The Jesuit Relations and Allied Documents

—————

Travels and Explorations

of the Jesuit Missionaries

in New France

1610—1791

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. XXIV.

Lower Canada, Iroquois

1642—1643

CLEVELAND:   The Burrows Brothers

Company, PUBLISHERS,    M  DCCC  XCVIII.

THE JESUIT RELATIONS

AND

ALLIED DOCUMENTS

Vol. XXIV

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Copyright, 1899

by

The Burrows Company

—————

all rights reserved

The Imperial Press, Cleveland

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EDITORIAL STAFF

Editor		Reuben Gold Thwaites
		|  Finlow Alexander
		|  Percy Favor Bicknell
Translators.		|  William Frederic Giese
		|  Crawford Lindsay
		|  William Price
		|  Hiram Allen Sober
Assistant Editor		Emma Helen Blair
Bibliographical Adviser		Victor Hugo Paltsits
Electronic Transcription		Tomasz Mentrak

 

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CONTENTS OF VOL. XXIV.
Preface To Volume XXIV.				9.
Documents:—
LI.	Relation de ce qvi s’est passé en la Novvelle France, en l’année 1642. & 1643. [Chaps. iv.-xii., second installment of the document,] Barthelemy Vimont; undated				19.
Notes					309

 

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PREFACE TO VOL. XXIV

The Relation of 1642-43 (Document LI.) was written wholly by Vimont, the superior — the manuscript for the intended Huron part having been captured by the Iroquois. In Vol. XXIII., we presented the first three chapters; Chapters iv.-xii. are herewith given, and the remaining two chapters will appear in Vol. XXV.

In continuing his account of the Sillery mission, Vimont describes the manner of life of the Indians I settled there, and, as usual, relates numerous instances of their piety and zeal. A woman says twice as many prayers for the soul of Father Raymbault as for that of her own daughter, in order that he may be first released from Purgatory, as “his prayers will get her out sooner than mine.” A man who speaks contemptuously of the faith is severely disciplined by the Christian Indians. An old woman, who stays at home one feast day, imitates the church ceremonies as closely as she can, and thus “has mass in her own cabin.” A young man, tempted to sin, not only resists stoutly, but severely flogs his entire body, by way of penance, for fear lest he have erred; and, in deep distress, he begs the Fathers to punish him to the utmost. These Christian Indians also are doing much, by words and by example, for the conversion of their neighbors, the Attikamegues. Chapter iv., closes with a letter from an Indian to his [Page 9] benefactor in France, written in his own language and his own forms of expression.

The Sillery Indians are especially severe on the women who leave their husbands. An instance of this sort having occurred, they secure permission from Montmagny to build a little prison of their own at Sillery, in which the woman is placed, with an injunction to entreat God to make her more sensible and obedient. Here, in the depth of winter, she is kept twenty-four hours, without fire or blanket, or at first, without other bed than the bare ground; through Father de Quen’s intercession she is afterward given a little bread, and some straw to rest on. “Toward evening, they judged it proper to release her; it was enough for inspiring terror in this poor creature, and was a little beginning of government for these new Christians. The punishment sufficed for this young woman, and for several others.” Several of the men no longer strike their wives in anger, but gently reprove them, or even patiently endure without reply.

Charles Meiachkawat takes back to the Abenakis a prisoner from that region, and winters with them; he eagerly embraces this opportunity to preach to them the Christian faith, but, as they have no acquaintance with the French people, and are much addicted to drunkenness, his sermons have not much effect. He goes with the Abenakis to visit an English settlement, where a heretic tries to dispute his religious belief; but Charles warns him that he “will burn in hell, for despising what God has made and ordered.” An Abenaki chief follows Charles back to Sillery, where he is baptized, with Montmagny acting as his sponsor in the name of the grand master of Malta. [Page 10]

A party of Attikamegues, sixty in number, come to Sillery, persuaded thereto by the converted chief Jean Baptiste; they are delighted to receive instruction from the Fathers, and presents from Montmagny. Half of them have been baptized, and the remainder are catechumens; the baptism of many has been deferred until they shall be weaned from their superstitions. Vimont recounts various details of these conversions, and acts of piety and zeal. One man finds in his cabin a French drum, and forthwith tears it to pieces, “although it is not bad, lest it cause the others to remember their drums and forbidden superstitions.” These Attikamegues urge the Jesuits to send a missionary to their country. As usual, the Fathers find their chief encouragement in the children, who are docile and intelligent.

Great is the joy of the Sillery Christians at the conversion of their Attikamegue friends, and they fervently exhort these to remain in the Faith. When the latter set out on their annual hunt, they bid a grateful and touching farewell to Father Buteux, their teacher. In the spring, they return to Three Rivers for further instruction, and many new baptisms occur. The Sillery colony is doing much toward the conversion of the savages; but its progress is greatly hindered by their poverty, which forces them to keep up their nomadic life, and by their dread of the Iroquois, whose cruelty and boldness continually increase.

Vimont relates how the Huron seminary at Notre-Dame des Anges was suspended, no appreciable result of its influence appearing among the savages. The Fathers of the Huron mission send down to Sillery two young men of that tribe for instruction, and [Page 11] Brébeuf is detailed to take charge of them. With Montmagny’s aid, and that of the Hospital nuns, the mission is able to maintain, in all, six of these Hurons, who are promising pupils, — older and more intelligent than those at Notre-Dame des Anges had been. Details of their characteristic traits, conversion, and devout behavior are given by the superior.

Encouraging results are reported from the mission at Tadoussac, which has been supported, for the past year, by the generosity of the Duchess d’Aiguillon. In answer to the entreaties of the Indians, a priest was sent to them in the spring, — Father de Quen. While waiting for him, they appoint a “master of prayers,“ — a young man who had wintered at Sillery — and under his direction they offer public prayer, twice a day; he is provided with a heavy knotted whip, “to beat those who fail to be present at prayers.” When De Quen arrives, they welcome him most ‘hospitably, and urge him for immediate baptism; but he judiciously defers that rite “until the coming of the ships, or till Autumn,” for all except two married pairs, “who live peaceably.” A sick child is cured by prayer, after its father has surrendered his “pouch of magic.” The zealous “master of prayers” thereupon is “impelled by the spirit of God: he suddenly goes away into all the cabins; ransacks all the bundles, and inspects all the pouches; takes all these spoils of the fiend to the Chapel, and makes a present of them to God.” The Father, overjoyed thereat, assembles the savages and makes them a feast; then orders them to burn these “implements of impiety,” which they do; “then, having all together thanked God, and sung a hymn in token of rejoicing, they go away, well content.” [Page 12]

Nevertheless, the Father is greatly tried by the drunkenness, and consequent licentiousness, prevailing among these Tadoussac nations. At one of their assemblies, a zealous neophyte publicly rebukes these disorders, and an old woman names aloud the persons she knows to be guilty. All these, and others who are suspected, are summoned before a council, and severely questioned. They are advised to mend their ways, and to consult the parents and the priests in all love affairs, which they promise to do, and go away, “very well satisfied on both sides.” De Quen is obliged to return to Sillery, but is replaced by Buteux; the latter finds the Indians well disposed, but dreads the results of their intemperance, arising from their illicit traffic with the French fur traders, for intoxicating liquors.

The Indians of Miscou have heard of the mission, and are “beginning to sigh for their salvation.” A letter from André Richard gives an account of his labors among these Micmacs. He mentions hearing the confession of a woman who had been baptized at Port Royal, by Father Biard, some thirty years before. The savages give Richard a friendly reception, and build a chapel for him, where they offer prayers every day under his direction; he finds them honest, intelligent, and affectionate. A new mission station is to be established at the Nepegiguit river. Richard relates the illness of his colleague D’Olbeau, and the kind assistance rendered them by Desdames, commandant at Miscou; also, the coming of De Lyonne, — who, stopping at Miscou on his way to the Huron mission, consents to take D’Olbeau’s place.

Vimont proceeds to describe the noble work of the Hospital nuns, whose generous devotion and [Page 13] assistance is of the utmost aid in the colonization of the savages, — indeed, “it bears a good part of the expenses and burdens thereof, — and I know not yet if the colony could subsist without this help.” About a hundred savages have been received in the hospital the past year, representing nearly all the tribes between Lake Huron and the Gulf of St. Lawrence, Some of these have been converted, and Vimont relates many particulars of their virtue and piety. The hospital cares for not only the bodies but the souls of the savages; for instruction in the catechism and prayers is given there regularly, which “often makes a Chapel and a School of the sick ward, as well as of our house at Sillery.” The entire time of one nun, and more or less that of several other persons, is required “to answer these visits and pious importunities.” Their expenses have been great; but the Duchess d’Aiguillon has generously aided them.

During the past year, the mission station at Three Rivers has been in the charge of Le Jeune, “sent there to see if he could subdue the Pride of those people” (the haughty Upper Algonkins). They, being insolent and mischief-making, “give him plenty of exercise;” but, when they go to Fort Richelieu for their annual hunt, he as “a good pastor, goes after his flock.” At the fort, he finds Father De Nouë, Brébeuf’s comrade in the first Huron mission (1626), — now growing old, but still full of zeal and devotion, — who is the spiritual adviser of the French garrison. Le Jeune could do much for the Indians under his charge there, were it not for the wretched Upper Algonkins; they cling to their superstitions, and torment the Christians in every way.” The Father, with his little band of faithful [Page 14] ones, vigorously opposed them, — now by dint of arguments, again by ridiculing their foolish notions; that made them die with spite.” In return, they accuse the missionaries of having taken away their success in hunting, nullified the predictions of their soothsayers, and caused their deaths, — all through the introduction of this new religion. “Besides,” they say, “if you called to prayers only once in ten days, we would have some respite; but you have no regard to either rain, or snow, or cold, — every day you are heard shouting for the prayers. It is a strange thing that you cannot remain quiet.” Some conversions are secured, notwithstanding all these hindrances. Moreover, the ringleader of the opposition is, by the judgment of God, suddenly prostrated by a most painful illness; but the exhortations of Le Jeune finally soften his hard heart, and, returning soon after to Montreal, he, with others of his tribe, is there baptized by the Jesuits.

The Montreal colony promises to be a great assistance to the missionary enterprise, especially since the Indians are being attracted thither by the prospect of aid from the French against the Iroquois. There are about fifty-five settlers, among whom prevail great peace, virtuous conduct, and excellent government. A great rise in the river, at the Christmas season, threatens to destroy the settlement. Maisonneuve has public prayers offered, and makes a vow himself to carry a cross up the neighboring mountain, if God please to avert the ruin with which they are menaced. The flood stops at the very gate of the settlement, and then gradually subsides. Maisonneuve fulfills his vow on Epiphany, and bears on his shoulders a heavy cross for the distance of a [Page 15] league, following a solemn procession. At the summit of the mountain, the cross is planted in the ground, mass is said by Father Du Peron, and Madame de la Peltrie is the first to receive communion on this spot, — which becomes thereafter the objective point of many pilgrimages. The Montreal colonists, notwithstanding the severe climate, and the inconveniences attending a new settlement, have universally enjoyed excellent health; and their piety and devotion render their life there “a picture of the primitive Church.” The Indians would settle there in great numbers, if but the Iroquois could be subdued or pacified; and Vimont regards this danger as a menace to the prosperity of the colony itself. He quotes a letter from Du Peron, concerning the Indians who come to Montreal. One of these, a nephew of the Island chief Tesswehat, is converted and baptized, and becomes sedentary, — receiving from the Association a piece of ground; from Maisonneuve, the name of Joseph; and from Madame de la Peltrie, a gun. Soon after, Tesswehat unexpectedly arrives at Montreal and follows his nephew’s example, receiving baptism under the name of Paul. As he was one of those who had so troubled Le Jeune at Three Rivers and Fort Richelieu, his conversion is regarded as of the utmost importance, and much is hoped from this newly-made Christian.

Pieskaret, the Sillery chief, — for some time mourned as having been slain by the Iroquois, — comes back victorious, and great is the rejoicing thereat. The ice breaks up precisely in time to prevent the Iroquois from pursuing a Huron band across the St. Lawrence.

Vimont describes the country, forces, and methods [Page 16] of war, of the Iroquois; among these, the Agniers or Mohawks are the fiercest, boldest, and most dangerous. They are now harassing the Hurons, and all the dwellers along the St. Lawrence, — making raids by small parties, and at all seasons of the year; attacking alike all other tribes and the French; and enabled to do so by the supply of firearms received from the Dutch traders. Rumors come from France that the Dutch expect by this means to drive out the French from Canada. Vimont cannot believe that they have such a plan, but considers them responsible for not stopping this practice. The superior describes various Iroquois incursions, especially that in which Jogues is made a prisoner. The Huron chief Joseph, escaping their hands, returns to Quebec, and relates the particulars of Jogues’s captivity and Goupil’s murder. A letter from the captive priest is brought to Three Rivers by an Iroquois envoy; Jogues warns the French of the treacherous plans laid for them by their crafty foe, and urges them to forestall these, without regard for the safety of himself or his fellow captives. [Page 17]

R. G. T.

Madison, Wis., June, 1898.

LI (continued)

RELATION OF 1642-43

Paris: SEBASTIEN ET GABRIEL CRAMOISY, 1644. Chaps, i-iii. were presented in Volume XXIII.; we herewith give chaps. iv.-xii., leaving the conclusion of the document for Volume XXV.

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[41] CHAPTER IV.

OF THE MANNER OF LIVING AMONG THE CHRISTIANS

AT SILLERY.

W

HILE the Savages have been at Sillery, they have frequented the Sacraments there with as much diligence and fervor as our French at Quebec; they have also taken a singular pleasure in going occasionally to Quebec to receive Communion and to associate, at that sacred Table, with our French, whose devoutness greatly delights and edifies them.

Though public prayers are said at evening in the Chapel, many none the less make it a point to say them again once [42] or twice in their own cabins, and that audibly, — which has given occasion for calling them the Cabins of those who Pray.

When the little children are sick, the parents sometimes bring them to the Chapel, and present them to God, as to him who is their master; and all this with great resignation. “Yours, Lord, is this child,” they say; “do with it as it shall seem good to you, I offer it to you.” Here are the very words of a mother whose daughter was sick: “My God, you can do all things; if you will, my daughter will recover; if you are not willing, I am content. Do as it shall please you; I will always love what you shall do.” God sometimes restores their health to them, in consideration of this holy resignation, — sometimes, also, by virtue of the holy water which is given them to [Page 21] drink. Here follows an example. A young Savage of Tadoussac was attacked with a violent pleurisy; after six or seven days, his people brought him from Tadoussac to the Hospital Nuns at Sillery, — that is to say, from a distance of forty leagues. He is nursed with great care, and they bleed him two or [43] three times; but the disease is stronger than the remedies. This poor fellow, seeing himself in a desperate pass, rises when his strength permits, drags himself to the Chapel, and says his prayers; the father who chanced to be there makes him drink holy water, and recites the Gospel over him, then sends him back to his bed. He straightway begins to mend, and in a short time leaves the Hospital, in good health, to the astonishment of his fellow Countrymen.

The Savages are scantily grateful in their natural state, especially toward the Europeans; Christianity trains them, little by little, in this virtue. Monsieur the Governor coming back last year from the fort of Richelieu, after the severe and unexpected assault made upon it by the Hyroquois, — wherein they were very badly treated, — our Savages went of their own impulse to greet him, and carried two gifts. One was to thank him for having exposed his life for them, and having driven away their enemies; the other, to wipe away our tears for the capture of Father Jogues and our men by the Hyroquois.

One of our principal Christians, discoursing with a Savage newly [44] come down to Sillery, saw one of our Fathers who was passing that way. “There,” said he, “are those who teach us, and show us the way to Heaven. They spare no pains for this purpose, — they make themselves poor for us, they become sick for us; if thou spend the Winter here, thou [Page 23] wilt know by experience the truth of what I tell thee. What they teach us is of importance; they forbid us everything that is bad, — the feasts where all the food is eaten, the invocation of evil spirits, the belief in dreams, the multiplicity of wives in marriage, and, in a word, all our wicked customs which betray us and cast us into a fire after death. That is a fire,” he said, “which will never go out, of which the one that warms us here on earth is only a faint outline. It is terrible in its eternal duration; those who go into it burn, without hope of getting out of it.”

A woman having heard a discourse on Purgatory, and that there were few persons who went into Paradise without passing through the fire, was touched, and began to entreat God urgently for her daughter, deceased [45] not long ago. The father, knowing her piety, asked her what she did for her deceased daughter. “I repeat the Rosary three times every day” (she said), “once for my daughter, and twice for the Father who died a few days ago” (that was Father Raymbault). “And why twice for the latter, and only once for thy daughter?” rejoins the Father. “If it be true,” said she, “what you teach, — that few people go to Heaven without first going into Purgatory, — this Father who has just died, although a very good man, will perhaps have been there for some time; and I say two Rosaries for him, in order that God may release him as soon as possible, and that, being in Heaven, he may pray for my daughter. His prayers will get her out sooner than mine,”

It may have been sufficiently remarked in the preceding Relations that the great temptation of the Savages is, that Baptism and prayer cause them to [Page 25] die. A certain man called François Kokweribabougouz, seeing one of our Fathers enter his cabin, accosts him, and asks him if he does not at last know the reason why they all die thus, within the few years since they [46] have been told of our faith. He insinuated quite plainly that prayer and baptism were the reason, and spoke with pride, and contempt for the faith. He is somewhat haughty by nature, so the Father felt himself obliged to refute this man’s utterance as wicked and scandalous, and reprove then and there his pride and haughtiness; but instead of humbling himself, he takes his Rosary and throws it into the fire, in the presence of all those in the cabin, and of the Father himself. Our good Neophytes, having heard of this action, were thoroughly indignant; they go and find him, sharply set before him his fault, and urge him to do penance, but fear and confusion restrained him. They return two and three times, and succeed so well that he presents himself to receive such penance as should be judged suitable. They assemble the Savages at Mass in the Chapel of the Hospital, which his cabin was very near; they make him stay at the door, as being unworthy to enter the Church. After some space of time they call him; he kneels before the Altar, asks pardon of God and of the most blessed [47] Virgin, then of all his fellow Countrymen whom he had scandalized; he entreats them to aid him by their prayers to atone to God for his fault, — which they do aloud, and all together. Next, they bid him kiss the earth three times; the poor man, touched with sorrow, holds his lips glued against the earth, until they compel him to rise. The Father gives him another rosary, in token of his reconciliation, and [Page 27] all join in holy Mass with manifest joy and fervor. At the end, Noël Tekwerimatch, Captain of the Algonquins, rises and speaks thus to his people, in a strong and loud tone: “My nephews, let us rejoice; our brother was in the hands of the Devil, and, if he had died, Hell was his dwelling forever; but God has delivered him thence, — he was dead, and behold him living. Let us rejoice that we now know the means of appeasing the wrath of God. Let us persevere in prayer, and though it seem that we all die, let us believe stoutly and sincerely, even to death, and let us have hope in him who has made all things.” After this brief [48] exhortation, the father gave the blessing to them all, and sent them away very contented and joyful. This man has behaved very well, since that time: his whole family is Christian. He urges me at present to make him a little house for next year.

On the day of saint John the Evangelist, the weather was very severe; the cold, the winds, and the snow seemed likely to destroy everything. It is something awful to see the weather at such times. The Savages were lodged at that time in cabins on the mountain, in the woods. We did not suppose that they could come to Mass, and sent them word that they were not obliged to, — that, if the most robust wished to come, they might do so, through devotion; but all came as usual. An old Algonquin woman stayed in her cabin, to look after some little children, and behaved as if she had been at Mass. She set up an image of our Lord, knelt before it with the children, recited her beads, rose as is customary at the Gospel, adored our Lord as is done at the elevation, and sang as [49] they are accustomed to [Page 29] do after Mass, — insomuch that, when the Father went to see her, she told him that she had been to Mass in her Cabin; the Father asked her how, and learned what I have just related.

A Christian woman, called Louyse, had a sick daughter whom she cherished as her own life. She carried her to the Hospital; the Nuns, who loved her mother on account of her virtue, spared no pains; but, notwithstanding the remedies, her sickness increased. Two Savage women, pagans, come to see her; then, turning toward the mother, there present and much afflicted, they promise her to cure her daughter, if she will allow them to treat her in their fashion, — that is to say, that they sing over her, blow on her, and juggle for her with their drums. “But it would be necessary,” they say, “to carry her into the woods; for otherwise, those who have black gowns would know it, and our medicines would be useless. For the rest be assured that thy daughter will recover, if thou obey us.” “God forbid,” replied that good Christian woman, “that you do anything to my daughter which is against the law of God, — [50] I would much sooner fear that that would make her die; and even though I knew that she would recover by your medicines, I would not allow it, since God forbids it. No matter if my daughter die, provided she go to Heaven.” Those two women went away much astonished, and had not a word more to say. It pleased God to call to himself that little creature, and to approve the mother’s constancy; she remained in the utmost affliction thereat, but not at all shaken in the faith, although this is the third she has lost since she received Baptism. May not this kind of affliction, recurring in many [Page 31] Christian families, be a severe test which God sends to them, and to us also? Her daughter died in the woods; for, having finally received some relief at the Hospital, her mother, who was obliged to go on a journey, dragged her along in their fashion, as best she could; the sickness, increasing in the woods, carried her off; she was only eight or nine years old. Her mother brought her body back to Sillery to be buried with her kinsfolk. She told us that she had marveled at the ideas and utterances [51] of her daughter at her death. In the first place, she asserted that she would have much desired to see one of our Fathers once again, so as to receive a word of consolation at that change; but that, nevertheless, she consoled herself in God. Then she thanked her mother for the care and pains that she had taken for her, during the whole course of her sickness, and promised, by way of reward, to pray to God for her after her death. Her eldest brother having come to see her, she charged him to rely on the faith and the prayers; and, as she had heard that he was not on good terms with his wife, she besought him to endure the woman in her temper, — that he should take care never to leave her, that he should have patience, that he, being a man, ought to show himself wiser. I know not where this child, of nine years at the most, had learned all that; the Holy Ghost made her speak beyond her years.

You will hardly believe what I am about to say of a Savage Neophyte, since so few would be found among our Christians of Europe who could do like-wise. A young Christian Savage was mightily tempted by a woman who pursued him [52] in the woods, and solicited him to do evil, with as much [Page 33] indecency as with charms and attractions; she employed every means thereto. The good young man resists her stoutly, — he reproves her, and shows her that God sees all, and that he looks at them. This makes her none the better; she renews the temptation even two and three times. The devil works, on his side, and joins his forces to those of the woman; he attacks the heart of this poor Neophyte, exciting passion in him, and fiercely urging him. Behold him tempted without and within; he nevertheless resists courageously, invokes the aid of God, and then, feeling that the danger is increasing, flees into the woods and abandons that wretched creature. Being then alone and retired, he kneels down, prays to God, and asks his pardon; he takes rods, and, stripping himself naked, severely chastises his whole body. It was in the midst of the snows, and in the heart of Winter, when the trees split with cold; but the fear of having erred, and the dread of the temptation, make him resolve upon this penance. He stops not with that; he hastens to Quebec, whither he had heard that the Father who confesses the Savages had gone; he enters [53] our abode, in great distress, and casts himself at the Father’s feet, telling him his temptation, and the danger in which he has been, with as much sorrow as if he had committed the sin. Sighs and tears interrupted all his words; he asks penance. “My Father,” he said, “spare me not; I beg you, tell me what I must do to appease God, I am quite ready to obey you, though you should give me a penance capable of taking away my life. 0 God, how gladly would I die for that!” The Father greatly comforted him, being himself much consoled by such a fervor, and sent him away: [Page 35] with a very light penance, similar to that which several Saints have imposed in such case.

The Christians of Sillery have notably contributed, by words and by example, to the conversion of the Atticameges; they took the opportunity to say prayers publicly in their cabins, when the Atticameges came to see them: they forbade the young men of that nation to visit by night the maidens whom they sought in marriage, according to their old customs; they never invited them to the feasts except to speak of God and of prayer. When all the principal men, [54] both of that nation and those of Sillery, were one day assembled at a feast (these feasts usually consist of nothing but two kettles of sundry grains, together with a piece of elk or of beaver), Jean Baptiste, who, had been sponsor for the Atticameges, made a speech and said: “I formerly knew not what the Frenchmen meant, when they spoke to us of God; I thought that they were lying: but I have recognized that they speak true, and that in fact there is a Master who has made all things, who governs all, and who is to punish the wicked with an eternal fire, and to recompense the good people forever in Heaven.” The Captain of the Atticameges betokened a great satisfaction with these words, and exhorted all those young men to learn well what should be taught them.

We have baptized down here about a hundred Adults, without the children. Here are the words of one of the chiefs of Tadoussac, who last Autumn in the Chapel of the Ursulines, in company with some of those people, spoke in a council of Savages before his Baptism: “For three years I have been listening to the Fathers with attention, and approving [Page 37] their sermons’; I have therefore waited to [55] be baptized, until this time, because Baptism is an important matter, upon which one must seriously think. When one is once baptized, one can no more retreat, one must walk straight, and live as a good Christian. Some tell you,’ Make haste to baptize me;’ and then, after a month or two, they lose their fervor, and make scarcely any more account of their baptism. I feel my heart telling me that it would like to be Christian, this long time past; it loves prayer, and nevertheless it dares not urge you: it is for you, then, my Fathers, to dispose of it. See, try me, and if you judge me suitable, you will do me a very great pleasure to put me in the number of the Christians, and I will try to be faithful to God. I am not alone, — here are several of my people who await the same favor; ask them all, one after the other, and see if I speak the truth, and if they themselves are properly inclined.” After his baptism and that of his wife, he was solemnly married at the Church; four others of his people, with their wives, received the same favor — the two Sacraments of baptism and of marriage.

[56] I think that it will not be amiss to close this Chapter with a letter which a Christian Neophyte has dictated, by himself, to be sent to France, to a man of consideration, his benefactor; you see his own terms and manner of expression.

I MARVEL at what you are doing,       in that you are pleased          to have pity on me,

  Nimakaterindam Ka tien,             ka wich                       chawerimien

that you are pleased to have pity                            on my wife        and            children.

     ka wich chawerimach       [Page 39]        Niou        gaité    ninithanisak

   We are not able            to thank you;                 he who does all,          it is he who will reward you;

Nikokwatisimin    Ki nakoumirang   missi Ka Kichitoutch      mi Ke kichikouk

            every day we pray for you.               I have said   to Father Vimont:   “DO you write this,

kachigakir kigagaroun tamourimin   Nitira        Pere Vimont      Massinahiker

for I understand nothing about it:    ‘I give you   my Tobacco pouch;    should there be some other thing

     kir ketna nikikerindan,      kimirir    nikachtipitagan,             katira kotak

I could give you,                    write to him.                     My child,         Jacques      who is named,

nita miriram         kiga massinahamawa.    Ninitchanis     Jaques       ka irintch

         thanks your son,        [57]     Joseph       who is called;          he will pray for him.

ounakoumar khikwisis      Josephet    ka irintch     ouga gagarountamawar.

      You do well              in that you are pleased to have pity on us;      Firmly             we believe.

Kweratch entien               ka wich Chawerimiang           Sounka      nitepwetamin

Would it were so that      we could see you    in your own country;       we shall see each other

        kat nita              wapmirang        endrakieg             niga kichkabantimin

in Heaven.           To you he will explain all.      Father le Jeune.    As it were, I am dwelling

Wakwing     kiga iroutamakwa kakina   P. le Jeune      kount niwintikemack

with the sisters of the hospital;         It is just like one house            quite near       we dwell.

ikwesensak                   kount peiik mikiwam      pechkhichNit’apimin

Always           I shall honor them.              We are very glad        that two of them have arrived, —

Eapitch    niga manatchihock,    nimirwerindamin         Ninth ka michagawatch

One who is      [Page 41]                little               the other         who is tall.               It is good for us

    Peiik Ka                      agachinchitch    Kotak      ka Kinousitch        Kweratch

that they have arrived,    so       that they may teach us       And      so       that they may have pity on us.

Ka michagawatch        itchi     Kikinohamawiiamintwa     Gaié   itchi           chawerimiiamintwa.

      We are very glad   that they have compassion       for the sick,            for we others,        [58]

Nimirwerindamin    Ka chawerimawatch     eakousirittii     Ketna mirawint

we have not that custom, —We forsake one another,         we people;            sometimes we

nitichiriniwakisimin          Nipakiritimin              nirawint      Nanikoutounouz

        strangle the sick.                   It was thus formerly we were wont to do:

nipiskitounebirenanak  eakousitiik mi taouch echiriniwakisiang

        that is why we are very glad                that they have arrived             here          who

mi ka ountchi mirwerindamang       ka michagawatch        oundoire     ka

are robed in white.     Since         they have arrived,      it is since that time

  Wabakoretiik   ki akou     michagawatch            mi akou

that they have compassion on us.                       We wonder               that they have left

        Chawerimiiomintwa             Nimakaterindamin      ka nagatahunt

        their own country.          I am old, — I can no more work:        would to God

ouwatch endrakiwatch        Nisasikis ka mininita           arokesi kat

that a European          would aid me to cultivate the land.’”

peiik wemichtigouch      witchihitch  itchi Kitikeian.[1]’ [Page 43]

[59] CHAPTER V.

CONTINUATION OF THE SAME SUBJECT.

E

STIENNE Pigarouich, of whom there is mention in the preceding Relations, has given us this year manifestations of his zeal and of his virtue, as remarkable as ever. There arose, one day, a quarrel in a Christian family between the husband and the wife: they struck each other quite violently. Estienne enters the cabin and speaks to the husband in this wise: “Men should have more sense than women, and should better control their anger. A good way to appease a woman, when she scolds, is to say not a word to her, or else to go out of the cabin and let her scold all alone; I have had good success with this remedy. Sometimes I do still better; instead of going out, I give her [60] a lesson very quietly. ‘Is that,’ I say to her, ‘what you are taught every day? Very well, be angry: but know that thou art taking the way to Hell, and that thou wilt be burned by thine own anger.’ I often find that she becomes quiet and begins to laugh.”

This man, with all his zeal, is merry and agreeable. He was one day in a cabin of Savages, where mention was made of what the Fathers had taught concerning the Sacrament of Confession; he proceeded to put a question to them all, one after the other, — to wit: if, for the sins which they had committed, the penance were appointed them to cast themselves from top to bottom of the great fall of [Page 45] Montmorency, this is a cataract of water which falls from a mountain near Quebec)[2], would they do it? All answered “Yes, provided we were so enjoined.” “And I too,” said he, “who am the greatest sinner of all; I dread Hell, and greatly fear that my sins may draw me into it: I care little that my body be swallowed up in [61] the water, but I ardently desire that my soul go to Heaven.”

The stability of marriage is one of the most perplexing questions in the conversion and settlement of the Savages; we have much difficulty in obtaining and in maintaining it. A young woman wishing to leave her husband without just cause, the principal and most zealous Savages assembled, and begged Monsieur the Governor to allow them to make a little prison at Sillery, and there to lock up this woman for some time, and bring her to her duty. Estienne Pigarouich undertakes this commission, and has her seized; and as she was at the door of the prison, he addressed her as follows:” My niece, pray earnestly to God all night, — thou wilt have leisure; ask him that thou mayst become sensible, and that thou mayst no longer be self-willed. Endure this prison for thy sins. Take courage; if thou wilt be obedient, thou wilt not stay there long.” She entered very peaceably, suffering herself to be led like a lamb, and stayed there all night, flat on the ground, [62] without fire and without covering; it was the second day of January, at the severest season of the winter. The next morning, Father de Quen went with Estienne to visit her, and saw to it that she was given a little bread, and some straw to rest on. The Father wished to have her go forth a little while, to warm herself in a neighboring room, then to put her [Page 47] back in her cell; but the Savage told him that she ought to endure that for her faults, and he himself encouraged her to bear this penance patiently. Toward evening, nevertheless, they Judged it proper to release her; it was enough for inspiring terror in this poor creature, and was a little beginning of government for these new Christians, — moreover, melancholy fixing itself in the mind of a Savage, he comes to great extremities therein, and often to a violent death. The punishment sufficed for this young woman, and for several others.

The same Estienne Pigarouich came to find one of our Fathers, very early on the morrow after Christmas, and said to him: “That was their feast; here is the day of my patron St. Stephen, — what can I [63] do to honor him? The father gave him some instructions, and especially showed him how saint Stephen had spoken fervently of God, and given his life for the faith. He goes away, and, after having heard Mass, and devoutly received Communion, he invites several baptized Savages, and others also, to a feast which he prepared for them in honor of saint Stephen, his Patron. Then he speaks to them as ‘follows: “You know very well my Baptismal name, and you have heard related today at Mass, what saint Stephen did while in this world. Would to God that I might imitate him in his life and in his death,’ as I do in his name! At the very least, I wish to do so in some respect, — that is, by speaking of God and of the faith. This is, accordingly, what I am now doing, inviting and entreating you all, that we live and die in the faith which we have professed; and, for you others who are not baptized, the feast is to acquaint you with my name of Baptism, which [Page 49] is Estienne. Yes, I love the name of Estienne, and it is also more honorable for me than that of Pigarouich: the latter is known [64] only hereabout, among our small number of Savages. If I crossed the sea, and were asked my name, they would not understand me if I said Pigarouich; but, if I called myself Estienne, straightway they would know that I am a friend of God, and of all those who pray, and that I bear a name which is cherished and prized in Heaven and throughout the earth. It is therefore in consideration of this name, and of him whose feast we celebrate today, that I am giving a feast. Among us, when we are given the name of some one who is dead, so as to preserve his memory, we are consequently obliged from that very hour to imitate him whom we cause to live again. Therefore, be not astonished if I now speak, and make bold to teach you; I do so only in the desire that I have, that all our people embrace the faith and obey God; and that is what Saint Stephen desired, in teaching those of his nation.” Several feasts prepared on that plan this year have served not a little to confirm the fervor of our Christians. In [65] fine, these generally consist of nothing but a great kettle or two of Indian corn, or of peas, with a quarter of moose or of beaver, according to the number of those invited, and they make them in order to comfort one another in their poverty, and to bestow charity upon one another, — insomuch that to make a feast is at present the same here as to feed those who are in necessity, and to exercise an act of mercy.

Our Christian Algonquins went to the hunt one day with some young men of the Atticameges, newly arrived, who had as yet but little affection for the [Page 51] faith. They saw the trail of two moose, going one to the left, the other to the right. One of the Atticameges said to our Christians, “Which of you Christians shall it be, who will give us to eat? which of the two Moose will you kill?” Estienne plainly understood that this man wished to accuse prayer, and that he was putting his own hope in his superstitions, with which he pretended to invoke the evil spirit, and secure success in hunting. Accordingly, he made a speech, saying: “It is not we [66] who will give to eat, —it is he who governs all; we hope in him, and not in our legs or in our drums. If he will that we take the first of the moose, that will happen, notwithstanding your Juggleries; if he will that you be the ones to take them, it will be so. We are going to pray him to assist us; and let him then dispose the matter as he will.” Then he caused all his fellow countrymen to kneel and pray to God; the Atticamegues were the first to follow the trail of one of those two moose: but in vain; they were obliged to return without having found anything, after extreme fatigue. The Algonquins set out only toward the middle of the day, and about noon they caught the beast which they were following, and killed it; then, returning upon the trail of the Atticamegues, they found also the other, and put it to death, and returned very gayly to the Atticamegues, — leaving all of them an excellent opinion of our holy faith, and a desire for Baptism.

One of the foremost Savages of Tadoussac — named Achille, at his Baptism, [67] by Monsieur the Chevalier de L’isle[3] — settled at Sillery, and there maintained one of the best families. Some time after his baptism, he was attacked by a languishing sickness, [Page 53] which lasted more than two years and a half, during which he continually manifested a great constancy in the faith, and a great resignation to the will of God. The malady increasing, they carry him to the Hospital; there, where he exercises acts of notable virtue, he is ripe for Heaven, and God calls him to himself. The Savages were extremely afflicted at this, for he was remarkable among them, and they loved him much. Estienne Pigarouich, seeing them all seated about the dead man, utterly desolate, with their heads bowed in token of sorrow, said to them: “My brothers, take courage; do not grieve too much. We have not embraced the faith in order to live long here below, on the earth: but in order to live well, and go to Heaven. The excess of sorrow is of no avail; it displeases God, and will bring you harm; let your sorrow be brief and moderate. Do you not believe that the soul of this man who [68] has just died, and who has stoutly believed in God, is in Heaven, or will be there soon? why then do you weep? Must we not all die? This life is not longer than the ‘tip of the finger; but the one which we expect has no end. That is what prayer teaches us; make account of it, and observe it constantly amid all grievous occurrences.” This speech, proceeding from a fervent heart, and pronounced in a firm tone, dried the tears of those poor people, and made them lift their heads, which they were holding bowed between their hands.

Charles Meiaskwat this year again gives us occasion to comfort those who love our Savages. He is from Tadoussac, and lives at Sillery, in one of the houses built on the French plan. He landed from a journey to the three Rivers, a few days after the [Page 55] death of Monsieur Nicollet; the first news that he heard was that. He straightway lifts his eyes to Heaven, prays to God for his soul, goes straight to our Church to recite his Rosary for the deceased, and thence to the Chapel [69] of the Hospital, where he does the same. Then he comes to see us at our abode, and finding Father de Quen in better health than he had left him on going away, he said to him these words: “My Father, I have prayed to God for you every day, I have said to him, ‘My God, heal the Father who teaches us, if you see that that be well; but if you will that he die, make him go straight to Heaven.’” After that, he asked the Father what he must do in order thoroughly to expiate a fault of which he had already made confession. The Father explained to him the three kinds of atonement — alms, prayer, and fasting. The next day he goes away to the Hospital to see the sick, one of whom asked him for a sheet; he goes out without delay, proceeds to Kebec, buys a sheet at the store, and brings it to the sick man. Since then, he has always continued this charity toward the poor and the infirm, and takes a singular pleasure in comforting them, and in speaking to them of God.

Last year, being in the woods during Lent, to hunt and make his provision [70] of smoked meat, he did his own cooking apart, so as not to eat meat in Lent. One day, when he was cooking a bit of fish in a small kettle, his wife, who is not Christian, and who is of a haughty temper, spitefully threw a handful of ashes into the kettle, mocking him and prayers: our good Charles, without growing angry or saying a single word, empties the kettle, goes after some water, and puts it back on the fire; throwing, by that [Page 57] act of patience, a full glass of water over the anger and the pride of his wife, who after that dared to do nothing.

Seeing his brother going away to the hunt, and some other Christian Algonquins, who were going to the fort of Richelieu, he gave to each one of them an arm’s length of porcelain, three fingers wide, which is a present of value among them, — so that they should always have regard for prayer, and take care not to go astray among the Algonquins up there. Then, taking [71] his brother aside (whose name is Eustache, and who is a very good Christian), he gave him his Crucifix, and said to him: “My brother, pray constantly before the Crucifix, and then, when you shall have prayed, kiss it with love and respect. Remember me in your prayers, and take courage; return as soon as you can, so as to be taught. Remember that God is everywhere, and that he sees you always; do nothing wrong; keep Sundays and Feast days: have for this purpose a paper which marks them. As for me, I know not yet where I shall go; I will do what he who commands here shall tell me. I do not dispose of my own person, and I do not wish to; for I know that God wishes that we depend on those whom he has put here below in his place. I will go to the hunt in the direction that he shall tell me; then I will guide the prisoner back to his own country, if they give me that commission. In case I do not see you again, I make you heir to all my little furniture, to my bed, to my nets, to [72] my French dishes; you are already with me in possession of the little French house which the Fathers have given us. If I go as far as the country of the Albenaquiois, with the prisoner whom I am to leave [Page 59] there, I would like to have an interpreter, in order to speak to them of God and of the faith: I would do so very gladly.”

This man seems full of the spirit of God in his words and in his deeds. God granted him his desire: for he had as companion on his journey a young man who is a native of that very country of the Abenaquiois, who speaks their language very well, and is a good Christian. These two led back the prisoner, and wintered with the Abenaquiois, where Charles efficaciously preached the law of God; but — as those people have no acquaintance or commerce with any one else, except with some English who are wont to go there; and are much given to drunkenness by means of the liquor that they get in trade with the heretics, and with the vessels of the coast — the discourses of our good Christian had not so much effect. One of the [73] Abenaquiois Captains, however, followed him and protested that he was forsaking his own country in order to dwell here and obtain instruction, so as to be Baptized. He is working to that end now, and seems of a docile temper, and very desirous of Baptism; the result will appear, — we must prove him at leisure. Experience teaches us here and among the Hurons, that the multitude of Savages baptized and little tried, serves not much for the advancement of Christianity; we see clearly that one Savage well tried, well converted, and constant in his resolution, does much more to extend the faith and attract a whole nation, than a weak and inconstant multitude.

Our good Charles, while with the Abenaquiois, went with them to visit the English in their settlement.[4] He took them for Frenchmen, — the Savages [Page 61] do not yet know how to distinguish the Europeans, either by nation or by religion; Charles therefore believes that he is going to see some Frenchmen. Having entered, he takes his Beads, and shows them; an Englishman addresses him, saying: “It is the Devil who invented that which thou [74] holdest; it is an invention of the evil spirit.” Charles, without being disturbed, looks at him, and says to him: “But it is the devil who makes him speak, and puts his own words into his mouth. Thou despisest the son of God and his Mother.” The Englishman knew not what to say, seeing a man so resolute, who understood no other argument than his own faith. Charles again draws forth a beautiful image; for he is furnished with all the instructions for devotion. The heretic, seeing him, showed him an old rag on the ground, and said to him, “What thou holdest is worth no more than that.” Charles looks at him again, and says to him: “Believe this, that God sees and hears thee. Know certainly that thou wilt burn in hell, since thou despisest what God has made and ordered.” After that time, the heretics left him in peace.

This good man has had the comfort of seeing the Abnaquiois Captain who followed him, baptized. This chapter was already written when that Proselyte, urging his baptism, saw himself enriched with an increase of favor, which he was not expecting, — for Monsieur the Chevalier de Montmagny wished to be his Godfather, in the name of the Grand [75] Master of Malta. This Prince, truly zealous for Jesus Christ, writing back to him, exhorts him to continue his zeal, and to increase his fervor, for the glory of the King of Heaven, and for the service of his most [Page 63] Christian Majesty, — who, honoring him, as he says, with a temporal Government, favors him much more by giving him an &ice in which there are so many Crowns to gather for Eternity. It is certain, moreover, that this worthy Chevalier allows no flower or pearl to be lost, which can serve as material for these. [Page 65]

[76] CHAPTER VI.

OF THE COMING OF SOME ATTICAMEGES, AND OF THEIR

BAPTISM.

THE Atticameges are one of the Nations whom we have in the North; they live three or four days’ journey from the great river, inland. Last autumn, 1642, thirteen canoes, containing about sixty persons, came down to the trade at the three rivers; they were entire households, contrary to the usual practice of those peoples, who send only the most robust on such journeys, on account of the extreme difficulty of the roads. But as they had a nobler object than that of trade, and one which was inspired in them of God, these families wished to attain it all together. This was the occasion of their coming: Jean Baptiste, Captain of the Montagnais, a resident at Sillery, and himself deriving his origin from the country of the Atticameges, [77] was moved with a zeal and desire for their Salvation. Accordingly, he invited their Captain, with gifts according to his custom, to come and see the habitation of Sillery, and the clearings that have been made for them, and together hear mention of the Law of God; they accepted the gifts, and resolved to obey. Father Buteux, who was at the three rivers when they arrived there, confirmed them in their resolution; they then come down to Sillery toward the beginning of November, 1642, and encamp near Jean Baptiste. All our Christians received them with much charity; [Page 67] each one taxes himself in order to furnish them their little store of eels and of indian corn. It is done in this fashion: one of the principal Neophytes goes forth from his cabin, and makes a public proclamation on the part of the Captain, representing the coming of these good people, and their design. That is enough; each one runs to his little storehouse, takes a goodly bundle, and carries it to them without delay, and cheerfully. The Atticamege Captain, with five or six of the most notable persons, proceeds to Quebec, to greet Monseigneur the Governor, and render him account of their arrival. [78] Jean Baptiste and Noel Tekwerimatch, with two of our Fathers, accompanied them. They then relate how Jean Baptiste has told them of our holy faith, and of the help which the French were giving them;’ of the great care which Monsieur the Governor takes of those who are willing to believe in God, — that this is what has brought them; that, after having been instructed and baptized, they would return to their own country to carry the news to their fellow Countrymen. Monsieur the Governor received them with much affection, encouraged them to listen to the Fathers, and to learn thoroughly that which concerned their Salvation; then, adding deeds to words, he sees to it that they are given a good supply of wood and of biscuit. They return to Sillery, quite carried away with joy, and proceed to study with ardor the Catechism and the prayers; Father Buteux was their teacher. The half have been baptized; all the others are Catechumens, and exceedingly desirous of the same blessing. But they are put off for good reasons; it is well to try the Savages a long time, — especially when one suspects that temporal [Page 69] interest [79] moves them, or that they are more attached to their errors; there is no nation, however barbarous, which has not its superstitions. The latter class in question put their whole confidence in their drums, their feasts, and their sweats, which they make in order to invoke the manitou, and to drive away sickness and hunger. These errors, which seem nothing but silly nonsense, possessed them thoroughly, — they themselves did not believe they could ever get rid of them. Most of them approved prayer as something good and necessary: but, for the rest, they were not willing to quit their superstitions, believing that this was to expose themselves to the miseries which they dreaded most. The example of the Christians of Sillery, and continual instruction, have undeceived them and have, little by little, plucked away this folly of the understanding, and with it the instruments which they used for practicing their superstitions. The most certain mark of his good will that any one wished to give, was to bring his drum to the fathers who were teaching them; several did so at the beginning of the winter, and rendered themselves capable of being enrolled in the number [80] of the children of God. I will here allude to the more notable incidents which occurred at the Baptism of certain persons.

The first who was thus received, was one called Anikoutchi, named Michel at his Baptism; he is a young man about 25 years old, who has displayed incredible care to be instructed, and to receive what was said to him. All his thoughts were wholly of prayer, and even his dreams; insomuch that while sleeping it seemed to him that he was listening to some instruction, or repeating what he had learned [Page 71] One day, the Father, wishing to moderate him, told him that he should not come so often, and that he would lose his taste for prayer, if he were taught so long. “Fear not that,” he said; “thou couldst not tell me so much of it as I desire. I can indeed surfeit myself with meat or other things, but not with that which concerns the faith; that is what I like, that is what I cherish above all things in the world. Whatever beautiful thing I see among you French, touches me not: it is only your faith and your manner of praying to God, which ravishes my heart; I desire only that from [81] you.” When he had learned that a certain man, of whom I shall speak hereinafter, had brought his drum to the Father, he came on the same errand, and said to him: “Why hast thou not asked for mine? here it is; I had already thrown it away, I know not where; tell me if there is anything else to be given up, so as to be better prepared for my baptism; tell me at once, for I am ready to carry it out. I care no more for what those of my nation might say of me; I would not in anything else displease them, but in that which is of the faith and of the service of God, it matters little to me to please or displease them. They mock at me because I sometimes go to spend the night with you, but I scarcely vex myself for that. I do so in order to gain time and opportunity; thou hast no leisure during the day, when thou art visiting the Cabins; at night thou hast the time to teach me.” One evening, quite late, the Father, returning from the Cabins where he had given instruction, fell from top to bottom of a very slippery hill, and sank in the snows; the fall was quite severe and dangerous. This good young man — who was [Page 73] accompanying him, [82] so as to be always learning some good word — seeing him in this plight, with a small lantern in his hand in order to save himself from the precipices of ice and snow, exclaimed: “Oh, that the Savages who will not believe might see the pains that you take for them; they would judge by that, that prayer is a thing of consequence.” And, in fact, several of his fellow countrymen were touched, seeing that no pains were spared either morning or evening, amid roads and weather so rough, in order to teach them. This young man was then chosen, together with a young girl his kinsmaid, about fifteen years old, very modest, of a good mind, and well instructed, — that they might be, as it were, the first fruits of the faith among the others of that nation of the North. We begged Monsieur the Governor to honor their baptism, and to serve as Godfather; he did so very willingly, and chose for this purpose the Hospital consecrated to the precious blood of Jesus Christ. The principal Savages were all there. This young man and this young girl were delighted with their good fortune; they answered all the questions and [83] interrogations with a confidence and modesty that indicated nothing of the Savage. Monsieur the Governor gave the name of Michel to the young man; we hope that the glorious Archangel, protector of the whole Church, will stretch forth his arm and his might, for the defense of these new Christians of the North, and of these peoples, the most forsaken in the world. The girl was named Marie. After the baptism, Monsieur the Governor made a feast, remarkable for the country, for forty of the leading Savages. The Atticamegues thanked him, and showed him their great satisfaction at [Page 75] seeing this happy beginning among their nation. Here is another who has shown no less of ardor and courage in his baptism; he is one called Antoine, or Ouabakouachits, aged about fifty years, — it was he who the first of all brought his drum to the Father. After having heard him discourse one evening, as usual, concerning the things of God, he exclaimed aloud: “It is true; thou art right; and I protest before all those who are listening to me, that I will no longer have recourse to the devil, [84] or to my superstitions. I disavow them and give up all the instruments thereof, and wish to be baptized. See, there is my drum;” he throws it down before all, and, as he was the first to do this action publicly and boldly, he was much praised by all the Christians. This man has high opinions of the things of God and of the faith. “There is nothing,” he said one day, “which so saddens me as to see that I have so long obeyed the devil, and have not known him who has made all, and who preserves all; and I have so little wherewith to honor him and pray to him. Ah! why am I not like my children, who, being still young, have a quick wit and a good memory for retaining what is taught them. I am often inclined to be angry at them, because they do not teach me as much as I would like.” It was a pleasure to see this man, fifty years old, being taught by his own little girl of ten years; he would make her sit beside him, and repeat after her his Pater, his Ave, and all the prayers; and would have her question him in the Catechism, like a Pupil by his Teacher. ‘He was baptized at nostre-Dame des [85] Anges, with especial consolation to our Fathers who were there present. It was intensely cold weather, — so much so that [Page 77] several persons sometimes had the extremities of their feet and hands frozen by it. He remained, with clasped hands, during all the ceremonies of the Baptism, and always answered with a sense of devotion and of humility, which appeared in his whole bearing. They baptized after him his son, seven or eight years old; he further wished to be present at the entire ceremony, and to encourage him by words and by gestures to behave himself modestly in this action. At the end, he said to him: “My son, take courage; it is now that you must be enemy of everything which God forbids; it is now that you must be wise. Learn the prayers well, and remember them, so as to teach them to me.” This man is one of the most considerable of the Atticameges.

Here is a third, called Oueratchenon, who deserves place here: he is the cousin of Michel, of whom I have spoken previously. He is of a bold and forward nature, which has caused his Baptism to be deferred a considerable time; but the great [86] entreaties that he made for it, have opened the door to him, — indeed, one would find it hard to believe all that he has done in order to attain his object. As soon as he had resolved to seek baptism, he went in quest of his drum, buried somewhere in the snows, and came to find the Father. “See,” he said to him, “that is what was formerly my greatest attachment; since I give it up, I forsake all my superstitions. Fear not to baptize me; I am married, — my wife wishes to be baptized, my son is so already, and my mother also; what then hinders you from doing the same to me? Be assured of me, I shall never be ashamed to profess the faith. Since I have known the prayers, I have had them said openly at my [Page 79] house, morning and evening; tell me if you desire anything further, and I will do it.” “I wish to prove you further,” said the Father. He was patient for some time, then several times brought forward the Nuns to intercede for him; but, seeing that we still deferred, he goes to find the Father in private, and says to him: “Come now, if I die without baptism, who will be to blame? Thou wilt answer for it [87] to God, for I desire it with ardor, I have done all that thou hast told me; I have learned all that thou hast taught me, — I know it by heart; and behold me ready to do still more, and to die, rather than do aught against the faith, or give it up; and, after all that, thou refusest me. And what shall I do, if I must still continue all this winter without being baptized, and incur dangers to my salvation? I would rather winter here near thee, if thou art so satisfied.” Finally, he did so much that he obtained baptism, and was named Jean; he has behaved himself very well since that time. One Sunday, toward evening, the Father, entering his cabin, found him reciting his Rosary very devoutly. His prayer being done, “This,” he said, “is in order to atone for the fault which I have committed by not having been present today at Mass, having gone five days ago to the hunt, in order to feed my family.” The Father told him that there was no fault in this, since he had not been able to return in time. “It is true,” he said; “but nevertheless I must make amends, because I was not present there.” A comrade of his, lamenting to him that he did not know the prayers, and could not [88] remember them, — “It is no wonder,” Jean said to him; “for you do not firmly and heartily believe what is taught [Page 81] you, and SO you do not exert yourself to learn it, — your mind applies itself only by half. As for me, I am assured in my heart that I believe and hold for certain all that they teach us, and thus I employ all my powers in order to understand it and retain it.” And, in fact, he applied himself with so much effort that he understood and learned by heart the whole Pater in less than a half-hour. Moreover, one who shall understand the Savages will be astonished at the liberty that he took in reproving his comrade; for I will say, in passing, that it is astonishing, what respect the Savages show to one another in this regard. Although they are void of humility, and. have an entire freedom to do and say whatever they like in their cabins, nevertheless, in the matter of reproving one another, they proceed with a strange circumspection and prudence.

Two others were baptized in the Chapel of the Ursulines: Guillaume Pataouabi and Anne his wife, both [89] aged about twenty-five years. They have signalized themselves, not only in learning the prayers, but also in teaching them to the others. When the Father began to instruct them, they would count the points and the questions on their fingers; but, the number coming to exceed that of the fingers, they would mark them on pieces of bark, making’ certain figures which represented for them the sense. of some clause; they would apply themselves with great intensity to understand it and retain it, and then to teach it to the others. The wife had also her mother, about fifty years old, very good-natured, and who seemed born for devotion, — but who had, withal, extreme difficulty in retaining what was taught her, This woman then began to aid her mother [Page 83] with a great zeal; the good old woman also applied herself heartily, so that, with the help of her daughter, she learned by heart, in less than three or four days, the Pater, the Ave, and the Credo. The husband did no less on his side: for, having a brother of his, — of a gross mind, but having good will, — he would spend the best part of the day in rehearsing [90] beside him the prayers and the instruction, and in making him repeat them, with an admirable patience, which could proceed only from a true charity. Since their Baptism, they have given us noble examples of virtue.

The Husband one day, entering his cabin, saw a drum made on the French pattern; he takes it and tears it to pieces, saying, “I know well that that is not bad; but yet I must not keep it, for fear of causing the others to remember their drums and forbidden superstitions.” “There is nothing,” he said one day, “which does not remind me of God; in whatever direction I go, I can see nothing which has not been made by him, and wherein his power and his goodness do not appear. The sight of creatures helps me to believe that there is a God who has made them, and to love him.” When he was ready to go away, on the return to his own country, sieur Tronquet,[5] who had been his godfather, made him a present. This good Savage remained some time without saying a word, then, turning toward Father Buteux, there present, he spoke to him as follows: “I know not on what account that excellent man [91] makes me this present; if it be to engage me to keep the Faith, it needs no more than the fire of Hell to check me, and hold me in my duty. If it be to the end that I remember him, I could not forget [Page 85] him, unless I forget the name of Guillaume which he has given me, and which I cherish infinitely. If it be to show his liberality toward me, I can do nothing else than thank him, which I do heartily, and beg him to believe that I will never give up the faith in which he has served me as godfather.” Those who were there present were not expecting this answer on the spot, from a Savage.

The Captain of the Atticamegues was not Baptized at that time; he had good will, but not all the necessary preparation. His wife outstripped him, and obtained Baptism by her fervor and her constancy; and she then so effectually gained her husband that she made him pray to God evening and morning, and gradually obliged him to give up his drum, — which, it was believed, he would never abandon till death, so attached was he to it; and he kept boasting of having preserved his own life and those of his people by [92) the Juggleries that he performed with that instrument. Now, although he gave it up, his Baptism was nevertheless deferred until the spring, so as to render him more steadfast. Here is a case of conscience which his wife proposed to the Father, when she was ready to go away: “If my husband,” said she, “who is not yet Baptized, wishes to make some feast at which the Devil shall be honored, I shall be obliged, according to our custom, to prepare the kettle; what shall I do in that event?” “It will be well,” says the Father, “not to have a hand in it, and to tell thy husband that thou hast renounced the Devil, and that he ought to do the same. But if, nevertheless, thou shouldst judge that he might molest thee, or weaken toward the Faith on that account, thou couldst behave as usual, [Page 87] without claiming anything else than to obey thy husband and prepare for him to eat.” “Come what will,” said she, “I am quite resolved to do nothing for such a feast; he who has made all will give me strength.”

A good old man (he was the oldest of the band), having come to confess before going away, said to the Father: “It is for the last time that I shall speak to thee, my [93] body is going into decay. I shall leave it in the woods; but my soul cannot die; take courage to pray God for me. Think in thy heart that I shall have died in the Faith, and in the desire of going to Heaven; whatever happens, I will never take back my superstitions. Truly, I thank thee for my Baptism, and for having taught me the way to Heaven, — how shall I repay thee for thy trouble in teaching me? If I had strength to go to the hunt, I would make thee a present of the first Moose that I should kill, I have nothing left but a little tobacco pouch, which I have ornamented and beautified as thou seest; there it is, I give it to thee.” The Father answered him, smiling: “I teach thee for God, and for the love that I bear to thy soul, and not for thy goods; keep it, I await the recompense from God. Have courage and persevere constantly, so as to go to Heaven.”

A good old woman, after her Baptism, having heard some account of the grandeurs of France, said to the Father: “I believe that all thou sayest of thy country is true, but that is not what I desire the most, — I prefer [94] Paradise to all that. If I am there some day, as I hope, I shall see all the world, and what is still more beautiful than the world. Indeed, I sigh after that eternal house, and would I [Page 89] could lead thither all my people with me. I burn with a desire to see them all converted. Oh, but I would like to know all that thou knowest! I would teach my children and my nephews, who are up there in the woods, where they live like beasts. Take courage, thou who art a friend of God, to teach us! Oh, if thou couldst embark with us in the spring, thou shouldst instruct us in our own country! What shall we do without Mass, without Confession, and without a teacher?” This last sentiment, which we were not yet able to satisfy, was common to all these poor people, and drew tears from our eyes; but yet it was not that which most grieved us. The slight means that we had to defend them and the other Savages against the Hiroquois, their enemies, gave us much keener pangs at heart, and tempered the joy that we had at their conversion, with extreme bitterness; [95] I will speak of it subsequently. I recur a little more to that good old woman; while prayers were being said, she could not permit that any of her fellow Countrymen should be seated, — she would exhort them to fold their hands, and demean themselves modestly; and if they were children, she would herself take their hands, and make them fold them during the prayers. Seeing the Father enter her cabin, she said to her son: “Here is the Father; take courage, and do what thou hast resolved.” At the same time, the young man draws forth his two drums, and gives them to the Father, with these words: “See, there are my drums, I give them up.” The mother added: “That means that he renounces the Devil and requests Baptism.” “That is true,” said the son, “and I believe that it will be granted me, when I shall know the prayers: but since [Page 91] I give thee the thing in which I was hoping much for my consolation, thou must also give me a thing which thou greatly cherishest, — I mean a Rosary, in order to honor the Mother of the Son of God.” The Father promised him one, as soon as he should have’ learned to say it, which was soon done. It is incredible how much [96] these good people are inclined to this devotion of saying their Rosary in honor of the Son of God and of his most Blessed Mother, and how eager they are to have them, — especially those which are rather large and handsome, to wear them suspended about their necks. Here is an incident which will cause shame to many children of France: the Father was one day asking a little girl if she wished to go to Heaven. “And where, then, should I wish to go?” said she. “But,” said the Father, smiling, “girls who, like thee, do not obey their parents, do not go to Heaven.” “And why dost thou say that, since thou prayest, and teachest that we must not lie or slander? Thou dost both, — thou liest, and thou speakest ill of me; for I never disobey my parents, and am careful not to do so, now that I know God and love prayer.” The Mother, who was there present, seconded her; another put himself on her side, and the whole cabin would have been against the Father, if he had not confessed that he had said that in jest, and in order to try her.

The children who have been Baptized at years of discretion, have given evidences [97] of a good mind; they quickly apprehend, retain easily, and have become very diligent in the Catechism; which has been not a little useful for the older ones, who have learned the prayers from the younger. It has often happened that, the Father wishing to teach the [Page 93] Pater, the Ave, and the Credo to persons of age, they would say to him: “I know all that already; my son or my daughter has taught it to me.” This method has succeeded very well; but one must acknowledge that the great desire to learn which they have had, and their good nature, have availed much therein. The Father entering the Captain’s cabin at evening in order to hold prayers and instruction there, they would go straightway to the other cabins to notify them. Every one would come; all would kneel, fold their hands, and close their eyes in order to pray and repeat with more attention. If any one did not immediately quit the task that he had in hand, he was severely reproved. A little girl having wished to put in her mouth a prune that had been given her for having answered well, three or four struck her forthwith, and made her stop. Another girl, aged [98] seven years, seeing her elder sister toying with something or other that she held in her hand, seized it from her, saying, “It is the Devil who puts that in thy hand.” When the Father was explaining some point, each one would note it on his fingers, as soon as he opened his lips. It was a pleasure to see them all raise their hands in the air, and bend their fingers, according to the number of the propositions that he made; and as that was not quite sufficient to aid the memory, most of them would paint or draw marks on pieces of bark, with red paint. At last, they persuaded the Father himself to represent on a paper what he had to explain to them. He would therefore make certain marks or characters, which signified the meaning of these things; each one, seeing the paper fastened aloft in the cabin, devoured it with his eyes; the Father, [Page 95] with a stick, would show them what each character or figure meant. After he had spoken, those who thought they had understood would take the stick; and, repeating, would do like those who explain enigmas. This method, joined to their fervor and good will, served not [99] a little to make them understand the mysteries of our holy Faith. The Christians of Sillery were filled with joy to see such a result among their allies, and, on their side, vigorously contributed thereto. One, among others, went about, one day, shouting aloud round the cabins: “Atticamegues, take courage; believe firmly. If it is in earnest that you believe, you will prize the Faith above all things in the world. We now experience it in you others, — we who have already believed for several Years; we feel how great a blessing it is to know God and learn the way to Heaven.” The Algonquin women did the like, on their side; the Father one day met one of these, called Angelique, who was exhorting them. He encouraged her, and said to her: ‘You do well; continue.” She answers, “I do so with a good heart: but what can a poor old woman like me tell them, except to teach them to say the Rosary, and to recite it for them myself?” This humility was praiseworthy; but in reality, when we heard her explain the mysteries of our [100] holy Faith, she delighted us. She often asked the Fathers, “Well, what are the Atticamegues doing? Do they believe firmly? do they know the prayers? Would to God that they and all the Savages had a heart like mine; they would desire to love God more than they do.” This good old woman has some Atticamegue kinsfolk; she wished to go and winter with them in their own country, in order to [Page 97] help them pray to God, and remember what they had learned. The evening before they set out for their great hunt, Father Buteux went to say farewell to them; all assembled in one cabin, and showed him a gratitude fit to break the heart. He consoled them, and made them see the change which God had wrought in them; the great obligation which they had to thank the divine goodness therefor, and to love it; the fidelity which they had promised him; the chastisements wherewith God would punish those who should forsake the Faith, and behave themselves ill in Christianity. Then he made them two presents, in order to remind them of two things: the first was a Crucifix, to [101] warn them to keep the Faith all their life, and to remember that the son of God had died for them. The second was a dry stick, which was good only to put in the fire, — adding, that it would be the same with those who should not obey God; that they would be like dead wood, and would burn forever in Hell. At the end, the prayers were said with a great fervor. The Father distributed Catalogues to several, that they might know the days of feasts, and observe them. The women were awaiting the Father at the exit from the cabin, in order to say farewell to him. The Captain’s wife spoke, and, mingling tears with her words, said to him: “In truth, we feel a great regret to leave thee; and what shall we do without a teacher in the woods? Adieu, Father Buteux, — and what will a poor idiot like me do, without mass, without Confession, and without any one to teach us?” The other women said no less to him, and all said “Adieu” with clasped hands, exclaiming: “Pray to God for US and for our kinsfolk.” Finally, the cold and the night [Page 99] had to separate them. Such is a portion of the most noteworthy incidents [102] in the instruction and at the Baptism of the Atticamegues during the winter. They returned to the three rivers in the spring, in order to enjoy the Sacraments, to learn more and more about the things of the Faith, and to have those Baptized who were the best prepared among whom was the Captain with two of his married daughters. I know not whether I shall have leisure to draw up an account of it before the departure of the Ships. Even if the donation of the late Monsieur de Sillery had never produced any other good, I believe that he is well satisfied in Heaven. It is true that God has, from the start, given his blessing upon the Christianity of Sillery, and still continues to pour his graces upon the Christian Savages who dwell there; but their settlement at that place is greatly hindered in two directions. One obstacle is the fear of the Hiroquois, who are increasing in arms, in forces, and in cruelty; the other is the poverty of the country and of the Savages, which makes them roving, and obliges them to wander in search of their living; and I know not whether the succor and the means which are given us in order to remedy this evil can be continued, [103] and a settlement be made which can be stable of itself. The blessing which God has given upon the beginnings, makes us hope for a successful advance and a happy end. [Page 101]

CHAPTER VII.

OF THE HURONS WHO WINTERED AT QUEBEC AND

SILLERY.

T

HESeminary of the Huro