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Books St. Patricks Battalion
THE ROGUES
MARCH: JOHN RILEY AND THE ST. PATRICKS BATTALION 1846-48 By Peter
F. Stevens Brasseys, 345 pages, $27.50
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By GARY MacEOIN
I first heard of St. Patricks Battalion in 1974. It was in
Tucson, Ariz. People all over the country were then planning commemorations of
the upcoming second centenary of the republic. Even the U.S. bishops were in on
the act. They were organizing a series of hearings to involve everyone in a
program of action for the next century. I had just contributed to the first
meeting at Catholic University.
In Tucson some street players, who wrote and acted bilingual
skits, had their own bicentennial project. From the viewpoint of those who had
been there when the Yankees set their sights on the Pacific, they wanted to
tell How the West Was Lost. Their creation, titled El vasil de
76, consisted of five vignettes.
Few Anglos ever learned what vasil means. A word of the
counterculture, it is a corruption of the English vessel. It means a
pisspot.
I was enlisted because my help was needed for one of the
vignettes, Los Patricios, the story of St. Patricks Battalion
as enshrined in local myth. In the opening scene, a field in County Tipperary
in the mid-1800s, an Irish-speaking woman and her 10-year-old son are planting
potatoes. English soldiers appear and tell them to get off the land. They
dont understand the orders given in English, but prods of bayonets
clarify the meaning. The mother calls to her son to run and save himself.
Ten years later, the son, enlisted in the federal army and sent by
President Polk of Manifest Destiny, finds himself reenacting the role of the
English soldiers in driving the Mexican peasants from their plots of land.
Again, the language confusion: The soldiers speak a language the peasants
dont understand. What am I doing, he asks himself. All
they want is what we wanted, our own bit of earth. He deserts and joins
the Mexican army.
That in capsule form is the story of St. Patricks Battalion,
as it lives in Chicano folklore. The plot, turning as it does on language,
needed a few sentences in Irish in the opening scene. I recorded them on tape,
and the actors memorized them.
The folk version is faithful to history, as far as it goes. In the
Mexican-American War (1846-48), many thousands of federal troops deserted, 13
percent of the regulars, far higher than in any other U.S. war. Most were Irish
Catholics, fugitives from the Great Famine. Many were German, also Catholic and
new immigrants. The Mexicans welcomed them as good soldiers, organizing some of
them into an artillery battalion led by John Riley who rose to the rank of
major. Fighting under a green silk banner with a gold image of St. Patrick, a
harp and a shamrock, they won the praise of both friend and enemy in major
battles.
Several historians have recorded their story, including the final
tragic scene in which 30 were publicly hanged simultaneously as the Mexican
flag was lowered on Chapultepec Castle in the final battle of the war,
September 1848. None, however, has told it as well as Peter Stevens.
Particularly valuable is his analysis of the motives that led to the mass
desertions of men who were not running away from battle.
In the mid-1840s, the anti-foreigner -- especially anti-Catholic
-- movement known as Nativism was at its height. A decade earlier, influential
New York businessmen formed the Protestant Association to preserve America from
Popery in this land of ours. It published a newspaper, pamphlets
and such books as Awful Disclosures and The Secrets of Nunneries
Disclosed describing orgies and ritual sacrifice of infants by crazed
clerics. A rumor that Ursuline nuns were molesting Protestant pupils in
Charlestown, Mass., instigated a riot in which the convent was burned to the
ground. In Philadelphia, in May 1845, a mob of several thousand armed with
clubs, knives, pistols and torches in one night burned down three Catholic
churches, two rectories, two convents and 200 Irish homes.
As Irish youths poured off the coffin ships into Boston and New
York, Army recruiters met them with promises of a chance for a new blow at
England along the Canadian border. Instead they were sent south. As Stevens
demonstrates conclusively from eyewitness accounts and contemporary writings,
the officers singled out the Catholics for cruel and unusual punishment. Petty
infractions that for others brought a mild correction resulted in lashes until
the victim collapsed, being secured by the thumbs to a tree branch, tied
astride a wooden horse in blazing heat all day long, or tossed bound into a
pond. Add to this being forced to attend Protestant services.
Informed by deserters of these conditions, the Mexican generals
showered the camps with leaflets offering good pay and the promise of land
after the war. For many the offer was irresistible. It is this combination of
stick and carrot that shows why so many deserted and why they then fought so
bravely on the other side.
A footnote. El Vasil de 76, a script that creatively
intertwined Spanish and English so that one who understood either language
could follow, was a great hit, playing not only in the street but in Catholic
and Protestant church halls. Irish-born priests, of whom there are many in
Tucson as elsewhere in the Southwest, blessed themselves in astonishment when
they heard the Chicano actors speak their native tongue.
Gary MacEoin may be reached at gmaceoin@cs.com
National Catholic Reporter, February 18,
2000
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