ó ó ó ó ó
Travels and Explorations
of the Jesuit Missionaries
in New France
1610 ó1791
THE ORIGINAL FRENCH, LATIN, AND ITALI-
IAN TEXTS, WITH ENGLISH TRANSLA-
TIONS AND NOTES; ILLUSTRATED BY
PORTRAITS, MAPS, AND FACSIMILES
EDITED BY
Reuben Gold Thwaites
Secretary of the State historical Society of Wisconsin
COMPUTERIZED TRANSCRIPTION BY
Tomasz Mentrak
QuÈbec and Hurons
1639
CLEVELAND:
The
Burrows Brothers Company,
PUBLISHERS,
M DCCC XCVIII
AND
ALLIED DOCUMENTS
Vol. XVI
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en hundred and fifty sets
all numbered.
No.________
The Burrows Brothers Co.
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by
The Burrows Company
ó ó ó ó ó
all rights reserved
The Imperial Press, Cleveland
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| Finlow Alexander |
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| Percy Favor Bicknell |
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| William Frederic Giese |
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| Catherine S. Kellogg |
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| Crawford Lindsay |
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| William Price |
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| Hiram Allen Sober |
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Emma Helen Blair |
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Victor Hugo Paltsits |
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Preface To Volume XVI. |
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XLI. |
Relation de ce qvi síest passÈ en la Novvelle France, en líannÈe 1639 [Chapters ii.- xi., completing Part I. of the document; and Chapters i., ii. of Part II., being Lalemantís Huron report]. Paul le Jeune; Sillery, September 4, 1639. Hierosme Lalemant; OssossanÈ, June 7, 1639 |
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I. |
Portrait of Mme. de la Peltrie (Marie Madeleine de Chauvigny); photo-engraving from an oil portrait in the Ursuline Convent, Quebec |
Frontispiece |
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The preliminary matter and first chapter of the so-called Le Jeuneís Relation of 1639 (Document XXXIV.) were published in Vol. XV. We herewith give the rest of Part I. (Le Jeuneís own portion), and the two opening chapters of Part II., which was Lalemantís report to his superior, Le Jeune, of affairs in the Huron country. Following is a synopsis of the contents of the present volume:
XXXIV. Continuing his annual narrative, Le Jeune describes in detail the foundation of the Ursuline convent at Quebec by Madame de la Peltrie, and the arrival of these nuns (August 1, 1639), with the Hospital sisters and a reinforcement of Jesuit Fathers. The nuns are taken, for a visit, to Sillery; they are overcome with joy to see the Indians offering their devotions in the chapel, and still more when children, both French and Indian, come to the Ursulines for instruction; while the sick are brought to the Hospital sisters for care, even before their baggage arrives from the ship. As aid in this emergency, mattresses are loaned them by the Jesuits. Madame de la Peltrie ìcannot contain herself; she wishes to be everywhere, wherever the Savages are in question; and she is already the godmother of several. She could not meet a little Savage girl without embracing and kissing her.î The good sisters do [Page 1] the same, ìwithout heeding whether or not these little Savage children were dirty, and without asking whether this were the custom of the country.î
The superior then praises in high terms the devotion and charity of the Duchess díAiguillon, foundress of the hospital, and quotes one of her letters showing her pious intentions in its establishment, óalso a letter from Father de Quen, describing the condition of the inmates of the hospital, and extolling their piety.
Le Jeune again explains the necessity of rendering the savages stationary; and recounts the assistance given for this purpose by many friends of the missions -not only private persons, but the Company of New France. He reports much progress in their mission, with more conversions than in preceding years. ìOver 800 Algonkins, attracted by the report of our faith, and by the assistance given the sedentary savages at Sillery, have come down to Three Rivers; but they declare that they come only to acquire a knowledge of the true God.î The missionaries still have to contend with the opposition of the medicine men, and the Algonkins ìare much diverted from the good thoughts that God has given them,¥by a contest with their enemies and their defeat therein. Moreover, they are held in bondage to Satan, by their superstitions and by their unwillingness to observe single marriage. The missionaries console themselves, however, with the pious sentiments and behavior of their actual converts, upon which the superior dwells at much length.
Discouraging news comes from Three Rivers, of hostile feeling among the Indians, caused by the revival of the old story that the French had introduced [Page 2] the smallpox, then raging there. But the aboriginal families settled at Sillery are steadfast in their faith and religious duties. The missionaries are especially consoled by the discretion of some Indian girls, Who refuse to marry men that are not baptized, and refer their suitors to the Fathers for answer. The baptized Indians so faithfully observe fast days and Lent, that they abstain from meat in the midst of others who are feasting thereon; and even pass two days without eating any food, while hunting during Lent, rather than oat meat. The writer describes the conversions, baptisms, pious acts, and family affairs of the earliest Indian settlers at Sillery, most of whom are now Christians. The missionaries are deeply grieved at the misfortune which befalls these families late in the summer of this year (1639), óan attack of smallpox; the disease was brought by some Indians who had been trading with the Abenakis of Maine. FranÁois Xavier Nenaskoumat and NoÎl Negabamat, the headmen, are both stricken, and removed to the hospital at Quebec; while others of their followers are also afflicted with various diseases. But these trials appear only to strengthen the faith and resignation of all.
Le Jeune relates the conversion, and the pious sentiments expressed by several of his neophytes. One is a young Algonkin, ìwhose conversion alone more than sufficiently repays all the trouble and expense incurred for the salvation of the Savages." so full of self-abnegation is he that, in the depth of winter, he goes in a thin, worn robe, refusing to wear the good one given him by the Fathers, for these reasons: ìI fear that my body, if I supply it with comforts, and cover it warmly, will be always urging me [Page 3] to procure for it the same good things; and, if I cannot cover it by my own skill, it will gradually lead me to frequent your society for its own special benefit, rather than for the salvation of my soul. This has made me resolve not to make use of your presents. Secondly, if I show myself desirous of your gifts, I shall be continually importuned by a woman who has very little sense, who will urge me to get from you all that she will think your goodness can grant me. Hence, I have made a resolution to disregard my body, that I may better reflect upon the welfare of my Soul.î A dearly-loved sister of this convert dies without baptism; he decides that, since she has refused the friendship of God, he will no longer love her; and presently he loses all memory of her. Another neophyte is a chief who remains steadfast through both affliction and the ridicule of his countrymen. A third is the ìsorcererî or medicine man, who had formerly so hindered the missionaries. This last, Pigarouich, had sought to obtain baptism; but he fell from grace, engaging in gambling and debauchery, and was refused by the missionaries until, at the end of two years, he shows that ìthe Faith has taken possession of his soul;î and after many entreaties, he is granted the desired boon.
Le Jeune then relates the progress, during the past year, of his seminaries for Indian boys, óthese now include Montagnais and Algonkins, as well as Hurons. Among those of the last-named tribe, the most satisfactory results were visible in a man of fifty years, whom the Fathers received most reluctantly; but this convert was snatched from them by death at the time when he gave most promise of usefulness to [Page 4] the mission cause. The Algonkin and Montagnais lads are exceedingly tractable and industrious, and surprise their preceptor by their intellectual acumen and quickness. There has been, however, much illness among them; so the missionaries decide to retain hereafter only a few of the younger boys.
The writer adds some interesting information in regard to the superstitious beliefs current among the aborigines óthat each man has several souls; that the souls of the dead must not be allowed to enter the cabins of others; that sickness may be healed by a solemn gambling bout. He mentions also some of their customs óthose connected with gambling; the resuscitation of a dead man, by conferring his name and responsibilities on another; and customs relating to marriage and burial. He closes his part of the Relation by mention of the frightful mortality caused among the savages of his district by the smallpox epidemic, ówhich has begun also to attack the French, óand the anxieties and labors thus laid upon the missionaries and the Hospital nuns, who labor to relieve the prevalent wretchedness.
The Relation of the Huron mission in this year is sent by Jerome Lalemant, who, in the first two chapters, given in the present volume, describes the physical aspects of that region, and the tribes dwelling therein; the difficulties attending the mission, and the hopeful prospect. He enumerates the priests who are laboring among the Hurons, and describes their daily occupations, their plan of work, and their intentions for the near future.
R. G. T.
Madison, Wis, February, 1898.
[Page
5]
XXXIV (continued)
Le Jeuneís Relation, 1639
Paris: SEBASTIEN CRAMOISY, 1640
The preliminary matter and chap. i. of Part 1. (Le Jeuneís own Relation) were given in Volume XV. In the present volume, Part 1. (chaps. ii.-xi.) is completed; and Part II. (Lalemantís Huron report) is commenced, the first two chapters thereof being here presented. The six remaining chapters of Part II., completing the document, will appear in Volume XVII.
[Page 107]
OF THE NUNS RECENTLY ARRIVED IN NEW FRANCE,
AND OF THEIR OCCUPATION.
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T was in this Year that Madame the Duchess díAiguillon erected and endowed a house in honor of God in this new world, while God is preparing another dwelling for her in Heaven, And there was found an Amazon, who has led the Ursulines, and established them on these outer confines of the world. It is indeed a remarkable fact that, óat the very moment when God touched the heart of madame the Duchess díAiguillon in Paris, and inspired her with the idea of building a Hostel-Dieu1 for our Savages who were dying in the forests, abandoned and without any assistance, and while she was thinking [18] of the Hospital Nuns of Dieppe2 for carrying out her project, óhe raised up, in another part of France, a modest and virtuous Lady, and inspired her to undertake the Seminary for the little daughters of the Savages, and to confide its management to the Ursulines. And he so arranged affairs that, without the one knowing anything of the otherís design, all was accomplished at the same time, so that these good Nuns might have the consolation of crossing the Ocean together, and that the Savages might benefit, at the same moment, by this double and equally necessary service. I would offend the reasonable desires of many, if I did not say here a word respecting the conduct of that virtuous Lady [Page 9] throughout her undertaking. She is a native of Alenson; her name is Magdelaine de Chauvigny; she is the daughter of the late Monsieur de Chauvigny, seigneur of Vaubegon, and President of the Elected in the Election of A1erÁon.3 From her infancy, she did all in her power to enter the Religious life, and commenced even then the practice of works of piety and Christian charity. But her father obliged her to marry an honorable Gentleman, named Monsieur de la Pelterie, who, five and a half years after their marriage, left her a childless widow, (19] having had by her only one daughter, who died immediately after Baptism. As soon as she became a widow, she began, through the perusal of the Relations that we send over every year, earnestly to consider means of contributing to the education of the little Savage girls. With that intention, she caused many prayers to be said; for having resolved to sacrifice herself entirely, with all of her fortune that she could legally surrender, to the divine Majesty, óshe desired to learn from God whether it would be agreeable to him that she should do so in New France. While she was in doubt, Godís providence employed a violent illness which, in a short time, brought her so low that the Physicians despaired of her recovery, and gave her up. Seeing herself in this condition, she felt strongly inspired to vow that she would devote her wealth and her person to New France, without communicating aught of this to any one. Shortly after, the Physician came, and found her condition greatly improved; and ówithout knowing what she had done, or having any inkling of her design óhe said to her: ìMadame, your disease has gone to Canada.î He spoke [Page 11] better than he knew, and made his patient laugh, who was very happy to see [20] by this so extraordinary effect, that God accepted her sacrifice. When her health was fully restored, she thought of nothing but the execution of her plan. But Monsieur her Father, who was still living, urged her to marry again, and went so far as to threaten, in good earnest, to disinherit her if she would not obey him. As she saw that her Father spoke in earnest, and that, if she did not show some compliance, she ran the risk of completely ruining her pious plan, she resolved to feign that she was willing to remarry; and, by this means, she regained the good graces of her Father, who in the meantime passed from this life to the other. Then, without delay, having divided her property with her sister, she went, in January, to Paris. Having there conferred about her enterprise with several holy and learned persons, who approved it, she went to Tours, where there was an Ursuline of her acquaintance, very virtuous and very zealous, who had long desired to go to New France.4 It is difficult to imagine the welcome she received from Monseigneur the Most Illustrious and Most Reverend Archbishop of Tours, to whom she paid her respects, and artlessly revealed all her [21] plans. That venerable Prelate, who took a great interest in the salvation of Souls, óadmiring this Ladyís courage and virtue, and having made known to her his great affection for the missions of New France, ópromised her all the help and assistance in his power to give. On their part, the Ursulines received her with open arms, and, overcoming a thousand difficulties, they granted her the Nun whom she asked for, and gave her for companion another Nun, full of courage and [Page 13] virtue, the daughter of Monsieur de Savoniere, Seigneur of la Troche and of Saint Germain in Anjou. At first, he opposed the selection of his daughter for that object; but afterward, with Madame his wife, gave his consent by letters so replete with piety and Christian virtue that they deserve to be made public. Madame de la Pelterie having so fortunately procured at Tours what she desired, went to take leave of Monseigneur the Archbishop; and, by his command, introduced to him the two Nuns chosen for the enterprise. He thus received a singular consolation, in contemplating these three charitable Souls as [22] three victims who were about to sacrifice themselves to as many crosses, even at the end of the world. And as, owing to his infirmities, he was unable to celebrate Holy Mass, he wished to receive communion with them at the Mass which he caused to be said in his private Chapel. Then he gave them his holy blessing, to which he added a short but very fervent exhortation, interspersed with tears, commending to them the virtues and the fervor necessary for this undertaking. New France will ever be under very special obligations to him. Madame de la Pelterie, well pleased, returned to Paris, taking with her the two Ursulines. Upon her arrival there, she tried to obtain a third Ursuline from the Congregation of Paris, which differs a little from that of Tours, in order to give both an opportunity of working for the salvation of the Savages, and, perhaps, to initiate the much-desired union of the two Congregations; but they were unable to obtain what they desired. We have not yet been able to learn the reason therefor; I only know with certainty that it did not depend upon the Ursulines of Paris, who, for the [Page 15] past twelve years, have displayed an incredible zeal for New France, and who, instead of only one Nun, [23] would have supplied several others, and are still in readiness to give them. They were greatly mortified, therefore, when they saw themselves deprived of this opportunity, to which they had so long looked forward. The good Foundress, however, did not lose courage; but, persisting in her design to bring an Ursuline of the Congregation of Paris, she applied to Monseigneur the Most Illustrious and Most Reverend Archbishop of Rouen, begging him óthrough the intermediary of some virtuous and pious person óto give her a third Ursuline from the Convent of Dieppe, which is connected with that of Paris. This he granted with the same ardor as when he gave the three Hospital Nuns to Madame the Duchess díAiguillon5 This is a double obligation, for which New France will ever be indebted to him. Mother Cecile of the Cross, an Ursuline, was therefore chosen in the Dieppe Convent to join the two others, who were greatly consoled thereat, being well disposed to the union of the two Congregations. And to show that Madame de la Pelterie had not more affection for one than for the other, she never would contract with any Ursuline establishment of [24] France, but only with the Ursulines, whose Obedience is for New France; and she has attached her donation exclusively to the Ursuline establishment in New France. I could have much to say here respecting the signal virtue and incomparable zeal of the person of whose services this good Lady has availed herself for the management of the whole undertaking, ówhich would greatly rejoice the hearts of whoever might read it. But his modesty does not even allow me to [Page 17] mention him;6 he is satisfied that God should consent to employ him to further the plans of this incomparable Lady, who will serve as a pattern to all who may have the courage to imitate and follow her. Let us return to our History.
When we were informed that a bark was about to arrive at Kebec, bearing a College of Jesuits, an establishment of Hospital Nuns, and a Convent of Ursulines, the news seemed at first almost a dream; but at last, descending towards the great river, we found that it was a reality. As this holy band left the ship, they fell on their knees, thanked the God of Heaven and kissed the soil of their beloved country ófor thus they called these regions. [25] All gazed in silence on this spectacle. From a floating prison were seen issuing these virgins consecrated to God, as fresh and as rosy as when they had departed from their homes. All Ocean, with its waves and tempests, had not injured their health in the slightest degree. Monsieur the Governor received them with all possible honor. We led them to the Chapel; the Te Deum laudamus was chanted; the Cannon thundered on all sides. Heaven and earth were praised, and then we conducted them to the houses set apart for them until such time as they should have others more suitable for their duties. On the following day, they were taken to the Residence of Sillery, where the Savages dwell.7 When they saw these poor people assembled in the Chapel, offering their prayers, and singing the articles of our creed, the tears fell from their eyes. In vain they tried to hide it, ótheir joy, too restrained within their hearts, showed itself in their features. On going thence, they visited the settled families and the neighboring [Page 19] cabins. Madame de la Pelterie, who led the party, could not meet a little Savage girl without embracing and kissing her, with marks of affection [26] so sweet and emphatic that these poor barbarians stood astonished and edified, óall the more that they themselves are cold in their greetings. All these good women did the same, ówithout heeding whether or not these little savage children were dirty, and without asking whether this were the custom of the country, óthe law of love and charity overcoming all human considerations. The newly arrived Fathers were set to work; they were called upon to baptize some Savages. Madame de la Pelterie is already the godmother of several. She could not contain herself; she wished to be everywhere, whenever the Savages were in question. It happened, soon after she had landed, that, on going to receive communion, she observed at the holy Table only monsieur the Governor, and some Savages who were performing their devotions that day. She hastened into their midst, not without tears of consolation on seeing the simplicity and devotion of these good Neophytes. In fact, it is a sweet pleasure to see these good people approach Jesus Christ amidst our French. It must be confessed that God makes his influence felt in these meetings; his goodness desires that those who labor together for the salvation of the Savages should enjoy some little [27] share of the favors that he confers on these young plants of his Church. These visits being soon over, Altars were erected in the Chapels of their houses, holy Mass was said there, and these good women retired into their seclusion. Into the Hospital went the three Hospital Nuns sent by Monseigneur the Most Reverend Archbishop [Page 21] of Rouen, who ófull of zeal for the salvation of souls and very anxious to show Madame dí Aiguillon how willing he was to contribute, to the best of his ability, to the good works she had undertaken ócould not better oblige her than in obliging the poor Savages, by giving for their aid one of the most precious treasures of his Diocese. For these good women, besides being very strict in discipline and in regular observance, are, beyond a doubt, excellent in the care and treatment of the sick, both in temporal and in spiritual matters. The three Ursulines withdrew to a private house,8 after having mutually embraced the other nuns. Soon afterwards, we had six savage girls given to Madame de la Pelterie or to the Ursulines; and some French girls began going to them for instruction; so that they [28] already perform the duties of their order. But if ever they have a house with sufficient accommodation, and the means to feed the savage children, they will perhaps have so many of these as to weary them. God grant that the heavy expenses may not thwart their designs; the outlay to be made here is very great, but God is still greater.
As for the Hospital, the Nuns were not yet lodged, and their baggage had not yet arrived, when sick people were brought to them. We had to lend our straw beds and mattresses that they might perform this first act of charity. Oh, how often I have wished that Madame the Duchess díAiguillon might see, even for three days, what she has commenced to effect in these countries! The nuns whom she has sent us could not contain themselves for gladness. They had sick persons to nurse and had nothing to give them; but the charity of Monsieur our Governor is delightful. Even if it is necessary to refuse some [Page 23] poor afflicted Savages, one cannot do everything at the first stroke. We hope that Madame the Duchess, by increasing the aid, will cause increased pity toward the sick people of her house, ólet us rather say, of the house of God. If the Savages are [29] capable of astonishment, they will experience it here; for among them no heed is paid to the sick, especially if they are considered sick unto death; they are looked upon as beings of another world, with whom is held no intercourse, no conversation. Now, when they witness the tender care and attention that is given to their Countrymen, it causes them to entertain a high esteem for the person for whose sake this great help is given them, who is Jesus Christ, our Savior.
But, if ití please you, let us consider what designs Madame díAiguillon had in founding this institution. Observe how she speaks of it in the letter that she wrote to the Mother Superior of the Hospital Sisters who have come hither: ìMy good Mother, I give praise to God for the resolution you have taken to go over to New France, for which I am deeply obliged to you and to the two good sisters who accompany you. I also greatly rejoice that Our Lord has chosen you for this, as I have a very special esteem for your merit. I hope that this will compensate for all failings on my part and that God, in his kindness, will be more regardful of your virtues [30] than of my imperfections. I wish to tell you of the object that I have had in founding this institution. It is to dedicate this Hospital to the Blood of the Son of God, that was shed in order that mercy might be granted to all men óand to ask him to apply it to our Souls, and to those of these poor barbarous people. I inform you of my intentions so that you may offer them [Page 25] to our Lord, and that, in effecting the foundation, you may dedicate it accordingly, and place on its door: ëHospital dedicated to the Blood of the Son of God, shed in order that mercy might be granted to all men.í If it be not deemed advisable that this Inscription be placed upon the door, I desire that all the Nuns should know that such is my purpose in the foundation, and that they devote themselves to the service of the poor with that object. I further desire that the Priest who says Mass every day shall have the same intention. I regret exceedingly that I cannot embrace you, and your good Sisters who are going with you, and in person entreat you to pray Our Lord to have mercy on me. It was a great consolation to me to see those good Ursulines who are also going to Kebec with Madame de la Pelterie. I was [31] promised that you would all be in the same ship.î (And lower down) ìRest assured, my Mother, that I shall serve you personally, and your new house, with eager affection, and that I shall remain all my life,
My good Mother,
Yours, most delighted to render
you service,
Du PONT,î
IN THE MARGIN, THE FOLLOWING WORDS ARE WRITTEN:
ìMy good Mother, oblige me by taking care to ask the Savages whom you shall attend at the hour of death, for the salvation of Monseigneur the Cardinal, for that of some persons towards whom I have special obligations, and for mine; and that all your Nuns do the same act of charity for me.
Paris, the 10th of April, 1639.î
[Page 27]
[32] The Letters with which she has been pleased to honor me are full of similar affectionate wishes. I have but these few words to say to her in Answer:
ìMadame, all France honors you for that noble Ducal Coronet that encircles your Brow. I assure you that all the diamonds which embellish it have no effect on either my heart or my eyes; their lustre is too weak to shine across the vast extent of the Ocean. But I confess that your heart, which so deeply honors the Blood of Jesus Christ, touches me to the quick. You go to the source of life, and no one can love Jesus without loving those who cherish and honor his Blood. Saint Theresa having rendered some service unto Our Lord, that good Prince said these beautiful words to her, which are inscribed at the end of the book containing her life: ëMy daughter, I desire that my Blood may benefit thee and that thou mayst have no fear that my mercy will fail thee. I have shed it with much suffering, and thou enjoyest it with much pleasure, as thou seest.í Such, Madame, are the words I should wish the King of souls to say to your soul. Could it be possible that a Soul which so lovingly honors [33] the Blood of Jesus Christ, should not feel the effects of it? O, my Lord, permit it not! Amen, Amen.î
This excellent Lady is already repaid for her alms, at the very moment that I write these lines. Many Savages have already prayed for her in her Hospital; several have already died there. The first one had lived like a Saint, since his Baptism; he died there like a Saint. This good man looked upon life as a prison, and upon death as a transition to true liberty. His utterance failed him, owing to a great oppression on his chest, óat least, we could hardly [Page 29] hear him; but when he was requested to pray for those who so charitably succored him, he made such an effort that he prayed aloud for Monseigneur the Cardinal and for Madame the Duchess díAiguillon. Death cut short his physical speech, but could not stop the prayer of his soul, which he went to continue in Heaven. I wished to have his body taken to Sillery, as a precious deposit and as a Relic; but the winds and tide compelled me to leave it at Kebec. Here is [34] part of a Letter from Father de Quen, which shows the good done at the Hospital:
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ARNAB… Mistikoman returns to Sillery, sound in body and soul, as I believe. He, of his own accord, made his confession and received communion this morning, in thanksgiving for the restoration of his health. Yesterday, we buried one of the two Algonquins whom I baptized the day before, óthe one who had a wound in his breast; his companion is doing a little better than usual. Marie, wife of NoÎl Negabamat, nearly died last night of a severe attack of colic and a high fever which still troubles her. I heard her confession this morning, with the intention of giving her the communion, but the bleeding administered to her prevented it. NoÎl, her husband, is better; he has made confession, and received communion; I think he will return to see you in a few days. Estienne Pygarouich, wishing to go Beaver hunting, went as far as Sillery, seeking you to hear his confession; but, not finding you there, he came to me. I heard his confession with great satisfaction and content in my soul. The other sick persons are doing as usual. When at the Altar, remember him [35] who is yours,î etc. Would not [Page 31] one say that this Hospital, which is but newly founded, had been erected for a hundred years in the heart of Christianity? If France but saw the joy, the modesty, and the charity of the good Nuns who manage it, in perfect seclusion and order, the Ladies would hasten to their assistance, To succor the poor of Jesus Christ is the service of Empresses and Queens. Now, I must state, in passing, that here are four great works bound together by a single tie óthe settlement of the Savages, the Hospital, the Seminary for little Savage boys, and the seminary for little Savage girls. These last three depend upon the first. Let these barbarians remain always nomads, óthen their sick will die in the woods, and their children will never enter the seminary. Render them sedentary, and you will fill these three institutions, which all need to be vigorously aided.
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HE Gentlemen of the Company of New France, in order to induce the Savages to settle, have granted the same favor in their store to the sedentary Christians as to the French. They have also [36] ordered that some cleared land be given to the young girls who marry; they have, moreover, set apart every year a sum of money to make presents to the Christian Hurons who come to supply themselves with goods at their stores. Verily, these are praiseworthy actions, deserving to be honored by men and by Angels.
Another has greatly helped the seminary for little boys: and, this year, a person, giving an alms of a hundred Ècus, spends this sum in purchasing cloth and food, which seem to have been sent this year by a most special providence of God. [Page 33]
A worthy and pious person has given a hundred Ècus for the wedding of a young Savage girl sought in marriage by a young Frenchman of very good character.
The Gentlemen of the Congregation of NÙstre Dame, founded in Paris, give a sum every year for the support of a Savage. Thus, God ever induces some chosen soul to coˆperate with his work.
I say nothing concerning the mission of the Hurons and other sedentary nations, where the harvest [37] is more abundant. All things will come in their time. Neither the seminary for girls, nor that for boys, nor the Hospital, nor the settlement of the Savages, nor the missions to more distant nations, will fail to receive assistance. Happy those whom the .God of Heaven shall choose to make his instruments for these grand works, ówhether employed therein personally, or by contributing their wealth, or by inducing others to contribute. [Page 35]
OF THE FAVORABLE DISPOSITIONS OF THE SAVAGES
TOWARDS THE FAITH.
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LL that we said last year of the blessings which God grants to this new Church, has been perceptibly increased since that time, in spite of all the opposition and obstacles of the Demons and of their tools. We have baptized more Savages than in previous years. The Sedentary families have persevered in the practice of Christianity, [38] and have inclined others to imitate them. Prayers are publicly said everywhere, The chants and Drums of the sorcerers or jugglers are losing their influence. The Name of Jesus Christ is spreading like a fragrant balm, making itself felt far away in these vast countries. The rumor of our faith and the assistance that we have commenced to give to those who have become settled, have induced over eight hundred Algonquins to come down as far as the three Rivers, ówho have declared that they approached us merely for the purpose of acquiring knowledge of the true God. So indeed I may say that we have seen Savages of more than ten different Nations bend the knee before Jesus Christ, lending ear to a language they had never heard. I do not say that they are all converted, but, at least, they have commenced to render some homage to their God, being present at the prayers which their Countrymen or allies offer up into his hand. Now, that we may observe some [Page 37] order, let us consider, in the first place, the obstacles that we have met in the instruction of both classes, and then we shall see the benefit that God has caused to be derived therefrom.
[39] It must not be imagined that the Devil surrenders, either himself or his fortresses, without a struggle. Although the Savages declare that they wish to be instructed, they are not all animated by the same spirit, nor are they all equally willing. The best of them are imbued from the cradle with many errors, which are eradicated only little by little, in proportion as light and grace enter into their souls. As they have been afflicted for several years with serious diseases and as nearly all imagine that their deaths are due solely to witchcraft, two headstrong fellows among them óseeing that every one listened attentively to our explanation of our belief óundertook to oppose us, publicly declaring that the prayers caused death among them. One of these used threats against the Fathers who called upon the Savages to receive instruction in the Chapel. ìSince we pray,î said they, ìwe see by experience that death carries us off everywhere.î Others added that the French were vindictive to the last degree, and that we had received orders from France to take revenge óthrough a general mortality among all the people of the country ófor some Frenchmen who were killed by the [40] Savages several years ago.
A certain sorcerer, or rather charlatan, a man of some standing among them, sought to prove by our doctrine that we caused their death. ìThe French teach,î said he, ìthat the first woman who ever lived brought death into the world; what they say is true, óthe women of their land are capable of such [Page 39] wickedness, and that is why they bring them into these countries óto make us all lose our lives. If the few they have already brought here have killed so many, those whom they expect will destroy all that remain.î (The Devil was already affected by the coming of the Hospital Sisters and the Ursulines.) All these evil reports greatly retard the glory of Our Lord, and the salvation of these unfortunate peoples. It has ever been the object of the evil spirit to decry, to the best of his power, those who endeavor to extricate souls from darkness and from sin. The war that suddenly occurred when these rumors seemed quieted, and the defeat of the Algonquins, have greatly diverted their minds from the good thoughts that God had bestowed upon them; nevertheless, as not one of those who were baptized was taken or killed [41] in the fight, this blessing has confirmed many of them in their good intentions.
In a word, sin or the habit of vice is a chain, very difficult to break. Every day we hear some who tell us that our doctrine is good, but that its practice is difficult. Some have two wives whom they love, or who are useful to them in their housekeeping; others are held in estimation on account of certain superstitions which they would have to abandon if they were baptized. The young people do not think that they can persevere in the state of matrimony with a bad wife or a bad husband; they wish to be free and to be able to divorce the consort if they do not love each other. Such are the chief outward impediments we have encountered in the performance of our duties. Let us now see how the forces of the Demons are but as straws, and, like thorns, do not prevent the budding of the roses. [Page 41]
In the first place, the Savages who have received instruction have, with very few exceptions, a very high opinion of our belief; they think that to be a Christian and a foe to vice is one and the same thing. Therefore [42] when they are asked whether they have not done something wrong, they answer: ìI pray to God, and consequently I do not commit those actions.î If they notice any vice in a Frenchman. They very properly say that he does not believe, and that he will descend into Hell.
They attend the public prayers, bring their children to be baptized; ask for that Sacrament with. Affection óI mean those who are more thoroughly instructed. In short, we know already by their conduct that the Faith is working in their souls. When these Algonquins arrived at the three Rivers óto the number of over one hundred canoes full óthey were very haughty and arrogant, notably those from the Island. Having heard the doctrine of Jesus Christ, they were seen to be so changed that even our Frenchmen were astonished.
One of the petite Nation of the Algonquins, óhaving been present at the prayers, and heard the singing of the Litanies of the attributes of God óimpressed these so fully on his mind that he asked for them in writing. When this was granted to him, he highly valued the paper containing them. It came to pass that, this good man, in returning to his own country, was wrecked; all [43] his goods were lost, but he and his people saved their lives. What caused him the most sorrow, as he told us afterward, was the loss of his paper, óso much that, although he was far distant from him who had given it to him, he decided to retrace his steps, to ask him for [Page 43] another one. But he was greatly astonished when he saw the paper, quite sound and whole, under the ribs of his canoe, recovered from the danger. He wondered at this as a prodigy, and related it to his people as a miracle. Having returned to his own country, he assembled his neighbors every day in a large cabin, hung this paper to a pole, and all stood around it, singing what they knew of these Litanies, all crying out to God: ìChawerindamawinan, have pity on us.î God took pleasure in their entreaty, for the disease that afflicted them entirely disappeared. When this poor man came back to see our Fathers, he brought the paper with him; and, as he had to spend the winter in the woods to procure his supply of Elk meat, he asked for another, which he regarded with the same veneration. As he did not yet know by heart the prayers to be offered to God, he offered him the paper, saying, with all his people:í [44] ìIf we knew what is in this paper, we would all say it to thee; but since we are ignorant, be content with our hearts and have pity on us, thou who art our great Captain.î Afterward, when he came back to our Fathers, he told them that nothing had failed him, and that God had given him abundance.
Even the Sorcerer, ówhom I mentioned above, and who, at the beginning, exclaimed against the coming of the French women, ówhen his little girl became ill, did not have recourse to his art, but to Baptism, which he obtained for his child; and, bodily health having returned with the holiness of the soul, this charlatan ceased not to extol us and our doctrine. But he acted like the bells that call the faithful to the Church, and never enter it themselves.
One incident in connection with the arrival of these [Page 45] Algonquins caused us sorrow. A Nipieirinien Captain who was also coming to receive instruction, fell so ill at the river des Prairies, about thirty leagues above the three Rivers, that he died. Before giving up his soul, he said to his people: ìTell the French that I was going to see them to learn the road to Heaven. I am much grieved that I [45] cannot die near them; I have hurried on as fast as I could, but illness does not allow of my going any further; as for you, do not fail to carry out your design after my death.î
Another Algonquin, on hearing God spoken of, exclaimed: ìThis is what I have long wished to hear;î and, seeking the Father, he begged him for more special instruction, and, for that purpose, he came every day to our house. Hardly had he begun this practice, when his son fell dangerously ill. This did not startle him; he hung a rosary about the boyís neck, and going to the Father who was instructing him, he said: ìI have nothing so dear in the world as my two children; here is my son very sick, and in danger of death; even if he and his sister were to die, I would not abandon the resolution I have taken to pray to God. I know well that he is the Master of our lives. My wife, my children, and myself,î added he, ìhaving all fallen seriously ill together, it occurred to me that there must be some one in the world who had a care for men. I prayed to him without knowing his name; he cured all of us, although we knew him not. Now that we [46] are beginning to know him, he will not abandon us.î In fact, his son was cured soon afterward, and was baptized with his little sister and their grandmother. This poor man, seeing that he would have to go [Page 47] away without Baptism óthey were pressed by hunger, because provisions could not be sold to them at the store ósaid to the Father who had taught him: ìWhy do you refuse me the gift that you gave my children and my mother?î All things have their time; one ought not to be hasty in matters of such importance. It is a custom among these peoples to give for the cure of the sick, a feast at which all must be eaten. Now, to do away gradually with this superstition, one of our Fathers, preaching against these feasts, stated publicly that God abhorred them; but that he was pleased with charitable works, and, consequently, that what was given to jugglers and charlatans should be given to poor widows and orphans. An old man, remembering this precept, and seeing his daughter ill, told his son-in-law to go out hunting and to ask God for a moose, so that he might give food to the poor. The son-in-law obeyed, and killed the great animal; the good old man bestowed his alms, and his daughter was cured.
[47] A band of Savages, who left us in the Autumn to winter in the woods, told us in the Spring how God had helped them. ìWe prayed to him every day,î they said, ìwithout fail. As soon as we killed an animal, we returned thanks to him on the spot, as the being who had given it to us; in fact, it seemed to us as if we were taking our food from a storehouse, one piece after the other. For instance, having found a Bear, we remained some time without finding anything; the Bear being eaten, we said to God: ëWe have nothing left; give us our food; thou art our Father.í Immediately we found something to live on; and God kept us for a long time like that, óso that we were astonished, and said that if [Page 49] there should be nothing left in our pouches, God would put something therein. If any of us did any evil thing, the others at once said to him: ëDo what thou wilt; but the Fathers must know all we do.íî In fact, when they arrived they told us, without our asking them, all the good and all the evil they had done, confessing their sins aloud before being baptized.
[48] I have mentioned above the evil reports and the war that delayed the course of the Gospel. Monsieur our Governor went up to the three Rivers with a bark and some shallops, well armed, and removed these obstacles. For, although contrary winds and the precipitation of the Savages robbed him of the opportunity of defeating their enemies against whom he was proceeding ónevertheless, seeing the good will which a man of such merit had for them, they met and held several councils among themselves, at which they decided to embrace the Christian faith and to dwell near the French. In fact, they erected good and long cabins quite close to our settlement at the three Rivers, giving us a fine opportunity of teaching them. The affairs of God are always opposed. Everything was proceeding happily and they were assiduous in attending the prayers that they were made to recite in the Chapel, and the explanations of the Catechism, ógiven to the women in the morning, and to the men in the evening, ówhen famine compelled them to seek their living here and there, on the rivers and in the woods. The delay in the arrival of the ships was the cause of this misfortune. It [49] was a sore grief for us to see a large number of very well disposed persons depart from our vicinity, through inability to provide for [Page 51] their bodily wants. Finally, when the ships made their appearance after having been long expected, these poor scattered sheep again gradually gathered around us.
As I was about to close this Chapter, one of the Fathers of our Society who is at the three Rivers, wrote me the following:
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HE persecution against us is again commencing; the smallpox, or some other similar disease unknown to me, having broken out among the Savages, the Devil makes them say that we are the cause of this contagion. They openly assert that Father le Jeune is certainly the author of the death of Mantwetehimat, who would not obey him; they also say that he caused the death of this manís wife, There are a good many cabins here, and some are greatly afflicted. Kwikwiribabougouch presses me to baptize him before he leaves here; the dread of dying in the woods makes him desire Baptism. Shall I grant it to him? All the Savages who are here say that all is over with them, and that not one of them will see the Spring. [50] Will Your Reverence soon be here? Have the Hospital mothers arrived? It is reported here that they have come. If the sick at the three Rivers ask to be taken to Kebec, what shall I say to them? Can those who are there and those who are up here be cared for all together? A word in reply, if you please.î
This is, indeed, a variegated Letter. On the one hand, we are accused of causing death; and, on the other, we are asked for the Sacrament of life.
I may say, in passing, that this Mantwetchimat was a wicked Apostate, to whom óas he would not [Page 53] submit to his duty óI said that if he attacked God, he would not remain long unpunished. He promised that he would go down to Kebec with me, for I was then at the three Rivers. I think that he had some good will, but he did not keep his word. Hardly had I left than he and his wife ówho was also baptized, and was not much better than her husband óboth died. This made the Savages say that I had caused their death.
It happened, almost at the same time, that a Sorcerer or Juggler was breathing on a sick person, at about ten oíclock at night, because he dared not [51] do it in the daytime. I heard of it and, hastening there with one of our Fathers, I upbraided him and made him cease, threatening him in Godís name. Before day broke, this miserable man was attacked by the contagion or smallpox, which rendered him horrible to look at. This astonished the Savages, and led some of them to think that we wished their death and that God granted our wish. In vain I told them that God would be angry with us and would punish us, if we wished evil to any one. ìEven if you killed one of us,î they said, ìGod would say nothing to you, for you pray to him morning and evening, and at all hours; and we do not know how to pray to him; that is why he will leave us to die.î
As regards the Hospital, I replied that we had enough sick people at Kebec and that it would be necessary to wait till there were better accommodation and more adequate means for succoring so many poor unfortunates. However, all these vexations are true proofs of the conversion of these peoples; we are beginning to observe this truth so often, that they no longer cause us any fear. They are like the [Page 55] cold and the winds, which cause [52] wheat and trees to throw out strong roots, while appearing about to break and destroy everything. [Page 57]
OF THE CHRISTIANS OR BAPTIZED SAVAGES IN GENERAL.
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E have two kinds of Christians in these countries: some have been baptized. when very ill, after rather slight instruction but sufficient to allow of their receiving that Sacrament in that condition; the others have been baptized in full health, after having been well instructed in the principal and most necessary articles of our creed. Altogether, they number four hundred and fifty or thereabout, including the Hurons, who constitute by far the majority. Now, to speak of those down here, I may say, in the first place, that I do not know a single one of those baptized when ill, who openly scorns his Baptism. There are two or three of them who have married Savage women who are not [53] Christians, because they were unable to find any baptized women willing to marry them. We deal leniently with them, allowing them to come to prayers, but we do not yet admit them to the Sacraments. Lac potum vobis dedi; we give them milk to drink, as unto babes. Experience teaches us that we should not despair of any one.
As for all the others, it is a blessing deeply felt to see them attending prayers and the instructions that we give them; present at Mass on Festivals. and Sundays, and some on working days; coming to Vespers when they are sung in our Chapel at Sillery, in the residence of Saint Joseph; chanting the Pater and [Page 59] the Credo, the Commandments of God and some Hymns composed in their Language; making their confessions with admirable candor; receiving communion with devotion and respect; reciting the Rosary every day in honor of the blessed Virgin. It is a heartfelt consolation to us to see Savages engaged in these holy exercises. There are some who come to ask Our Lord for his holy blessing in the Chapel, when they wish [54] to undertake a journey: and, on their return, come also to give him thanks for having preserved them. In a word, I repeat what I have said a hundred times, óif we had the means to give considerable assistance to the Savages, and to induce them to become sedentary, we would see a great blessing overspread these peoples, who are much more docile in matters of the Faith than we had dared to expect, as will be seen by the remarks that I am about to make.
I have heard on good authority that some shameless women, who had approached some men at night and solicited them to do evil in secret, received for answer, only these words: ìI believe in God, I pray to him every day; he forbids such actions, óI cannot commit them. î
Much praise is given to the answer of that Christian servant of the Church in Lyons, who, when urged to sin by her still Pagan master, replied: ìChristiana ego sum, nihil sceleris admittunt Christiani; I am a Christian; Christians do not commit so great sins.î I have heard that some young widowed Savage women and some girls, solicited and urged to abandon themselves to Savages who gave them assistance and helped them to live, [55] replied that they were baptized and never committed such offenses. [Page 61] Is not this astonishing in the land of barbarism?
There is a most evil custom among the Savages. Those who seek a girl or a woman in marriage go to her to make love at night. There is much wrong in these visits, but not always, for the Savage women of these parts are sufficiently reserved, fearing that they may not find a husband if they make themselves common. Now, óin order to extirpate so mischievous a usage, ówe counsel the young Christian girls to give no answer to those who seek them at such times. Some have followed this advice very well, spurning those who came to visit them and even coming to beg us to forbid such visits to them, thinking that the young men would obey us better than them. Others only said these few words to them: ìGo and see the Fathers; be instructed and baptized; then I will speak to you, ónot at night, but in the daytime.î Three young Algonquins from the Island, having come down to Kebec, and wishing to make love according to their custom, [56] addressed themselves to Christian girls. They were greatly astonished when these girls told them to apply to us about the matter, and that they would decide nothing without our advice. These good people finally came to us and asked us if we governed the Savage girls. At first, we did not know what they meant; but, having at last comprehended it, we gave them to understand that these visits were of no avail, and that they could not expect to marry any Christian girl unless they were baptized. If all had the reserve of those I have just mentioned, it would be a great consolation; but unfortunately some of them, when far away from our settlements, marry at [Page 63] the solicitation of their relatives, and all these marriages, not being according to God, are broken off as easily as they were heedlessly contracted.
We have confirmed some in their marriages since their Baptism. These, we hope, will remain Firm and constant. I once heard a woman instructing her husband upon Confession. I was comforted at seeing the candor of [57] these good Neophytes. ìBe very careful,î she said, ìnot to hide any of thy sins; seek for them in thy conscience, and tell them all to God; it is to him that thou speakest, óthe Father is there but to take his place, because God does not make himself seen on earth. But, above all, be very sorry for having offended him; for, if thou hast no sorrow for thy sins, nothing will come of it.î
Here is a matter which has afforded me much consolation. The Hiroquois having made their appearance near the three Rivers, the Savages were gathered from all sides. Having met together, they made several war feasts, at which they must sing, dance, and yell, óall this through superstition, to obtain advantage over their enemies. As they dance, one after another, they give each a signal, selecting him whom they wish to have dance after them. It happened that one of these dancers gave the bouquet or signal to FranÁois Xavier, one of our new Christians, who refused it, renouncing these superstitious dances. It was tendered to Ignace Amiskwape, who did the same. It was presented to some other Christians who all imitated the courage of these brave Athletes, deriding the follies of [58] their Countrymen who placed their hopes in these ridiculous actions.
On another occasion, one of our Fathers having been informed that a great Feast of meat was being [Page 65] held on a Friday in a cabin, asked the women coming out of it whether there were not some Christians among the guests. They replied that, in truth, there were some; but that they were not eating, being there only to chat and converse with the others. The Father entered the cabin to wards the end of the banquet, and found all the Christians with their dishes filled with meat which they had not touched, receiving it only to give it to those who were not yet baptized. In short, the entire company asked the Father to return thanks to God for them, and to explain some points of our doctrine to them.
Having left the Residence of St. Joseph to attend to some matters, the Father whom I left in its charge wrote me as follows:
ì We easily recognize, since your departure, those Savages who really wish to believe and those who only feign to do so. The former attend prayers regularly [59] and the latter hardly come at all since you went away. As for the Christians, their conduct is very edifying; they never fail to attend the public prayers, and some of them are present at holy Mass every day, as early as four oíclock in the morning. This rebukes and incites our French who are here.î
Another Father, left at the same place, wrote me the following words:
ìThis morning, I heard the confession of twenty-two Christian Savages. Canoes put in here every day. I cannot, alone, suffice for them all. Hasten your return, if you please,î etc.
The Savages love their children above all things. They are like the Monkeys, óthey choke them by embracing them too closely. They have, however, a great fear of what others may say about them and [Page 67] are afraid to give their children, lest they be blamed by their Countrymen. Seeing a good Christian woman at the point of death, I asked her for one of her little girls, to have her brought up by the Reverend Ursuline Mothers, of whose arrival we had received news from Tadoussac. The good woman said to me: ìFor my part, I am well pleased at this; I know very well that you take [60] great care of poor orphans; but question her Uncle a little, whether he will agree to it.î By good fortune, this Uncle was a Christian. I asked him whether he, would be satisfied if we had the little girl brought up by these good Nuns. He replied that she was the child of his own brother, and that he could not give her up without being blamed by his relatives. I then answered that I was glad that she should be with him, and that he should have her reared in the Faith; but I only feared that God would require from him an account of the child because his wife did not take proper care of her; and that, for my part, I transferred to him my responsibility. The good man was astonished and gave her to me at once, to be handed over to the good Mothers on their arrival. This incident showed me that the fear of displeasing God was becoming rooted in the souls of these poor Neophytes.
A Frenchman wished to make a Christian Savage woman work on a Feast day, not knowing that she had been baptized. The good woman said to him: ìIs it permitted to thee to work to-day?î The Frenchman having replied that it was not, ìWhy then,î said she, ìdost thou wish to make me work, since [61] I believe, and pray to God, and wish to go to Heaven as well as thou?î
Non requiritur in Christiano initium, sed finis, a great [Page 69] Saint has said. To commence well is not all; but everything consists in bringing the final period of our lives to a good conclusion. In the previous Relations I have spoken of a young man called Paul Aniskawaskousit, who became blind shortly after his Baptism. This good Neophyte died as he had lived since his conversion, óthat is, in a most holy manner. When we administered to him the Sacrament of Extreme Unction, he took the Crucifix that was presented to him, kissed it, and lovingly addressed it: ìIt is thou who hast given me life, I now return it to thee; thou art good, have pity on my soul. I do not ask thee for health; thou art master; thy will be done.î The poor young man had suffered with the patience of a Job, ever since his Baptism, and, at his death, caused us to say that there is no heart so hard that Heavenís fire does not soften.
I shall here insert the end of a Letter which teaches us that Faith has great power in the heart, even of a barbarian. Last year we baptized a young lad, [62] about fourteen years of age. We were in great doubt whether we should grant him that favor, for he was but little instructed; but, as he was about to return to his own country, where the nation of Atikamegues takes refuge,9 we made him a Christian, and he was named Jacques. This poor youth, falling ill, instructed his father to the best of his ability, made him pray to God, and, before drawing his last breath, advised him to go to the three Rivers to be baptized, which he did. This is what was written to me about it:
ìThe Attikamegues, or white fish-such is the name of that nation-came down to the three Rivers. I instructed them a little, and they gave me [Page 71] much satisfaction. An old man, among others, pressed us so urgently that we granted him Baptism. He is the father of Jacques Oupassewigan whom we baptized last year. That poor boy persevered in the Faith; although he was very far away from us; he taught his Father, and, finding himself attacked by a serious illness, he advised him, on his deathbed, to .go to us to receive instruction. He surprised me; he was attentive [63] to a wonderful degree. ëThis,í he would sometimes say, ëis what I should have known long ago; hitherto I have not lived; I was like a dead man, my son commenced to give me life.í ëHasten my son,í he would say to the Father, ëto instruct and baptize me, for I do not wish to go into the fire.íî [Page 73]
OF THE FIRST FAMILIES THAT BECAME SEDENTARY.
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E who has begun to give assistance to our Savages to enable them to house themselves and to till the soil has laid, we hope, the foundations of a Christian village which is filled with blessings at its birth. The first two Families who served as foundation stones for this edifice or this new Church, have not only persevered in their intentions but have also attracted others, who begin to imitate them. It is all-important to help them. Monsieur [64] Gand, a truly charitable man, seeing what a good effect we are producing on their souls, has increased our help by several men, whom he engaged for this year and for the next. He sees for himself the difficulties of the country, and the little progress that can be made, owing to the length and severity of the winters; while, meantime, in order to enjoy the fruit we gather from these new plants, great expense is incurred in cultivating them. Behold the first fruits of the first two Families that have become sedentary, and that give the impulse to the others. I cheerfully dedicate them to him who has given them the first assistance, and to all who favor this great undertaking.
In the first place, all who compose these two Families are regenerated in the Blood of Jesus Christ. In the second place, although they are, to a considerable number, all lodged in the same house, ómen, [Page 75] women, and children, with but one and the same hearth and the same table, ónevertheless, we have never heard a single dispute among them. The profound peace that dwells in their midst is, to our minds, a sure indication that God is not far away. Factus est in pace locus ejus. They say their prayers [65] in private, evening and morning, on their knees, and do not fail to attend public prayers. As a rule, they hear holy Mass every day, and some as early as four oíclock in the morning. They receive the Sacraments with affection and respect; and some have so tender a conscience that, as soon as they think they have committed some sin, they come at once to confess it, with incomparable frankness, to the Father who has charge of them.
One of us heard one day, unseen, the Heads of these two Families encouraging one another to observe the Christian Law. ìLet us not be disheartened,î said they, ìwe shall not be alone; the leading men among us wish to believe and to dwell near us; let us abandon our old ways to adopt those which are taught us, and which are better than ours.î
They were in great anxiety whether they could observe abstinence from meat on Fridays and Saturdays. ìFor,î said one, ìwhen we shall be in the woods, making our provision of Elk, we shall have nothing but meat to eat, and what shall we do?î The other replied: Ië What [66] trouble we are giving ourselves! Since there are only two days in each week, we will pass them without eating anything, and thus observe our abstinence from flesh.î This advice was considered good, but not by the Father in charge of them, who taught them what was to be done in such circumstances. Let us enter into further details. [Page 77]
These two Families having gone to secure their supply of Elk flesh, FranÁois Xavier, formerly called Nanaskoumat by his friends, came back with most of his people two days before holy Lent. As he had nothing but meat and smoked eels, we said not a word to him about the abstinence from meat that is observed at that time. But he, having learned it through communication with our Frenchmen, told us that he wished to observe the law, as he was a Christian. We replied that, as he had neither bread nor peas, óin a word, no food but some dried eels, óhe was not obliged to follow this strict rule. He answered that the same reasons which induced us not to eat meat obliged him to do the same, since he had but one and the same faith with us; and that he was strong enough to [67] be able to do with a little smoked fish. This answer touched our hearts, and made us resolve to assist him and his daughter out of the limited supply we had, óthat is to say, a little bread and peas, and, sometimes, a small quantity of codfish. Here, therefore, were the father and daughter observing abstinence, and sometimes fasting, while the remainder of the Family, who were not yet all baptized, ate very good meat. Entering their room one day while they were fasting, I found both sitting apart from the others, making a light evening repast on a little bread. Then, turning to the other side, I saw a large pot filled with the tongues and upper lips [moufles] of moose, which gave out a delicious smell. These, the most delicate parts of the animal, were being cooked for his people. I must confess that I was greatly surprised at this sight. In fact, it is an astonishing thing to see a man, the head of the Family, ó-after having under [Page 79] gone great hardships and fatigue in killing such animals, ówitnessing others eating the choicest morsels before his eyes, and constraining himself to fast without being obliged or compelled thereto, and contenting himself with a piece of bread for his sole repast. But what surprised me still more was that a young girl about eighteen or twenty years of age [68] should, in imitation of her father, pass these forty days partly fasting and always abstaining, and ill-fed in the midst of abundance. We asked her once whether she did not think this time very long, and whether she did not find it very difficult to deprive herself of the meat that she saw her companions eating. She admitted that she had, indeed, found it somewhat difficult at first, but that had soon passed away. On another occasion, as a good feast was being given in their house in honor of some of their friends, I asked her father whether he were not tempted to taste a little of the feast óconsisting of very fine pieces of Elk meat-which was before his eyes. He smilingly replied: ìNikanis, at the beginning of Lent, I put my heart under that table; that is why my eyes see the meat in vain, óthey do not wish for any, because they no longer have any heart. And then, should we not suffer a little as well as the other Christians? We wish to please God, as well as you people.î O God! who would ever have thought that such words would issue from the lips of a barbarian, and that such abstinence would be practiced by a Savage who formerly gorged himself with human [69] flesh! God is God, and his kindness knoweth no bounds; it extendeth to whomsoever pleaseth him.
Here is something more, equally astonishing: This [Page 81] good man having ventured too far during a hunt, and having taken with him only a small quantity of bread that we had given him, found that he had nothing else to eat than the flesh of the Elks that he had killed. He preferred to remain two days without eating, rather than break his abstinence from meat; and, although we had told him that he was not obliged to practice such austerity, he nevertheless did likewise on a subsequent similar occasion. His daughter having, according to the custom of the country, gone with some of her companions to bring out of the woods the flesh of the animals that her father had killed, was detained by bad weather for a longer time than she expected; and when she had consumed her meagre Lenten provision, she found herself with no other food but meat. She still had two days of hard work before reaching home; and it was necessary to drag, by sheer strength, heavy sleighloads of flesh over the snow. She was strongly urged to eat meat; but this poor girl, following her fatherís example, would not taste it. [70] Those who especially understand the Savages, and who see these acts, are constrained to admit that grace is stronger than nature. Some of our Frenchmen, observing this practice, said that, if ever they returned to France, they would reproach Heretics and bad Catholics a hundred times over by telling them that the Savages observed Lent, while they ate meat like dogs. Besides, these poor people are in nowise bound by the laws of fasting; for they most often have only fish without bread, óand with no other sauce than water, óor only meat; and more frequently they have nothing at all. The natural meadows10 which they have begun to cultivate will, [Page 83] in time, relieve them from this great destitution.
I would be too diffuse were I to point out all the good qualities of this truly Christian man. He sometimes tells us of the regret that he feels at seeing the bad opinion that some of his nation have of us. He deplores the hardness of heart of those who do not listen to the Gospel. Moreover, he is a dexterous and very industrious man, far from being addicted to the sloth and idleness natural [71] to Savages. If his efforts were seconded, he would soon extricate himself from the misery common to these barbarians; but he happened to marry a woman who has very little executive ability. The help we now give him will enable him to succeed, He admires our way of doing things. ìIt is strange,î he said one day, ìthat you should know everything you have to do by the sound of a bell, ówithout anything being said to you, and without speaking to one another. As soon as you hear the bell, some go out, others enter; some go to work, others to pray; it makes you rise and go to bed; and it gives, without a word, and with the same sound, all the commands that have to be given. It is different with us; if I wish to persuade my people to work, I must speak many words; and, after all, they scarcely obey me.î
A young man of his nation having asked him for his daughter in marriage, he said to him: ìNow that I am a Christian, I honor God; I desire to obey him. Well, he does not wish me to give my daughter to any one but a person who believes in him, and who is resolved never to leave her if he marries her. Consider whether thou hast enough courage to fulfill these two conditions.î The young man replied that he [72] had not sufficient mind to retain all that we [Page 85] taught, and that he hardly dared to hope for Baptism. The Neophyte replied: ìIt is not lack of memory which prevents thee from enjoying that happiness; at first, I was in the same error; but I afterwards found that, when one prays to God, he gives understanding, and helps one to know what is necessary in order to be baptized. I was also told that there was no need of my knowing so many things, but that I must have good will and a great desire to truly obey God and not to offend him. It is not want of understanding that I fear in thee, but the resolution to serve God all thy life, and never to leave my daughter to marry another; consider whether thou hast sufficient constancy for this.î The poor young man bled at the nose, as they say; he could never bring himself to enter the bond of an indissoluble marriage. Now, observe that it was not the Neophyte that related to us this proceeding, but the young man himself, who afterwards sought to renew the affair, but he has not yet succeeded therein. Oh what trouble these marriages of the Savages will give us! We have said enough of the [73] father; let us now add a few words about his children. This worthy man has had several; four remained to him. This year, God has taken to himself the two youngest, óso that he now has but one son, from twenty to twenty-two years of age, and a daughter, of whom we have just spoken, aged about eighteen. This young man having gone up to the three Rivers last winter, to go to war against their enemies, went straight to stay with our Fathers, without any one having advised him to do so. He told them that if he were to dwell in the cabins of the Savages, he would run the risk of offending God; that the [Page 87] example of the young people, who were very dissolute, might pervert him; and he therefore begged them to give him shelter. Moreover, as he would soon leave to go to war with his Countrymen, he wished to have holy Baptism conferred upon him, so that his soul might not be imperilled by the dangers to which his body would be exposed. Our Fathers received him with open arms, found him well instructed, and, after having closely inquired into his conduct, considered that they could not conscientiously refuse him that Sacrament for which he asked so earnestly. He was therefore made a Christian and named Vincent. [74] When his father received the news, he was greatly rejoiced, óbut not so I, for I had resolved not to baptize him until he was married, owing to the difficulty which I foresaw óand which I still see for him óof finding a Christian wife who will suit him or who is not related to him. Nevertheless, God has, up to the present, shown me that his greatness surpasses the littleness of my heart, which is perhaps too narrow and too contracted in such matters; for that young man, assisted by the graces that he derives from the Sacraments, has thus far persevered in the resolution not to marry any girl who is not a Christian. If he preserves the stainless conscience that God has given him since his Baptism, his words will be found true. May Our Lord grant him this grace.
AS to the other Family, its Head was named Negabamat; but he now bears the name of the person who has assisted and who still greatly aids them. He took Monsieur Gand for his Godfather, and, on that account, he was named NoÎl. He was baptized, with his wife and his eldest son, on the day of the [Page 89] Immaculate Conception of the blessed Virgin. They were all clad in French garb through the [75] generosity of him who presented them for Baptism. His wife was named Marie, and his son, Charles. He had three children of his own and two adopted ones; all have been regenerated in Jesus Christ. We will now speak of them.
This man is well built, and of a good disposition. When he was questioned regarding his Baptism, and especially when he was exhorted to place his trust in God alone, and not in the temporal assistance of men, he answered in a loud tone of voice: ìA good part of my life has passed, óI cannot live long in this world; therefore, I do not rest my belief nor base my hope on men, who cannot prolong my life, but in him who has made all, who can grant me eternal life.î Although the women are naturally bashful, his wife never seemed surprised, even when she saw herself in a French dress which she had never worn. The presence of our French, who filled the Church, did not disturb her; to the questions put to her, she replied in a loud voice, and with a face beaming with joy. We asked her afterward how it happened that she was not [76] abashed before so many people, and she replied: ìI did not think at all of ëthose who were looking at me. I merely said in my heart: ëI shall not go to Hell, I shall go to Heaven; all my sins are pardoned;í and,î she added, ìthose who believe in God should not be ashamed to say what they believe.î This good woman shows abundant signs of predestination; she prays to God gladly, hears his word with pleasure, and loves to receive frequently the Sacraments; she has sometimes come back from a great distance for the express purpose [Page 91] of making her confession and receiving communion, being greatly troubled when she is prevented from hearing Mass. Being in the woods, occupied in drying Moose flesh, and finding that she was delayed too long, she came to Kebec to receive communion. The Father who heard her Confession óeither through inadvertence, or in order to try her-left her with- out having her approach the holy Table. The poor woman said to him: ìI have come from a great distance, and with great hardships, to enjoy so great a blessing, and you deprive me of it. Have I then committed any sin that deserves such punishment?î She sought another Father and complained to him, with such candor that he was greatly edified. It [77] must be admitted that these two good souls have deceived me; I did not think that Faith had so strongly taken root in their hearts. Hardly had they become Christians when God visited or tried them very sorely. This new Christian was speaking one day, to a relative, of our doctrine, and of the assistance that we gave the Savages, that we might gather them into a village; and his friend told him that the general feeling of the majority of his nation was that all that we were doing was but a cloak to cover our evil intentions, and that we desired nothing but the ruin of the country and the death of all its inhabitants. ìAnd,î said he to NoÎl, ìrest assured of what I say; thou wilt soon see thy children die before thine eyes; thou wilt follow afterward, and, if we, like thee, listen to them, we shall pass through the same gate. Such is the rumor that prevails,î said this gossip. NoÎl came and told me all this, without being disturbed, urging me to preach strongly and firmly against that error. Now, ówhether [Page 93] the Devil knew the physical condition of his children, or whether God wished to derive his own glory from the faith and constancy of these new Christians óat all events, the five children that he had are almost reduced to one. Soon [78] after this conversation, one of his children was seized with a hectic fever which will deprive him of life in a few days, ófor he is but a skeleton, and his bones pierce through his skin in many places. Some time afterward, another child, who was at the seminary, was seized by another disease, which has lasted five months, and, at present, he is not expected to live more than a few days. His eldest son, about fourteen years old, who was also a pupil of our Seminary, gave him consolation in the midst of his afflictions, for indeed he was a well-behaved child, and of an excellent mind. He was suddenly seized with a defluxion or pleurisy which, after causing him great suffering, carried him off in a few days at our House, where he had been brought that he might be more conveniently nursed. His father did not stir from his side while he was sick; his mother came to see him every day, from a distance of over a league. It was during this illness that we were convinced of the faith of the father and child. The fever became so high and so violent that it sometimes made him delirious. Whenever the poor child had a little rest, his father would call us, and beg us to speak to him of God, in order suitably to prepare [79] his soul for death. Sometimes, I saw him fall on his knees near his bed to pray to God, and to have his son pray; his mother prayed, on her part; and both made a vow to God for the recovery of their child, but with the utmost resignation to Godís will. ìIt is not we,î said they, ìwho [Page 95] command life. If thou foreseest, O great Captain of Heaven, that when our child grows older, he will not obey thee, we do not ask thee for his restoration to health; but as thou art good, grant him help both for his body and for his soul.î On his side, the child was very well disposed, showing that he did not fear death. He made his confession, received the Body of Our Lord, and Extreme Unction, with full understanding, resigning himself to Godís will, without asking for his life unless he were made to ask for it. His usual prayer was: ìJesus have pity on me, have mercy on me; I am sorry for having offended thee.î At last, feeling that he was near death, he said to us: ìI have no more strength. Here, feel my body; it is already cold; I am dying.î He made a confession again, and, when he had received absolution, the defluxion suddenly suffocated him. When he was dead, I told FranÁois Xavier who was [50 i.e., 80] present, to console the father, fearing that this blow might unsettle him; but FranÁois said to me: ìNoÎl has good courage. As soon as he saw his son expire, he told me that, while he saw him suffering, his soul was filled with sorrow; but that when he saw him dead, and beyond human aid, his heart felt relieved. Indeed, the good man came to me and said: ìNikanis, thou shalt say to our Captainî óhe spoke of Monsieur the Governor óìthat I thank him for having visited my son during his illness, and assure him that my heart is quite free, and that I remember well the promise that I have given to God, to serve him all my life, óI am not a child, to recall it. I will always pray to him; it is he who disposes of our lives; we are not masters of them.î These words afforded much consolation to [Page 97] Monsieur the Chevalier de Montmagny, whom I would gladly call the Knight of the Holy Spirit, so ready do I find him to perform saintly and courageous deeds and actions replete with the spirit of God. After this death, it happens that his adopted daughter has a dangerous cough, and his youngest son is dying. In truth, the good man may well say: Probasti me et cognovisti me. This we have often impressed [71 i.e., 81] upon his mind-that God wished to try his faith. These arrows were shot at him from Heaven through love. This is not all. His wife kept her strength throughout all these illnesses, and attended to her children. God wished to afflict her as well as the others; she was taken ill with smallpox, which then prevailed, and was the first to enter the Hospital recently established at Kebec. Before these heavy strokes, her husband had already suffered some attacks from his people; for, when he went down to Tadoussac, the Savages laughed at him, óknowing that he prayed to God, ósaying that he would become a Jesuit; that he sought to appear clever, and that all he did it for was to live long on earth; but that he would find himself deceived. One of his Countrymen one day told him something óI know not what óthat he had seen in a dream, and insisted that he should do it, unless he wished to die soon. This did not startle him; he replied that he would ask the Father who was his director whether the action were permitted, óin which case, he would perform it; otherwise he would not. He was forbidden to do it, and he obeyed without hesitation, and without a reply. Behold how grace operates in a heart that is called barbarian, ó[82] or rather, let us say, in Godís children, since they are rendered such by Baptism. [Page 99]
I thought that I had finished speaking of these two Families; but ósince the ships still leave me time to write óthe sorrow and joy which at present divide my heart, must form the conclusion of this Chapter. Some Savages of the Island, on their return from the country of the Abnaquiois,11 brought here a very contagious epidemic of smallpox. This disease, which kills off these poor people everywhere, has come down as far as Sillery, that is, to the Residence of Saint Joseph, where we are collecting the Savages. After having taken some of them from us, after having snatched from us a true Apostle for these countries, it attacked the Heads of these first two Sedentary Families, with such fury that we do not yet know the result. FranÁois Xavier, formerly Nenaskoumat, was the first seized; he was at once carried to the Hospital, that he might be promptly aided there. Hardly had he entered it, when NoÎl Negabamat felt himself attacked by the same disease. As I was preparing to take him to Kebec in a canoe, to lodge him with the other sick, [83] I received a letter saying that FranÁois Xavier was asking for me, and that I must hasten, if I wished to see him for the last time. At the same moment, four Families of Savages arrived at Sillery, with the intention of becoming Sedentary and of increasing the population of our incipient Village. The designs of God are mysterious; he takes away, he gives; he destroys, he constructs; óin a word, he is the Master; he does what he wills; may he be forever blessed. If he had not afflicted the good Job, never would that great light have illumined the world. If he had not shaken the first Columns of this new Church, and of this settlement or reduction of the Savages, we would [Page 101] never have seen the firmness thereof. I had to play a strange part; for, professing to render the Savages stationary, I had to send away those who presented themselves. ìGo, my dear friends,î I said to them; ìwithdraw, for otherwise the disease may slay you; the affection that I feel for you leads me to give you this advice; however, do not go very far away, so that we may have news of you.î They promised to obey me in every particular, and thereupon they reÎmbarked and went away, naming to me the place whither they would retire. This [84] done, I went to tell all the other Families settled near us that it would be advisable for them to go away for a while. I do not know what were the impulses of my soul; but I know well that God does not wish manís heart to become attached to anything whatsoever. Having therefore driven away, as it were, and banished for a while, these poor lambs, disconsolate indeed, óFather Vimont, who had come to see us at Sillery, and myself, with a young Savage, took our sick man in a canoe and carried him to the house of charity and mercy, that is, to the Hospital. As soon as he was placed there, I approached the bed on which FranÁois Xavier lay; and, finding him in a very pitiful condition, I covered his face with my handkerchief and leaned my head on the pillow, unable to speak to him.
Those who labor for the salvation of souls have as tender an affection for their Neophytes as mothers have for their children. This good and truly Christian Savage, turning towards me, said: ìNikanis, do not grieve; I die quite willingly. I do not fear death; I am weary of earth; I hope I shall go to Heaven.î I leave you to imagine how these words [Page 103] pierced my [SS] heart. Seeing that he was greatly oppressed, I begged the Fathers who were present to bring him the holy Viaticum; and, while they went for it, I heard his confession. Monsieur the Governor, Monsieur the Chevalier de líIsle, and many of our Frenchmen were present at this rite. The sick man having received his Creator, I again requested that the holy Oil be brought, to administer Extreme Unction to him. During all this going and coming, the good Neophyte said his act of thanksgiving to God; and when I told him that a Lady of high degree, the Niece of one of the greatest men in the Kingdom, had sent these good Nuns to succor him and all his people, óI could not make him comprehend the greatness of Monseigneur the Cardinal and of Madame the Duchess díAiguillon by any other terms, óhe exclaimed: ìYou who have made all, give your Paradise to that great Captain, and pay well in Heaven for all the gifts that his Niece has bestowed upon us on earth. You are all goodness; have likewise pity on him who has lodged us and all our children.î After he had said his prayers, I asked him if he remembered well the glorious vision of Paradise and of Hell that he had had shortly after his Baptism, [86] over a year ago. I advised him above all to be careful not to tell a falsehood, with his soul hovering on his lips, and our Lord still present in his heart. ìNikanis,î he said to me, ìit may be that I did not tell the truth when I told thee that I had seen the dwelling of the great Captain of Heaven. I do not know whether it was his house; but what I saw was so beautiful and so ravishing that I thought it was his house. There is nothing like it on earth. That beauty is still so impressed [Page 105] upon my mind that I do not think I shall ever lose the recollection of it.î Finally, we administered Extreme Unction, which he received with deep feelings of regret for having offended God. Observing many of our Frenchmen praying to God for him, on their knees around his bed, he raised his voice and said to them: ìMy friends, you do me a pleasure by visiting me and ëpraying God for me. I assure you that if I go to Heaven, as I hope, I will pray for you.î These words and the devoutness of the good Savage moved many of them to tears. We did not expect to see such conversions in our time. That is not all; some time afterward, he had his children brought; they fell [87] on their knees by his bed, begged his pardon, and asked him to give them his blessing. He gave them very good advice; counseled them to persevere in the Faith; enjoined them to obey us as they would himself, to live in peace and friendship with one another, and to put nothing in his grave after his death. Then, making the sign of the Cross over them, he said: ìAdieu, my children; I will pray for you in Paradise.î Some time afterward, when I visited him, I asked him of what he was thinking. ìI am thinking of God,î he said; ìmy heart is ever with him. I try to do like you; it seems to me that you always think of him; I wish to do the same.î What a source of confusion for a cowardly heart like mine!
At the same time that this was occurring, his wife was delivered of a child, all alone, and without the assistance of any one. She was confined in the morning, and at noon I saw her working.12 She had withdrawn into a miserable bark hut, which did not shelter her at all from the wind. Two days afterwards, [Page 107] she herself carried her child to Kebec to have it baptized; but óto increase the affliction of this Family óthe poor creature was shortly after seized with a frenzy, which [88] lasted some time. As I write this, she is in her right senses, but we are still in uncertainty regarding the health or death of her poor husband.
Let us return to our other Neophyte, NoÎl Negabamat. As soon as he felt himself attacked by the disease, he said to me, ìNikanis, I am going to my death, like the others.î When I urged him to divert his mind from that thought, he began to smile. ìThat would do,î he said, ìif I feared death. We who believe in God should not fear it. Thou knowest well,î he added, ìthat many Savages believe that you are the Authors of the diseases which cause our death; rest assured that those who have faith have not such thoughts. Remember only to keep thy word, and to have pity on our children after our death. I do not speak for myself, because mine are dead or nearly so, but for FranÁois Xavier. Thou must not abandon the resolution thou hast taken to make the Savages settle.î Thereupon he mentioned to me a Family, and said: ìWhen I am dead, that Family will take my place. As for the presents that our King has given us, the son of FranÁois will wear his fatherís coat when any public prayers are said [89] for the King, and such a Savageî ówhom he named óìwill wear mine. Keep these garments always so that our descendants may know how much the King has loved us.î I must confess that I was indeed astonished when I heard the poor man use this language. His illness has not been as severe or as violent as that of the others. Father de Quen, who visits the sick in the Hospital several times a [Page 109] day, tells me that this good Neophyte has made his confession and received communion, and that they hope he will soon return to his house at Sillery; but that his wife has had a relapse, and is in danger of death. These are strange trials, but are a sure proof that Non est malum in Civitate, quod non fecerit Dominus, that God is the Author of these afflictions. For the faith of these new Christians, which we thought would be shaken by storms, has been like the trees which strike root more deeply, the more they have struggled with the winds. It has become so firm as to afford us much consolation in the very sources of our deepest sorrow.
Finally, we hope for calm after this storm. God demolishes only to rebuild better than before. One would say that these calamities [90] attract the Savages. I am already assured that we shall have twice and three times as many next year if we have the means of assisting them. They have given us their word, and some have already come nearer to us, waiting till the cold dispels the infection that the sick have brought with them. I hope that, before the ships reach France, our little flock will be gathered together again, and will be increased by a larger number of persons than have died. So may it be. [Page 111]
OF THE BAPTISM OF A YOUNG ALGONQUIN MAN.
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I |
DESCRIBED very fully in the Relation of last year the excellent inclinations of this young man, who, as yet only a catechumen, seems already furnished with the very special graces that God grants to those who are washed in the blood of his Son. I shall not be astonished, if, after having so often spoken of the great simplicity of these peoples, there be some one in France who calls in question the good things that we publish about them; since I myself, who see the wonders with my own eyes, can hardly believe them until I reflect upon the greatness of God, Qui non est personarum acceptor, who of a shepherd makes a great King and a great Prophet, of a fisher a great Apostle, and of a Savage an Angel of his Church. This young man of whom we speak, when he saw last Autumn that we delayed his Baptism, decided to go away with [92] a company of his people into the depths of their great Forests, to seek for provisions. He had not gone very far when his heart was chilled with fear, which caused him to retrace his steps. ìI cannot leave you any more,î he said to us, ìuntil I am baptized. When I cast my eyes over the sins I have committed since I have been in the world, and when I represent to myself Baptism as a bath that shall wash them away, I cannot leave those who are to confer so great a blessing upon me; I have resolved to remain here until you. [Page 113] have opened to me the doors of the Church.î We put him off until all Saintsí Day. While thus waiting, as he came to see us frequently, and as we sometimes had him eat in our house, he once made this speech to us: ìMy countrymen would imagine, perhaps, that I visit you for the sake of obtaining temporal benefits, and it may be that even you have this idea; but I beg you to believe that I ask nothing from you, and that all I expect from you is only the instruction of my soul. If God appeared down here on earth, I would leave you straightway to go and find him, óor rather, I [93] would invite you to come with me to acknowledge him, for you are the work of his hands, as are all other creatures; but as God does not appear upon earth, and as we have no knowledge of his wishes, we must of necessity visit and importune those who can give us this knowledge.î
Another time, he spoke to us in these terms: ìMy heart is different now from what it was some time ago, for, before I knew you, I employed all my wits in seeking the comforts of this life; I had hardly reached one place, before I thought I would be better off in another. Now, wherever I remove my body, my soul remains always with you; it has no rest but in your conversation, óit never wearies of hearing you talk about God. Our cabins seem to me like houses of strangers; and although I know that God is everywhere, yet it seems to me that I am nearer him when I am not far from you. Some of my people cast upon me the reproach that I am becoming a Frenchman, that I am leaving my own nation; [94] and I answer them that I am neither Frenchman nor savage, but that I wish to be a child [Page 115] of God. All the French, including their Captain, could not save my soul; it is not in them that I believe, but in him who has made them themselves.î He made this speech to us in better terms in his own language than I can report in ours.
Seeing him very thinly clad, in the piercing cold, I asked him if he had no other robe than that he wore. ìThy brother,î he replied, ìgave me one a long time ago; but I do not wear it, for two reasons. First, I fear that my body, if I supply it with comforts and cover it warmly, will be always urging me to procure for it the same good things; and if I cannot cover it by my own skill, it will gradually lead me to frequent your society for its own special benefit, rather than for the salvation of my soul. This has made me resolve not to make use of your presents.
ì Secondly, if I show myself desirous of your gifts, I shall be continually importuned by a woman who has very little sense, who will urge me to get from you all that she will think your goodness [95] can grant me. Hence I have made a resolution to disregard my body, that I may better reflect upon the welfare of my soul.
ì At first, when I went to see you Fathers at the three Rivers,î he continued, ìI thought to myself, ëPerhaps these people imagine that I come to see ëthem in the hope of some temporal help; they are greatly mistaken,í said I in my heart; ëit is not my body that brings me here, but the desire of saving my soul.í I was thinking of the good things of the other life, and not of the comforts of this one that we lead here on earth.î Let us speak of his Baptism [Page 117]
He had been long prepared for this through his strong desires to be made a child of God and of his Church, and through his deep regret for his offenses; he admired the effects of this Sacrament that we had explained to him, he wished to have the enjoyment of it. In fine, the appointed day drawing near, he fasted on the evening before; we took him down to Kebec, that he might there receive this Sacrament in the presence of our French people. He was then named Ignace by Monsieur Gand, his Godfather. His modesty, accompanied by a holy freedom, made him answer gracefully and frankly [96] all the questions that were put to him. He was baptized on Sunday, the last day of October; and the next day, a day consecrated in honor of all the saints, he took communion publicly in the Chapel of Kebec. On account of the occupations that we had at that time, I could not immediately question him upon the sentiments that God had imparted to him in the reception of these two great Sacraments. I did so two days afterwards, in a sort of talk I had with him, asking him if his heart had not experienced joy in his Baptism. His face brightened at this question; and his soul, tasting once more the delights it had experienced in these sacred mysteries, caused his lips to utter these words: ìWhile at the door of the Church, where they have the Catechumens remain before their Baptism, I could see that they were keeping me there in order to learn my final wishes, and to know whether I believed, and whether I really wished to be a Christian. My heart felt a strong impulse to enter quickly into the house of God, as if some one forcibly incited me to do a thing to which all my inclinations prompted me. [Page 119]
[97] ìI took a singular pleasure in all the questions that were asked me, saying to myself, ëAt last God has had pity on me; at last the door will be open to me, and I shall soon be of the family of believers, and of the nation of the children of God!í When the sign of the cross was pressed upon my forehead, it seemed to me that the Devil fled, and that he would henceforward no longer have power over me. When they had me enter the Church, I was astonished that I did not rather descend into hell, all my sins again presenting themselves to my remembrance; but I took so much pleasure in this, that they all were to be blotted out in a moment, that I cannot explain it; I was astonished that God had waited so long to grant me so many blessings, all at one stroke. At once, as soon as they had poured the Sacred waters upon my head, my heart felt itself completely changed. In fact, it is altogether different from what it was; for since that time it seems to me that it does not wait for sin to come to it, on occasions for wrongdoing, óbut you might say that it leaves me to go and meet evil things, to repulse and drive them away, with such [98] force that I am inclined to think it is not I who resist. It seems to me also that I have become deaf and blind, as it were, for I do not take any notice of what happens in my presence. Yesterday there was a great noise in our cabin, óthe children made such a din that all my people were angry, and began to cry out and make more noise than the children themselves; I was not conscious of all this until they informed me of it. Indeed, I even began to wonder if I were not becoming deaf, until I perceived clearly that my heart was speaking to me so forcibly that I could not [Page 121] hear creatures.î Magnus Dominus, et magnitudinis ejus non est finis. Oh, how great is God, and how good he is! If the Savages could derive these thoughts and these sentiments from any other source than from the living Book, which is Jesus Christ, I would doubt if they are speaking sincerely; but they have neither printed book nor writing in their possession, óand, if they had these, they would understand nothing therein, for they have no intercourse with any man on earth who could give them these ideas. It is this that makes me say that this divine fountain of light and of love pours, of itself, or rather through the ministry of good Angels, these holy [99] thoughts and these gentle sentiments into hearts heretofore filled with barbarism, and now possessed by God, As for Communion, when they began to instruct him upon this truly adorable mystery, he cried out, in utter astonishment, ìO Savages, will you always be dogs, ówill you never have any other nourishment than that of dogs?î And as he was recommended not to declare this doctrine to his compatriots, who do not yet possess the Faith, óìNo, no,î he replied, Ië do not fear, I know very well that they are not all capable of understanding what you teach me. Hence I say nothing to them, except what must be said to madmen to cure them of their disease.î This unexpected answer made us laugh, for he gave it with considerable grace and candor. As he was about to approach this table, led by Monsieur Gand, his Godfather, God imparted to him a deep sentiment of humility. ìIt seemed to me,î said he, ìthat I was only a poor little flea, and I was surprised that so great a Captain consented, to enter the heart of so insignificant a creature. I felt, nevertheless, ó[Page 123] so great a desire to draw near to him, that I [100] cannot express it.î He made use of this comparison: ìIf a man were kept for a long time in a strange country, far from his relatives and friends; and if, after having been cruelly tormented, he found means of escaping and returning to his native land, ówith what delight would he betake himself thither, what sweet pleasure would he not enjoy at the sight of his kindred and friends? Such was the condition of my soul; it seemed to me that it emerged fromí a harsh captivity, and that it was running with all its might after him whom it was going to receive; and, notwithstanding all its ardor, it seemed to it that it was still being urged from within to approach him. When it had received him, it became contented and satisfied, like a person who has nothing more to wish for.î Regi súculorum immortali soli Deo honor et gloria, amen. May the God of Gods be forever blessed. I did not expect to see, during the rest of my days, so powerful effects of his grace in the heart of a barbarian. All the trouble that has been taken, all the expenses that have been incurred for the salvation of the Savages, are more than sufficiently repaid byí the conversion of this one man. Let us pass on.
Since his Baptism, he has led a [101] life conformable to these graces; of this, here are some proofs. The Algonquins of the Island, who are his fellow-countrymen, having come down in great numbers to the three Rivers, he began to instruct them with so much zeal, that his people looked upon him with suspicion, óso much, that some suspected him of allying himself with us to make them die. They spied out all his actions, and watched where he went, approaching him only with fear, as if he were a Necromancer. [Page 125] They no longer invited him to the feasts, óas if he were a very wicked man, whom they mistrusted. It is a dishonor, when one is among them, to be excluded from these banquets; but he gave himself very little concern thereat. In short, I recognized the love or the aversion that people had for our belief, by the pleasant or evil looks they cast upon him, óhe having this consolation, the sweetest that a man can have in this world, of seeing himself loved or hated for Jesus Christ. Finally, óthe false reports that the Devil scattered against the Doctrine of Jesus Christ, having passed away, óthose who felt some desire for their salvation listened willingly. He preached with a truly apostolic freedom, boldly rebuking [102] their vices before the most prominent and the proudest of his nation.
ìWho do we think we are?î he said one day. ìDo you wish me to proclaim what your greatness is?î He took a chick-pea in his hand, and, holding it suspended over a large brazier, he exclaimed, ìBehold what we are in the hands of God! If this pea I hold with my two fingers should become full of pride, óif it were capable of receiving my commandments, and should refuse to obey me; if it told me that it had nothing to do with me, who am holding it over this fire, ówould it not deserve that I should let it fall into this brazier? Now this is what we must expect from the hand of God who sustains and preserves us, if we refuse to embrace the Faith and to obey his wishes.î
He worked day and night for the conversion of these poor people, he strove with God, with us, and with them. He offered tearful prayers; he went into the depths of the woods, and there inflicted chastisement [Page 127] upon his body with thorns, in order to draw down the mercy of God, and to appease his anger against his people.
[103] He came to inform us of those who were more favorably disposed, and to advise us as to how we should behave towards them. ìAlas,î he sometimes said to them, ìif it were only a matter of giving my life for your salvation, how willingly I would do it!î When he saw that necessity constrained them to leave us, the Ships delaying their arrival too long, he exclaimed with deep feeling: ìIt seems as if my entrails were being torn out; must so many souls be lost for lack of help? Will the Devil, who did not create them, always be their master?î The Hiroquois, their enemies, coming to make war upon them, he said to the Father who had especially instructed him at the three Rivers, that he must show that those who were baptized were not cowards, that God gave them courage. He confessed, then went to reconnoitre the enemy, approaching so near them that he might have spoken to them. He was never seen to be disturbed, nor seized with fear; he reproached them afterwards, saying that the little confidence they had had in God had ruined them.
The Savages are very liberal to one another; but they make their presents to their relatives or their friends, or to [104] those from whom they expect reciprocal favors. Our Neophyte, when he is successful in hunting or fishing, shares, first of all, with the sick and needy poor.
He had a sister whom he singularly loved. He endeavored to procure Baptism for her; but, before this blessing could reach her, she died, having gone away from the place where she could receive this [Page 129] Sacrament. This troubled him greatly, especially as she had died before her sins could be forgiven. While he was suffering this anguish, he approached the Communion; and upon leaving the table, this thought occurred to him, ìIf my sister is damned, it is not Godís fault, for he is altogether good, and has not failed to give her the means necessary to save herself; it is, then, she who has failed on her part. Now, since she has refused the friendship of God, I will no longer love her, for I will have no other friends than the friends of God; I am on his side.î Since that time, he is entirely losing the memory of this sister whom he had so greatly cherished.
A few days after this death, a Savage, his brother-in-law, addressed him, and bitterly [105] reproached him because, as he said, he did not share with him the belongings of his sister, of which he thought he had taken possession. ìThou sayest,î he said to him, ìthat thou believest in God, and yet thou art guilty of a sort of avarice or theft, keeping for thyself alone what thy sister had; if thou didst believe as thou sayest, thou wouldst not do these things.î Ignace, upon hearing this talk, and many other insults and reproaches that this man uttered against him, replied in this way, without any agitation: ìThou sayest that I believe in God, thou sayest it with reproaches; but I do truly believe, and, if I did not believe, I would make thee answer for the insults that thou offerest me. But I assure thee that my heart is not changed, óthat it wishes thee no harm, and that it suffers with pleasure all these reproaches that thou hast uttered. There was a time when I would not have endured thy insults: for the present, I give thee my word that I not only do not wish thee [Page 131] any harm, but that I will pray to God for thee, and that, when there are opportunities, I will do thee all the good in my power. As to my sisterís property, I have it not; find out where she deposited it, and take it away; I would rather lose all that I have, than to see thee offend [106] him who has made all.í í He said sometimes to the Father who has more particularly instructed him, ìMortify me in public before the others, so that those who wish to be baptized may persuade themselves that one must exercise virtue when one is a child of God.î Behold the glorious effects of grace. May God be forever blessed by men and by Angels, by Scythians and Barbarians, as well as by Greeks. Amen. [Page 133]
OF THE CONVERSION OF A CAPTAIN AND OF HIS
ENTIRE FAMILY.
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HERE are two kinds of Captains among the Savages, óthose by right of birth, and those by election. These peoples are not so barbarous that they do not show respect to the descendants of their Chiefs, óso that, if the son of a Captain has some talent for leadership, above all, if he has natural eloquence, he will hold his fatherís place without opposition. The one of whom we speak is Captain by descent. He is a man of good sense, and courageous; but as he is not a ready speaker, he does not share in the sovereign glory of the Captains. These barbarians often place more value upon a great talker than upon a man of good sense. Nevertheless, they honor this one and hold him in esteem, deferring much to him in their councils. We have been trying a very long time to win him to God, but he has always offered us [108] resistance. A Savage, seeing us one day earnestly urging this Captain to embrace the Faith, said to us afterwards in private, ìIf that man gives you his word, rest assured that he believes, for he will not hide his sentiments from you.î In fact, he never gave us great hope for his conversion, until God constrained him to surrender himself. We had destined him to be the foundation and base of the reduction of saint Joseph, believing that he would stay in the house that was being built [Page 135] there. We promised him assistance in clearing the land; he lent ear to us and listened willingly enough, especially to what concerns the other life; but he had no words with which to answer us. In fine, we have asked him since his Baptism how it happened that he showed so much obstinacy. ìPerhaps,î we said to him, ìthou didst think that we were liars.î ìNo, not that,î he answered, ìI did not at all doubt your words nor your promises; but I will tell you frankly that I was afraid my people would look upon me as a Frenchman, hence I did not wish to give up the customs of my nation to embrace those of yours, although [109] I considered them better. I thoroughly believed in my soul what you taught about him who has made all.î It must be confessed that he has often given proofs of his faith. Before he became a Christian, he himself brought his children to the Chapel to be baptized; if they were too sick, he summoned us to his cabin. He procured the same blessing for one of his wives, for he had two. He saw as many as four of his children die Christians before his eyes. He heard the blasphemies of his Countrymen against these sacred waters, attributing to these the cause of their death. And notwithstanding all this, not one of his family passed into the other life without being washed in the Blood of Jesus Christ. One of his daughters, about eighteen or twenty years old, attacked by a serious malady which violently wrested her life from her, was unwilling to hear about Baptism in any way whatever, óimagining that as this sacred medicine of our souls had not cured the bodies of her brothers, it would be fatal or injurious to her. Her poor father, seeing her in danger of death, strongly urged her to receive it, [Page 137] although he did not ask it for himself. ìDo not fear, my daughter,î he said to her; ìit is not [110] the water that they will pour over thy head that will make thee die, ósee how many there are who have recovered after Baptism; it is for the good of thy soul that they wish to baptize thee, and not to shorten thy days;î and, as she seemed to yield a little to these words, he urged us to baptize her as soon as possible. In fine, we told her that if she were baptized a hundred times a day, these holy waters would be of no avail, if she did not believe in her heart, and if she did not regret having offended God, of which, moreover, she gave no evidence. The poor man, upon hearing this, urged her so strongly and catechized her so well that, at the very end, she gave us sufficient indications of her willingness; she was made a Christian: and, a little while afterward, she died. Now, as the sickness continued its ravages, we saw the whole cabin of this poor Captain plunged in affliction. We baptized in one day thirteen of his relatives and allies; and, when he became ill, as well as the others, he finally resolved to take for himself what he had procured for so many others. He was called Etinechkawat in his own Language, and the name Jean Baptiste was given to him in Baptism. Having been prostrated for a very long time [111] in his sickness, Our Lord restored him to health; he came to thank him for it in the Chapel of Kebec, as soon as he could walk. But it was not long before he was tried. Fili accedens ad servitutem Dei sta in justitia et timore, et prúpara animam tuam ad tentationem. These words of the Sage are verified every day before our eyes. This Neophyte had only three children left, three daughters, óone married; one, [Page 139] about three years old; and the other, one year old. The eldest died childless, in the flower of her youth; her poor father, seeing that she had passed away, sent her body to us from a distance of forty leagues, to be placed in the cemetery of the Christians. He gave us the one who was only three years old, to be raised in some French Family; and, that she might not be lonely, he gave her as a companion another, little girl, a relative, of whom Monsieur Gand, true father of the poor, took charge, paying her board as we do for those whom we keep in Families. God took to himself this Captainís daughter, and left the other one; so there only remains to him one child, still at the breast, of a great many whom God had given him; [112] and yet, all these afflictions did not make him waver. The Father who resided at Sillery, where the Reduction of the Savages has been formed, upon entering his cabin one day, found him holding and kissing a little Crucifix that had been given him. When he saw the Father, he said too him, ìNikanis, I have recourse in my afflictions to him who has died for me; rest assured that I believe in him from the bottom of my heart; I did not lie to you when I gave you my word that I would not abandon the Faith.î
Some Savages who had come from Tadoussac, and who were staying in his cabin, were not very favorable to our belief, and jeered when one began toí speak of it. He, to impose silence upon them, said boldly that he believed in God, and that he intended to pray to him, óinviting the Father who happened to be there to instruct him, and to come and see him every day for the same purpose. Accordingly, the Father began to speak, and asked his new guests why [Page 141] God had created the Sun, why he had formed animals. These fluent talkers of nonsense had no answer to these questions. Our Neophyte, seeing them mute, began to speak, and discoursed very well upon the Creation of the world, how God [113] had made the Sun to give us light, the animals to furnish us with food, thinking of us as a good father thinks of his children. His speech showed us that the Faith was every day taking deeper root in his heart. He keeps with him one of his relatives, who was baptized at the point of death. This woman, having recovered her health, concerned herself very little about her soul. When one spoke to her about the Sacraments, she ridiculed them, the Confession exciting her laughter. Our Neophyte reproved her, imposing silence upon her for a time, but he did not change her heart; she persevered in her jesting, especially ridiculing the Sacrament of Penance. At last, she was smitten all at once with a catarrh which almost closed the respiratory passage, and deprived her of her speech; having lost her tongue, God opened her ears. The Father who instructed her, going to visit her, frightened her. ìNow behold thyself seized by the throat; it is at this time that the Devil wishes to prevent thee in earnest from confessing; thou didst refuse to do it when thou wert in health, óperhaps thou wilt never be able to do it, now that thou art sick.î This poor woman, touched by God, made a sign that she wished to unburden her conscience; and immediately, [114] and in her cabin, the Father indicated to her the signs she was to make to the questions he should ask her. As she was perfectly conscious, she not only observed these, but she made so strong an effort that she partly [Page 143] recovered her speech. In short, having purified her heart, God restored her to health; she now behaves like a person who believes in God, and has the will to obey him.
The son-in-law of our Neophyte had much more inclination to the Faith than had this woman. This good man, returning from the woods to confess, was asked by the Father whom he addressed if he did not pray to God in his cabin. ìNo,î said he, ìI do not pray to him, because I do not yet know what I must say to him.î ìBut dost thou not think of him sometimes?î replied the Father. ìAh, Nikanis,î he answered, ìI am thinking of him all the time, and I am quite sorry that I do not know what ought to be said to him. In whatever place I may go, I am always thinking that he sees me; I hope always in him. My heart always desires to speak to him, but it does not know what it ought to say.î The Father was greatly consoled at seeing that this good man was offering prayers without knowing it.
[115] The last person in the Family of our Neophyte to be baptized was his wife, who is good and simple, allowing herself to be easily led to the right. May it please our Lord to bestow his holy benediction upon her, upon her husband, and upon all those of her cabin or home.
Some of the Savages have tried to persuade this worthy Captain to take a second wife, which he seemed almost obliged to do, according to the laws or customs of his Nation; the woman herself solicited him, and this happened twice, in regard to two women whom they wished to give him at different times. But he answered in these words: ìYou come too late; I have given my word to God, I cannot [Page 145] gainsay it. I will obey him; I have said to him, ëI will obey thee,í and I will do it.î Any one who is acquainted with the license of the Savages, and the need they have of several wives for their household, will say that the grace is very strong which overturns the customs of the country, bridles the laws of the flesh, and combats self-interest. [Page 147]
OF THE CONVERSION AND BAPTISM OF A SORCERER.
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HAVE often said that the name ìsorcererî is given here to certain Jugglers or charlatans who engage in singing, blowing upon the sick, consulting Devils, and killing men by their charms. I am inclined to think that there are, really, some among them who have communication with the Demons; but the majority of them are only impostors, practicing their enchantments to obtain presents from the poor sick, to render themselves popular, or to make themselves feared. The one of whom I am about to speak was in the last category; he was dreaded by his people, and looked upon as a wicked man. I have often spoken of him in preceding Relations, for we had some disputes with him in the presence of his Compatriots; but as his art was founded upon falsehood, and as we were supported [117] by truth, we cudgeled him so roughly that he surrendered. He came to see us privately, in order to be instructed; we believe that in the beginning he did not so much desire to have us for friends, as he feared to have us for enemies. But God, who is the Master of hearts, touched him inwardly, and disposed him to a goodness that surpasses our understanding. When he left us to go to war, he assured us that he would have recourse to God, and that he would believe in him, without pretense. He knew very well that we took his words as the compliment [Page 149] of a Savage, who does not scruple to lie; hence, finding himself afterward in trouble, and addressing himself to God, he said to him, ìThe Fathers do not think that I have recourse to thee, and that I pray to thee, but they are mistaken; do not fail, however, to succor me.î Now, as many events happened during the two years in which he sought for his Baptism, I will concisely report a part of them. See, then, what he related to us:
ì When we left you to go to war, I told my comrades, towards evening, that we must offer the prayers that [118] had been taught us; they laughed at me, and this was the reason why I only prayed to God in my heart. When we reached the country of our enemies, having advanced too far, we found ourselves instantly surrounded on all sides; then I made the sign of the Cross, and said to God, ëThou art all powerful; help me, óthou canst do it.í The combat suddenly grew fierce; the arrows flew through the air as the hail falls to the ground, óthey flashed around me like lightning, without touching me; I saw my comrades fall at my feet, ósome killed, others wounded, óbut I received no injury. At last, finding an opening through the enemy, I escaped with some of my people, and being pursued, we went like the wind. Those who accompanied me often told me that they could go no farther; for myself, I often lifted up my heart to God, and it seemed as if he so fortified me that I never felt any weakness, óeither from hunger, or from the hardships that we endured. Having reached the place where we had left our canoes, we had nothing at all to eat; I said again to those who remained with me [119] that we must apply to God; but they did not give this any consideration. [Page 151] I invoked him, nevertheless, offering him this prayer: ëThou who hast made the birds, I have need of them; thou canst give me some if thou wilt; if thou wilt not, it does not matter; I shall not cease to believe in thee.í Having said this, I made the sign of the Cross and hastened to an Island, to do some hunting; I had not gone far when I encountered a wild cow, which I drove into the water, where we killed it. When I saw that it was dead, I thanked him who had given it to us, and my people were obliged to confess that this present came from his goodness.
ìAfter we were somewhat refreshed, we continued on our way. Arrived at the great river, we went down to the Islands of the Lake, where we found some Savages suffering from hunger; our people told them that, when I had offered a prayer to God, he had given us something to eat. They strongly urged me to pray to him for them; seeing their need and ours, for we had already consumed what remained of the flesh of the wild cow, I said these words to him: ëThese people belong to thee, for thou hast made all men; they are hungry, [120] and so are we; give us something to eat, if thou wilt; thou canst do all. If thou hast kind thoughts toward us, we shall find something; if not, we shall find nothing. But it matters not, óif thou shouldst not give me anything, I would not abandon my belief in thee.í My prayer finished, I went hunting, and found nothing; I thought to myself, ëHe does not wish to give me anything, óbut it does not matter; it is he who is the Master.í As I was reentering my canoe, I saw something, I knew not what, floating upon the river; I thought at first it was a piece of wood, but seeing [Page 153] it cross the current, I pursued it. I found that it was a deer which was passing from one Island to another; we soon put it to death, to the astonishment of my people, who made a meal of it with me.
ìUpon going thence, I retreated towards the Algonquins, where the contagion was already beginning. Now, as I had frequented your house, they often asked me what your belief was. When I explained to them what you had taught me about the other life, they mocked me, [121] showing surprise that I was so stupid as to believe things so opposed to reason. ëIf these Fathers said to us,í they declared, ëìBelieve in God, and you will live a long time upon earth; you will not be sick, you will all have gray hair before you die,î this doctrine would be a good one, everybody would believe it. But they speak of another life, and, through their prayers, make us lose this one that we live here below. Now this is worth nothing; and thou thyself,í they said to me, ëthou wilt soon die, since thou art willing to believe them.í I said to myself, when I heard this talk, ëI do not think that God, who is so good, will kill me for believing in him, and for trying to obey him;í in fact, he has preserved me, and all those who spoke against him have died. The disease pressed so hard upon us that the bodies of the Dead were left without burial; the others did not dare go near them, and I wrapped and buried them without fearing anything, praying God that he would preserve me, which he did.î This is what this Neophyte related to us.
Leaving the Algonquin country, he went to the three Rivers and presented himself to our Fathers to be instructed. They refused him, at first, as a sorcerer [Page 155] whom they [122] considered too much attached to his foolish ideas, but his perseverance prevailed; he was privately instructed, and God publicly tried him; his wife, his children, and his brother died of the pest; he procured Baptism for them all, without being unsettled.
A Captain had some one ask him to blow upon a sick man, offering him a large porcelain collar. He sent back the present, and said boldly in public that his sorcererís art was the art of a deceiver, and that he would follow it no more.
As he found himself molested by his people at the three Rivers, he went down to Kebec, where at first he did wonders; but finally the women who corrupted the heart of Solomon almost ruined him. He tried to marry one to whom another laid claim, he gave himself up to gambling; in short, he so displeased us that we drove him out of the house where we had been lodging him, and made him give up the French clothes he had been wearing. When he found himself treated thus, he opened his eyes, and spoke to the Father who sent him away, in this manner: ìIn driving me from this house, do you close the door of the Church against me? Do you refuse to instruct me?î [123] The Father replying to him that they would not cease to teach him if he would obey, he exclaimed, ìNow that is good, it was the only point I feared; as to your house, your help, and your clothes,î said he, ìI give myself no concern about them, óI can live without these things. But I was very much afraid that you might refuse to teach me the way to Heaven. I see clearly that I am doing wrong, but I will not persevere in my sin.î
One day, as we were inveighing against their habits, [Page 157] he said to us, ìNow listen to me in your turn, óI wish to speak. If you had no more knowledge of the Scriptures than we, if God had not taught you any more, if your ancestors had left to you only eating and fighting, as they have to us, perhaps you would be no better people than we are.î
Another time, when one of our Fathers who had taught him passed near him without speaking to him, as if slighting him for having lost zeal, he stopped him short, and said in a loud voice, ìWhat dost thou think Pigarouich is?î (This was his name before his baptism.) ìHe is a great tree, strongly rooted in the ground; dost thou think [124] to throw it down all at once? Strike, strike heavy blows of the axe, and continue a long time, and at last thou wilt overthrow it. It desires to fall, but it cannot, óits roots, that is, its bad habits, hold it down, in spite of itself. Do not lose courage, thou wilt succeed. î
At the same time that we rejected him, he was solicited to return to his sorceries; they made him presents, they promised him that everything should be done in secret; however, although he was in great need of the things they offered him, he would never accept them, or resume his drum. In fine, we did not discover that he had lost the faith, notwithstanding his debauches or his license. He prayed to God every day, morning and evening, in his Cabin; and, wherever he happened to be, he published our belief without fear of his countrymen. Respect for what others say, which does so much harm here, as well as in France, prevented him but little from saying what he thought. His is a bold and active mind, which the fear of hell restrained, to some extent, after the Faith took possession of his soul. Now, [Page 159] when he saw that we refused him from time to time, in regard to his baptism, he urged us strongly and with [225 i.e., 125] good arguments. ëëSince you teach,î said he, ìthat God is merciful, and blots out the sins of those who believe in him, and who are baptized, why do you refuse me Baptism? óMe, who show publicly the regret I feel for having offended him? If you hate my wicked actions, baptize me, and they will be effaced, and you will have nothing more to hate in me. I have committed several sins that I would not have committed if you had baptized me. For I have always resolved that, if ever I should be baptized, I would respect my baptism; but as I have not been, I am like a dog, and hence I give myself up to my passions, ónevertheless, with regret.î Once when we publicly rebuked him for a fault that he committed in our presence, he, without any embarrassment, said to us before all his people, ìI did not think that this act was wrong; but, since it is, I am sorry to have committed it, and I shall never be guilty of it again.î And then he came to see us privately to find the reason why we condemned this act; having given it to him, he accused himself, wondering at his own stupidity.
[126] Seeing him one day very thoughtful and downcast, we asked him what was the matter. ìMy heart is sad,î he replied, ìfor it seems to me that God does not love us, since he gives us commandments that we cannot keep; there are many sins that I do not fear, but there are some that make me afraid. I do not fear drunkenness, nor eat-all feasts, nor the consultation of Demons, nor our songs, nor pride, nor theft, nor murder; but I do fear women. God commands us to marry but one wife, and, if she leaves [Page 161] us, not to take another; behold me, then, obliged to remain single, for our women have no sense. To live among us without a wife is to live without help, without home, and to be always wandering.î We asked him if he did not think he had enough strength, with the grace of God, not to leave his wife in case he should marry a Christian. ìYes, indeed,î he replied, ìfor I have no desire to abandon her.î ìWell, then,î we rejoined, ìif God is powerful enough to give thee perseverance in marriage with only one woman, why [127] could he not give the same strength to a woman if she is a Christian?î ìYou are right,î he replied, ìI will not lose courage, my hope is in him; and, even if I were to remain single all the rest of my days, life is not long.î
The time appointed for his Baptism drawing near, we sounded him more thoroughly. We told him one day that, if he fell sick when he became a Christian, he would imagine that we had caused this sickness. ìIt is true,î said he, ìthat people believe you to be the authors of the contagion which is beginning afresh; but I laugh at all that, óyou are not Gods, to dispose of the lives of men.î ìThy people will divert thee from the Faith,î we said to him, ìthou art inconstant, thou wilt not hold firm.î ìIt is very true that I have no mind,î he replied; ìbut if all the Savages should say to me, ëWe will kill thee if thou hast thyself baptized,í I would say to them, ëKill me, it does not matter, óI intend to be baptized; since the great Captain of Heaven wishes it so, I intend to obey him, and not you, who have neither power nor influence over our souls. íî ìBut how does it happen,î we asked him, ìthat thou art not liked by thy Captains?î [128] ìI know only one [Page 163] who hates me,î he replied, ìand that one brings me into disrepute with the others. He is vexed because I wish to go to Heaven, óseeing plainly that he will go to hell unless he gives up his wives, which he will never do; he says that he wishes to be baptized, but if you will not baptize him with two wives, he will not be baptized for a long time. Now, as he sees that I am going to be baptized before he is, although you began to instruct him before you did me, he is envious of me because I shall go first to paradise.í í His answer made us smile. This is not the reason, however, why he is less liked; that arises from the fact, that, being of a free and bold disposition, he seems proud. Now the Savages cannot endure in the least those who seem desirous of assuming superiority over the others; they place all virtue in a certain gentleness or apathy, recognizing scarcely any sin more enormous than anger.
Finally this good man, after having knocked at the door for a long time, was admitted to the Sacrament of Baptism; he was given the name Estienne. On emerging from this Sacred bath, he said to us, ìIt seems to me that I am [129] different from what I was, óthat I have another life in me; I am in earnest in intending to obey God.î We gave him to understand that it was fitting for him to make known his good resolutions to his Countrymen. ìI have already done so,î he replied;î I have proclaimed everywhere that I mean to give up my bad habits, and that I had been taught that the waters of Baptism would be of no avail if I did not live according to the Law of God and of his Church. But I will tell them this again, since you desire it; I will make a feast, and will declare boldly that I am a child of [Page 165] God, and intend to observe whatever I shall be commanded, órenouncing all our follies, and trampling under foot all our old customs.î May God give him the grace to do this. Some time after his baptism, we married him, with the rites of the Church, to a Christian widow. The holy ceremonies that we observe in the administration of the Sacraments, following the Roman order or Ritual, charm and touch these simple people. He and his wife now frequent the Sacraments; I trust that God will give them his holy benediction. Amen. [Page 167]
OF THE SEMINARY FOR THE SAVAGES.
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HIS year we have had Montagnais, Algonquins, and Hurons in our Seminaries, The Seminarists are here under very different conditions, and at very different ages. Some were given to us permanently, and these we have reared with certain families, on account of their youth; others lived with us, in order to be instructed in the Faith and in the Christian virtues; some have only thirsted for liberty, others have been fully instructed and have received holy Baptism. In short, I can say that the Seminary has found itself in calms and in tempests, in prosperity and in adversity. But let us come down to particulars.
The one among the Hurons who has preeminently succeeded was a man about fifty years old. There is no age which is not fit for Heaven. It has so often been declared that we must give peculiar care to the young plants, and that one should not expectí [131] fruit from the old stocks, óand yet God often makes the contrary appear to us. This good man, having heard something about God in his own country, decided to go down to Kebec and pass the winter there, that he might learn to know him. On the way, he encountered Joseph Tewatirhon, who was leaving the Seminary, who solidly confirmed him in his purpose, and gave him a rosary as a token of his friendship. Having arrived at the three Rivers, he presented [Page 169] himself for reception; but, seeing how old he was, we refused him. The Savages do not allow themselves to be thrice denied, unless they have a great longing to obtain what they demand; we refused this one more than four times, and still he never lost courage. He applied to our Frenchmen, in order to obtain admission to us through their agency; but the Father who had to take charge of him, wishing to get rid of him entirely, told him that he was too old, and that his mind was too dull to retain what would be taught him, óthat, moreover, being familiar with the River, he would be able to escape, and to steal what he could get hold of in our house, as others had done; that, consequently, he should return to his own country to be [132] instructed by our Fathers who were there. To all this he replied shrewdly. ìIt seems to me,î he said, ìthat thou art not right to prefer children to grown men. Young people are not listened to in our country: if they should relate wonders, they would not be believed. But men speak, óthey have solid understanding, and what they say is believed; hence I shall make a better report of your doctrine, when I return to my country, than will the children whom thou seekest. As for thy fear that I may run away, and that I may steal, I will leave as pledges in the hands of the French what will be worth fully as much as I could take away, if I were inclined to be wicked. As to obtaining instruction in our village, that is a difficult matter, on account of the distractions that arise, óboth in regard to business, and to the diversity of opinions and sentiments among my Countrymen, who have not the same willingness that I have. This is what made me resolve to come down here to discuss Page 171] with you in peace, and away from quarreling, a matter of so great importance. So I have resolved that, if you turn me away, I will seek out some Frenchman who will receive me into his house, at least [133] for one winter, so that I may be taught what I cannot learn myself.î In fact, when this good man saw that, notwithstanding his replies, we were unwilling to admit him to the Seminary, he allied himself with a Frenchman who lodged him in his house, óintending to go to a French interpreter every day, to learn something of our belief. Meanwhile, we were expecting from day to day that he would go away, as he was already an aged man, and that he would embark with some of his compatriots whom he saw arriving daily, and returning to their country, having completed their trading or made their purchases. But, in fine, God had chosen him and written him in the Book of his Elect. When we saw that his people did not make him waver, we received him, and had him go down to Kebec, ówhere, to tell the truth, he showed a disposition far different from all that one imagines of a Savage. He also gave indications of so singular a grace, that we could scarcely have believed it if we had not seen it with our own eyes. He was gentle, courteous, compliant, prompt to do a favor to any one whomsoever, never idle. He admired the beauty of our Faith, and, seeing our truths so in harmony with reason, he [134] gladly approved them. Finding himself sufficiently instructed for Baptism, he asked for it with so cordial interest that one could not refuse him. Our Lord gave us a fine opportunity for ascertaining his constancy. Fifteen or sixteen Hurons, his compatriots, finding themselves stranded among the French [Page 173] in the beginning of winter, and not being able to return to their own country, remained for some time near the Seminary. As the greater part of them were thinking of war, where they still wished to go, and whence they had come, rather than of Gospel peace, they ridiculed our Neophyte, who gave them good advice, with a prudence and skill that were very remarkable. But, seeing that his words fell to the ground, he quietly withdrew from their society so as not to participate in their follies. They reproached him with being no longer a Huron, and with renouncing his own country. But this good Catechumen, caring little for their censure, mildly answered them that he was not casting off his love for his nation, but that he was giving up its vices. The Father who had charge of the Huron Seminary thus speaks of him: ìHe rebuked his companions [135] for their faults, with as much prudence as could have been desired. On one occasion, among others, he asked me before a young Seminarist, his companion, whether the envious and deceitful people would not go to hell; having been answered that God punished such offenses according to their demerit, he merely cast his eyes upon this young man, who felt himself so rebuked by this single look that he did not appear in the house again that day.
ìI have often heard him repeating during the night what I had taught him during the day. He felt so much affection for our Lord, that most of his dreams were about him alone, óseeking even in his sleep some means of pleasing him. He took great pleasure,í í says the same Father, ìin attending Divine service; he fasted twice a week during Lent, before he was baptized; and as they had granted him his [Page 175] Baptism for the vigil of Easter, he desired to fast during the entire Holy week. I could hardly satisfy him, so great was his desire that I should converse with him of what concerned his salvation. He was finally made a Christian, and named Pierre Ateiachias; and, the day after his baptism, he took communion with a deep appreciation [136] of these august mysteries. As I had spoken to him of works of mercy, he set about practicing them, ógoing so far as to give to some poor people the very fish that was intended for our Seminaristsí dinner; and, when we reproved him for it, ëHave you not told me,í said he, ëthat it is a good deed to be charitable? Have I not seen you yourselves giving similar alms? Why, then, shall I not do as I am taught?í He sometimes took a hatchet and went to cut firewood for some needy persons; he helped all whom he could, and with such demonstrations of affection that every one loved him.
ì After his baptism, he daily attended holy Mass, said his beads twice a day, often visited the Blessed Sacrament of the Altar; in short, he was living in a firm determination to be forever faithful to our Lord, when he was snatched from us- by a wretched accident, according to men; and perhaps by a stroke of great love and of a gentle providence, according to God. When he was preparing to go back to his own country and to choose those whom he should judge fit to bring to the Seminary, a gust of wind [137] overturned his canoe, containing himself and a young Algonquin. The latter saved himself by swimming, readily throwing off his robe, which he wore loosely, in the manner of the Savages; but our poor Neophyte, being clothed in the French way, could not withstand [Page 177] the tempest, so he was drowned in the great river, which served as a sepulchre for his body. As for his soul, I can hardly doubt that it went to Heaven; for, besides that he had been recently baptized, and was still thoroughly imbued with the Holy Ghost, you might have said that God was preparing him for this death, ófor, a little while before embarking, when the Father wished to have him take some breakfast because he had been working, he refused it; and, when the Father urged him, he said to him, ëI have resolved to fast to-day in order that I may take communion tomorrow,í which he did; and a little while afterwards Our Lord called him to himself.íí
Let us come to our young Montagnais and Algonquins. These young lads, most of them between twelve and fifteen years of age, have taught us two admirable truths, óone is, that if animals are capable of discipline, the young Savage children are. much more so; the other, that education alone is wanting to these poor children, whose minds are as good as those of our Europeans, [138] as will be seen by what I am about to say.
A little wild ass is not born into greater freedom than is a little Canadian; yet, when these children find themselves in a seminary, they proceed amiably to perform the little tasks that are exacted from them. They say their prayers on their knees, evening and morning; five of them, having been baptized, attended Mass every day. When they were in the Seminary, before Baptism, they only remained until after the Gospel. They wait upon the Priest at the Altar with as much grace and modesty as if they had been brought up in a well regulated academy; they are [Page 179] found ready for their lessons at the proper hours; they love one another. But also it is necessary to give them freedom for recreation, and, as they are not led by fear, one must seize the occasion to subdue them by love; to this they are very susceptible, humbly ëasking leave of their master when they wish to go a short distance from the house. As the Catechism is taught to the little French children on Sundays, either in the morning or after Vespers, they desired to participate therein. So the doctrine of Jesus Christ was explained in two Languages; [139] and our Seminarists, ójealous of the honor shown to the little French children when they answered well, and wishing to cope with them, óeven asked that they should be given in writing a few points of the Catechism, as they saw these were given to the others to learn during the week. In all this they succeeded, with as much grace and docility as any of the French, answering the questions put to them with a little gravity, and a modesty that won the hearts and attracted the friendly feeling of the spectators. They made their confessions quite often, and those who were regarded as fit for the Holy Communion approached it with preparation and respect.
The fear of sin entered deeply into their souls. Two or three of them, having gone to see those Hurona of whom I have spoken above, were offered I know not what kind of soup or sagamitÈ, in which there were small pieces of meat. Now, óas it was a day upon which they were not permitted to cat meat; and ëas, besides, it is great impoliteness among them, and a sign of pride or enmity, to refuse what is offered, óthey took the soup, and quietly removed the little [140] morsels of meat that were in it. [Page 181] Nevertheless, after they departed thence, their souls were assailed by scruples; so, that evening they asked the Father who had charge of the Montagnais and Algonquin Seminary if they had not offended God in having eaten this soup. ìAs for me,î said one, ìI did not eat any meat;î the other said he had swallowed a little piece unwittingly. In short, they showed that their hearts were not satisfied with this action, and they determined no more to associate with those who could do them harm.
In regard to what I said about the excellence of their minds, I get proof of it from the questions they asked their master; here are some that he has communicated to me in a letter. I confess that these children are wide-awake, and that they evince a great deal of intelligence, but I would not have believed that they could reason so well, especially in the matter of our belief. Let us hear their questions. ìYou tell us that baptism is absolutely necessary to go to Heaven; if there were a man so good that he had never offended God, and if he died without Baptism, would he go to Hell, never having given any offense to God? If he goes to Hell, [141] God does not love all good people, since he throws that one into the fire.
ìYou teach us that God existed before the creation of heaven and earth; if he did, where did he live, since there was neither heaven nor earth? You say also that the Angels were created in the beginning of the world, and that those who disobeyed were cast into Hell; elsewhere, you put Hell in the depths of the earth; these statements cannot agree very well, for, if the Angels sinned before the creation of the earth, they could not be thrown into Hell, or Hell is not where you place it. [Page 183]
ìMoreover, you declare that those who go to Hell do not come out of it, and yet you relate Stories of the damned who have appeared in the world; how is that to be understood?î
Those who read this may believe what they please, but it is true that these questions were asked by young Savage Seminarists between twelve and fifteen years old. When it was explained to them that Devils had no bodies, and that when they wished to make themselves visible to men, they assumed deformed bodies, they asked if, when these appeared in the form of men or of animals, [142] they could not be killed. ìAh, how I would like to kill them,î said one, ìsince they do so much harm!î ìBut if they are made like men,î they said, ìand come among men, do they still feel the fire of Hell? Why is it that they do not repent of having offended God? If they did repent, would not God be merciful to them? If Our Lord has suffered for all sinners, why do not those receive pardon from him?î Here is still another question, and a very remarkable one for children: ìYou say that the Virgin, Mother of Jesus Christ, is not God, and that she has never offended God, and that her Son has redeemed all men, and atoned for all; if she has done nothing wrong, her Son could not redeem her nor atone for her.î In truth, all these queries astonish me, when I think of them as coming from the mouth of a child who is called a Savage and a barbarian.í I do not mention the answers given them by their Director, both to avoid being tedious, and inasmuch as I do not purpose to speak here directly of our own actions, but of those of the Savages. Now, while our Seminarists [145 i.e., 143] were living in a sweet [Page 185] tranquillity, advancing from day to day in the knowledge of God, and in the exercise of the virtues suited to their age, sickness and death came to trouble our joy. One of them wasted away for some time with a lingering illness; his companions at first felt an aversion for him, but as they had been taught that God took pleasure in acts of charity, they visited him, carried him food, and, as he could not offer a blessing before his meal on account of his weakness, they offered it for him; death finally removed him, on the fifth of March. To bury him, it was necessary to reach the ground through six feet of snow, so abundantly did it fall this year.
About six weeks or two months after his death, one of the prettiest and cleverest children of the same Seminary was attacked by a slow fever which has not yet left him; we see clearly that it will lead him to the grave as well as his companion. Some time afterward, the most accomplished one of all was taken from this world by a sort of pleurisy, and that in less than ten days. These casualties made us resolve to keep with us only the five [144] or six younger boys, who also have been attacked by catarrh and colds, óso difficult is it to make these poor Seminarists exist out of the homes or cabins of their kindred. The Devil sees clearly the fruit that may be expected from them, hence he employs all the resources of his malice to overthrow this holy enterprise; he will only lose therein his own labor.
Besides these children, we always help some Savages near our settlements. These poor people are truly an object of pity, and need to be powerfully aided. Charity has strong arms; I will say only two words to all those who exercise it: Date, et dabitur [Page 187] vobis, mensuram bonam et conferam, et coagitatam, et superfluentem dabunt in sinum vestrum. Give with one hand, and receive with the other. Jesus Christ is pledged to this; he will verify his words. Whoever will make his Cross and his Blood bear fruit, will be repaid in good measure. [Page 189]
OF THE BELIEF IN SUPERSTITIONS, AND OF SOME
CUSTOMS OF THE SAVAGES.
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S the Relations of preceding years arc filled with the customs of our Savages, I do not intend to speak of them fully here, but rather to set down in a few words what I have learned that is new upon this subject. If I indulge in some repetitions, it is because I have forgotten what I have before written thereon.
First, as to what concerns their belief. Some of them imagine a Paradise abounding in blueberries; 13 these are little blue fruits, the berries of which are as large as the largest grapes. I have not seen any of them in France. They have a tolerably good flavor, and for this reason the souls like them very much. Others say that the souls do nothing but dance after their departure from this life: there are some who admit the transmigration of souls, as Pythagoras did; and the majority of them imagine that the soul is insensible after it has left the [146] body: as a general thing, all believe that it is immortal. They distinguish several souls in one and the same body. An old man told us some time ago that some Savages had as many as two or three souls; that his own had left him more than two years before, to go away with his dead relatives, óthat he no longer had any but the soul of his own body, which would go down into the grave with him. One learns from this [Page 191] that they imagine the body has a soul of its own, which some call the soul of their Nation; and that, in addition to this, others come, which leave it sooner or later, according to their fancy. In fact, I have heard some of them assert that they have no souls; they hear people talk about these attendant forms, and sometimes persuade themselves that they possess them, óthe Devil employing their imagination and their passions, or their melancholy, to bring about some results that appear to them extraordinary. They imagine that this arises from the diversity of their souls. If they cease to dream, or to be urged on by some unusual passion, or by some Demon, they say that their soul has left them; if the Devil arouses their fancy, their soul has returned. I think I have already remarked [147] that they represent the soul to themselves as a shadow which has feet and hands, a body, a head, and teeth; they also believe that it eats. They have found meat nibbled by the souls; they have heard them whistle like those little crickets that one hears sometimes in the country. There are some who have thoughts still more debasing than all these, regarding the soul; for they say that the Devil feeds upon their brains, and puts in place of them withered leaves of trees; hence these poor souls are foolish and heedless, having no brains. Behold the shadows in which men lose themselves who have not been enlightened by the torch of the Faith! Those who recall the belief of the ancients, both Greeks and Romans, and the foolish opinions that those Sages of the world had touching the Divinity, and regarding our souls, will say that all the wisdom of men is only folly. Sapientia hujuds mundi stultitia [Page 193] est apud Deum. Faith reveals the truths of Heaven and of earth.
There are superstitions in old France as well as in the new. A French woman being sick here, another woman told her that she would recover if she would hang a bunch of keys around her neck; there [148] is something that comes from your France, here is something from ours.
Some sick Savages, wishing to ascertain whence proceeded their diseases, put some well-dried bones of a Beaver under a blanket; then one of the crowd, crawling under, set fire to these bones with some glowing coals; meanwhile, his comrades sang and howled after their fashion. At last, when these bones were reduced to ashes, the one who had concealed himself came out, raised the blanket, threw the ashes and the fire to the wind, crying out that they should be on the watch to see whence came the sickness. The Father who saw this act of superstition performed asked repeatedly how one could find out through this nonsense whence came their sickness, but they would not teach him this secret.
The same Father, seeing some Algonquins busily engaged in striking upon their cabins with sticks, asked them what they were doing. They replied that they were trying to drive away the soul of a dead woman which was prowling around there. It is said that there are some so simple as to stretch nets around their cabins, so that the souls of those who pass away at the houses [149] of their neighbors may be caught therein, if they wish to enter their dwellings. Others burn some ill-smelling thing to turn away the souls by this odor, óthey even put something with a bad odor upon their heads, so that the souls may [Page 195] not come near them. A Juggler one day brandished his javelin in the air, imagining that he would frighten a soul which had recently left its own body. They greatly fear that these souls will enter their cabins, or will sojourn there; for, if they did, they would take some one away with them into their country. A certain man, seeing a rocket in the air, and not knowing whence it came, ónot being able to believe, moreover, that the French could throw fire so high, óasserted that he had seen a soul wandering in the light; it is thus they call the air. The women hang to the necks of their little children a small piece of the navel that is attached to them when they are born; if they were to lose it, their children would all be dolts and lacking in sense, they think. When people walk in the darkness, they take few steps without stumbling. I have already said too much about what they do for the recovery of their sick. This year we have seen a solemn game or challenge between two nations, who had a fierce contest over the recovery of a poor [150] patient. The players and the betters went into his cabin at the sound of the drum and of the tortoise shell, which they accompanied with cries and shouts, in their fashion. Those who bet or wagered were seated on either side, watching their players, each favoring his own side with many gestures and many cries, according to their enthusiasm and their interest. The result was that the soul of the two nations lost a quantity of porcelain, and other things which had been staked; but, as for the sick man, he experienced no other relief than that of having his head well broken by all this great uproar. After these fine Physicians had left, he sent for one of our Fathers, who had begun to [Page 197] instruct him; he asked him for Baptism. The Father intended to chide and repulse him, upon seeing this foolish superstition; but the poor patient said to him, ìIt was not I who called them; my mother dreamed that I would recover if a solemn game were played; this is why she has caused me all this difficulty without my having anything to say about it.î
For the rest, the belief and superstitions of the Savages are not very deeply rooted in their minds; for, as all these idle fancies are only founded upon lies, they fall of themselves, [151] and suddenly disappear, or are dissipated by the rays of the truths, entirely conformable to reason, that are proposed to them. The only quite obstinate ones I have seen were a few old men, whose brains, dried up in their old maxims, had no longer any fluid in which to receive the impression of our doctrine. If occasionally some of them fall back into their foolish practices, it is more through force of habit than through any profound belief they have in their own superstitions, especially since they are being instructed.
As for what relates to their customs, that is a longer story. It is easier to banish errors of the understanding, than to remove the bad habits of the will. There is not much difficulty in recognizing and approving the good, but one finds it very hard to practice it. Video meliora probÛque deteriora sequor. True, there are some customs among the Savages which will be easily abolished, others not. Here are some, of different kinds: The passion for gambling is strong in our France, as well as in yours. I have seen a Savage woman who, having lost all she had, staked herself, ónot [152] her honor, but indeed her services, óthat is to say, she would have [Page 199] been as a slave or servant of the winner, if she had lost. They say that it sometimes happens that when men or women stake themselves, he who wins them keeps them one or two years, and employs them in fishing, hunting, or in minor household duties; then he gives them their liberty. The Savages cannot exercise severity, nor harshly exact a service from their Countrymen.
A Huron, having played away all his wealth, staked his hair, and having lost it, the winner cut it off close to the scalp. I have been told that there are some who gamble even to the little finger of the hand, and who, having lost it, give it to be cut off, without showing any sign of pain. I would readily believe that a Savage of one Nation could easily cut off the finger of a Savage of another; but I cannot persuade myself that he exercises this cruelty towards any man of his own country, óthey respect or fear one another too much. As for strangers, they have a great contempt for them.
To conclude this subject, I can say [153] that the Savages, although passionately fond of gambling, show themselves superior to our Europeans. They hardly ever evince either joy in winning or sadness in losing, playing with most remarkable external tranquillity, óas honorably as possible, never cheating one another. I do not know whether I have mentioned a custom the Savages have, of resuscitating or bringing to life again their departed friends, especially if they were men of influence among them. They transfer the name of the dead to some other man, and lo, the dead is raised to life, and the grief of the relatives is all past. Observe that the name is given in a great assembly or feast; a present is [Page 201] added, which is made on the part of the relatives or friends of him who has been brought back to life; and he who accepts the name and the present binds himself to take charge of the family of the deceased, so that his wards call him their father. This custom seems very commendable for the good of poor orphans.
They observe the same ceremonies when some brave man has been slain by their enemies. If he had a porcelain Collar, or something else of value, his [154] friends offer it to some good warrior, or make him some presents from their own means. If this man accepts them, together with the name of the dead man, which they publicly give him, he binds himself to go to the war, to take with him such men as ëhe can, and to kill some of the enemy, in place of the deceased who lives again in his person.
I am told also that the Savages often change their names. A name is given to them at their birth, óthey change it in manhood, and take another in their old age; indeed, if any one is very sick, and does not recover from this sickness, he will sometimes give up his old name, as if it brought him ill-luck, to take another of better omen.
If a Savage remarries within three years after the death of his wife, he is not kindly regarded by the relatives of the dead woman; they regard that as a sort of contempt, óthis man making it apparent that he did not love their relative, since he allied himself so soon with another. And if a woman, after the decease of her husband, takes another before this length of time, without the permission of the dead manís relatives, they not only bear her ill-will, but they plunder her husband [155] if they meet him [Page 203] and this custom has so passed for law that we have seen it practiced before our eyes, óin such a way that the one who had thus married saw his Porcelain Collars and all he had, taken without saying anything else except that it was he who had injured himself by having infringed upon their custom.
When a girl or woman accepts some one who is wooing her, she has her hair cut after the fashion in which girls in France wear it, hanging over the forehead, which is very ungraceful, in both the one and the other France, St., Paul prohibiting the women from making a show of their hair. The women here wear their hair fastened on the back of their heads in bunches, which they ornament with Porcelain when they have it. If after marriage, they leave their husbands without cause, or if, having promised and having accepted presents, they do not keep their word, their intended husbands sometimes cut off this hair, óthis makes them very despicable, and prevents them from finding another husband. This custom is followed more closely among the Algonquins than among the Montagnais. The [156] Savages do not readily ally themselves with their relatives. I do not yet know the degrees in which they can marry without the reproach of their Compatriots, but it seems to me they are much more cautious than we are in certain cases. For example, if a father has two children, they are called brother and sister, as among us; but their children will also be called brothers and sisters, and the descendants of these will bear the same title of brothers and sisters, and will never intermarry, if they follow the good customs of their nation; but if they infringe upon them, nothing more is said to them than that they have no [Page 205] sense. A Savage has no scruples against marrying two sisters at once; or, if he has already married one, he can take the other during the lifetime of his first wife, ófor if he waited until after her death he must reckon her as his niece, and could not marry her without reproach. They bury their dead in such a way that the head of the departed one faces the West, in order that the soul may know the place whither it is to go. They believe, as I have said, that it goes to the place where the Sun sets, óthis being the country of souls, according to them. In fact, being deprived of the torch of Faith, [157] they descend in regionem umbrú mortis, where the Sun of Justice has set for them forever.
They are very prone to believe things out of the common order. A Savage of the Island told us not long ago that the report was current throughout all the upper countries, even among the Nipisiriniens, that one of our Fathers down here had lived five lives, óthat his hair had fallen four times, and that he was growing gray for the fifth time; and then he asked how many more times the Father would return to manhood before dying. [Page 207]
A COLLECTION OF VARIOUS MATTERS WHICH COULD
NOT BE RELATED IN THE PREVIOUS CHAPTERS.
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A |
LTHOUGH the remarks I am about to make have almost no connection with one another, they will give, nevertheless, some light and some information for the better understanding of the minds of the Savages. A Captain of the Algonquins of the Island, óa man of intelligence, and very eloquent for a Savage, óhaving had some quarrel with another Algonquin, received a hatchet blow upon his head that almost cost him his life, óand, in fact, he would have lost it, had not a Savage, by turning away the arm of the aggressor, lessened the violence of the blow. This man, seeing himself all covered with his own blood, did not trouble himself about it, but coolly sat down in the cabin of him who had struck him, óshowing no emotion, either of fear or of revenge. The man who had [159] given the blow sat down not far away, appearing in no wise concerned. One of our Fathers, being informed of this dispute, ran straightway to the cabin, entered, and found all its people in silence, as calm and as cold as marble. He would not have believed that there was any quarrel between people apparently so calm and peaceable, if he had not seen the blood trickling from the head of this poor wretch. He asked him who had given him this wound; no answer. The aggressor began to speak, and said, ìIt was I who did it, [Page 209] because he made me angry.î This said, he relapsed into silence. The Father tried to reconcile them. Finally, as this Captain went out, he made the following speech to his people: ìMy nephews, do not take any revenge for the injury that has been done me; it is enough that the earth trembled at the blow that was given me, ódo not overturn it by your wrath.î Some time afterwards this man, as proud as possible, óhaving recovered, and seeing that the French were trying to get some satisfaction from the Savage who last year had put the rope around the neck of Father Hierosme Lallemant, óthis man, raising his voice, harangued thus:î I am astonished that those who boast of praying to God, and who [160] say that it is necessary to pardon offenses, since God pardons them, wish to obtain revenge for an injury that was done them a long time ago. It is well enough known who I am, óit is well known that it is I who hold the earth firmly in my arms; and yet not long ago, when I received a blow that almost cleft my head in twain, I was not agitated, I conceived no desire for revenge; why will you not imitate this example? But if the wolf had caused my soul to issue from its body, my mouth would have pronounced these last words: ëMy nephews, do not trouble the earth on account of your uncle, who has always held it up.í I say more, if I had felt the earth tremble, I would have tried to stop it, to restore it to its usual peacefulness with the two arms of my soul; and if I could not have succeeded in this, I would have cried out, ëAll is lost, the world is turned upside down. I have nothing more to do with it, óI have discharged my duty, I have pardoned the injury that was done me; I have given [Page 211] counsel, they would not be wise, óthe fault is not mine.í Behold,î said this man, pompously, ìhow men [161] of intelligence behave.î Oh, how much pride needs to be instructed! It checks anger, it seems to give patience; and in the end it does nothing that avails, casting men into a darkness more sombre than night, and making them utter impertinences which belong only to fools and to lunatics. Let us change the subject.
The Hiroquois, having carried away a poor old woman more than seventy years old, tore out her toe-nails and finger-nails, and applied burning torches to several parts of her body; they took her away with other prisoners to their country. When they came to pass a rapid or waterfall where every one went on shore, this poor woman, without seeming to take any notice, picked up a shell that she found on the strand, and held it tight, not uttering a word. That night, when all were asleep, she quietly cut her cords with this shell, and fled stealthily into the woods. She succeeded so well that her enemies could not find her again; and she reached the three Rivers on the sixth day after having left the Hiroquois, having traveled ópartly on foot, [162] and partly by water, in a wretched Hiroquois canoe that she found óduring all that time, and this without eating. In truth, it is really astonishing that a woman nearly eighty years old could traverse so many thickets, óalmost entirely naked, her feet throbbing with pain, her toes without nails, her sides all burned, assailed by armies of thousands of mosquitoes, with which these countries are infested, óand endure these hardships for five or six days without taking any food [Page 213]
Some time after her arrival, we called a score of old women, the youngest of whom was nearly seventy years old, to instruct them in the Faith in their declining years; this one was among them. When we came to describe the fires of Hell, ìIt were a great deal better,î said she, ìto be burned by the Hiroquois than by the Devils.î As a result, she was baptized with some others, which caused us to say that all the Demons and all human creatures could not turn away the goodness of God when it pleased his Divine Providence to place a soul among the number of his elect. Another woman, not quite as old as this one, seriously endangered her life [163] in the defeat of her people. When she saw that the Hiroquois were fighting with them, she ran into the depths of a great clump of firs, where she heard the cries and the blows of the combatants; and, lest her footsteps or tracks should appear, she concealed herself in some muddy and stagnant water that she found there. As she was not far from the Hiroquois Fort, she dared not leave this gloomy abode. At last, the enemy having departed, she emerged from it, two days after the fight, to repair to our French settlement. She had not gone far when she heard a loud cry; thinking that it was still the Hiroquois, she ran back into her den, where she passed another whole day. The next day, thinking that all was at peace, she left these cold and miry waters: but, as she approached the French, she heard some loud cannon-shots. This poor creature imagined that the Hiroquois were attacking the Fort, and that they were having a fierce fight. She again plunged into the mud, and passed there the two following days. In brief, her misery compelling her to emerge therefrom, [Page 215] she returned cautiously, trying to discover by stealth [164] whether the enemy were visible. She was greatly astonished, when, upon approaching our dwelling, she saw her people encamped in safety. She accosted them, and related her misfortune; and they explained to her how the cries she had heard were those of the people of her own Nation, and not of the Hiroquois; and that the cannon she had heard was discharged in honor of the coming of Monsieur our Governor to the three Rivers. This wandering would have been enough to kill a strong and healthy man; and this woman experienced no other harm from it than what she endured in her gloomy solitude. I must here note, in passing, a trait of simplicity in certain Savages. As they were being shown in the Chapel a picture where Our Lord is represented in the midst of the Doctors of the Law, they noticed his youth, and the old age of the Doctors; and óas they were depicted each with a book in his hand, and our Lord also óthey observed that the Doctors were all looking into their books, and were holding them open, and that Our Lord did not look into his; this caused them to utter these comments: ìThe Father is right in saying that this young lad knows everything. Look,î said they, ìobserve that he does not cast [165] his eyes upon his book, and those old men look at theirs very attentively.í í The innocence of these simple people is sometimes amusing. It is time to end. The fleet leaves us in sadness, and in joy. The Hospital is burdened with so many sick people, that they are obliged to lodge some of them outside in bark cabins. The Savages are sorely afflicted; it is said that they are dying in such numbers, in the countries farther [Page 217] up, that the dogs eat the corpses that cannot be buried. The Hospital Nuns perform their duties with so much zeal, in these pressing needs, that they have impaired their own health. Those of our Fathers who visit and assist these poor infected people are in no better condition; this contagion alone will slip in among our French; some young women born in this country have been attacked by it. All this may cause us sadness. The resignation of our poor Savages, the recourse they have to Baptism, the desire of some of them to go to Heaven, their contempt for this life, their perseverance in the Faith during these tempests, are capable of lightening our afflictions. The cross bears pleasant fruits at all seasons. If ever these poor people have need [116 i.e., 166] of being succored by good souls who interest themselves and form a holy league for their salvation, it is in this time of calamity. The Faith must propagate itself as it has been planted, ónamely, in calamities. And because there are here no Tyrants who massacre our Neophytes, God provides for them otherwise, deriving proofs of their constancy from their afflictions, sore indeed, May he be forever blessed! We all supplicate Your Reverence, and all our Fathers and Brethren of your Province, yea, of all, France, and the many saintly souls with whom we have associated ourselves, to pray for these poor peoples, and for us, particularly for him who is with all his heart,
Your Reverenceís
Very humble and very obe-
dient servant in God,
PAUL LE JEUNE.
At Sillery, otherwise the Residence of
Saint Joseph, in New France, this 4th
of September, 1639.
[Page 221]
of the Society of Jesus, who are in the
Huron land, a country of New France.
From the month of June, 1638,
to the month of June, 1639.
Addressed to the Reverend Father Paul le Jeune, Superior of the
Missions of the Society of Jesus, in New France.
MY REVEREND FATHER,
It is I who must render Your Reverence an account of the occupations of the Religious of our Society in these countries. I [2] shall be all the more willing to make it a little longer this time, óinasmuch as, being still, for the present, incapable of doing anything else, it will give me no little comfort to be useful, at least, in publishing the good that the divine mercy is beginning to accomplish for these peoples among whom we live, through the instrumentality of our other Fathers who are here. I believe your Reverence will find some cause herein to bless God, and to devote yourself more and more affectionately to assisting us with your attentions and charities, and above all with your Holy Sacrifices and prayers, ówhich I ask of you very humbly, and of all our Fathers and Brethren down yonder, for all of us who are here, and especially for him who has the most need of them, namely,
My Reverend Father,
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Your very hum- |
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ception de NÙstre Dame, in the Vil- |
ble and very obe- |
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lage of OsosanÈ, among the Hurons, |
dient servant in |
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this 7th of [June], 1639. |
Our Lord, |
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HIEROSME LALEMANT. |
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[Page 223]
OF THE SITUATION OF THE COUNTRY, AND OF THE
NAME HURON.
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T is not my intention to repeat here what an be found in the preceding Relations, or in other Books which have already treated of this subject, but only to supply the lack of certain particulars, regarding which I have discovered that some information is desired.
By the term ìcountry of the Huronsî must be understood, properly speaking, a certain small portion of land in North America, which is no longer than 20 or 25 leagues from East to West, óits width from North to South in many places being very slight, and nowhere exceeding seven or eight leagues, Its latitude, in the central part of the country, is found to be forty-five and a half [degrees]; if some in the past have made it a little less, to make these two statements agree, it must be said that those who put it at forty-four and a half, or [4] thereabout, took it in some of the more Southerly neighboring nations, reputed among the number of the Hurons, as we shall relate hereafter.
As for the longitude, it has been, as yet, impossible to establish it according to the Rules of Geography, as they have not been applied similarly in France, and here, to the exact observation of eclipses. The results of the observations made last year are now awaited; and meanwhile we suppose ourselves to be [Page 225] about thirteen hundred leagues from France, ómeasuring from France to us in a straight line towards the West, under the same parallel of latitude, óand from Quebec, the principal settlement of our French people in New France, two hundred leagues, óalthough people generally travel more than three hundred to arrive here from that place, on account of the detours that must be made, to avoid an encounter with the enemies of these tribes.
In this small extent of country ósituated to the East-Southeast of a great lake, called by some ìfreshwater Sea ìóare to be found four Nations, or rather four different collections or assemblages of grouped family stocks, óall of whom, having a community of language, of enemies, [5] and of other interests, are hardly distinguishable except by their different progenitors, grandfathers and great-grandfathers, whose names and memories they cherish tenderly. They increase or diminish their numbers, however, by the adoption of other families, who join themselves now to some, now to others, and who also sometimes withdraw to form a band and a nation by themselves.
The general name, and that which is common to these four Nations, in the language of the country is Wendat; the individual names are Attignawantan, Attigneenongnahac, Arendahronons, and Tohontaenrat. The first two are the two most important, having received the others into their country, as it were, and adopted them, óthe one fifty years ago, and the other thirty. These first two speak with certainty of the settlements of their Ancestors, and of the different sites of their villages, for more than two hundred years back; for, as may have been remarked in previous Relations, they are obliged to change their [Page 227] locations at least every ten years. These two nations term each other ìbrotherî and ìsister,î in the councils and assemblies. They are the [6] most populous, through having, in the course of time, adopted more families; and as these adopted families always retain the names and memories of their founders, they are still distinct little Nations in those where they have been adopted, ópreserving thereof the general name, and community of some minor special interests, together with a dependence upon their two special Captains, one of war and the other of council, to whom the public affairs of their community are reported.
But let us come to the name ìHuron,î applied originally to these principal nations of whom we have just spoken.
It is about forty years since these peoples for the first time resolved to seek some safe route by which to come themselves, and trade with the French, of whom ëthey had some knowledge, óparticularly through the reports of some of their number, who, going to engage in war against their enemies, had occasionally been at the place where the French were at that time trading with the other barbarians of these countries. Arriving at the French settlement, some Sailor or Soldier seeing for the first time this [7] species of barbarians, some of whom wore their hair in ridges, óa ridge of hair one or two fingers wide appearing upon the middle of their heads, and on either side the same amount being shaved off, then another ridge of hair; others having one side of the head shaved clean, and the other side adorned with hair hanging to their shoulders, óthis fashion of wearing the hair making their heads look to him [Page 229] like those of boars [hures], led him to call these barbarians ìHurons;î and this is the name that has clung to them ever since. Others attribute it to some other, though similar origin; but what we have just related seems the most authentic.
It is, then, not to be wondered at if in the old Authors nothing is to be found about the name of these peoples, ófor, as for this French name, they have only had it since the beginning of this century. As for their names in their own language, ósince their abode is far inland, it being more than twenty daysí journey from their country to the regions nearest the Sea, of which almost nothing but the coasts have thus far been known to our Europeans, ótheir proper names, as well as their persons and their country, have been unknown in the past, óespecially [8] as they are of so little importance, on account of the extent of their territory, and because of the fashion of living all in common, followed by the Savages and Barbarians of this Northern part of America. As these Savages continued to come every year to trade, our people soon became acquainted with them, and then determined to send some Frenchmen to winter in their country, and obtain more thorough information about these tribes and their language. This procedure being recognized as expedient also in the case of other neighboring nations, it thence happened that in the course of years the name Huron extended farther, and was applied also to the neighboring tribes who had a common language with the above-mentioned nations, although they had separate interests.
But this name, in the minds of the Religious of our Society, extends yet much farther. For as there [Page 231] are two kinds of Barbarians in this third of the new world comprised under the name of New France, ónamely, the Wandering and the Sedentary, óand as our Society has undertaken the conversion of both, there are two principal missions, óone for the Wandering and nomadic Barbarians, whom we are trying at the same time to [9] communalize and to make Christians; the other for the more Sedentary tribes. The first comprehends all the country from the opening of the saint Lawrence river into the Ocean Sea, up to us, which is a space of more than three or four hundred leagues from East to West, without speaking of its breadth, especially on the North. And the second, which bears the name of ìMission to the Hurons,î consequently includes all the other peoples who dwell, especially towards the West and South, as far as the land may extend, óand beyond, if Islands are discovered there, inhabited by creatures redeemed by the Blood of Jesus Christ, and qualified for Paradise.
That being presupposed, I leave you to judge whether we have reason to raise our eyes and hands to Heaven, to entreat the Master of the harvest to send Laborers to his field; and if we have not therefore cause to cry out to those to whom it pertains on earth, messis quedem multa, operarii autem pauci.
But if some one asks when we shall execute this great plan, óseeing that hardly have we yet made a beginning, or advanced one step in these countries since we have been here, ó[10] my answer to this question is, first, that even if this is not to be accomplished until shortly before the end of the world, yet it is always necessary to begin before ending. In the second place, I say that if it please God to give as [Page 233] many blessings to this second century of the existence of our Society, on which we are about to enter, as he has given to the first, there are those now living who may see the entirety and the accomplishment of this plan. I say besides that, as for the time for its progress and advancement, that will be when it shall please God, upon whom alone all depends, ósince neque qui plantat, neque qui rigat est aliquid, sed qui incrementurn dat Deus, óand who wishes all those who labor and contribute to the establishment of his glory so to hope in him, as to be entirely resigned to his good pleasure, generously awaiting the time and moment fixed upon by his holy providence, without being shaken in this frame of mind, nor becoming weary on account of any delay or difficulty that may occur.
I believe I can say truthfully, however, that, óin the 4 or five years that we have assiduously studied how to render ourselves capable of contributing to the conversion of these Peoples, [11] rather than to work effectively among them, óeven more has been done for their salvation than in certain other places, where 20 or thirty years were spent before accomplishing as much, in which time only a few hundred children were baptized, who immediately after Baptism flew away to Heaven.
For the rest, I only think that one encounters here fewer difficulties capable of arresting the progress of the Gospel, than in any other part of the world. This can readily be understood from what has been said thereon in previous Relations, where it can be seen that we have to deal with Barbarians to whom the Gospel has never yet been preached, óBarbarians like those of Florida, and others in America [Page 235] who are mentioned in several histories, with an almost general despair of ever being able to gain anything from them in the matter of Christianity, except with aids and methods altogether extraordinary, which often call in doubt the soundness of their conversion. And yet, in order to win success, we have neither the extraordinary help of Heaven in the gift of languages and of miracles, nor can we have, in [12] default of this intervention, that of the splendor, power, and Majesty of the Church and of our France, on account of the great and insurmountable difficulties of the roads; nor even, for this same reason, a moderate degree of succor and assistance that we may live in this barbarism, where we are every moment threatened with death, or at least with banishment. Therefore, having the same difficulties as the others, we are destitute of the ordinary and extraordinary help and assistance to surmount them.
After all I do not know what it means, nor what God intends to do, nor in what way; but we are all full of hope that, with patience and courage, he to whom nothing is impossible, and who from nothing produces whatever he wills, will do more than we would dare to say. What has taken place this year gives us more reason than ever to think so. [Page 237]
OF THE GENERAL OCCUPATION OF THE RELIGIOUS OF
OUR SOCIETY IN THESE QUARTERS.
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PON my arrival here, on the 26th of August of last year, 1638, I found seven Religious, Priests of our Society, distributed in two houses or Residences, established in the two most important Villages of the two principal Nations of the four which compose the real Hurons, as we have explained in the preceding Chapter. I made, then, the eighth; and about a month afterwards there arrived Father Simon le Moyne and Father FranÁois du Peron, who increased the number to ten. Six have remained, most of the time, in the Residence of la Conception in the Village of Ossosane, óFather FranÁois le MÈrcier, surnamed among the Savages Chauose; Father Antoine Daniel, surnamed Anwennen; Father Pierre Chastelain, surnamed Arioo; Father Charles Garnier, surnamed Ouracha; Father FranÁois du Perron, surnamed Anonchiara; and I, to whom they have given the name Achiendasse. [14] And four are in the Residence of St. Joseph, in the village of Teanaustaiae, óFather Jean de BrÈbeuf, surnamed Echon; Father Isaac Jogues, surnamed Ondessone; Father Paul Ragueneau, surnamed Aondechete; and Father Simon le Moyne, surnamed Wane.
The reason for these surnames arises from the fact that the Savages, not being ordinarily able to [Page 239] pronounce either our names or our surnames, óas they do not have in their language several consonants that are found therein, óget as near to them as they can; but, if they cannot succeed, they seek instead words used in their own country, which they can readily pronounce, and which have some connection either with our names or with their meaning. But inasmuch as it sometimes happens that they make rather unsuitable guesses, the confirmation or change of names that they have given during the voyage is made when they reach home. But enough of this subject; let us come to our usual occupations in these countries.
From four oíclock until eight in the morning, the time is passed in Masses and other special devotions. About eight oíclock the door of the House [15] is opened to the Savages; in the past, this was not closed again until four oíclock in the evening, óas much to save themselves the annoyance that was otherwise apprehended, óthe Savages not seeming able to understand a refusal to enter, at least in the daytime, the cabins that are in their country, which are not usually closed then to any one, óas to take opportunity to profit by this custom. For, whatever the number of barbarians that come to see you, they are so many Masters and pupils visiting you, and saving you the trouble of going to them, óMasters, I say, in the use of the language; Pupils, as regards their salvation and Christianity.
However, óthe importunity of these Barbarians, lazy to the last degree, becoming unbearable, and henceforward almost profitless, since we have found the secret of their language, ówe have taken the reasonable liberty of no longer admitting any except [Page 241] those by whom we hope to profit. It was somewhat difficult to bring this about; but God himself seems to have guided the affair so that we have fortunately come out victorious, with great comfort inside and outside our houses, óexcept [16} perhaps, in the case of a few of these Barbarians, whose minds are more perverted.
Those of our Fathers who remain upon guard take turns in staying in the cabin, and especially the one who keeps the little school for children, Christians, and Catechumens; the others go to the Village to make the rounds and visits in their quarters, the Village being divided into as many districts as there are persons familiar with the language and consequently capable of working. But on account of the few laborers there are now for this purpose, some of us are charged with forty cabins, óin several of which there are four or five fires, that is, eight or ten families, ówhich would lay out for them much more work than they could execute, if their courage did not give them strength for that, and even more.
These visits consist, first, in seeing the sick, and taking care that not one of them, child or adult, dies without Baptism or without instruction, óto attain which more easily, we give them all the temporal relief and assistance possible, and especially remedies and bleedings, which have very good effects. In the and [17] place, we watch to seize opportunities to instruct those who are well, and to inculcate in them especially the instruction at the last Catechisms, óor councils, to speak according to the manner of the country, óand to prepare them for an intelligent understanding of the next ones. But, above all, we apply ourselvesí to discovering the soil or [Page 243] persons where the seed and the germ of the word of God may have taken root, in order to give our attention to them afterwards and cultivate them as Catechumens.
At four or five oíclock, according to the season, we withdraw, and the Savages who are in our cabin go away; then we have a conference, sometimes on the obstacles against, and means for advancing the conversion of these peoples; sometimes on matters incident to the establishment of a new Church; but generally upon the rules of the language, and the new words and idioms that we have heard. In these exercises, and in others that regard the Spiritual and the individual duties of each one, the time passes so quickly, that although it may be true that there is here a dearth of all the comforts that are found in France, óas we have only the four elements, and, besides, no more [18] of ordinary food and covering than that necessary to keep us from dying with hunger and cold, óyet I have only heard one complaint, namely, that there is not time enough. And in fact there is not enough, by half.
Public Catechisms are held several times a week in this way: First, Sundays and Feast days are set aside for the suitable and individual instruction of our Neophytes and new Christians. In the morning, during the Mass, they are given instruction in the form of a sermon, in which we are careful to instruct them in what they ought to know, and at the same time train their minds to piety and Christian devotion. In the afternoon, after Vespers, we feed them in these beginnings with the pure word of God, órelating to them one Sunday the histories and the connection of the old Testament, with reflections [Page 245] upon the profit they ought to derive from them; and, the next Sunday, doing the same thing from the New, óall, that it may conform to what is written, Húc est vita úterna, ut cognoscant te Deum, et quem misisti Jesum Christum.
We take one working-day of the week to give another public lesson [19] to all alike, óbe they believers or unbelievers, ówhich takes place thus: At the hour of Noon, a man goes calling aloud through the village, or with the bell, in the streets and public places, inviting to the council, but to the council of councils, which concerns the important matter of salvation. In a place where there is no Chapel, and where our cabin is too small, we do this as well as we can outdoors; and when the weather and season do not permit it, it is done indoors, óbut then we admit only the men, reserving the women and children for the next day. The people having assembled, after the invocation of the Holy Ghost we say or chant a Prayer suitable to this service, in the Huron language. After this we begin the instruction, which is sometimes interrupted by the approbation or objections of the Savages; at the end of this, we have them say a few prayers, and, among others, a little one in which is included the act of contrition. After that, we engage in singing the Credo, the Commandments, the Pater, the Ave, and other prayers, ómany or few, as we see the Savages attentive and in a condition to profit by them.
[20] Besides this public instruction, on another day in the week we give a less general one, to which are especially invited the people that we wish to have present, óthe Captains and most notable men of the Village who have been recognized as having pious [Page 247] tendencies and a leaning towards Christianity, and whom it is particularly important to make well understand the mysteries of our faith, and to have them duly informed of our intentions in this country through all these various meetings and preparations.
In addition to all the above, in a place where the Catechumens cannot be sufficiently instructed through private talks with those who have charge of their cabins, they are assembled every evening and are together given the instruction considered most suitable, touching the things they should know before being baptized.
We are not satisfied with working in the Villages where we have residences; but feeling ourselves a little stronger, than m the past, in workers familiar with the language, we have undertaken Missions in the Villages, large and small, of the country, óespecially [21] during the Winter, which is the only time suitable for this. The Hurons take up their abode in their cabins at this season only; at all other times, they are either at war, or engaged in trading, hunting, or fishing. We shall first go all over the country which was the first to receive us, then push farther on, óand always on and on, óuntil we have accomplished our task, which, as we have already said, is only bounded by the setting Sun.
I say nothing here of the care of the Seminary erected at Quebec for the benefit of these peoples, that affair being 300 leagues away from us. It is a work that some day will cause greater results for the service of God in these countries than those whom God inspires to contribute thereto imagine, óalthough it will not be, perhaps, in the way they have expected it [Page 249]
The freedom of the children in these countries is so great, and they prove so incapable of government and discipline, that, far from being able to hope for the conversion of the country through the instruction of the children, we must even despair of their instruction without the conversion of the parents. And consequently, [22] all well considered, the first matter to which we should attend is the stability of the marriages of our Christians, who give us children that may in good time be reared in the fear of God and of their parents. Behold the only means of furnishing the Seminaries with young plants. To attain this, some charitable gifts would be wonderfully useful, by means of which we could obviate the difficulties that are encountered in bringing about, contrary to the immemorial custom of the country, the stability of marriages. Some thirty persons giving, once for all, an average of a dozen Ècus each, would insure fifty stable marriages here, which would after some time form a world, or rather a Paradise, entirely new, óand still more if only there were some endowment for it. That will be as God shall please.
Meanwhile, the Seminary at Quebec may serve as a place to receive the children of our Christians who shall prove to be of good dispositions; it will serve, besides, for adults who shall desire in earnest to be instructed at leisure and more quietly, and [23] for this purpose may wish to be absent from their country for a time. Indeed, if those who return from the seminary are not promptly bound in marriage, the torrent of bad customs and bad company is so strong, that some miracle would be needed to enable them to resist it. The age, besides, of certain Seminarists will give weight and authority to their words, and to [Page 251] the report of the good they will have seen among the Christian people of QuÈbec.
We have also thought of setting apart some for the study of new languages. We were considering three other languages, of Peoples that are nearest to us, óthat of the Algonquains, scattered on all sides, both to the South and to the North of our great Lake; that of the neutral Nation, which is a main gateway for the Southern tribes; that of the Nation of the Stinkards,14 which is one of the most important openings for the Western tribes, and somewhat more for the Northern. But we have not yet found ourselves strong enough to keep our acquisitions, and at the same time to dream of so many new conquests; so we have judged it wiser to defer the execution of this plan for [24] some time longer, and to content ourselves, meanwhile, with seizing the opportunity that God has sent to our doors, óthat of entering a nation of the Neutral language through the arrival in this country of the Weanohronons, 15 who have taken refuge here, as we shall relate hereafter, and who formed one of the Nations allied with the neutral Nation.
We have the more readily given up the idea of applying ourselves to the Algonquain language, that our Fathers at QuÈbec and the three rivers are studying it diligently. We hope to get some brave worker from that quarter, who will come here to break the ice and give us entrance and opportunity among these tribes who are around us, who are familiar with no other language but the Algonquin. May it please his divine Majesty to give his blessing to all these ideas and enterprises. [Page 253]
(Figures in parentheses, following the number of note, refer to pages of English text.)
1 (p. 9). ó For sketch of the duchess d'Aiguillon, see vol. viii., note 6a.
2 (p. 9). ó This order of Hospital Nuns; (vol. viii., note 64.) was one of the oldest of the hospital orders in France. Laroche HÈron, in Servantes de Dieu en Canada (MontrÈal, 1855). p. 17, says: ìThe mother-house in Dieppe existed in France before the year 1250.î De Launay states that the order was reformed and reÎstablished in 1609, receiving its revised constitution in 1636. óReligieuses HospitaliËres de Saint-Joseph (Paris, 1887). p. 79. Le Jeune says (vol. vii. of this series, pp. 297, 289) that the Dieppe hospital was ìone of the beat regulated in Europe;î and he quotes a letter from its superior, describing the character and death of a little Indian girl placed under her care by Le Jeunes in 1634. The nuns who founded the hospital at QuÈbec, as related in our text. were the following: Marie Guenet de St. Ignace (superior), aged 29; Anna le Cointre de St. Bernard, aged 18: and Marie Forestier de St. Bonaventure. aged 22. The duchess díAiguillon gave (Aug. 16, 1637), to establish the Quebec Hotel-Dieu, the sum of 22,400 livres; and again (Jan. 31, 1640), for its enlargement, 40,500 livres. For historical sketch of this hospital, see Laroche-HÈron, ut supra.
3 (P. 11). ó According to LittrÈ. the term ìelectionî was in olden times applied to the courts of first instance in which were decided all matters pertaining to taxes, levies, and excise; also to the district under the jurisdiction of each court. The judges of such court were termed ìthe elect,î because they were originally chosen by election, for the duty of imposing taxes.
4 (p. 13). ó Marie Guyard was born at Tours, France, Oct 28, 1599: her father was either a dealer in or a manufacturer of silk, her mother the descendant of a noble family. At the age of eighteen, she married (though only in obedience to her parents) Claude Martin, a silk manufacturer of Tours, who died Oct. 19, 1619, óleaving his widow a son (born in the preceding April), and but the fragments of his fortune, which had been, shortly before his death, swept away by unexpected reverses. Inclined to the religious life from her earliest childhood, she now not only refused to marry again, but resolved to become a nun. Love for her child long hindered her from this step; but finally (1632) she placed him in her sisterís charge, and entered the Ursuline convent at Tours. Where she made profession Jan. 25, 1633, under the name of Marie of the Incarnation. Some time during the following year, it would seem, she had a vision of a strange and distant country, in which the Virgin and Christ appointed her to labor; this was fulfilled, as she thought, when Madame de la Peltrie (vol. xi., note 4) invited her to take charge of the Ursuline house that she was about to establish in Canada. Another nun was appointed from the convent at Tours, óMarie de Savonniere de St. Joseph, aged 23; a third, Cecile Richer de la Croix, aged 30, was obtained from the Ursulines of Dieppe; and a young girl of nineteen, Charlotte BarrÈ, accompanied them, who after her arrival in Canada took the veil, under the name of Mother St. Ignace. All these Ursulines, with the Hospital Nuns (note 2, ante) and several Jesuit missionaries, arrived at Quebec Aug. I, 1639. The Ursulines were temporarily lodged in a small house near the river-bank; but in 1641 they removed to their own convent, built upon the site still occupied by them. These nuns have maintained, since their foundation, a school for girls, not only for French and Canadians, but for Indians óthese last being for many years the especial objects of their care. For historical sketches of this convent, see Baunardís Vie de Marie de Iílncarnation, pp. 499- 506; and Laroche-HÈronís Servantes de Dieu. Marie of the Incarnation remained superior of this house until her death (Apr. 30, 1672), ruling it, amid many financial and other embarrassments, with great energy and wisdom, and winning the admiration and regard of all. Parkman says of her (Jesuits, p. 186): ìShe carried on a vast correspondence, embracing every one in France who could aid her infant community with money or influence; she harmonized and regulated it with excellent skill; and, in the midst of relentless austerities, she was loved as a mother by her pupils and dependents.î Though a woman of ardent zeal and enthusiasm, she possessed great resolution, fortitude, and perseverance, and was gifted with unusual executive ability. She had also a talent for languages, and is said to have left an Algonkin dictionary, and numerous other MSS. in that tongue; these have disappeared, and it is supposed that they were destroyed with the convent, in the fire of 1686. Her correspondence, however, furnished material for Lettres spirituelles et historiques, collected by her son, and published in 1684; a new and enlarged edition has been published by Richaudeau (Tournai, 1876). A catechism (in French), written by her, was published by her son, in 1684; a third edition appeared at Tournai in 1878. [Page 266]
This son, Claude Martin, became a Benedictine priest, making his profession Feb. 3, 1642. He was a man of great talent and piety, and occupied many important and responsible positions in his order, being finally appointed (1668) an assistant to the Father General. He died at Marmoutiers, Aug. 9, 1696, leaving numerous religious works (mostly in MS.), notable among which is a biography of his mother (Paris, 1677). Other lives of this noted woman are those of Charlevoix (Paris, 1724). Casgrain (Quebec, 1864), Richaudeau (Paris, 1873; Tournai, 1874), Chapot (Paris, 1892), and Baunard (Paris, 1893). Marie was characterized by Rossuet as the ìTheresa of her century and of the New World.î She received beatification, by papal decree, in 1877.
5 (p. 17). ó Roy says (Canada-FranÁais, vol. ii., p. 448): ìThe country of Canada, considered as a prolongation of France on the other side of the Atlantic, was in some sort annexed to the province of Normandy. It was to the parliament of Rouen that belonged jurisdiction in the earlier legal matters concerning the colony; and it was from the archbishop of Rouen that the missionaries requested their credentials before embarkation. That prelate, regarding this land as a natural extension of his ecclesiastical domain, named its grand vicars.î óCf. Biardís argument as to ownership by France of lands across the sea (vol. iv. of this series, p. 109); also, concerning the appointment of grand vicars, Journ. des JÈsuites. pp. 185- 187. There were many other ties between New France and Normandy. From the latter province had come the majority of Canadaís early settlers; and it was the merchants of Rouen and Dieppe who had the most important commercial interests in New France. The offices of the Hundred Associates were established at Rouen; and the parliament of that city was, for a time, charged by the king with jurisdiction over the colonies. As for religious affairs, they were at first ordered directly from Rome; later, the archbishop of Rouen practically became the spiritual head of the Canadian colony, óthe missionaries (many of whom came from his diocese), and probably the secular priests as well, applying to him for grant or confirmation of their spiritual authority therein. Rochemonteix says (JÈsuites, vol. ii., p. 203): ìThus the archbishop of Rouen, Primate of Normandy, became accustomed, little by little, to regard Canada as an integral part of his domain. It was Mgr. de Harlay, who exercised the first act of authority over New France; and his successor went so far as to maintain that the mere fact that he had sent to Canada priests of his diocese, placed that country under his authority.î This claim was the beginning (1647) of a conflict for ecclesiastical supremacy in Canada, which was finally ended only by the peremptory recall to France (1659), by a royal Lettre du cachet, of AbbÈ de Queylus, ìthe last ecclesiastical dignitary from Rouen whom we had in this countryî (Roy, ut supra). He was succeeded by Mgr. Laval, the first bishop of Canada.
6 (p. 19). ó Reference is here made to Jean de Bernieres-Louvigny, who greatly aided Madame de la Peltrie in her Canadian enterprise (vol. xi., note 4), and administered her affairs during her residence in Canada. He was also a counselor and friend of Marie of the Incarnation, and of Laval; and founded the Hermitage of Caen, a religious school and retreat of ascetic and mystical tendencies. A sketch of Bernieres and his work is given by Gosselin in Henri de BerniËres (Evreux, 1897), pp. 6-19. Cf. Chapotís Marie de líIncarnation, t. i., pp., 433-440; and Parkmanís Old RÈgime, pp. 88-95.
7 (p, 19) ó For sketch of NoÎl de Sillery, founder of this Indian settlement, see vol. xiv., note 12.
8 (p. 23). ó The Hospital Nuns, upon their arrival at Quebec, were lodged for a time in a new house belonging to the Hundred Associates, near Fort St. Louis. In June, 1640, they removed to the dwelling of Pierre de Puyseaux, at St. Michel de Sillery, while awaiting the completion of their convent there, which they entered in the spring of 1641.
9 (p. 71). ó For sketch of the Attikamegues, see vol. ix., note 20.
10 (p. 83). ó Desert: The French Canadians apply this term to an open piece of arable land, on which no trees are growing, to distinguish it from timbered land. These deserts, or natural meadows, would in all probability be the first places selected for cultivation by the savages, who were but ill provided with tools for cutting down trees. About twelve miles from QuÈbec, between Ancienne Lorette and La Jeune Lorette, there is a large plain called Le Grand DÈsert; it occupies a depression between the hills, apparently the bed of a former lake, and is very fertile. ó CRAWFORD LINDSAY.
The Wisconsin River has its rise in Lac Vieux DÈsert, so named from an island in the lake, which was long cultivated by Indians.
11 (p. 101). ó Abnaquiois: see vol. xii., note 22.
12 (p. 107). ó Cf. vol. iii., note 19.
13 (p. 191). ó Bluets: the Canada blueberry, vaccinium Canadense; described and figured by Charlevoix (Amer. Plantes, p. 52), who ascribes to it various medicinal properties. It is abundant throughout Canada, and, according to Clapin, ìmost of all in the Saguenay region, where every season it is gathered in enormous quantities.î Champlain (Voyage of 1615) mentions this berry, with raspberries and other small fruits, as growing in marvelous abundance along the river-banks in Western Canada, and as dried for [Page 267] winter use by the natives. Josselyn (New Eng. Rarities, Tuckermanís ed. p. 197) says of blueberries (called by him ìsky-coloured bill-berriesî) and whortleberries: ìThe Indians dry them in the sun, and sell them to the English by the bushell; who make use of them instead of currence óputting of them into puddens, both boyied and baked. and into water-gruel.î Roger Williams (Key to Amer. Lang., Narrag. Club ed., p. 122) makes a similar statement: ìSaũtaash are these currants dried by the Natives, and so preserved all the yeare, which they beat to powder, and mingle it with their parcht meale, and make a delicate dish which they cal Sautduthig which is as sweet to them as plum or spice cake to the English.î The Abnakis styled July ìthe berry-month,î as the time when the blueberries ripened.
14 (p. 253). ó Nation des Puants: the Winnebego tribe (Vol. XV., note 7).
15 (p. 253). ó Wearwhronons (WenrÙhronons, Ahouenrochmnons): see vol. viii., note 34. This is apparently a part of the tribe mentioned in the Relation of 1641 as kindly receiving the missionaries at Khioetoa (St. Michel). The village is shown on Sansonís map (1656), a little east of the present site of Sandwich. In this case the ìmore than 80 leagues distanceî to OssossanÈ would refer to the distance of the latter from St. Michel, rather than from the first location of the tribeî on the borders of the Iroquois.ì óA. F. HUNTER
óóóóó
Travels and Explorations
of the Jesuit Missionaries
in New France
1610ó1791
THE ORIGINAL FRENCH, LATIN, AND ITALI-
IAN TEXTS, WITH ENGLISH TRANSLA-
TIONS AND NOTES; ILLUSTRATED BY
PORTRAITS, MAPS, AND FACSIMILES
EDITED BY
Reuben Gold Thwaites
Secretary of the State historical Society of Wisconsin
COMPUTERIZED TRANSCRIPTION BY
Tomasz Mentrak
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Hurons and Three Rivers
1639ó1640
CLEVELAND: The Burrows Brothers
Company, PUBLISHERS, M DCCC XCVIII
AND
ALLIED DOCUMENTS
Vol. XVII
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all numbered.
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The Burrows Brothers Co.
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The Burrows Company
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all rights reserved
The Imperial Press, Cleveland
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Preface To Volume XVII. |
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XXXIV. |
Relation de ce qvi. síest passÈ en la Novvelle France, en líannÈe 1639. [Chaps. iii.- viii., of Part II., completing the document.] Hierosme Lalemant; OssossanÈ, June 7, 1639 |
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Lettre a Monseigneur líEminentissime Cardinal Due de Richelieu. Hierosme Lalemant; Des Hurons en la Nouvelle-France, March 28, 1640 |
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Epistola ad R. P. Mutium Vitelleschi, PrÊpositum Generalem Societatis Jesu, RomÊ Hieronymus Lalemant; Apud Hurones, April I, 1640 |
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XXXVII. |
Epistola ad R. P. Mutium Vitelleschi, Praepositum Generalem Societatis Jesu, RomÊ. Jacobus Buteux; Tria Flumina, [1640] |
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Bibliographical Data; Volume XX. |
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I. |
Photographic facsimile of handwriting of Jacques Buteux, S. J., in Register of Parish of Notre Dame, Montreal |
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Le Jeuneís Relation of 1639 (Doc. XXXIV.) is, like the majority of the regular series, in two parts, óthe first (by Le Jeune) devoted to the field at large, with especial reference to the Lower St. Lawrence region, and the second (by Jerome Lalemant) giving an account of the yearís work among the Hurons. Part I., begun in our Vol. XV., was concluded in Vol. XVI., which also contained the first two chapters of Part II., concluded in the present volume.
Following is a synopsis of the material contained in this volume:
XXXIV. Father Lalemant continues his account to Le Jeune (his superior, at Quebec) of the Huron mission. He briefly reviews the yearís work, and, though the missionaries still have many difficulties to contend with, he looks forward hopefully to the future. He enumerates the baptisms of the past year. Many of these conversions have occurred among the Wenrohronons, a tribe forced by its weakness to take refuge with the Hurons, who receive the strangers with the utmost kindness and hospitality, óeven meeting them halfway, to aid them in carrying their goods and infant children. The hardships of the journey are, nevertheless, so great that many of the refugees die on the way, and those who survive are afflicted by illness. In this emergency, the Fathers are able to render great aid, especially as their [Page 1] domestics, or donnÈs, have learned in Europe the use of the lancet and other remedies; thus they are enabled to reach the savages, and minister at once to their temporal and spiritual necessities. Most of the refugees have settled at OssossanÈ, and the infant church in that village now numbers almost sixty persons, which affords the missionaries great consolation. Valuable aid in their labors is given by the earliest real convert, Joseph Chihwatenhwa, who improves every opportunity to profess his faith and to exhort his countrymen to embrace it. On Christmas night, ìnot contenting himself with one Mass, he hears five in succession, óduring most of them, on his knees; this, for a Barbarian, who has never known what that posture is, might well pass for a petty martyrdom. î While dangerously ill, and delirious, ì his utterances and ravings are only about the things of God and the Faith; î and, going to the fire, he defies imaginary enemies to ì burn him, and see if it is in earnest he believes, or only with his lips.î
Lalemant reports that several causes have aided the progress of their work óthe patience and courage of the pioneer missionaries, despite persecutions and dangers; the irreproachable lives led by lay Frenchmen in the Huron country; the aid of Joseph Chihwatenhwa, just mentioned; the favors and graces of the Virgin Mary; and finally, ì the holy prayers and devotions of so many good souls in France, î óto which last, the writer, like St. Francis Xavier, ascribes great power and efficacy.
The writer narrates their change of residence from Ihonatiria to TeanaustayaÈ, the most important of the Huron villages. He enumerates the conversions, since that event; but regrets that many persons, who were baptized when in danger of death, now fail to [Page 2] appreciate the benefits of the holy rite. He then relates ì the most noteworthy particulars of these baptisms.î The Hurons, having captured in war over a hundred Iroquois prisoners, bring these home, and, according to their custom, put many of them to death, with most cruel torments. ì All those,î says Lalemant, ì who were assigned to the Villages where we have residences, or which are near these, were, thank God, instructed and baptized. . . . These afterward displayed so much fortitude in their torments that our Barbarians resolved no longer to allow us to baptize these poor unfortunates, reckoning it a misfortune to their country when those whom they torment shriek not at all, or very little. Indeed, this has given us so much trouble since then, that there has not been one of these for whose baptism we have not been obliged to give battle to those who are their Masters and Guardians; and sometimes it has been necessary to atone for this violence by some present.î One of these prisoners, an Oneida chieftain, encourages his companion in misery by reminding him of the blessedness prepared for them in heaven. The hideous cruelties inflicted on this chief are related at length; he dies at last, and ì we have reason to believe that this brave spirit now enjoys in heaven the freedom of the children of God, since even his enemies loudly exclaimed that there was something more than human within him, and that without doubt baptism had given him his strength and courage, which surpassed all that they had ever seen. î The Father then narrates the birth of their little church in TeanaustayaÈ, where about fifteen persons receive baptism on New Yearís day, 1639, others being from time to time added to this number. He then describes the establishment of the new mission. [Page 3] at Scanonaenrat, and states that it has gained, since the beginning of the year, about twenty converts. Among those baptized was ì a poor Hiroquois Prisoner, î who ì during his last and fatal night î of torments, had endeavored to choke himself. ì This obliged the Fathers to go and visit him a little while before the final cruelties were exercised upon him, to make him acknowledge his fault, to lead him to accuse himself thereof, and to ask pardon for it. Having done this, he was granted absolution; and two hours later he was boiling in a kettle, of which the inmates of the Fathersí cabin were invited to come and get their share.î
The Fathers had hoped to begin other missions, but find it necessary to devote all their care to the upbuilding of the three churches already established. In the summer, the savages being then scattered in various directions, the missionaries spend a little time in rest and spiritual refreshment, and then make short journeys to the neighboring villages, baptizing here and there a few converts, ó among these, several Iroquois prisoners, who are afterward tortured to death.
Lalemant goes on to describe the obstacles and difficulties that beset their work, ó hindrances raised by the evil demons that rule the land of the Hurons. The ì black gowns î are again accused of spreading disease and death, to the ruin of the country; their instructions to neophytes are interrupted by infidel blasphemies; snowballs or clubs are flung at them as they pass, or through the openings in their cabins; and they are even threatened with death. The demons aforesaid have sent certain New England Indians into these regions, who repeat the calumnies against the Jesuits, that they have learned from the [Page 4] English. Even some of the native Christians think that the Fathers cause their death, through love to them, that they may the sooner enter upon the bliss of Paradise. The converts also are persecuted, threatened, and almost ostracized by their own people; and from this arises the chief anxiety of the missionaries, that their flock may, despite all their efforts, be led back to the paths of evil. Notwithstanding the ignorance and weakness of the neophytes, there are some of them who, through their faith and virtue, daily awaken in the Fathers feelings of consolation and gratitude.
Lalemant describes various feasts, dances, and other superstitious ceremonies, especially those celebrated by the savages as a result of their dreams, óthese latter being directly inspired by the devil. This belief of the Fathers is confirmed by the tales of the old men, whose traditions state that these solemnities were taught them by the demons. They regard these observances as affairs of great importance, and by them regulate all their proceedings. The Father describes their ceremony of ì marrying the seine î to young girls; also the game of ì dish,ì óin which latter they think success depends mainly upon their charms and dreams. He recounts their devotion to their Ascwandics, or ì familiar demons, í ë ó a sort of fetich, which is kept in a pouch, and to which its owner prefers his request for any desired article or event. ì Some of these are more positive and efficacious than others. Some buy them from the Algonquains, who are reputed to have excellent ones, and this is the most costly and precious merchandise of the country; others have inherited them from their relatives. í í
Lalemant again mentions the practices of the [Page 5] medicine men; and closes by invoking the prayers of the faithful to aid the missionaries in their struggle against these several agencies of the devil.
XXXV. Jerome Lalemant writes to Cardinal Richelieu (March 28, 1640), mentioning the successes and the hindrances of the Huron mission, and requesting that he will interfere, in behalf of the savage allies of the French, to check the hostile advances of the Iroquois, who are encouraged and incited by the English and Flemish (Dutch) colonists on the coast. If this be not done, he dreads the ruin of the Hurons, and the consequent cessation of the mission work.
XXXVI. Jerome Lalemant writes (April I, 1640) a brief letter, apparently to the Father General at Rome, summarizing the progress of the Huron mission, and mentioning the dangers, even to life, that have menaced them during the year. Of late, persecution had prevented any increase in the number of converts, and their last-formed church has been nearly dispersed; but their faith remains unshaken.
XXXVII. Jacques Buteux sends (in 1640) to the Father General a brief epitome of the work accomplished in the mission at Three Rivers. This has been more successful than that among the Hurons, óprincipally because of the influence exerted by the new Indian colony at Sillery, and of Montmagnyís excellent government. He mentions the great extent of the field, in which they are the only laborers, and the need of additional men, who should be ì of good health, excellent memory, and proved virtue.î
R. G. T.
Madison, Wis., February, 1898.
Le Jeune's Relation, 1639
Paris : SEBASTIEN CRAMOISY, 1640
óóóóó
Part I. (Le Jeuneís Relation proper) of this document was given in Volumes XV. and XVI.; and, in Volume XVI., the first two chapters of Part II. (Lalemantís Huron report for the year). In the present volume, we give chaps. iii.-viii. Of Part II., thus concluding the document.
OF THE GENERAL STATE OF CHRISTIANITY IN THESE
COUNTRIES.
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URVEYING from afar the progress of Christianity in New France, and especially among the Hurons, it seemed to me, in very truth, a special work of divine Providence. But I have been far more strongly confirmed in this idea since I have had a nearer view of it. Who would not have said, when our Fathers first arrived in this country, that it would be best for those who could do so to establish themselves in the chief and more important localities, as we are now? But if that had been done, what could we have accomplished there, ó having no idea of the language or experience therein, and no knowledge of the customs of the country and the disposition of the Barbarians? It is very probable that, having nothing else which could give us a foothold in the understanding and esteem of these Savages, we would have incurred so general contempt [26] throughout the country, that we could with difficulty have recovered therefrom, or for a long time have been in a position to give efficient aid to these people. And, indeed, I do not know if this were not the reason why the people of the place where we first fixed our residence profited so little.
God so arranged matters, then, that we were obliged to settle at first in a little corner of the country, where we forged the arms necessary for war, [Page 9] I mean to say that we there devoted ourselves to the study and practice of the language, and began to reduce it to rules; in this it was necessary to be at once both master and pupil to oneself, with incredible difficulty. Thence, at the end of three years we went with flying colors, so to speak, to OssosanÈ, one of the principal villages of the whole country; the next year, to TeanaustayaÈ, the most important village of all, leaving and entirely abandoning the first residence, for lack of inhabitants there, and of persons capable of profiting by our labors, ónearly all being scattered or dead from the malady, which seems to be, not without reason, a punishment from Heaven for the contempt that they showed for the [27] favor of the visit that the divine goodness had procured for them.
At the outset, we gave special care to the children and to elderly sick persons who were near death; these we did not allow to die without Baptism, or at least without instruction to those who most needed it, our Fathers freely entering all the cabins for this purpose. This is a boon and an advantage which cannot be estimated; and those whom it almost cost their lives several times, as may be seen in the Relation of last year, are so satisfied with this victory that they would expose a thousand more lives, if they had them, to maintain it.
In the general and individual instructions, as also in our journeys or missions, we occasionally gain a few souls, although for the present there are usually only mockeries and threats, ówhich will be, I hope, the seed that shall produce, in its own time, the fruit of the Gospel, and the general subjection of these people to the faith. [Page 11]
We have sometimes wondered whether we could hope for the conversion of this country without the shedding of blood; the principle received, it seems, in the Church of [28] God, that the blood of Martyrs is the seed of Christians, made me at one time conclude that this was not to be expected, ó yea, that it was not even to be desired; considering the glory that redounds to God from the constancy of the Martyrs, with whose blood all the rest of the earth has been so lately drenched, it would be a sort of curse if this quarter of the world should not participate in the happiness of having contributed to the splendor of this glory.
But I confess, ónow that I am here, and see what is taking place, namely, the combats, battles, attacks, and the general assaults against all Nature, which the Gospel laborers suffer here every day, and at the same time their patience, their courage, and their continual assiduity in pursuing their object, óthat I begin to wonder whether any other martyrdom than this is necessary for the results that we aim at; and I do not doubt that many persons could be found who would prefer to receive at once a hatchet blow upon the head, than to spend their years enduring the life that one must every day lead here, working for the conversion of these barbarians.
[29] If you go to visit them in their cabins, óand you must go there oftener than once a day, if you would perform your duty as you ought, ó you will find there a miniature picture of Hell, ó seeing nothing, ordinarily, but fire and smoke, and on every side naked bodies, black and half roasted, mingled pell me11 with the dogs, which are held as dear as the children of the house, and share the beds, plates, and [Page 13] food of their masters. Everything is in a cloud of dust, and, if you go within, you will not reach the end of the cabin before you are completely befouled with soot, filth, and dirt.
Their words are often only blasphemies against God and our mysteries, and insults against us, accompanied with incredible evidences of ingratitude, óhurling at us the reproach that it is our visits and our remedies which cause them to sicken and die, and that our sojourn here is the sole cause of all their troubles. If you wish to converse, in order to instruct them, it will sometimes be necessary to wait whole hours before finding opportunity to say to them at the right time one profitable word; and after all your pains and your [30] visits, a dream, which is, properly speaking, the God of the country, will undo more in one night than you will have accomplished in thirty days; and you may, indeed, as your sole reward, get a stroke from the hatchet or arrow. If they come to your cabin, do not imagine that you can easily refuse them admittance, or, when they are within, manage them in your own way. They sit down where they please, and do not go away at your pleasure. They must enter everywhere, and see everything, and if you try to prevent them, there are quarrels and reproaches and insults. And, in all this, one must act submissively; a blow from the hatchet is soon given by these Barbarians, and the bark set on fire; as to seeking redress for the crime, there is none in the country, and the most one could expect would be a few presents. In consequence, one must always be on the watch and be patient, and consider that here, still less than in any other place in the world, can one be sure of a moment of his life. [Page 15]
Add to the above that your way of lodging, sleeping, and eating being in every respect similar to that of the Savages, [13 i.e., 31] nature finds but few alleviations amid all these hardships. A little Indian corn boiled in water, and for the better fare of the country a little fish, rank with internal rottenness, or some powdered dried fish as the only seasoning, ó this is the usual food and drink of the country; as something extra, a little bread made of their corn, baked under the cinders, without any leaven, in which they sometimes mix some beans or wild fruits; this is one of the great dainties of the country. Fresh fish and game are articles so rare that they are not worth mentioning, it being all the trouble imaginable to secure these for the sick. A mat upon the ground, or upon a piece of bark, is your bed; the fire, your candle; the holes through which the smoke passes, your windows, which are never closed; bent poles, covered with bark, your walls and your roof, through which the wind enters from all sides. In a word, all remains in keeping with the Savages, except the clothing, to which we must yet begin to reduce ourselves.
I say nothing of the severity of the seasons; of the inconveniences of the roads, which can be traveled only on foot or upon some oneís back; [32] of continual dangers from the Enemies of the country, who are daily at your gates, filling all with a terror renewed every hour by some massacre, or some prisoner whom they have carried away, and by their determination to come and consume the whole country ó I say nothing, I repeat, of all this, and of an infinite number of other little misfortunes which accompany and follow all the above. As a final [Page 17] conclusion, it seems as if a single year of patience and courage amid these continual struggles and battles is indeed equal to one short martyrdom; and that, therefore, although no blood of martyrs has yet been shed, we have, nevertheless, no reason to despair of the conversion of these peoples.
It will be, however, wholly as God shall please; and we fully expect that the strong man armed, who has commanded absolutely in this country during so many centuries, will not easily let slip from his hands so many old and former conquests, and that he will do all he can to capture and exterminate all those who oppose his empire, and who seek only its rum. But let him do the worst he can; sooner or later all will result in his greatest confusion, [33] and in the advancement of the glory of God, if it be only in justifying his goodness and mercy towards this country. And yet nothing will happen without his permission, for love of whom to die is to live, and to be defeated is to conquer and triumph.
And, if what one of our Holy Fathers of the Church says is true, that the present benefactions of the divine Majesty toward men serve as a security and pledge for those of the future, then the peace, confidence, joy, and consolation in which the Gospel workers live here in this first state of martyrdom convince us that we have no reason to dread the second more than the first.
But before proceeding to make known in detail the exact condition of Christianity in this country, I beg, once for all, that all those men and women who have hitherto contributed to the means for the instruction of these Peoples, either through their prayers, or through their other charities and benefactions, or to whom [Page 19] God shall hereafter grant the purpose to do this, will consider that the fruit for which we labor is the fruit of the Gospel, ówhich, if it is to be good and durable, will only come [34] after much patience. I beg them, therefore, not to grow weary of practicing this charity, the greatest that can be exercised in this world, ólooking at these matters always with the eye of faith, which alone will reveal to them the merit and excellence thereof, óand to consider also that works so important are not accomplished all at once. How much time and trouble is necessary in France to convert a single heretic, or, indeed, any Sinner, young or old? Ah! What is that in comparison with the conversion of a whole world, earthy and brutal to the last degree, grown old in its errors and superstitions during so many centuries I We find ourselves here as if in the midst of a sea where a million persons are drowning, and, not knowing to which one we should hasten, we feel our hearts breaking, and find ourselves reduced to the point of experiencing what the Apostle of the Gentiles said, Charitas Christi urget nos. This misfortune occurs only through a lack of workers, or rather of means of affording them subsistence here and of maintaining them in a Country and among peoples, where one must of necessity, with Saint Paul, renounce the dues of the Gospel and live upon [35] his own means, at least for the present, if one would not see, in a moment, all overthrown, and affairs reduced to a hopeless condition.
I know very well that the difficulties of bringing hither from outside the means of subsistence are extreme; but after all, there remains here a whole world to be converted, and there is no more convenient gate [Page 21] through which to reach them than this where we are to-day; and it is this which afflicts our hearts and minds.
And if these losses are so keenly felt by us, to whom these peoples are nothing, how much reason have we to believe that they are important to him who has given them existence, in order to render them happy, ó and, more, a divine life, and his own blood to redeem them. Happy the Souls in whom the Holy Ghost inspires and maintains the devout purpose to contribute according to their power to quench the thirst of JESUS Christ, dying upon the Cross, and to collect the drops of his precious blood, ó or, to express it better, the wares of which this adorable blood was the price.
I cannot omit here the praise that is due to messieurs the associates of the Company of New France, who continue more than ever to contribute [36] what they can to so holy an enterprise. And this work, as well as all the others of New France, will always be under most special obligation to Monsieur the Chevalier de Montmagny, our Governor, to whose prudence, generosity, charity, and zeal it does not seem possible to add anything; all of which virtues and noble qualities make themselves felt as well here where we are, three hundred leagues from his residence, as in the locality where he makes his home.
There are still many others who would merit a good share of praise for contributing according to their means to so holy a work, but that would never be completed, and the point is this, that the book of life preserves the memory thereof forever. As for us, all that we can do is to raise our hands to Heaven, and to say with all our hearts, de rore cúli et de pinguedine terrú, et desuper sit benedictio vestra. [Page 23]
OF THE MORE REMARKABLE EVENTS THAT HAVE OC-
CURRED IN THE RESIDENCE OF LA CONCEPTION
AT THE VILLAGE OF OSSOSSAN…, AND ES-
PECIALLY OF THE NEW CHURCH
OF THAT VILLAGE.
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HE number of children baptized in sickness at this Residence is 52, of whom twenty-seven have flown away to Heaven; that of elderly persons who were baptized at death, or at the crisis of their illness, is seventy-four, of whom twenty-two died, and, as may be presumed from the goodness and mercy of God, took the same road to Heaven; that of Catechumens, baptized while in good health, forty-nine.
Before relating what was especially remarkable in all these baptisms, I must speak of those who have longest partaken of this blessing, and who will therefore render, more than ever, adorable to us the profound secrets and the abysses of divine wisdom, Goodness, and Providence respecting [38] his Elect.
The WenrÙhronons 1 formed in the past one of the associate Nations of the Neutral Nation, and were located on its boundaries, toward the Hiroquois, the common Enemies of all these Peoples. As long as this Nation of WenrÙhronons was on good terms with the people of the Neutral Nation, it was sufficiently strong to withstand its Enemies, to continue its existence, and maintain itself against their raids and [Page 25] invasions; but the people of the Neutral Nation having, through I know not what dissatisfaction, withdrawn and severed their relations with them, these have remained a prey to their Enemies; and they could not have remained much longer without being entirely exterminated, if they had not resolved to retreat and take refuge in the protection and alliance of some other Nation.
All things considered, they decided that they could not do better than to choose that of our Hurons. Accordingly, they deputed the most intelligent among them to come and make such proposal, which was done in the councils and assemblies, both special and general, of the whole Country; here, finally, it was concluded to receive them, their arrival serving not a [39] little for the defense and preservation of the country.
In consequence of this resolution they took the time to go after them and assist them in their journey, both to relieve them in carrying their household goods and children, ó as they have in all these countries no other conveyance on land than the heads or shoulders of men and women, óand also to defend them from their common enemies and act as escort for them.
Notwithstanding the help that could be given them, the fatigue and inconveniences of such a voyage óof more than eighty leagues, made by over six hundred persons, of whom the majority were women and little children ówere so great that many died on the way, and nearly all were sick when they arrived, or immediately afterwards.
This Village was the first one in the country, at which they arrived; and as soon as the news of their [Page 27] approach had been brought, every one went out to meet them; the Captains were present, and exhorted their people with so much earnestness and compassion to take courage and help these poor strangers, that I do not know what more could have been done by a Christian Preacher, [40] most zealous in works of charity and mercy.
They were immediately distributed through the principal Villages of the country; the greater part of them, however, remained in this Village, as one of the most commodious and suitable of all. But, wherever they were received, the best places in the cabins were given to them, the granaries or chests of corn were opened and they were given liberty to dispose of them as if they were their own.
The main body of them arrived in this village at the same time that I came here with some domestics whom we had brought from France, who were skillful in bleeding and in the use of remedies; and nothing ever happened more opportunely. For, with this help, we immediately hastened to the very sick, who were in danger of death, that we might, being thus admitted, provide for their salvation. It was here that the adorable secrets of the goodness of God towards these poor refugees first appeared to us; for this help came so opportunely to some of them, both children and older people, that it was found that between their arrival and their death there was only the time necessary to instruct and baptize them.
[41] From that time, these sick people gave us so much to do that, for some time, they almost wholly engrossed the attention of our workers, who could not repress their regrets and innocent complaints at not being able, on this account, to devote themselves [Page 29] to the cultivation of the people of their quarter, with whom, as we have said, each one is charged. But they did not perceive that, while they observe the mandate of charity, the mercy of God overlooks the order of their thoughts and industry, and itself advances their task which they considered so greatly retarded.
Two months or thereabout, then, after the arrival of these poor strangers, the number of their sick beginning to diminish, our laborers had more time and leisure to visit the fields that they had sown in the past. And lo! They immediately perceived, contrary to all their expectations, the greater part of it all ready for harvest, finding the minds of many of those whom they had cultivated in the past fully satisfied with and convinced of the truths of the Faith, and desiring nothing else than to be baptized as soon as possible.
[42] Their fervor went so far that we found ourselves obliged to deliberate whether we should put them off until the times that the Church seems to appoint for the Baptism of Catechumens, namely, Easter and Pentecost; but both were too far away. Upon careful consideration, it was decided to open the door, in this beginning, to all those who should present themselves, according as they were found to be qualified therefor; since it was a question of a new Church, which it was necessary to think of bringing into existence before applying ourselves to give it perfection. But nevertheless it was necessary to proceed with much reserve in this matter, and always to remember that we had to do with Savages, for whose dissimulation and fickleness there would seem to be no comparison. [Page 31]
This made us conclude to receive at first only a very few, ó some Old Men, and the more prominent Heads of families, and persons whose marriages were stable, ófearing that, if we admitted others without more experience, the foundations would begin to crumble, and we would soon see the whole edifice [43] prostrated, its total ruin before its establishment, and the grave of this new Church in its cradle.
Having in view, then, all these circumstances, and what divine Providence offered us, we devoted a day, on the feast of St. Martin, to three heads of families, among the oldest and most prominent of the Village. One was baptized, then, with his wife and three of his children. Of the two others, the one was a widower and without small children, the other did not think his wife was yet capable of receiving this blessing, as, in fact, she was not.
About a month later, namely, on the Feast of the Conception of the blessed Virgin, occurred the second group of baptisms, of sixteen persons, among whom were three or four heads of families, with their wives and children, ó who, added to the previous baptisms in the family of Joseph Chihwatenhwa, of whom we spoke fully in the last relation, make a company of thirty persons, who together attended the holy Mass that day for the first time, where all those who were of an age to do so received communion. It seems that we have every [44] reason to acknowledge and to observe this holy day, devoted to the memory and to the honor of the first dignity of this holy Virgin, as that of the Birth of this new Church, and of the beginning of happiness and blessing for this country.
We are certainly right in believing that she to [Page 33] whose honor this Feast is consecrated has put her hand to this work, and has since conducted it to the point that we shall mention hereafter, and which we see with our own eyes, with a consolation which cannot be expressed.
It was three years before, on this same day, that our Fathers had made the vow, in order to obtain the favor of this great Princess in the establishment of Christianity in these countries, to fast on the eve of this Feast, and to say a Mass every month in honor of this her first dignity; and also, that the first Chapel we should build in the country should be in her honor, and under the title of her holy Conception. This Chapel is the one in which these first Baptisms took place; in this we saw the result [45] that we desired, even before we were entirely released from the obligations of our vow ó since the Chapel was not yet finished so far that we could conveniently say Mass therein, and seemed fit only for the Baptisms, which were, in fact, administered there.
Let, then, praise and thanksgivings be forever rendered to this great Queen of Heaven and of earth, by all those who have and shall hereafter have an interest in this work; and as for persons who have a pious and holy affection for this enterprise, they will oblige us greatly by helping us thank this blessed Virgin for the many gifts we have received and are continually receiving through her favor and assistance, which makes us hope that her divine Son, our most honored Lord and Master, who alone can lay the foundation of this edifice, will be pleased to continue his blessing upon it and to bring it to the summit and height of its perfection.
Since that day we have continued at intervals to [Page 35] baptize me* and women who have presented themselves, who have been deemed qualified for this blessing, [46] so that the number of the faithful who make profession of Christianity in this Village now amounts to nearly 60, of whom many are Wenroronons from among those poor Strangers taking refuge in this country, whom we mentioned at the beginning of this Chapter, ódivine Providence having waited for them to furnish the nucleus for this new Church, as if they were predestined, from all Eternity, to be a part of the foundation stones. In this number are also some other Strangers of different Nations who have since retired to their own country, who, sooner or later, may be very useful in carrying out some design of the Providence, Goodness, and Mercy of God.
I said, ì nearly 60 of the Faithful making a profession of Christianity; î for of those baptized in the extremity of their sickness there are many others in the Village, who, nevertheless, having recovered their health, have attached no value to the blessing they had received, ó to which, for all that, it may be believed, at least in the case of some, that they are indebted also for temporal life.
It must be confessed that the travail of a spiritual birth is painful, in the case [47] of these peoples, Barbarous and savage to the last degree. But it is also true that there is great consolation in seeing these poor creatures brought to recognize, to respect, and to obey their Creator and Redeemer, and to assume the duties of real Christians.
Hardly could one repress the tears of joy, who should see, on a Sunday morning, these poor people arrive at our house to hear Mass, having departed [Page 37] from their cabins at the appointed time, and sometimes when they had to traverse a considerable distance which lies between their Village and our dwelling, ó naked, for the most part, as the hand, except a single skin that they wear upon their backs in the form of a mantle, and in the rigor of winter some skins around their feet and legs.
But above all [would one rejoice] to see them get upon their knees, which to them is a posture altogether strange and extraordinary, and offer their prayers aloud in the presence of the blessed Sacrament, and receive communion promiscuously with our French people. It must be confessed that the satisfaction is such that by it we are inwardly repaid a hundredfold, and more, and that we shall never have reason [48] for difficulty in seeing the promises of the Gospel fulfilled in this respect.
In winter, we are careful to have fireplaces full of burning coals in several parts of the Chapel, to provide against the discomforts that might arise from the cold and their nakedness. This so pleases them that some often remain, of their own free will, whole hours after the service, to converse about our mysteries, and to become better and better instructed.
The first occasion that presented itself after their baptisms to show their devotion was on Christmas night, part of which several spent in our cabin, others in the new Chapel, which proved to be in condition for use at this solemnity. Things were arranged with as much decoration and splendor as possible, to make them realize the importance of this day; and the affair succeeded so well that these poor people have often asked since then when that night would return, óor rather this kind of a beautiful day; for, [Page 39] as these people are not in the habit of using candles, seeing many lights shining and sparkling [49] in this Chapel, they had some reason to question whether it were day or night.
Our Christian, óit is thus we call Joseph Chiwatenhwa, both because he was the first one in this Village, and for nine or ten months the only one who, with his family, made a profession of Christianity, notwithstanding all the speeches and the verbal persecutions of his Countrymen; and because he is incomparably superior to all the others in knowledge of and pious affection to our mysteries and to the spirit of Christianity, ó this brave Christian, I say, did not fail on this occasion often to address the people, and to perform the duty of an elder brother by instructing and teaching his juniors with most special benefit and success, because he had at once intelligence, eloquence, integrity, reputation, the knowledge of our mysteries, and the affection for them, in an eminent degree; so we are beginning to regard him as an Apostle rather than a Barbarian of these countries. ì Ah, my Brothers, î said he; ì what do these lights shining and sparkling in the midst of the night mean, if not that he whose memory we are now honoring has through his birth [so] dissipated the shadows and the ignorance of the world; having done this the first time so many centuries ago, he is about to grant us to-day, for the first time in these countries, the same grace and mercy. There are purposes and reasons, which can only be adored, for which he has not done this sooner; but it is a grace and a favor toward us, which cannot be sufficiently estimated or acknowledged, that his providence has arranged this blessing for our country while we are still living.î [Page 41] With this and similar discourses this good Christian entertained for a great part of the night, the little flock of this rising Church, whom he edified no less by his examples than by his words. For, among other things, not contenting himself with one Mass, he heard five in succession, óduring most of them, on his knees; this, for a Barbarian, who has never known what that posture is, might well pass for a petty martyrdom. Others, imitating him, heard almost as many Masses, and all confessed and received communion, and on this occasion gave so much comfort and satisfaction, that one could not [51] wish for more besides.
I can say the same, relatively, of all the great Feasts and Sundays which have followed that time, on which occasions we observe as many as possible of the ceremonies of the Church, óamong others, that of the consecrated bread, of which these good Neophytes partake, each in his turn, with great devotion, some in especial.
Not that, in order to direct all in this way, a great deal of trouble and care must not be taken, ó as much, at least, as to raise sickly children; but the satisfaction of having finally brought these children into the world, or rather into the grace of Christianity, and the desire and hope of seeing them become men in the Church of God, renders one almost insensible to his pains, and makes him quite ready to sufferí a great many more.
This grace of God upon these peoples is not conceivable except to those who know to what extent these Barbarians are of the earth, and of themselves disinclined and incompetent to understand or consider the things of the spirit and of Eternity. But [Page 43] he to whom nothing is impossible, and who is not less powerful at one time than at [52] another, seems finally pleased to raise up from these stones and rocks true children of Abraham and of the Church.
The things which seem, after the aid of Heaven, to have contributed most to the advancement of this work, are: First, the patience and the courage of the Fathers who were here before, who were not rebuffed or wearied in waiting for the times and moments of divine Providence, and who, ó notwithstanding all the persecutions and dangers of massacre, on the verge of which they often found themselves, and particularly last year, ó in no wise relaxed their attentions and kindnesses in visiting and assisting the sick, yea, even in the cabins of those who seemed to. Have the most ill-will towards them.
And indeed it seems that God wished to show that that was the seed which produced this fruit, óso arranging matters that in the very month of October in which, the year before, their death had been decreed, in this same month the next year, when they thought themselves to be still very far from the harvest, they perceived the fruit quite ripe and ready to be gathered.
[53] In the second place, the example of our secular French, or domestics, has been of no little service. We experience only too strongly the force of this element, either for good or for evil; and I do not doubt that the cause might have been sooner advanced if all the French who have come up to this country had been of irreproachable lives. At least it is certain that the Barbarians would not so often have stopped us when we were proposing to them the Commandments of God, and brought forward, in the [Page 45] actions and deeds of certain persons, the opposite of what we were teaching. But God, in bringing affairs to the condition in which we see them, seems to have inspired the Gentlemen of the Company of New France with so good ideas and resolutions thereupon, and Monsieur the Chevalier de Montmagny, our Governor, has brought about so good order, that we hope this stumbling-block will no longer be found in our way. And, in fact, those who are here at present not only lead irreproachable lives, but besides live and behave in such a way that we have every reason to believe that God upon their account [54] has given a special blessing to this work, in which they strive, according to their power and skill, to take a worthy part.
I place among the causes for the advancement of this same work the speeches and behavior of Joseph Chihwatenhwa, the good Neophyte of whom we have already spoken several times, who seems to have been the leaven of the Gospel that has made the whole lump of this new Church of the Hurons rise, ónot only in this village, but also everywhere else where we have striven to make Christians, either in the town of TeanaustayaÈ where we have a Residence, or in the Missions, óhe having been everywhere present on the most suitable occasions, to make a public profession and to render an account of his faith and his conversion. In this he conducted himself everywhere to the full and entire satisfaction of his compatriots, who were never tired of hearing him. ì You are disheartened, my Brothers î (he sometimes said to them), ì because the matters of your salvation that the French propose to you are new things, and customs of their own which overthrow ours. You tell [Page 47] them that every country [55] has its own ways of doing things; that, as you do not urge them to adopt ours, so you are surprised at their urging us to adopt theirs in this matter, and to acknowledge with them the same Creator of Heaven and of Earth, and the universal Lord of all things. I ask you, when at first you saw their hatchets and kettles, after having discovered that they were incomparably better and more convenient than our stone hatchets and our wooden and earthen vessels, 2 did you reject their hatchets and kettles, because they were new things in your country, and because it was the custom of France to use them and not yours? Now if they urge us to believe what they believe, and to live conformably to this belief, we are under great obligations to them; for indeed, if what they say is true, as it is, we are the most miserable people in the world if we do not do as they tell us.î
I would never finish if I were to dwell at length upon all the discourses, or rather upon all the flashes of the spirit of God, which often seems to speak through the [56] mouth of this good Neophyte, I say ì flashes of the spirit of God,î for we cannot think of anything else when we see him sometimes beginning to bless God and to praise him in the same fashion and manner as did in olden time the children in the furnace, without his ever having learned what the holy Scriptures teach us thereof. I would not find myself less embarrassed if I had undertaken to declare all the acts of remarkable virtue and all the good examples he has continued to manifest since the time of the last Relation, whether in health or in sickness, in prosperity or in adversity.
When it was a question of going after those poor [Page 49] strangers whom we have mentioned above, he was not satisfied to go halfway, like many others; but he made the entire journey, and took so much pains and care to assist them, through truly Christian motives, that after he returned hither he fell sick of a fever that lasted 40 days, during which he was several times considered a hopeless case. It pleased God, however, to grant a blessing to the remedies and charities [57] with which we assisted him, so that at the end of 40 days he proved to be entirely out of danger. At the height of his illness, being overtaken with delirium, his utterances and ravings were only about the things of God and of the Faith. He sometimes arose, entirely naked, and, keeping near the fire, ì Let them come, let them come, î said he; ì let them burn me, and let them see if it is in good earnest that I believe, or if it is only with my lips.î
Since that time, this good Soul has seemed to us to be more and more filled with the Holy Ghost, and to have entered the path of the Saints, of which he has given many other proofs, not only in attacks against his chastity and Religion, but in his exercises of charity and mercy.
I do not know to what I should attribute what happened to him last Summer, ówhen, being engaged in fishing, it rained throughout the country, and especially all around the place where he was, which caused great havoc among the fish; and yet it never rained in the locality where he was with his company, and his fishing was very successful. One thing is certain óhe never omitted in all that time to pray, [58) and to have all those who were with him pray, to God morning and evening; besides this, he [Page 51] withdrew alone into the woods, every day, that he might, with less interruption and for a longer time, devote himself to prayer.
Finally, it seems to me that it is this good Gospel seed, the very best, which yields not only 60 but 100-fold; since on St. Josephís day of last year we had only him with his family, of those baptized, who made a profession of Christianity; one year afterwards, on the same day, there were nearly a hundred in the country making the same profession, to whose conversion he had contributed not a little.
I shall not dwell further in this Chapter, nor in the following ones, upon many other details of the events which have taken place, óespecially upon the Baptisms of children and of sick adults, óboth to avoid prolixity, and not to weary those who may cast their eyes over this Narrative. For although in several there are many important features, which are notable achievements of the goodness, justice, and Providence of God toward his Creatures, yet some of these things are like works of [59] painting or of sculpture, which, if the lines are subtle and delicate, cannot be seen satisfactorily from a distance, however excellent they may be, and require persons who are not far away, that they may see them close at hand and judge their merits. These cases, then, will be reserved for the entertainment of the saintly Souls in the blessed sojourn of Eternity, ówho, meanwhile, will still aid, us, if they please, in thanking the divine Majesty for special and hidden favors, as well as for manifest and general ones.
I would be wholly wrong if I were to close this Chapter before enumerating another cause for the [Page 53] advancement of this work, óthe holy prayers and devotions of so many good Souls in France, who take so great a share and so much interest in all these affairs.
I am sometimes astonished at the order formerly observed by that great Apostle of the Indies, St. FranÁois Xavier, ówhen he was engaging and entreating the divine Majesty to assist him in the enterprise of converting the unbelievers of the countries where he was, óin one of his Prayers which he said every day with this object, [60] and which is found in the narrative of his life; in this he gives the first place to the prayers of saintly Souls, as the most powerful means he had of influencing God and causing him to show mercy to those poor Wanderers.
But experience causes me to recover from this astonishment. For considering, in the harvest of this year, what it pleases God to make us hope for the future of our labors in these countries, and yet the small ratio of our forces to such labors, I feel myself compelled to acknowledge that, as in the Sky which turns above our heads there are some Stars and constellations so powerful that the first and principal virtue productive of certain riches of the soil is attributed to them, óthis being done usually by Philosophers, when they cannot find here below any cause proportionate to the effect, óso, likewise, in the Sky of the Church there are some mystical Stars and constellations so powerful to influence the affairs that we have in hand, that the first and principal virtue productive of the good that we can do here should be attributed to them, since, in fact, we do not see down here any other causes proportionate [61] to these effects. [Page 55]
I intend by this to offer a general acknowledgement and expression of thanks, of which each saintly Soul and community will take, if it please, the share that it claims, and that is its due, unless it prefer to give up its rights to wait for its reward from God. [Page 57]
OF THE RESIDENCE OF ST. JOSEPH AT THE VIL-
LAGE OF TEANAUSTAY[A…]; OF THE MORE RE-
MARKABLE EVENTS THAT HAVE OCCURRED
THERE, AND ESPECIALLY OF THE BIRTH
AND ESTABLISHMENT OF THE NEW
CHURCH OF THAT VILLAGE.
|
H |
AVING resolved to abandon the dwelling at Ihonatiria, on account of its lack of inhabitants, óthe majority of them having been carried off or scattered by the disease, as has been related above, and still more fully in the preceding Relation, ówe were not long in deciding to what place it would be wise to go, the village of TeanaustayaÈ 3 being the most important in the whole [62] country, and one which, consequently, being once won to God, would give a strong impulse to the conversion of all the rest.
But what a prospect for commencing this undertaking, to say nothing of success therein! For that village had been, a little while before, one of the principal shops in which were forged the blackest calumnies and most pernicious plots against us, ó to such an extent that the Captains had publicly exhorted the young men to come and massacre us at this village of Ossosane, where we then were. Nevertheless, he to whom nothing is impossible has facilitated the enterprise, in both respects, more than we would ever have dared to hope. [Page 59]
Accordingly, sustained by God alone, Father Jean de BrÈbeuf repaired to this Village, spoke to individuals and then to the Council, and did so well that he won them both over, óso that in a little while they decided to receive us in their village and give us a cabin there. This was accomplished, and the first Mass was said there on the 25th of June, óto the great satisfaction of our Fathers, who could hardly believe what they saw, so greatly had this village abominated us a little while before,
[63] It is true that this cabin is so poor and so mean that, if the Savior of the world had not himself once, in time of need, taken lodging in the stable of Bethlehem, we would be at a loss to give him each day a sort of new birth in this place, which is covered only with wretched bark, through which the wind enters on every side. But necessity, and our inability to have anything better, excuses us easily to the divine Majesty. Now is completed the first year since the establishment of this Residence; behold the fruits it has borne.
Children baptized, in danger of death, to the number of 49, of whom eighteen have flown away to Heaven. Of the others who have recovered I do not know if several are not under obligation therefor to holy Baptism.
Adults baptized in sickness after having been instructed, to the number of forty-four, of whom twenty-six, it is to be hoped, have taken the same road to Heaven. Of those who survived, some have professed to be under obligations to holy baptism; but, to our great regret, not all those who are under this obligation feel such gratitude as they should.
[64] Adult Catechumens, baptized in full health [Page 61] with their children, to the number of twenty-eight. Let us come to the most noteworthy particulars of these baptisms.
The first one baptized in this village was a poor unfortunate Hiroquois, a prisoner of war, who was taken to another village, near this, to be given as a recompense to the relatives of that brave Taratwane who was captured during these last years by the enemy, as has been mentioned in previous Relations. I do not know if I should not tarry for a moment to consider and admire the adorable ëProvidence of God towards this poor wretch, and his fellow prisoners, to the number of 12 or 13, baptized by the Fathers of this Residence; but I prefer to leave these reflections to those who shall cast their eyes over this Narrative, and to stop only to observe some circumstances of these events which render them more important.
For a long time, the Hurons had no more good fortune or advantage over their enemies until last year. Having gone to war, together with some Algonquains, their neighbors, they captured at one [65] stroke about eighty of their enemies, whom they brought home alive. Besides this victory, the most notable of all, they had others of less importance, which in all gave them more than a hundred prisoners.
All those who were assigned to the Villages where we have residences, or which are near these, were, thank God, instructed and baptized, and hardly one without circumstances so peculiar that there is reason to believe that there was, in their cases, some special guidance of divine Providence and of their predestination. In many instances, we had only the exact time necessary for their instruction and baptism; others, [Page 63] after having been baptized, were so comforted that they could not refrain from putting into song the cause of their consolation, ó that thenceforward, at least, they were sure of going to Heaven. Others nobly refused to imitate foul and immodest actions to which their captors tried to incite them. Others afterward displayed so much fortitude in their torments that our Barbarians resolved no longer to allow us to baptize these poor unfortunates, reckoning [66] it a misfortune to their country when those whom they torment shriek not at all, or very little.
Indeed, this has given us so much trouble since then, that there has not been one of these for whose baptism we have not been obliged to give battle to those who are their Masters and Guardians; and sometimes it has been necessary to atone for this violence by some present.
Among those who showed most fortitude, and most appreciation of their good fortune, was one Ononelwaia, in baptism named Pierre, who was one of the prisoners at that principal defeat of which we have just spoken, a Captain of the Oneiouchronons, a nation of the Hiroquois. 4 This man, being fastened to a stake upon a platform, not very far from his companion fastened to another, ó where our barbarians, every one according to his pleasure, tormented them, by the application of flames, firebrands, and glowing irons, in ways cruel beyond all power of description, and beyond all imagination of those who have not seen it, ó Pierre, I say, seeing this companion of his lose patience in the midst of these torments, comforted and encouraged him [67] by representing the blessedness they had found in their misfortune, and that which was prepared for them after this life. [Page 65] Finally seeing him dead, ì Ah, my poor comrade,î said he, ì didst thou ask pardon of God before dying? ì ó fearing that the evidence of suffering he had given was some grievous sin.
This brave spirit, who merited a better fate, was more tormented than ever by our barbarians after the death of his companion; for, the latter having died sooner than they expected, they all wreaked the rest of their fury upon him who remained. Accordingly, the first thing they did to him afterward was that one of them cut with a knife around his scalp, which he stripped off in order to carry away the hair, and, according to their custom, to preserve it as very precious.
After such treatment one would hardly believe that there could remain any sensation of life in a body so worn out with tortures. But lo! He suddenly rises, and, seeing upon the scaffold only the corpse of his dear companion, he takes in his hands, which [68] were all in shreds, a firebrand, that he might not die as a captive, and that he might defend the brief liberty he had recovered a little while before death. The rage and the cries of his enemies redouble at this sight; they rush towards him with pieces of red-hot iron in their hands. His courage gives him strength; he puts himself on the defensive; he hurls his firebrands upon those who come nearest him; he throws down the ladders, to cut off their way, and avails himself of the fire and flame, the severity of which he has just experienced, to repel their attack vigorously. The blood that streamed down from his head over his entire body would have rent with pity a heart which had any remnant of humanity; but the fury of our barbarians found therein its satisfaction. [Page 67]
Some throw upon him coals and burning cinders; others underneath the scaffold find open places for their firebrands. He sees on all sides almost as many butchers as spectators; when he escapes one fire, he encounters another, and takes not one step without falling into the evil that he flees.
While defending himself thus for a long time, a false step causes him to fall backward [69] to the ground. At the same time, his enemies pounce upon him, burn him anew, then throw him upon the fire. This invincible spirit, rising again from the midst of the flames, ó all covered with cinders that were imbued in his blood, two flaming firebrands in his hands, ó turns towards the mass of his enemies, to inspire them with fear once more before he dies. Not one is so hardy as to touch him; he makes a way for himself, and walks towards the Village, as if to set it on fire.
He advances about a hundred paces, when some one throws a club which fells him to the ground; before he can rise again, they are upon him; they cut off his feet and hands, and, having seized the rest of this mangled body, they turn it round and round over nine different fires, which he almost entirely extinguished with his blood. Finally they thrust him under an overturned tree-trunk, all on fire, so that, at the same time, there may be no part of his body which is not cruelly burned. It was then that nature, before yielding to the cruelty of these torments, made one last effort, that could never have been expected. For, having neither feet nor hands, he rolled over in the flames, and, having fallen outside of them, he moved [70] more than ten paces, upon his elbows and knees, in the direction of his enemies, [Page 69] who fled from him, dreading the approach of a man to whom nothing remained but courage, of which they could not deprive him except by wresting away his life.
This they finally did, one of them cutting off his head with a knife. Happy stroke which gave him freedom! For we have reason to believe that this brave spirit is now enjoying in Heaven the freedom of the children of God, since even his enemies loudly exclaimed that there was something more than human within him, and that without doubt baptism had given him his strength and courage, which surpassed all that they had ever seen.
Several Savages have reported with wonder, and a sort of conviction of the truths that we preach to them, that, shortly before he received the last blow which caused his death, he raised his eyes to Heaven and cried out joyfully, ì Let us go, then, let us go,î as if he were answering a voice that invited him.
Surely it would seem that he had in mind no other journey except that to Heaven, to which, without distinction, the captive, if he so will, has as much [71] right and admission as he who is free. The following was learned from some of the other prisoners, his companions in misfortune and misery:
Some Adventurers from the band of our Hurons and Algonquains having, in that most important defeat, gone on ahead of their troop of three hundred men to discover if there were any of the enemy in ambush, found themselves rather nearer than they thought. They were not, however, so greatly taken óby surprise that the majority of them could not retreat to the main body; only one of them was caught by the enemy, who, finding that they were discovered, [Page 71] decided to return with this one trophy, although they were a hundred in number. But the captive, seeing them in this mind, gave them to understand that those who were coming against them were not so numerous that they could not easily overpower them. He told them this in such a manner and such a tone ëthat they believed him, and resolved to make a fort, and there await the entire body of their enemies. But they were utterly astounded, when our Barbarians approached, to see the multitude of these, and to find themselves so surrounded that they hardly [72] had a chance to flee. However, there being still a certain place through which they could escape, they began óafter having vented their wrath upon their captive, whom they immediately tore to pieces óto consider what was to be done.
The majority advising flight, Ononkwaia, or Pierre, he of whom we have just spoken, casting his eyes on the Sky and seeing the unclouded Sun, said, ì This resolution would be passable if the Sky were covered and if the Sun were not a spectator of this cowardice; but as it is, we must fight as stoutly as we can, and then each one shall decide what he ought to do. î No sooner said than done. But our Hurons and Algonquains played their parts so well that, having killed upon the spot only 17 or 18, they took alive all the rest, except four or five who escaped them; and all these, having been brought to this country, were distributed through all the villages, where they were made to endure sufferings which it is not possible to describe.
I cannot, however, omit here one detail of the cruelties that were practiced upon the first captive tormented after my arrival in this country, who had [Page 73] been brought hither as a prisoner of [73] war. It was the first day of December, which gave us reason to name him, at his Baptism, FranÁois, in honor of Saint FranÁois Xavier, whose feast we celebrated the next day. This poor wretch on the night of his tortures (for it is essential to employ therein at least one, whole night) was, among others, taken in hand by one of our Barbarians, who, having commanded him to put his hands to the ground, pierced them one after the other with a heated iron, and did not cease raising and lowering them, and sliding them along the iron, until its glow was quenched. It was said that some one else did the same thing to his feet. Nothing more was wanting, except to open his side, to make him in some sort like him whose blood a little while before had been applied to him through Holy Baptism, ó that, likewise, did not fail him, for shortly before expiring, it was opened to tear out his heart. If this kind of torture did not serve this poor wretch as a consolation, óin seeing himself in this respect like him whom he knew simply in not being ignorant of him, and only as much as was necessary to experience him as his Savior, óat least it [74] availed with the others, who experienced a special sense of the obligation laid upon us by this good Lord and Master, who, by the wounds that he consented to receive for us, has delivered us from the fires and torments, of which those that our Barbarians exercise upon their captives are only transient shadows and images.
Our Barbarians, ówho know the displeasure that we feel at these cruelties, and particularly at their inhumanity in eating the bodies of these poor victims. After their death, ó found means, in order to annoy [Page 75] us, of throwing one of the hands of this poor dead man into our cabin, as if giving us our share of the feast. We were surprised to see at our feet this pierced hand; and considering that it was the hand of a Christian, we buried it in our Chapel and prayed to God for the repose of his soul.
One could make a Romance of the adventures of this poor captive. He was of the Agnierhonon Nation, which forms one of the five Nations of the Hiroquois, the one farthest from our Hurons. He left his own country to come to the Hiroquois nations nearer to us, intending to trade some porcelain [75] that he had brought for some beavers. But, when he arrived, instead of doing this for which he had come, he began to gamble and lost all he had brought with him. Ashamed to return home without any other achievement, he decided to remain there for some time; and, a little while afterwards seeing some people from that place who were undertaking a raid into our region, he became one of the party; but, their plans having resulted unsuccessfully, he was one of the captives, and was brought to this village, where he came to the end we have just described.
But let us leave these poor captives and come to other kinds of baptism and conversion.
It is not the order of Nature to give the fruits of the earth until after a year spent under the influences of the stars, of the Sky, and of the work of man; but grace does not always adhere to the laws of Nature, and it has pleased God to dispense with them in the establishment of the new Church of this village, where, after six months of labor, has been seen what one could not expect to do elsewhere in several years. In consequence, then, of the instructions, both general [Page 77] and individual, that were given to the inhabitants of this village [76] by the Fathers of this Residence, according to the order mentioned in chapter 2nd, the first of the Catechumens who declared himself convinced, and determined to follow the Call and invitation of the Holy Ghost, and who, consequently, earnestly desired Baptism, was a good old man about 70 years old, named Aochiati.
It did not take long to recognize that he spoke in earnest, what he said, and that he really believed and purposed all that was necessary in order to receive Baptism. And although we therefore had reason to hope that he would not do less than he promised, yet his Savage character forbade us to be hasty in this matter, and to give him satisfaction as soon as he desired it. But-as he had little time before departing for the trade, in which he must pass three months with many dangers to his life óhe redoubled his entreaties, praying that this consolation might be given to his soul, which could not otherwise, said he, remain at peace, since after death those who were not baptized went into fires which were never extinguished.
Notwithstanding all these entreaties, they considered it wise to put him off, and contented themselves with instructing him thoroughly and teaching him the act [76 i.e., 77] of contrition, and this for excellent reasons and considerations. But it seems that divine Providence wished to make us see clearly that it had destined him from all Eternity to be the first foundation stone of the new Church of this village. For, two days after his departure, he was overtaken by so bad weather, and warned by so many persons regarding ambushes of the enemy, that he [Page 79] was obliged to retrace his steps and return hither to await more favorable weather, and better news.
At the very time of his return, there happened to be here that brave Christian of the Residence of la Conception, Joseph Chihwatenhwa, whose speeches and conversations having more than ever kindled him, he redoubled his earnest requests for baptism, which was finally granted him on the 20th of December; he was named Mathias, as the one to whose lot it had fallen to be the first Christian of this village, as well as the first Catechumen baptized in good health and with solemnity. And it happened that his cabin bore the name of this holy Apostle, in accordance with the devout purpose that we have entertained to place every cabin of the Savages, in the village where we labor, [78] under the patronage and protection of some saint of Paradise.
What caused us the more readily to yield to his wishes was that he was daily upon the point of setting out on his journey, and that, four or five days before, he had protested to some Chiefs of the village that he was ready to give up all the dances and diabolical superstitions of the country, but particularly the dance of the Naked ones, of which he was the head and Master. This good man, after having answered and performed all the renunciations that are found in the ceremonies of Baptism, during Mass mentally revolving the question if there were any evil thing to which he was attached, and nothing occurring to him but Tobacco, immediately asked if tobacco were forbidden, explaining that he was quite ready to give it up and abandon it, in case it were not allowable to use it. This resolution may pass for one of the most heroic acts of which a Savage is [Page 81] capable, who, it seems, would as soon dispense with eating as with smoking.
With this good man, who was a widower, were baptized two of his granddaughters, whom he singularly cherished, which [79] was no small mark of his faith and of his love for Christianity, considering the idea common throughout the country that Baptism caused all classes of people to die, but especially children.
This manís example was followed a few days afterwards by eleven other persons, chosen from the number of Catechumens, who had been carefully instructed and who were continually asking for baptism. Accordingly, these twelve or fifteen being all present at Mass on the first day of the year 1639, this is the day which we shall always observe and recognize as that of the birth of this New Church, óas that of the Conception of the Virgin, as the birthday of the church at the Residence of la Conception.
Since then we have continued from time to time to baptize men and women who have been found willing and fitted to receive this blessing; so that the number of persons baptized in this Village, making profession of Christianity, at present amounts to nearly thirty, as we have said above.
I shall not enlarge here upon the comfort and satisfaction that is afforded us [80] by this little company, and especially by some of them, nor upon the causes which have preceded and contributed to this holy Work, óthe whole resembling, and in scarcely any respect unlike, what we have related in the preceding Chapter, in speaking of the birth of the New Church of the Residence of la Conception. If it were only a matter of resolution and courage of these [Page 83] Neophytes in professing Christianity in the very midst of their Nation, óone of the most perverse on earth, where they find themselves continually assailed by mockery and slander, by fears and panics, by misfortunes threatening them on all sides, in consequence of their having become Christians, óif, I say, this were the only thing, we would have every reason to be satisfied. And this feature seems so important, that it deserves to be spoken of somewhat more at length; but that will occur more conveniently in one of the following Chapters, where we shall treat of the obstacles and difficulties that still exist, and are every day encountered, in the birth and establishment of these new Churches. Let us first say something of the Missions. [Page 85]
OF THE MOST REMARKABLE EVENTS THAT HAVE OC-
CURRED IN THE MISSIONS.
|
O |
F the ten Fathers of our Society who are here, there were seven at the end of last year (not without most special grace and favor of God) who understood the language of our Savages, and spoke it well enough to converse profitably among them, and give them the instruction necessary for their salvation; and three others, newcomers, who, two or three months after their arrival, óby the help and assistance of the others, who fortunately have succeeded in reducing this language to rules, thereby facilitating its acquisition by those who have recently come, ó found themselves qualified to conduct a little school where they might teach the children to pray to God. We considered that, óas three of the seniors, with one new man, would be sufficient, in some fashion, for the work of the vineyard in each Residence, óone senior, with one new man, could be employed [82] to go and scour the country, and help to execute the designs of divine Providence upon some predestined soul.
The Village upon which, at the outset, we cast our eyes was Scanonaenrat, both because it is one of the most important of the country, óitself alone forming one entire nation of the four that compose the Hurons, as we have explained in the first Chapter, óand because it is distant only one and one-fourth leagues [Page 87] from the Residence of saint Joseph; whence it followed that, if God gave his benediction to the work that had been undertaken in that village, the Fathers of this Residence could easily maintain and water the field that had been sown.
If we had not been regardful of the power of the Master whom we serve, and whose message we carry, doubtless there would have been reason to be daunted, and to recoil from this plan, óthe barbarians of that village passing, in the common talk of the inhabitants of these regions, for the Demons of the country. But this character that was given them, far from turning us back, rather incited us óresting solely upon the only foundation and resource of such enterprises, [83] which is Jesus Christ ó to give henceforth to this village the name ì saint Michel,î in honor of the holy Angels, like to whom we did not despair that these poor peoples would one day become, rather than like to those whose name had been given them.
I do not know whether it was due to the ingenuity and strategy of the common enemy of mankind, who was not pleased with such a determination, that on the day when the two Fathers set out, expecting to reach their destination about four oíclock in the evening, at that same hour they went so far astray in the woods that they did not arrive until four oíclock the next morning, having walked twelve hours, throughout the night, ó each burdened, for the greater part of the way, with a bundle, from the heaviest part of which they were finally obliged to free themselves, and to hide it near a brook, that they might be able the more easily to find it when it should be possible for them to search it out. [Page 89]
It had snowed a good part of the day, and, if the night had been such a one as it seemed bound to be, the two Fathers possibly would not have come out of it more cheaply than did some of our Savages, who, [84] having likewise, some time later, gone astray in the woods during the night, were found dead the next day. The snow which had fallen did them more good than harm, for it served to appease their hunger, and above all their thirst, which, in their labor and anxiety as lost persons, gave them no little trouble; and, according to their story, snow is not so poor eating as one might imagine, ó or, to put it better, necessity is a master cook.
Be that as it may, they reached home safe and sound towards four oíclock in the morning, and their bundle, that had been left near a brook, and contained a good part of the Chapel, was fortunately recovered the same day.
It pleased God to so arrange matters that they came across a cabin in the village of saint Michel, the most convenient that could be found for the use that was to be made of it. There was only a single fireplace or family, which was precisely the condition necessary to relieve them from care in regard to food; there was a little compartment suitable for erecting a Chapel, where Mass was said daily, as long [85] as they stayed there, which was for the space of thirty days.
At the very outset, they spoke in the assembly of the Captains, who were ten or twelve in number, to whom they declared their intention, namely, to give to them and to the entire village the knowledge of the one and only God, and of Jesus Christ, Our Lord and Redeemer. To make them understand [Page 91] this better, the Fathers usually wore each a Crucifix suspended from his neck. The council accepted the statement of this purpose, with formalities and compliments which greatly exceed what one usually imagines of the Savages. From the next day, one of our Fathers began, for lack of a bell, to go throughout the village, making an announcement, according to the custom of the country for general assemblies, óin consequence of which, they soon saw the cabin entirely filled. There was too much novelty and preparation to expect anything less; but the confusion obliged them, on the following days, to exclude the children and to appoint the time after the assembly for them to come to the little school.
This so general concourse, however, did not continue [86] long. Soon was seen the separation of the good seed from the bad, óand of those who were the sheep waiting for the voice of the Shepherd, from those who were not. The former continued to come, and listened willingly; the latter, after having satisfied their curiosity, were no longer to be seen there, ó or, if they did come, it was only to make mischief and perpetrate insolent acts. It was this that obliged us to change our tactics, and to devote ourselves entirely to visiting the cabins, ó where, after we had more carefully surveyed the soil where the seed might have taken root, we could form special gatherings of those whom we recognized as having some pious inclinations towards the Christianity that had been proclaimed to them.
Experience has shown us everywhere ëthat this is the method that must be adopted, at least with these Barbarians among whom we live. When one first [Page 93] approaches them, it is wise, even necessary, to have as much public preaching as possible; then if, while continuing the work, disorder and insolence occur, we content ourselves with visits in the cabins, and with the aforesaid special meetings, ó [87] only now and then renewing our public utterance, in the proclamation of the Gospel, that at least it may serve to justify some day the goodness and mercy of God toward these peoples.
It was thought also that special assemblies of Captains and the elders of the village might be highly profitable. Judging rightly that this could not be hoped for except through some temporal attraction, the Father felt obliged to throw, each time, some cakes of tobacco into the midst of the assembly, which were immediately cut into pieces, and distributed by the principal Captains, or by their order. This succeeded as it was intended. It was in these assemblies that the Christian of la Conception, Joseph Chewatenhwa, was sometimes present, where he did wonders in praising and explaining our mysteries.
But it must be confessed that if God does not put his hand powerfully to such works, there is nothing to be gained but words and propositions that go up in smoke. There was a certain man in these special assemblies of Captains, who, casting down his skin or mantle, came up to the Fathers entirely naked, [88] presenting his head and his whole body to be baptized; but these were shoots that were out of season, of which neither flower nor fruit could be seen the next day.
Finally, having taken everything into consideration, ó the period of a month, the time they had planned, having elapsed, óit was decided to receive [Page 95] those who apparently manifested the most stability; and the lot fell upon four heads of families, who were solemnly baptized, ó one of these being our Host, which gave great consolation to the Fathers, and two others, Captains of the village, one of whom seems to be more of the number of those for whose sake Angels would come down from Heaven in default of men, rather than that God should fail to provide them with a means of escape, so reasonable and exact observers of the law of Nature are this good man and all his family. Their wives and children, however, were not baptized, ó the fear and terror still remaining too strong in this village as well as in the rest of the country, that baptism causes death, or renders those who receive it liable to a thousand evils and miseries. In view of this, is most important the resolution [89] of these poor Neophytes, several of whom, as well as many others in other places, have resorted to baptism with this thought, ì [I will receive it,] even if I must die for it.î
It was on the first day of the year 1639 that these baptisms were administered. On the following day, which was Sunday, these Neophytes being present together for the first time at Mass, to the number of five or six, we could note this 2nd day of the present year as the first of the birth of this new Church, the number being sufficient to bear the name of assembly or Congregation. Some days later, a few others were baptized, and thereafter others besides, on different occasions, and on visits which were afterwards made in this village, so that at present the number of Christians amounts to about twenty. A few more, either children or elderly persons, were baptized in the extremity of sickness or misery, as [Page 97] among others, a poor Hiroquois prisoner, who was taken thither while the Fathers were there for the first time. This poor unfortunate having held out 24 hours after his baptism, it was learned that during his last and fatal night he had made an effort to [90] choke himself. This obliged them to go and visit him a little while before the final cruelties were exercised upon him, to make him acknowledge his fault, to lead him to accuse himself thereof, and ask pardon for it. Having done this, he was granted absolution; and two hours later he was boiling in a kettle, of which the inmates of the Fathersí cabin were invited to come and take their share.
That is the principal Mission of this year. It was, indeed, the intention to form at least one or two other similar ones during the remainder of the winter, which is the only time when one can hold the Savages, who, in all other seasons, are engaged in war or in trade. But having found more trouble and anxiety in nourishing and rearing the spiritual children of these three new Churches than it had been to give them the life of grace, and much more to do in strengthening than in establishing these Works, it has been necessary to devote ourselves most closely to them. We have not omitted to make some shorter visits to various places, which have had some good results. Of these, I will give some examples.
On the 30th of November, saint Andrewís day, [91] one of our Fathers having gone to the Village of Tahententarons 5 ó which we have surnamed saint Ignace, distant about 2 leagues from that of the Residence of saint Joseph, ó he there baptized a young child who was very sick, and an old man aged about eighty years, who had no other ailment except [Page 99] that of his old age, and, moreover, proved to be very willing to listen; he afterwards gave us to understand that he believed and had firmly resolved to do what was necessary to be saved. The Father felt inclined no longer to defer enabling him to do this, and thereupon baptized him.
Two days later, the day of the feast of St. FranÁois Xavier, authentic news was brought of the arrival of a prisoner of war, a Hiroquois by nation, to that village, who had been brought thither from the frontier villages of the country, that he might be given to some relative of those who had been formerly captured by the Enemies. The same Father who had been there two days before was appointed, with another, to go promptly to the execution of this poor wretch, and to labor, on their part, for the welfare of his Soul. As they approached the [92] village, they perceived that a grave was being made; they asked for whom, and were told that it was for a certain old man who had died the day before, and it was the very one who had been baptized, who had died the day after his Baptism. They inquired for news of the child that had been baptized at the same time, and were told that it was better. Passing farther on, they arrived at the cabin where this poor prisoner was. He was a young man of 22 years, as graceful and well-made a savage as one could meet, seeming to have nothing of the barbarian about him except the wretched condition in which he was. Both of his hands were all covered with blood, because, as a jest and for diversion, two of his fingers had been cut off, in anticipation of the treatment that his captors expected to give him the next night.
This poor young man, at the first words our [Page 101] Fathers said to him, appeared so depressed by the pain he was suffering, and by his misfortune, that they doubted whether they could look for much satisfaction from him. They bethought themselves to take out a picture of Our Lord; at this sight the young manís interest was aroused; he listened to what was said to him, and, to be brief, he gave all [93] the satisfaction necessary for their purpose óeven beginning to chant his act of contrition, and evincing much satisfaction and consolation; he was, therefore, baptized.
But behold where divine Providence appeared especially adorable toward this poor unfortunate. For, since affairs were not found to be in the condition necessary to leave him at the disposition of the people of this village, it was decided to take him back to the place whence he had come, to consider again what should be done with him. But, having once reached that place, he did not leave it again, and there passed through the cruelties common to the Barbarians of these countries, óas if he could not die until he had been baptized, and as if he had no other business in our quarters than to meet there this blessed fate, by which he was enabled to exchange his extreme misery for Eternal happiness.
Early in the Spring, the Christians of the Villages where we have Residences, and which form the 2 principal Churches or assemblies, having dispersed here and there, ósome to engage in trading, others in fishing, others principally [g4] in war, óthe Gospel laborers obtained a little relaxation. After having breathed a little, then, from our past labors, and become spiritually refreshed, we applied ourselves as well as we could to the Missions, and to visiting [Page 103] the villages of the country, large and small, intending not to leave a cabin of the Savages in which we did not present ourselves, and say and do whatever was necessary to carry out Godís plans for his Elect. For this object, four Fathers were appointed, ótwo to go in one direction, two in another, ó who, after having traveled over their districts, retrace their steps to water what they have sown. Their chief care is to have their eyes upon the children, the old, and the sick, without neglecting the instruction of the others. We have every reason to believe that God has received much satisfaction from this practice; and our consciences are, in short, thereby at peace, and assured that nothing is neglected that can now be done for his glory and for his service in these countries. These Missions, from Easter until Ascension day, have given us 28 baptized, of whom several have gone to Heaven, as we judge from the [95] goodness and mercy of God. But I do not less value the impression and disposition that have been left in the minds and hearts of all those of the country, ó which in due time, as we hope, will subserve the designs of divine Providence and will give us fruits when we shall least expect them.
Among others baptized by the Fathers appointed to the Missions, were eleven prisoners of war, out of twelve that were brought into the country toward the end of the month of May of this present year. It was not without difficulty and hard work that they succeeded in this undertaking, on account of the hindrances that are encountered in the baptisms of such persons, as we have more fully stated in chapter 5; but it must be acknowledged that there is nothing that charity will not conquer. [Page 105]
It seems as if, in this occurrence, God intends to confirm us in the thought that experience had already suggested to us on other similar occasions, ó that the baptisms of such persons were not without a special arrangement of his goodness and mercy toward those poor unfortunates, and without himself putting his hand thereto. [96] The only one of the twelve who did not receive baptism was not the one who had the fewest calls and inducements to do so. Less resistance in approaching him was met from the Savages who were guarding him, than would have been made in the case of the others, and opportunity was found to show him more evidences of good will and affection; yet it was never possible to obtain from this poor wretch any acceptance of what was said and represented to him. They accosted him on three different days, and followed him to the place whither he was taken, but nothing could ever be gained from this man. He even prevented, for a time, one of his companions from being baptized, who otherwise showed as much inclination and pious desire to be instructed as this wretch had felt aversion to it. But happening once to be apart, we accomplished for this 2nd man what the companionship of the other had diverted him from, having found him as favorably inclined as before.
Of the 12, two were assigned to this village whence I am writing, and abandoned, as usual, by those who were their masters, to the customary cruelties of the country. Both were of the [97] number of the baptized; one of them, especially, showed a constancy in his torments beyond not only anything that one had ever seen, but perhaps beyond what one could have imagined if one had not seen it. During the [Page 107] first two hours of the night, while he was tormented in every way, ówith burning brands, glowing hatchets, and other iron tools, red-hot, that were applied to every part of his body, óhe did not tremble or flinch any more than if he had been of marble. He never complained or cried out, or even sighed, as an indication of his suffering, ó which threw into a fury those who tormented him, who count it a great misfortune when they encounter such steadfastness. They strove in vain, óthey sooner became weary of tormenting him than he of suffering; he himself stood still, and offered himself to those who most desired to torment him; and, while they did this, he conversed as coolly with all those who chose to question him as if it were some one else that was being tortured. And, when he was not talking, he never ceased to sing, often repeating in his song, ì Aronhiac Eskenonteta, î ì I am going away to Heaven, then, ì ó [98] although there was not one of ours present to remind him of his good fortune. When they first accosted him to give him instruction, you would have said that they brought him tidings for which he had been waiting thirty years, and for which he was long since prepared, so readily did he accept and grasp all at once the essential points. All these occurrences make us see close at hand the adorable secrets of Godís predestination concerning his Elect. Finally, when morning came, our Barbarians quickly put him to death, seeing that the prolongation of his tortures was that of their own confusion, and that their exertions were only thrown away, without obtaining therefrom, or giving to the public, any pleasure, which consists above all in hearing these poor victims of their fury shriek. One, among others, [Page 109] who during his instruction, unlike this man, had not afforded much satisfaction, having been given to some remote tribes, ó they, from I know not what motives, resolved to grant him his life, and to take him back to his own country. But when they were on the point of conducting him thither, as if his baptism would have availed him nothing if he left these countries, he perished in an [99] illness, which, in bringing him death, gave him life, and was the fulfillment of his predestination.
I do not know whether the misfortune our Savages apprehend, as presaged by the fortitude of their prisoners, will happen; I pray God that he may avert it from their heads, óbut I know very well that they have every reason, on other accounts, to apprehend it. These 12 prisoners are the first fruits of the war that they have undertaken anew this year against a powerful Tribe, named Senontouerhonons, the nearest of all their enemies, with whom they were at peace for several years. They see clearly that this can only bring them misfortune; but, some of their young men having last year recommenced hostilities, by killing some member of that Nation, the bitter memories and the resentment of those of their kindred who were formerly badly treated by those tribes, have caused a determination throughout the country to resume war against them, and to attack them, rather than to make amends for the fault. [Page 111]
OF VARIOUS OBSTACLES AND DIFFICULTIES ENCOUN-
TERED IN CONNECTION WITH THE BIRTH OF
THESE NEW CHURCHES; AND OF THOSE
THAT STILL APPEAR DAILY IN
THEIR ESTABLISHMENT.
|
C |
ONSIDERING from anear as well as from afar this country of the Hurons, and other neighboring peoples, it has always seemed to me one of the principal fortresses and, as it were, a donjon of the Demons. And, in fact, I do not think there is any person who having considered or seen the difficulties of reaching it and of subsisting here, as well as the sovereign Power and the security with which the Demons have ruled here during so many centuries, ó could form any other opinion of it.
The resolution of the Gospel workers in these latter years to come and attack them in such a Fort, and give them the alarm, has irritated them to the utmost, as we have plainly seen, ó especially in these last two years, when they had plotted our [101] ruin. But as they cannot do all that they would, their efforts have resulted as they have since the beginning of the world, and as they always will result, ónamely, in the greater glory of God, and in their own confusion, as may be seen in the preceding Chapters. It is not, however, the humor of these proud spirits to yield so soon; the greater their confusion, the more their rage increases, which daily furnishes them with new [Page 113] devices for hindering the affairs of Cod, óabove all, when they see that it is a question of extending the Kingdom of Jesus Christ, of creating new Brides for him, in a word, of establishing new Churches or assemblies of Christians, this tending to the fundamental ruin of their Empire, and to the overthrow of their principal claims.
In fact, when I arrived here toward the end of the month of August, I found the minds of the Savages quite tranquil, and, as it were, in a condition of regret and repentance for what had taken place, being astonished at their own blindness and lack of sense in holding such umbrage and so evil passions toward persons like us, [102] who had only done them good. But after their return from trading, no sooner had we redoubled our batteries of Sermons and instructions, general as well as individual, and labored in earnest for the establishment of our intended enterprise, than lo, tongues were more than ever loosened. All their complaints and clamors were renewed, ó that since we were in the country, and had sown our doctrine there, one saw no longer aught but misfortune and misery, and no more old men were seen; that the whole country was going to decay and ruin; that, after having caused the death of all those in the quarter where we had first settled, we went through all the other villages to create the same havoc; that, if the cause of all these evils were not suppressed, they would soon see their entire nation annihilated.
These speeches were not made only in private and secretly, but also in public and even in our cabins, and in the meetings of our Catechumens. It happened sometimes that at the same time that a Father was going through the village to ring the bell, or to [Page 115] make the announcement for assembling the people, at this very time some [103] evil-minded Captain would come out from his cabin and declaim against this, ówarning the people to beware of going there; that we were sorcerers, who had no other purpose than to undo and ruin them; that they ought rather to think of getting rid of us than to believe and do what we said.
These same speeches were made during the Catechisms, where these instruments of the devil interrupted the Catechist to preach their own Sermon, with blasphemies which sank deep into the hearts of our Fathers, but which, nevertheless, did not deprive them of speech to answer these fools, and treat them as they deserved, ó not, however, so much according to their merit, as with the patience and compassion with which one should deal with these poor unfortunates.
The insolence of such persons of authority greatly increases the boldness of the children and common people, from whom, consequently, one has to suffer not a little. Snowballs, clubs, cornstalks, and other rubbish, for lack of stones (which are not always to be found in this country when they are wanted), have been seen flying over the Fathersí heads, even during [104] the Catechisms, and, in the course of the day, through the holes of the cabin which serve as window and chimney, ó to say nothing of many other indignities that occur every day, living among a barbarous people, against whom we have, and can have, no defense.
Some of the more prudent among the Captains and old men, seeing clearly that this is contrary to the rights of the alliance that they profess with the [Page 117] French, sometimes make excuses therefor, and try to bring about some order; but it is all done so coldly, and with so little authority, that it often augments more than it remedies the evil.
All these fancies of these poor Barbarians, that we are the ruin and the destruction of their country, increase whenever some new misfortune happens to them, ó be it sickness, or famine, which is now prevalent in some parts of the country, especially in the village of the Residence of la Conception, ó imputing to us all their afflictions, as if we were the cause thereof, or, being able to furnish some remedy for them, we would not do so.
[105] Because we predict to them the Eclipses of the Moon and Sun, which they greatly fear, they imagine that we are the masters of these, that we know all future events, and that it is we who order them. And with this idea, they address themselves to us to know if their crops will succeed; where their enemies are, and in what force they are coming, ó being unable to persuade themselves that we are not wiser in all things than their sorcerers, who profess to discover such secrets. And what confirms them still more in their notion is that, óit being the custom of the country in public necessities to have recourse to the most famous Sorcerers, and these not hesitating to promise wonders, provided they are given presents, ó we cannot, at such times, keep silent, especially since we have Christians who are found to be engaged and involved in such matters; we speak, therefore, and say what we ought. But forthwith, according to them, we are declared arraigned and convicted of that of which they accuse us, óof intending nothing else than the destruction [Page 119] and the [106] ruin of the world, since we will not deliver them from their troubles, nor permit them to provide themselves with the ordinary remedies employed in their country from all time against their misfortunes, especially when, in their belief, it is we who are the cause of these. And consequently, there are threats of nothing less than blows with the hatchet, and every kind of murder.
These speeches are made oftener than once a day, in times of special afflictions, particularly in their sicknesses. For óas there are no other Doctors than Sorcerers or Magicians, and as the greater part of their remedies consists of dances, feasts, ceremonies, and accompanying details altogether diabolical ówe cannot refrain from telling them that all that avails nothing, and that they are, in the end, risking their own ruin and that of the whole country. This throws them into despair; for, on the one hand, they cannot resolve to abandon these remedies without giving up therein the hope of living, which is, however, their sovereign good; on the other, they see persons who threaten them with the anger and the Justice of God, if they continue to use them. It is probable [107] that this despair will some day prompt them to act worse than they have yet done in the past. But we serve a master who knows how to derive his own glory from every possible occurrence, óand we are fully resolved to show that those who serve him fear nothing but his displeasure.
The Demons, to fan and heat this furnace more, seem to have despatched some strangers to these countries at the outer confines of the earth. These are barbarians of the countries near the Ocean, dealing with certain European Islanders who have settled [Page 121] on the seacoast towards the South, and are persons that have always seemed alike hostile to the Roman Church and to those of our robe. These outlying barbarians, I say, finding themselves in these quarters through I know not what chance, have stated that these Europeans of whom we have just spoken, having learned that we were here, told them that we were associated to destroy and ruin the world! óthat there were some like us in their own country in Europe, but concealed there without daring to show themselves; and [108] that, as soon as any of them were caught, they were put to death.
All these incidents have so confirmed these poor people in their ideas that, at the first disputes we have with them on account of their insolent acts, we immediately stumble upon these reproaches, and are entreated not to make them linger, but to despatch them promptly, as we have the others. There have been near relatives, such as nephews, who at the death of their uncles did all they could to make them say that it was we who made them die, in order to have an excuse to vent their resentment upon us, and to solace themselves for the death of persons whom they tenderly cherished, by the massacre of those who would have been declared, by the lips of the deceased, the cause thereof. But God did not permit that those who, perhaps, during their lifetime had often said so in a general way, should confirm it for their sake at death, but rather that they should testify quite the contrary.
Notwithstanding all the above, it is interesting to reflect upon what takes place during the course of a week. For, bringing together the various opinions that we have encountered [109] in discoursing with [Page 123] the Savages whom we have visited, you see therein clearly, it would seem, the spirit of God and of the devil struggling in their minds and hearts. One day, you see them all killing themselves to say that they believe, and ëthat they wish to be baptized; another day, everything is overthrown and hopeless. This contrast is a manifest sign of combat and battle; but it must be confessed that we do not yet see to which side the complete victory leans, and if we had no other principle to guide us in our hopes than what appears to our eyes, we would have reason to think that the end is still very far away; but, as there is nothing impossible to God, and as his blessing often depends upon certain times and moments, and certain resources that are unknown to us, we must await with patience and courage all that it may please him to ordain.
The climax of it is, that the most intelligent among these poor Barbarians, not being able to comprehend the object and motive that have caused us to leave France and come so far, with so much difficulty and labor, and not seeing us claim any profit or advantage [110] from our residence among them, nor from the kindnesses that we are continually rendering to them, conclude that we must, therefore, desire their ruin, since we can only aim at some object of great importance in such a resolution.
It is useless to tell them that this is to announce to them the blessings and riches of the other life; they have no conception of these, realizing no other good things than those they see with their eyes. And as we are obliged to tell them that the blessings we preach to them are seen only after death, those speeches into which death enters confirm them more [Page 125] than ever in their notion that we make them die óso that the most moderate, and even some of our poor Christians, quite artlessly think that it is so in their case, but that what we accomplish upon them is through love, and through our desire to reveal God to them the sooner, and to give them the enjoyment of those blessings that we value so highly, But these poor creatures find themselves greatly perplexed thereat; some say that they do not see how, as they have so weak legs, they can make so [111] long a journey and reach Heaven. Others assert that they are already afraid, and dread lest they may fall from so great a height, not being able to understand how they can remain there long without falling. You will find some of them anxious to know if there will be tobacco there, saying that they cannot dispense with it. In short, there are weaknesses unimaginable except to those who see them. But, after all, these are rational creatures, capable of Paradise and of Hell, redeemed by the blood of Jesus Christ, and of whom it is written, Et alias oves habeo quú non sunt ex hoc ovili, et illas oportet me adducere. And for this reason he sends to seek them in the hedges, and everywhere.
The storms of which we have just spoken were, in truth, serious and of consequence, since they tended toward the ruin or banishment of the sole laborers in this vineyard. It was not those incidents, however, that gave us the most trouble and anxiety, but far more, the tempests and temptations that our Neophytes have encountered since their baptism and the birth of these new Churches, of which we have spoken in the preceding Chapters, ó considering the tenderness of these young plants [112] and the little foundation [Page 127] there is in the nature and spirit of the Barbarians to help the seed of the Gospel throw out therein strong and deep roots.
If a poor Barbarian become a Christian, he is immediately assailed by all those of his acquaintance, who lament and deplore him as if he were already lost, and it were all over with him. Some assure him, if it be winter time, that in the Spring (if he is still living) all his hair will fall off; others, that he need no longer count upon going hunting, trading, or to war, except with the certainty that thenceforth he will be unlucky in everything; they inspire in the women the fear that they will bear no more children. In short, they are all threatened, or rather assured, that what they fear the most in the world will surely happen to them.
It is represented, besides, that thenceforth they will be defrauded of feasts, and consequently of the sole delight or bliss of the country; that, as a necessary result, they must renounce all the rights and intercourse of friendship with their kinsmen and compatriots. And if they be Captains who have charge of making the [113] announcements and managing ceremonials, they are told that they may count upon seeing themselves despoiled of their influence and authority.
And in this behold the strongest battery, and that which, in reality, has most hindered and most disquieted the majority of these poor Neophytes. For, indeed, the greater part of their dances, feasts, Physicians, and medicines, ceremonies, and customs, being either manifestly diabolical, or filled with so many senseless ceremonies that it is almost impossible to judge or interpret them as being free from superstition [Page 129] or tacit pact and communication with the devil, we are obliged to hold all these under suspicion, and to raise scruples against them in our Catechumens and Neophytes. When there happens, then, what happens every day, that one of the family, for example, falls ill, ó behold the poor Catechumen or Neophyte immediately beset by all his relatives to go to summon the Physician, that is, the visitor or Sorcerer, and to put into execution the usual remedies of the country, which are the decrees of the Sorcerer, who acts only as dependent upon the knowledge that the devil gives him of the nature of the disease, and of the remedies [114] that must be employed therein; he orders things that are nothing but abominations or deviltries. What shall a poor Neophyte do in such emergencies? If he take part in them, he publicly renounces his profession; if he do not, he incurs the hatred and desertion of his people, who fling the taunt at him that he, in his turn, will be assisted as he has assisted the others, and that then he may have recourse to some wretched foreigners, who have come to their country only to destroy and ruin them.
In truth, all these occurrences would serve only as material and occasion for victory and triumph to these new Champions, if they had enough resolution and courage. But the evil of all evils is within these poor creatures, ó their minds, for the most part, are weak in the extreme in conceiving and apprehending things that they do not see, and in sustaining themselves in these attacks, by the spirit of Faith, in the hope of the future. And their hearts seem incapable of resisting the assaults of the affection of corrupted nature for kindred, and for the comforts and [Page 131] conveniences of this life, in which so [115] long they have placed their supreme good.
Their inward attachment for these things makes that which at first seemed to them easy, when they only measured it by reason, to become so difficult in the execution, that you see them becoming confused at every turn, and losing courage, complaining that Christianity is of no service to them and brings them no profit in this life.
These feelings are revived whenever any of them become sick, or die, or when some other misfortune happens to them. You would say, to hear them talk, that their sole aim in becoming Christians was to live long, ó they, or at least their children. And I do not know if the manner of stating the Commandments of God, where a long life is promised to those who honor father and mother, does not, ordinarily, impose upon and deceive them.
I no longer wonder why the Epistles of the Apostles are so full of modicum nunc si oportet contristari in variis tribulationibus. They wrote to Catechumens and Neophytes who could not [116] be sufficiently fortified on that side; and we very often find ourselves in the same trouble as that great Apostle of the Gentiles, who said, Filioli quos iterum parturio, donec formetur Christus in vobis.
It seems that that passage in the 14th chapter of the Gospel of saint Luke cannot be better understood than in reference to our poor barbarians, in the mention there made of those who, at the very last, were invited to the supper of the adorable Man óGod to fill the places which remained empty at the banquet table, and, in fine, to supply the absence of all those who had been earlier invited. These were people [Page 133] whom they sought for in the lanes, among the brambles and hedges, and whom they were commissioned to bring, and compel to enter. We have not here, nor can we have, either the power of constraint or the chains of benefits, to the extent that would be necessary to render these people entirely ours. All our power lies at the end of our tongues, in the exhibition and production of our books and Writings, the effects of which they never cease to wonder at. This is the only thing that avails us with [117] these peoples, in lieu of all other ground for credibility, ócausing them to see through this means that those who have preceded us, and who have existed from the beginning of the world, have been able to impart to us a knowledge and assurance of what we are preaching to them, while they can have no proof that what their fathers have taught them was not invented by them, or by others who wished to make them believe it.
It is probable that some great gift of miracle would be quite capable of shaking some and confirming others. But, ó besides that not all those who saw the miracles of the Savior of the world, and those of the Apostles, as a result thereof believed, at least with firmness and constancy, óit would seem that God may have even intended to make us see, through experience, that it was not that which he was considering, and that something else beside miracles was needed to convert Savages, as well as to convert all other classes of people.
In the extreme heat of last Summer, when the fields around the village of the Residence of la Conception were all parched with heat and drouth for want of rain, the inhabitants, being in despair, [Page 135] addressed themselves to our [118] Fathers, who made a vow to say several Masses. The next day, they had no sooner begun the first one, than there began to pour down a rain, the most favorable that one could have desired, which lasted three days. There was, at the time, only admiration and thanks; but afterward, to renounce their superstitions was something they could not resolve to do.
In the village of the Residence of saint Joseph, one of the principal and oldest Captains, named Ondihorrea, being brought very low by sickness, at first refused our visits and our help. After having tried in vain all the usual remedies of the country for the recovery of his health, óbeing abandoned and, as it were, confronted by death, ó he was prompted, by some sort of vision that he had, at last to listen to us, and to receive the kindness and the good offices that we would desire to render him in such an emergency, as to the one who had contributed most to our establishing ourselves in that village. Accordingly, he was instructed and baptized; and behold him immediately upon his feet, to the astonishment of all those who had a little while [119] before despaired of his life, ó to whom, as to all other persons who came to see him from all parts of the country, he never wearied recounting what had occurred, and that he owed his life entirely to the baptism he had received.
Who would not have thought that this event, happening to so important a personage, would affect, as it ought, the whole country? But, so far from any one profiting thereby, the very man to whom it had happened, who testified so much gratitude for it, after having been present once at Mass, did not [Page 137] return a second time, óseeing that, as a result of his profession of Christianity, he would have to leave certain diabolical fraternities, of which he was the chief, and also the functions and duties of the ministry of Satan, in his character of old and principal Captain, to whom it belongs to regulate and maintain the customs of the country.
I could produce some other like examples of the wonders it has pleased God to perform in like cases, ówhich, if they are not miracles, are not far from them. But this is not our object. Let that alone be said, in order to show that apparently [120] it is not to a lack of miracles that we should attribute the delay in the general conversion of these tribes; and that there is some other thing upon which this blessing depends, which must be awaited with patience from the hand of God.
Moreover, it seems that God has also wished to make us see that it is not only in times past that he has chosen the poor and not the rich, persons of little importance in the eyes of the world, and not those who are eminent and of high rank, to be the foundation stones of his Church, but in the present time also. All the more prominent persons of the villages where we have labored to make Christians either have turned a deaf ear, or, after having embraced Christianity, have of themselves abandoned it, or have behaved in such a manner óresuming their wicked customs, and showing a desire to continue in them óthat we have been obliged to advise them not to be present any more at the meetings of the Christians. We are determined sooner to see the whole undertaking reduced to naught than to suffer such an intermixture, and spots and wrinkles so enormous upon these [Page 139] new [121] Brides, whom we purpose to offer to him who has shed his divine blood to give them being and life, and who has sent us here to gather the fruits thereof. This gentle severity which we have exercised towards these poor slaves of Satan has served not a little to raise the value of our mysteries and of Christianity in the minds of all those who had any knowledge of them; and it has begun to disabuse them of the belief that many have, that, when we desire and urge them to become Christians, and to make such profession, it is our interest and our business, not theirs, and that there is no profit therein for them.
After all, I do not know whether we have more reason to complain of óand deplore these disasters than to rejoice over them, and to thank God for the light and courage he has given to some of this little band, ó for there is not one of these three Churches in which are not found Christians, in whose practice, it would seem, nothing purer or more complete could be desired, combined with a tenderness of conscience, and a cordial recourse to confession, which were never natural to a [122] Savage. What we have said in the preceding Chapters will suffice for this one. It is a leaven that the Holy Ghost continues to form and preserve, which will, in its time, be of service and have good results, as we hope and promise ourselves from the merciful goodness of God.
I have said nothing here, to avoid tediousness, of the difficulty these Barbarians have in abstaining from work on Sundays, óthese tribes living only from hand to mouth, and finding it hard to do otherwise. Neither have I spoken of the trouble they have in observing Lent, ó which always comes in the [Page 141] season when they return from the chase, and consequently is the only time of the year when they have a little meat, óany more than of many other difficulties which are encountered in the establishment of these new Churches, one of the most important of which is the instability of their marriages. These are difficulties which will be easily imagined, and perhaps better than I could explain them. Let us come to the chief of all their difficulties, óor, to express it better, to the source of all their misfortunes. [Page 143]
OF THE REIGN OF SATAN IN THESE COUNTRIES; AND
OF THE VARIOUS SUPERSTITIONS INTRODUCED AND
ESTABLISHED THEREIN, AS THE FIRST PRIN-
CIPLES AND FUNDAMENTAL LAWS OF
THE CONDITION AND PRESERVA-
TION OF THESE PEOPLES.
|
I |
DO not undertake to treat this subject exhaustively, ó whoever should undertake this would, in my opinion, find himself before a greater task than ever had Hercules in cleansing the Augean stables.
What I do intend to do is merely to survey briefly some special incidents that have occurred this winter, óonly in this village of the Residence of la Conception, where I have made my principal abode, óin which we have found ourselves obliged to examine the circumstances and details of these calamities, in behalf of our Christians, for whose consciences we are obliged to provide.
Casting our eyes over the customs and practices [124] of these peoples, they had always appeared to us like stagnant, ill-smelling pools; yet we had hardly seen, in the past, more than the surface. But since we have been obliged, on account of our Christians, to search within, and remove this sewer, it cannot be believed what a stench and what wretchedness we have found there.
An old man of this village, named TaorhenchÈ, [Page 145] had, for two years past, an ulcer on his arm, which continued to increase from the wrist, where it commenced, towards the shoulder, and began to enter the body. It was said that in the past he had not forgotten any ceremony óor, to express it better, any superstition óof all those which are practiced in the country, for the recovery of his health. This last winter, a little before his death, he gave the Captains to understand that he desired something as a consolation, and that one last effort should be made for his recovery. The Council is assembled, and some persons are deputed to go and learn his desires; these turn upon five or six points, óa number of dogs of a certain shape and color, with which to make a three daysí feast; [125] a quantity of flour for the same purpose; some dances, and like performances; but principally upon the ceremony of the ìandacwander,î a mating of men with girls, which is made at the end of the feast. He specified that there should be 12 girls, and a thirteenth for himself.
The answer being brought to the council, he was furnished immediately with what could be given at once, and this from the liberality and voluntary contributions of individuals who were present there and heard the matter mentioned, ó these peoples glorying, on such occasions, in despoiling themselves of the most precious things they have. Afterward, the Captains went through the streets and public places, and through the cabins, announcing in a loud voice the desires of the sick man, and exhorting people to satisfy them promptly.
They are not content to go on this errand once, óthey repeat it three or four times, using such terms and accents that, indeed, one would think that the [Page 147] welfare of the whole country was at stake. Meanwhile, they take care to note the names of the girls and men who present themselves to carry out the principal desire of the sick man; and in the assembly of the feast these are named aloud, after [126] which follow the congratulations of all those present, and the best pieces, which are carried to the men and women deputed to appear in so wretched characters at the end of the feast; then ensue the thanks of the sick man for the health that has been restored to him, professing himself entirely cured by this remedy.
This wretched play continued for two days; on the third, it was not enacted, although it should have been, according to the first plan and intention of the patient. They tried to make us believe that it was we who were the cause of this, for having shown the displeasure and pain that we felt. Be that as it may, the whole ceremony took place without the sick man feeling any better in consequence, and soon afterward he died. In his last feast before death, he said that he died willingly, and that he had only one regret, ó that of seeing himself deprived of the delicious morsels with which he had all his life been honored in the feasts. This soul belonged too much to the flesh to enjoy the things of the spirit.
Before the severity of the disease had confined this poor creature to his mat, he sometimes came to our cabin, [127] and afterward to our Chapel, ó where, after having surveyed all the images, he said, ì I do not know who that one is ì ópointing to the image of our Lord ó ì but he is the only one who makes me afraid. î
He had good reason to say this, especially after [Page 149] having so often despised his holy invitations. All imaginable efforts were made during his sickness to win him to God; but this scoffing spirit had a tongue only to ask for prunes and raisins, and ears to hear the answer; beyond that one would either split his head or set him to scoffing.
These efforts were redoubled, at the time of his death; and, finally, so much was done that, at least in appearance, he showed a desire to be baptized. He was instructed, therefore, still more thoroughly than he had been in the past; but, as he had all his life despised our mysteries, and as he had quite recently caused a public scandal, it was considered best that he should give some sign of his good will, and proof that there was no hypocrisy in his faith or in his penitence.
It was proposed to him, then, that he should at least invite two or three of the [128] more prominent persons of the village, to whom he had addressed himself in regard to these wicked actions; and that in their presence he should declare the desire he had for baptism, and his displeasure and regret at what had taken place during his so detestable and abominable life. He received this proposition very coldly, and would not put himself to the trouble of executing it. This, added to several other indications of the little willingness that he felt, obliged us to abandon him.
This wretch, a little while before he died, fell into a swoon; coming out of it, he said, according to what was told us, that he came from the other world, where he had seen nothing of what the French told; but, rather, that he had met there several of his own family and relatives, who had most kindly welcomed [Page 151] him, óassuring him that his coming had been devoutly awaited for a long time, and that they were ready to have many fine dances and feasts on his account. In fact, he so convinced himself of the truth of this, that, in order to be present there in the same dress and magnificence in which he had seen the others, he had his whole face painted red, had brought and placed over him [129] the finest articles he had, was given his plate and spoon; and thus he died.
This barbarian passed, in the common opinion of the Savages, as one of the most respectable and virtuous men of the whole country; if you asked them upon what grounds, they said, ì Because he. was a peaceable man, who did no harm to any one, and who greatly delighted in merrymaking and in giving feasts. î If the opinion of the Savages is correct, I leave you to imagine of what value all the others are.
In connection with this unhappy man, who had several times employed the remedies of which we have just spoken, and who had certain special dances and songs in all these ceremonies which were performed in his behalf, ówe learned that there is hardly any family in these countries, the heads of which do not have some dances, feasts, and other ceremonies suitable for the cure of their diseases and the success of their business; but that all these have been taught by the Demons, either in the manner that we shall presently describe, or by appearing to them in dreams, ó now in the form of a raven, or some other bird, now in the form of a serpent, as happened [130] to him of whom we have just spoken, or of some other animal, which speaks to them and reveals the secret of their good fortune, either in the recovery of their health when they fall sick, or in the [Page 153] successful issue of their business. And this secret is called ì Ondinoc,î that is to say, ì a desire inspired by the Demon. î And, in fact, if you ask, from him who desires in this manner, what is the cause of the desire, he makes no answer except, ì ondays ihatonc oki haendaerandic,î ìthe thing under the form of which my familiar Demon appeared to me, gave me this advice. î
These Ondinoncs are always accompanied by feasts or dances; the ceremonies of these and even the songs that are sung there are for the most part dictated by the Demon, who utters all with cautions and threats that all will be lost if they fail to carry out the least detail. The result is, that, when the Captains go about publishing the desires of the sick, or other persons who have dreamed, and when they say that it is the Ondinonc of a certain person, each one immediately takes pains and applies himself with all his might to give pleasure and satisfaction to that one to whom it belongs. [131] This seems entirely confirmed by the formula observed by the Captains when they take to the person the things that he desired, at the time of the first assembly. ì Listen, such a man or woman,î they cry, ì and thou, voice of Demon î (meaning the one who has inspired him), ì behold what such a man or woman gives; î and, thus saying, they throw the presents upon the patient.
This is the formula used in a ceremony which took place while I was writing the above, in behalf of a sick woman, who, according to one of her desires, had performed for her, by fifty persons, a special dance lasting three hours. Three days were spent in preparing for this dance; and, on the day it took place, the Captains made more than five public announcements, [Page 155] ónow to warn them that they should begin to wash their bodies, now that they should grease them, now that they should adorn themselves with one ornament, and again with another, In short, you would have said there was a fire in the village, and that everything was about to be consumed. The final announcement was made to urge all the people to be there, and to enter before the arrival of those who were to dance, before whom came a Captain [132] who, bearing the rest of the desires of the patient, made his announcement in the form that we have just mentioned; there followed, a little distance behind, the company of dancers, men and women, at whose head marched two masters of ceremonies, singing, and holding the Tortoise, on which they did not cease to play. This Tortoise is not a real Tortoise, but only the shell and skin so arranged as to make a sort of drum; having thrown certain pebbles into this, they make from it an instrument like that which children in France use to play with. There is a mysterious something, I know not what, in this semblance of a Tortoise, to which these peoples attribute their origin. We shall know in time what there is to it.
These masters of ceremony now place themselves at the head of the patient, who is in the middle of the cabin, and now move apart, one remaining at her head, the other going to her feet. All the others who dance form a sort of flock, and incessantly wheel round and round the patient as long as the masters of the ceremony sing and play on the tortoise. It did not seem as if they could use more care, or more [133] mystery, or that there could be more earnest attention than each one gave to playing well his [Page 159] part; yet the sick woman only complained that they had not observed all the forms, and that she would not recover; and, in fact, she grew worse.
Five or six days later, she had herself carried to another village, where dances were again and again performed for her, with as little success, and the same discontent on her part. Having returned hither, people began to prescribe similar remedies for her, and among others many Fire feasts, the nature of which has been amply set forth in preceding Relations. Finally, in the midst of one of these ceremonies, this poor unhappy woman miserably expired, passing from one fire feast to another, but one which has quite different dishes, and different attendance, and, as a climax of misfortune, has no end.
She was the daughter of a Savage who is reputed to be one of the richest and most important persons that there is in the country, in the number of charms, called Ascwandies, or familiar demons, óand who, on account of the affection he had for them, ordered that this daughter of his, [134] whom he singularly loved, should bear the name Ascwandic. This barbarian was requested to lend these charms for a celebration of the game of Dish, of which we shall speak hereafter.î His daughter went to this game, and, relying upon her fatherís treasures, she began to bet like the others. As she was displaying these charms, she was suddenly overtaken by the illness which caused the people to dance so much, and of which she finally died, as we have just said. All these misfortunes are attributed to nothing else than to the defects and omissions in the forms and details of the ceremonies.
It is the common complaint of the Captains that [Page 159] everything is going to destruction through their failure to observe the forms and customs of their ancestors. When a prisoner is burned, if the young men are turbulent thereat, some old man begins to exclaim and storm because they are risking the ruin of the country, saying that this is a matter of importance and that they do not behave seriously enough in it. If they resuscitate a Captain, ó or, to speak more correctly, his name, 7 ówhen they come to sing the song of the dead, if two women do not come in to pitch the tone, all is lost, and they expect to see only broken heads under a Captain who assumes the name.
[135] In short, it is the strangest servitude and slavery that can be imagined; and never did galley slave so fear to fail in his duty as these peoples dread to fall short in the least detail of all their wretched ceremonies ó for there would follow from this omission, not only the privation of what they were expecting, but even physical punishment, which the devil for this reason exercises upon these poor wretches. The more thoughtful among them freely admit their misery, and frankly say that the demons alone are the real masters of the country, ó that it is they who regulate and decree everything, whether in dreams or otherwise; that they see this plainly, but that there is no remedy for it; that they have always lived in this way, and that there is no prospect or means of living differently, óin other words, that [were any detail omitted] all would be lost.
The Captains and old men say that if they undertook to make this change, they would soon see their villages abandoned, and that each one would infallibly retire where he could see the customs of the country observed, and where he could find the usual [Page 161] remedies for their diseases. This idea [136] is the pretext that some of the older men and Captains assume for not yet yielding to the admonitions of the Holy Ghost. He who so often knocks at the ear will open the door of the heart when it shall please him.
Besides the Ondinoncs or Desires, of which we have just spoken, dictated by the demon who appears under some borrowed form, there are other secrets and desires, less important, that come from certain dreams, of which they believe their demons to be the authors, which they dare not refuse to obey, at least fearing to expose themselves to the risk of some great misfortune. Those most eminent in judgment and experience, among our Christians, have given us to understand that hardly any dance or feast in the country is given that does not come from this same theory of the demon; whence it happens that all these things are looked upon as so august, that we would not do more for the sake of the holiest and most sacred of our mysteries.
If it sometimes happens that the children wish to enjoy themselves, and dance some of the dances they have seen danced at their ceremonies, they are immediately chided and reproved [137] very roughly for it, as would happen in France if people were seen profaning some holy thing, which ought not to have any other use than that to which it is consecrated.
What is to be said on this subject to our poor Christians, when they ask if they may be present at the feasts, which are the only extraordinary repasts of the country, all the best fish and meat being usually eaten at such feasts? There, besides, they usually exact, from those who attend, presents and ceremonies that one can hardly exonerate from being [Page 163] homage rendered to this cruel tyrant and usurper of the empire of God, especially as many of these feasts seem to be veritable sacrifices, óabove all, when it is a question of killing a dog and eating it, especially in some cases, with such details and ceremonies, that it does not seem as if one could come to any other conclusion. But that is not the question now; let us come to other stories.
A woman, born in this village, but married in another, near by, named Angoutenc, going out one night from her cabin with one of her little daughters in her arms, at a time when they were celebrating in the village a [138] feast like that I have just described, saw in an instant, she said, the Moon stoop down from above, forthwith appearing to her like a beautiful tall woman, holding in her arms a little girl like her own.
ì I am,î quoth this specter to her, ì the immortal seignior general of these countries, and of those who inhabit them; in testimony whereof I desire and order that in all quarters of my domain, those who dwell therein shall offer thee presents which must be the product of their own country, ófrom the Khionontaterons or tobacco Nation, some tobacco; from the Attiwandarons or neutral Nation, some robes of outay; 8 from the Askicwaneronons, or Sorcerers, a belt and leggings, with their porcupine ornaments; from the Ehonkeronons or Islanders, a deer skin.î Thus it continued to name to her certain other nations, each one of which it ordered to make her some present, and, among others, named the French who dwelt in this country, as we shall soon relate.
ì The feast which is now being solemnized in the townî (adds this Demon) ì is very acceptable to me,[Page 165] and I desire that many like it be held in all the other [139] quarters and villages of the country. Besides,î it informs her, ì I love thee, and on that account I wish that thou shouldst henceforth be like me; and, as I am wholly of fire, I desire that thou be also at least of the color of fire; î and thereupon it ordains for her a red cap, a red plume, a belt, leggings, shoes, and the rest of her clothes with red ornaments; this is, indeed, the garb in which she appeared at the ceremony that afterward was solemnized for her benefit.
This poor creature returned to her cabin, and no sooner had she reached it than behold her prostrated with a giddiness in the head and a contraction of the muscles, which made them conclude that she was sick of a disease of which the remedy is a ceremony, which is called, in the language of our barbarians, Ononhwaroia, or turning round the head, óa name taken from the first symptom of this disease, or rather, this pretty superstition 9 The sick woman was confirmed in this belief by seeing in her dreams only goings and comings and outcries through her cabin; this made her resolve to demand in public that they should celebrate this feast for her.
Her devotion óor rather the purpose of the devil to spite us, and to thwart the affairs [140] of Christianity, which were in their first splendor and glory óprompted her to address herself to this village where we are, OssosanÈ, or residence of la Conception, of which, as we have said, she was a native. They came, then, in her behalf, to make the proposition to its Captains, who immediately summoned the council, There it was declared that this affair was one of those most important to the welfare of the country, [Page 167] and that they certainly ought to avoid any failure, on such an occasion, to give every pleasure and satisfaction to the sick woman.
The next morning, the matter was published throughout the village, and people were vigorously exhorted to go promptly to bring the sick woman, and to prepare themselves for the feast. They ran thither, rather than walked, so that towards noon she arrived, óor, rather, she was carried upon their shoulders in some kind of basket, with an escort of twenty-five or thirty persons who were killing themselves with singing.
A little while before she arrived, the general council was assembled, to which we were invited. Three of our Fathers went to it without knowing the subject for discussion. At the outset, [141] we were informed that they desired to see us at this council in order to get our advice upon the proposition that such a sick woman had made, and to know what we thought of it. The substance of the response was, that they could not do a worse thing for the country, óthat they were continuing to render homage to evil spirits, whose empire, consequently, they were more and more confirming over themselves and over the country; and that only misfortune could happen to them if they continued to serve so bad a master.
The principal Captain, who secretly directed the whole affair, óan adroit and crafty man, if ever the earth bore one, óinstead of speaking in reference to what we had said, addressed the entire assembly, and began to exclaim, ì Courage, then, young men; courage, women; courage, my brothers; let us render to our country this service, so necessary and important, [Page 169] according to the customs of our ancestors! î Now followed a great speech in the same strain and tone; then, in a somewhat lower voice, he said, addressing himself to those who were around him, ì This is the advice I gave to my nephews, the French, last Autumn. ë You will see this Winter,í [142] I said to them, ë many things that will displease you, ó the Ononhwaroia, the Outaerohig and similar ceremonies; do not say a word, I pray you,í I said to them; ë pretend not to see what shall take place; with time, it may change. í We were formerly told at the three Rivers and Quebec,î he added, ì that, provided we believed in four years, it was enough.î
As he continued the like discourse, the deputies entered on the part of the patient, who came to announce her arrival to the council, and to say for her that they should send her two men and two girls arrayed in robes and collars of such and such a fashion, with certain fish and presents in their hands, óand this, in order to learn from her own lips her desires and what was necessary for her recovery. No sooner proposed, than executed.
Two men, therefore, and two girls went, loaded with all that the sick woman had desired, and immediately returned, ó for one thing, as naked as the hand, except their clouts, all they had carried having been left with the sick woman; and, for another, charged with demands which were the essential ones, and those the fulfillment of which [143] should begin the recovery of her health, what had been carried her being accepted only as a compliment, and a token of their pleasure at her arrival. Accordingly, the deputies announced twenty-two presents that she desired they should give her, which were those the devil had [Page 171] specified to her in the apparition, as we related a little earlier. One was six dogs of a certain form and color; another was fifty cakes of tobacco; another, a large canoe; and so on, ó among other things, was named a blue blanket, but with this condition, that it must belong to a Frenchman.
The report having been made by the deputies, the Captains began to exhort every one to satisfy promptly the desires of the sick woman, constantly representing and inculcating upon them the importance of such a matter. They became so excited over it that, before our Fathers went out of the assembly, fifteen of these presents had already been furnished.
Meanwhile, our Fathers were repeatedly attacked, on various occasions, and exhorted not to spare what at least concerned them, and depended upon them. Our Fathers [144] answered to this that they were making sport of us, and that, if it were for this purpose that we had been called to the council, the sick woman might as well return, if, without our contribution and our homage rendered to the devil and to his ordinances, she could not recover.
Notwithstanding this, a half-hour after our Fathers had returned to the cabin, a Captain came there on behalf of the council, to tell us that everything was furnished except the blanket they were expecting from us, according to the desire of the sick woman. This second charge received no answer except that, in case they would go no further in this ceremony, which was still only in its beginning, and if they would send the sick woman back to the place whence she came, we would, in such case, willingly make to the public a present of a blanket, or of some other article of greater value. [Page 173]
Such was the first ceremony of the feast. I would prefer to call it the first act, if I could be sure of the catastrophe of the whole affair, that I might accurately characterize it; this term, however, will serve us henceforward.
[145] The second act, then, or the second ceremony of this feast, was that óall the presents being furnished and carried to the patient, with the customary forms of which we have spoken above ó towards evening public notice was given, warning all the cabins and all the families to keep their fires lighted, and the places on both sides of them all ready for the first visit which the sick woman was to make there, in the evening.
Accordingly, the Sun having set, upon hearing the voices of the Captains, who redoubled their cries, all stirred up their fires, and maintained them with great care, ó the patient having caused it to be recommended everywhere that these should be made as large and bright as possible, and that this would avail much for her relief.
The hour having come when she was to set out, her muscles, it was said, relaxed, and the freedom to walk, even better than before, was restored to her; but it seems more certain that this did not occur until after she had passed through several fires, which usually results thus. Be that as it may, two Savages remained beside her all the time during her promenade, each one holding up one of her hands; and, thus [148 i.e., 146] supported, she walked between the two, and went through all the cabins of the village.
In the cabins of the Savages, which are in length and form like garden arbors, the fires are in the [Page 175] very middle of their breadth, and there are several fires along its length, according to the number of families and the size of the cabin, usually two or three paces apart. It was through the middle of the cabins, and consequently through the very middle of the fires, that the sick woman marched, her feet and legs bare, óthat is to say, through two or three hundred fires, ówithout doing herself any harm, even complaining all the time how little heat she felt, which did not relieve her of the cold she felt in her feet and legs. Those who held up her hands passed on either side of the fires; and, having led her thus through all the cabins, they took her back to the place whence she had departed, namely, to the cabin where she was sheltered; and thus ended the second Act.
The third followed, which, according to forms and customs, consists in a general mania of all the people of the village, who, ó except, perhaps, a few Old Men, ó undertake to run wherever the sick woman has passed, adorned [147] or daubed in their fashion, vying with one another in the frightful contortions of their faces, ómaking everywhere such a din, and indulging in such extravagances, that, to explain them and make them better understood, I do not know if I ought not to compare them, either to the most extravagant of our maskers that one has ever heard of, or to the bacchantes of the ancients, or rather to the furies of Hell. They enter, then, everywhere, and have during the time of the feast, in all the evenings and nights of the three days that it lasts, liberty to do anything, and no one dares say a word to them. If they find kettles over the fire, they upset them; they break the earthen pots, knock down the dogs, throw fire and ashes everywhere, so [Page 177] thoroughly that often the cabins and entire villages burn down. But the point being that, the more noise and uproar one makes, the more relief the sick person will experience, they have no concern for anything, and each one kills himself to do worse than his companion.
Our cabins that are in the villages are not exempt from the results of such a feast. The door of the cabin of the Residence of saint Joseph was broken down three times [148] in a like ceremony. As for this residence here where I am, that of la Conception, we have been more quiet during such storms, because we are about a musket-shot from the village. This, then, is the third act; let us come to the fourth.
The next dayís Sun having risen, every one prepares to go again through all the cabins where the sick woman has passed, and particularly to that one in which she is harbored. This is for the purpose of proposing at each fire each personís own and special desire or ì Ondinonc,ì ó according as he is able to get information and enlightenment by dreams, ónot openly, however, but through Riddles. For example, some one will say, ì What I desire and what I am seeking is that which bears a lake within itself; î and by this is intended a pumpkin or calabash. Another will say, ì What I ask for is seen in my eyes, óit will be marked with various colors; î and because the same Huron word that signifies ì eye î also signifies ì glass bead, î this is a clue to divine what he desires, ónamely, some kind of beads of this material, and of different colors. Another will intimate that he desires an Andacwandet feast, ó that is [149] to say, many fornications and adulteries. His Riddle being guessed, there is no lack of persons to satisfy his desire. [Page 179]
I am no longer surprised that Satan is so greatly pleased with this feast and solemnity, ó as he declared to the poor, wretched creature concerned therein, ó since in it all the internal and external faculties apparently strive to render him a sort of homage and acknowledgment. And it would seem that, of all the ceremonies of the feast, he especially values this one, where even the mind so labors in his behalf, as may be seen in what follows.
As soon, then, as the Riddle is proposed, they immediately strive to guess it; and saying, ì It is that,î they at the same time throw the object to the person who demands and announces his desires, If this is really his thought, he exclaims that it has been found, and thereupon there is rejoicing by all those in the cabin, who manifest their delight by striking against the pieces of bark that form the walls of their cabins; at the same time the patient feels relieved; and this happens as often as they find the desires of those who have proposed them in Riddles. It was found in the council that was held [150] as the conclusion of this present ceremony, ó where this matter was examined, according to their forms and customs, óthat a hundred Riddles had been guessed this time.
But if what is guessed is not the answer of him who has proposed the Riddle, he says that they are near it, but that that is not it; he does not refrain, for all that, from carrying away what has been given him, in order to show it through the other cabins, and thus make them see and understand better that it is not that, ó so that, by the exclusion of many things, one is better prepared to tell what it is. True, he afterward brings back what was given him, óeither because his desire has finally been ascertained, [Page 181] or because it has not, only reserving what was really his thought. Some observe the whole ceremony very religiously; but I do not doubt that many tricks and cheats also creep into it. At all events, behold the 4th act, ó which, with the preceding, is repeated on each of the three nights and the three days that the feast lasts.
The fifths or last is begun on the 3rd day. Thisconsists of a second journey or promenade by the sick woman through the cabins, [151] which closes the whole feast, this being done to propose her last and principal desire, ó not openly, as she did when she first arrived, but in a Riddle, as the others had done on the preceding days. It is here that the devil triumphs, and acts the master and lord in earnest. For first, when this poor unhappy woman goes out from her cabin she is attended by a number of persons, some following her, and some going before; all filing along, one by one, without saying a word, with the faces, appearance, and attitudes of persons afflicted and penitent, ó and especially the sick woman, who appears alone in their midst, all the others, before and behind, being at some distance from her. Seeing them, then, walk as they do, it is impossible to form any other opinion than that they are persons who desire to inspire with compassion, and bend to mercy, some powerful sovereign whom they recognize as the origin and cause of the trouble of the person in question, and on whose will depends, in their opinion, its continuation or its cure; and, in fact, such is precisely the case.
Now it is necessary that while this [152] sort of procession lasts, not one Savage should appear outside of the cabins, óso that, as far away as one can [Page 183] see them, those who are escorting the sick person nearly kill themselves making signs and gestures that all must retreat and go indoors.
The sick woman having returned to the cabins, she begins to relate her troubles in a plaintive and languishing voice, giving the rest to understand that her recovery depends upon the satisfaction of her last desire, of which she proposes the Riddle. Each one straightway applies himself to ascertain its solution, and at the same time they throw to the sick woman whatever they imagine it may be, as we have just stated.
Those who are attending the sick woman collect all these things and go out burdened with kettles, pots, skins, robes, blankets, cloaks, necklaces, belts, leggings, shoes, corn, fish, óin short, everything that is used by the Savages, and which they have been able to think of, to attain the satisfaction of the sick womanís desire.
These appear, and not without good cause, to eyes illumined by the light of faith, as veritable trophies of Satan, óor, rather, a thorough ceremony [153] of faith and homage that these peoples render to him whom they recognize as their sovereign master and Lord, upon whom they consider that all their happiness or unhappiness depends.
Finally, the patient does so much, and gives so many and such hints as to the explanation of her Riddle, that her answer is found; and at once there is a general outcry and rejoicing of all the people, who everywhere strike against the bark walls, ó which is only by way of congratulations offered her, and, on her part, of thanks for the health she has recovered. She returns, for this purpose, a third time through [Page 185] all the cabins, after which the last general council is held, where a report is made of all that has taken place, and, among other things, of the number of Riddles solved. Then follows the last present, on the part of the public, which consists in completing and crowning the last desire of the sick woman, over and above what that individual who has guessed it has been able to give; and there ends the ceremony.
It is to be presumed that the true end of this Act, and its catastrophe, will be nothing else but a Tragedy, the devil not being accustomed to behave otherwise. [154] Nevertheless, this poor unhappy creature found herself much better after the feast than before, although she was not entirely free from, or cured of her trouble. This is ordinarily attributed by the Savages to the lack or failure of some detail, or to some imperfection in the ceremony, ówhich keeps these peoples in continual fears, and in so exact observance of the forms and details of their ceremonies.
I do not know whether the devil óaccording to his common practice of never abstaining from one evil act, except to commit another, óintended, in exchange, to kill the little daughter of this woman, of whom we spoke at the beginning of this account.
At all events, she became very ill after the feast, which induced that one of our Fathers who had charge of the cabin where she was to baptize her, when in a critical condition, without the knowledge of her mother; after this, the little girl grew better. We do not know with certainty, however, what has happened since then, either to the mother or the daughter, who have returned to their own village.
During the daughterís sickness, a burn that she [Page 187] had received, for which they were seeking [155] some remedy, having given to this Father access to the fire where she was with her mother, the caresses given to the daughter so mollified the motherís heart that the Father found sufficient opportunity to approach her, and induce her to relate to him all that had taken place. It was from his lips that we had the confirmation and elucidation of the above, which we had already learned elsewhere, both as regarded this particular story, and the nature of the malady itself, óand this from persons who had had the same disease, and had been cured by a similar remedy. She informed us, however, of many circumstances that we did not know, and told us, besides, that the devil óafter our refusal to give her the blanket that he had ordered and that was asked of us óhad appeared to her in the night, and had told her that we remained aloof, and that therefore, notwithstanding our refusal, she would not fail to recover if the rest went well; that, moreover, thenceforward he would no longer have us participate therein.
If that be so, I do not know how he understands it, or whether it is a trick of the trade which he has [156] practiced since the beginning of the world, Qui mendax est ab initio; but it is certain that since that time he has not ceased to have us solicited, both at the Residence of saint Joseph in a similar case, or here on certain other occasions, and always with as little success.
In this connection, I must relate in passing what happened here while I was writing the above. A Savage from a neighboring village came into our house, carrying behind him a Beaver robe in a package, saying that he had come to trade it for a blanket, [Page 189] or some other piece of stuff; the answer was that there was none in the house suitable for such use. ìAlas!î said he, ì I only ask for a little piece as long as your arm. î We immediately wondered if he had not some Ondinonc in this. ì Is it for some sick person? í í we said to him. ì Alas, yes! î he answered; ì I have a poor little girl about four years old, who, since last Autumn, has been in the most pitiable state that one could see. I have until now done all that I could for the recovery of her health. Finally the Sorcerer visited her for the last time and said that her soul desired that which I [157] have come to ask from you, and that as soon as possible I should come and see you for this purpose.î
Nothing more was needed. Immediately one of our Fathers arranged to depart with the Savage, and to go and find the Child, wherever she was, under pretext of carrying her some dainty that passes here for medicine. He went, found her as the man had said, baptized her without appearing to do so, and went through some of the other cabins, where they were at leisure, to see if there were not yet some other prey to rescue from Satanís hands; and this is what he usually gains by seeking from us homage and acknowledgment of his sovereignty in these countries. This poor little girl died happily, some time afterward.
This infernal Wolf would gain but little more over the flock than over the Shepherds, if all were like Joseph Chiwatenhwa, that brave Neophyte of whom we have spoken in preceding Chapters. This good man was raising in his cabin a Brenesche, which is a sort of wild goose, 10 and which has already been, I know not how many times, the Ondinonc, or dream, [Page 191] of many persons, and for which, [158] consequently, to obtain it from him, I do not know what they have not offered him. That which has given him the most trouble, however, is not to refuse those who have presented themselves to barter for it, but, far more, to refuse his friends, who have demanded this from him until he is vexed. ì But,î said his wife, ì even if they should demand it from us without saying that it was the Ondinonc, ó but, you would say, they desired it expressly for that purpose, ó they would get nothing! î May it please God to give us many families of Barbarians like that one. But let us return to our story.
It sometimes happens that the devil in this great ceremony of which we have just spoken has recommended to the sick person, among other things, to furnish his house anew. In this case, he must not keep anything whatever of his possessions, and must, therefore give away all that he has, while those of the village, during three days, go through the cabins, stating their desires. And it sometimes happens that, for a single wooden plate retained through affection and attachment, the Devil has become so incensed that, besides not granting a cure, he has pointed out in a dream to [159] the sick person the place and spot where he was to die, for having failed in this matter of obedience and respect for his orders, ó which really happened.
A ceremony so solemn prompted us to search for its source and origin; and we have found, through the accounts of the old men, both of this village and of that of the Residence of St. Joseph, that the authors of this feast, ó as well as of all the other ceremonies of the country, and especially of the nude dances and [Page 193] like performances, óare no others than the Demons.
The Nation and the village where this began are named, also the Captain who, having perceived them upon a lake passing away the time thus, begged them earnestly to come to his Village and teach them all these fine mysteries, to which, after much urging, and many sacrifices of dogs which this Captain offered to them, they finally consented.
Now our barbarians admit that thence ensued the death of the Captain and the ruin of the village, and, later, that of the whole Nation, óof which some few remain as refugees among them, from whom they have most minutely learned all the ceremonies of these solemnities. However, [160] they assert that those who practiced them afterwards were much benefited thereby; and that, therefore, the evils of mortality and misery, which condemn them to a like end, are not to be attributed to that, as we are continually saying and preaching, but to our dwelling among them, upon which alone they lay the blame.
Moreover, the body of the Hurons being only an assemblage of various families and petty Nations, which are associated together for the purpose of ómaintaining themselves against their common enemies, each one has brought its special dances, customs, and ceremonies, all emanating from the same source, which are communicated to the whole country, and which are then observed according to the dream or the ondinonc of each one, when he is sick, or by the order of the native Physician, or visitor, who has with reason been styled ì Sorcererî or ì Magician, î as we shall relate hereafter. And such óobservances are called among them ì Onderha,î that is to say ì the ground,î as one might say, the prop [Page 195] and maintenance of their whole State. ì These,î the old men and the Captains say to us, ì are what we call affairs of importance. î
[161] For several of these superstitions there are organized Fraternities, to which, and especially to the Masters of which, one must address himself.
All those who have once been the object and occasion of the dance or the feast, belong to the Fraternity, to which, after their death, one of their children succeeds; some have, besides, a secret or a charm which has been declared to them in a dream, with the song to be used before going, for example, to the fire feast, after which they can handle the fire without hurting themselves.
I will give an account of something that happened during the time of this great ceremony. One of the prominent young men of the village, while running during one of those three nights, and acting the madman, encountered a specter or demon, with whom he had some words; this meeting so upset his brain that he fell down, and actually became insane. The remedy was, promptly to kill two dogs, and, among others, one which he held especially dear, of which a feast was made. In consequence of this he became better, and finally returned to his senses.
I would never reach the end, if I should undertake [162] to tell all the circumstances and details of these wretched affairs. But enough of this; let us come to other mysteries.
In the middle of the month of March, the season having arrived for fishing with the Seine, they talked of marrying it, according to the custom of the country, to two young girls, or rather to two children, who had never had intercourse with men, óand then [Page 197] of celebrating the nuptials or feast, at which, according to the formality, the Seine would be in the middle, and the two young girls beside it. On this occasion, then, the Seine is vigorously exhorted to be of good courage, and so to act that the fishing be successful, as has been more amply told in preceding Relations.
They had in mind, among others, one of our little Christian girls, four or five years old, to be one of the two brides. We are informed of this, and immediately begin to investigate the matter, in order to understand what we ought to say about it. We have ascertained, then, that some years ago the Algonquains, ówho are neighboring people, very intelligent, and excelling in all kinds [163] of fishery, óhaving gone at this season to fish with the Seine, at first took nothing. Surprised and astonished at a result which was for them so unusual, they knew not what to think. Thereupon, the Soul, the Genie, or the Oki of the Seine, for our Savages call it by all these names, appeared to them in the form of a tall, well-formed man, greatly dissatisfied and in a passion, who said to them, ì I have lost my wife, and I cannot find one who has not known other men before me; that is the reason why you do not succeed, and you never will succeed until I have been given satisfaction in this respect.î
The Algonquains, thereupon, hold a council and decide, that to appease and give satisfaction to the Seine, they must present him Girls so young that he would no longer have reason to complain, óand that, for his greater satisfaction, they must present him two for one. They do this, then, in the manner that I have related above, at a feast; and immediately their fishing succeeds wonderfully. [Page 199]
The Hurons, their neighbors, no sooner got wind of this, than lo, there was a feast, [164] and a solemnity was instituted, that has ever since continued, and is celebrated every year at this same season. This being so, I leave it to be imagined what we said and counseled to the parents of this Girl; but lo, there ensued a grievance. For, as the whole family profit considerably from such a marriage, ópart of the fish caught reverting to them in the year when it takes place, and being then due and appropriated to them, in consideration of such an alliance, óto refuse their consent to such a marriage is to deprive and defraud an entire family of the greatest pleasure and the best opportunity that can be found in the country.
I do not know whether God were pleased to intervene especially in this affair, and break it up altogether or not; at all events, the ceremony did not take place, in any form.
One of the latest fooleries that has occurred in this village was in behalf of a sick man of a neighboring village, who, for his health, dreamed, or received the order from the Physician of the country, that a game of dish should be played for him. He tells it to the Captains, who immediately assemble the council, fix the time, and choose the Village that they must invite [165] for this purpose, óand that village is ours. An envoy from that place is sent hither to make the proposition; it is accepted, and then preparations are made on both sides.
This game of dish consists in tossing some Stones of the wild plum in a wooden dish, óeach being white on one side, and black on the other, ó whence there ensues loss or gain, according to the laws of the game. [Page 201]
It is beyond my power to picture the diligence and activity of our Barbarians in preparing themselves, and in seeking all the means and omens for good luck and success in their game. They assemble at night, and spend the time partly in shaking the dish and ascertaining who has the best hand, ópartly in displaying their charms, and exhorting them. Towards the end they lie down to sleep in the same cabin, having previously fasted, and for some time abstained from their wives, óand all this to have some favorable dream; in the morning, they have to relate what happened during the night.
Finally, they collect all the things which they have dreamed can bring good luck, and fill pouches with them, in order to carry them. They [166] search everywhere, besides, for those who have charms suitable to the game, or Ascwandics or familiar demons, that these may assist the one who holds the dish, and be nearest to him when he shakes it. If there be some old men whose presence is regarded as efficacious in augmenting the strength and virtue of their charms, they are not satisfied to take the charms to them, but sometimes even load these men themselves upon the shoulders of the young men, to be carried to the place of the assembly. And, inasmuch as we pass in the country for master sorcerers, they do not fail to admonish us to begin our prayers, and to perform many ceremonies, in order to make them win.
They have no sooner arrived at the appointed place than the two parties take their places on opposite sides of the cabin and fill it from top to bottom, above and below the Andichons, ó which are sheets of bark making a sort of canopy for a bed, or shelter, [Page 203] which corresponds to that below, which rests upon the ground, upon which they sleep at night. It is placed upon poles laid and suspended the whole length of the cabin. The two players are in the middle, [167] with their assistants, who hold the charms; each of those in the assembly bets against whatever other person he chooses, and the game begins.
It is then that every one begins to pray or mutter I know not what words, with gestures, and eager motions of the hands, eyes, and the whole face, óall to attract to himself good luck, and to exhort their Demons to take courage and not let themselves be tormented.
Some are deputed to utter execrations, and to make precisely contrary gestures, ó with the purpose of driving ill luck back to the other side, and of imparting fear to the Demon of the opponents.
This game was played several times this Winter, all over the country; but I do not know how it has happened that the people of the villages where we have Residences have always been unlucky to the last degree, and a certain village lost thirty porcelain collars, each of a thousand beads, ówhich are in this country equal to what you would call in France fifty thousand pearls or pistoles. But this is not all; for, hoping always to regain what they have once [168] lost, they stake tobacco pouches, robes, shoes, and leggings, ó in a word, all that they have. So that if ill luck attack them, as happened to these, they return home as naked as the hand, having sometimes lost even their clouts.
They do not go away, however, until the patient has thanked them for the health he has recovered [Page 205] through their help, always professing himself cured at the end of all these fine ceremonies óalthough frequently he does not do this long afterward in this world.
The best of it is, that, in consequence of these losses, our Barbarians upon returning home do not hesitate to come and reproach us, ósaying that this is precisely what they gain by believing; and that indeed they plainly see that our sole intention is but to ruin the places where we have made our abode, and thus, little by little, to ruin the whole country; that since we have been with them, and have told them of God, they no longer dream, their charms and Ascwandics have no more power, they are unlucky in everything, ó in fact, there is no evil that does not accompany them.
[169] My task would be endless if I should recount all that has taken place like the above, as regards public ceremonies, the various dances, the feasts of Outaerohi and of fire, and like superstitions, ó which have, I say, taken place this last winter in this one village whence I am writing, where, however, I can say with certainty that fewer of them have been observed than in any other village of the country.
I cannot bring myself, seeing the length to which that would take me, to enter upon a narrative and exhaustive discussion of the other individual superstitions that one encounters every day. I will content myself with the following:
Some of our Barbarians, and, among others, one of our poor Renegades, were recounting one day to one of our Fathers the advantages that they Possess in retaining and preserving their Ascwandicp Or familiar demon. When the Father exhorted him to [Page 207] give it up, ìë Alas! î said he, ì what is that thou art saying toí me? When 1 go to trade, I have only to open the pouch where he is; I request him to procure for me a porcelain collar of so many beads, or a robe or mantle of so many beaver skins; I throw him, in homage and gratitude, [170] some porcelain beads, and a piece or morsel of beaver; finally, I make the feast; then I go away, and what I have aimed at never fails me. My wife, î said he, ì trembles when I draw him out to speak to him; but she is a woman.î The Father begged that he would let him see it. ì Oh, my nephew, what a great favor thou askest! î said he; ì but what wilt thou give? î This man passes for one of the wisest and most discreet men of the village; and, in fact, he is! Judge of the rest. This poor wretch has gone to war, with inexpressible regrets on our part, and fears of misfortune that may happen to him, and consequently to his family, which is a large and prominent one.
Another, complaining that his charm had no more power, ó either in fishing, or hunting, or trading, but above all, in gambling, óthe Father asked him what would be necessary to restore to it its virtue. ì A feast,î replied the barbarian, ì but how? I have. neither meat nor fish!î
I do not know how to characterize feasts, as regards our Savages. They are the oil of their ointments, the honey of their medicines, the preparations for their hardships, a star [171] for their guidance, the Alcyon of their repose, the spring of their activities and of their Ascwandics, óin short, the general instrument or condition without which nothing is done. It is to this and for this that the best pieces are reserved, of which the whole family will deprive [Page 209] itself in order to save them for the emergencies of a dream or of sickness, the Devil having induced them always to keep and reserve for him the best and finest And it is this that gives reason to call them veritable sacrifices, especially when the dream or the sickness requires the slaughter of a dog, as we said a little while ago, ó which happens only too often.
But to return to our Ascwandics or familiar demons; the common answer of those whom we importune upon this subject is, that there is not one who does not have them, and that, if they did not have them, they would be always and everywhere unlucky. It is true that there is more or less difference in these; some persons have many of them, and some are more positive and efficacious than are others. Some buy them from the neighboring Nations, especially from the Algonquains, who are reputed to have excellent ones, [172] and this is the most costly and precious merchandise of the country; others have inherited them from their relatives. It was in this way that one came into the possession of the above ómentioned Christian of this village, Joseph Chihwatenhwa, ówho, as soon as he learned that this was contrary to the commandments of God and displeased him, threw it far away on the first journey he made; and since then, when he passes over that route, he is always afraid that it will return into his pouch, óas has happened to several, who, through vexation at not having obtained what they had asked for, having thrown away their Ascwandic, found it afterwards in their pouch, or in one of their chests.
I will say nothing of the Visitors or Physicians called in their language ìOcata;î nor of their Apothecaries, or givers of remedies, called ìOntetsans,î [Page 211] I will only mention that the former often employ water or fire to ascertain the condition and disease of the sick person, and to give their orders accordingly, ó this being always accompanied by the shaking of the tortoise, which we have already mentioned, and the singing of songs, and by other altogether senseless adjuncts.
[173] The latter class also do not usually give their remedies except with the pomp of similar accompaniments, and with exhortations to their remedies to attain the desired effect. But if the Ocata, or Visitor, has declared that it is a case of a charm, the Apothecary, or the Aretsan, does not fail to show something in his hand, by dexterity or otherwise, and sometimes in the matter that has been vomited up, which, in the general opinion of the natives, passes for a charm.
The Wenroronons, óthose strangers who recently arrived in this country, and of whom we have spoken in preceding Chapters, ó excel in drawing an arrow from the body and in curing the wound; but the prescription has no efficacy except in the presence of a pregnant woman, whose condition the devil has rendered highly important in these countries, for good as well as bad luck, in a thousand contingencies and occasions. But we must break off here.
This is enough to give a specimen of the wretched condition of these poor peoples among whom we live, which cannot fail to inspire with compassion all those who possess a holy and living faith [174] in what men are to God, and God is to men, and in what becomes of us after death.
I pray all those who shall cast their eyes over this narrative to consider the need we have of their holy [Page 213] prayers and devotions, ó seeing the combats and battles we have to give and sustain every day, in order to establish in this country a Sovereign other than he who, since all ages, has tyranically usurped the empire of God and of Jesus Christ, for whose rights and glory may we all entirely devote ourselves. Amen.
[Page 215]
MISCELLANEOUS DOCUMENTS, 1640
XXXV.-Lettre du P. Hierosme Lalemant, ý Mgr. Cardinal Due de Richelieu; Des Hurons, 28 mars, 1640
XXXVL-Epistola Patris Hieronymi Lalemant, ad R. P. Mutium Vitelleschi, PrÊpositum Generalem; Apud Hurones, 1 April., 1640
XXXVIL-Epistola Patris Jacobi Buteux, ad R. P. Mutium Vitelleschi, PrÊpositum Generalem; Tria Flumina, [1640]
SOURCE: Document XXXV. is reprinted from Rochemonteixís Les JÈsuites et la Nouvelle-France, vol. i., pp. 479-481; the French original is in the Archives du ministËre des Affaires ÈtrangËres, Paris. For Documents XXXVL and XXXVII., we follow Father Felix Martinís apographs of the original Latin, MSS. Soc. Jes.
the Society of Jesus, to Monseigneur the
Most Eminent Cardinal, Duke
de Richelieu.
From the Hurons in New France.
|
M |
ONSEIGNEUR,
The last letters that came to us from France last autumn made known to us, among other things, that it had pleased Your Eminence to extend your zeal and your charity even to this end of the world where we are, assigning a fund for the maintenance of some of our Society who work here for the conversion of the barbarians. It must be confessed, Monseigneur, that it is one of the touching consolations that we have received, to see ourselves remembered by a personage whom glorious deeds have rendered deserving of praise from all posterity; and the hopes that we entertain, of a favorable outcome to the affairs that divine providence has placed in our hands, are materially strengthened by seeing ourselves henceforth employed by one to whom taking part in an affair and bringing it to a successful issue, seem to be one and the same thing. We never expected to be able to render Your Eminence thanks worthy of such a favor, but we have deeply regretted our inability to accomplish, at least sooner, what may be in our power. While awaiting the opportunity [Page 219] for acquitting ourselves thereof, we have tried to make amends, with interest, for this delay by redoubling our prayers to God for the health and prosperity of Your Eminence; and here I now offer you, in the name of all those of our Society who are here, the most humble and most cordial thanks that I am able to express.
Now if Your Eminence desire to know in a few words what good your charity has accomplished, this, Monseigneur, is what I can say: The Gospel has been announced to more than ten thousand savages, not only in general, but to each family, and almost to every person [480] individually; more than a thousand have been baptized, in the extraordinary epidemics which have come upon them, and of these many little children, at least, have taken flight to Heaven; and to crown this good fortune, we have endured many persecutions.
Finding ourselves strong enough in the language to launch out still more, all our thoughts are of the plus ultra; but it must be confessed that the difficulties therein are altogether extraordinary.
I would abuse the patience of Your Eminence by mentioning these in more detail; I will only say that we have here all the difficulties of those who have labored in these later centuries for the conversion of the Gentiles, or others that are at least equal to them, ó and we have not, nor can we have, the succor and assistance that the other countries have had. This causes us in no wise to lose courage, keeping in mind the Master who assigns us to this part of his field; on the contrary, we are not a little consoled at seeing ourselves engaged by his order in an occupation in which we are obliged to depend solely upon his Providence and aid. [Page 221]
Among the difficulties that we apprehend to be more formidable than ever to the progress of the affairs of his divine Majesty, is the proximity of the English and Flemish, who line the seacoasts on our side, and who excite and strongly fortify the courage of the enemies of the tribes allied to us, among whom we live, and by whose means alone we can advance farther, either to the south or to the west. The enterprises of these hostile nations having succeeded, especially within a few years, according to their desires, they have reduced these poor peoples here to such a degree that I do not think, unless the evil be stopped at its source, that they can much longer exist. This will be readily granted, when one considers that in less than ten years they have become reduced from thirty thousand souls to ten thousand; so that if in the past, when their numbers were great, they were unable to resist their enemies, what can we expect for them in the future?
And although they might prove strong enough to resist them for some time yet in their own country, we must at least expect soon to see their trade with our French entirely broken off, ó for the enemies become every year stronger and more formidable upon the river, which is the only road they [481] have for access thither. This rupture would be, for us, equivalent to their ruin, since it would render us unable to subsist here longer, and to carry on among them the affairs of our Master, which cannot be done without communication with our France.
Might I dare, Monseigneur, to express thereupon to Your Eminence one of my thoughts óthat it seems as if heaven expects from your zeal and generosity that, as you could not suffer heresy and [Page 223] foreigners to take deeper root in France, so you will not permit them to gain a foothold in this new jewel of the crown? It would seem that, hitherto, God has been pleased to reserve to Your Eminence the execution of all the desires and wishes of France, even as regards new France. Some time ago, the expulsion of the Huguenots, who occupied the midst of these lands, was so eagerly desired; without Your Eminence, who for this object sacrificed your own interests, 11 the thing would still remain to be done, to the great detriment of the welfare of this country. I regard it as certain, that not for a hundred years hence, and perhaps never, shall we see ourselves rid of these other enemies of God and of the State, if Your Eminence do not put your hand to this work. Perhaps the advantages that might accrue to some individual assisted by your favors, Monseigneur, and by the authority of his Majesty, would remove many of the difficulties that may be encountered In this plan; but it is enough for us to hope that it may be acceptable to Your Eminence. I trust, Monseigneur, that you will pardon me this liberty, but I am sure that Your Eminence would do so still more willingly if you could know the interest and affection with which all of our Society who are here desire, and request from God, the continuance and the plenitude of the many blessings that his infinite liberality has poured out upon you, ó but especially I, who am,
Monseigneur,
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The Hurons, New France, |
Your most humble, most |
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this 28th of March, 1640. |
obedient, and most |
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obliged servant in God, |
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Hierosme LALEMANT, |
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of the Society of Jesus. |
of the Huron Mission, to the Very Rev-
erend Father Mutio Vitelleschi,
General of the Society of
Jesus, at Rome.
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E have had 5 Missions in these regions of the Hurons, ópreaching the Gospel to more than 10,000 barbarians, and that to their several families. We had the tongue, and they themselves the ears, óGod on certain occasions supplying the want of a minister, óand yet, while they were sound in body, they did not hear; it therefore pleased God to pull their ears through a certain kind of pestilence, which spread over the whole country, and adjudged many to the grave. Nevertheless, they have become nowise better, ónay, they are even more incensed at us than usual, and have turned upon us as if we were the authors of all their troubles. I know not with what calumnies they have not loaded us; they have come to threats, to hostility, to private and public councils respecting our slaughter, and finally to blows, ó but light ones, and not yet stained with much blood. We suspect and look for something further, on the first occasion, unless God determine otherwise. . . . Certainly, we cannot sufficiently wonder that we are even now alive; for óbesides the fact that we are here without any soldier or local defense, ó since we have not even a grain of [Page 227] native Corn, except as these barbarians sell ónor without them have we hitherto been able to obtain it from any one or by any process óit was therefore, and certainly is now, very easy for them by convention to cut off our food, and this they have apparently striven to accomplish. And yet, such has been Godís providence toward us that neither for us nor for our 27 domestics, forsooth, has anything at all been wanting of those things which in these places are usual in the way of food and clothing: nay, even, all things were abundantly supplied to us at a cheaper rate than to the natives themselves.
But, the demon raging in vain, more than 1,000 were baptized from among the dying, among whom a great number of children prevented an unhappy life by a happy death. This, I will say, deceived us, whether happily or unhappily; for, while we hoped for no small progress in our infant church this year, we did indeed enrich the church with a new offspring, but not the one which we had in mind: for our thought was of the church militant, whereas God provided for the church triumphant. For such was the disturbance in these times of persecution, that not only has no addition been made to our church militant, but even the one congregated last year has been almost altogether dispersed and disbanded: we surmise that this disposition is perhaps in the decrees of God, and that, through the triumphant church of our barbarians, this militant one may be established. He is the Lord: let him do what is good in his sight. Certainly he has left us a seed, but that a small and scanty one, ó three or four heads of families, a few old women ó a seed altogether as of mustard you may say, or that hidden leaven of the gospel, and [Page 229] would it might be that! What indeed do we not hope in the way of help from Your Paternity and from the Sacrifices and prayers of our whole Society? . . .
Among the Hurons in new France,
1 April, 1640.
Your Very Reverend Paternityís
most humble and obedient and
likewise unworthy son in Christ,
JEROME LALEMANT
Reverend Father, Mutio Vitelieschi, General
of the Society of Jesus, at Rome.
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V |
ERY REVEREND FATHER IN CHRIST,
Pax Christi.
Six years have elapsed since I was sent to the Canadian province; I have spent the same number of years in the residence of the Conception of the Blessed Virgin at the three rivers, concerning which I have a few things to write to Your Paternity officially. I am now serving my fourth year as superior. But if hitherto I have not fulfilled this office, you will assign the fact rather to my limited mind or to the fault of ignorance, than to neglect.
This residence is situated on the banks of a river which flows into the very famous river Saint Lawrence by three mouths, from the north. The climate is salubrious; the soil, indeed, adapted to bearing fruits not only for our fellow countrymen, ónamely, wheat, barley, peas, and vegetables of every kind, ó but also Indian grains. It is everywhere cut up by numerous rivers and marshes; and these are very abundant in fish. Whence it happens that it is loved nearly as much by the French as by the savages. These, not in very great numbers, publicly abused us when we first landed here, óand that, too, in the following 4 years, ó as the authors of a certain mortal disease (by which they were consumed). But finally (which is a favor from God), this opinion has [Page 233] receded far from their minds. They regard us as parents; they become gentler; and those who beyond the memory of men were accustomed to seek their living through the forests, begin this year to have fields and fixed abodes the same as we, It is surely a great, nay, even a necessary, help for training them and keeping them in the Christian duty. Their number grows and will increase from day to day. For they strive to allure to us, by means of rewards, other savages, both neighboring and remote, with whom they deal; and to unite these with themselves as fellow citizens. They are frequently interested in those things which regard piety and divine worship. Since we have been occupied among them, we have here purified about 500 with the sacred waters; most of whom (certainly the children) are enjoying heaven. Others are no less assiduous in discharging the duties of a Christian man than our French fellow countrymen, ó truly pious, moreover; to whom the adage was unjustly applied, cúlum, non animum mutant, qui trans mare currunt, ó insomuch that it is proverbial among the French, that ì he who wishes to become better, let him cross over to new France.î
To this there greatly contributes the singular prudence of the Governor of this new world óthe Sieur de Montmagny, a military man surely never sufficiently praised ówhich, in connection with an uncommon piety, keeps all things in due order. But enough of this our residence.
Concerning the upper parts of new France, I Will briefly say what I have learned from the savages : between the north and the south are some Stationary nations, greatly abounding in towns and men. To these, no European, nor yet a herald of the Gospel, [Page 235] has come, ó at least not a European herald. Some one of the barbarians may have conveyed to certain of these nations what he has heard of the gospel from us. I hope well of our Christian savages: for by their favor (God helping), entrance for the Gospel will be opened, and its light will shine upon them that walk in darkness and in the shadow of death.
For a work so arduous there is need of men of good health, excellent memory, and proved virtue. There are here where we have already lived, crosses everywhere at hand (so to speak), but there the whole of our life, ó of those whom the holy Ghost has set apart for his work, ó will be one whole cross. What is to become of me, I know not. But if the divine goodness make me (not at all through my deserts) partaker of so great a good, ó0 happy me! Who shall fulfill in my body what sufferings are wanting to Christ, Meanwhile I am prostrate at your Paternityís sacred knees : whose holy blessing I shall humbly expect.
Very Reverend Father in Christ,
your most humble son in the Lord,
JACQUES BUTEUX.
At the Residence of the Conception
XXXIV
For bibliographical particulars of this document, see Vol. XV.
Document XXXV. is a letter sent by Jerome Lalemant to Cardinal Richelieu, from the Huron country, under date of March 28, 1640. The original French MS. is in the archives of the minister of Foreign Affairs, in Paris. We follow the version given in Rochemonteixís JÈsuites et la Nouvelle-France, vol. i., pp. 479-481.
Document XXXVI. is a Latin letter written to the Father General by Lalemant, also from the Huron country, under date of April I. The original is in the archives of the Society. We follow Father Felix Martinís apograph thereof, made by him while in Europe in 1858, and now in the Archives of St. Maryís College, Montreal.
Document XXXVII. is also a Latin letter to the Father General, written by Jacques Buteux, at Three Rivers. It is undated, but internally bears evidence of having been sent in 1640. The original is in the Societyís archives; we follow Father Martinís apograph, as above.
(Figures in parentheses, following number of note, refer to pages of English text.)
1 (p. 25).ó Regarding the WenrÙhronons, see vol. xvi., note 15.
2 (p. 49).ó The arms, utensils, ornaments, and dress introduced by the French, in their barter for peltries, were at once seen by the Indians to be superior to those manufactured by themselves, and were eagerly sought. The French early induced the natives to turn their attention almost exclusively to the hunting of fur-bearing animals, ó to this end teaching them the use of European firearms. The tribesmen finding it easier to acquire what goods they needed by trading furs for them, many of the arts of domestic manufacture were soon lost among them; and, in time, they became almost wholly dependent on white traders for their supplies.
3 (p. 59).ó For location of TeanaustayaÈ, see vol. xiii., note 2; also map in vol. x., facing p. 319.
4 (p. 65).ó For sketch of this and of the other Iroquois clans, see vol. viii., note 34.
5 (p. 99).ó Martin (Life of Jogues, app. A.) is correct in saying that there were two missions bearing the name of St. Ignace. The one captured by the Iroquois in 1649 was apparently thus named but a short time before its destruction (Relation of 1648, chap. ix.); it was not more than five miles from Ste. Marie-on-the-Wye.
The other, known by the Hurons as Taenhatentaron, is placed by Lalemant (Relation of 1644, chap. vii.) at a distance of about six leagues from Ste. Marie; this is evidently the St. Ignace marked on Du Creuxís map as near Sturgeon River. Martin inclined to the view that this mission was situated on what is now the Fox farm -lot no. 20, in concession 10 of Medonte township, on the slope facing Coldwater River; for, when he visited the district (1845; see vol. v., p. 295), the remains found on this farm were upon the only site then known in the neighborhood. In subsequent years, however, when the forest came to be cleared, remains indicating other sites were found from two to three miles west of this one, and facing Sturgeon River. One of these corresponds more closely than does the Fox site, with the reference in the text to Taenhatentaron, as being about five miles from St. Joseph (Teanaustayae), and also with the [Page 241] position assigned to that village by Du Creux; it also furnishes better evidence in other respects.
TachÈ appears to have overlooked the distinction between the two villages named St. Ignace. He minutely examined the site on the Fox farm in the mistaken belief that it was the scene of BrÈbeufís and Lalemantís martyrdom (Parkmanís Jesuits, p. 385, note), óin this, adopting Martinís view, and also forgetting that there was a second St. Ignace; so that the site thus designated by him does not correspond with the true position of either mission. The St. Ignace at which the martyrs perished was in the present Tay township, about ten miles distant from Taenhatentaron. óA. F. HUNTER.
6 (p. 159).ó See BrÈbeufís account of the game of dish, in vol. x., pp. 187, 189. Cf. Davisís ìIndian Games,î in Essex Inst. Bull., vol. xvii., pp. 106- 114; by him it is called ìthe game of platter.î
7 (p. 161).ó This ìresuscitationî of a dead person is thus described by Sagard (Voy. Hurons, pp. 289, 290): ìThe Attiuoindarons celebrate Resurrections of the dead, ó especially of persons who deserved well of the country by their signal services, ó in order that the memory of illustrious and valorous men may, in some sort, live again in others.. Accordingly, they convene assemblies for this purpose, and hold councils, at which they choose one of their number who has the same virtues and characteristics (if such a person can be found), as he whom they purpose to resuscitate, óor, at least, his life must be without reproach among a Savage people. Proceeding, then, to the Resurrection, they all stand upright, except him who is to raise the dead; on him they impose the name of the deceased, and all, placing their hands low down, feign to raise him from the ground, ó meaning by this that they draw out of the tomb that eminent deceased personage, and bring him back to life in the person of this other man. The latter stands up, and, after loud acclamations from the people, he receives the gifts offered by those who are present, who repeat their congratulations at many feasts, and thenceforth regard him as if he were the deceased person whom he represents. Thus the memory of good persons,. and of worthy and valorous Captains, never dies among them.î The names given by the Indians to the missionaries were, in accordance with this custom, continued to their respective successors, ó as Echon, passing from BrÈbeuf to Chaumonot (vol. v., note 44); and Teharonkiagannra, as Le Mercier and Milet were entitled by the Iroquois, was their name, two hundred years later, for Father Marcoux (Sheaís Cath. Missions, p. 345). Cf. î Patliasse,î among the Micmacs (vol. i., note 25).
Of interest, in this connection, is a phase of the belief in transmigration of souls, current among the tribes of the Northwest, thus described by Dorman (Prim. Superstitions, p. 45): ì The medicinemen of the Cocomes pretend to receive the spirit of the dead in their hands, and are able to transfer it to any one, who then takes the name of the dead person. When a body is burned among the Tacullies, the priest receives the spirit of the deceased into his hands; and, with a motion as though throwing it, he blows the spirit into some person selected, who takes the name of the deceased in addition to his own.î
8 (p. 165).ó Outay: probably the black squirrel, then abundant in the region of the Great Lakes, and valued for its fur. Sagard thus describes the Huron Otay ( Voy. Hurons, p. 308), which he probably fails to class among the squirrels of that country (pp. 305 ó306) only because of its size óthe other Canadian species of squirrel being much smaller than those of France: ìThey have another species of animal named Otay, as large as a small Rabbit; this has very black fur, so soft, smooth, and fine that it resembles plush. They highly value these skins, of which they make robes, placing around the edges of these all the heads and tails.î This sort of trimming suggests to Lafitau ëìthe Amices of the Canons.î Charlevoix (Nouv. France, vol. i., p. 273) says: ìBut the finest Peltry of this [Iroquois] country is the skin of the black Squirrel. This animal is as large as a Cat three months old; it is exceedingly agile, but very gentle and easily caught. The Iroquois make robes of this, which they sell for as much as seven or eight pistoles.î Cf. Le Jeune (vol. vii. of this series, p. 13).
9 (p. 167).ó Cf. BrÈbeufís description of Ononharoia and other superstitious rites (vol. x., pp. 175, 183).
10 (p. 191).óBreneshe: the wild goose of Canada (Bernicla canadensis, Baird; Anser canadensis, Audubon), or outarde (Prov. austarda, from Lat. avis tarda); it is especially abundant along the lower St. Lawrence and the Atlantic coast.
11 (p. 225),ó Reference is here made to the compensation given to the De Caens for their losses in connection with the dissolution of their company by Montmorency, and, later, with Kirkís capture of QuÈbec; see vol. iv., pp. 257, 258. Cf. Le Jeuneís allusion (vol. viii., p. 229): ì They rejoice to be delivered from the importunity of a man whose hands it has been necessary to bind with chains of gold.î [Page 243]
The Jesuit Relations and Allied Documents ó ó ó ó ó
Travels and Explorations
of the Jesuit Missionaries
in New France
1610 ó1791
THE ORIGINAL FRENCH, LATIN, AND ITALI-
IAN TEXTS, WITH ENGLISH TRANSLA-
TIONS AND NOTES; ILLUSTRATED BY
PORTRAITS, MAPS, AND FACSIMILES
EDITED BY Reuben Gold Thwaites
Secretary of the State historical Society of Wisconsin
COMPUTERIZED TRANSCRIPTION BY
Tomasz Mentrak
Vol. XVIII Hurons and QuÈbec
1640
CLEVELAND: The Burrows Brothers
Company, PUBLISHERS, M DCCC XCVIII
THE JESUIT RELATIONS AND
ALLIED DOCUMENTS
Vol. XVIII
[Page 2]
The edition consists of sev- en hundred and fifty sets
all numbered.
No.________
The Burrows Brothers Co.
[Page 3]
Copyright, 1898 by
The Burrows Company
ó ó ó ó ó
all rights reserved
The Imperial Press, Cleveland
[Page 4]
EDITORIAL STAFF
Editor
Reuben Gold Thwaites
| Finlow Alexander
| Percy Favor Bicknell
| William Frederic Giese
Translators.
| Crawford Lindsay
| William Price
| Hiram Allen Sober
Assistant Editor
Emma Helen Blair
Bibliographical Adviser
Victor Hugo Paltsits
Electronic Transcription
Tomasz Mentrak
[Page 5]
[Page 6]
CONTENTS OF VOL. XVIII
Preface To Volume XVIII
Documents: ó
XXXVIII
Lettre au T. R. P. Mutio Vitelleschi, GÈnÈral de la Compagnie de JÈsus, ý Rome. Joseph-Marie Chaumonot; Pays des Hurons, May 24, 1640
10
XXXIX.
Lettre au R. P. Philippe Nappi, SupÈrieur de la Maison Professe, ý Rome. Joseph-Marie Chaumonot; Pays des Hurons, May 26, 1640
14
XL.
Lettre au R. P. Philippe Nappi, SupÈrieur de la Maison Professe, ý Rome. Joseph-Marie Chaumonot; Sainte-Marie aux Hurons, August 3, 1640
36
XLI.
Relation de ce qvi síest passÈ en la Novvelle France, en líannee 1640. [Chaps. i.-x. of Part I.] Paul le Jeune; Kebec, September 10, 1640
47
Bibliographical Data; Volume XVIII
251
Notes
255
[Page 7]
[INSERT GRAPHIC HERE]
ILLUSTRATIONS TO VOL. XVIII I.
Photographic facsimile of title-page, Relation of 1640
50
PREFACE TO VOL. XVIII Following is a synopsis of the documents contained in the present volume:
XXXVIII. Joseph Marie Chaumonot writes to the Father General (May 24, 1640) a brief letter, sketching the state of the Huron mission. It has thirteen priests, with several donnÈs; it comprises thirty-two villages, ìin which not a single cabin remains where the Gospel has not been proclaimed.î The missionaries have been frequently persecuted, but none have yet perished.
XXXIX. Two days later (May 26), Chaumonot writes to Father Nappi, of Rome, a more detailed account of the mission, óthe manner in which the Fathers live, their methods of work, the characteristics of the savages, the persecution experienced from them, and the ravages of the epidemic. He then narrates the miraculous cure of two blind persons by one of the missionaries, and the details of several baptisms. The death of an Iroquois prisoner, by torture, is described; and allusion is made to the possibility that some of the missionaries may meet similar treatment from the Iroquois. Chaumonot sends greetings to many of his friends by name, and closes by asking for some masses and communions, of which the missionaries are often deprived. [Page 1]
XL. This is another letter by Chaumonot to Nappi, dated August 3 of the same year. The writer describes a missionary journey made by him with BrÈbeuf to a tribe where the Gospel has not before been preached. Here they are met with distrust and aversion, arising from the same calumnies that had so endangered them among the Hurons. Their books are considered as repositories of magic spells; and the missionaries are suspected of concocting these spells even when they kneel in prayer. They are repeatedly threatened with death; but God protects them from their enemies. This mission has little effect, except that they succeed in baptizing many sick children, without the knowledge of their relatives; many of these are now in heaven. Chaumonot does not give the name of this tribe; but, from the Huron Relation of 1641 (chap. vi.) we learn that it was the Attiwandaronk or Neutral Nation. The letter closes by relating several acts of heroism, among the Hurons, remarkable in ìpoor infidels without morality.î
XLI. The Relation of 1640 is a composite. In 1639, Barthelemy Vimont succeeded Le Jeune as superior of the order in New France, and his name appears on the title-page of the annual volume. He seems, however, to have only edited the Relation, or, perhaps only forwarded the matter to Paris for publication by the provincial; for Part I., the Quebec portion, is still from the pen of Le Jeune (dated September 10); and Part II., the Huron report, is by Jerome Lalemant (dated May 27, with a postscript written August 3). In our present volume, we publish the first ten chapters of Part I., by Le Jeune.
The report opens with a synopsis of Father MÈnardís account of the voyage made by the French fleet this year, which also brought over Joseph du Peron and some lay brethren, and additional nuns for both convents at Quebec; all these were heartily welcomed there. The writer warns the nuns who desire to come to Canada that the country is not ready for them, and that they must await its development. The great object of the missionaries now is, to render the savages sedentary; four families of them are at present living in the cabins built for them by the French.
Le Jeune praises the virtue and piety of the colonists. He relates that a plague of grasshoppers and other insects was immediately driven away by some prayers and processions. The people enjoy good health; the soil is prolific; peace and content prevail. By way of diversion for the people, and honor to the infant Dauphin of France, Montmagny has a miracle play or ìtragi-comedyî performed, under the charge of Martial Piraube. For the benefit of the savages, there is introduced therein ìthe soul of an unbeliever, pursued by two demons, who finally hurl it into a hell which vomits forth flames. The struggles, cries, and shrieks of this soul and of these demons, who speak in the Algonquin tongue, so deeply penetrates the hearts of some,î that a savage, two days later, tells of hideous dreams, inspired by the spectacle.
Now that the epidemic of smallpox (described in the Relation of 1639) is over, the savages reassemble at St. Joseph (Sillery), and resume their effort to become sedentary. Those who are converted decide among themselves to drive away from this settlement all who do not believe as they do. Acting on the [Page 3] advice of the Fathers and a suggestion from Montmagny, the governor, they elect, by secret ballot, some chiefs to rule over them, óthe head of these being Etinechkavat, a Christian. They not only make all necessary arrangements for the conduct of their affairs, but summon the women to a council and admonish them to be forthwith baptized óthe disinclination of the latter to that rite having been ìthe cause of all their misfortunes.î The women are warned that hereafter they must obey their husbands; one of them, having run away, is caught, and the chiefs ask the Fathers if she would not better be chained by one foot, and whether four days and nights of fasting would be sufficient penance for her fault.
The Indians have now begun to cultivate the land. Father Vimont, the new superior, is residing at Sillery, in order to aid them; and the French colonists have also done much in this direction. Some Algonkins also are settling at Three Rivers. At both settlements, the converts desire to interest their tribesmen in their undertaking, and to gather them into the colonies, to be aided by the French, and to have but one God. Several instances are given of the faith, obedience, and virtue displayed by these neophytes. The chief difficulty anticipated by the Fathers is, in the enforcement of single marriage, to which the savages are unaccustomed. In this, as in all other matters, Montmagny aids the missionaries to the utmost, ócausing three marriages of Sillery Indians to take place at Quebec, with a magnificent feast and rich gifts for the bridal party. Many of the young Indians come to the Fathers ìin private, and ask us to find them wives, or to speak for them [Page 4] to those whom they desire to marry; some widows, and even some young girls, ask us secretly to find them husbands, confiding in us more than in those of their own nation.î All the converts show great solicitude to avoid the sins they have abandoned, especially the licentious acts and speech so prevalent among their countrymen; and the girls drive away their pagan suitors with firebrands.
Madame de la Peltrie comes to Sillery at Christmas, to attend the midnight mass with the savages; the latter go to escort her thither, and ìvie in caressing her.î She often visits them, at other seasons, and takes with her some Indian girls from the Ursuline seminary, who have learned to sing very sweetly, both in their own language and in French. The converts show great zeal, óthey refuse to eat on fast days, even when in great need; they thank God when successful in hunting; they are very contrite for their faults, and even for their evil dreams. The children are ready to fight one another for their belief. A young man is severely punished by the Sillery converts, for having married an un-baptized girl; and ìtwo boys, who came late to prayers in the morning, were punished by having a handful of hot cinders thrown upon their heads, with threats of greater chastisement in case the offense were repeated.î Another man gives up tobacco, when reproved by a priest. Pigarouich, erstwhile a medicine man, is immediately cured of an illness, by prayer; and the same agency enables him to make a canoe (the first he had ever built), ìas well as the most expert person could have done.î Even the unbelieving Indians show the utmost respect for the Christian mysteries and belief, and imitate the actions of those [Page 5] who have been converted; some even have visions of heaven. A young Christian, having lost at gambling, confesses to the priest with great contrition; and ìwith charming simplicityî adds, ìI will stake nothing hereafter, except some article of small value.î
Buteux sends to his superior similar accounts from the residence at Three Rivers. Many widows and orphans, made such by the fatal epidemic of last year, have come hither, to seek aid from the French. The missionaries aid these, as far as their own poverty will allow, and, in the spring, set them to raising corn for their supplies.
Le Jeune relates a terrible tragedy occurring among a household of savages who had been attacked by smallpox in the forests. Most of them died; the head of the family, ówho had recently married in the savage fashion, without waiting for the Churchís, benediction, and whom, in consequence, ìGod was sharply pursuing with his judgments,ì óill and helpless, was murdered by his sister, to avoid further care for him, and to flee with her own son. She at first abandoned her brotherís children, but afterward compelled the elder of these to strangle his own little sister. ìBut God, in whose sight all this fatal tragedy was played, willed that this Proserpina should play one act of it. He struck her with the contagion from which she was fleeing; and, before reaching the place where she wished to bring her son, she died like a beast. Finally, her son was brought to the hospital, where he died in an intolerable stench, but with strong indications of salvation.î
Le Jeune proceeds to enumerate the Indian tribes, of whom the French have knowledge, from Labrador to Hudson Bay, and from the Mississippi to [Page 8] Virginia. This survey reveals a boundless field for missionary labor, and he asks the aid of Christians in France to help spread the Gospel therein.
In this connection he states an interesting occurrence óthe arrival on the St. Lawrence of an Englishman, brought hither by Abenaki Indians, who is ìsearching for a route through these countries to the sea of the North,î in which quest he has ìfor two years ranged the whole Southern coast, from Virginia to Quinebiqui.î Montmagny sends him to Tadoussac, that he may return to England by way of France.
R. G. T.
Madison, Wis., March, 1898
XXXVIII-XL THREE LETTERS BY JOSEPH MARIE CHAUMONOT
XXXVIII.-Au T. R. P. GÈnÈral de la Compagnie de JÈsus; Pays des Hurons, 24 Mai, 1640
XXXIX.-Au R. P. Philippe Nappi, SupÈrieur de la Maison Professe, ý Rome; Pays des Hurons, 26 Mai, 1640
XL.-Au mÍme; Sainte-Marie aux Hurons, 3 Août, 1640
ó ó ó ó ó Source: The originals were in Italian, and deposited in the archives of the Society in Rome. Father Martin copied them there in 1858, and translated them into French; these translations being published in Carayonís PremiËre Mission des JÈsuites au Canada, pp. 195-215. We follow Carayon for the French text, and our English translations are therefrom.
[195] Letter from Father Joseph Marie Chaumonot to the Very Reverend Father Mutio Vi-
telleschi, General of the Society
of Jesus, at Rome.
(Translated from the Italian original preserved at Rome.)
From the Huron country, May 24, 1640
M
Y VERY REVEREND FATHER,
Pax Christi.
I arrived in the Huron country, in New France, on the 10th of September, 1639, after a very painful and dangerous voyage of three months, which was followed by a journey of another month upon rivers and lakes, and through forests.
There are thirteen Fathers of us here, all French, with some young men who are given to us for the care of temporal matters, and who with us take the place of lay brethren. Our manner of living will seem in Europe very strange and full of hardship, but we find it quite easy and agreeable. We have neither salt, oil, fruits, bread, nor wine, except what we keep for the mass. Our entire nourishment consists of [196] a sort of soup made of Indian corn, crushed between two stones, or pounded in a mortar, and seasoned with smoked fish, óthis served in a large wooden dish. Our bed is the ground, covered with a piece of bark, or, at the most, with a mat.
The extent of our mission comprises this year thirty-two hamlets or villages, in which not a single [Page 11] cabin remains where the Gospel has not been proclaimed. Many savages have received baptism; most of these, the Victims of an epidemic which has ravaged the whole country, are in heaven, we hope.
This malady has been the occasion for many calumnies and persecutions, excited against us under the pretext that we were the authors of the scourge.
None of us, however, have perished in this tempest, although some have been beaten, and others have seen the hatchet raised over them, and very near to their heads.
We all have need of the help of your prayers, hence we commend ourselves humbly to your Holy Sacrifices.
I am
Your Paternityís
Very unworthy servant and son in
Our Lord,
Joseph Marie CHAUMONOT.
From the country of the Hurons, May 24, 1640.
[Page 13]
[197] Letter of Father Joseph Marie Chaumonot to the Reverend Father Philippe Nappi, Supe-
rior of the Professed House at Rome.
(Translated from the Italian original Preserved at Rome.)
From the country of the Hurons, May 26, 1640.
M
Y REVEREND FATHER,
Pax Christi.
I shall never be able sufficiently to thank the divine goodness for the favor that it has done me, by leading me through so many dangers into the most favorable place in the world for perfecting a religious. I am obliged to acquaint Your Reverence therewith, to the end that you may kindly consent to aid me in thanking the good God for it. Last year, I wrote that after three months of very difficult navigation I arrived in New France, but that I still had to proceed three hundred leagues further into the wilderness. Here follows the account of this journey.
On the eve of saint Lawrence, I embarked in a canoe of Huron savages (thus this people is called), on the great river which bears the name of [198] that glorious martyr; in some places it is ten, thirteen, twenty leagues wide, For a hundred leagues of its course its waters are salt, and the flow and ebb of tides is there perceptible: it is also subject, by reason of its width, to storms, like the Ocean.
Father Poncet embarked at the same time with me; but four days after the departure we were obliged [Page 15] to separate, leaving our first canoe in order to get into two others, singly. We were, however, to go in company, so that almost every evening we found ourselves together to sup and pass the night with the guides of our bark canoes; and often we even had the great consolation of saying the holy mass in the morning before starting; but this was the only consolation during the whole voyage, which was thirty days for me and thirty-two for Father Poncet, óthe most laborious journey possible. . . . .
Having arrived at the end of this voyage, I found eleven of our Fathers, distributed in three Residences in order to be nearer to important villages, which they desire to instruct and civilize. Our habitations are of bark, like those of the savages, and without interior partitions, except for the chapel. For want of a table and household utensils, we eat on the ground, and drink from the bark of trees. The whole apparatus of our kitchen and of our refectory [199] consists of a great wooden dish, full of sagamitÈ, whereto I see nothing more similar than the paste which is used in covering walls. Thirst hardly annoys us, óeither because we never use salt, or because our food is always very liquid. As for me, since I have been here, I have not drunk in all a glass of water, although it is now eight months since I arrived. Our bed is made with a piece of bark, upon which we put a blanket nearly the thickness of a Florentine piastre. Respecting sheets, there is no mention of them, even for the sick. But the greatest inconvenience is the smoke, which, for want of a chimney, fills the whole cabin and spoils everything that one would keep. When certain winds blow, it is no longer possible to stay therein, because of the [Page 17] pain felt by the eyes. In winter, we have no other light by night than that of the cabin fire, which serves us for reciting our breviary, for studying the language, and for everything. By day we use the opening left at the top of the cabin, ówhich is at once chimney and window. Such is the manner of living in our residence; as for the one that we observe when we go on a mission, Your Reverence must know, to begin with, that although these savages practice among themselves certain rules of hospitality, with us they [200] apply them not. We are, therefore, obliged to carry with us a few little knives, awls, rings, needles, earrings, and such like things, to pay our hosts. We carry furthermore a blanket in the guise of a cloak, which serves to wrap us in at night.
The way of announcing the word of God to the savages is not to mount a pulpit and preach in a public square; we must visit each cabin in private, and beside the fire expound, to those who are willing to listen to us, the mysteries of our holy faith. They have, in fact, no other place of meeting, for transacting their affairs, than the cabin of some one of their captains.
I should never have imagined a hardness like that of a savage heart, brought up in infidelity. When they are convinced of the folly of their superstitions and of their fables, and when one has proved to them the truth and the wisdom of the faith, it would be necessary, in order to finish winning them, to promise them that baptism will give them prosperity and long life, óthese poor peoples being susceptible only to temporal goods. That does not result from [Page 19] stupidity; they are even more intelligent than our rustics, and there are certain captains whose eloquence we admire, óacquired without many precepts of rhetoric. [201] Their obstinacy in infidelity is produced by the difficulty which they think to find in the observance of the commandments, and especially of the sixth.
The small number of faithful ones whom Our Lord has chosen for himself, is a proof of what grace can do in the most barbarous hearts on the earth. I know one who this year, at the moment when the hostilities against religion were most keen, did not fear to make the round, as an apostle, of nearly all the villages. He went into the assemblies and the councils of the captains, when they were transacting some business, and boldly censured their follies. He exalted the solidity of the doctrine which the ìblack gownsî (thus they call us) had come to teach them; protesting that he was ready to give his life to defend it. His hearers then applauded his remarks; but they did not therefore embrace the truth which they acknowledged. This same Savage requested to make a retreat, and he profited by this so well that the Father, who gave him the meditations, was strangely amazed thereat. If his spiritual reflections be written in the French Relation, they may serve as a lesson even to the most pious and to the most fervent religious. He had in his family a niece, attacked by some sickness or other, which at night caused her to utter frightful cries, as if she had seen some spectre. [202] To relieve her, he put his chaplet about her neck, saying to her: ìRemember that thou art a Christian, and that thou belongest no more to the demon; and make the sign of the cross.î She did so [Page 21] and from that moment forward, she was not again tormented by the like trouble.
It would be too tedious to relate all the heroic examples of constancy which this Savage and some others of our converts, though in small number, have given us. But this is enough to show Your Reverence that God does not refuse his grace, even to the most savage of men, and that these peoples are capable of receiving the doctrine of the Gospel, notwithstanding the very great difficulty of explaining it, on account of the poverty of the language; for they have neither vineyards nor flocks, nor towers nor cities, nor salt, nor lamps, nor temples, nor masters of any science or art. They can neither read nor write, and we have much difficulty in making them understand the parables which are related to these matters in the holy Gospel. It is true that this defect and this poverty of their language has never been a cause. of the delay in their conversion; for the Fathers who know their language enable them to understand well enough that which is necessary for salvation, without using these comparisons.
Last winter, there was not a single cabin [203] in our thirty-two villages into which the word of God was not carried; but the results have been greater for the Church triumphant than for the Church militant. As there prevailed a contagious disease which spared neither age nor sex, all our care was to catechize the sick, in order to give them at the end of their life a passport for heaven. The greatest number of those whom this malady carried off, after holy baptism, were the little children. . . . .
The Savages have held several very crowded assemblies, to consider means for compelling us to [Page 23] leave the country. Many captains have voted our death; but not one has dared to become the executioner therein, and hitherto God has preserved us from their attacks. During the whole winter we were expecting every day to learn the death of some one of our missionaries; and each day, while saying the holy mass, we received the communion, as if it were to serve as viaticum. Everything ended in a few blows from a club, and in the vexation of seeing the crosses overturned which we had set up, and one of our cabins reduced to ashes. A single one of ours has seen his blood flow, sed non usque ad mortem.....
When we visit these poor people, if they do not arrive in time to close the door [204] to our noses, they stop their ears and cover their faces, for fear of being bewitched. All that gives us much hope that one day the faith will flourish in this unhappy land, since the persecutions which God uses to establish and cultivate it are not wanting for us.
The harvest promises much, not only on account of the number of our Savages, but because there are many other nations spread abroad in these immense solitudes. We already know the names of more than twenty, which are in the direction of the Northern sea, ónot at all considerable, however; we are led to hope that, beyond, we shall find more populous regions. To arrive there, it will be necessary to suffer still more than we have done in order to come here.
Before finishing, I wish to relate to Your Reverence some extraordinary incidents which happened this year. A poor man, baptized in his sickness, having recovered health, was attacked with an inflammation which deprived him of sight. One of our [Page 25] Fathers, congratulating him one day for having escaped death, received the answer that now life was a. burden for him, since he was blind. The Father washed his eyes with holy water, saying: ìMay the Father, the Son, and the Holy Ghost, in whom thou believest, heal thee;î and at the same moment the inflammation ceased, [205] and the next day his sight was completely restored. A woman having been unwilling to submit to certain superstitions, was struck with blindness by the demon, to punish her, The same Father persuaded her to put her confidence in God, and to bathe herself with holy water, and she perfectly recovered sight. A young man, having been fishing with his young brother and certain others, was attacked by the enemies of their nation. As he feared more for his young brotherís death than his own, he covered him with his own body, thus protecting him against the blows that he himself received. He was led back half dead to his village. One of our Fathers happened to be there. Seeing that he was without motion and without speech, he could not aid him to die well. Notwithstanding that, he did not lose courage, and vowed some masses in honor of saint FranÁois Xavier, for the relief of this poor infidel. At the same moment the dying manís tongue is loosed, his eyes open, and looking at heaven, he exclaims: Aondechichiai Taitene, ìThou who hast made the earth, have pity on me.î Immediately the Father instructs and baptizes him; and he died soon afterward. Another young man had, from I know not what chagrin, eaten a poisonous root, in order to commit suicide; and he was already tormented by the violence of the poison when he came to our cabin. Having there succumbed, he flings [Page 27] himself to the ground, [206] foaming, with all the signs of an approaching death. Being questioned about the cause of his trouble, his only answer was to present the remainder of the root that he had eaten, óbidding to show it to his parents after his death. Our Fathers, warned by some Savages that this poison was deadly, make haste to instruct this wretch as quickly as possible, and baptize him, after having taken all the precautions necessary when it is a question of the baptism of adults. About half an hour later, he died by the wayside, while his parents were carrying him back to his cabin. A man, attacked by the contagion, and seeing the inefficiency of the remedies of the physicians of the country óthat is to say, wizards (true or false) óstabbed himself several times in the breast. One of Ours then enters by chance into his cabin, and straightway this man calls him and asks him for baptism. The Father catechizes him, and baptizes him without delay. The new Christian says to him: ìDo not believe that I have asked for baptism in the hope of prolonging my life, since I am already almost dead, ólook at my wounds, and see if it is possible to escape it; it is only the hope of heaven which has impelled me to become baptized.î The Father induced him to offer an act of regret for having caused his own death. Soon afterward, he died.
Our Savages captured, less than a month ago, one [207] of their enemies; but, before being put to death, he was baptized by one of Ours, who by chance had just arrived in the village. While the Savages were tormenting this captive, he sang that he was to go to heaven. I would I could describe the tortures which they inflict upon those of the enemies [Page 29] who fall into their hands; but it is not possible to see in this world anything that better represents the way in which the demons torment the damned. As soon as they have taken a prisoner, they cut off his fingers; they tear his shoulders and his back with a knife; they bind him with very tight bonds, and lead him, ósinging, and mocking at him with all the contempt imaginable. Having arrived at their village, they have him adopted by some one of those who have lost their son in the war. This feigned parent is charged with caressing the prisoner. You will see him come with a necklace in the form of hot iron, and say to him: ìSee here, my son; you love, I am sure, to be adorned, to appear beautiful.î While thus deriding him, he begins to torment him from the sole of the feet even to the crown of the head, with firebrands, with hot cinders, ópiercing his feet and his hands with reeds or with sharp irons. When weakness no longer permits the captive to stand upright, they give him to eat, and then [208] they make him walk over the coals of several fires placed in a row. If he is exhausted, they take him by the hands and the feet, and carry him over these fires. Finally, they conduct him outside the village, and make him ascend a platform, so that all the Savages, seeing him in this lamentable plight, may satisfy their heartís rage. In the midst of all these tortures, they invite him to sing, and the sufferer sings in order not to pass for a coward. Very rarely do they complain of the cruelty which is practiced upon them. To crown all this infernal rage, they remove the scalp from these unfortunates. After their death, they cut their bodies to pieces, and give to the principal captains the heart, the [Page 31] head, etc. The latter make presents of the same to others, to season their soup, and to feed themselves therewith, as if it were the meat of some stag or other wild animal.
We now run the risk of being captured and treated in the same manner as the Hurons, with whom we live; for we pass, each year, óeither while going down to Quebec, or in coming up, óby the very places where the enemies of our Savages are on the watch to seize them in their journey; and there is hardly a year when several Hurons are not captured or killed as I have just described.
Your Reverence thereby sees that we have need of spiritual aid, [209] in order to be sheltered from so many enemies, domestic and foreign, visible and invisible, whom we encounter in the midst of these ferocious tribes.
I ought to write to many Fathers who are in your Province; but the paper and the time fail me. Wherefore I beseech Your Reverence to make good this silence, by showing this to those who shall ask about me: but especially to Our Very Reverend Father General, and to the Father Assistant for France, to whom I address this letter; but do me the kindness of correcting it beforehand, and of then having it copied by some one, ófor it is too badly written to be presented to his Paternity.
Your Reverence will be kind enough to remember me to the Reverend Father Pensa, Provincial; to Father Oliva, Fathers Zucchi, Caravita, Gottefroid, Lampugnano, Fieramonti, AraÒa, Oddone, Conti, Giustino, Ricci, and others; besides the Fathers de Magistris and Finetti.
My Reverend Father, ask for me some masses and [Page 33] some communions, for the love of God; for, in this Mission, we are liable to be often deprived of them.
I am Your Reverenceís
Very unworthy servant in Jesus Christ,
JOSEPH MARIE CALVONOTT 12 (CHAUMONOT).
In the Country of the Hurons, in New France, the 26th of May, 1640.
[Page 35]
[210] Letter of Father Joseph Marie Chaumonotto the Reverend Father Philippe Nappi, Supe-
rior of the Professed House at Rome.
(Translated from the Italian original preserved at Rome.)
From Sainte Marie of the Hurons, August 3, 1640.
M
Y REVEREND FATHER,
Pax Christi.
I received at the same time, last year, two letters from Your Reverence: one of the year 1638; the other, of the year 1639. The first apprised me of three things: to begin with, that you remembered me at the altar and that you celebrated holy Mass for me on the tomb of the Blessed Louis de Gonzague, 3 as I had begged you to. In the second place, that His Eminence the cardinal Pallotto continues, without relaxation, to propagate the devotion to the holy house of Lorette; or better, to the holy Family which sanctified it. 4 Finally, that Father Ange de Magistris started. for Paraguay directly after his ordination and his first mass ócelebrated in the church of Lorette called de Ripetta. . . . .
[211] To acknowledge in some fashion your charity in giving me news of Rome, I will keep you informed of the matters likely to interest your curiosity; and, moreover, I will urge Father Bressani to translate into Italian the whole Relation which we send each year to our Father Assistant.
Last year, I accompanied one of Ours (Father de [Page 37] BrÈbeuf) to a country where the Gospel had not yet been announced. Starting from our Residence in the land of the Hurons, we made six daysí route, continually in the woods, and without finding any place in which to rest ourselves or to take refuge. We were obliged to carry on our backs whatever was necessary to us in the way of our food. The paths in these forests are very difficult, being very little worn, ófilled with brushwood and branches; cut up with swamps, brooks, and rivers, without other bridges than a few trees, broken off by age or by the wind. The winter is the best season for traveling, because the snow renders the paths more even. But it must needs be hardened, as we found it on our return, with the exception of two days: otherwise, one sinks in at every step. There is still another advantage in traveling in winter, ónamely, because the water-courses are frozen, and we were able to drag our baggage for sixty miles. [212] It is true that one finds no shelter from the winds, which are very violent and very cold. But thanks to Him whom the sea and the winds obey, we proceeded bravely and joyfully, despite the cold, the fatigue, and countless falls on the ice, whereof my knees have retained a good reminder. But what is that in comparison with what Our Lord has suffered for me? I should esteem myself happy to break my arms and legs in his service. The little children in danger of death have reaped the first fruits of our apostolate. We have baptized a great number of them without the knowledge of their parents, who would certainly have opposed it. Many of these children have already departed for heaven. As for the adults, not only have they not been willing to listen to the good news, but they even [Page 39] prevented us from entering their villages, threatening to kill and eat us, as they do with their most cruel enemies. The reason of this great aversion arose from the calumnies disseminated by some evil inhabitants of the country from which we came. In consequence of these calumnies, they were convinced that we were sorcerers, impostors come to take possession of their country, after having made them perish by our spells, which were shut up in our ink-stands, in our books, etc., ó[213] insomuch that we dared not, without hiding ourselves, open a book or write anything. Not only were our books and our papers suspected of magic, but even our slightest gestures and motions. I once attempted to kneel down in a cabin, where we had withdrawn in order more collectedly to pray. Straightway the noise spread that Oronhiaguehre óthat is to say, heaven-bearer, as they call me óhad spent a part of the night in devising his spells, and that in consequence all were bound to put themselves on guard and distrust him. But, in spite of the devil and of his imps, we have been able to spend our whole winter in making the round of the savagesí villages, óthreatening them with hell if they would not be converted, óand nobody has dared to touch a single one of our hairs. Each one of them, however, was desiring our death and exciting the others to kill us; but none had the courage to do so, although that was the easiest thing in the world, ówe were only two weak men, without weapons, far from all human assistance. God alone was for us, and he paralyzed the ill-will of so many enemies. May Your Reverence help me to thank the Lord for having preserved me from so many trials and dangers. [Page 41]
Next autumn I hope to spend a second winter in the midst of these poor savages; accordingly, [214] I count on obtaining the help of your prayers. . . . .,
To conclude this letter, I will add three quite remarkable occurrences which happened this year, óespecially since they concern poor infidels without morality. The first is that of a young man who, traveling during intense cold with his sister, and seeing her almost succumb, stripped himself of a great skin which covered him, in order to clothe her with it; then, encouraging her to quicken her pace in. order to avoid the death which was threatening her, he stayed behind, with his sisterís thin garment. The young girl, leaving him, began to run even to her village, and during that time her poor brother was dying of cold, the victim of his fraternal heroism. About sixty others, during this winter, perished in the snows.
The second instance is that of a little child of eight or nine years who, playing on the ice, fell into the water. One of his brothers, of almost the same age, jumped into the river through the hole where his brother had disappeared, seized him, and swimming beneath the ice, had the skill to come up again with his burden, through another opening quite distant from the first, and thus saved his life. This deed happened in a village where we chanced to be.
The third is an incident of war. Our savages, having gone to fight, were surprised by the enemy in an ambush. Seeing the impossibility of [215] defending themselves, the elders said to the younger men: ìSince you can render services to our nation, take flight, while we shall check the enemy.î This is what happened: those old savages were taken, led [Page 43] away captive, cruelly tormented, burned, roasted, and devoured, óaccording to the custom of this country, inhabited by cannibals, as I have already written to you.
Having nothing else to relate to Your Reverence, I close; requesting you, if you find anything in my letter which can interest our Very Reverend Father General, to be so kind as to make it known to him: but orally alone, ómy letter being written too wretchedly to put it beneath His Paternityís eyes. Will Your Reverence kindly assure him that I never say holy mass without commending him to Our Lord?
I am Your Reverenceís
very humble servant in Our Lord.
Joseph Marie CHAUMONOT.
From the residence of Ste. Marie among the Hurons, the 3rd of August, 1640.
[Page 45]
Permission of the Father Provincial. We, Jacques Dinet, Provincial of the Society of Jesus in the Province of France, have for the future granted to Sieur Sebastien Cramoisy, Bookseller, Printer in ordinary to the King, the printing of the Relations of New France. Done at Paris, this 12th of December, 1640.
Jacques Dinet.
[Page 55]
Table of the Chapters contained in this Relation. R
ELATION of what occurred in new France in the year 1640. Page
Chapter I. Of the voyage of the fleet, and its arrival in new France.
1.
3.
Chap. II.
Of the general condition of the French Colony, and the conversion of the Savages.
16
Chap. III.
The Savages reassemble at St. Joseph after the epidemic, elect several Captains. And show their Zeal for the Faith.
22
Chap. IV.
Of the Savages baptized, and the good deeds in this new Church.
44
Chap. V.
Continuation of the same subject.
58
Chap. VI.
Continuation of the same subject.
72
Chap. VII.
Continuation of the actions of our new Christians.
91
Chap. VIII.
Of the good disposition of some Savages not yet baptized.
105
Chap. IX.
Of the providence of God in the choice of some, and the rejection of others.
117
Chap. X.
Of the hope we have for the conversion of many Savages.
128
Chap. XI.
Of the hospital.
146
Chap. XII.
Of the seminary of the Ursuline Mothers.
168
Chap. XIII.
Various things which could not be reported in the preceding Chapters.
187
Table of the Chapters contained in the Relation of what took place in the country of
the Hurons, in the year 1640.
C
HAPTER I. Of the condition of the country. Page
Chapter II. Of the persecutions excited against us
Chap. III. Of the general condition of Christianity in these countries.
4.
11.
33.
Chap. IV.
Of the permanent Residence of sainte Marie.
42.
Chap. V.
Of the mission of sainte Marie to the Ataronchronons.
68.
Chap, VI.
Of the residence and mission of St. Joseph to the Attingneenongnahac.
79
Chap. VII.
Of the mission of la Conception to the Attignaouentan.
99
Chap. VIII.
Of the Christians of this same mission of la Conception.
118.
Chap. IX.
Of the mission of saint Jean Baptiste to the Arendaronons.
145.
Chap. X.
Of the mission surnamed ìof the Apostles,î to the Khionontateronons.
164.
Letter written to Father Vimont after the Relation was finished.
192.
[Page 59]
[1] Relation of what occurred in New France, in the Year 1640.
M
Y REVEREND FATHER,
I thought that, when I was relieved from the burdens of a Superior, I would consequently be freed from the responsibility of the Relation which Your Reverence exacts from us, and which a large part of France awaits with some eagerness, But our Reverend Father Superior has shown me that this is not a necessary consequence; and so, although he could have done it advantageously, as he has already an extensive knowledge of the country and of the Savages, there again devolves upon me [2] this year, in the pressure of his business, the tribute which Your Reverenceís affection and that of an infinite number of persons of merit and rank make it incumbent upon us to render. I doubt very much whether we shall have enough material to make up this annual rent, unless our readers like repetitions. For as the subjects are very similar, the narratives cannot have a great variety when the savages shall all be converted, óas will happen some day, if they are energetically aided. I do not know what one can record then, unless it be their good actions, which, from their great similarity, may cause some feeling of surfeit. Would to God that we might have this difficulty, and that all these poor Barbarians were at the point where we wish them to be, reluctant to make known their actions except to the sight of Heaven, [Page 61] and to speak of them except to him from whom they cannot be concealed. But let us begin our narrative. [Page 63].
[3] CHAPTER FIRST. OF THE VOYAGE OF THE FLEET, AND ITS ARRIVAL
IN NEW FRANCE.
F
ATHER RenÈ MÈnard, 5 having arrived at Kebec, related to us some details of the Voyage of the Fleet this year, which seem to me very worthy to compose this first chapter. ìOur ships,î said he, ìset out from their Anchorage on the twenty-sixth of March. Madame the Duchess díAiguilion having increased the endowment of her Hospital in New France, and desiring, consequently, that two Nuns of the house of Mercy established at Dieppe should come and give some help to their good sisters, Monseigneur the Archbishop of Rouen granted them their dismissal, with a love and affection proportionate to his desire for the increase of the glory of our Lord in the conversion of the poor Savages. [4] Mother de sainte Marie and sister de saint Nicholas, both professed nuns of this Monastery, were chosen, with very keen appreciation of their good fortune, and with regrets for the many others who were sighing for this cross, which they regarded as a Paradise. As Madame de la Pelletrie, foundress of a Seminary for little savage girls and for the Ursuline Nuns whom she has had cross over into these countries, desired that there should be brought to them a Professed Nun of the Convent of Paris 6 and as Monseigneur the Archbishop, who interests himself in the cause of God, and wishes to participate in [Page 65] the instruction and salvation of the souls that these good sisters will cultivate, did not judge it proper for one alone to leave her Convent, he sent two, namely, Mother Anne de sainte Claire and Mother Marguerite de sainte Athanase, and all the hearts of this great House went with them. Accordingly, there were four Nuns who embarked in the vessel called the ìEsperance,î under the command of Monsieur de Courpon, a very honest Gentleman, who favored these [5] good souls to the utmost. I do not know whether the demons foresaw some great blessing from this passage, but it seems as if they desired to engulf us from the time we left the roadstead. They raised up the whole Ocean, unchained the winds, and excited such horrible and continuous tempests that they almost made us perish in sight of Dieppe. We were in the midst of these dangers,î related the Father, ìfrom the twenty-sixth of March until the twenty-eighth of April, beaten upon by rain and snow, as near to death as we were to the coasts of France. A ship of saint Valery, which was in the roadstead with us, detaching itself from its anchors, went to pieces before our eyes, everything that was within being carried away. The men were engulfed in the waves; and, of twenty or thereabout who were in this Ship, only three were saved. The death that reaped these bodies, seemed at every moment waiting to devour us. I heard many persons cursing the hour and the moment when the thought entered their minds [6] to go upon the sea, and to entrust their lives to the mercy of a cable. Virtue animates a heart powerfully. These good sisters, who, at other times, would have trembled in a boat upon the Seine, mocked at death and its approaches. In fact, it [Page 67] matters little whether one die upon the land or upon the sea, provided one die with God. This tempest having passed over, another arose as furious as the first. As they saw it arising in the air, our sailors cast the second anchor, which saved our lives; for the cable of the first, which, until then, had secured us, broke in a moment, and our ship would have been hopelessly lost if the second anchor had not held us fast. If we avoided one danger, we fell into another. Our Vice-Admiral, missing the cable, a wave dashed it upon us with such fury that the most steadfast thought they were lost. Never have I confronted death so near. I had recourse to the great saint Joseph, patron of the countries where we wished to go. If this ship had advanced twenty paces, we would have been dashed to pieces, and the Ocean [7] would have swallowed us in its waves. At the moment when I was offering my vows to God through the medium of this great Saint, they came to tell me that the wind had passed by this vessel. God preserved the three of our Fleet which were in the roadstead, without other loss than that of a cable, and of a boat that the tempest carried away from us. Some had circulated the report that one of the Nuns was dead, and that another was dying. I landed,î said the Father, ìto assure them of the contrary. It is true they were in some anxiety during the long month of these tempests when God was proving their constancy, but not one of them drew back. Ah! how good it is to cast oneself into the arms of his sweet providence, and to receive with love the strokes that his hands give us! The Angels preserved our Fleet through the same tempests that the demons excited to destroy it. I do not know that [Page 69] for a hundred years vessels have been seen so long anchored, or assailed by winds so very contrary. This fury, chaining us near the port, defended us [8] against hostile frigates equipped for war, which were awaiting us at the passage, óso that, if we had weighed anchor one day before our departure, we would infallibly have fallen into the hands of the enemy. Madame the Duchess díAiguillon, having been advised of this ambuscade, so arranged that Monseigneur the Cardinal de Richelieu ordered the ships of Havre to convoy us. As we were about to go and join them, we encountered five Dunkirk frigates. Immediately the weapons are grasped, the cannons are thrust out of the portholes, óevery one is ready for the combat. Monsieur de Courpon, our Admiral, advances. But these frigates óbeing embarrassed by two Dutch ships that had left us the previous night, and which had just been captured a little while before we appeared óturned away from us, seeing in our faces that we were ready stubbornly to dispute the victory with them. We reached Havre directly afterwards, where we found fifty Ships at anchor [9] which were awaiting us. The wind favoring us, Monsieur de Beaulieu, who commanded the Royal fleet, had us surrounded by forty ships. I did not think that I was upon the sea,î said the Father, ìseeing myself encompassed by so much wood. As we floated along in this security, the ships of the King discovered eight hostile frigates, to which they gave chase. But they escaped, owing to a favorable wind. The Royal escort, seeing us out of the channel and out of danger, left us. Thus the tempests, ready to destroy us in the port, protected us against our enemies. As soon as we were upon the high [Page 71] sea, the wind favored us during most of the time; we had some slight squalls, but they were of short duration. I have not seen more devotion upon the land than there was upon the sea; the chief personages of our fleet, the passengers, and the sailors attended divine service, which we celebrated very often. They frequented the Sacraments, and were present at prayers and the public readings that were given at suitable times. But the devotion was most profound and most conspicuous [10] on the day of the blessed Sacrament. A magnificent altar was prepared in the chamber of our Admiral; the whole crew erected an altar at the prow of the ship; our Lord, desiring to be adored upon this so unstable element, gave us a calm so peaceful that we could imagine ourselves floating upon a pond. We formed a procession truly solemn, since every one took part in it, and their piety and devotion caused them to march in fine order all around the ship. Our brother Dominique Scot, wearing a surplice, bore the cross, on either side of which marched two children, each bearing a lighted torch in his hands; the Nuns followed with their white wax tapers, in Angelic modesty; after the Priest, who carried the blessed Sacrament, walked the Admiral of the fleet, and then the whole crew. The cannons made the air and the waves resound with their thunder, and the Angels took pleasure in hearing the praises that our hearts and our lips gave to their Prince and to our sovereign King. There were only seven persons who did not approach [11] the holy table, and yet they had feasted upon this sacred food a little while before.î Finally, after having enjoyed very fair weather after this act so imbued with piety, the [Page 73] Admiral arrived at Tadoussac on the last of June, where the ìsaint Jacquesî had entered two days before. Father MÈnard, embarking in a shallop with our brother, Dominique Scot, left Father Joseph Du Perron and our brother Jacques Ratel with the Nuns, that he might promptly come to give us news of the fleetís arrival. In brief, on Sunday morning the ìsaint Jacques,î commanded by Captain Ancelot, came and cast anchor opposite Kebec; Monsieur our Governor went down to the wharf with our Reverend Father Superior, to receive our Fathers, and to escort these truly generous sisters to their houses. Upon leaving the ship they fell upon their knees, kissed the ground so long desired, and sang the Laudate Dominum omnes Gentes; and Madame de la Pelletrie, accompanied by her little Seminarists, neatly dressed, embraced these good Nuns, [12] whom she conducted first to the Chapel of the Ursulines, this being the nearest to the Quay, as our Church and house had been burned. They were taken to this Chapel to adore our Lord, and to thank him for the favors they had received from his goodness. Thence they went to salute Monsieur our Governor in his fort; then they were taken to their own houses, where joy and love welcomed them. They left the ship in better health than when they had entered it. Poverty and discomfort, in houses that are built upon the land seem palaces and riches to those who come forth from a house of wood floating at the will of the winds and the waves. The next day, we took them to St. Joseph, to show them the Savages who have attracted them to this new world. They were present at prayers, and at the instruction that was being [Page 75] given. Joy stole away their hearts and their eyes, These poor peoples admired the noble constancy of these young Amazons, who, in spite of the Ocean, came to seek the [13] salvation of these barbarians in these farthest confines of the earth. In brief, having visited the poor dwellings of these people, they retired to their own seclusion, to observe it according to their Rules and their Institutes. Some days after their arrival, Mother de sainte Marie, a Hospital Nun, fell sick. Here was a dear lamb all ready to enter the fold of the true Shepherd. It seems, however, that God willed her to be restored to health.
As a conclusion to this Chapter, I will say these few words to a vast number of Nuns, who burn with a desire to follow those who have crossed over. It is not everything to be sent from France; one must be called by new [France], in order to produce more fruit here than noise. The sisters cannot penetrate into the more distant and more populous Nations; those who have come, are amply sufficient for the occupations they can have in a country which has accomplished only its birth. Those to whom humility, obedience, and vocation have [14] given diplomas, have been received with open arms by the guardian Angels of these countries. They cooperate piously with those blessed spirits in the salvation of these peoples. In fact, both the Hospital Nuns and the Ursulines are full of joy. They have passed the year in profound peace, cherished by the French and Savages, very zealous in the functions of their order. This happiness ought not to attract more of them, since a greater number would be unseasonable; as the country grows every day, it will, at the proper [Page 77] time, open the door to the others. At present, we must strain every nerve to arrest the Savages, When we first came into these countries, as we hoped for scarcely anything from the old trees, we employed all our forces in cultivating the young plants; but, as our Lord gave us the adults, we are turning the great outlay we made for the children to the succor of their fathers and mothers, óhelping them to cultivate the land, and to locate in a fixed and permanent home; we still retain with us, however, some [15] little abandoned orphans. But our strongest efforts ought to tend towards rallying these poor lost sheep, Without this, there is no occupation in these countries for Nuns, especially for the Ursulines. It is not the same with us; for we penetrate into the sedentary nations, where the sisters have no access, ónot only on account of the remoteness of our French who have charge of them, but of the horrors of the roads, and the great hardships and dangers, which are beyond their sex. The girls and women cannot go up farther than the Island of Montreal, or the sault saint Louys. Now it happens that from the mouth of the river St. Lawrence up to this Island, all the Savages are wanderers; hence they must be brought to a sedentary life, if we wish to have their children. Those who took pleasure in assisting our seminary will be consoled by seeing that the outlays made for the children, being employed in erecting a little house, arrest and win for Jesus Christ the father, the mother, and the children. We have built four little lodgings this year, and in these there are four [16] families. These good people are delighted at seeing this charity. The whole may amount to [Page 79] four or five hundred &us. Alas! It is only one throw of the dice in France, or one simple collation; and in our great woods it is the salvation of four poor families, who perhaps would never see God if this aid were not lent them.
[Page 81]
CHAPTER II. OF THE GENERAL CONDITION OF THE FRENCH COLO-
NY, AND THE CONVERSION OF THE SAVAGES.
P
EACE, love, and good understanding reign among our French people. The faith is extending, and taking deep root among the Savages. These few words might suffice to show that we are living here in a golden age.
Those who have told us about golden ages did not embellish them with Peruvian mines, but with an innocence preferable to the riches of either hemisphere; [17] so that we can almost say that the use of iron renders the ages golden, and the use of gold makes the ages iron. Verily, one lives in these countries in great innocency, óvirtue reigns here as if in its empire; vice, which pursues it incessantly, only appears secretly and by stealth, never introducing itself without humiliation. The principal inhabitants of this new world, desiring to preserve this blessing of Heaven, have ranged themselves under the banner of the blessed Virgin, in whose honor they hear the holy Mass every Saturday, often frequent the Sacraments of life, and lend ear to the discourses that are given them on the dignities of this Princess, and on the blessedness of the peace and union that bind them here below on earth, to render them one with God in Heaven. This devotion has banished enmities and coldness; it has introduced pure discourse in the place of too licentious language; it has [Page 83] revived the custom in families of publicly praying to God, evening and morning; it has given desires for purity to some [18] persons in marriage, even to offering their vows by mutual accord to the chastity of the blessed Virgin, and to renewing these, from time to time, that they may more holily receive her well-beloved son in their hearts. Last year, the caterpillars, grasshoppers, and other insects eating all that came out of the earth, some processions and public prayers were made on this account; strange to say, the following day these little animals died, and disappeared so entirely, that a certain person reaped more than thirty puncheons of grain, though not expecting over ten bushels.
Moreover, we live here in great contentment and satisfaction. The French are in good health; the air of the country agrees with them, as it is pure and salubrious; the soil is beginning to yield them grain in abundance; wars, lawsuits, disputes, and quarrels do not infect them. In a word, the road to Heaven seems shorter and surer from our great forests than from your large cities. True, we do not think of ourselves as being alone in a strange country; nor are we so, [19] since we all have only one and the same Prince and the same King, whom alone we love and honor. Last year, we made bonfires for the birth of Monseigneur, the Dauphin; we entreated God, by a solemn procession to make this child like his father. Our joy and our affection were not kept within the bounds of one year; Monsieur the Chevalier de Montmagny, our Governor, wishing to prolong it, has had a Tragi-comedy represented this year, in honor of this newborn Prince. I would not have believed that so handsome apparel and so good actors [Page 85] could be found in Kebec. Sieur Martial PiraubÈ, 7 who had charge of this performance, and who represented the chief personage, succeeded excellently; but in order that our Savages might derive some benefit from it, Monsieur the Governor, endowed with uncommon zeal and prudence, invited us to put something into it which might strike their eyes and their ears. We had the soul of an unbeliever pursued by [20] two demons, who finally hurled it into a hell that vomited forth flames; the struggles, cries, and shrieks of this soul and of these demons, who spoke in the Algonquin tongue, penetrated so deeply into the hearts of some of them, that a Savage told us, two days afterward, that he had been greatly frightened that night by a very horrible dream. ìI saw,î said he, ìa hideous gulf whence issued flames and demons. It seemed to me that they tried to destroy me, and this filled me with great terror.î In brief, these poor peoples are giving themselves up to Jesus Christ from day to day; the help that is given them in clearing and cultivating the land encourages them so greatly, that it is a blessing to see them praying and working, each in due time.
The good examples of the chief men of this colony strongly influence them; Monsieur our Governor sometimes approaches the holy table with them; he honors them by his presence, coming to visit them at St. Joseph. Having learned that these good Neophytes were to receive communion on the day of the feast of our Father and Patriarch, St. [21] Ignace, he came to perform his devotions with them in our Chapel of St. Joseph. Madame de la Peltrie was there at the same time, to be godmother to some children that were to be baptized. Was it not beautiful [Page 87] to see these worthy and titled persons, mingling with the Savages, óand all together approaching Jesus Christ? This simplicity creates for us a golden age.
Some time ago, we told the Savages that persons of rank had desired to be recommended to their prayers when they received communion, óthat even the Queen had wished them to pray to God for her Dauphin, as I have learned on good authority. This surprises and consoles them, and gives them an idea of the greatness of God, and an esteem for prayer, seeing that personages so eminent value it so highly. Upon telling them that this good Princess had given some alms to succor them, that other Ladies or wives of Captains had done the same, that prayers for them were offered to God throughout all France, óthey admired the goodness [22] and lofty character of Christianity, which abases great things and exalts the most humble. Some of them told me that they would not fail to pray daily for the persons who helped them, naming to me very well those who have given substantial help to draw them out of their great miseries. The following Chapters will afford some consolation to those who have cooperated with the blood of Jesus Christ, the virtue of which appears wonderfully in these poor barbarians. [Page 89]
CHAPTER III. THE SAVAGES REASSEMBLE AT SAINT JOSEPH AFTER
THE EPIDEMIC, ELECT SEVERAL CAPTAINS, AND
SHOW THEIR ZEAL FOR THE FAITH.
I
HAVE sometimes seen frightened pigeons attacked by a hawk. These poor birds would fly here and there [23] around their dovecote, without entering it; then, their enemy happening to disappear, they would suddenly dart into their little home. This is precisely the image of the pitiable condition in which our Savages were last year. The malady pursued them with flapping wings, as it were; they hovered around the house of St. Joseph, passed and repassed in their little gondolas and canoes, and, still seeing the shadow of the Vulture that pursued them, they again took flight; but finally, as this scourge began to abate, they came and took refuge in the dwelling they have chosen, Et Deus fecit cum tentatione proventum, God has given them more courage than before. At the time they were reassembling, the Reverend Father Vimont, our Superior, going up to the three Rivers, encountered some of them on the way, of whom he wrote me in these terms: ìWe reached Monsieur de la Poterieís 8 house yesterday about noon; we shall not be able to leave until to-day at about the same hour, because our sailors have let our shallop run aground too far up. I could not find a canoe, to go on ahead of it, [24] for there are only two here, óone of which [Page 91] goes to St. Joseph, the other must serve about thirty Savages whom I encountered here last evening. I had them pray to God, and taught them as well as I could. They made me sing the Irinitik (a Song composed in their language). God knows how I acquitted myself of this; however, I proceeded to the end with the Litanies. I explained to them how your Reverence and I had procured for them the Gribane, 9 to take their little baggage to St. Joseph, and that Monsieur the Governor was granting them this favor, in order to induce them to clear the land. They declared themselves very favorably inclined to this. After I had spoken, they told me that, as for themselves, they were relatives of the Captain of the Island; but that, however, they did not like him, because they knew very well that he showed himself interested in the cultivation of the land and in the instruction, only in appearance. Upon taking leave of them, I assured them that I would hasten my journey, in order to come and take them on my return, and make myself their Captain as far as St. Joseph. I saw some infirm old women and [25] some children, who may give the Hospital mothers and the Ursuline mothers more occupation. I desire earnestly to return very soon and contribute something towards the permanent settlement of these poor Savages. I forgot one thought which consoled me very much. They added, in their address, that they had not the sense to retain what was taught them, because they were not baptized, óthat they were well aware that baptism aids in comprehending clearly and in remembering well; and that, if they were baptized, they would have more strength and more intelligence to learn the things pertaining to the faith, and to do [Page 93] as the French do. I beg you, salute for me Yours.î These good people, and many others from various places, finally gathered at St. Joseph, where they did what I am about to tell. All the Christians who are prominent among them mutually agreed, without telling us anything about it, to get the Savages together and offer them strong inducements to believe; if any one showed himself an open enemy to the faith, they resolved to drive him away from the village that they [26] are beginning. Having informed us of their intention, we judged that it was best to let them proceed, and that this action, so extraordinary among the Savages, who hardly ever contradict one another, each considering himself as great a lord as the other, might proceed from the spirit of God. The people being assembled, three Christians addressed them. The first was Estienne Pigarouik, formerly a famous sorcerer among them. He somewhat irritated the minds of some of the pagans by his fervor; for óafter having testified that he did not fear death, that he would consider it a favor if they should murder him for the faith óhe said that they must banish the devil from their new residence, and that the unbelievers retained him with them, especially those who wished to have two wives; and, consequently, that it was necessary either to believe or to separate, and that those who had courage ought frankly to express their opinions upon this subject.
After this one, NoÎl Negabamat spoke, but more moderately. ìExperience,î he began, ìteaches us that Monsieur the Governor, that the Fathers, and all the [27] French love us. You see that they succor not only those who are baptized, they aid us all [Page 95] to cultivate the land, and to furnish ourselves with lodgings; they relieve us in our sicknesses, they provide for us in our want, without asking us for anything, nor expecting any recompense from us. You all approve of these good actions; you all say ëThat is good, those people love us.í But know that if what they do is good, what they teach is still better. They do not say that they all will go alone to Heaven; they say that we all are brothers, that we have only one and the same Father, that the pleasures of the other life are for us as well as for them. You know what they teach, óyou listen to them every day. It seems to me we all ought to unite in one and the same belief, since we wish to assemble in one and the same village.î
Jean Baptiste Etinechkavat, who is a Captain by descent, spoke last. ìYou know," (said he) ìthat I am not a great talker, óthat my tongue clings [28] to my palate, and that it is hard to open my lips. I am already old, I am beginning to think more than to speak. Now I assure you that I considered the Faith well before embracing it, I did not yield to the first invitation; but I am now so satisfied that, the more I consider it, the more I love it; and consequently, if you have any faith in me, do not fear to embrace it. I believe that the only means of restoring your nation, which is going to destruction, is for you all to assemble and to believe in God, ónot hypocritically, but from the depths of your hearts; and as he is good, and as he can do all, he will restore and preserve us.î That was what our Christians said in this first assembly, which took place at night; we were not present there, nor were we at the following ones, Our Neophytes, or rather our Lord, conducted this whole affair. [Page 97]
One Pagan alone óan arrogant man, but who had formerly been more so óbegan to speak after these three harangues. ìI see clearly,î said he, ìthat they wish to drive us away. True, they do not attack me so directly [29] as they do such a one, who is my relative. But it must be known that one cannot strike him without hurting me. They cry out that he loves two women; have we not had the privilege for a long time to take as many of them as we wish? If they think to make us go out by force, we shall have to play at ëwho shall fetch?í and the one who loses the game shall give up. We listen every day to the Fathers, ówe do not disapprove what they say; but we do not think that we can remember what they teach, or observe what they recommend; we must not be in haste, strength comes with age. I did feel great distaste for what they preach, óI used to make sport of them, I have quarreled with and threatened them; I had nothing but a mouth at that time, but now I am beginning to have ears; if they are not yet so sensitive as yours, nevertheless, what is said goes into them. As for me, if I were related to the French as you are who have received their belief, I would not be willing, however, to offend my countrymen.î The conclusion was that they would think the matter over. Our Christians [30] did not give up their point. They came to beg us to treat secretly with Monsieur the Governor, that he might prompt them to appoint some Captains to lead them in their little affairs, ójudging rightly that, the few Captains being gained over, all the rest would readily follow. Monsieur the Governor, who does not let slip any occasion for extending the Faith and the Kingdom of Jesus Christ, had the principal ones[Page 99] called together; and óhaving praised,them, some for having received holy Baptism, others for preparing themselves to receive it; having exhorted them to hold fast to the resolution they have taken, and which they have already put into practice, to cultivate the land and to settle down; and having recommended to the Christians constancy in their marriages óhe gave them to understand that it would be well if they should elect some chiefs to govern them; and that, if the women and the youth lived independently, this was not the way to preserve themselves. They all promised to assemble at St. Joseph to consider this matter.
Three days afterward they came [31] to our house to see us, and asked us how they should proceed in this affair. Having explained to them how it could be done through secret votes, they immediately concluded that they must enter, one after the other, the chamber of one of us, to name, to the Father who should be there, three of the principal men whom they might consider best qualified to command. This was done without delay; the Father wrote their votes secretly, then he declared to them aloud how many ballots each of them had, without naming those who had given them. The Christians prevailed over the Pagans. Jean Baptiste Etinechkavat did not compete in the election, for, being a Captain by descent, every one gave him the first rank. One Pagan alone approached the number of votes that the Christians had.
The election over, they looked at one another in great astonishment, never having proceeded in this manner. No one broke the silence. Finally a Christian, crippled in one leg, who happened to be present [Page 101] with the others, exclaimed, ìWhat are we thinking about? Why does no one speak? This is your own [32] work. It is we who have just concluded that such and such persons should command, or rather it is God who has so ordered it, óhe has guided our opinions and our ballots; nothing more remains but to obey.î Then, turning toward us, ìI see plainly that each one is looking at his companion to see who will begin to speak. My Fathers,î he said to us, ìpermit us to withdraw to some place outside of your house, that we may consult among ourselves upon what we have just done, and that each one may say freely what he thinks of it.î They were immediately dismissed, and, having assembled apart in one of their cabins, this lame man, urged on, as I believe, by the spirit of God, spoke with so great fervor of the grandeurs of the Faith, and above all of the blessings of obedience, that he astonished them all. They parleyed among themselves, and concluded: First, that this poor cripple, who spoke so well of God, should be Captain of prayers; that he should be listened to; that he should learn from us what he could of the truths of our belief, to explain these to them; [33] and that each one should dispose himself to receive it.
Secondly, they appointed two of them, who should keep the young men to their duty; one was a Christian, and the other still a Pagan.
In the third place, they concluded that the three who had received the most votes should decide their affairs, with Jean Baptiste, already a Captain, and that these new Magistrates should be in charge only one year; that, when their term expired, they should Proceed to a new election.[Page 103]
In the fourth place, they confirmed the resolution they had made to cultivate the land. This done, they went to see Monsieur the Governor to give him an account of their proceedings, and to entreat him to authorize those whom they had elected. He promised them that he would support these; and, as he has obedience rendered to every head of a family in his own house, that he would lend a helping hand if they required it of him, to the end that their countrymen should obey what they have mutually concluded, When all was resolved upon, the young men, passing, with arquebuses [34] upon their shoulders, around the cabin where the Captains had been elected, fired a neat salute in their honor.
The next day, when one of us asked a Pagan, who was somewhat averse to the faith, if he were not thinking of being instructed, ìDid you not hear the arquebus shots last evening?î said he. ìThat noise assured you of my willingness to believe in God; for we all concluded that we must listen to you, and embrace your customs.î
As all this took place only among the men, they resolved to call together the women, to urge them to be instructed and to receive holy Baptism. Accordingly, they were brought together, and the young people also. The best of it was that they preached to them so well that the following day some of these poor women, encountering Father de Quen, said to him, ìWhere is such a Father? we have come to beg him to baptize us. Yesterday the men summoned us to a Council, the first time that women have ever entered one; but they treated us so rudely [35] that we were greatly astonished. ëIt is you women,í they said to us, ëwho are the cause of all our misfortunes, [Page 105] óit is you who keep the demons among us. You do not urge to be baptized; you must not be satisfied to ask this favor only once from the Fathers, you must importune them. You are lazy about going to prayers; when you pass before the cross, you never salute it; you wish to be independent. Now know that you will obey your husbands; and you young people, you will obey your parents and our Captains; and, if any fail to do so, we have concluded to give them nothing to eat.íî This is a part of the sermon of these new Preachers, who, in my opinion, are so much the more wonderful as they are new and very far removed from the Savage methods of action. I believe, indeed, that they will not all at once enter into this great submissiveness that they promise themselves; but it will be in this point as in others, they will embrace it little by little. A young woman having fled, shortly after these elections, into [36] ëthe woods, not wishing to obey her husband, the Captains had her searched for, and came to ask us, if, having found her, it would not be well to chain her by one foot; and if it would be enough to make her pass four days and four nights without eating, as penance for her fault.
There occurred at the same time an edifying incident. Two blind women having heard that they must honor the cross which was between their cabins and the Chapel, felt for it with their staffs when they came to Mass; and, as it is planted within a palisade of stakes, they passed their staffs over these stakes, wondering if, this cross being higher, they could touch it. Some of our Frenchmen, seeing them so earnestly searching, stopped to see what they intended to do. After having carefully followed the [Page 107] palisade, they finally encountered the cross, and both made a deep reverence to it. This made our Frenchmen laugh, yet they were greatly edified at the simplicity of these good people.
In consequence of all these conclusions, they [37] set to work at their meadows. In truth, I believe that their Angels rejoiced greatly, seeing them so fervent in an occupation so innocent, and so useful to the welfare of their bodies and their souls. Our Reverend Father Superior, who had passed the Winter at Kebec, wishing to enjoy this consolation, came to live at St. Joseph, where he did wonders in aiding them. We are extremely obliged to Your Reverence for having sent us a man so prudent, so charitable, and so zealous for the salvation of the poor Savages. Notwithstanding the distractions of his office, he has so advanced in the knowledge of the language that he already makes himself understood, explaining the catechism profitably. He went himself with our men to succor these good Neophytes, sometimes giving them food at the end of their work, and procuring Indian corn for them to plant. I leave you to, imagine whether these poor Savages were comforted, at seeing these great acts of charity.
Some Frenchmen, wishing to participate in this good work, also gave [38] a few daysí labor of their men to advance it, and to help these poor people plant their corn. The seed of charity produces fruits of glory.
At the same time that they were working down here with fervor, some Algonquins of the Island were doing the same thing at the three rivers. The clearing they have made is one of the strongest chains that can hold them there. They had given their [Page 109] word to Our Reverend Father Superior, who went to visit them, that they would receive instruction, and would cultivate the land; I believe that they will keep it, if the fear of their enemies does not cause them to let go the prize. Father Jacques Buteux and Father Charles Raimbault, who labor in this residence, exert a strong influence upon them for our Lord.
When our Savages had planted their fields, they told us that they intended to go down to Tadoussac, partly to trade with the peoples of the Saguene, but principally to invite the Captain of Tadoussac and his people to embrace the faith and to come to live near them; and since [39] on such occasions presents speak louder than words, they collected a quantity of porcelain to present to this Captain. We contributed something thereto, on our part. They told us, besides, that if the people of Tadoussac ranged themselves on their side, they would go and invite the other more distant nations to do the same, ìIn order,î they added, ìthat we may all have only one God, and one way of doing things.î ìOur words,î said the Christians, ìwill not be new, for the report of our belief is already spread everywhere.î Ah, how true it is that Deus noster ignis consumens est, that God is a consuming fire; and that Nemo est qui se abscondat ý calore ejus, that there is no marble that it does not heat. Would I ever have believed that Barbarians born in cruelty, and fed upon human flesh, would become Preachers of Jesus Christ? I can assure you that I do not know any one who has given them these ideas of going to invite other nations to believe in God, óit is purely the work of the holy Spirit; and, in order that it may be seen [Page 111] that it is the spirit, Qui continet omnia et replet orbem terrarum scientiam [40] habens vocis, behold what it has caused the Savages of the three Rivers to say. Some canoes of Attikamegues (these are tribes that live ordinarily above the river of the three Rivers) having come down towards our French, the Algonquins invited them to come and live with them, in order to obtain a knowledge of God, ótelling them a thousand good things about the help that we render them according to our limited power. These new guests answered nothing to this; but, going to see Father Buteux, they testified to him that they had a great desire to be instructed and to cultivate the land, óbut not with the Algonquins, because they were of different natures and language. The Father asked them if they would not like to choose a place, distant one dayís journey or thereabout, on the river Metaberoutin, which we call the three Rivers, and that there two Fathers of our Society would go to instruct them. ìAh,î they replied, ìthat is just what we would like.î Here are the exact words of the letter of Father Buteux, who wrote us this good news: ìëRest thee assured,í [41] the Captain of this nation said to me, ëthat I shall do what I can with my people, in order that this may be accomplished; thou shalt hear news of it before Autumn, so that arrangements may be made to clear the land in the Spring. Take courage! I and my uncle, whom you see, will speak urgently of this matter.í This uncle of whom he spoke and who was present there, is a good old man whom I baptized last year, and whom sieur Marsolet named Nicholas. I had told him that he should try to come and confess in the Spring. He did not fail to do so, purposely [Page 113] breaking off his plan of going farther up. This man takes a deep interest in the holy Faith, and this gives him great confidence in God, of which here is one result that he related to me when I would have dismissed him. After having confessed, he said to me, ëWait a little longer; I wish to tell thee what our Father has done for meí óit is thus he called God óëThe snows have not been favorable this year, which *caused me once at the end of the Winter to be in great distress; I had nothing to eat, and I did not expect to find any game with my legs already old, [42] seeing that better hunters than I had lost courage. I addressed myself then, as I do in all my necessities, to our Father, and said to him, ìMy hope is in thee, thou art the master of all; help us; do what shall please thee.î Some time after my prayer, I encountered unexpectedly two Moose, óone of which I killed immediately, and charged some young men to go and kill the other one, which they did. So I hope that he who is good will lodge me in heaven with him.í I can say truly that Father R[a]imbault and I, seeing how this good man had been preserved in the forests and among Barbarians, though he had had but very little instruction, admired the goodness of God. The Holy Ghost is a great master.
ìOur Algonquins have gone to trade in the vicinity of a nation called the Outakwíamiwek. 10 The latter trade with others who come from the North, and who are called Papiragaw'ek. 11 They have a rendezvous where they assemble in the month of August. It is so cold in the country of the latter that the trees do not attain the proper size to furnish them bark enough for [43] making their canoes, [Page 115] which they buy from other tribes. I hope the Faith will be carried into these nations, that we may be able to attract and locate them down here in the course of time.î These are the words of the Father; may God hearken to them.
I have already said that the sum of a hundred Ècus is sufficient to hold and convert an entire family, by means of a little house that is built for it, partly in the French way, partly in the fashion of the Savages. Would to God that the superfluity of buildings in France were converted into these little edifices; and that zeal to render these poor peoples permanently settled would enter the hearts of the mighty ones of the earth. He who civilizes one family converts all its descendants, and makes a miniature Christian people.[Page 117]
[44] CHAPTER IV. OF THE SAVAGES BAPTIZED, AND THE GOOD DEEDS
IN THIS NEW CHURCH.
W
E have baptized this year about twelve hundred Savages, including those among the Hurons as well as those down here. Those who have received this Sacrament at the residences of Kebec, St. Joseph, and the three Rivers, are for the most part adults, who have embraced the Faith of Jesus Christ in good health, after they have been given sufficient instruction, They are living now in most delightful happiness and innocence. I will not stop to describe the particulars of their baptisms, but will content myself with mentioning some of their good actions and some of the good sentiments that God gives them. It is now that we can say, Samaria recipit Verbum [45] Dei, there is no barbarian condition that is proof against Godís goodness. The pious souls who have watered these new plants with their tears, and who have made them germinate and grow by their holy prayers and by their kindly assistance, will taste with pleasure these fruits of the blood of Jesus Christ, which I present to them with all my heart.
We have, then, at the residence of saint Joseph, a new Church of Savages, who are gradually collecting in that place, both to be instructed and to cultivate the land. We have another at the three Rivers, which, being younger, is not as yet so strong. The [Page 119] principal Savages down here are already Christians, and the others aspire to this grace. It is a very sweet consolation to see the candor of these new children of God.
First, there is no difficulty in inducing these good Neophytes to frequent the Sacraments on the days when they are desired to approach them. One of the Fathers goes through the cabins, the evening before, or says to them at prayers, and at the instruction that is [46] given them every evening, in the Chapel where they assemble, ìDo not fail to come to-morrow to confess; and those to whom the holy Communion shall be granted, shall receive it with reverence.î Ho! they respond. This done, hold yourselves in readiness, if you please, at four oíclock in the morning, for you will be sure to see Savages at your door, all ready to confess. Is not this obedience very pleasing?
When they were urged to allow no offense, however insignificant they might consider it, to stagnate in their hearts, I have seen them come to our house at the break of day, and say to one of us, ìMy Father, my heart is wicked; I have offended God; I have committed such an offense,î naming their sin aloud, ófor example, ìI have made an eat-all feast; the Devil has deluded me. I am going to confess; I shall have no rest until I have vomited forth the malice of my soul.î Having confessed, they go away relieved, believing themselves purified in the blood of Jesus Christ, which is applied to them through this Sacrament, the virtue of which they very well comprehend.
[47] There are some who do not fail to confess every week, and to receive communion as many [Page 121] times as they are permitted, for they do not do so without leave.
I have already remarked in the preceding Relations that many quit their games, or their dinner or supper, óthat is to say, their food, ówhen they are called to prayers, or to the instruction that is given once or twice every day in the Church, when they are not away hunting.
One of our Frenchmen having come to Sillery one day, early in the morning, and having glanced through the cabins, saw all the Savages still sleeping. At that moment the bell was rung for the first Mass, which is often said before the Sun rises, In a moment, he saw the greater part of the Christians upon their feet; and in the turn of oneís hand they had wrapped themselves in their blankets, which serve as garments and as beds; they came straight to the Chapel, in this costume, in complete silence. The good man who was looking at them was greatly astonished at seeing them in the House of God before a Frenchman would have been dressed. The majority [48] of the Christians are anxious to hear Mass every day. The advantage they have over the Pagans, of being able to attend these sacred mysteries, consoles them greatly.
We have been long in doubt whether we should baptize young people of marriageable age before they have made their choice. Experience has shown us that the grace of Baptism operates powerfully in a heart. The law which forbids the Christian to ally himself with an unbeliever is so well received among these simple people that, if a young Pagan is seeking a Christian girl, he will usually apply to us to be instructed and to receive Baptism before speaking [Page 123] to the girl; for he knows very well that she will scorn him as an unbeliever, or, if she be well inclined toward him, she will not hesitate to tell him that she cannot marry him without the consent of the Father who may have baptized or instructed her.
We are living now in profound peace; the Faith is respected even by the Pagans, and the new Christians are fervent. True, God [49] has tried these poor people by great calamities; and, as night returns after day, and Winter after Summer, I am expecting with certainty that he will raise up some storm after this calm. I am almost persuaded that these tempests will arise from the marriages made in the Christian way. The Savages have been for many ages in possession of a complete brutal liberty, changing wives when they pleased, ótaking only one or several, according to their inclinations. Now that they have become Christians, they must bend their heads under the yoke of single marriage, which perhaps will, some day, seem to them very hard. It is true that no alliances have ever been found in the world more holy and more perfect, and better adapted for preserving affection, than those of Christians. But that does not prevent that those who are married tribulationem carnis habeant, and be often annoyed in their households, and that it should be a sort of martyrdom, to be inseparably bound to a man or a woman who may have more sharpness than a [50] thistle, and less softness than a thorn bush.
Now it is not that, hitherto, we have great reason to complain of our Neophytes in this matter. On the contrary, I can readily say that the love which inspires those who have married with the rites of the Church, after the publication of the banns, and [Page 125] their desire to persevere until death in this affectionate relation, is a miracle of the Christian Religion. It is indeed true that before baptizing them, and afterwards before marrying them, we clearly explain to them the laws of marriage, showing them the importance of obeying the ordinances of God and of the Church, and the disgrace they incur by clashing with the authority of Monsieur the Chevalier de Montmagny, our Governor, who would not hesitate to have those severely punished who should discard their wives in order to take others.
Truly, God has favored us with a man after his own heart, very zealous [51] for his glory and for his service. As he saw the importance of authorizing this Sacrament, and of making it reverenced among these peoples, he desired that the ceremony for three marriages that we had published at Sillery should take place at Kebec, and wished himself to make a magnificent feast for all those invited to the nuptials. Madame de la Pelletrie and some other French Ladies took charge of dressing the brides; and as for the men, we had them richly clothed, wearing the precious gifts which his Majesty made last year to some of our Savages. Our leading Frenchmen conducted them with honor to the Church, and, after they had received the Sacrament of marriage, took them into a hall, where they were handsomely entertained. The Savages, when they saw this ceremoniousness, were enraptured, and our French people greatly edified; and the heavens took delight in an act which was done for the glory of him who built them. Some Montagnais and Algonquins, not invited to the wedding, regarded these ceremonies with astonishment; and their wives, seeing [Page 127] the young girls and [52] women who were about to be married arrayed in the small treasures of the country, which they greatly value, said to one another, ìOne could easily tell that these brides are not orphans, that their fathers are not dead; that they would not be so fine if they did not have good parents,î praising by this admiration the care that is taken of these new plants in the garden of the Church. I heard with my own ears these words come from the lips of some of our French people, óìWe did not expect this blessing in our time; in truth, it is a very touching consolation to see a Barbarian, reared in the freedom of the wild asses, bring himself meekly under the yoke of Jesus Christ, our Savior.î
One of these bridegrooms was Vincent Xavier, son of the deceased FranÁois Xavier Nenaskumato, a young man about twenty-two years old. Finding himself deprived of his father and stepmother, who were carried off in the general epidemic, he came to tell us that he needed the help of a woman to make his snowshoes and clothes, óin brief, to take care of his household. ìI am [ë3] in love with a young girl,î said he; ìI beg you to call my relatives together, and to consider whether she is suitable for me. If you decide that it is for my good, I will marry her; if not, I will follow your advice.î His relatives and friends decided that this choice would be a suitable one for him. Now as Advent was drawing near, we told him that, in truth, he could very properly marry at this holy season, but that the most prudent Christians did not do it, ìYes,î said he, ìbut I am in a hurry to go hunting. If you put me off until forty days hence, who will make my [Page 129] snowshoes?î ìAsk your promised bride to do it,î we said to him. He began to laugh, and replied, ìI shall make myself a laughingstock, for it is not the custom in our country to employ girls before their marriage; but it does not matter,î he Continued; ìalthough the term you set me is a very long one, it is better to wait, and to risk being made sport of, than not to obey you.î This good young man waited, and behaved with a truly Christian innocence during all that time, óconfessing very often, in order [54] to fortify himself against the snares of satan, who does not sleep at such times.
I do not know if what I am going to say will not be considered absurd in your France, but it is looked upon here as both innocent and proper. The Savages who come about our settlements apply to us in all their little affairs, as children would to their fathers. They come sometimes to ask if they shall go hunting in such a place, if they shall take medicine, if they shall have a sweat, if they shall dance, if they shall marry. The young men come to see us in private and ask us to find them wives, or to speak for them to those whom they desire to marry; some widows, and even some young girls, ask us secretly to find them husbands, confiding in us more than in those of their own nation, and tell us emphatically that we are to act as if on our own account, without making it appear that they had spoken to us. The whole point lies in so behaving in these offices of charity that they themselves become intimate and conclude the affair without involving us, except in [55] leading them in the paths of the children of God. Even the Pagans who are well disposed towards the Faith behave thus toward us. [Page 131]
Some time ago a young Savage, not yet baptized, had us asked by some of his Christian relatives if we would approve of his marrying a girl whom he named. Now as neither the one nor the other was a Christian, we replied that we would not take part in such connections, and that we did not meddle with marriages, except to see that they live in a Christian manner when they have been baptized. This young man did not press the matter farther. Having met him some days later, I asked him if he were not married. ìI have no inclination,î he replied, ìto marry without your consent. You are my father; it is for you not only to tell me whether you approve my marrying, but also to appoint the day when I shall do so.î ìYes,î I said to him, ìbut you are not a Christian.î ìI am not one yet,î he replied, ìbut I am very desirous of becoming one, and [56] the girl whom I am seeking has the same desire; this is why I beg you to baptize us both before our marriage. We will wait as long as you please, if we are not yet sufficiently instructed.î Can the holy souls who pray for the conversion of these peoples, and who feel that they are heard, hear of this candor without their hearts softening or melting in the heart of God? As we see that our Lord keeps blessing the marriages of these good Neophytes, we baptized these two young people, well instructed, and then married them with the rites of the Church. We have arranged several other marriages, All these pairs are, by the grace of our Lord, firmly resolved not to forsake each other until death, óexcept one or two, who are beginning to cause us some trouble. [Page 133]
When some difference occurs among them, they come to see us, or have us give them some advice, A Christian woman, learning that I know not what games or public recreations were in progress in a cabin, wished to be present there; her [57] husband declared that he did not approve this; she went, however, against his wish. Having returned, her husband said to her, ìIf I were not a Christian, I would tell you that, if you did not care for me, you should seek another husband to whom you would render more obedience; but, having promised God not to leave you until death, I cannot speak to you thus, although you have offended me.î This poor woman asked his forgiveness, without delay, and on the following morning came to see the Father who had baptized her, and said to him, ìMy Father, I have offended God, I have not obeyed my husband; my heart is very sad; I greatly desire to make my confession of this.î Such frankness is delightful. Enough for this Chapter; let us pass on to some other acts of these good Neophytes. [Page 135]
[58] CHAPTER V. CONTINUATION OF THE SAME SUBJECT.
A
S a sick young Savage had been abandoned by his people about ten leagues above the residence of St. Joseph, Father de Quen, who has labored diligently all this year in this residence, took a Frenchman with him and went in search of this poor sufferer. They found him after a great deal of trouble, and had him brought to the Hospital, where the poor boy was so well cared for that he recovered. Charity works miracles; it changes Savages into children of God. This young Savage, seeing so great love toward him, received instruction, and urged us to baptize him. There were some objections to this, because, being of a marriageable age, it was feared that he might ally himself with some unbeliever if he could not find a Christian girl. He promised to obey all the laws of God and of his Church, [59] in so far as it should be possible to him; and he promised it with such good grace and so good a heart, that he was baptized. Grace has powerful effects. Since that time this young man has never belied his promise, óhe has no thought of marrying an unbeliever, and is such an enemy of the dissoluteness of the young men that one day, when some Savages arrived from the Algonquin country, he came toward evening, and said to us, secretly, ìI entreat you to give me shelter this night and the following ones, as long as these young men shall be among us; for [Page 137] I shall be obliged by courtesy to accompany them, and, as they are not baptized, they will be likely to do something that God hates; and, for my part, I can no more offend him, for it is in earnest that I believe, and that I told him I would obey him.î Another young man told us that his baptism had stopped his ears. ìI no longer hear,î said he, ìthe licentious words that heedless youths sometimes utter in our cabin. It is impossible to understand how glad my heart is to see itself free from its sins.î [60] I learned from good authority what I am about to relate. A young man between twenty-five and thirty years old, while pursuing his way, lay down to sleep in a cabin of Savages. In the night, a woman approached him. He, perceiving her purpose, anticipated temptation by saying to her, ìGo away, for I am a Christian; those who pray to God do not commit such sins.î
I have said elsewhere that the young Savages who are seeking a wife go to visit their mistresses at night. We forcibly denounce this most pernicious custom; for although, in general, all is done with great decency, yet the risk of offending God is too great.
Now, when any young Savages arrive from outside, our ëChristians immediately inform us of it, that we may watch and see that all keep within the bounds of duty. They themselves rebuke the young men who take too much liberty, reproaching them with calling the demons into their cabins, and with drawing down the curse of God upon their heads. There happened a very [61] remarkable thing in regard to this. A young man not yet baptized, who was wooing a Christian girl, went to see her at night [Page 139] At first this girl did not rebuff him, but listened to his conversation, which so scandalized the Christians. that we were immediately informed of it. We summoned her and reprimanded her sharply, reproaching her with behaving like a profligate who did not believe in God, and telling her that even the caresses of this young man at such a time were sinful. This poor girl, greatly surprised, replied to the Father who chided her, ìMy Father, it is true that I have listened to this young man, but he did not caress me. I am not French; I have seen Frenchmen trifling with girls, caressing and kissing them, but this is not our custom, óthose who seek us only talk to us, and then go away. Believe me,î said she, ìwhen this young man was speaking to me I remembered very well that I was a Christian, and that I was unwilling to offend God. I merely told him that he should address himself to you in this matter.î ìThe [62] report is, however,î said the Father, ìthat you did not behave properly.î ìThose who pray to God,î she replied, ìwill not say that. For I assure you that I have done nothing wrong, beyond listening to him, conducting myself according to our ancient customs.î Thereupon, a certain person, for the sake of a joke and also to assure himself of the genuineness of the girlís simplicity, said to her, ìI shall know truly whether this young man has deceived you, for I will have you take a potion that will make you vomit immediately if he has touched you." ë(Shall I not vomit,î said she, ìunless he has touched me?î ìNot at all.î ìWell, then, give it to me now and you will see my innocence.î His companion gave her a spoonful of very black syrup, which she took with a very cheerful face, and swallowed [Page 141] confidently. ìIf I do not vomit,î she exclaimed, ìexcept in case I have done wrong, I fear nothing.î She was praised for her firmness, a sign of her purity óBut she was made to understand so clearly the harm there was in scandalizing her neighbor, and Placing herself in danger of being deluded [63] by the devil, that she and her companions profited by it. And a few weeks afterwards, when other young men came to visit them at night, they straightway told them that they should go away, óthat they were Christians, and that, if the men wished to marry any of them, they should address themselves on that subject to the Fathers who had baptized the girls. But, as these young men did not go away, the girls took firebrands and threatened to thrust them in their faces if they did not leave. To be born in barbarism and act in this manner, is to preach Jesus Christ boldly.
A Christian woman, believing that a Frenchman gave her a very pretty knife, that he had only loaned her, kept it. The Frenchman forgot it for the time, so that he thought he had lost it. But having recognized it in the hands of this woman, he tried to take it away. She resisted, protesting that he had given it to her. A difference in language often results in misunderstandings. Finally, this woman became so angry that she made Father de Quen, who was present, imagine that the Faith was not deeply rooted [64] in her soul. Hence he asked her if she had wished to deceive God in her baptism. At these words, she recovered herself and said to him, ìMy Father, I have been carried away by my anger. I have displeased God, I will go and confess. It was not my love for the knife, but the fear I had that [Page 143] you might look upon me as a thief. I assure you that I acted sincerely before God in my baptism; and what afflicts me is that it should be thought that I commit sins that those who are baptized do not commit.î Thereupon, she began to preach to the young girls who were present, declaring to them what they would have to give up if they wished to be Christians.
Some of the Savages have proposed to us these ëcases of conscience, which are very easy to solve, ófor example, if it be a great sin to dream something wrong at night, although even in dreaming one should resist it? ìIf the devil incline us to believe our dreams, if we reject them,î they ask, ìis the thought we had, of believing them, a great sin?î I have been troubled [65] sometimes in asking Savages about certain sins, lest I might cause them to infer that baptized persons could commit these.
One day five old women were baptized together, the youngest of whom was more than sixty years old. After baptism, one of these good Neophytes took the Father who had baptized them by the hand, and said to him, ìMy son, thou hast made us live again; our hearts are full of joy, óthey tell us that thy words are true, and that we shall go to heaven.î The others cried out, ìOh, how fervently I will now pray to God!î In fact, as soon as one spoke of God in their cabins, they fell upon their knees, and clasped their hands. The most aged one said to her people, ìIt seems to me that our Ancestors believed something of what the Fathers teach; for I remember that when I was quite young, my father, who was very old, related to us that he who has made all, and who provides our food, was displeased when any [Page 145 one did wrong, and that he hated the wicked and punished them after their death.î
After the baptism of these good [66] old women, as we were sending away a tall, well-formed man, ópostponing his baptism until another time, because he did not seem well enough instructed, óhe appeared very sad. ìI am grieved,î he said to us. ìYOU tell me that I am not yet sufficiently instructed; do I not know as much as these simple old women whom you have baptized? Permit me to return tomorrow morning, and examine me once more.î We allowed him to do so, and this good man, once very proud, but now a very good Christian, reconciled himself to be instructed by a child in the principal articles of the Catechism. Finally, he urged us so strongly óalleging that he was going away on a journey, and that he dared not depart without being freed from his sins óthat we baptized him, with a few others who were made Christians at the same time. A little Christian knowledge, together with good will, avails more than all the Philosophy of Aristotle.
On the sixteenth of January, having learned that a poor old woman, who had left the residence of St. Joseph to go to the three Rivers, was lying ill [67] by the wayside, with two children who were incapable of helping her, we sent two Savages to bring her to the Hospital. As they had no sleds, they brought the two children, and left the sick woman all alone in the depths of the woods. We chided these two messengers severely, and told them that they must return and get this poor creature. One of them who was not yet a Christian, hearing us sayî return,î stole away as quickly as possible. The one who was [Page 147] baptized retraced his steps, with one of our Fathers and our brother Jean Ligeois. When they reached the place where the sick woman was, they found her in a hole made in the snow, lying upon a few branches of pine, with no shelter but Heaven, and with no bark to protect herself from the wind. They had to sleep in this same hostelry, where nothing was to be found for supper except what they brought with them. God gave a new shelter to these new guests; it snowed so hard, all night, that they were covered and shrouded in snow on all sides. These hardships, which seem great in France, [68] are considered here as light, óin fact, they are easily borne. When morning came, the sick woman confessed; they bound her to a little sled, and our brother Ligeois, and this good young Savage hauled and pushed her as well as they could. But, as the weather was very severe, and as she had suffered a great deal, she died before reaching the Hospital. If these actions touch the Savages, they also touch Heaven, qui dat nivem sicut lanam, who causes a mantle of snow to be found as warm as a mantle of wool.
It is a very common practice with the Christians to fall upon their knees as soon as they have killed some animal, and to thank God for it upon the spot. A good old woman, knowing this custom, practiced it in her own way. Going in search of some roots to eat, and finding some, she knelt upon the snow and addressed these words to our Lord: ìGreat Captain, it is you who have made heaven and earth, and these roots. You have made them for our nourishment, you have shown them to me that I might eat them. I thank you for them; if you [69] are willing to give me more, I will take them; if not, I will not give up believing in you.î This was her prayer [Page 159] As a Savage was passing along the bank of the great river while the wind was blowing violently, a very fine turtle, stirred up by the tempest, came forth from the depths of the water, and was thrown at his feet like a stone. When he saw it, he fell upon his knees and, raising his eyes to Heaven, uttered these words, ìMy Father, I thank you. It is you who have given me this animal. You have made it to nourish me, and now you present it to me. I thank you for it.î
Verily, these good people possess a truly engaging candor. It would be a very novel thing in France if one of the audience assembled to hear a sermon were to stop the preacher in the middle of the discourse, óeither to talk with him, or to ask him for the explanation of some point of his doctrine. This happens here every day without any impropriety. One of us preaching on confession, and declaring the importance of purifying oneís heart in this Sacrament, [70] and of concealing nothing from God, a Captain exclaimed aloud, ìMy Father, they do nothing but gamble in our cabins. Listen, young men, do you understand clearly what the Father is telling us? You are not doing right; mend your ways! You gamble too much; come and confess, and be careful not to hide any of your sins.î This parenthetical speech finished, the Preacher continued his sermon. At another time, ówhen the Father was speaking of the Communion, and saying that the Son of God concealed himself under the whiteness of the bread to try our faith, óa good old woman, raising her voice, said to the other women who were there, ìIt is in vain for us to hide anything; he comes into our hearts purposely to see all that is going on there. [Page 151]
He knows very well whether we are only pretending to believe, óit is for this purpose that he conceals himself, to discover whether we have any malice in our souls.î
When one says something which they greatly approve, they show it sometimes in the very midst of the preaching. Ho-ho, they say, or mi hi, ìthat is [71] good;î or, again, mi ke tiang, ìwe will do that.î There are some who will say to the Preacher, ìMy Father, do not go so fast; speak more slowly.î If the Father does not correctly use some word of their language, they will suggest to him the right word that he should use, and no one finds this strange. I have previously remarked that the Savages, to adorn themselves, redden or blacken their faces, or paint them in some other color. Now as one of us rebuked this mischievous custom on a certain day, one of his auditors, indignant at those who retained it, exclaimed, ìMy Father, it is only the deformed, and the uncouth who paint themselves. The rest of us, who are naturally handsome, have given up this old custom.î See how frank they are. But observe, if you please, that it is only the chief persons of the audience who assume authority in speaking. This is enough for this Chapter. [Page 153]
[72] CHAPTER VI. CONTINUATION OF THE SAME SUBJECT.
A
YOUNG Christian, getting into a passion, beat his wife, who had insolently provoked him, He had not yet recovered from his rage, when, repenting of his sin, he slipped into our chapel to cry to God for mercy; encountering Father de Quen there, he said to him, ìI am sad, I have just offended God, pray to him for me.î Now as that had happened in the presence of several persons, a great clamor arose in the cabins, ómany Christians and Pagans coming together to us, to complain of this scandal. ìThose people do not respect their baptism,î said the Christians; ìthey live as if they did not believe in God.î The unbelievers reproached us with not having baptized them, when they behaved better than many who were baptized. [73] ìThey are taught what is right,î said these, ìand they do not do it. They pray to God, and yet they get angry. They are baptized, and yet they do not hesitate to beat one another.î When we had told them that we would admonish those persons concerning their duty, they went and brought them without delay, waiting for nothing more. They were properly reprimanded, especially the woman, who was more guilty than her husband. This humiliation was useful to them, and did no harm to the others. The unbelievers cannot tolerate the faults of the Christians; they believe that, having embraced [Page 155] a Law so holy, the latter ought to be exempt from all frailties. It is true that the grace of baptism causes strange transformations, when one acts in accord with it.
A Christian Savage, who wished to enter a certain house, was violently repulsed by a Frenchman. They both talked, but neither understood the other. The Savage, finding himself badly treated, said, ìIf I were not baptized, I would thrash thee well. I am larger and stronger than thou art, óI would soon have thrown thee to the ground; but the [74] Father who baptized me told me that anger avails nothing, and that one must not do evil even to those who have done it to us; hence I will go away.î
A young Neophyte, having encountered a caribou, killed it with a shot from his arquebus. He immediately fell upon his knees and thanked God for it, óa custom which he observed even before his baptism; but what he did afterward is very remarkable. First, he sent to the poor sick persons at the Hospital a portion of his game, offering these first fruits to our Lord. Secondly, as he had killed this animal Tuesday evening, and as he ought to make a feast of it the following day, according to the custom of the country, he wished to wait until Sunday, lest the Christians would not eat meat on the forbidden days. He saw, indeed, that the necessity in which they found themselves sufficiently dispensed them; and he was also told that the men were to leave on Saturday, to go hunting, and that they would not taste his feast if he did not hasten to give it. Notwithstanding all this, [75] he held firm, preferring to please God rather than man. On Christmas eve, some Savages, not yet baptized, having arrived at [Page 157] St. Joseph, made a feast of bearís fat, which is their great delicacy. When some of our Christians were invited to this, one of them replied, ìAlthough we are truly in need, nevertheless we will not eat meat to-day. We are all fasting, and for that reason we shall not go to the feast.î We learned of this answer a few days later by mere chance, and it edified and consoled us all the more, because these poor people were suffering from want.
Madame de la Pelterie, foundress of the Ursulines, very zealous in behalf of the Savages, wished to come to saint Joseph at the Christmas feast, in order to be present with them at the midnight Mass. She experiences a matchless joy and consolation when she can receive communion with these good Neophytes. She found herself one day surrounded by more than forty Savages, who all approached the holy table with her, and this did not take place without tears of [76] joy. Indeed, it must be confessed that the so sudden change in these poor barbarians gives great satisfaction to the heart that loves Jesus Christ.
When the Christian Savages learned that she wished to do them the honor of visiting them at this blessed feast, they went to bring her, ómen, women, and girls, ówith an ardor that greatly surprised us. They vied with each other in caressing her. When sometimes she comes by water to visit them, these good people fire a little arquebus salute for her when she disembarks, óaccompanying her as far as their houses or cabins, and showing her great affection. She always brings with her some little Savage seminary girls, very prettily dressed, which greatly pleases the Savages. Now as these children hear the [Page 159] Holy Mass every day with the Nuns, and as they hear them sing every day during the elevation of the blessed Sacrament, they have remembered one of their motets so well that they sang it finely at St. Joseph, in the presence of their Christian relatives, when [771 the sacred Host was elevated at the midnight Mass. They sang also before the holy Mass a spiritual Song, composed in their own language, upon the Birth of the Son of God. All the Savages took up the strophes finely, and sang them one after another in good time. God knows how happy these good Neophytes were, and their children too, and what consolation Madame de la Pelterie experienced, who is more solicitous about them than are their poor mothers. Two circumstances added to her joy. The first was that, entering toward evening the house of NoÎl Negabamat, where she was staying, she found him upon his knees with all his family, saying their prayers. She was greatly astonished, an the Fathers also who accompanied her, to hear the long prayers they were offering, notwithstanding the fact that they had assisted at the general prayers that we usually have the Savages offer in the Chapel.
In the second place, wishing to make a feast for the Savages who had so greatly edified her, she had what she was going to give them offered to NoÎl Negabamat; but Noel said to the [78] Father who spoke to him, ìMy Father, there are some Savages here who are going to the three Rivers. I learn that those who are there are moved, and are inclined to believe. It would be well for Madame de la Peltrie to make this present to these Savages who are about to leave, in order to win them to speak well of the Faith, and to influence their compatriots to embrace [Page 171] it.î I would not have expected this answer or this zeal from a man who had only just been born in Jesus Christ.
There are none, even among the children, who have not some affection for their belief; if one of them sees any fault in a companion, he tells him that he must confess, for he has done wrong. A few days ago, two boys, one a Christian and the other a Pagan, were about to fight in earnest, on account of their beliefs. The Christian, speaking to the other, who had just arrived, invited him to pray to God. The latter said to him, ìWhy dost thou ask me to pray to God, when I do not see him?î The other threateningly replied that he would go to hell, if he did not pray. ìDost thou think,î said the unbeliever, ìthat what the Fathers say is true? We shall go [79] after our death to the place where the Sun sets, ówe shall not go into the ground; the Fathers are liars.î ìNo,î returned the Christian, ìthey do not lie; those who believe and obey God will go to Heaven, the others will go into the fire.î ìThat is not true,î retorted his companion. The Christian insisted, the other was obstinate; in short, they became so excited that if some one had not come and separated them, they would have fought very fiercely I found this zeal all the more admirable, because the Savages are as cold as ice, and opposed to disputes and quarrels. Not that they do not experience anger, but they conceal it better than we do, and it also does them more harm. Here is an example of this.
A young woman, finding herself urged to marry a man whom she did not love, became so enraged, without showing any outward indications of it, that [Page 163] she tried to hang herself. People ran to her at once; they found her half dead; they cut the noose, and carried her, entirely unconscious, to her cabin. A Christian came straightway and informed us of this; we ran thither, and one of us, seeing her in this deplorable state, [80] secretly made a vow to the most holy and adorable family that ever existed, óthat of Jesus, Mary, and St. Joseph, ópraying the head of that august house to prevent this soul from being lost. She came to herself, and gave us all the satisfaction that could have been expected from a soul which was coming forth from the gates of hell. We asked her if she was not afraid of being damned. ìI was not thinking of that,î said she, ìbut only of freeing myself from the annoyance of that man.î
A young Christian gambled, and lost something valuable from his little property. Wondering, rightly, if we would not be displeased with him, he came to see one of us and said, ìMy Father, I pray you not to be displeased with what I have done; I will not do so any more. I have lost much in play; I have done wrong. I am not sad about my loss, but because I have displeased you; for I know very well that you are dissatisfied, and that God is not pleased. I will stake nothing hereafter, except something of small value.î This simplicity is charming.
[81] A Christian woman having dreamed that she saw the devil, came to see us the next morning, ìI almost came in the night,î said she; ìthe wicked manitou came to see me, and wished to give me something to eat, but I refused him. I was so frightened when I recalled what you have taught me, óthat this evil one desired to ruin us, óthat, waking with a start, I wished to run to your house, lest he should [Page 165] beguile me.î She was assured that, if she were strong in the Faith, he could do her no harm, especially if she no longer believed in her dreams. ìI hate them even in my sleep,î said this poor creature. In the following, there is matter for edification. The snow being rather deep, our Savages went into the woods to provide themselves with Elk meat; as they were to be gone a long time, we gave the Christians a calendar, that they might know the Sundays, so that they could make their prayers somewhat longer on those days. Now as they can neither read nor write, we had distinguished the days and the Months and the Feasts by different marks. [82] Giving them this paper at random, as it were, to see if they could use it, I assure you that we were greatly astonished upon their return; for when they came to see us, after having thanked God in the Chapel, they brought us their paper, and said, ìSee if we have counted wrongly; there is the day where we think we are,î they continued. They were not mistaken by a single day. ìThere,î they added, ìare the Sundays; we have kept them all except that one,î which they indicated; ìwe have marked it purposely to show it to you, for we said that we must tell you about it. The thaw obliged us to work that day; we were sorry about it, but we were in danger of losing our provisions. On the Feast days, we assembled and prayed to God in one cabin, and sang what we knew. On the other days, each prayed to God by himself.î
On the fifteenth of January, some Savages came to us from more than a league away, to make confession, before [83] getting still farther into the interior. Among others, a woman touched our hearts.î I have not yet received communion,î said she; ìI [Page 167] do not know whether I shall ever see you again; grant me the Communion before my departure.î She was questioned, and, being found sufficiently instructed, she was granted the fulfillment of her desire.
Here are some sentences taken from the letters that the Mother Superior of the Hospital wrote me when she sent the patients back to St. Joseph: ìThis girl who is returning to St. Joseph, and whom we have cared for in our Hospital, is one of the most modest girls I have ever seen, not only among the Savages, but also among the French. She has conducted herself with very great reserve among the many persons who are in the Hospital.î In another letter, ìSeveral Savages came to our house yesterday; as it was late, they slept in the Hospital. They edified me greatly. At the first word of the prayers that were offered in the evening, they knelt down and said them with a devotion that touched my heart. I fear that my own transgressions [84] render me unworthy of aiding these poor people.î
At another time, she wrote in these terms: ìThe sick whom you have sent are extremely patient; they astonish me. They pray to God with great willingness; we had them enter our Chapel to pray, which they did very gladly.î
I have said above, that the Savages had created a certain young and very fervent Christian, ìCaptain of prayers,î óthat is to say, he was to see that the prayers were said in our absence, and was to be himself instructed, that he might report to his people what had been taught him. Now it happened that, the Savages having gone some leagues away from saint Joseph to make canoes, this Captain followed [Page 169] them; and some days afterward, coming to see us, he discoursed in this manner: ìOur Captains have sent me to you to be instructed, according to what we have agreed upon together. I have taught them all I knew. I am coming to school to learn something else about our belief, in order to teach them. [85] They are all entirely satisfied with the Faith that they have embraced. It is in earnest that they believe in God. Our old customs and ancient superstitions are now no more valued, in the cabins of those who are baptized, than this stone. Some Savages of Tadoussac have come to us to be instructed, and to remain with us and cultivate the land. They have astonished us, so great a desire do they show to be Christians. They have even said these words to us, ëIf you see us waver in the resolution we have made, to be baptized, we will let you beat us, and drive us away from you.íî
Here is part of a letter from Father de Quen, touching these good Neophytes. ìJean Baptiste Etinechkavat and Estienne Pigaruich came to me yesterday, expressly to know when it would be Sunday. They told me they were sad at not having heard Mass since they had left St. Joseph. I gave them a paper whereon I marked the [86] days, that they might know when Sunday came. They promised me that they would be sure to come to Mass that day, although they are about three leagues distant from here; and, in fact, they did not fail to come. They assured me that prayers were offered to God in a cabin where all the Christian Savages gathered, and that they lighted a piece of bark before the image of our Lord; but, as the bark burned out so soon, they begged me to give them a taper. They are all [Page 171] in an incredible state of satisfaction at having embraced the Faith. ëWe punish the disobedient,í said they. A young girl who would not go to the nets, where her father sent her, was two days without food as a punishment for her disobedience. Two boys, who came late to prayers in the morning, were punished by having a handful of hot cinders thrown upon their heads, with threats of greater chastisement in case the offense were repeated. The Savage who related this next story to me made me laugh. ëBeing at prayers with the others,í said he, ëhaving my face turned towards the image of our [87] Lord, I had a great desire to see if these two young, men whom I had just awakened had come to prayers; but remembering that you recommended modesty and attention when one is speaking to God, I did not dare move. Finally, wishing to find out if every one was doing his duty, I yielded. I turned my head, but ever so, little, and very discreetly; I believe,í he added, ëthat there was no harm in that.í This candor made me laugh.î
Here is an act which has greatly touched me. A young Christian, about twenty-two years old, not having been able to find a wife at St. Joseph, went to trade with another nation in the interior, whence he brought back a young girl, to the scandal of the new Christians, who do not allow a baptized man to marry a Pagan. He lived with her as if married, in the fashion of the Savages. As soon as he appeared at the three Rivers, they made him leave her; and, after having given her up, he returned to St. Joseph, greatly humiliated. We assembled the principal Christians, [88] to ascertain what action would be taken in this matter. They summarily decided [Page 173] that he should be driven away and forbidden ever to live again with the Christians, for having been guilty of so bad an action. We replied that this severity would be proper in case he intended to persevere in his evil course; but that, as God was full of mercy, he should be received and pardoned if he acknowledged his offense. It was immediately decreed that he should publicly entreat God for mercy upon his sin. The affair occurred thus: One Sunday morning, the greater part of the Christians having assembled in the Church to hear the holy Mass, this poor young man, remaining near the open door, and speaking loudly, said to the Father who was preparing to officiate, ìMy Father, will you permit me to enter the Church?î The Father reproached him, saying that he had caused a great scandal, and that, if he would ask Godís pardon for it, he might enter. He came in, then, knelt down before the Altar, and of his own accord, speaking in a loud voice, cried, ìMy God, have mercy upon me; I have offended you, I ask you [89] for pardon; have pity upon me; I have committed a great sin, but you are good, óhave mercy upon me. I will never be guilty of this offense again; I will confess; have pity upon me. And you who are here assembled, pray for me, that God may show me mercy; I am very sorry to have offended him.î This said, he prostrated himself, and kissed the ground; and a Christian Captain exclaimed, ìLet us pray for him, that God may show him mercy.î All immediately fell upon their knees, praying aloud to our Lord to have compassion on this poor penitent. I confess frankly that this act pierced me to the heart. This is not all. This young man coming to see me, about three oíclock in the afternoon [Page 175] noon, affected me more than he had done in the morning. ìMy Father,î said he, ìI have so deeply regretted my fault that I have not dared to approach any Christian since my return; I would not dare even to look at them. I was told, indeed, that you would chide me if I returned to saint Joseph; but I have come, nevertheless, to see you. I assure you that, since I left this woman, I have fasted every [90] day, óeating only once a day and not more, óso much have I grieved for having offended God. I have not dared to take shelter in the cabins of the Christians; I pass before them in silence, with bowed head; I shall go and see them when I have confessed.î Thus the incident passed over, but now see what caused me profound astonishment; when this good Neophyte had atoned for this offense, I asked how he had come to yield to so great a sin; I had been unwilling to speak to him before his penance. I carefully examined his behavior; I found him so little guilty before God that I shuddered within myself for some time with a holy horror. It is true that he had taken this young girl, having already given his word to another; it is true that he lived with her as if they were married, and that was the offense. But it is true also that his fear of offending God and his respect for his baptism had prevented him from touching her, although he was urgently solicited to do so, ódesiring that she should become a Christian before showing her the evidences of his [91] affection. This, in my opinion, is what passes wonder, óto be in the fire, and not be burned; to do an act almost innocent before God, and patiently to bear the penance for it before men.[Page 177]
CHAPTER VII. CONTINUATION OF THE ACTIONS OF OUR NEW CHRIS-
TIANS.
C
ONCEPTUM sermonem tenere quis poterit? Since I am speaking of the actions of our new Christians, I must set down in this Chapter the remainder of the little observations that I have made of them, or that have been communicated to me.
A Savage of the Island, who went down to St. Joseph to find a wife for his son, asked for the daughter of the deceased FranÁois Xavier Nenaskumat. NoÎl Negabamat, to whom this girl had been carefully entrusted, spoke in these terms to the father of the young man: ìWe are no [92] longer what we once were, ówe have given up our old customs, to accept better ones. Those that we have adopted please us; we love them, and wish to observe them until death. Hence we cannot give this girl, who believes in God and is baptized, except to a person of the same belief. Otherwise, God would be angry, and we do not wish to offend him.î The barbarian answered nothing to this speech; he changed the subject, and conversed for the time about some other matter. But, the next morning, he returned with a large porcelain collar, which he presented to Noel Negabamat, saying to him, ìThis will speak for me, and will assure you that I wish to believe in God, and that I wish to embrace the customs that you so cherish. Therefore, do not raise any difficulties about granting this [Page 179] girl to my son; for he will be baptized, and I also.î NoÎl Negabamat, greatly surprised at this act, replied, ìWe will conclude nothing about this marriage without the advice of our Father. He has gone on a journey to Kebec; [93] we expect him this evening. As soon as he returns I will carry him this collar, which will make him understand your intentions.î He did not fail to do so; and the Father had scarcely entered his chamber before NoÎl presented him this porcelain, and explained the whole matter to him. I know upon good authority that this young Savage importuned the girl exceedingly, to find out if she would accept him; but, although she felt some affection for him, she would nevertheless give him no other answer than that he must not apply to her in this matter, but to the Father who had instructed her, and to her relatives.
Now this Savage, seeing himself put off in this quarter for good reasons, sought a young Pagan woman who had just left her husband; and as she was a relative of Jean Baptiste Etinechkavat, he addressed the latter; taking him aside, he proffered him his presents and his request. Jean Baptiste answered him thus: ìI look upon this young woman as my daughter; but I will not conceal from thee that, as the waters of baptism have not passed over her head, she has little sense. I have often begged such a Father to baptize her; [94] as he saw that she did not love her husband, and that she probably would leave him, as she has done, he was not willing to do so. If she were baptized, I would never give her to any one but a Christian; as she is not, I will give her to thee, if she is willing. Moreover, although the Father, who knows the value of the [Page 181] waters that he pours upon us, was not willing to baptize her, he did not entirely refuse her, but merely told us that it was necessary to wait until she were better disposed. Hence, I beg thee to have her instructed up there by the Fathers who are at the three Rivers, and to procure baptism for her and for thy son also.î Such were the words of this good Neophyte.
I have spoken above of a Christian who was lame in one leg. I can say that grace effected a miracle in this young man. I think I have described his baptism in preceding relations, but that will not prevent me from incidentally mentioning here one or two of his actions. He is of a hasty and proud disposition; but, if blood softens diamonds, grace subdues hearts. He related to us [95] one day that, having gone to war, he saw himself pursued by three stout Hiroquois. As he then had good legs, he considerably outran them. At last, perceiving that they were not all three together, he turned around, attacked the first one and stopped him by an arrow shot. This done, he pretended to flee, and the others pursued him; he turned again, and pierced the nearest one through; then, having thrown down his bow and quiver, he ran after the third, javelin in hand; but as he was afraid of encountering others, he withdrew, greatly rejoiced at having escaped such danger.
He had then a body of iron, so to speak, and a soul of fire. But the severe illnesses that afterward attacked him made him see plainly that he was built of clay and mud, like the rest of humanity. He attributes all his misfortunes to his own pride. He says boldly before his countrymen that whenever he has found himself plunged in self-admiration, at that very time some misfortune has overtaken him. We [Page 183] have [96] aided him for several years in his sufferings; the house of charity and mercy being finally established, we had him carried there, and, as he is really touched by God, the other patients profited greatly by his presence. Having learned this Winter that the Fathers of the residence of St. Joseph went into retreat, óor, as the Savages who know us now say, hid themselves to speak to God in their spiritual exercises, óhe begged earnestly that he should be carried there, his only impediment being his leg, which he could not use. The mother Superior of the Hospital wrote me thus about him: ìPierre Trigatinî (this is his name), ìseeing me give my letter to a Savage, has constrained me to send this message to Your Reverence, that he passionately desires to go to St. Joseph to be taught to pray to God, and to go into retreat. Yesterday he was an hour and a half in prayer, in our Chapel; and, every time he issues therefrom, it is very evident that he is filled with God, testifying to us a contempt for all things, even for food and for drink; he is submissive to all; one would call him [97] a preacher, seeing him teach the others, óhis enthusiasm causing him to make all the gestures necessary to impress upon them what he is saying. I believe that the souls who fervently love God experience incomparable consolation in seeing these good Neophytes.î These are the Motherís words.
Finally, our Reverend Father Superior had him brought, or rather dragged, in the fashion of the country. He very well understood the things of God, kept silent, and withdrew to a little corner to offer his prayers and meditations. He expressed astonishment at the ignorance of men, and deplored the [Page 185] misery of his countrymen. ìWe are only dogs,î said he; ìwe think of nothing but this life. When one speaks of God, my soul is fed; it seems to me it is like a man who has a great appetite, to whom is given a good dinner.î
The Father who had charge of him, seeing him smoking, asked him why he smoked. He stopped short, and did not answer. ìIf God said to you, pursued the Father, ìëRender an account of your actions; why [98] did you take tobacco?í what would you say?î ìIndeed I would be at a loss; for I have never taken it except for the pleasure I felt from it. But why,î he added, ìhave you not informed me sooner of this disorderly action? I will never again take it.î In fact he dispensed with it for a long time, until some one told him that it would be proper for him to take a little of it for his health. Those who know what a mania the Savages and some Frenchmen have for smoking tobacco, will admire this abstinence in a Canadian. Intemperate drinkers are not so fond of wine as the Savages are of tobacco.
As he made a trip to the three Rivers this Spring, Father Buteux wrote these words about him to Father Claude Pijart: ìPierre Trigatin affords very great edification up here; he even wishes to run, lame as he is. A few days ago, a Frenchman came to give us the alarm about the Hiroquois. Pierre immediately presented himself to go and discover the enemy; and, however much I might argue with him, he desired to embark in a canoe [99] with four persons, which he guided at first with one of the staffs which served him in walking, and then with a paddle. They went, then, to lake St. Paul, where a noise had been heard. As night drew on, they [Page 187] perceived something like a canoe, óand, at once supposing that it was the enemy, Pierre had the Savages and a Frenchman who was with them disembark, and made them kneel and pray to God. Their prayer finished, they reÎmbarked and proceeded to attack this canoe; but, upon approaching it, they perceived that it was a tree floating upon the water. If he did not fight it was not for lack of courage, but of opportunity. He confessed and received communion here, and Louis Nichutensis also, the two Sundays they were here. He has a great desire to return again, to teach his people. In truth, I would not have believed that he possessed the fearlessness he has shown toward those whom he was teaching, óprincipally in saying to them that he cherished all men, even the Hiroquois, in God; and that, if he had a prisoner, he [100] would care more to burn his heart with love for God, than to torture his body. In my opinion, nothing but grace can inspire such words, especially in a man of his nature.î Such are the contents of the Fatherís letter.
I have spoken very fully in former years of a certain sorcerer very famous among the Savages, now a good Christian. He was baptized during the past year. I will say a few words concerning him at this time. His name is Estienne Pigarouich. He arrived at St. Joseph on the twenty-third of April, on his return from Elk-hunting. Here is what he related to us at various times: Seeing that the smallpox was attacking those whom he had first joined, he reproved the unbelieving for not having lent ear to the discourses that we had given them on the faith; then he exclaimed, ìIf any one wishes to pray to God, let him join me; I hope that he will help us!î Some [Page 189] unbelievers went over to his side, and every evening and morning they said their prayers on their knees, ósome pronouncing them aloud, and the others following them, [101] word for word. Strange to say, not one of them was attacked by this pestilential malady, which carried off all those whom infidelity or fear of public opinion prevented from having recourse to God.
He related to us that the Captain of Tadoussac, named Etouait, with whom he had taken shelter, said sometimes before his people, ìI hate the faith and prayers; neither I nor my children will ever believe what the French say of the other life.î ìI was surprised at this malice,î said this good Neophyte. God did not leave him long unpunished; for he, his wife, and all his children, and those who were with him, were seized by the common malady and carried off in a moment. ìOh! how sorry I was,î said he, ìto see these poor wretches die without baptism. After we were delivered from this common scourge, I fell sick late in the Winter, and far in the woods, óso that I was utterly helpless, and all those who were with me regarded me as a dead man. In this affliction I remembered that I was baptized and that God was my Father. I said to him then in my heart, ëThou canst do all, [102] thou knowest well that I can do no more, and that my head is so weak that I am about to lose my mind: if thou wilt, thou canst heal me. Decide, however, and do what thou wilt; but I believe that thou art all-powerful, and that, if thou wilt, thou canst at this moment heal me.í While I was praying in my heart,î he continued, ìI felt myself cured in an instant, kaiasikat, kaiasikat, suddenly, suddenly; I [Page 191] arose without delay, and ate something, to the astonishment of these people that thou seestí ëópointing to those who then accompanied him. Non est personarum acceptatio apud Deum, God cares not whether one is a Greek or a Barbarian; he who has the most confidence and love is the most welcome to his Majesty.
Behold another example of his providence. ìHaving obtained my supply of Elk meat,î said this good Neophyte, ìI was quite at a loss how I should carry it to saint Joseph, for we did not have enough canoes for ourselves and our baggage. I wondered if I could not easily make a wooden raft, upon which I could put [103] my goods; but the tides are so strong, the winds so dangerous, and the rafts so heavy, that all my supplies might go to the bottom of the river. Not knowing what course to take, I said to my wife, ëLet us pray to God; we are baptized, óhe will inspire in us what must be done.í After our prayer, I felt myself prompted to make a canoe; I had never made one, and I despaired, before my prayer, of being able to do so; but having told God that all he had given us to eat would be lost, if he did not help us, I believed that I could accomplish it. In fact, we made one as well as the most expert persons could have done.î
This good man is so zealous that, when he knows of some irregularity among his people, he comes to inform us of it that it may be remedied. He himself goes to see those whom he believes to have done wrong, and gives them good advice. He takes a very great pleasure in hearing conversation about God, and about the great rewards and severe punishments of the other life. He has so little regard for [Page 193] worldly considerations that he fears neither small nor great; and he sometimes declares to us [104] that he would willingly suffer death for his belief.
It is a very touching consolation to hear with what innocence these good people render an account of their consciences when they return from the woods, after five or six months of absence. They maintain themselves, in most cases, in a delightful purity, although they are with barbarians, and have no other aid than that of Heaven. As they are not outwardly polished, it is only those who understand their language and converse with them who have a knowledge of these truly good persons, óunknown to the eyes of men, but well known to God. [Page 195]
[105] CHAPTER VIII. OF THE GOOD DISPOSITION OF SOME SAVAGES NOT
YET BAPTIZED.
I
N the great resistance the Savages made to us, when we first spoke to them of the faith, I often supplicated our Lord to grant me this favor, óthat before my death I might see two families washed in his blood, publicly and steadfastly profess the Christian Religion. His goodness having granted this consolation to my eyes, I almost desired to sing the Canticle of St. Simeon, so great did this favor seem to me. But God, who does not measure his grace by the littleness of our hearts, has willed that I should see enter his Church not only these first two families, but several others; and that I should have the satisfaction, truly sweet, of seeing them boldly profess the faith of Jesus Christ. This is not [106] all; this God of mercy has so disposed the Savages not yet baptized, that it would seem that his Majesty wishes to transform this poor people, and to make his light shine in the darkness. Let us say a few words about the sentiments he has given to some of these Unbelievers.
Many come to commend themselves to our prayers, when they are undertaking a journey. This last winter, wishing to cross the great river all blocked with ice, they came to see us; and one of them, addressing the Father that he knew, said to him, ìMy Father, when you see us embark, look at us; raise [Page 197] your eyes to Heaven, and say to God these words: ëPreserve them; open the way for them, and part the ice; deliver them from a danger wherein many lose their lives.í Do not lose us from sight while we shall be upon the river,î said these good people; ìand, when we shall be far away from you in the woods, think of us when you pray to God.î
Another Savage, whose mother and daughter were baptized and were named Magdelaine and Dorothee, offered this [107] prayer to God when he went hunting: ìYou who have made all, look down upon Magdelaine and Dorothee, your children. They wish to eat, give them food. I am going away to seek something for them; you love them, for they are baptized.î This good man borrowed the names of his mother and daughter, to induce our Lord to give him successful hunting, óshowing by this act, the esteem in which he held baptism, which he will receive soon, if it please God.
A Savage told us that, ever since his youth, he had looked upon the Sky and the earth with wonder. ìNow, who can have made all that?î said he, ìit has not been made in vain, and without a purpose.î
Another related to us that, being sick this Autumn, he had seen in Heaven a young Frenchman of his acquaintance who had died a little while before. ìI saw him,î said he, ìin most ravishing beauty and in the most delightful place imaginable. I wished to go forward and enter this place of delight, but he asked me if I were baptized. When I told him I was not, he said to me, ëRetire, thou canst not see the great Captain of Heaven, [108] or come with me, if thou art not washed in the waters of baptism.í This amazed me greatly, and, at the same time, what I saw disappeared.î [Page 199] Whatever there may be in this vision, this Savage has publicly maintained before those of his nation that souls can go to Heaven, and that he would already be there if he had been baptized. A certain Algonquin related this winter that a Savage of those countries farther up had been resuscitated. ìThey had shrouded him,î said he, ìand were all ready to put him in the ground when he began to move. They quickly set to work to undo the robes in which they had bound him. This good man, sitting up, related that he had come from the country of souls, which is situated where the Sun sets, and that he had not seen any Frenchman there, óthis place being destined only for Savages. ìIt is in my power,î said he, ìto live again upon earth; but I prefer to go away to the country of souls, rather than to remain among men;î so saying, he lay down and died again. He was a second time enveloped, and placed in the ground. The Savage who had the vision of which [109] I have just spoken, hearing this tale, said boldly that he did not believe it at all, and that what he had seen was so wonderful that he could not get it out of his mind, ócontinuing to assert that souls could go to Heaven.
But observe, if you please, that the Devil deludes this poor man, giving a false interpretation to the words that he heard. For, since this Frenchman whom he declares to have seen in great glory said to him that he could not enter Heaven if he were not baptized, he has concluded therefrom that, as soon as he shall be baptized, he will die in order to go there; so that he delays from day to day, not being able to resolve upon leaving the earth so soon. I hope he will speedily be freed from this error. He has already had his wife and children baptized. [Page 201]
There are Savages not yet baptized who come to inform us of superstitious rites which are performed secretly in the cabins, ósaying that those who still believe in these delusions retain the demons among them. In truth, the Unbelievers would hardly dare divulge these ancient follies any more, which are [110] daily being abolished at St. Joseph.
A Savage, still pagan, had procured baptism for one of his little girls. This child happening to die, we buried her with honor in our Cemetery, which deeply touched him. But, when we spoke to him of the glory his child was enjoying, he was so pleased that he exclaimed, ìMy heart was suffocating, and you have given it air. Since my child is so happy, I wish to go with her; and since you have placed her body near your house, lodge me also near you, ófor henceforward I shall look upon this place as my country, and shall settle with the others who wish to form a village. Instruct me every day, and my wife also. She wishes to be baptized, as well as I.î While they were being instructed, if it happened that the father who had taken charge of them occasionally absented himself, they would say to him on his return, ìYour absence saddens us, and our hearts are rejoiced when you have returned, for you are our father.î
A Savage woman, having mended some article for our house, ó[111] a canoe, or something of the kind, ówe asked her what she desired for her trouble. ìAh,î said she, ìI ask nothing, except that you remember that I am not baptized. I was afraid of dying in the woods this winter without baptism; my heart trembled at the least sickness. Do not let me go away from you any more burdened with my sins.î [Page 203]
Two other women, who lost their way towards nightfall, were in danger of dying from cold upon the snow, for they had no snowshoes, hatchets, or tinder box, and besides, were not very well. Seeing themselves in this extremity, they had recourse. to God. One was a Christian, and the other not. When they had offered their prayers they shouted, to see if, perchance, they would not be heard by some one; and at the same time a canoe, paddled by two Christians, made its way over the great river towards the place where these women were. They answered their cries, called to them, had them come down to the edge of the water, and took them on board. These good women wondered at this encounter, and said with astonishment, ìGod has [112] promptly aided us.î
A sorcerer of Tadoussac, a very reckless fellow, having come to St. Joseph, we took him sharply to task. He told us bluntly that his art had preserved his life, and that if he should believe in God he would not survive the Summer. We requested NoÎl Negabamat to speak to him privately. He did not fail to do so; he almost spent nights in talking to him of our belief. Finally this man, although wicked, was touched by the discourse of this good Neophyte, and by the good example of the new Christians, so that he came and pleaded with us to baptize his son, and assured us that he would be instructed. ìI see clearly,î said he, ìthat I am not doing right; I will quit the Devil, and believe in God. I am about to make a trip to Tadoussac, but you will soon see me back again.î I do not know how it will turn out; not all those whom God calls, respond to his voice. This man has many ties to sunder [Page 205]
I have already remarked that there are Savages not yet baptized who will not marry without our advice. Others always fall upon their knees [113] as soon as they have killed some animal, and thank God for it. This is getting to be a custom among them, whence will arise great good, ófor, if they have recourse to God, his goodness will not abandon them.
A Pagan went to see a widow one night, to marry her, when she said to him, ìDost thou not know that the Fathers rebuke this custom? and besides, thou hast already a wife; wouldst thou have two, óthou, who pretendest to approve prayers? If such a Fatherî (said she) ìfound thee here, what wouldst thou say?î This troublesome fellow continuing to annoy her on other nights, she said to him, ìThou wilt compel me to go somewhere else, and to expose thy malice to the Fathers. Dost thou not fear hell? Know that I intend to be a Christian, and that I will not marry any one but a Christian. Do not speak to me any more; thou hast thy trouble for nothing; I wish to obey God.î
There is no heart so hard that the word of God does not soften it in time. A rude and haughty fellow said to me some time ago, ìI have a hundred times made sport of the speeches of Father de Quen; I have opposed Father Buteux, trying to prevent him from [114] instructing us; as for thee, I could not endure thee, óI took pleasure in quarreling with thee, and, when I had done so, I went through the cabins and spoke of it as a great feat. But now your words seem good to me; they are going down little by little into my heart; I believe my ears will get accustomed to hear them.î
Here are some observations of Father Buteux, sent [Page 207] from the three Rivers: ìThese poor people still believe that the malady is to attack them this Summer. They do not cease to prepare themselves for baptism; they are strongly inclined to pray ëto God; when we enter their cabins they ask if it is to offer prayers, falling upon their knees as soon as these are begun.
ìOne of us, going into the cabins at a little distance from our settlement to offer prayers, met an old man who was going away to make sleds. óHe asked the Father where he was going. ëI am going to get thy people to pray,í replied the Father. ëI cannot be present,í said this good Savage, ëbut let us pray here.í Thereupon he knelt down upon the snow, [115] in the severe cold; the Father had him pray to God, and, this done, the good man went off to his work, very happy.
ìA woman told me that, being in want while in the depths of the woods, her husband had those of his cabin kneel down, and said to them,í Come, let us address ourselves to him who can feed us; he is good, óhe will certainly help us, if we pray to him sincerely.í This they did, and directly afterwards were successful in bear-hunting.
ìHere is something that happened a little while ago,î says the Father. ìA Savage, of high standing among his own people, came and told me that he had seen the manitou, and pleaded with me to go home with him to offer the prayers appointed to drive him away. I was obliged to go, although it was night, taking with me a crucifix, which every one adored. After having reassured them, I left the crucifix in their cabin. Some time afterward, this Savage who had come to get me, finding himself [Page 209] oppressed by a pain in his side, caused by too hard work he had done in his field, óthe poor man, not knowing to whom he should apply, addressed himself to him whom he believed to be as powerful [116] to drive away sickness as devils. He asked him for his recovery, which he received completely and suddenly.
ìA young man greatly edified US in his request for baptism. ëI confess,í said he, ëthat I am a rover, that I have no abiding place; but, since you have spoken to me of the other life, I always bear your words in my heart; it is vain for me to go here and there, ówhat you have said to me follows me everywhere; it seems as if it had been written in my heart, I said the other day to sieur Olivier that I believed sincerely, and that I had resolved to settle down, óìnot,î I said to him, ìbecause I hope they will give me things cheaper at the store if I am baptized; I am not thinking of your merchandise, I am thinking of something better; that ëóindicating the Sky óëis what I think of, it is that which is written in my heart, and which makes me afraid to die before my sins are carried away by the waters of baptism.íî May God give him perseverance.
ìThree days ago a woman, not yet baptized, remained at the door of [117] the Church during Mass. As her little son was a Christian, and as none but Christians are allowed to hear Mass, she set this little child, óstanding upright, bound to his cradle, óat the entrance to the Chapel, waiting outside until Mass was over, to take him; showing by this act the value she attached to her sonís good fortune, which would be granted to her also were it not for the fear that she will marry a Pagan, her husband having left her very young.î [Page 211]
CHAPTER IX. OF THE PROVIDENCE OF GOD IN THE CHOICE OF
SOME, AND THE REJECTION OF OTHERS.
C
ERTAIN Savages are sometimes converted so suddenly, and by means so little premeditated, that it seems as if chance takes them to [118] Heaven; and yet they do not enter it without a wise leading and a definite providence of the great God.
A Savage Captain had encamped above St. Joseph, in good health, when all at once he was attacked by a serious illness. It happened that a woman passing before our house in her canoe said a few words to us without disembarking; as she continued on her way, one of us called to her, ìAre there not some sick people in your cabin?î ìOh,î said she, ìI forgot to tell you that such a Captain fell sick this morning, with violent convulsions.î Upon hearing this, Father de Quen immediately ran, seized his blanket, and a piece of bread for his only food, and embarked. He arrived toward nightfall, and found this man in a pitiable condition; he instructed and consoled him; the latter asked for baptism, and cried to God for mercy for his sins. The Father, not supposing him so ill, withdrew to a neighboring cabin, to offer his prayers and take a little rest. But God, who intended to have this soul, so kept him from sleeping that he was constrained, as it were, to arise and go to see his patient. [119] Strange to say, he [Page 213] found him in a desperate condition, having no more life than was necessary for him to ask and receive holy Baptism. The Father, greatly surprised, gave it to him, and sent him straightway to Paradise. You might say that this man had escaped by chance, and that others damn themselves by accident. But there is neither chance nor accident with God; his goodness and justice harmonize with his providence.
This is not all. Some children were sick in these same cabins. The Father wished to baptize them, the parents opposed him; a woman, better instructed than the others, being present, pleaded for the Baptism of these poor children, and God gained his cause, for they were made his children. May he be forever blessed, laudent eum cúli et terra et omnia quú in eis sunt. One of us having gone to say holy Mass at the Hospital, found a woman who had been just brought there very sick. A strong impulse prompted him to dispose her immediately to baptism, but as he was in haste, and felt some indisposition at the time, he wished to defer it, [120] promising himself that he would certainly return and see her in a little while. As he left her, he was conscious of this reproach in his heart, ìIf this woman dies without baptism, whose fault will it be?î He returned to the sick woman, felt her pulse, and finding her well enough, in his opinion, left her again. He had not gone out before remorse made him resolve not to leave this poor creature, until he saw her in a condition to receive this Sacrament of salvation. He stopped, instructed her, and left her with a great desire to be a Christian, and with regret at having offended her God and Father. It was not long before they came to him, exclaiming that this poor [Page 215] woman was expiring; he returned, and baptized her; and she died, giving very marked indications of her predestination. The Father, recalling what had passed in his own heart, was filled with consternation, considering how near she was to dying without baptism. True, in his eyes, the salvation of this soul seemed only attached by a fine thread, very easy to break; but God held it with a very strong chain.
[121] Here are some observations taken from the memoirs of Father Buteux: ìA band of Algonquins, dragging with them many poor widows and orphans, came to throw themselves into the arms of our charity, which were only too wide open to receive them. I must confess that, when I saw the extreme poverty of these poor barbarians, both as to their food and their clothes, I never had a greater desire to be rich. The first cabin I entered was that of two poor widows, well advanced in age, who had gathered together about ten or twelve children, and for their sole provision had not the value of a bag of Indian corn. It was then I regretted the supplies that were sent us, which had been lost in the bark that was coming to see us. I had some misgivings when I saw so many poor creatures upon our hands, with so little food to be found in our house; but he who feeds the birds of the Air, does not abandon those for whom he has created the birds, the fish, and all the animals. I do not know by what miracle of his providence [122] this was done; but I do know well that these poor people all passed the Winter well and happy, and his goodness enabled us to find something with which to assist them. We have baptized some of them who are a comfort to us, óamong others, a good widow, who seems to have been reserved for [Page 217] Heaven by a special providence of our Lord. The Hiroquois, coming to make war against her country, carried her off in her childhood with some other prisoners. She was reared among them, and afterward reputed as a woman of their nation. Once, after she had grown up, the Algonquins went to war in company with the deceased Monsieur de Champlain, l2 and throwing themselves upon a Hiroquois village where this woman was, massacred all those whom they encountered. This poor creature, finding herself in the conflict, tried to make the Algonquins understand that she was of their nation; but she had forgotten her own language, except this one word, which she reiterated with all her might, nir, nir. nir, ëme, me, me.í This word saved her life. An Algonquin drawing her aside, she made him understand, as well as [123] she could, that she had been captured in her youth by the enemy. She was sent back to her own country, where, having married, she saw her husband, her children, and a great many of her relatives die. But God preserved her in the midst of the great mortality which has heavily afflicted her nation, óreserving her, in order to give her admission to his Church, and to stimulate her compatriots to clear the land; for she alone, with five little children that she has saved in the public calamity, and having nothing to live upon except what our poverty furnishes her, has already prepared a fine, large field of Indian corn. She aroused my deep compassion, the other day. Entering her cabin towards evening, I found her quite despondent and in tears. Upon asking the reason of this, she said to me, ëI cannot restrain my tears when I cast my eyes upon these poor orphans. As for me, I have for a [Page 219] long time been accustomed to pass whole days without eating, óas I have done during this day, working in my field and taking nothing, óbut I cannot hear these children cry with hunger, without being touched. This,í said she, ëis the cause of my tears. To importune you I [124] would not dare; for, since Autumn until now, you have always helped us, using up your supplies, and thus leaving yourselves in great want.í ëYet I gave you food,í said I,í in order that you might eat once to-day.í ëI have seen none of it,í she replied.î Finally, the Father found that the Savage to whom he had given this commission, having something to dine upon to-day, had reserved this gift for the morrow. Goodness and justice are the two arms of the glorious providence of God. We have seen some effects of his. mercy; let us see a stroke of his justice.
A Savage who had been baptized while in danger of death, with admirable sentiments regarding the other life, was restored to health. He had a good enough disposition, but love for a woman ruined him. He loved her passionately; and, not having the time to wait until she was instructed and baptized, he married her in the Savage fashion, without waiting for the benediction of the Church. We threatened him with the punishments of God, which followed very closely upon him. This unhappy man, having gone to hunt the beaver with his numerous family, [125] saw his wife, and her children by a previous marriage, die without baptism. Her parents, seized by the same malady, were soon carried away. Finally, he fell sick, together with one of his sons, about twenty years of age, and one of his daughters, a Christian, twelve years old. His sister ówho [Page 221] had been a widow for some years, and who had a son who was a tall young man and an excellent hunter ótook care of all these patients in the woods. But when she saw her son assailed by this contagion, she took a strange course in order to save his life. Desiring to bring him to the dwellings of our French to find some remedy for his disease, and not being able to take on board her brother, óthe miserable apostate whom God was sharply pursuing, óshe beat the latter to death with heavy blows from a club, in the presence of his two children, her nephew and her niece, who did not dare stir lest this Megera would do as much to them. This done, she embarked her sick son, and deserted her nephew and niece who were recovering from the illness, ócalling to them to take a canoe that she showed them, [126] if they wished to save themselves. These poor children, ónot being able to launch this canoe, or to guide it in their weakness, óleaving their father who had just been beaten to death, followed their aunt a whole day along the edge of the water, without eating. This Proserpina looked at them pitilessly. At last, being weary of paddling, she came ashore to rest. Her nephew begged her to have pity upon him and his poor sister. This cruel woman replied, ìIf thou wishest me to save thy life, kill thy sister, for I cannot embark you both. Promise me, besides, that thou wilt never speak of what I have done to thy father.î O God, what will this poor young man do? To kill his sister is cruel; to remain with her is to choose death, without being able to give her life. These two poor children look at each other, speaking with their eyes, for their hearts have not enough strength to give motion to their tongues. Finally, [Page 223] this tigress urged the poor young man to be the executioner of his own sister. My pen cannot set down the word without horror. He takes a cord, passes it around [127] his sisterís neck, throws this poor innocent to the ground, puts one foot upon the end of this noose, and draws the other as tightly as he can with both hands, ósacrificing to the cruelty of this she-wolf this poor innocent victim. When this wretched brother had returned I asked him if his sister had not entreated him to spare her life. ìNo,î he replied, ìshe did not speak to me, nor flee from me; she looked at me pitifully, and left me to exercise a cruelty which was to save my life,î This murder committed, the young man embarked with this Megera, but God, in whose sight all this fatal tragedy was played, willed that this Proserpina should play one act of it. He struck her with the contagion from which she was fleeing; and, before reaching the place where she wished to bring her son, she died like a beast. Finally, her son was brought to the hospital, where he died in an intolerable stench, but with strong indications of salvation. We shall speak of him in the proper place. [Page 225]
[128] CHAP. X. OF THE HOPE WE HAVE FOR THE CONVERSION OF
MANY SAVAGES.
I
SHALL be at a loss to make known my thoughts in this Chapter, for my mind thinks more than it can express. Let us enumerate some of the nations partly adjacent to the banks of the great river, and then I will try to express my thoughts.
At the entrance to the great gulf of St. Lawrence, on the Northern shore, we find the Esquimaux tribes, óvery barbarous, and hostile to the Europeans, it is said; following the same Northern shore upwards we find the Chisedech and Bersiamite peoples; these are insignificant nations, of whom we know little, who have dealings with other inland tribes. Then we find the Savages of Tadoussac, who have intercourse with the Porcupine nation, and through them with [129] other Savages farther inland. Continuing up the river we reach Kebec, and then the three Rivers. The Savages who frequent these two settlements go to trade with the Attikamegues, and these with three or four other small nations which are North of their country.13
When we reach the first rapid found in the great river St. Lawrence, which we call ìsault saint Louis,î we come to another stream called the ìRiver des Prairies.î This river is thus named because when a certain Frenchman named des Prairies, charged with piloting a bark to the sault St. Louis, came to this junction [Page 227] or meeting of these two rivers, instead of coasting along the Southern shore, where the sault saint Louis is, he turned to the North, towards the other river which as yet had no French name, and which, since that time, has been called the ìRiver des Prairies.î Going up this river, then, we find the Ouaouechkaїrini, which we call the ìpetite nationî of the Algonquins. Going still farther up the river we find the Kichesipirini, the Savages [130] of the Island, who have adjacent to them, in the territory to the North, the Kotakoutouemi. To the South of the Island are the Kinounchepirini, the Mataouchkarini, the Ountchatarounounga, the Sagahiganirini, the Sagnitaouigama, and then the Hurons, who are at the entrance to the fresh-water sea. 14 These last six nations are between the river saint Lawrence and the River des Prairies. Leaving the River des Prairies when it turns directly to the North, that we may go to the Southwest, we come to Lake Nipisin, where the Nipisiriniens are found. These have upon their North the Timiscimi, the Outimagami, the Ouachegami, the Mitchitamou, the Outurbi, the Kiristinon, who live on the shores of the North sea whither the Nipisiriniens go to trade. 15 Let us return now to the fresh-water sea. This sea is nothing but a large Lake which, becoming narrower in the West, or the West Northwest, forms another smaller Lake, which then begins to enlarge into another great Lake or second fresh-water sea. Such are the nations that border these great Lakes or seas of the North.
I have said that at the entrance to the first of [131] these Lakes we find the Hurons. Leaving them, to sail farther up in the lake, we find on the North the Ouasouarini; farther up are the Outchougai, and still [Page 229] farther up, at the mouth of the river which comes from Lake Nipisin, are the Atchiligouan. Beyond, upon the same shores of this fresh-water sea, are the Amikouai, or the nation of the Beaver. To the South of these is an Island in this fresh-water sea about thirty leagues long, inhabited by the Outaouan; these are people who have come from the nation of the raised hair. After the Amikouai, upon the same shores of the great lake, are the Oumisagai, whom we pass while proceeding to Baouichtigouian óthat is to say, to the nation of the people of the Sault, for, in fact, there is a Rapid, which rushes at this point into the fresh-water sea. Beyond this rapid we find the little lake, upon the shores of which, to the North, are the Roquai. To the North of these are the Mantoue, people who navigate very little, living upon the fruits of the earth. 16 Passing this smaller lake, we enter the second fresh-water sea, upon the shores of which are the Maroumine; and still farther, upon the [132] same banks, dwell the Ouinipigou, a sedentary people, who are very numerous; some of the French call them the ìNation of Stinkards,î because the Algonquin word ìouinipegî signifies ìbad-smelling water,î and they apply this name to the water of the salt sea, óso that these peoples are called Ouinipigou because they come from the shores of a sea about which we have no knowledge; and hence they ought not to be called the nation of Stinkards, but the nation of the sea. In the neighborhood of this nation are the Naduesiu, the Assinipour, the Eriniouai, the Rasaouakoueton, and the Pouutouatami. 17 These are the names of a part of the nations which are beyond the shores of the great river saint Lawrence and of the great lakes of [Page 231] the Hurons on the North. I will now visit the Southern shores. I will say, by the way, that sieur Nicolet, interpreter of the Algonquin and: Huron languages for the Gentlemen of new France,. has given me the names of these nations, which he himself has visited, for the most part in their own country. All these peoples understand Algonquin, except the Hurons, who have [133] a language of their own, as also have the Ouinipigou, or people of the sea. We have been told this year that an Algonquin, journeying beyond these peoples, encountered nations extremely populous. ìI saw them assembled,î said he, ìas if at a fair, buying and selling, in numbers so great that they could not be counted;î it conveyed an idea of the cities of Europe. I do not know what there is in this. Let us now visit the Southern coast of the great river St. Lawrence.
From its mouth up to the sault St. Louis are to be found the Savages of Cape Breton. The Souricois are farther inland; we also meet the Savages of Miscou and GaspÈ; between the shores of the Acadian sea and the great river are the Etechemins, the Pentagouetch, the Abnaquiois, the Nahiganiouetch, and a few other nations, but they are all very small. 18 Continuing to ascend this great river from the sault St. Louis, we find to the South very flourishing nations, all sedentary and very numerous, ósuch as the Agneehrono, the Oneiochronon, the [134] Onontaehronon, the Konkhandeenhronon, the Oniouenhronon, the Andastoehronon, the Sonontouehronon, the Andoouanchronon, the Kontareahronon, the Ouendat, the Khionontatehronon, the Oherokouaehronon, the Aondironon, the Ongmarahronon, the Akhrakuaeronon, [Page 233] the Oneronon, the Ehressaronon, the Attiouendaronk, the Eriehronon, the Totontaratonhronon, the Ahriottaehronon, the Oscouarahronon, the Huattoehronon, the Skenchiohronon, the Attistaehronon, the Ontarahronon, the Aoueatsiouaenhronon, the Attochingochronon, the Attiouendarankhronon. All these nations are sedentary, as I have already said. 19 They cultivate the land, and consequently are very populous. I have taken their names from a Huron map that Father Paul Ragueneau sent me. There is no doubt that these peoples are at the North of Virginia, Florida, and perhaps even new Mexico. Here is a glorious field for Gospel laborers, and well strewn with Crosses. The greater [135] part of these tribes understand the Huron language.
On the twenty-fourth day of June, an Englishman arrived here with one of his servants, brought in canoes by twenty Abnaquiois Savages. He departed from the lake or river Quinibequi in Lacadie, where the English have a settlement, to search for some route through these countries to the sea of the North. Monsieur the Governor, having learned of this, did not permit him to come to Kebec; he sent him away, guarded by some soldiers, enjoining him to hasten his return, He set about doing so, but some of the principal Savages who had brought him having fallen sick, and the streams or brooks by which he had journeyed having dried up, he came and threw himself into the hands of the French to avoid the death that he could scarcely escape on his return, so horrible and frightful are the roads. Monsieur de Montmagny had him taken to Tadoussac, that he might return to England by way of France.
This good man related some wonderful things to [Page 235] us about new Mexico. ìI have [136] learned,î said he, ìthat one can sail to that country through seas that are North of it. For two years I have ranged the whole Southern coast, from Virginia to Quinebiqui, seeking to find some great river or great lake that might lead me to peoples who had some knowledge of this sea which is to the North of Mexico. Not having found any, I came to this country to enter the SaguenÈ, and penetrate, if I could, with the Savages of the country, to the North sea.î This poor man would have lost fifty lives, if he had had so many, before reaching this North sea by the way he described; and, if he had found this sea, he would have discovered nothing new, nor found any passage to new Mexico. One need not be a great Geographer to recognize this fact.
But I will say, in passing, that it is highly probable one can descend through the second great lake of the Hurons, and through the tribes that we [137] have named, into this sea that he was seeking. Sieur Nicolet, who has advanced farthest into these so distant countries, has assured me that, if he had sailed three daysí journey farther upon a great river which issues from this lake, he would have found the sea. Now I have strong suspicions that this is the sea which answers to that North of new Mexico, and that from this sea there would be an outlet towards Japan and China, Nevertheless, as we do not know whither this great lake tends, or this fresh-water sea, I it would be a bold undertaking to go and explore those countries. Our Fathers who are among the Hurons, invited by some Algonquins, are about to extend their labors to the people of the other sea, of which I have spoken above. 20 Perhaps this voyage [Page 237] will be reserved for one of us who has some little knowledge of the Algonquin tongue. One sees, from what I have just said, the great extent of the country and the great number of peoples who have never heard of Jesus Christ. And it seems to me that the time will come, and that it has already come, when God will [138] make himself known to a part of these nations. We cannot call in question the truth that the Eternal Father wishes to put his Son into possession of the heritage
that he has provided him; dabo tibi gentes húreditatem tuam, dominabitur ý mari usque ad mare, he shall rule from the North sea to the South sea, et ý flumine usque ad terminos orbis terrarum, and from the great river St. Lawrence, which is the chief of all rivers, to the remotest confines of the earth, even to the farthest boundaries of America and to the Islands of Japan, et ultra, and beyond; omnes gentes servient ei, all the nations shall render him homage; animas pauperum salvas faciet, he shall save the souls of the poor Savages; omnes gentes magnificabunt eum, all peoples shall magnify him, et replebitur Majestate ejus omnis terra, his Majesty shall fill all the earth; fiat, fiat. And it seems that we are attaining this, considering the change of hearts that God is effecting in these quarters, being solicited thereto by an infinite number of saintly souls, who day and night employ their vows and their prayers before his divine Majesty, for [139] this purpose. Moreover, the zeal and the fervor of those who contribute to this, and offer to contribute more and more, also give us strong assurance of this. It is not without design that God inspires so many good souls to assist with their means this infant Church, which cannot ascend towards [Page 239] heaven if it is not sustained upon earth, óI mean, if temporal benefits are not employed to serve as an attraction to the Savages, to draw them out of the woods, and give them some hope of better things in established dwelling places, where they can be instructed. I dare not specify what several are doing in this matter, because they have given me to understand that they wish God to be their only witness. Those who have the devout wish to imitate these have over yonder Father Charles Lalemant, Procurer of all our missions, who can very well tell them what will be most advisable, when he is informed of their good intentions. But if we promise ourselves the aid of Princes and the liberality of the living, we have no less reason to hope that those who have honored us with their kind interest [140] and offered their vows to God for us, during this life, will continue this exercise in heaven, and all the more willingly as they will then better know the need for it. Here I feel my heart softened, and all those tender feelings are renewed with which it was filled at the tidings of the death of Monsieur Foucquet, 21 of happy memory, whose tenderness for our poor Savages, the value he placed upon this enterprise, the zeal and liberality with which he procured its execution, are ëcomprehended by no one but God. I do not doubt that the loss of a man so useful to the State, and whose actions have merited so universal approbation, has been deeply felt by old France, but she will permit me to say that it has not been less felt by the new. The consolation of both is that uno avulso, non deficit alter; he has left a heritage not only of his reputation and offices, but also of his virtues, and especially of his zeal for the service of God in these countries. [Page 241] My fear of offending the modesty of the [141] living, and of violating the secret which continues binding even after death, will not permit me to say more.
As for the Gentlemen of New France, who every year are at great expense in bringing over to these countries so remote from Europe, the supplies necessary for subsistence here, they always infinitely oblige us in this matter, as also in their having accorded the same favors to the Christian Savages who shall make themselves sedentary, as to the French. I thank them for this with all my heart, and adjure them to persevere in their favors. And in regard to this they will permit me, if they please, to say here a few modest words. Their best energies are lavished upon their association, ónot so much for the sake of deriving perishable goods from this new world, as to cooperate efficiently in the salvation of these peoples. Now since God favors their chief purpose, calling these poor barbarians to himself through their agency, it seems to me that they have reason to rejoice and to bless him who grants them the most noble object for which they are striving, choosing them to [142] accomplish so great a work. And if the fruits of these broad lands that the King has given them do not correspond to their excessive outlay, I do not think that the God of heaven, whose glory they have procured and will procure, will forget them.
How the spirit of God is working! I was wishing that some one would do at the three Rivers what we were doing at St. Joseph near Kebec. Several Algonquins presented themselves to form a settlement, and we lacked the means for this. The God of heaven, who saw our weakness, inclined toward us the arms [Page 243] of love and charity; a personage of merit and rank has caused four men to be brought over this year for the purpose of clearing and building.
It remains now to provide for the River des prairies. It is thought here that if a habitation is erected there, many Savages will come to it from different places.
We learn, through this yearís fleet, that some brave and virtuous persons have resolved to send hither a number of men next year, having already sent over supplies for this purpose. [143] Is it not true that God opens the way to the poor Savages, to attract them into the Gospel nets? ìYes,î some one will say, ìbut this enterprise is full of expenses and difficulties; these Gentlemen will find mountains where they expect to find valleys.î I have already said a hundred times that all those who work under the standard of Jesus Christ, to lead souls to him, seminant in lacrimis. I will not tell these Gentlemen that they will find the way strewn with roses; the cross, hardships, and great expenses are the foundation stones of the house of God. Moreover, if ever the French establish themselves in this place, I hope that the Savages who formerly inhabited this region, and who have gone farther up the river, for fear of their enemies, will return to their old country, where they will find the life of the soul, while seeking only the life of the body.
This is not all. If ever we are at peace with the tribes of the South, ówhich will be very easily effected if some Hollanders cede what they have usurped [144] in Acadia upon the territory of his Majesty, for this coast belongs to new France, óthe settlement which will be found at the River des prairies [Page 245] will give an easy access to all these tribes, which are numerous and sedentary. Madame the Duchess díAiguillon has graciously written to me, and promised to interest herself therein, as she has already begun to do, ówhence will arise a matchless good for these poor countries. There is no one save God alone who is capable of rewarding this holy and brave enterprise.
It is this that impels us to new discoveries. Our Fathers who are in the Huron country, combating daily against death, and against the demons, cannot rest. They talk of going to the tobacco nation, to the neutral nation, to the nation of the people of the sea. Those who work among the Algonquins wish to participate in this work. God presents them Savages who favor their designs; he stirs their hearts, and animates their courage.
It seems to me that when I set foot in these countries there was less probability [145] that the Savages who have received Jesus Christ would settle down and submit to his laws, than I see in regard to a part of the nations I have mentioned above. Why, then, shall we despair of them? Yes, but not every one entertains such sentiments. I answer that, óexcept those who see the Savages only for a short time, and in places where they are not yet instructed, and except some discontented and perverse minds, who blaspheme quúcumque ignorant, who condemn what they do not see, and what they think they see, óthere is no one here who does not admire and bless God in the conversion of the Savages. Do you wish me to speak plainly? When I regard, with my own eyes of flesh, the innumerable expenses that must be incurred in order to succeed in this enterprise, the [Page 247] pain, the labors, the sufferings, the crosses, the dangers, the deaths, the slanders that must be encountered, óand that will have to be encountered more and more, and from all sides, in this road where we have cast ourselves, ówhen I contemplate with these same eyes the frivolity, the inconstancy, and the barbarity [146] of the Savages, I tremble, óI am as weak as a reed, I have no more heart; all seems to me to be built upon the shifting sand. But when I lift up my thoughts, and cast them upon Jesus Christ, and when I look at him with the eyes of faith and confidence, when I consider what he has done, and what he is doing every day to save these poor souls, óI am all-powerful, óthese difficulties animate me; and all this work seems to me to be founded upon the living rock, petra autem erat Christus. I express the sentiments of all those whom God has called to this vineyard, of whom I am the least. [Page 249]
BIBLIOGRAPHICAL DATA: VOL. XVIII XXXVIII-XL
These three documents are letters in Italian, sent to Rome, from the Huron country, by Father Joseph Marie Chaumonot, óthe first (May 24, 1640) to the Father General, the other two (May 26 and August 3, 1640) to Father Philippe Nappi, superior of the professed house at Rome. In 1858, Father Felix Martin found them in the Society archives, then preserved in Rome, and made copies of them; but these apographs cannot now be found with the other Martin papers in the archives of St. Maryís College, MontrÈal. We follow the French translation, made by Martin, and published in Carayonís PrimiËre Mission des JÈsuites au Canada, where they are numbered xiv., xv., and xvi. respectively; our English translation is from the French.
XLI The Relation of 1640 (Paris, 1641), although having only Vimontís name on the title-page, is in reality a composite. His share in the publication seems to have been solely that of editor. He succeeded Le Jeune as superior in 1639, and became responsible for the Relations until 1645, when he was in turn succeeded by Jerome Lalemant. Part I. was prepared by Le Jeune, and is signed ìA KÈbec, en la nouuelle France. ce 10 de Septembre 1640.î Part. II. is the report on the Huron mission by Jerome Lalemant, [Page 251] which is dated ìDes Hurons, ce 27 de May 1640,î and contains a postscript that is dated ìDes Hurons, ce 3. díAouft 1640.î
For the text of this annual, we have had recourse to a copy of the original Cramoisy edition in the Lenox Library. The Relation is usually designated as ìH. 76,î because described in Harrisseís Notes, no. 76.
Collation: Title with verso blank, 1 leaf; ìPriuilegeî (signed 20th September, Le Jeuneís letter of 10th September having, of course, not yet arrived in Paris), withî Permiffionî on the verso, 1 leaf; ìTableî to Part I., pp. (2); ìTableî to Part II., pp. (2); Le Jeuneís Relation, pp. 1-197, with the verso of p. 197 blank,-followed by Lalemantís Huron Relation, which consists of: half-title, with verso blank, 1 leaf; text, pp. 1-196, as numbered; one blank leaf. The signatures are: „ in four, A-M in eights, N in four, aa-mm in eights, nn in four, the last leaf being a blank. There is no mispaging in Le Jeuneís section; but in Lalemantís, pp. g, 80, and 193-198 are misnumbered 10, 74, and 191-196. We have examined several copies which agree even with regard to turned letters, e.g., Part I., p, 113, l. 17-ìlíenfei.î But we have discovered the following peculiarity in Le Jeuneís Relation-p. 154, l. 26, reads in one copy: ìItavichpich nous a grandement,î and in the other: ìItaovichpich nous a gr„dement.î
Copies of this Relation may be found in the following libraries: Lenox (both variations), Harvard, Brown (private), Lava1 University (Quebec), and British Museum. Copies have been sold or priced as follows: Harrassowitz (1882), no. 27, priced at 125 marks; OíCallaghan (1882), no. 1219, sold for $15 óit had [Page 253] cost him $26; Quaritch, General Catalogue, vol. v., no. 30005, priced at ¤15; DufossÈ (1891), priced at 150 francs; Chadenat, of Paris, priced (1892 and 1897) at 160 and 150 francs, respectively. [Page 254]
NOTES TO VOL. XVII (Figures in parentheses, following number of note, refer to pages of English text.)
1 (p. 11). óPierre Joseph Marie Chaumonot was born March 9, 1611, in a village of Burgundy, Prance. While a lad, he wandered into Italy, and finally, at the age of twenty-one, resolved to enter the Jesuit order, in which he became a novice May 18, 1632, at Rome. In that City his Priestly studies were pursued, interrupted by two Years (1635-37) spent as an instructor at Fermo. In 1639, he was assigned to the Canadian mission, and immediately went to the Huron country. In November, 1640, he undertook, with BrÈbeuf, a mission to the Neutral Nation, where they remained five months, until ósuffering the utmost hardships, and threatened on every side with death óthey were obliged to return to Ste. Marie. Chaumonot then labored at the missions, successively, of St. Jean Baptiste, St. Michel, and La Conception; of the last-named, he had charge when the Hurons were dispersed by the Iroquois (1649), whereupon he followed his disciples in their flight to Isle St. Joseph (now Charity Island), in Lake Huron. Finding this retreat no longer safe from their enemies, the Hurons, in the summer of 1650, took refuge at QuÈbec; and, in March following, they were established on the isle of OrlÈans by the Jesuits, on an estate purchased by them from Eleonore de Grandmaison (vol. xi., note 12). This colony was under Chaumonotís care; it numbered at first about 400 but was soon increased, by other refugees, to about 600 souls. In September, 1655, Chaumonot went with Dablon to the Onondaga mission, and labored among the Iroquois tribes during the next three Years. Returning to QuÈbec, he again took charge of his Huron colony óremaining in this post thirty-five years longer, except one Year in QuÈbec (1663-64), and two years (1664-66) at Fort Richelieu as chaplain of its garrison. In the autumn of 1692, he was compelled to give up his charge and retire to QuÈbec, by a lingering illness which finally ended his life, Feb. 21, 1693.
By the command of his superior, Chaumonot wrote his autobiography (1688), which will be given in this series. He is best known by his works on the Huron language, in which he was unusually proficient. An English translation (by Wilke) of his Huron grammar [Page 256] (written in Latin) was published in QuÈbec Lit. and Hist. Soc. Trans., vol. ii. (1831), pp. 94-198.
2 (p. 35). óThis name óCalmonotti, as misprinted by Carayon ówas simply an Italianized form of Chaumonotís name, the root of which means ìbaldî (Lat. calvus). óA. E. JONES, S. J.
3 (p. 37). óLuigi de Gonzaga was born at Castiglione, Italy, in 1568, and became a Jesuit at the age of eighteen. He did not live, however, to complete his training for the priesthood; for in 1591, an epidemic appearing in Rome, he so devoted himself to the care of the sick and dying that he fell a victim to the pestilence. He was canonized in 1626, under the name of St. Aloysius.
4 (p. 37) óThe holy house of Lorette: the Santa Casa, óaccording to tradition, the house of the Virgin Mary at Nazareth, which was discovered by Empress Helena, about 308 A. D.; upon the ruin and subjugation of Palestine by the Turks, this house was miraculously transported (May, 1291) to Tersate, in Dalmatia, and again (1294) in like manner to Loreto, its present location. This is a city of about 8,000 population, in the Marches of Italy, r3 miles N. E. of Macerata, and three miles from the Adriatic. The Santa Casa stands within a magnificent church, and its original rough bricks are entirely encased in white marble, exquisitely sculptured. Rich and costly gifts have been lavished upon it, and ìits treasury of offerings is one of the richest in the Western world.ìí Among these are certain gifts presented in 1684 by the Christian Hurons of Canada. In this house is a statue of the Virgin, in cedar wood, said to have been made in the time of the Apostles. About 40,000 pilgrims visit it annually. This shrine and its devotions were especially favored by the Jesuits óSee McClintock & Strongís Bibl. Cyclop., art. ìLoretto;î and ìMaison de Lorette,î in LíAbeille, vol. viii. (1860), nos. ë27-29.
5 (P. 65). óRenÈ MÈnard was born at Paris, Sept. 7, 1605, and became a Jesuit novice Nov. 7, 1624. He was a student at Paris, La FlÍche, Bourges, and Rouen, successively; and an instructor at OrlÈans (1629-32) and Moulins (1636-39). In 1640, he came to Canada; and, after spending a year in the study of Algonkin, accompanied Ragueneau to the Huron country. Upon Raymbaultís return from Sault Ste. Marie (vol. xi., note 16), MÈnard started with him to the country of the Nipissings, but they were driven back by storms. In April, 1642, however, MÈnard and Pijart succeeded in reaching that tribe, with whom they remained till Sept., 1643. MÈnard was connected with the Huron mission until its destruction in 1649, after which he was stationed at Three Rivers, becoming superior of that residence in June, 1651. From May, 1656, to March, 1658, he was a laborer in the Iroquois mission, óat the latter date, being [Page 256] compelled, with the other missionaries, to flee for their lives to QuÈbec.
In August, 1660, MÈnard was sent with a party of Ottawa Indians who were returning from Montreal to their home on Lake Superior. He spent the winter with them, probably in the neighborhood of the present LíAnse, Mich., suffering great hardships and privations, óharshly treated by most of the Indians, though converting a few of them and baptizing some at the point of death. Hearing, in the following spring, that some Hurons who had fled from their Iroquois foes had encamped about the headwaters of the Black River in Wisconsin, MÈnard set out to visit them. Near the end of the journey, he became separated from his French companion, and was seen no more, ódoubtless perishing of hunger in the unknown forest (August, 1661). óSee Campbellís excellent monograph on MÈnard, Parkman Club Pubs. (Milw.), no. II.
6 (p. 65). óConcerning the relations between the Ursulines of Paris and of Tours, cf. vol. xvi., pp. 15-17; also Chapotís Marie de l'Incarnation, t. i., pp. 318-320, 354, 355.
7 (p. 87). óPiraube was royal notary at Quebec, during the years 1639-43; other information about him is not available.
8 (p. 91). óFor sketch of De la Poterie, see vol. viii., note 58.
9 (p. 93). óGibane: ìa bark with mast and sails, of 50 or 60 tons, in use along the coasts of Normandy and Picardy, and in the navigation of the lower Seine, from Rouen to Havreî (Littre).
10 (p. 115). óOutakwíamiweh (Outagoumois): a tribe living in the vicinity of Lake Outakouami, N. E. of L. Mistassini, as indicated on various maps of that time. Some of these make it the source of the Peribonca River; in which case, it would be the modern Lake Ouichtagani (Bouchetteís map, 1846).
11 (p. 115). óPapiragawíek: the Papinachois, a Montagnais tribe located far to the N. E. of Lake St. John, mainly about the headwaters of the Betsiamites River. They were at various times visited by Jesuit missionaries from the Tadoussac mission; and Nouvel spent several years among them (1664-67).
12 (p. 219). óConcerning Champlainís attacks on the Iroquois, see vol. v., note 50.
13 (p. 227). óConcerning Eskimos, see vol. ii., note 10; Brintonís American Race (N.Y., 1891), pp. 59-64; and Bur. of Ethnol. Rep., 1884-85, 1887-88.
Bersiamites: a Montagnais tribe, dwelling on the northern tributaries of the St. Lawrence, below Tadoussac. Le Jeune mentions some of them (vol. viii., p. 41) as having been perfidiously slain (1635) by the savages of Tadoussac. A missionary (probably Jacques de la Place) wrote in the Relation of 1646 that ìa mortal hatred existed between the Bersiamites and the savages of Acadia and [Page 257] GaspÈ;î he was present, m that year, at a conference held between these tribes, at which a treaty of peace was concluded. The missionaries found the Bersiamites gentle and docile; Bailloquet visited them in 1661-62, and probably, in subsequent years, other priests from the Tadoussac mission. The tribe was also known as Oumamiwek.
Peuples de Chisedech: dwelling near the Bersiamites. and allied to them.
Regarding the Porc-…pics, see vol. xiv., note 13.
14 (p. 229) óConcerning the Petite Nation, the Island tribe, and the Iroquets (here named Ountchatarounounga), see vol. v., notes 52, 56, 57.
ìOuaouechkairini: these were the Algonkins proper, and probably were called ëPetite Nationí on account of their low stature. The Petite Nation River in Ottawa county, Que., and the Little Nation River in Prescott county. Ont., ótributaries of the Ottawa from opposite sides, ópreserve the name of this tribe, and show their original location.ì óA. F. HUNTER.
Kotakoutouemi: LaverdiËre conjectures this to be the Outaoukotwemiwek mentioned in Relation of 1650, chap. v., ìwhose language is a medley of Algonquin and Montagnais.î Apropos of this linguistic feature, Ferland says (Cours d'Histoire, vol. i., p. 91):
ìThere existed, among the Algonqums and Montagnais, a sort of patois, by means of which they held communication among themselves without the Europeans being able to understand them.î
Mataouchkarini: the Relation of 1672 mentions this tribe as then living near Hudson Bay, apparently having fled thither for refuge from their enemies. Their earlier habitat, as indicated by their name, was the Madawaska River of Ontario.
ìSagahiganirini: their location may have been near the Rideau range of lakes, where numerous remains exist. Dr. T. W. Beeman of Perth, Ont., who has examined these remains, says:í Every small lake shows one or more village sites.í One of considerable size existed at Rideau Lake itself, where the Tay River empties into it. Here have been found evidences of an extended occupation, lasting down to the arrival of white traders, as a few traces of European intercourse are found there. See Beemanís accounts in Ont. Arch Mus. Ann. Rep. (Fifth, Seventh, and Eighth).
ìKinounchpirini: the situation of these was probably in Renfrew county, Ontario, where the valleys of tributaries of the Ottawa River contain remains of former Indian towns. A number of relics from that district are in the Ontario Archaeological Museum at Toronto. ì óA. F. HUNTER.
15 (p. 229). óThese Algonkin tribes extended from Lake Temistaming westward to Hudson Bay. The largest and most important was the Kiristinon or Cristinaux, a name afterward shortened to that now given them, Cri or Cree. Druillettes and Dablon established a mission among them in 1661, and Allouez was there in 1667. Brinton says (Amer. Race, p. 74) that this tribe ìretained the language of the stock in its purest form.î
ìTimiscimi: a name derived from that of Lake Temiscaming (temisgami. ëdeep lakeí). Remains of early Indian occupation are found near the Old Fort, at the northern end of this lake: but the above name has not been continuously retained by any distinct tribe. ì óA. F. HUNTER.
16 (p. 231), óThe Atchiligouan, at the mouth of French River, were visited by Garreau and Claude Pijart in 1646.
The Oumisagai (now Mississaguas) were in 1670-73 a part of the Sault Ste. Marie mission; and Nouvel and Andre were then laboring among them. A. F. Hunter says: ìThis is the earliest reference to the Mississaguas. They are now settled in Eastern Ontario. At New Credit, Alnwick, and other points, and number in all about boo.ì óSee Chamberlainís account of this tribe, in Journ. Amer. Folk-Lore, vol. i., pp. 150-160.
Baouichigouian: called by the French Gens du Saut, or Sauteurs, because of their residence about the Sault de Ste. Marie; now known as Ojibwas, or Chippewas. The Relation of 1670 says that, becoming reduced to the number of 150, they formed a union with three other neighboring tribes, the Nouquet, Outchibous, and Marameg. A. F. Hunter says: ìA band of Algonkins, now at Sault Ste. Marie, Ont., is known as the Batchewaung tribe, óthis being still the native name of that town (written also Pow-e-ting). It is not probable, however, that these Indians are the descendants of those mentioned in the text, ófew tribes, owing to wars, migrations, and other causes, retaining their original locations. It is thought by some writers that the Sauteux of Lake Superior, and westward, are the descendants of the original Nation du Sault; see, for instance, Macleanís Canadian Savage Folk (Toronto, 1896), p. 171.î
Concerning the Amikouai (Beavers), see vol. x., note 6; the Ottawas, vol. xiv., note 9.
17 (p. 231). óOuinipigou= Winnebagoes (vol. xv., note 7): Naduesiu = Sioux; Assinipour = Assiniboines. All these are branches of the Dakota stock.
Maroumine = Menomonees: Eriniouai = Illinois; Pouutouatami = Pottawatomies, óall Algonkin tribes. Rasouakoueton is probably equivalent to Mascoutins, R being a misprint for M.
18 (p. 233). óConcerning the tribes of GaspÈ Acadia, and Maine, see vols. i.-iii. of this series. Souricois = Micmacs; Pentagouetch = Penobscots; Etechemins = Tarratines. On the Abenakis, see vol. xii., note 22.
Nahiganiouetch: the Mahicans or Mohicans, occupying the territory between the Connecticut and Hudson Rivers, and allied with the Pequots; of Algonkin stock.
19 (p. 235). óFor sketches of the Huron-Iroquois tribes, see vol. viii., note 34.
Kontareahronon: apparently the inhabitants of the Huron village of Contarea (vol. x., note 8). Ouendat (Wyandot): the general appellation of the Huron clans (vol. ii., note 58 and vol. v., note 17).
Aondironon: that part of the Neutrals who lived nearest to the Hurons; destroyed by the Senecas in 1648 (Relation of 1648).
Ongmarahronon [apparently a misprint for Onguiarahronon]: the Niagara portion of the Neutrals. Oneronon: probably the Wenrohronons, part of whom took refuge with the Hurons in 1639.ì óA. F. HUNTER.
Attiouendaronk: the Neutrals (vol. viii., note 41). Sansonís map (1656) gives two locations for this tribe, óone, west of the Niagara; the other, far south of Lake Erie, and west of the Alleghany Mountains. This, and the similar duplication of names in the present text, suggest the possibility that a part of this nation had fled southward, to escape the Iroquois.
Totontaratohronon: LaverdiËre conjectures that this may be the Atontrataronnons, an Algonkin tribe who, a little later, fled from the St. Lawrence to the Huron country. Among them, MÈnard established the mission of Ste. Elizabeth (Huron Relation of 1644, chap. viii.).
In any attempt to identify the names of Indian tribes, as recorded at so remote a time, there are many difficulties, which must not be forgotten by the modern reader of an enumeration like that here given by Le Jeune. No Indian tongue was written, at the time of the missionariesí arrival; and they, in their attempts to learn and write a language utterly different from any they had hitherto known, were met by almost insuperable obstacles, óas we are told by Biard (vol. ii., pp. 9-13; iii., pp. 193-197), and by Le Jeune in earlier Relations (vol. v., pp. 111-115; vii., pp. 21-33). Many of the tribes enumerated in the text were known to the French only through the reports of wandering Indians, fur traders, or coureurs de bois, ómost of them ignorant men; and these names could be only phonetically noted, ówith great liability to misunderstanding, on the part of both Frenchman and Indian. At the same time, as may be seen in the text, these names were often transmitted through other tribes, especially the Huron; and when we add to all these complexities the frequent shifting of residence, on the part of the tribesmen, it will be seen that great caution is necessary in attempting to identify either tribes or locations through their names alone.
20 (p. 237). óThis refers to the voyage of Jogues and Raymbault to Sault Ste. Marie (vol. xi., note 16).
21 (p. 241) óThis was FranÁois Fouquet, viscount de Vaux, who was born in 1587, and died Apr. 22, 1640. He was a member of the royal council, and also of parliament; and, for his integrity ad ability, was held in high esteem by Louis XIII. and Richelieu, who employed him in many State affairs of importance. He was father of Nicolas Fouquet, the noted minister of finance under Louis.
The Jesuit Relations and Allied Documents óóóóó
Travels and Explorations
of the Jesuit Missionaries
in New France
1610ó1791
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Vol. XIX.
QUEBEC AND HURONS:
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