a snapshot of what is happening or expected, state by state.
The storm lashed barrier islands off North Carolina and rendered several homes and businesses nearly inaccessible. About 90 miles off the coast, a tall ship carrying 17 people was in distress; the Coast Guard was monitoring.
The number of power outages increased quickly in a state where utilities’ response to past weather-related failures has become a political issue. Connecticut Light & Power says hundreds of customers are without power. Gov. Dannel P. Malloy asked a task force to make sure fuel suppliers are fully stocked. Many residents along Long Island Sound heeded warnings and evacuated.
Hundreds of people fled to shelters as the rough surf pounded the coast. Water covered some roads.
Snow is expected in mountainous areas.
Officials predict coastal flooding and beach erosion, and utility crews have been brought in from Canada to handle anticipated power failures.
Baltimore is opening six shelters; several city intersections are closed because of flooding threats. Early voting, which began Saturday and was to run through Thursday, was canceled for Monday.
Utilities brought in crews from as far away as Texas and the Midwest to cope with anticipated power failures. Most schools and colleges have canceled classes. The Boston transit authority said it would continue to operate as long it was safe.
Gov. John Lynch put 100 National Guard soldiers on active duty to help with preparations. Two shelters are being set up, and some schools have closed.
Sandy’s center is expected to make landfall in New Jersey late Monday. By daybreak, more than 5,000 homes and businesses were without electricity. Thousands of people evacuated low-lying areas, and many inland towns hit by flooding from storm Irene last year issued evacuation orders.
Many residents left low-lying flood evacuation zones, and the subway system shut down Sunday night. A storm surge of 11 feet is possible, the highest of all coastal areas being hit by Sandy. The New York Stock Exchange and other U.S. financial markets shut down for at least the day. Thousands of flights were canceled at the city’s major airports.
Residents of low-lying areas and along Lake Erie were told to watch for flooding; utilities are anticipating high winds that could blow down trees and poles. Snow is forecast in some areas.
Many schools closed. Philadelphia shut down its mass transit system, and hundreds of flights were canceled at the city’s airport. Dozens of people took shelter at evacuation centers. Thousands of members of the National Guard have been told to be ready for deployment.
Several communities have ordered mandatory evacuations and many schools closed for the day. Big waves are expected to cause flooding along Narragansett Bay, which bisects the state. Authorities told people to be prepared for long periods without power.
Snow is expected in higher elevations, where a freeze warning has been issued. High winds are expected in many areas.
About 2,000 customers lacked power, and a utility said as many as 1 million could ultimately lose electricity. Many residents of Chincoteague Island, popular with tourists, shrugged off the idea of evacuation.
Gov. Peter Shumlin declared a state of emergency to provide access to National Guard troops in a state still recovering from the devastating effects of the remnants of Hurricane Irene. Culverts and storm drainage basins in some spots have been cleared of debris.
The capital area’s transit system shut down rail service for the first time since 2003, and the Smithsonian Institution closed for the day.
As much as 2 to 3 feet of snow were forecast in mountainous areas, and flooding was possible in some areas. Several shelters were put on standby, and power crews were mobilized to handle potential failures.
3:30 pm EDT:
Here in Ellicott City, Maryland, the wind speed is 41 mph NW. Not menacing at the moment.
3:40 pm EDT:
Landfall for Sandy within 3 hours time near Atlantic City, New Jersey shore with a wind speed of 90 mph in the center. The system moves at 18 mph.
8:40 pm EDT: In Ellicott City, Maryland, the wind speed has risen to 49 mph WNW.
8:54 pm EDT: Sandy landfall in Cape May, New Jersey around 8 pm.
9:00 pm EDT:
Battery Park in New York City is now inundated with 11.87 feet high. Water might enter NYC subway. Trains and buses won’t run on Tuesday (tomorrow).
9:30 pm EDT:
Waters from Hudson river has breached the Manhattan Broadwalk. Battery Park in New York City is now inundated with 13.7 feet high. MTA confirms that the subways are flooded.
1.5 million homes experience power outages in many states. In Maryland, 195,000 homes are without electric power. We have still not been hit by a power cut.
9:45 pm EDT:
Power surges, outages and flashes being experienced in the New York City area. Everything is dark over there. Manhattan is in darkness as well as the Statue of Liberty.
10:47 pm EDT:
All bridges were closed for traffic. Chesapeake Bay Bridge that connects Baltimore-DC area with the northern parts of Maryland such as Kent Island too was closed for traffic around 4 pm.
Sandy is still on its way towards us playing havoc with everything in its path.
Sandy had its landfall in Cape May, New Jersey around 8 pm. Ellicott City, MD is about 210 miles from the landfall area. The system is moving around 20 to 25 mph and I expect it to come here on Tuesday (tomorrow) morning around 6 am EDT.
Tuesday , October 30, 2012
2:10 am EDT: Hurricane Sandy plays havoc: Widespread Power outages have occurred in all the north-eastern and eastern states. In Maryland, 391,005 homes are experiencing power cut.
2:15 am EDT: Sandy is 10 miles southwest of Philadephia, PA.
10:50 am EDT: Sandy has passed us. We did not incur any damages. We did not lose any power.
I thank you all for praying for us.
However, my heart bleeds for those who have suffered and are undergoing hardships due to the havoc created by this “Frankenstorm” called SANDY.
11:00 am EDT: Sandy: The loss to properties has been assessed between 10 and 20 billion dollars.
11:30 am EDT:
Sandy slammed New Jersey last night and early morning today. At least 16 deaths reported. Massive flooding, high winds, and widespread power outages hit the East Coast as Sandy moves inland.
Wednesday, October 31, 2012
Hurricane Sandy dissipated over western Pennsylvania, and the National Oceanic and Atmospheric Administration (NOAA) issued its final advisory on the storm: “multiple centers of circulation in association with the remnants of Sandy can be found across the lower Great Lakes.”
The Female Medical College of Pennsylvania, founded in 1850, changed its name to the Women’s Medical College of Pennsylvania (WMPC) in 1867. It was the first medical institution in the world established to train women in medicine and offer them the M.D., degree.
In the above photograph taken on October 10, 1885, are three students of the WMPC. This and many other images now reside in the archives of Drexel University, which absorbed the successor to the WMCP, in 2003.
All three women became the first woman from their respective countries to get a degree in western medicine. They are:
(1) Dr.Anandabai Joshee, Seranysore, India.
(2) Dr. Kei Okami, Tokio, Japan.
(3) Dr. Tabat M. Islambooly, Damascus, Syria.
The saree-clad woman with a determined look is Anandibai Joshee from India.
Anandibai Joshi was the first of two Indian women to receive a degree in Western medicine in 1886. The other was Kadambini Ganguly, a Graduate of Bengal Medical College.
Anandibai is also believed to be the first Hindu woman to set foot on American soil. This is her story.
Anandibai was born as Yamuna on March 31, 1865, in Kalyan, in Thane District, Maharashtra, India. Her father, Ganapatrao Joshee, hailed from the orthodox Brahmin family of the Peshwas. The Joshees ran a joint family and for three generations were staying under the same roof. The family was now impoverished. They had some ancestral land and a dilapidated building.
In those days, the tradition among orthodox Brahmins was to get a girl married before she reached puberty. Otherwise, their society considered it a public disgrace to the family.
When Yamuna turned nine and nearing puberty, her parents became desperate. They did not have enough monetary resources to offer a handsome dowry. They were ready to accept any male who would marry the girl after accepting the meagre dowry which they could afford to give.
A postal clerk in Kalyan, 25-year-old Gopalrao Joshee, resided in Thane. He was a widower. Some considered him an eccentric for his romantic obsession of remarriage of widows. He also sought education of women, which was a taboo among the Hindus in India at that time. Some, even said that his first wife Savitri died, unable to bear his bullying her to read and write Marathi.
When someone suggested Gopalrao’s name as a prospective groom, Yamuna’s family immediately showed interest. The only condition laid by Gopalrao was that her parents should permit him to educate the girl. Yamuna’s family accepted his condition and fixed the marriage.
A few days, after agreeing to marry Yamuna, the romantic Gopalrao changed his mind. His idea of marrying a widow still haunted him. He left home without telling anyone with the intention of getting married to a widow in Poona. But when that woman came to know that he was an ordinary postal clerk, she refused to see him. When the dejected groom returned to Kalyan, the muhurta (auspicious moment) had passed. So, the marriage took place at a later date.
After the marriage, Gopalrao changed his wife’s name Yamuna to Anandi. He took care of his child bride almost like a father. During his leisure hours, Gopalrao started teaching Anandi to read and write Marathi. He instilled in her a desire to learn more.
It was common for Brahmins, in those times, to be proficient in Sanskrit. But Gopalrao influenced by Lokhitawadi’sShat Patre, considered learning English more important. So, to avoid the interference of her parents in her education, Gopalrao got himself transferred to Alibag, Calcutta, Kolhapur, etc.
In due course of time, Anandi metamorphosed into an intellectual girl with an excellent knowledge of English.
Gopalrao was much impressed with the zeal of the Christian missionaries in the field of women’s education. He understood that education for women was the key to the prosperity of a nation. So, he wanted to set an example by giving a higher education to his own wife.
When Anandi was 14, she gave birth to a boy. But the baby died within 10 days due to non-availability of proper medical care. This proved the turning point in Anandi’s life. Encouraged by her husband, she vowed to become a physician.
While stationed in Kolhapur, Gopalrao met an American Christian lady missionary. Due to her influence he gave serious thought to becoming a Christian. He thought of sending his wife to America for higher education with the help of the Christian missionaries.
So, in 1880, Gopalrao sent a letter to Royal Wilder, an American missionary if he could help his wife to study medicine in America. Wilder replied that he would help in his wife’s education if he and his wife agree to convert to Christianity. The condition proposed by Wilder was not acceptable to him and his wife. However, Wilder was gracious enough to Gopalrao’s appeal in Princeton’s Missionary Review.
Mrs. Theodicia Carpenter, a resident of Roselle, New Jersey, United States, happened to read it while waiting to see her dentist. Impressed by Gopalrao’s desire to help his wife study medicine in America, she wrote to him. Anandi wrote back to Mrs. Carpenter, and a friendship sprouted from their correspondence. Anandi’s earnest desire to study medicine in America prompted her to offer accommodation for Anandi in America if she so desired. A physician couple named Thorborn suggested to Anandi to apply to the Women’s Medical College of Pennsylvania.
In Calcutta, Anandi’s health declined. Mrs. Carpenter sent medicines from America.
In 1883, Gopalrao was transferred to Serampore, in Hooghly District, West Bengal. So, Gopalrao decided to send Anandi alone to America to pursue her medical studies, despite her poor health. She was a bit uncertain about travelling alone across the sea, but Gopalrao convinced her to set an example for other women.
In the United States, July 14, is the feast day of Saint Kateri Tekakwitha. In Canada, the feast is celebrated on April 17.
Kateri Tekakwitha is the first Native North American saint and the fourth Native American to be venerated in the Roman Catholic Church after Saint Juan Diego Cuauhtlatoatzin – canonized on July 31, 2002, at the Basilica of Guadalupe, Mexico City by Pope John Paul II, and two other Oaxacan Indians. She is known as the “Lily of the Mohawks” and the “Genevieve of New France“. Like St. Francis of Assisi she is also the patroness of the environment and ecology.
Tekakwitha was a Mohawk-Algonquin virgin and laywoman belonging to the Turtle Clan of the Mohawk tribe of the Iroquois nation. She was born in Auriesville, now part of New York in As a child she lost her parents to a smallpox epidemic. She survived the catastrophe with damaged eyesight and pockmarks on her face. Her paternal uncle, a village chief, a great foe of the Roman Catholic missionaries from France in the area, adopted the orphaned girl.
Shunned by her tribe for her religious conversion to Catholicism, Tekakwitha settled for the last years of her life in the Jesuit mission village of Kahnawake, south of Montreal in New France, now Canada.
She was baptized as Kateri Tekakwitha at the age of 20. The name “Kateri” is derived from the French “Catherine”. She professed the evangelical vow of chastity and corporal mortification of the flesh.
Kateri Tekakwitha died on April 17, 1680, aged 24, at Caughnawaga, Canada. Her last words were “Jesos Konoronkwa” (“Jesus, I love you”).
It is alleged that after her death, the scars on her face cleared. Various miracles and supernatural effects are assigned to her intercession.
In 1943, Kateri Tekakwitha was declared venerable by the Catholic Church, and was beatified in 1980 by Pope John Paul II. However, the Church needed a further confirmed true miracle to canonize her.
The miracle the Church wanted happened in 2006, when a five-year-old Seattle boy named Jake Finkbonner while playing basketball fell and cut his lip. Jake was in intensive care fighting a deadly flesh-eating bacterium that was cankering the skin on his face. Though the doctors tried various medications and surgeries, the infection on the little boy’s face continued to spread.
A local priest, Fr. Tim Sauer, knowing Jake was half Lummi Indian, asked his parishioners to pray to Kateri Tekakwitha to intercede for his recovery.
After three weeks, the infection stopped spreading and Jake recovered.
“I certainly believe in miracles,” said Dr. Hooper, one of the doctors who treated little Jake, while talking to CBC News, “It’s a different meaning for everyone. I’m just really happy when things work out well.”
Jake’s recovery was the proof that the Vatican needed.
On October 21, 2012, Kateri Tekakwitha was canonized by Pope Benedict XVI at Saint Peter’s Basilica.
At the end of 1679, Kateri fell ill. Her afflictions increased day by day. Whenever she was able to leave her cabin, she would go to the chapel and rest on the benches and pray, and when she could support herself she would kneel before the altar.
During the Holy Week of 1680, Tekakwitha’s health was failing overcome by migraine headaches, fever and severe stomach pains accompanied with frequent vomiting.
On Tuesday, April 16, 1680, her friends knew she had, but a few hours left to live. They and the villagers gathered at the longhouse. Kateri was too weak to be moved to the chapel. Father Chauchetière and Cholenec hurried to the longhouse. Father Cholenec gave her Holy Viaticum. Until then, carrying the Blessed Sacrament to a longhouse was unheard of in the village for it was the custom for the sick to be carried on a board of bark to the chapel.
In the morning of Holy Wednesday, April 17, 1680, Kateri’s illness became worse and Father Cholenec administered the last rites – Extreme Unction.
Kateri Tekakwitha died around 3 pm in the arms of her friend Marie-Therèse. Father Chauchetière reports her final words were: “Jesos Konoronkwa” (“Jesus, I love you”).
After her death, the people noticed a physical change in her. Father Cholenec later wrote:
“Then she had a slight spasm at the right side of her mouth. She died as if she was falling into a light sleep and we were for along time not certain of her death. Sometime before 4 o’clock, her face had suddenly changed and became in a moment so beautiful, smiling and white. Her face had an appearance of a rosy colour, which she never had and her features were not the same. I saw this immediately, because I was praying beside her and cried out for my astonishment. Her face was so scarred with smallpox from the age of four years old, and with her infirmities and mortification contributed to ruin her even more. And before her death she had taken a darken complexion. Her face appeared more beautiful than when she had been living. I will admit openly of the first thought, which came to me that Kateri might have entered into Heaven at this moment. After reflecting back in her chaste body a small ray of glory she had gone to possess.“
The day Kateri died, the villagers passed it with an extraordinary devotion. Kateri’s simple compatriots kissed her hands and passed the evening and stayed the rest of the night near her to admire her face that exuded devotion even though her soul was separated from her.
They placed her body in the coffin with a cross in her hands. They did not cover her face until she was buried because of the pleasure people had looking at her.
Appearances after death
In the weeks after her death Kateri Tekakwitha has been said to have appeared before three persons: Kanahstatsi Tekonwatsenhonko (her mentor), Wari Teres Tegaiaguenta (her spiritual companion) and Father Claude Chauchetière.
Kanahstatsi said that, while crying over the death of her daughter, she looked up to see Catherine “kneeling at the foot” of her mattress, “holding a wooden cross that shone like the sun“.
Wari Teres reported that she was awakened at night by a knocking on her wall, and a voice asked if she were awake, adding, “I’ve come to say goodbye; I’m on my way to heaven.” Immediately, she went outside, but saw no one; then, she heard a voice murmur, “Adieu, Adieu, go tell the father that I’m going to heaven.“
Chauchetière reported seeing Catherine at her grave; he said she appeared in “baroque splendour; for two hours he gazed upon her” and “her face lifted toward heaven as if in ecstasy.”
Chauchetière had a chapel built near the site of her grave.
The settlers of New France spoke in whispers that a saint had been living among them. The Jesuits ground her bones to dust and placed it in the newly rebuilt mission chapel to symbolize her presence on earth. By 1684, pilgrims started coming to Kahnawake to honour Kateri Tekakwitha. Miracles were attributed to her intercession.
Kateri’s physical remains such as the crucifix she wore, the utensils she ate with, and even dirt from her grave, were all known to affect cures and were used as holy relics for healing.
Father Chauchetière was convinced that he had been in the presence of holiness. He told settlers in La Prairie to pray to Catherine for intercession with illnesses. He wrote the first of his many biographies of Kateri Tekakwitha in 1695. He was followed in 1696 by the equally prolific Father Pierre Cholenec. Through their writing, the legend of Kateri Tekakwitha, the Miracle Worker of the New World, reached across the sea to France and from there to the Vatican. Even the Jesuits in China and their converts, came to know about Kateri’s fame through Father Chauchetière’s writings. At least 300 books have been published in more than 20 languages on the life of Kateri Tekakwitha based on the accounts written by the two Jesuit priests who knew her.
The Jesuits ground her bones to dust and placed it in the newly rebuilt mission chapel to symbolize her presence on earth. Her physical remains were sometimes used as holy relics for healing.
Because of her singular life of chastity, she is often associated with the lily flower, a traditional symbol of purity among Roman Catholics and one often used for the Virgin Mary. Religious images of Tekakwitha are often decorated with a lily and the cross, with feathers or turtle as cultural accessories. Colloquial terms for Tekakwitha are The Lily of the Mohawks, the Mohawk Maiden, the Pure and Tender Lily, the Flower among True Men, the Lily of Purity and The New Star of the New World.
Kateri Tekakwitha’s tribal neighbors praised Kateri Tekakwitha as “the fairest flower that ever bloomed among the red men.” Now, reverence of Kateri Tekakwitha transcends tribal differences. Indigenous North American Catholics have taken her to heart and identify themselves with her by portraying her in their art, and in their own traditional clothing.
Many consider her virtues as an ecumenical bridge between Mohawk and European cultures.
The Canonization of Kateri Tekakwitha
After her death, Tekakwitha became an honorary yet unofficial patroness of Montreal, Canada, and Indigenous peoples of the Americas.
The process for Tekakwitha’s canonization was initiated by the United States Catholics at the Third Plenary Council of Baltimore in 1884. It was followed by the Canadian Catholics.
On January 3, 1943, Pope Pius XII declared her venerable.
She was beatified as Catherine Tekakwitha on June 22, 1980, by Pope John Paul II.
On December 19, 2011, the Congregation for the Causes of Saints certified a second miracle through her intercession, signed by Pope Benedict XVI, that paved the way for her canonization.
On February 18, 2012, Pope Benedict XVI decreed the canonization of that Tekakwitha. Speaking in Latin, he used the form “Catharina Tekakwitha” while the official booklet of the ceremony referred to her in English and Italian, as “Kateri Tekakwitha”.
Kateri Tekakwitha was canonized on October 21, 2012 by Pope Benedict XVI. In the official canonization rite booklet, “Catherine” is used in the English and French biographies and “Kateri” in the translation of the rite itself.
Kateri Tekakwitha is the first Native North American saint and the fourth Native American to be venerated in the Roman Catholic Church after Saint Juan Diego Cuauhtlatoatzin – canonized on July 31, 2002, at the Basilica of Guadalupe, Mexico City by Pope John Paul II, and two other Oaxacan Indians.
The Jesuit mission of Saint-François-Xavier du Sault-Saint-Louis
Father de Lamberville advised Kateri Tekakwitha to go to the Jesuit settlement of Saint-François-Xavier du Sault-Saint- Louis located along the St. Lawrence river in Quebec, Canada, opposite Lachine (later Montréal).
The historic mission was first established in 1667 when the Kanienkeha’ka (Mohawk) community located to the northern part of the Territory at Kentake, now known as Laprairie, Quebec. The community moved four more times due to economic, agricultural as well as political changes.
The Jesuits had founded the mission for the religious conversion of the natives. When it began, the natives built longhouses for residences. They also built a longhouse to be used as a chapel by the Jesuits. As a missionary settlement, it attracted other Iroquois, but it was predominantly Mohawk.
In 1677, Kateri was spirited away from the Mohawk the village of Caughnawaga by her brother-in-law and a Huron of Lorette with the assistance of Father de Lamberville. Kateri and her rescuers proceeded on foot to Lac du Saint-Sacrement (Lake George). After a long and harrowing journey , of about two weeks on the Lake George, Lake Champlain, and Richelieu River corridors, they completed their 200-mile journey and reached the mission. In all it took almost three months for the whole journey.
On arrival after the long and harrowing journey, Kateri was lodged in the longhouse where her mother’s close friend, Kanahstatsi Tekonwatsenhonko, was the clan matron. Her sister (the daughter of her adoptive parents) and her brother-in-law, and many other people who had migrated from Caughnawaga lodged in the same longhouse.
In the village, she found many Iroquoian-speaking Mohawk converts and the Jesuits whom she had met in 1666.
Kanahstatsi and other Mohawk women introduced Kateri to the regular practices of Christianity. She spent hours in prayer in the chapel.
Kateri made her first communion on Christmas Day 1677. She spent hours in prayer in the chapel. During the winter hunting season she continued her pious exercises while taking part in the work of the community, and she created a place of worship near a cross carved on a tree beside a brook.
According to the historian Allan Greer, most of these early native converts to Christianity were women. They followed a way they thought was integral to Christianity by devoting their bodies and souls to God and participated in mortification of the flesh in groups. There were similar practices of mortification of the flesh traditionally carried out by Mohawk warriors. Piercing the body to draw blood was a traditional practice of the Mohawk and other Iroquois nations.
Though the women in the village usually followed the directions of the Jesuits, at times, they eluded their control. The Jesuits opposed the practice of mortification of the flesh, but the women claimed it was needed to relieve them of their past sins.
Kateri learned more about Christianity under her mentor Anastasia, who taught her about the practice of repenting for one’s sins. Kateri put thorns on her sleeping mat and lay on them while praying for the conversion and forgiveness for her kinsmen.
Two French Jesuit missionaries, Claude Chauchetière and Pierre Cholenec, played important roles in Kateri Tekakwitha’s life.
Father Pierre Cholenec arrived in New France in 1672, before Father Claude Chauchetière.
Father Claude Chauchetière and Tekakwitha arrived at the village in the same year, in 1677. Jesuits generally thought that the natives needed their guidance in Christianity to be set on the right path. However, Chauchetière’s close contact with and deeper knowledge of the natives in the village changed some of his set notions about the people and the differences among human cultures.
Father Chauchetière was the first to write a biography of Kateri Tekakwitha’s life in 1695, followed by Father Pierre Cholenec in 1696.
Father Chauchetière wrote that he was very impressed by Kateri, as he had not expected a native to be so pious. He believed that Catherine Tekakwitha was a saint. In his biography of her, he stressed her “charity, industry, purity, and fortitude.”
Father Chauchetière recounted the steps Kateri and some of her peers took in the name of their faith. Their mortifications were extreme, and Chauchetière says:
“They covered themselves with blood by disciplinary stripes with iron, with rods, with thorns, with nettles; they fasted rigorously, passing the entire day without eating. These fasting women toiled strenuously all day – in summer, working in the fields; in winter, cutting wood. (…) they put glowing coals between their tows, where the fire burned a hole in their flesh; they went bare-legged to make a long procession in the snows; they all disfigured themselves by cutting off their hair, in order not to be sought in marriage…“
Kateri Tekakwitha took a vow of chastity on the Feast of the Annunciation on March 25, 1679. The Roman Catholic Church considers that on this day her conversion was truly completed and she became the “first virgin” among the Mohawk.
Father Cholenec introduced the traditional items of Catholic mortification – whips, hair shirts and iron girdles – to the converts at the village so they would adopt these items, rather than use Mohawk practices.
Father Cholenec quotes Kateri Tekakwitha as saying:
“I have deliberated enough. For a long time my decision on what I will do has been made. I have consecrated myself entirely to Jesus, son of Mary, I have chosen Him for husband and He alone will take me for a wife”.
In the spring of 1678, Kateri met Wari Teres Tegaiaguenta, a young Oneida widow, for the first time. They became inseparable friends. Aspiring to devotion, they practiced mutual flagellation in secret.
Father Cholenec wrote that Catherine could flog herself between one thousand and twelve hundred blows in one session.
Tekakwitha’s dedication to the ritual mortification became more intense and consuming over the rest of her life; she included prolonged fasting, flogging, cutting, sleeping on a bed of thorns, and burning herself with hot coals.
Her spiritual directors became concerned because of her practice of self-mortifications were impacting her health and advised her to lighten the rigorous devotion. Father Cholenec suggested that she retire to the wilderness with her relations who were then engaged in the winter hunt to restore her strength, with proper diet and the fresh air in the forest.
But she replied:
“It is true, my Father, that my body is served most luxuriously in the forest, but the soul languishes there, and is not able to satisfy its hunger. On the contrary, in the village the body suffers; I am contented that it should be so, but the soul finds its delight in being near to Jesus Christ. Well then, I will willingly abandon this miserable body to hunger and suffering, provided that my soul may have its ordinary nourishment.”
When Kateri and Wari Teres learned of nuns and convents for women, they asked the Jesuits for permission to form a group of native disciples, but they were told they were too “young in the faith” to form such a group. So, they created their own informal association of devout women. Wari Teres eventually left the group, supposedly due to personal issues. Kateri tried to reintegrate her into the group until her death.
In the mid 15th century, the Mohawk interacted with both Dutch and French colonists. Originally, the Dutch, who had settled in Albany and Schenectady traded fur with the Mohawk while the French traded with the Huron.
In 1666, when Tekakwitha was around ten years old, the French trying to make inroads into Iroquois territory in present-day central New York, attacked the Mohawk, and after driving the people from their the longhouses and wigwams they burned all three Mohawk villages and their corn and squash fields.
During the skirmish, the Mohawks took refuge in the forest. Little Tekakwitha spent the cold winter in the forest along with her aunt’s family.
After the defeat by the French forces, the Mohawk was forced to accept a peace treaty that required them to accept Jesuit missionaries, whom they called “Black Robes,” in their villages for converting them to Christianity. The Jesuits established the mission of Saint-Pierre de Gandaouagué on the north shore of the Mohawk River and quickly studied Mohawk and other native languages to reach the people and taught them Christianity using terms the natives could easily identify.
Tekakwitha went with her people to the mission of Saint-Pierre de Gandaouagué. She was impressed by the courteous manners and the piety of the Jesuit missionaries she met for the first time.
The Mohawk crossed the Mohawk River to rebuild Caughnawaga on the north bank
In 1667, Tekakwitha met the Jesuits Jacques Frémin, Jacques Bruyas, and Jean Pierron, who had come to the village. But, her uncle opposed any contact with them because he did not want her to convert to Christianity since one of his daughters had already left Caughnawaga to go to the Iroquois Catholic mission village near Montreal in Quebec, Canada.
The records of Jesuits who knew Tekakwitha describe her as a modest, shy girl who avoided social gatherings, and wore a blanket over her head to cover the pockmarks on her face. She learned the traditional way of making clothing and belts from animal skins; weaving mats, baskets and boxes of reeds and grasses; preparing food from the game, crops and gathered produce. She took part in the women’s seasonal planting and intermittent weeding.
Although small-pox had marked her face and seriously impaired her eyesight, her aunts started pressurizing her to marry, even at the young age of 13. As she grew older, she shrank from marriage with great aversion.
In the summer of 1669, a band of several hundred Mohican warriors, advancing from the east attacked the village of Caughnawaga. The Mohawks fought off the invaders who kept the village under siege for three days. Tekakwitha along with other girls of the village carried food and water to the defending warriors on the palisades. They also helped the Jesuit priest Jean Pierron who tended to the wounded, and buried the dead.
When reinforcements arrived from other Mohawk villages the Mohican warriors retreated. The Mohawk villagers led by chief Ganeagowa, pursued the Mohicans in the forest, killing over 80 and capturing several others. When the Mohawks returned to Caughnawaga amidst widespread celebration, they tortured the captive Mohicans – thirteen men and four women – for two days and had planned to kill them on the third. Father Jean Pierron who was tending to the captives also, implored the Mohawk to stop the torture, but they ignored his plea. He then instructed the captives in Catholic doctrine as best he could and baptized them before they died under torture.
The Iroquois Feast of the Dead
In late 1669, the Iroquois Feast of the Dead, held every ten years, was convened at Caughnawaga. It was the Mohawk custom to carefully exhume the cadavers of those who had died in the previous decade, so that their souls could be released to wander to the spirit land.
A few Oneidas and Onondagas came to attend the feast led by sachem Garakontié.
Father Pierron who was present in the village boldly censured the beliefs and logic of the Feast of the Dead. The assembled Iroquois, upset over his remarks, ordered him to be silent. But Father Pierron continued, exhorting the Iroquois to give up their “superstitious” rites. Under duress, Father Pierron left the gathering, but returned along with Garakontié, the Onondaga sachem. Under Garakontié’s protection Pierron finished his speech. He demanded that, to secure a continued friendship with the French, the Iroquois should give up their Feast of the Dead, their faith in dreams as a guide to action, and the worship of their war-god. Eventually, the assembled Iroquois relented. Exchanging gifts with Father Pierron, they promised to give up the customs and rituals he had denounced.
Sachem Garakontié himself later became a Christian.
Family urges Tekakwitha to marry
Around 1674, when Tekakwitha turned 17, her adoptive parents, and other relatives became concerned over her lack of interest in young men as romantic partners or potential husbands. They urged Tekakwitha to marry a young Mohawk warrior. When she refused to marry the man chosen for her, she incurred the family’s displeasure, ridicule, threats, and harsh workloads. But Tekakwitha stayed firm in her resolution of resisting marriage, while submitting to their work demands.
Conversion and Baptism
In the spring of 1675, when she was about 18, Tekakwitha met the Jesuit priest Jacques de Lamberville. He taught her catechism.
Convinced that Tekakwitha was ready for true conversion, Father de Lamberville baptized her on Easter Sunday, April 5, 1676, and gave her the name “Catherine” after St. Catherine of Sienna. The Victorian author Ellen Hardin Walworth conceived the alternate name “Kateri” which was first used in 1891.
Tekakwitha’s family opposed her conversion to Catholicism and continued to persecute her. They deprived her of food because she did not want to work on Sundays. People threw stones at her when she went to the chapel to pray. Some Mohawks accused her of sorcery and sexual promiscuity.
I am a flower of Sharon, a lily of the valleys.
Like a lily among thorns, so is my friend among women.
– Song of Songs 2:1-2
July 14, is the feast day of Saint Kateri Tekakwitha, the first North American declared a Saint by the Roman Catholic Church, and the fourth Native American to be declared a saint after St. Juan Diego Cuauhtlatoatzin and two other Oaxacan Indians. She is known as the “Lily of the Mohawks” and the “Genevieve of New France“. Like St. Francis of Assisi she is also the patroness of the environment and ecology.
Tekakwitha was a Mohawk-Algonquin virgin and laywoman belonging to the Turtle Clan of the Mohawk tribe of the Iroquois nation. She was born in Auriesville, now part of New York in As a child she lost her parents to a smallpox epidemic. She survived the catastrophe with damaged eyesight and pockmarks on her face. Her paternal uncle, a village chief, a great foe of the Roman Catholic missionaries from France in the area, adopted the orphaned girl.
Shunned by her tribe for her religious conversion to Catholicism, Tekakwitha settled for the last years of her life in the Jesuit mission village, south of Montreal in New France, now Canada.
Kateri Tekakwitha died on April 17, 1680, aged 24, at Caughnawaga, Canada. It is alleged that after her death, the scars on her face cleared. Various miracles and supernatural effects are assigned to her intercession.
Kateri Tekakwitha’s extraordinary life and reputation for piety have made her an icon to the native Roman Catholics of North America.
In 1943, the Catholic Church declared Kateri Tekakwitha as venerable. In 1980, Pope John Paul II beatified her, and on October 21, 2012, Pope Benedict XVI canonized her at Saint Peter’s Basilica.
According to one of her biographers, no other native American’s life has been more fully documented that of Kateri Tekakwitha. At least three hundred books have been published in more than twenty languages based on the writings of French Jesuit missionaries, such as Claude Chauchetière, Pierre Cholenec, and others who knew her personally.
Because of her singular life of chastity, she is often associated with the lily flower, a traditional symbol of purity among Roman Catholics and one often used for the Virgin Mary.
The fleur-de-lys is a heraldic symbol of the French monarchy. Four lilies are depicted in the flag of Quebec. The French associated Kateri with the lily.
It was Father Claude Chauchetière who first evoked the lily metaphor when he wrote,
I have up to the present written of Katharine as a lily among thorns, but now I shall relate how God transplanted this beautiful lily and placed it in a garden full of flowers, that is to say, in the Mission of the Sault, where there have been, are, and always will be holy people renowned for virtue.
Religious images of Tekakwitha are often adorned with a lily and the cross. Feathers and turtle are incorporated as cultural accessories.
Colloquial terms for Tekakwitha are The Lily of the Mohawks, the Mohawk Maiden, the Pure and Tender Lily, the Flower among True Men, the Lily of Purity and The New Star of the New World.
Kateri Tekakwitha’s tribal neighbors praised Kateri Tekakwitha as “the fairest flower that ever bloomed among the red men.” Now, reverence of Kateri Tekakwitha transcends tribal differences. Indigenous North American Catholics identify themselves with her by portraying her in their art, and in their own traditional clothing.
Many consider her virtues as an ecumenical bridge between Mohawk and European cultures.
In Canada, the feast of Saint Kateri Tekakwitha is celebrated on April 17.
The Story of Saint Kateri Tekakwitha
Weskarini, an Algonquin tribe, known as Petite Nation des Algonquins (Little Nation of the Algonquin), lived on the north side of the Ottawa River below Allumettes Island (Morrison’s Island), Québec, New France. They had close associations with the Jesuit missionaries.
In March 1643, Jeanne Mance, a French nurse at the Hôtel-Dieu in Montréal took care of Pachirini Sachem Carolus, a wounded young Algonquin warrior. Sachem baptized on April 2, 1643, in Montréal by Father Imbert Duperon. He was given the Christian name of Charles. He lived in Montréal for some time with the two Jesuits of the post. Most of the Weskarini Algonquin became Catholics, being baptized between 1643 and 1650 by the Jesuits in Montréal and the rest later at Trois-Rivières. They settled in Trois-Rivières, setting up their village near the Fort there. While his fellow tribesmen left for Trois-Rivières, Charles Pachirini led the Jesuits to explore the shore that was later to become Laprairie (a Jesuit mission).
Prior to 1648, Charles Pachirini rejoined his people at Trois-Rivières and became the captain of the Christian Algonquins, even during the lifetime of his discredited predecessor Paul Tessouhat II, the chief of the Kichesipirini, or Algonquins of Allumette Island. He was given a Fiefdom in Trois-Rivières.
This was a time when the Iroquois were at war with the Algonquin.
Earlier, on October 18, 1646, near the village named Ossernenon also known as Gandaouge, Gandawaga and Caughnawaga in the Iroquois Confederacy in New France (present-day Auriesville, New York) the Iroquoi Mohawks killed Saint Isaac Jogues, a Jesuit missionary and threw his body in the St. Lawrence River.
Around 1652-1653, Mohawks of Ossernenon raided the town of Trois-Rivières and the Algonquin village of Sachem Charles Pachirini.
When the Mohawks attacked the area, the women and children sought shelter in the Fort while the braves joined the soldiers in repelling the attack. The raiding party killed many braves and soldiers defending the fort and the Indian village of the Weskarini. They also abducted French and Algonquin children and women. It became the norm to take the women and children of the defeated with them as prisoners and subsume them into their fold.
One of the abducted women Kahontáke (Meadow) or Kahenta also known as Tagaskouita, was an Algonquin, a member of the Weskarini Band of Sachem Carolus Pachirini. She had been baptized and educated among the French in Trois-Rivières. She married Kenneronkwa, an Iroquoi Mohawk warrior. Around 1656, Kahontáke gave birth to a girl at the Turtle Castle of Ossernenon, in the village of Ossernenonon on the banks of the Mohawk River. According to some authorities the child was born in the village of Gandaouge.
“Catherine Tekakwitha, so renowned today in New France for the extraordinary marvels that God has bestowed and continues to bestow through her intercession, was born an Iroquois in 1656 in a Mohawk village called Gahnaougé. Her mother, an Algonquin, had been baptized and educated among the French in Trois-Rivières. She was seized there by the Iroquois with whom we were at war at that time, and taken as a slave to their homeland. She lived there and after a little while was married to a native of the place, and had two children: a son, and a daughter, Catherine.” From Catherine Tekakwitha, Fr. Pierre Cholenec, S.J., Her Spiritual Advisor. (Translated by William Lonc, S.J., 2002)
During the years 1661 and 1662, the Mohawk suffered from a smallpox epidemic, the disease brought to the Americas by the Europeans. The disease devastated the village of Ossernenon, causing the death of most of the villagers. Kenneronkwa, his wife, and baby son succumbed to the disease. However, his daughter survived the catastrophe with damaged eyesight and pockmarks on her face. She was adopted by her father’s sister and her husband, a chief of the Turtle Clan, and raised as one of his daughters. The chief was a great foe of the Roman Catholic missionaries from France in the area.
Shortly afterwards, the survivors of the smallpox epidemic of the village of Ossernenon built a new village at the top of a hill, a mile or two west up the Mohawk River along its southern bank and called it Caughnawaga (“at the wild water”).
Because of her weakened eyes, the girl had trouble seeing in front of her, especially in the sunshine. Her uncle and aunts named her “Tekakwitha” meaning “she who feels her way ahead.”
Violet Jessop said that it was her habit to breathe in the fresh air on deck before retiring for the night. Regarding the fourth day of sailing on Titanic she wrote:
“If the sun did fail to shine so brightly on the fourth day out, and if the little cold nip crept into the air as evening set in, it only served to emphasize the warmth and luxuriousness within.” .
From the second day on, after leaving Southampton on its maiden voyage, RMS Titanic received reports of ice from ships passing through, or stopped due to heavy ice in the region she would be sailing to New York. On the 11th she received six warnings, on 12th five, on 13th three, and on 14th six. As a matter of fact, the Marconi room of RMS Titanic relayed some of the warnings to the shore.
As a routine, all these messages would have been logged in the radio book as they were received or intercepted and passed on to the officers on the bridge. So, it is unlikely that Captain Edward Smith and his officers would have been unaware of the dangerous ice that was lying directly in the path of the ship.
Here are the messages received or intercepted on Sunday, April 14, 1912 – four days into the crossing:
At 9:00 am (“Titanic” time), RMS Caronia (call sign MSF), a Cunard Line ocean liner, Eastbound New York to Liverpool, sent an ice warning message to RMS Titanic:
“Captain, ‘Titanic.’ – Westbound steamers report bergs, growlers and field ice in 42°N from 49° to 51°W, 12th April. Compliments. – Barr.”
Action taken: This message referred to bergs, growlers and field ice sighted on April 12, 1912 – at least 48 hours before the time of transmitting the message. At the time this message was received RMS Titanic was at 43°35’N, 43°50’W. Captain Smith acknowledged the receipt of this message and posted it for his officers to read.
At about 8 am on April 14, 1912, Greek steamer Athinai (call sign MTI) belonging to the Hellenic Transatlantic Steam Navigation Company, Westbound from Piraeus and Mediterranean ports to New York, encountered a large ice field containing several large bergs. During the morning she sent an ice advisory to RMS Baltic, an ocean liner of the White Star Line, Eastbound New York to Liverpool.
At 1:42 pm, RMS Baltic (call sign MBC) relayed this report to its sister ship RMS Titanic:
“Captain Smith, ‘Titanic.’ – Have had moderate, variable winds and clear, fine weather since leaving. Greek steamer ‘Athinai’ reports passing icebergs and large quantities of field ice today in lat. 41°51′ N., long. 49° 52′ W. Last night we spoke German oiltank steamer ‘Deutschland,’ Stettin to Philadelphia, not under control, short of coal, lat. 40° 42′ N., long. 55° 11′ W. Wishes to be reported to New York and other steamers. Wish you and ‘Titanic’ all success. – Commander.”
Action taken: At the time this message was received the RMS Titanic was at about 42°35’N, 45°50W. Captain Edward Smith acknowledged the receipt of this message.
Captain Smith showed the message to J. Bruce Ismay, the Managing Director of the White Star Line, onboard the RMS Titanic on her maiden voyage to let him know that ice was to be expected that night. The latter pocketed the message and showed it later to two ladies, and of course, many people on board became aware of its contents. At 7:15 pm, Captain Smith asked for its return, when it was finally posted in the chart room.
At 11:20 am, the German steamer SS Amerika, belonging to the Hamburg America Line of Germany, Eastbound, New York to Hamburg sent an ice advisory telegram message to the Hydrographic Office in Washington, DC via RMS Titanic because Titanic was nearer to Cape Race, to which station it had to be relayed to reach Washington. Here is a facsimile of the message:
.Action taken: The location of the bergs 41°27’N, 50°08’W was 12.5 miles from where the RMS Titanic later sank. The message does not mention at what hour the bergs had been observed. However, as a message affecting navigation, it should have been taken to the bridge. The two Marconi operators on board Titanic were 25-year-old John George Phillips, better known as “Jack Phillips”, and his Deputy, 22-year-old Harold Sydney Bride. Maybe Phillips waited until the ship would be within call of Cape Race (at about 8:00 or 8:30 pm). No one onboard the RMS Titanic knew about this message outside the Marconi room.
The SS Californian, a tramp steamer of The Leyland Line, transporting cargo to whichever port wanted it, commanded by Captain Stanley Lord, left London on April 5, 1912, and was on her way to Boston, Massachusetts. Although she was certified to carry up to 47 passengers, she carried none during this trip. She had a crew of 55 men. At 6:30 pm she sighted three bergs to her southward, 15 miles (24 km) north of the course the RMS Titanic was heading.
At 7:30 pm, Cyril Evans, the only wireless operator of the SS Californian (call sign MWL), sent a wireless message of the ship’s position to their sister ship SS Antillian:
“To Captain, ‘Antillian’, 6.30 pm apparent ship’s time; lat. 42°3’N, long. 49°9’W. Three large bergs five miles to southward of us. Regards. – Lord.”
Action taken: Harold Bride, the other wireless operator on RMS Titanic intercepted the message but delivered it to the ship’s bridge only at 10:20 pm. Later, Bride said that he could not remember to whom he delivered this message.
.At 9:40 pm, the Marconi station of the MV Mesaba (call sign MMU) belonging to the Atlantic Transport Line sent the following message:
“From ‘Mesaba’ to ‘Titanic’ and all eastbound ships. Ice report in lat. 42°N to 41°25’N, long. 49° to long. 50°30’W. Saw much heavy pack ice and great number large icebergs. Also field ice. Weather good, clear.”
Action taken: This message clearly indicated the presence of ice in the immediate vicinity of the RMS Titanic and was not delivered to the deck or to any of the officers.
. This message never left the Titanic’s radio room because the wireless set had broken down the day before, resulting in a backlog of messages that the two radio operators Jack Phillips and Harold Bride were trying to clear. At the time this message reached Titanic’s radio room an exhausted radio operator Harold Bride was getting some much-needed sleep. Phillips may have failed to grasp the significance of the message as he was preoccupied with transmitting and receiving messages for passengers via the relay station at Cape Race, Newfoundland.
At Longitude 42°05’N, 50°07’W, a position to the south of the Grand Banks of Newfoundland, SS Californian was confronted by a large ice field. Captain Stanley Lord decided to halt the ship at 10:21 pm and wait until morning to proceed further.
Around 11 pm, Lord saw a light in the east but thought it could be a rising star.
At 11:10 pm Third Officer C.V. Groves on deck also saw the lights of a ship 10 or 12 miles away. To him, it was clearly a large liner as he saw brightly lit multiple decks. Fifteen minutes later Groves informed Captain Lord of what he saw.
They tried to contact the other ship using a Morse lamp but did not see any reciprocal reply. The Captain then asked his wireless operator Evans if he knew of any ships in the area. Evans said: “only the Titanic.” Captain Lord instructed Evans to call RMS Titanic and inform her that the Californian was stopped, surrounded by ice.
When Evans tried to convey the message the RMS Titanic‘s on-duty wireless operator, Jack Phillips, was busy working on a large backlog of personal messages sent and received from the wireless station at Cape Race, Newfoundland. The relative proximity of SS Californian made signals sent from it loud in Phillips’ headphones. So, Phillips rebuked Evans with: “Shut up, shut up! I am busy; I am working Cape Race!“
Evans waited and at 11:30 pm when he did not receive any reply from Phillips he switched off the wireless and went to bed.
Violet Jessop was a firm believer in the power of prayer. As a devout Catholic, she always had a rosary in her apron. In her memoirs, Violet says she had taken along with her belongings a copy of a translated Hebrew prayer that an old Irish woman had given her. On that fateful day, after settling down in her bunk she read the strangely worded prayer supposed to protect one who read it against fire and water. Then, she persuaded her roommate, a stewardess (according to editor John Maxtone- Graham, possibly Elizabeth Leather) to read it.
In 1911, RMS Titanic was the second of three Olympic class ocean liners owned and operated by the White Star Line of steamships. It was the largest ocean cruiser afloat at the time it entered service.
Harland and Wolff built the ship in their shipyard on Queen’s Island, now known as the Titanic Quarter, in Belfast Harbour. Thomas Andrew, the managing director and head of the drafting department for the shipbuilding company was her naval architect in charge of the plans for the ocean liner. It took about 26 months to build it. Although RMS Titanic was virtually identical to the class lead ship RMS Olympic, a few modifications were made to differentiate the two ships.
RMS Titanic was launched at 12:15 pm on May 31, 1911, in the presence of Lord William Pirrie – a leading Irish shipbuilder and businessman, J. Pierpoint Morgan – an American financier and banker, and J. Bruce Ismay (son of Thomas Henry Ismay) – chairman and managing director of the White Star Line of steamships, and 100,000 onlookers. It is alleged that 22 tons of soap and tallow were spread on the slipway to lubricate the vessel’s passage into the River Lagan.
Captain Edward John Smith, RD, RNR
Edward John Smith, RD, RNR (January 27, 1850 – April 15, 1912) joined the White Star Line in March 1880 as the Fourth Officer of SS Celtic. He served aboard the company’s liners to Australia and to New York City and quickly rose in status. In 1887, he received his first White Star command, the SS Republic. From 1895 on, Smith was captain of SS Majestic for nine years.
He gained a reputation among his passengers and crew members for his quiet pomposity. Most England’s elite preferred to traverse the Atlantic only in a ship captained by him, thus he became known as the “Millionaires’ Captain“.
From 1904 on, Smith commanded the White Star Line’s newest ships on their maiden voyages. In 1904, he was given command of the then-largest ship in the world, the RMS Baltic. Her maiden voyage from Liverpool to New York, that set sail on June 29, 1904, went without incident. After three years with RMS Baltic, Smith was given his second new big ship, the RMS Adriatic and once again the maiden voyage went without any untoward incident.
Onboard the RMS Titanic
Violet Jessop was one of the happiest stewardesses while working on the Olympic. But, after the Hawke incident, she was apprehensive in joining as a stewardess on any ship. However, her friends persuaded her to join the heavily advertised ‘unsinkable’ Titanic as they thought it would be a ‘wonderful experience’ to serve on her.
On April 10, 1912, Violet, ‘dressed in a new ankle-length brown suit’ set out in a horse-drawn Hansom cab to join the brand new ship as a stewardess at her berth in Southampton. The same day RMS Titanic left Southampton on its maiden voyage to New York.
Bruce Ismay usually accompanied his ships on their maiden voyages, and the Titanic was one of them.
There were 908 crew members, including Violet Jessop onboard the RMS Titanic under the command of Captain Edward Smith. Most of the crew members were not seamen. They were divided into three principal departments: Deck, Engine, and Victualling. Of these crew members, only 23 were female, mainly stewardesses.
Also among the crew were bakers, chefs, butchers, fishmongers, dishwashers, stewards, gymnasium instructors, laundrymen, waiters, bed-makers, cleaners, etc. The ship even had a printer, who produced a daily newspaper for passengers called the Atlantic Daily Bulletin with the latest news received by the ship’s wireless operators.
Southampton is a major port and the largest city on the south coast of England. Out of the 908 crew members, 699 of the crew came from Southampton, and 40% were natives of the city. Most of the crew signed on in Southampton on April 6, 1912.
Some specialist crew members were self-employed or were subcontractors. There were: five postal clerks, who worked for the Royal Mail and the United States Post Office Department; the staff of the First Class À La Carte Restaurant and the Café Parisien; the radio operators, employed by Marconi; and the eight musicians employed by an agency and travelling as second-class passengers. Violet says she became a friend of the Scottish violinist, Jock Hume.
The pay of crew members varied greatly. Captain Edward Smith was paid £105 a month. Violet Jessop and the other stewardesses were paid £3 10s. The lower-paid victualling staff were allowed to supplement their wages through tips from passengers.
In the late 19th and early 20th centuries, millions of Europeans immigrated to the United States and Canada. White Star was among the first shipping lines to have passenger ships with inexpensive accommodation for third-class passengers, in addition to luxury first-class and second-class berths. The White Star Line’s quartet of revolutionary liners had the largest carrying capacity for third-class passengers: RMS Celtic of 1901 had a capacity for 2,352 passengers; RMS Cedric of 1903 and RMS Baltic of 1904 had a capacity for 2,000 passengers each, and RMS Adriatic of 1907 had a capacity for 1,900 passengers.
The passengers on RMS Titanic included some of the wealthiest people in the world: 325 first-class and 285 second-class passengers, as well as 706 third-class passengers – mostly emigrants from Great Britain, Ireland, Scandinavia and from countries throughout Europe seeking a new life in North America.
The following photos are from scenes enacted by actors for the play TITANIC at the Barrow-Civic Theatre, at 1223 Liberty Street, Franklin, Pennsylvania, USA.
On April 10, 1912, at noon RMS Titanic left Southampton on its maiden voyage to New York. She called at Cherbourg in France at 6:35 pm. After disembarking 15 first and seven second class passengers, the ship took aboard 142 first, 30 second and 102 third class passengers. It left Cherbourg at 8:10 pm for Queenstown (now Cobh) in Ireland.
The ship reached Queenstown at 11:30 am. After disembarking and embarking passengers, she set out at 1:30 pm on her fatal voyage towards New York with a total of 2,224 people: 908 crew members, 325 first class, 285 second class and 706 third class passengers. .
In her memoirs, Violet Jessop mentions Thomas Andrews, the naval architect in charge of the plans for the ocean liner RMS Titanic. Like all other crew members, she too greatly admired him for he was the only person who heeded the requests of the crew for improvements in their quarters. She wrote:
“Often during our rounds, we came upon our beloved designer going about unobtrusively with a tired face but a satisfied air. He never failed to stop for a cheerful word, his only regret that we were ‘getting further from home.‘ We all knew the love he had for that Irish home of his and suspected that he longed to get back to the peace of its atmosphere for a much-needed rest and to forget ship designing for a while.”
During the voyage, Bruce Ismay talked about a possible test of speed if time permitted.