Lower Canada, Iroquois

1654–1656

CLEVELAND: The Burrows Brothers

Company, PUBLISHERS, M DCCC XCVIII

PREFACE TO VOL. XLI

Following is a synopsis of the documents contained in this volume:

LXXXV. The Journal des Jésuites contains, in 1654, but one week's record, January 30 to February 5. On the former date, Onondaga envoys arrive at Montreal, and insist upon going to Quebec; but it appears that their purpose is to carry on intrigues with the Hurons of Orléans Island. The new governor, D'Ailleboust, learns of these schemes, and advises accordingly the Hurons, who are confounded thereat, and acknowledge everything, promising to do as Onontio wishes.

LXXXVI. The Relation of 1653-54 is written by François le Mercier, except the last chapter, which is an epitome of information on Canadian matters received by the Paris editor from other sources. The superior writes an introductory note to the provincial, which mentions the success of Father Le Moyne's recent journey to the Iroquois country, and the consequent opening for a mission there. For this purpose, Le Mercier asks that six more Fathers be sent to Canada; and that more funds be contributed by the charitable, that this additional expense may be met.

He now relates in detail the events which led to this felicitous condition of affairs. The Mohawk [page 9] envoys previously mentioned return to their own country after Poncet's deliverance from captivity (October, 1653), leaving four of their number as hostages with the French. A few days later, the Huron captains reveal to the French the intrigues of the Mohawks with them, to induce them to leave the French and settle in the Iroquois country; the Hurons temporize in regard to these proposals, fearing the hostility of these old-time enemies, but avow their loyalty to their French friends and protectors. Some months afterward, Onondaga ambassadors also come to treat for peace; they, too, scheme to draw the Hurons away from the French. These intrigues are foiled,—the Hurons pretending that they will go to dwell with the Iroquois after a year or two, when the Jesuits shall have established a mission among the latter.

In the following spring (1654), a young Frenchman is captured near Montreal by an Iroquois band; the chief of another band voluntarily becomes a hostage for his safety, and procures his release. With the Frenchman, the Iroquois bring also presents to ratify peace, and to urge the coming of the "black robes " to their country. In June, a Huron and Algonkin fleet comes down to the French settlements, bringing a cargo of furs. War between the Iroquois and Eries has begun, which especially leads the former to strive for peace with the French and Hurons. In July, two young Frenchmen who had spent the winter with the Mohawks, as hostages, are brought back to Quebec by " the Flemish Bastard. " About this time, Father Le Moyne departs on a journey to the Onondagas, in accordance with their invitation to the Jesuits,—a proceeding which arouses [page 10] the jealousy of the Mohawks. The complaint made for this tribe by the Bastard is met by presents from the French, and a message to Le Moyne directing him to visit the Mohawks also; but, as he has set out some time before, the Bastard is unable to overtake him.

Le Moyne's journey is now described, for which purpose his journal is given. He is received by the Onondagas with the utmost hospitality, and welcomed as an ambassador of peace. He administers baptism to several children, and both gives and receives special consolation in ministering to the numerous Huron captives, some of whom were his disciples in former years, in their own country. Among these, he finds Thérèse,—daughter of the Huron Christian, Joseph Chihwatenhwa,—a former pupil of the Ursuline Seminary at Quebec, who had been captured with Father Jogues (August, 1642). This good woman has converted one of her fellow-captives, whom she brings to the Father for baptism.

A council, of all the Iroquois tribes except the Mohawks, is held August 10. This is opened by Le Moyne, who " utters nineteen words " (that is, gives nineteen presents) to the assembled chiefs. " I was occupied fully two hours in delivering this harangue, which I pronounced in the tone of a Captain,—walking back and forth, as is their custom, like an actor on a stage." He is greeted with loud applause, and response is duly made by the Iroquois, with reciprocal presents to the French. Le Moyne is deeply touched, upon finding that the peace thus established is largely due to " our Huron Christians, especially the Captive women, " who have told the Iroquois so much about the French and the Christian religion [page 11] that the latter are well inclined toward both, and " love us in the hope that we will become to them what we have been to the Hurons. " The Father is so fortunate as to obtain from some of these savages two little books, which had respectively belonged to the martyrs, Brébeuf and Garnier. His embassy accomplished, he returns to the St. Lawrence, arriving at Quebec on September 11.

e Mercier considers the demand made by the Iroquois that a French settlement be established in their country, and regards it as a providential opening for missionary labor there. The governor, De Lauson, approves this plan, and many Frenchmen have volunteered for this expedition. More missionaries are needed, in so extensive a field.

The Huron colony on Orléans Island is in a prosperous condition. The charity of pious friends in France has helped to support these poor fugitives till they could aid themselves. They are most zealous in their observance of church rites and duties, and excel in sacred music. The Fathers in charge have formed among them a society, the Congregation of Our Lady, comprising " the élite of the Christians. " This is a powerful incentive to improvement in their morals and piety. It is noted that the women " are, among Savages as elsewhere in the world, the devout sex; " and membership in this congregation is especially beneficial to them. The happy deaths of some who belong to this society are related, and several incidents of the piety, obedience, and zeal o: others. These Christians maintain a fund for aiding the poorest of their number. Having received a gift from a similar congregation in Paris, they send to those benefactors a porcelain collar, to testify their [page 12] gratitude. It is accompanied by a letter of thanks in their language, written upon birch-bark, penned by Chaumonot in their name; this letter, followed by a translation, is given by Le Mercier.

The last chapter is made up of extracts from various letters received from Canada. Some Iroquois have wintered at Three Rivers, and have maintained so friendly relations with the Algonkins there that some of them have even married Algonkin women. The famous chief of the Island tribe, Paul Tesswehat, formerly so haughty and arrogant, has died a good Christian. Noël Tekwerimat, the Sillery captain, has been more zealous than ever in maintaining the Christian character of that colony, and has compelled infidels to remain outside the wall. New discoveries are being made to the north and west of the French settlements; and some tribes are heard of who have never yet seen a European. A new hospital nun arrives this year, bringing with her a number of young women as colonists.

At Tadoussac, Father Bailloquet winters with the Montagnais. The good will they show him " is, in truth, very pleasing; but it did not prevent the Father from having the earth for bed and mattress, and strips of bark for a palace, which was filled less with air than with smoke; nor did it save him from passing several months without bread, without wine, without salt, and without any other sauce than appetite, which he did not satisfy very often except with smoked flesh, dried in the smoke and filth of their cabins " Various instances of Christian charity and devotion among these Tadoussac converts are related.

While the last sheets of this Relation are being printed, a fresh item of news arrives from Canada, [page 13] which is added in a postscript. This is to the effect that a Mohawk band recently attacked the friendly Indians on the St. Lawrence, killing several; they also captured and bound Father Le Moyne, but were induced, by the threats of his Onondaga guide, to release him. The Paris editor makes various comments on the relations between the French and Iroquois, and hopes that these may continue to be peaceable.

LXXXVII. There is no Relation, properly speaking, for 1655. One was written and dispatched, as usual; but the messenger who bore this and other letters from Canada was attacked by highway robbers between La Rochelle and Paris, and all his papers scattered or torn. He gathers up what he can; and the Paris editor writes a brief epitome of Canadian affairs, as far as he can learn them from these fragments, and from the oral reports of persons who have come from that country. He also adds two letters sent by the Canadian superior, Le Mercier, who includes a note from Chaumonot and a few lines from Dablon; the whole is published under the title Copie de devx Lettres envoiées de la Novvelle France.

The annual French fleet to Canada has met with disasters; three vessels were captured or lost, and but two returned safely to France. This means the loss of the usual supplies and gifts to the religious houses, the Jesuit missions, and the governor, as well as investments of private persons—a heavy blow to the little colony.

The Iroquois tribes have kept the peace, excepting the Mohawks, who show their usual perfidy. Among their evil deeds is the murder of Jean [page 14] Liégeois, a Jesuit donné. After many raids upon the settlements, they bring back the French captives, and patronizingly announce that they will hereafter make war only on the Hurons and Algonkins, whom they Will kill Whenever they encounter them above Three Rivers. De Lauson, the governor, old and irresolute, accedes to this, and sends the Mohawk prisoners home. The Onondagas ratify their earlier negotiations for peace, and ask for missionaries to go to their country; Chaumonot and Dablon are accordingly sent thither. The Senecas also desire peace, especially because they are at war with the Eries. All the upper tribes prefer, also, to trade with the French rather than with the Dutch, since the route to the former is far easier.

One of the letters which give title to this document is written by Le Mercier, enclosing one from Chaumonot to the Ursuline superior at Quebec, as he is about to leave Montreal for the Mohawk country. He is giving religious instruction to his Iroquois escort; and some of them have already become catechumens. The second letter is also written by Le Mercier; on the day before the annual mail leaves for France. He mentions the latest news received from the Fathers who have gone to the Iroquois country, which is, on the whole, reassuring. Other letters received in France praise the good work of the Ursuline and Hospital nuns, which greatly attracts the Iroquois.

LXXXVIII. Le Jeune, agent in France for the Canadian missions, writes (March 10, 1656) a letter to the superior of the Quebec hospital, relative to business which he is transacting for her. He mentions the losses recently sustained by Canadian affairs. A [page 15] reinforcement of nuns is going to Canada. Le Jeune consults Maisonneuve in regard to sending nuns of this order to Montreal, but finds that the endowment there is not available for them.

LXXXIX. The governor of Canada, De Lauson, grants to the Jesuits a tract of land, ten leagues square, in the Onondaga country. They are permitted to choose this land wherever they think best, and are accorded full rights of justice and seigniory; while the grand seneschal of New France (De Lauson's son) is enjoined to put the Jesuits in possession thereof.

R.G.T.

Madison, Wis., March, 1899.

[page 16]

LXXXV

 

JOURNAL DES PP. JÉSUITES

Janvier 30-Février 5, 1654

 

 

SOURCE: We follow the original MS., in Laval University library, Quebec.

[page 17]

Journal of the Jesuit Fathers, January 30

to February 5, 1654.

JANUARY, 1654.

N the 30th, 4 Onnontaeronnons arrive at Quebecq with letters from Montreal and three Rivers. The former apprise us that 7 had arrived at Montreal at the beginning of December, with the intention of proceeding farther; that Monsieur de Maisonneuve had done his utmost to stop them,—telling them that onnontio was everywhere. He had presented to them two great kettles, for this purpose; but, as they persisted in their resolve to go down to Quebecq, he asked them to send back two of their men into their country, with two blankets on the part of Annonchiasé‚, to assure their fellow-countrymen of the Friendship of the people of Montreal—whatever accident might befall those who should go further down. That was carried out.

By the letters from 3 Rivers we learn that they have presents to bestow in secret upon the Hurons of the Island; znd, that, the Annien,eronnons having made some to the latter in the past autumn, Atseña since that time had in return given them three presents at three Rivers, on behalf of his tribe, in order to show that the Hurons accepted the proposition for going to Annieñé‚. These three [page 19] presents were then carried to Annieñé. The envoys lodge with us at Quebecq.

On the 31st, they go to the Island. I meet them on the ice; they greet me with a speech, and I give to the chief, named Tsira,eñie, a brasse-length of tobacco. At night, they hold a secret council with certain captains and elders. One of our Christians, named Jacques Atsiwens, who had been present there, informed us: 1st, that the hurons had of their own accord made two presents to the onnonta,ëronnons, even in the autumn, 2nd, that Tsira,enie, with 4 collars which he was to present to them at a second council, had given them a pledge that 400 men and 100 women were coming to carry away the village from the Island; that meanwhile they were hunting at Andatso; that in the spring they would come down as far as the river st. François, and would send to notify the Hurons to embark. 3rd, that the hurons had answered to the effect that their message had been altered; and that their idea had been merely, in case the war were resumed, to place a mat in onnantä,e for their nephews taken in war,—so that the lives of such might be spared, and that they might thus have some hope of again seeing them some day.

FEBRUARY.

ON the 3rd, a council is held at the fort with the inhabitants, in order to give them knowledge of all these affairs, and to consider means for averting any treasonable design. [page 21]

The 4th is set for the council: the onnonta,eronnons do not come, on account of the bad weather. We hold a secret council at our house in the evening, with some huron elders,—Oek, Ationnionraskwa, and others. By the advice of Monsieur the governor, Monsieur d'Ailleboust, Father Ragueneau, Father Chaumonot, and I gave them to understand: 1st, that Monsieur the governor had knowledge of the business which they were secretly negotiating with the Onnonta,eronnons. 2nd, that he found nothing to gainsay in the essentials of this project, since he did not intend to keep his nephews, the hurons, in captivity. 3rd, that he blamed them for having consented to conceal this affair from him. 4th, that we recommended them to say all this to Tsira,eñie, advising him to make a present in person to onnontio, for entreating him to relax his arms a little, and to give liberty to the hurons whom he held under his protection, etc. They were, 1st, quite confounded; they acknowledged everything, and approved the advice that we gave them. Then, having asked them quid responsi daturus esset onnontio, "Let him answer," they said, "that it will be possible in two years." Thereupon we answered that he would better say, "when the peace shall be well established."

5th. Tsira,eñie arrives about 4 o'clock in the evening, with 3 or 4 hurons. He makes his six presents in our hall, in the presence of Monsieur the governor and of about 30 Frenchmen; and at evening, when night set in, he returns alone to the Island. [page 23]

LXXXV I

 

RELATION OF 1653-54

Paris: SEBASTIEN ET GABRIEL CRAMOISY, 1655

 

Source: We follow a copy of the original Cramoisy (H. 103) in Lenox Library, New York.

end page 25

RELATION

OF WHAT OCCURRED

IN THE MISSIONS OF THE FATHERS

OF THE SOCIETY OF JESUS,

IN

NEW FRANCE,

IN THE YEARS 1653 AND 1654.

 

Sent to Rev. Father Nicolas Royon,

Provincial of in the Province of France.

 

By Rev. Father François le Mercier,

superior of the Missions of same

Society.

 

 

 

PARIS

	Sebastien cramoisy,
Print- ed by	Printer in ordinary to the King; and to the Queen Regent,	ruë St. Jac-ques, at the
	AND Gabriel Cramoisy.	sign of the Storks.

M. DC. LI.

BY ROYAL LICENSE.

 

Table of the Chapters contained in this Book.
RELATION of what occurred in New France, in the years 1653 and 1654		page 1
Chap. I.	Design of the Anniehronnon Iroquois, etc	8
II.	Design of the Onnontaehronnon Iroquois, etc	16
III.	Capture of a Frenchman at Montreal	32
IV.	Arrival of a fleet of Huron and Algonquin canoes at Montreal, etc	43
V.	Arrival of the Anniehronnon Iroquois at Quebec	51
VI.	Journey of Father Simon le Moine to the country o f the Onnontaehronnon Iroquois	56
VII.	Council for Peace with the Iroquois	74
VIII.	Plan for a Settlement on the great lake of the Iroquois	97
IX.	Condition of the Huron Colony on the Island of Orleans	104
X.	Of the First Congregation of Our Lady	114
XI.	Observations taken from Letters and Memoirs that have come from the country	146

[page 31]

Extract from the Royal License.

Y the grace and License of the King, given at Paris, December 22, 1654, and Signed "Cramoisy," permission is granted to Sebastien Cramoisy, Bookseller, Printer in ordinary to his Majesty, former Alderman and Judge-Consul of the City of Paris, to print or cause to be printed: La Relation de ce qui s'est passé en la Mission des Peres de la Compagnie de Jesus au pais de la Nouvelle France depuis l'année 1653. jusques a l'Esté de l'année 1654. etc. And this during the time and space of nine consecutive years, forbidding all Booksellers, Printers, and other persons, of whatever quality and condition they may be, to print or cause to be Printed the said Relation, etc., under pretext of any disguise or change that might be made therein, under penalty of confiscation and fine, as provided by the said License.

[page 33]

Permission of the Rev. Father Vice-Provincial.

E, Louys Cellot, Vice-Provincial of the Society of Jesus in the Province of France, have granted to sieur Sebastien Cramoisy, Bookseller, Printer in ordinary to the King and Queen, former Alderman and Consul of this City, the printing of the Relations of New France. Done at Paris, this 22nd of December, 1654.

Louis Cellot.

[page 35]

[I] Relation of what occurred in the Mission of the

Fathers of the Society of JESUS, in the country

of New France, From the Summer of the

year 1653 to the Summer of the year 1654.

Sent to the Reverend Father Nicolas Royon, Provincial of the Society of Jesus in the Province of France.

Y REVEREND FATHER,

Pax Christi.

I have waited until this day, the twenty-first [2] of the month of September, before taking my pen in hand to inform Your Reverence of the condition in which we are,—having been unable to do so sooner, because we did not know it ourselves. Our minds have been so divided during the past year that, to tell the truth, we have enjoyed Peace while thinking we were at war. Therein God has blessed our administration; and from the plots of treachery entertained by the Iroquois, our enemies, he has derived their welfare and ours,—giving us a genuine Peace, which opens to us ways and routes for going to instruct them in their own country, and for bearing thither the faith which shall make a Christian people out of a cruel and barbarous one. Such are the hopes given us in this matter by the fortunate result of a journey which one of our Fathers has recently made to that country. It was Father Simon le Moine, who was sent thither in the beginning [3] of July, and left us in suspense until his return, a few days ago, at which we were filled with a joy that was all the greater as we had reason to fear that he had been cruelly burnt,—which fate has already befallen several of our Fathers at [page 37] the hands of those wretches. But God guided all the Father's steps in the heart of the Iroquois Nations. He found there a captive Church, composed of our old-time Hurons,-and he was received as an Angel from heaven by those good Christians. He baptized thirty little Iroquois children, who were sick and in danger of dying-and, among the adults, a young Iroquois woman was the first to receive Holy Baptism. Even be fore the Father's coming this woman was living like a Christian, not yet being one,-although she was a believer in our doctrines, having been instructed therein by a Captive Huron woman. [4] He converted a great Iroquois Captain, the Chief of eighteen hundred men, whom he was leading to a new war, to which God undoubtedly aroused them in order to give us Peace. This Captain, with holy zeal, urged for his baptism before going into danger. Finally, the Father received presents from the most important nation; it is centrally situated among the other Iroquois nations, who are inviting is to go and instruct them, in order that they may become Christians. We gave them our word that next Spring we would go and dwell there, building a house like the one we used to have among the Hurons before the war had driven us thence. All these things Your Reverence will see in their order in the Relation, which I intend to write in the form of a Journal, to the end that the distinction of dates may prevent confusion in the narration of events [5] which are otherwise some what confused.

The enterprise of establishing a Mission next Spring in the heart of the Iroquois Nations obliges us to ask Your Reverence for the aid of six of our Fathers; for we are too few. Monsieur de Lauson, our Governor, intends to send thither a number of picked Frenchmen for starting a new settlement; while we shall send some of our Fathers [page 39]

and some workmen To build The first Church There in honor of the most Blessed Virgin. The expense will be excessive; but as it is an affair of God more Than ours, his Providence will provide for it. There are in France Charitable persons who are zealous for The Conversion of the Savages, and who fill the office of Apostles in Barbarous countries, although they do not leave their Native land, their children, or [6] their wives. There are even holy Widows, chaste Virgins, and many married Women, who, by sending Their alms to cooperate in The salvation of souls ransomed by the Blood of Jesus Christ, share in This glory of preaching The Gospel from one end of the world to The other. Such assistance as theirs will not fail us; and, even if we should be obliged To set out, as we often did in our Huron Missions, with only a staff in hand, and only our trust in God for maintenance, Our fathers are all resolved to make the attempt. Let those who shall come to their aid know, for their own encouragement, that there will be a great deal to do, and much more to suffer, and everything to fear; for we have to deal with Barbarous Nations, who breathe only blood and have drunk that of the Martyrs. Perhaps we shall meet with disaster at the very outset. However That may be, our lives [7] cannot be spent in a better cause than in procuring the glory of a God who first spent his life for us. To this end Your Reverence will procure for us the prayers of all our Fathers and Brethren of the Province, and will give us, if it please Your Reverence, your holy Benediction.

My reverend Father,

Quebec, this 21st Your very humble and very

of September, 1654. obedient servant in Our

Lord,

François le Mercier

 

[page 41]

[8] CHAPTER I.

DESIGN OF THE ANNIEHRONNON IROQUOIS IN THE TREATY Of' PEACE WHICH THEY HAD BEGUN WITH US IN THE MONTH OF NOVEMBER, 1653.

FTER the happy deliverance and return from captivity of Father Poncet,—who was saved almost by a miracle from death, and from the flames in which the companion of his fortunes had been cruelly burnt,—the Anniehronnon Iroquois, having given us some considerable presents in testimony of the sincerity of their hearts, and having received some in return, were in haste to start homeward again, seeing that winter was approaching.

At the same time a vessel [9] which was still lingering at Quebec, set sail to return to France, and bear thither the news of that Peace which had been so ardently longed for, and of the joy that had already spread over the countenances and in the hearts of all the peoples allied to us,—Algonquins, Montagnais, and Hurons.

The pleasantest days often have their clouds, and it is not God's will that our joys in this world should be quite free from shadows. The vessel that was returning to France, richly laden with the spoils of the Beavers of this country, was itself despoiled, falling into the hands of the English who were waiting for it in the Channel.

Here, at the same time, three young Hurons, having met by chance in the woods [10] two Savages of [page 43] the Nation of the Wolves,—Allies of the Anniehronnon Iroquois,—surprised them by night for the sake of securing their booty, and killed them on the spot.

This piece of treachery was discovered by the very Iroquois who had brought back Father Poncet. Upon calling, on their way home, at the French settlement at three Rivers, they recognized there the spoils of their Allies and the robes stained with their blood, which was doubtless crying to Heaven for vengeance. This event was indeed calculated to stifle in the cradle the hopes of a peace that had but just been born. But God interposed, and the Governor of three Rivers had the Huron murderers put in irons, in order to inflict a just punishment upon them and make it understood [11] that the French had no share in these crimes. The Iroquois were satisfied with our action, and themselves made us presents to secure the deliverance of the three criminals, saying that, as Peace had been concluded, they were brothers of the Hurons, that they thenceforth constituted but one family and that they would take upon themselves the task of arresting at their source the consequences of this murder, since that Nation of the Wolves was allied to them.

In order to bind us more closely together, the Iroquois asked that some of our Frenchmen should go to their country, while they would leave us hostages in return, in order to tie more tightly, as they said to us, this sacred knot of inviolable friendship, which they wished [12] to maintain with us as long as our great rivers should run into the sea. Two young soldiers volunteered to set out on this journey, four Iroquois remaining with us.

A few days after the departure of the Iroquois [page 45] Ambassadors, the senior Captains of our Hurons revealed to us a secret which until then had been unknown to us. They showed us three large Porcelain collars of rare beauty. " These, " said they, "are some presents that have come from the depths of hell, from a demon who spoke to us in the awful stillness of a dark night,—a demon who inspires us with fear, since he loves only darkness and dreads the light. "

[13] In a word, they informed us that, on the very night following the beautiful day on which the Anniehronnon Iroquois had concluded their treaty of peace with us, the leader of that embassy had awakened them toward midnight, in order to take counsel with them. He told them plainly that the purpose of his journey was to sever their connection with us, and to transfer their Huron colony to his own country,—where were already their kinsfolk who had been formerly carried away captive, and who bore their absence only with regret and inconsolable sadness. He said they were waiting for them with love, and would receive them with joy. " The entire procedure, " he said, " which they had observed in delivering Father Poncet, and in conferring about [14] Peace, was only meant to conceal their game, and to afford them more means of speaking with us without suspicion, and of conducting this whole affair smoothly and effectively. "

" We dared not reject these presents," added the Huron Captains; " for that would have been to break with them and refuse the Peace, which we must try to keep, since we are powerless to carry on war. We received them, too, only with fear, knowing too well that they are but faithless people; and that a feigned [page 47] friendship with them is a thousand times more dangerous than open enmity. Perhaps, while deceiving you, they wish to deceive us, and by dividing us they intend the more easily to get the better [15] of both of us. Perhaps they wish to strengthen themselves with our Colony, and compel us, when we are with them, to take up arms against you. Perhaps, too, they are treating with the French in sincerity, and, while pretending to wish to deceive you, really wish to deceive us, after removing us from under your protection; for he who commits one treachery is capable of committing more than one. "

Thereupon, those Huron Captains asked for our advice, telling us furthermore that they were resolved to live and die with us, although, to satisfy the expectations of the Iroquois, they had given them presents in return.

Monsieur the Governor [16] made answer to them that they would have done well to reveal this secret council on the very night when it was held; that it was well to know the thoughts of those who wished to deceive us; that God would nevertheless bless the honesty of our proceedings; and that time would enable us to draw some advantage even from the Iroquois, and to effect their salvation from the very purposes which they might entertain for our destruction. [page 49]

CHAPTER II.

DESIGN OF THE ONNONTAEHRONNON IROQUOIS, WHO ARRIVED AT QUEBEC IN THE MONTH OF FEBRUARY, 1654.

HE Onnontaehronnon Iroquois are those who appeared at Montreal, last year, bringing the first tidings of Peace, [17] although we are certain that they came only with thoughts of war. They sent their Ambassadors to Quebec in the month of September following, to treat concerning that Peace; and, with this end in view, they brought very rich presents.

They had promised to come back and see us in the winter, and they kept their word. They asked at once that the council should be called; and, when their Captain saw himself' in the midst of all our Frenchmen, he exhibited six large Porcelain collars,-that meant that he had six things of importance to say to us.

The first present was intended to calm the minds of the French, for fear that they might be disturbed and mistake one word for another; or that they might be offended at some [18] word ill understood.

The second was to testify that his heart was on his tongue, and his tongue in his heart; that is, that there was in all his words and actions naught but the most winning sincerity, which there was no reason to distrust.

The third was a May-tree, which he planted, he [page 51] said, in the middle of the great River St. Lawrence, opposite the fort of Quebec, the house of Onontio, the great Captain of the French (that is, Monsieur de Lauson, our Governor),—a May-tree which should rear its summit above the clouds, in order that all the Nations of the earth might be able to see it, and that it might mark a rendezvous where all the world could rest in Peace under the shade of its leaves.

[19] The fourth present was given to make a deep pit, extending down into hell, into which should be thrown all slander and suspicion, and everything that might disturb good feeling, and embitter the sweetness of a Peace which heaven had given us.

The fifth was to dispel the clouds that had obscured the sun. " Those clouds," said he, " are the words of distrust uttered by the Algonquins and Montagnais, which prevent the sun from shedding its gentle radiance upon us and upon them. If they were less ready to believe a thousand false reports, their mind would be a sun, giving light everywhere and dissipating the darkness. "

The sixth and last present was to bury so far under [20] ground their war-kettle,—in which they were accustomed to boil human flesh and the dismembered bodies of their captives, whom they cruelly devoured,—that that abominable kettle should never be seen on earth again, because all their hatred was changed into love.

This council was held with us on the fifth day of February. .All gave free expression to their joy and gayety; and the sun's rays are not more benign than the faces of those Ambassadors appeared to us. But a dark night followed upon a beautiful day.

We learned from a Huron Christian that this [page 53] Onnontaehronnon Iroquois Captain cherished the same design as that entertained by the Anniehronnon Ambassadors,—[21] namely, to separate the Huron Colony from us, and induce the families to go in a body—men, women, and children—into their country; and that, to accomplish this, he proposed a. means as easy as it was plausible. This was that the Hurons should, at the opening of spring, allege that they were attracted by the beauty of Montreal and wished to make their home there; they should take the road thither, and without doubt the French themselves would favor that move. But, on approaching the Island of Montreal, they were to ascend one branch of the River instead of the other; and, on reaching a point above that Island, they would find there a band of five hundred Onnontaehronnon Iroquois,—who, while waiting for them, would build a fort, capture [22] plenty of game, and make some canoes for facilitating the rest of the journey. This scheme, moreover, was to be kept secret even from the Hurons, with the exception of three or four who were to conduct the affair with prudence, and without giving to their wives and children any other idea than that of a transfer of their abode to Montreal. Four or five hundred Iroquois would come to meet them between three Rivers and Montreal, and then it would be time to make public the whole of their plan, which none would be able to oppose, as they would be forced to bow to the law of might. They would, on the contrary, be only too happy to become friends of the conquerors, and to go to a victorious country and a land of Peace which was about to wage war at a distance, itself receiving no [23] harm therefrom. [page 55]

That Iroquois Ambassador had made four presents to further this scheme; but he did so in the dark and awesome night-time, to persons whom he believed trustworthy, and under a promise of inviolable secrecy.

When it had all been reported to us, we found ourselves in as great a perplexity as the Hurons themselves. " We see plainly, " these Huron Captains said to us, " that those two Iroquois Nations, in a spirit of mutual envy, wish to win us each to its own side. Whatever plan we adopt, we are equally confronted with misfortune. We have reason to believe that this eagerness displayed by both parties proceeds not from love which they feel toward us, but is rather part of the plot to [24] be revenged upon us, each for an injury received and not yet forgiven. The Onnontaehronnons still bear in mind the death of thirty-four of their number, men of high rank and importance among them, whom we deceived three years years ago in our former country when they themselves tried to beguile us. We anticipated by one day the disaster that was about to break over our heads; they were plotting to massacre us, under the pretext of a false treaty of Peace, in which they intended to take us unawares. The Anniehronnons cannot forget the death of their great Captain Torontisati, whom we burned at three Rivers only two years ago, when he saw himself betrayed while plotting to betray us. [25] Although in those matters we are guiltless, still they regard us as criminals for having escaped death at their hands when they planned it. they consider us as so many victims consecrated to their cruelty, and that is probably what prompts them to show us so much love." [page 57]

"What increases our ill fortune at this juncture," added these Huron Captains, " is that, whatever side we take,—even should these pluck out from their hearts their furious desire to be revenged on us,—the other side will imagine itself despised, and treated with less consideration than its rival, and will conceive fresh wrath and commit some new crime which will irritate them more than ever. But if neither side [26] carries us off to its own country, their hope, being disappointed, will turn to despair; and, seeing themselves both alike deceived, they will conspire to effect our ruin. Thus we see only misfortunes on all sides. "

After long uncertainty as to which course they. should pursue, the oldest of the Captains addressed Monsieur the Governor as follows: " It is now thy turn to speak, Onontio, and not ours. We have been dead for four years, ever since our country was laid waste. Death follows us everywhere, and is always before our eyes. We live only in thee, we see only through thy eyes, we breathe only in thy person; and our reasoning is without reason, except in so far as thou givest it to us. [27] It is then for thee, Onontio, to draw us out from these perils by telling us what we must do. "

This was a perplexing emergency for us; for a traitor—conscious of his guilt and seeing that he is discovered—fears that he will be anticipated, and believes his safety to lie in hastening the destruction of the most innocent, knowing well that he himself deserves to be destroyed. So we hesitated to show that we knew of their conduct; while, on the other hand, to seem to know nothing about it was to encourage them in its continuance, and render incur able [page 59]—by deferring the remedy—the evil which was threatening the ruin of either the French or the Hurons, and most probably of both together.

Finally, we deemed it best to let the Iroquois know, [28] without manifesting either distrust or Jealousy, that we ourselves were well inclined toward their project; but to do this in such a way as to succeed in deferring that enterprise until some subsequent year, in the hope-which was afterward fulfilled-that God would admit some light into our darkness, and that time would incline men's minds toward a genuine Peace.

Our Huron Captains told the Iroquois .Ambassador, as if in confidence, that their plan was succeeding beyond their hopes; that the French were proposing to them to build a new settlement themselves on the great lake of the Iroquois; and that, such being the case, it would be best to communicate to the French their hitherto secret design, without letting it appear [29] that there had been a desire to conceal anything from them. To this the Iroquois consented.

A council was held, in which were brought forward the four Iroquois collars, wherewith an invitation was extended to the Huron colony to make itself a new country in lands formerly hostile,-which, they were assured, would be to them a Promised land.

To these presents the Hurons had only two things to say in reply, and they did this by means of two other presents. The first was made to postpone, at least for a year, the execution of this plan. The second present was given to exhort the Iroquois to build, in the first place, a dwelling for the black robes,-that is, for our Fathers,—who were their [page 61] teachers,—assurance being given that, whithersoever our Fathers should decide to go, the colony would follow them.

Monsieur the Governor lent his [30] support, and testified, by six more presents, his approval of this plan.

With the first, he exhorted the Onnontaehronnon Iroquois to give a cordial reception to the Hurons, when the latter should come to their country.

With the second, he begged them not to press the Huron Families which might not yet be ready to make this journey.

With the third, he asked that they should be allowed full liberty to go whithersoever they wished, even though some should feel disposed to seek the country of the Anniehronnon Iroquois, and others Sonnontwanne; and even though still others should long for their former country, or choose to continue their abode with the French.

The fourth present was intended [31] to put Onnontio's voice into the mouth of Annonchiassé,—that is to say, Monsieur our Governor declared to them that it was no longer necessary for them to come down as far as Quebec to hear his voice and opinions regarding that treaty of Peace, but that they might treat with Monsieur de Maisonneufve, local Governor of Montreal, with as much confidence as with himself; and that he gave him all his own power in that respect.

The fifth present was to transplant the May-tree which they had set up before Quebec, removing it to Montreal, in order that access to it might be easier, the latter place being on the frontier.

The sixth present was designed to create anew a [page 63] union of sentiment among all the Iroquois, [32] who are composed of five different nations, in order that this Peace might be general, and that there might be no jealousy between them.

In this way we satisfied every one, being ourselves friendly to all, and no one being able to complain of us. Above all, we left each of the Iroquois Nations hopeful of winning to its own side the Hurons, whom they so eagerly desired.

When this had been accomplished, the Ambassadors prepared for their return, giving us assurance of an inviolable Peace. [page 65]

CHAPTER III.

CAPTURE OF A FRENCHMAN AT MONTREAL BY THE ONNEIOCHRONNON IROQUOIS, IN THE MONTH OF APRIL, 1654; AND OF HIS DELIVERANCE.

S nothing happened all winter long to mar [33] our joy, and as the atmosphere of Peace had spread throughout the country, especially at Montreal, the great number of Beavers inhabiting the streams and neighboring rivers attracted our Frenchmen thither, as soon as spring opened and the snow and ice melted. On all sides they hunted and waged war against these animals in good earnest, with pleasure and profit alike.

A young Surgeon in pursuit of his prey,—laying his snares for the Beaver in remote places where never had Solitude seemed to him sweeter,—a band of Onneiochronnon Iroquois, who had gone thither to hunt men, captured this hunter of animals. They quickly carried him away, and hurried him to their canoes, without leaving any trace [34] behind them. Nothing would have been known of this mishap if a Huron accompanying the hostile band had not, by good luck, made his escape. They had left him at the spot where they landed, on the Island of Montreal, to guard their canoes and bear company to two young Iroquois women who were in attendance on their husbands,—so enjoyable and easy is this warfare to our enemies. This Huron, seizing the opportunity, hastened promptly to the fort of Montreal, [page 67] and gave warning to be on guard, as a band of a dozen Onneiochronnon Iroquois had arrived and were scouring the neighborhood, with thoughts of nothing but war, blood, and carnage.

The cannon was fired as a signal for every one to retire to the fort, where this young Surgeon [35] was the only one found to be missing; no doubt was entertained that he had either been captured, or killed on the spot. From Montreal advices were dispatched to three Rivers and Quebec. There we were, again exposed to the terrors of a fresh war, and expecting a hostile army,—the Huron fugitive assuring us that it was close at hand, and that everything had been but treachery. The effect of all this, however, was only to strengthen our Peace, and to make us keenly conscious that God alone was working for us, in a measure exceeding all our foresight and all that we could have dared to hope.

In the beginning of the month of May, a band of Onnontaehronnon Iroquois arrived at Montreal, knowing nothing of this act of hostility. They were kindly received and the French opened to them their hearts, as well as [36] the gate of the fort. After a favorable reception, they were told of the capture of the Frenchman who had been carried off a prisoner. They were surprised at this news; they trembled and turned pale, thinking there might be a desire to take vengeance on them. They were gently reassured, and were made to understand that it was never the custom of the French to involve the innocent with the guilty; and that a friend was not made an enemy, unless he himself wished it.

There was in that band a Captain who, of all his Nation, bore the most influential name, [page 69] Sagochiendageht‚. " No, no, " said he; " your goodness will always be victorious; our malignity and trickery can never extinguish it. Bad luck to those who shall ever abuse it! I myself will [37] remain your captive and hostage until the Frenchman who was taken away prisoner shall have been set free. For his life I will pledge my own; and, if the people of my nation have any respect and love for me, the Frenchman will live, and his life will save mine. "

He straightway dispatched a canoe to carry this news to Onnonta‚, of which he is Captain. There the matter was earnestly considered; presents were collected, an embassy was sent to Onneiout,—the Nation of those who had committed the act,—and its people were requested to surrender the Captive and set him free.

It was a pleasant surprise for that young Surgeon to see, in a moment, his bonds broken. Faces no longer showed anything but gentleness toward him, his enemies having become his friends; and the joy [38] at Montreal was made perfect when he himself brought thither the tidings of his deliverance, and the assurance of Peace for all the Iroquois Nations.

The Onnontaehronnons who had conducted him back, on seeing all assembled, brought forth twenty Porcelain collars, to accompany their principal present,-namely, our prisoner, restored to freedom.

The purpose of the first collar was to root more firmly the May-tree which Onnontio, the great Captain of the French, had transplanted to Montreal.

The second was to restore to better humor Monsieur de Maisonneufve, who was rightfully indignant at this unjust capture of one of his beloved nephews.

The third was to serve him [39] as a potion to [page 71] make him vomit up all his bile, and all the poison in his heart.

The object of the fourth present was to throw into the fire the fetters which had bound the hands and arms of the Captured Frenchman.

The fifth was to break the cords that had bound his legs.

The sixth, to burn those that had been tied around his waist.

With the seventh, the Nation of the Onnontaehronnons demolished the scaffold upon which this French captive had been exposed.

With the eighth, the Nation of the Sonnontoehronnons rescued him from that position of ignominy.

With the ninth, the Onionenhronnons did the same.

[40] With the tenth, the Onneiochronnons burnt the wood that had been used in building that unhappy scaffold, so that not even the ashes were left to posterity, and the memory of it was lost.

The purpose of the eleventh present was to reunite in the same thoughts of Peace the minds of our French, of the Hurons, and of the Algonquins, in case fear should have inspired any one with distrust.

In presenting the twelfth, the Iroquois Captain said: " Nature has strewn with rocks and shoals the Rivers that connect us with the French. I remove every one of those breakers, in order that all communication between us may be pleasanter and easier. "

With the thirteenth he said: " I wish, above all things, to see in my country one of the black robes who have taught [41] the Hurons to honor the one God. "

With the fourteenth: " We shall pay him respect, [page 73] and shall daily clean the mat on which he makes his bed. "

With the fifteenth: " We shall receive his teachings with love, and it is our wish to worship him who is the master of our lives. "

With the sixteenth: " Our young men will wage no more warfare with the French; but, as they are too warlike to abandon that pursuit, you are to understand that we are going to wage a war against the Ehriehronnons " (the cat Nation), " and this very summer we shall lead an army thither. The earth is trembling yonder, and here all is quiet. "

With the seventeenth: " If any accident should happen which can disturb [42] this Peace, I shall have wings with which to fly, and to hasten hither on the instant. My presence will put a stop to all disorders. "

With the eighteenth: " I open the ears of the French, that they may learn every occurrence, and hear the news and advise me thereof. "

With the nineteenth: " We the Frenchman and I, the Onnontaehronnon-are now one, our arms being linked together in a bond of love; and he who shall seek to sever it will be our common foe. "

With the twentieth: " We shall do nothing in secret; the Sun will witness our actions; and may it cease to shine on him who shall choose the path of darkness. He who hates the light is not worthy that the sun should shine on him. "

Such were the twenty presents [43] given us by the Onnontaehronnon Iroquois, to establish firmly the Peace which had been violated by the capture of our Frenchman. [page 75]

CHAPTER IV.

FLEET OF HURON AND ALGONQUIN CANOES FROM THE UPPER NATIONS, ALLIES OF THE FRENCH, ARRIVE IN THE MONTH OF JUNE AT MONTREAL AND AT THREE RIVERS, AND BRING THITHER GOOD NEWS.

FTER the capture of the Surgeon of Montreal, and before his return from Captivity,—while we were in suspense between fear and hope, not knowing what would be the issue of that affair,—a fleet appeared in the distance, descending the rapids and waterfalls which [44] are above Montreal. There was reason to fear that it might be a hostile army; but, upon its approach, it was seen to be composed of friends, who were coming from a distance of four hundred leagues to bring us news of their Nation and learn some of our own.

The people of Montreal and three Rivers experienced a double joy upon seeing that these canoes were laden with furs, which those nations come to exchange for our French products.

These people were partly Tionnontatehronnons, whom we formerly called the tobacco Nation, and who speak the Huron language; and partly Ondataouaouats, speaking the Algonquin language, and called by us Cheveux relevez, because their [45] hair does not hang down, but is made to stand erect like a high crest. [page 77]

All these peoples have forsaken their former country and withdrawn to the more distant Nations, toward the great lake which we call " the lake of the Stinkards, " because they dwell near the Sea,—which is salt, and which our Savages call "stinking water." This lake is toward the North. The devastation of the Huron country having made them apprehensive of a like misfortune, and the fury of the Iroquois having pursued them everywhere, they thought to find security only by retreating to the very end of the world, so to speak.

They live there in large numbers, and form a greater population than before occupied all those countries; several of them have different [46] languages, which are unknown to us. Nevertheless, they must be brought to a knowledge of God, and we must some day proclaim his majesty to them.

Those who came to visit us—to the number of about sixscore-met, on their way, some Sonnontaehronnon Iroquois, and some people of the Wolf Tribe, allies of the Anniehronnon Iroquois. They were out on a hunting expedition, and our visitors took thirteen of them Captive,—not intending, however, to treat them with the customary cruelty, or even to bind their arms and hands. God softens the hearts of barbarians when he wishes that Peace should be made.

This victorious band arrived safely at Montreal; seeing in what disposition its inhabitants were, and how everything pointed toward Peace, [47] they made a present of these captives to Sagochiendagehté, the Onnontaehronnon Captain who had voluntarily remained there as a hostage, pending the return of the Frenchman who had been carried off a prisoner. [page 79]

Thereupon nothing but feasts and songs of joy were going on, amid a gentle impatience for the Frenchman's speedy return. Soon after, he arrived, as has been related in the preceding Chapter.

His restitution by the Onnontaehronnon Iroquois showed us that God was working more than we for the strengthening of this Peace.

They informed us that a fresh war had broken out against them, and thrown them all into a state of alarm; that the Ehriehronnons were arming against them (these we call the [48] Cat Nation, because of the prodigious number of Wildcats in their country, two or three times as large as our domestic Cats, but of a handsome and valuable fur). They informed us that a village of Sonnontoehronnon Iroquois had been already taken and set on fire at their first approach; that that same nation had pursued one of their own armies which was returning victorious from the direction of the great lake of the Hurons, and that an entire Company of eighty picked men, which formed the rear-guard, had been completely cut to pieces; that one of their greatest Captains, .Annenraes by name, had been captured and led away captive by some skirmishers of that Nation,—who, in order to deal this blow, had come almost to the [49] gates of their village. They declared, in a word, that all the four Nations of the upper Iroquois were on fire; that they were leaguing together, and arming to repulse this enemy; and that all this compelled them earnestly to seek for Peace with us, even though they might not have had any such thoughts before.

This news taught us that God, by diverting the arms and forces of our enemies elsewhere, wasaiding us in a most unexpected manner. [page 81]

The Cat Nation is very populous, having been reinforced by some Hurons, who scattered in all directions when their country was laid waste, and who now have stirred up this war which is filling the Iroquois with alarm. Two thousand men are reckoned upon, well skilled in war, [50] although they have no firearms. Notwithstanding this, they fight like Frenchmen, bravely sustaining the first discharge of the Iroquois, who are armed with our muskets, and then falling upon them with a hailstorm of poisoned arrows, which they discharge eight or ten times before a musket can be reloaded.

We, however, are left in Peace; and Father Simon le Moine, who has but recently returned from the upper Iroquois, assures us that they were arming themselves to set forth from that quarter, to the number of eighteen hundred men. [page 83]

[51] CHAPTER V.

THE ANNIEHRONNON IROQUOIS ARRIVE AT QUEBEC IN THE MONTH OF JULY, AND BRING BACK TWO FRENCHMEN WHOM THEY WERE HOLDING AS HOSTAGES.

WO young soldiers of the garrison at Quebec had gone, in the month of November, 1653, with the Anniehronnon Iroquois who had brought back Father Poncet, liberated from his captivity. They had been sent to serve as hostages, or, rather, as an assured pledge, that the Iroquois and we were really of one mind, and that we were desirous of living in a spirit of mutual confidence.

All winter long there had been seen, at Montreal and at Three Rivers, [52] many Iroquois of that Nation, whose presence was a constant confirmation of the Peace. Nevertheless, some items of news that reached us, and even some of the letters from our Frenchmen, continued to inspire us with distrust,—until, toward the end of the winter, an Anniehronnon Captain, the son of an Iroquois mother and a Dutch Father, brought us letters from the Captain of fort Orange in New Holland and from some Dutch tradesmen, who all assured us that now they really saw a disposition for Peace on the part of the savages allied to them.

This same Iroquois Captain made a second journey to bring back to us our two French hostages, according to the promise he had [53] given us. They [page 85] arrived at Quebec in the month of July, a very few days after Father Simon le Moine had left us for his journey to Onnontagé, of which we shall speak in the following Chapter.

We were, at this point, confronted with a difficulty; we saw well that there would be some cause for jealousy between the four upper Iroquois Nations and the Anniehronnon Iroquois,—each of them being anxious to secure for its own country the honor of this embassy of Father le Moine. The Onnontaehronnons desired it because they had first brought the news of Peace; while the Anniehronnons wished for it because they are the nearest to us,—being situated, as it were, on the frontier.

The Anniehronnon Captain [54] made his complaints on the subject with cleverness and intelligence. " Ought not one, " said he, " to enter a house by the door, and not by the chimney or roof of the cabin, unless he be a thief, and wish to take the inmates by surprise ? We, the five Iroquois Nations, compose but one cabin; we maintain but one fire; and we have, from time immemorial, dwelt under one and the same roof. " In fact, from the earliest times, these five Iroquois Nations have been called in their own language, which is Huron, Hotinnonchiendi,—that is, "the completed Cabin," as if to express that they constituted but one family. " Well, then, " he continued, " will you not enter the cabin by the door, which is at the ground floor of the house ? It is with us Anniehronnons, that you should begin; whereas you, [55] by beginning with the Onnontaehronnons, try to enter by the roof and through the chimney. Have you no fear that the smoke may blind you, our fire not being extinguished, and that you may fall [page 87] from the top to the bottom, having nothing solid on which to plant your feet ? "

Monsieur the Governor was therefore obliged to make him some presents, in assurance that Ondessonk (that is the name of Father Simon le Moine) would go also to his country, provided he could overtake him on the road and deliver to him our letters, informing him of our purposes. These letters caused him to hasten his departure; but the Father had gained a start and could not be overtaken, pursuing his journey according to the plan first adopted. [page 89]

[56] CHAPTER VI.

JOURNEY OF FATHER SIMON LE MOINE TO THE COUNTRY OF THE ONNONTAEHRONNON IROQUOIS, IN JULY, AUGUST, AND SEPTEMBER.

N the second day of the month of July,—the feast of the Visitation of the most blessed Virgin, who is ever favorable to our enterprises,—Father Simon le Moine set out from Quebec on his journey to the Onnontaehronnon Iroquois. Passing by three Rivers, he proceeded thence to Montreal, where a young man, of stout heart and long a resident here, very piously joined him. For greater ease I will follow the Father's journal.

"On the 17th day of July, St. Alexis's day, we set out from home with that great saint of many travels, [57] toward a land unknown to us.

"On the 18th, following constantly the course of the River saint Lawrence, we encounter nothing but breakers and impetuous floods thickly strewn with rocks and shoals.

"The 19th. The River continues to increase in width and forms a lake, pleasant to the sight, and eight or ten leagues in length. In the evening, a swarm of troublesome mosquitoes gave us warning of rain, which drenched us all night long. It is a pleasure, sweet and innocent beyond conception, to have, under these conditions, no shelter but the trees planted by nature since the creation of the world.

"The 20th. We see nothing but islands, of the [page 91] most beautiful appearance in the world, [58] intercepting here and there the course of this very peaceful river. The land toward the North appears to us excellent. Toward the rising sun is a chain of high mountains which we named after saint Margaret.

"The 21st. The islands continue. Toward evening we break our bark canoe. It rains all night, and the bare rocks serve us as bed, mattress, and everything else. He who has God with him, rests calmly anywhere.

"The 22nd. The rapids, which for a time are not navigable, compel us to shoulder our little baggage and the canoe that bore us. On the other side of the rapids, I caught sight of a herd of wild cows proceeding in a very calm and leisurely manner. Sometimes there are seen [5] four or five hundred of them together in these regions.

"On the 23rd and 24th of the month, Our pilot having injured himself, we were forced to halt, becoming a prey to the mosquitoes, and to wait patiently-a task often more difficult than facing death itself because of the annoyances from which, night or day, there is no respite.

"The 25th. The river is becoming so extremely rapid that we are compelled to leap into the water and drag our canoe after us among the rocks, like a horseman who alights and leads his horse by the bridle. In the evening we arrive at the mouth of lake saint Ignace, where eels abound in prodigious numbers.

"The 26th. A high wind, accompanied by [60] rain, forces us to land, after proceeding four leagues. A cabin is soon made: bark is stripped from the neighboring trees and thrown over poles planted in [page 93] the ground on either side, and made to meet in the form of an arbor; and there you have your house complete. Ambition gains no entrance to this palace, and it is every whit as acceptable to us as if its roof were of gold.

"The 27th. We coast along the shores of the lake, everywhere confronted by towering rocks, now appalling, and now pleasing to the eye. It is wonderful how large trees can find root among so many rocks.

"The 28th. Nothing but thunder and lightning and a deluge of [61] rain, forcing us to seek the shelter of our canoe, which, turned bottom upward over our heads, serves us as a house.

"On the 29th and 30th of July, the wind-storm continues, and checks our progress at the mouth of a great lake called Ontario; we call it the lake of the Iroquois, because they have their villages on its southern side. The Hurons are on the other side, farther inland. This lake is twenty leagues in width, and about forty in length.

"On the 31st, the day of saint Ignatius, we are obliged by the rain and wind to penetrate through pathless wastes,-crossing long islands, and shouldering our baggage, our provisions, and the canoe. This road seems long to a poor man who is thoroughly fatigued.

[62] "On the first day of the month of August, some Iroquois fishermen, perceiving us from a distance, come trooping up to receive us. One of them hastens forward, running half a league to be the first to tell us the news, and inform us of the condition of the country. He is a Huron captive and a good Christian, whom I formerly instructed during a [page 95] winter that I spent with the Savages. This poor lad could not believe that I was his pastor, whom he had never hoped to see again. We land at a little fishing village, and there is zealous strife as to who shall carry all our baggage. But alas! I find almost none but Huron women, Christians for the most part,—formerly rich and enjoying their ease; but now reduced to servitude by their captivity. They ask me to pray to God, and I have the consolation [63] of confessing there at my leisure our former host of the tobacco Nation, Hostagehtak. His feelings and his devotion bring tears to my eyes. He is a fruit of the labors of Father Charles Garnier, that holy Missionary whose death was so precious in the sight of God.

"The second day of August. We walk about twelve or fifteen leagues through the woods, and camp where night overtakes us.

"On the 3rd, toward noon, we found ourselves on the banks of a river, a hundred or a hundred and twenty paces in width, on the other side of which there was a fishing hamlet. An Iroquois, to whom I had formerly shown some kindness at Montreal, took me across in his canoe; and then, as a mark of honor, carried me on his shoulders, not [64] allowing me to set foot in the water. All received me with joy, and those poor people enriched me out of their poverty. I was escorted to another village, a league distant, where a young man of importance entertained me at a feast because I bear his Father's name, 'Ondessonk.' The Captains, each in his turn, came and made us their speeches. I baptized some little skeletons who, perhaps, were only waiting for this drop of the precious blood of Jesus Christ. [page 97]

"The 4th. They ask me why we are dressed in black, and I take occasion to speak to them concerning our mysteries; they listen very attentively. A little dying child is brought to me, and I name it Dominique. The time is now past when [65] these little innocents are hidden from our sight. I was regarded as a great medicine-man, although I had, as my sole remedy, only a bit of sugar to give to those feeble creatures. We pursue our journey, finding our dinner awaiting us midway. The nephew of the first Captain of the country is to lodge me in his cabin, being sent by his uncle to escort us, and bringing us all that the season could furnish them in the way of the choicest delicacies,—above all, some bread made of fresh Indian corn; and some ears, which we roasted in the fire. On this day we again sleep at the sign of the beautiful star.

"The 5th. We had four leagues to cover before arriving at the chief village, Onnontagé. The roads are full of people going and coming, who are out to greet me. [66] One calls me a brother, another an uncle, another a cousin; never have I had so many kinsfolk. At a quarter of a league from the village, I began a harangue which brought me into high favor; I called by name all the Captains, families, and persons of importance,—speaking slowly, and in the tone of a Captain. I told them that Peace was attending my course, that I was dispelling war in the more distant nations, and that joy was accompanying me. Two Captains made me their harangue upon my entrance, but with a joy and a light in their countenances that I had never seen in savages. Men, women, and children,—all showed me respect and love. [page 99]

"At night I caused the chiefs to assemble, [67] in order to give them two presents. The purpose of the first was to wipe their faces, so that they might look on me with favor, and that I might never see any sign of sadness on their brows. The second was to remove any gall still remaining in their hearts. After several more exchanges of courtesy, they withdrew to consult together; and at length responded to my presents with two others, richer than mine.

"On the 6th, I received calls from different quarters to administer my medicine to some little weak and emaciated children, and I baptized some of them. I heard the confessions of some of our old Huron Christians, and found that God is everywhere, and that he is pleased to work in person in hearts where the faith has held sway. [68] He builds himself a temple there, where he is worshipped in spirit and in truth-for which may he be forever blessed.

"In the evening, our host drew me aside and said to me, with a great show of affection, that he had always loved us; and that at last his heart was content, as he saw that all the troops of his nation asked only for Peace. He added that the Sonnontoehronons had come, a short time before, to exhort them to take wise action in this matter on the side of Peace, making some fine presents for this purpose; that the Onioenhronnons had brought three collars, with the same object in view; that the Onneiochronnons deemed themselves fortunate to have been freed from a troublesome affair by its means, and that they had no longer any desire except for Peace; that the Anniehronnons would doubtless follow the others; and that therefore I [69] was to be of good cheer, since I bore with me the welfare of all the land. [page 101]

"On the 7th, a good Christian woman, Terese by name, a Huron captive, wishing to pour out her heart to me away from all noise and in quiet, invited me to go and see her in an outlying cabin where she dwelt. Oh, what sweet consolation to see so great faith in savage hearts, in Captivity, and with no help except that of heaven! God makes for himself Apostles everywhere. This good Christian had with her a young captive of the Neutral Nation, between fifteen and sixteen years old, whom she loved as her own daughter. She had instructed her so well in the mysteries of the faith and in sentiments of Piety, in the prayers that they repeated [70] together in that holy solitude, that I was utterly surprised. 'Well, my sister,' I said to her, 'why hast thou not baptized her, since she has as strong a faith as thou thyself, since she is a Christian in her morals, and since she wishes to die a Christian ? " Alas! my brother,' that blessed captive made answer, 'I did not think it was permitted me to baptize except in danger of death. Baptize her now thyself since thou dost deem her worthy, and give her my name.' That was the first baptism of a grown person per-formed at Onnontagé, for which we are indebted to the Piety of a Huron woman. The joy which I experienced at this was sufficient to make me forget all my past fatigues. When God prepares a soul, the consummation of its salvation is soon accomplished.

[71] "Almost at the same time, I was summoned to a sick man who was reduced to a skeleton,—an ulcer, caused by an ill-dressed gunshot wound, eating away his flesh. I spoke to him about God, the hopes of an eternal life, and the truths of the faith. But [page 103] alas! the words of heaven found no entrance to that heart, all swelled up as it was with pride; he was thinking only of the present life, and, although he showed me some affection, he could not conceive any for God.

"The 8th. I baptize three little dying children, and give and receive consolation at seeing myself in the midst of a Church of trained Christians. Some come and confess, while others give me an account of all their sufferings, and, at the same time, of the blessing that remains to them that their Faith is not held captive in their captivity. They also esteem themselves happy in the knowledge that, when they offer [72] their groans and tears to God, he beholds them; that his holy Providence has a mother's love for them; and that they will be free in heaven. I learn that several, who were cruelly put to death over a slow fire, consoled themselves, at the height of their agonies, with the sacred name of Jesus, which was both on their lips and in their hearts up to their last breath. I inquire after all our old acquaintances, in order to learn their fortunes; and I have reason to bless God at seeing that he is everywhere present, among the Iroquois as well as in the country of the Hurons. I had orders to ascertain what had become of a young Huron woman, a Christian, named Caterine Skouatenhré, whom we used to call [73] 'the Nun,' because of her great piety and a modesty as exquisite as can be desired in a girl given wholly to God. Her sister told me that she had died while praying to God, having never forgotten him in the whole course of her illness, which had been long. Shortly before her death she said to her: 'I am going to heaven, my sister, for Jesus is [page 105] good and will show me mercy. As for thee, if thou desire to follow me, so that we may meet again in heaven, cherish thy faith more than life. Shun sin as thou wouldst death; and if, by mischance, thou fallest into it, remember that Jesus is good, ask his forgiveness, and tell him that thou wishest to love him.' These last words have remained so deeply graven on the survivin g sister's heart, that she cannot lose the remembrance of them. [74] The good Soul could not see me often enough, in order to hear about God, and comfort herself, in my company, with hopes of Paradise.

"On the 9th, toward noon, there comes a direful report of the murder of three of their hunters at the hands of the cat Nation, a day's journey from here. That means that war is kindled in that direction." [page 107]

CHAPTER VII.

GENERAL COUNCIL FOR PEACE WITH THE FOUR IROQUOIS NATIONS; AND, AFTERWARD, THE RETURN OF FATHER SIMON LE MOINE FROM HIS JOURNEY.

N the tenth day of August, the envoys from the three neighboring Nations having arrived, after the customary summons of the Captains, to the effect that all should assemble in Ondessonk's cabin, I opened [75] the proceedings" (thus the Father continues his Journal) " with a public prayer, which I offered on my knees and in a loud voice, using the Huron tongue throughout. I appealed to the great master of heaven and earth, that he might inspire us to act for his glory and our own good; I cursed all the Demons of hell, since they are spirits of discord; and I prayed the guardian Angels of the entire country to speak to the hearts of my hearers, when my words should strike their ears.

"I astonished them greatly when they heard me name them all by Nations, bands, and families, and each person individually who was of some little consequence—all by the help of my written list, which was to them [76] a thing full of both charm and novelty. I told them that in my speech, I had nineteen words to lay before them.

"First, I said that Onnontio—Monsieur de Lauson, Governor of New France—was speaking through my mouth, and in his person the Hurons and the [page 109] Algonquins, as well as the French, since all three Nations had Onnontio for their great Captain. A large Porcelain collar, a hundred little tubes or pipes of red glass, which constitute the diamonds of the country, and a moose-skin, somewhat worn,—these three presents accompanied one word only.

"My second word was to cut the bonds of the eight captives from Sonnontouan, who had been taken by our Allies and brought to Montreal, " as has been related above in the fourth chapter.

[77] "The third was to break also the bonds of those members of the Wolf Nation who had been captured at about the same time.

"The fourth, to thank the people of Onnontagé for bringing back our captive to us.

"The fifth present was to thank the people of Sonnontouan for rescuing him from his position on the scaffold.

"The sixth was for the Onioenhronon Iroquois, because they too had helped in this.

"The seventh, for the Onneiochronnons, in return for breaking the bonds that had held him captive.

"The purpose of the eighth, ninth, tenth, and eleventh presents was to give to each of these four Iroquois Nations a hatchet, to be used in the New war in which they were engaged [78] with the Cat Nation.

"The twelfth present was intended to renew the courage of the Sonnontoehronnons, who had lost some of their number in this war.

"The thirteenth was to strengthen their palisade,—that is, enable them to maintain a strong defense against the enemy.

"The fourteenth, to paint their faces; for it is the [page 111] custom of the warriors here never to go into battle without having their faces painted,—some with black, some with red, and some with various other colors,—each having in this matter his own style of livery, so to speak, which he retains through life.

"The fifteenth, to harmonize all their thoughts, for which purpose alone I made three presents,—a porcelain collar, some little [79] glass Tubes, and a moose-skin.

"With the sixteenth, I opened Annonchiassé's door to all the Nations,—thus indicating that they would be welcome in our cabin.

"With the seventeenth, I exhorted them to become instructed in the truths of our faith, making three presents to accompany this word.

"With the eighteenth, I asked them to lay no more ambuscades in future for the Algonquin and Huron Nations when they should wish to visit us in our French settlements. I made three gifts with this request.

"Finally, with the nineteenth present, I wiped away the tears of all the young warriors, caused by the death of their great Captain Annneneraes, [80] who had been taken Captive by the cat Nation not long before.

"At each of my presents they uttered a loud shout of applause from the depths of their chests, in evidence of their delight. I was occupied fully two hours in delivering my entire harangue, which I pronounced in the tone of a Captain,—walking back and forth, as is their custom, like an actor on a stage.

"After that they gathered together by Nations and bands, calling to them an Anniehronnon who by good luck happened to be present. They consulted [page 113] together for more than two hours longer, when they at length called me back and gave me a seat of honor among them.

"That one of the Captains who is the tongue of the Country and acts as its orator, [81] repeated faithfully the substance of all that I had said. Then they all began to sing to express their joy; and told me that I might, for my part, pray to God, which I did very willingly.

"After these songs, he addressed me in the name of his nation:

1. He thanked Onnontio for the good will he entertained toward them, in token whereof he produced two large Porcelain collars.
2. In the name of the Anniehronnon Iroquois, he thanked us for causing the lives of five of their allies, of the Wolf Nation, to be spared,—therewith, two more collars.
3. In the name of the Sonnontoehronnon Iroquois, he thanked us for rescuing from the flames five of their people, and this with two more collars. Each present was followed by applause [82] from the whole assembly.

"Another Captain, of the Nation of the Onneiocronnons arose. 'Onnontio,' said he, addressing Monsieur de Lauson, our absent Governor, 'Onnontio, thou art the support of the earth; thy spirit is a spirit of Peace, and thy words soften the most rebellious hearts.' After other praises, which he uttered in a tone animated with affection and respect, he displayed four large collars, with which to thank Onnontio for encouraging them to make a spirited fight against their new enemies of the cat Nation, and for exhorting them never to wage war again with the French. 'Thy voice, Onnontio,' said he, 'is [page 115] wonderful, for it produces in my heart, at the same time, two [83] wholly opposite emotions. Thou givest me courage to fight, and thou softenest my heart with thoughts of Peace. Thou art both peaceable and yet very warlike,—beneficent to those thou lovest, and terrible to thy enemies. We all wish thee to love us, and we shall love the French for thy sake.'

"To conclude these Thanksgivings, the Onnontaerrhonnon Captain took the word. 'Listen, Ondessonk,' he said to me; 'Five whole Nations address thee through my mouth; I have in my heart the sentiments of all the Iroquois Nations, and my tongue is faithful to my heart. Thou shalt tell Onnontio four things, which are the gist of all our deliberations in Council.

1. "'It is our wish to acknowledge him of who thou hast told us, who is the master of our lives, and who is unknown to us.
2. "'The May-tree for all matters of concern to us is to-day planted at Onnontagé.' He meant that that would be thenceforth the scene of the assemblies and parleys relating to the Peace.
3. "'We conjure you to choose a site that will be advantageous to yourselves, on the shores of our great lake, in order to build thereon a French settlement. Place yourselves in the heart of the country, since you are to possess our hearts. Thither we will go to receive instruction, and thence you will be able to spread out in all directions. Show us Paternal care, and we will render you filial obedience.
4. "'We are involved in new wars, wherein Onnontio gives us courage; but for him we shall have only thoughts of Peace.' [page 117]

"They had reserved their richest [85] presents to accompany these last four words; but I am sure that their countenances spoke more eloquently than their tongues, and joy was depicted on their faces, with so much kindness that my heart was deeply moved.

"The most touching part of all this to me is that all our Huron Christians, especially the Captive women, have kindled this fire which is burning in the hearts of the Iroquois. They have heard so much good about us, and have been told so often of the great blessings of the Faith, that, in spite of their ignorance of it, it commands their esteem; and they love us in the hope that we will become to them what we have been to the Hurons. "

To resume the continuation of the Father's journal:

He says: " On the eleventh day of August, there was nothing [86] but feasting and rejoicing on every hand. At night, however, a disaster befell us: a cabin having caught fire,-we know not how,-a furious wind carried the flames to the others; and in less than two hours more than twenty of them were reduced to ashes, while the rest of the village was in danger of destruction. Nevertheless, God-maintained the spirits of all in the joy of the preceding day and kept their hearts as calm toward me as if this misfortune had not occurred.

"The 12th. Our captive Christian women, wishing to confess before my departure, gave me some occupation, or, rather, the rest that I was desiring. I baptized a little girl of four years who was dying. I recovered from the hands of one [87] of these barbarians the new testament of the late Father Jean de Brebeuf, whom they cruelly put to death five years [page 119] ago; and another little book of devotion that had been used by the late Father Charles Garnier, whom these very people killed four years ago. These two Fathers were at their Missions when that blessed death overtook them, as a reward for the labors of many years, which they had spent in holy service in all these regions. As for myself, who had been a witness to the sanctity of their lives and the glory of their deaths, I shall all my life attach greater value to these two little books, their beloved relics, than if I had found some mine of gold or silver.

"The 13th. In regard to the conflagration that had occurred, in order to follow the custom [88] of friends on such occasions, I convoked the council, and gave the people two presents to console them. Accordingly, in the name of Achiendassé‚ (that is the name of the superior general of all the Missions of our Society in these regions), I began by planting for them the first stake for a new cabin; this corresponds to our French custom of laying the foundation-stone of a new building. The purpose of my second present was to throw down the first piece of bark that was to cover the cabin. This mark of affection gratified them; and three of their Captains thanked me for it publicly in speeches, that one would not believe could emanate from the intellect of those whom we call savages.

[89] "The 14th. A young Captain, chief of a levy of eighteen hundred men who were to set out as soon as possible to prosecute the war against the cat Nation, begged me urgently for baptism. For several days I had been giving him instruction, and,. as I wished to make him prize this mark of grace by deferring it until some future journey, he said to [page 121] me: 'How now, my brother? If from this day forth I possess the Faith, cannot I be a Christian : Hast thou power over death to forbid its attacking me without orders from thee ? Will our enemies' arrows become blunted for my sake? Dost thou wish me, at each step that I take in battle, to fear hell more than death ? Unless thou baptize me, I shall be without courage, and shall not dare [90] to face the conflict, Baptize me, for I am determined to obey thee; and I give thee my word that I will live and die a Christian.'

"The 15th. Early in the morning, I lead my Catechumen aside, and, seeing his heart piously inclined toward baptism, give him the name of my dear traveling Companion, Jean Baptiste. He embraces me, pours out his heart to me in love, and solemnly declares that Jesus shall be his only hope and his all.

"Meanwhile, the others seek for me everywhere, that I may give the Farewell feast; all the people of importance, both men and women, are invited into our cabin, in my name, according to the custom of the country, to honor my departure.

"We take our leave well attended, [91] after the public proclamations oF the Captains as to who shall carry our little baggage.

"Half a league from there, we meet a number of elders, all members of the council, who are waiting for me in order to bid me Farewell, in the hope that I shall return; and they evince an ardent desire to see this hope fulfilled.

"The 16th. We arrive at the entrance to a little lake in a great basin that is half dried up, and taste the water from a spring of which these people dare [page 123] not drink, as they say there is an evil spirit in it that renders it foul. Upon tasting of it, I find it to be a spring of salt water; and indeed we made some salt from it, as natural as that which comes from the sea, and are carrying a sample of it to Quebec. This lake is very rich in salmon-trout [92] and other fish.

"The 17th. We enter their river and, a quarter of a league from there, on the left, we come to that of Sonnontouan which swells the current of the former and leads, they say, to Onioen and to Sonnontouan in two days' journey. Proceeding three leagues from that point, by a very easy route, we leave on the right hand the River Oneiout, which appears very deep to us. Finally, a good league farther down, we come to a shoal which gives its name to a fishing village. There I find some of our Huron Christians of both sexes, whom I have not yet seen; I hear their confessions, with much satisfaction on both sides.

"The 18th. While my boatmen were repairing their canoes, one of those good Christian women [93] had me baptize her child, two years of age, in order that, as she said, he might go to heaven to join his little sister, who had been baptized on a previous occasion, and had been slain by these people. I baptized another little innocent who was gasping in death.

"The 19th. We push forward down the same River, which is of a fine width and deep throughout, with the exception of some shoals where we must step into the water and drag the canoe after us, lest the rocks break it.

"The 20th. We arrive at the great lake Ontario, called the lake of the Iroquois. [page 125]

"The 21st. This lake is in violent commotion, owing to the furious winds that followed a rainstorm.

"The 22nd. Coasting quietly along the shores of this great lake, my boatmen shoot at and kill a large [94] Stag. My companion and I content ourselves with looking at them while they broil their steaks, it being Saturday, a day of abstinence for us.

"The 23rd. We arrive at the spot which is to become our dwelling-place and the site of a French settlement. There are beautiful prairies here and good fishing; it is a resort for all Nations. I find some new Christians who confess and inspire me with devotion by their sentiments of Piety.

"On the 24th and 25th we were detained by the wind. On the 26th, our boatmen having embarked before the storm had subsided, one of our canoes sprang a leak, and we narrowly escaped drowning; but at last we took refuge on an island, where we dried ourselves at our leisure.

[95] "The 27th. Toward evening, a slight calm gives us time to regain the mainland.

"The 28th and 29th. Hunting detains by boatmen, who are in the best humor in the world; for flesh is the Paradise of a man of flesh.

"On the 30th and on the last day of the month of August the rain and wind greatly annoy poor travelers who after toiling during the day, are badly used all night.

September the first. I never saw so many deer; but we had no desire to hunt them, though my companion killed three almost in spite of himself. What a pity! for we left all the venison there, except some of the more delicate portions, and the skins. [page 127]

"On the second of the month, while [96] proceeding across vast prairies, we see in different places large herds of wild cattle; their horns resemble in many respects the antlers of a stag.

"The 3rd and 4th. Our success in the chase does not abate, game and venison appearing to follow us everywhere. Herds of twenty cows leap into the water, almost as if to come and meet us, and our men, for sheer sport, kill some of them with their hatchets.

"The 5th. We cover in one day the same distance that we scarcely accomplished in two long days' journey on our way up, through rapids and breakers.

"The 6th. Our sault St. Louis frightens my men. They put me ashore four leagues above the settlement of Montreal, and God gives me strength enough to reach that place [97] before noon and to celebrate Holy Mass, of which I have been deprived during my entire journey.

"The 7th. I pass on, and go down toward three Rivers, whither my boatmen wish to go.

"We arrived at Quebec only on the eleventh day of the month of September of this year, 1654." [page 129]

CHAPTER VIII.

PLAN ADOPTED TO BEGIN A SETTLEMENT IN THE SPRING OF NEXT YEAR ON THE GREAT LAKE OF THE IROQUOIS, AND TO ESTABLISH A MISSION THERE FOR ALL THOSE PEOPLES.

T belongs only to God to make light shine out of the midst of darkness, and to cause the bitterness of war and treason to give birth to the sweetness of Peace and [98] love,—in a word, to make all things out of nothing, and to create a sweet hope in the midst of despair.

We have always wished for the Conversion of our enemies, even when their cruelty was directly opposed to the salvation of all these countries. Their fury laid waste the lands of the Algonquin and Huron Nations at the very time when they were beginning to form a thoroughly Christian People; they cruelly burned both pastors and flock. But at length the blood of the martyrs has made itself heard in heaven; and we see ourselves called to Proclaim the Faith by those cruel Barbarians \whose sole purpose in the world seemed to be to oppose it. In short, the Iroquois are pressing us to go and instruct them; [99] and they urgently request us to build on their Lake a French settlement that shall serve them as an asylum, and be a bond of peace between them and us.

After witnessing their proceedings, the Embassies and the presents to promote this end,-the wisest [page 131] of the French, moreover, being of opinion that this was the only means of concluding a genuine Peace with those Infidel Nations,—Monsieur our Governor fortunately felt himself bound to grant them what both they and we desired.

When this promise had been made to them for the coming Spring, their hearts could not contain themselves for joy; their faces spoke to us more eloquently than their tongues; and God made us hope that he would derive [100] glory for himself and advantage for us from our enemies,—salutem ex inimicis nostris.

Were it only for baptizing the Children, who are dying every day without baptism, that were an assured gain for heaven, worth more than a thousand lives. Were it only for the succor that is expected of us on the part of a Captive Church, ebbracing more than a thousand Christians,—Huron men and women who, in their captivity, have not lost their faith, after losing country, liberty, kinsfolk, and livelihood,-we would be bound, as their guardian Angels, to go through fire and flame, that we might extend to them a helping hand and lead them to heaven. But since God gives us reason to hope for something even more conducive to his glory than all that, [101] and since the Infidels themselves implore us to consent to make them Christians, we cannot refuse them this grace without becoming ourselves unfaithful to the grace of God.

Monsieur our Governor—seeing this door opened for the expansion of the Gospel, and recognizing the importance of this the only means apparent to us for preserving the Peace—has already Commissioned a person of merit to take command of this new settlement. Our French on all sides vie with one another [page 133] in volunteering to join the expedition, and the zeal manifested by them makes us sufficiently recognize that God is acting in this matter more than we.

The Iroquois themselves will come [102] to convey us in their large canoes, after the snow and ice are melted; and they are to bring us some of their girls as hostages, whom the Ursuline Mothers will kindly receive in their house of charity, in order to make so many Christians of them. Father Simon le Moine is to return this autumn to winter with them, and to advance by so much the affairs of God and the conversion of these peoples.

The site which they have assigned to us For this new settlement is on the great lake of the Iroquois, who stretch away in a southerly direction. The region toward the Northwest is the former country of the Hurons, and offers the shortest route both for spreading the faith and for carrying on trade [103] with many very populous Nations, who have always been allied to us, and have themselves many alliances with other more distant Nations. Some of these already have the first elements of the Faith, and all are destined to receive it some day, since Jesus Christ must at last be worshipped by all the nations of the world.

We are, however, but few laborers, for so extensive a country; and we lift up our hands to heaven in request for aid. Whoever loves his life as he ought to love it, and wishes to lose it in a holy cause, will find his heart's desires fulfilled in these abandoned Missions. [page 135]

[104] CHAPTER IX.

CONDITION OF THE HURON COLONY ON THE ISLAND OF ORLEANS.

HEN we left the Hurons, in the year 1650, after the country had been laid waste by the cruelty of the Iroquois, our design was to take away with us the Christian families that could accompany us, and thus to save at least some remnants of a people whom God had called to the Faith and who should one day serve as seed for restoring Christianity in all these regions. Those who dispersed in other directions found the death from which they were fleeing, the greater part failing to escape from the fury of the Iroquois so far [105] as not to fall victims to them, each and all,—some being cruelly burnt and others killed on the spot or carried away captive; and it even happened that a number of them, after escaping from the enemy, met death at one another's hands, since there was no longer any form of Government among them or even any association in living,—each looking out for himself as best he could, and the stronger oppressing the weaker for the sake of stealing the little that they possessed.

Those who followed us have found with us salvation of soul and of body. In order to give them a fixed abode (the Hurons not being a nomadic nation) they were assigned a section of the Island of Orleans, separated from the French, and in sight of Quebec, [page 137] about two [106] leagues below it. We had to feed them, both adults and children, for the first two years, and build them a Church, and a fort to protect them against the invasions of the Iroquois, the fear of whom followed them everywhere. It was necessary to furnish them with kettles and hatchets, and even to provide clothing for the greater number of the families; and we have been obliged to continue this expenditure for a great many poor, sick, and disabled persons. In short, we are their Fathers their Mothers, and their all.

The expenses incurred to support five or six hundred persons are excessive; but the Charity of the pious souls who have been willing to contribute toward this great outlay is still greater. Their modesty restrains [107] my pen, and does not permit me to name them. They are content that their names be written in the book of life, and without doubt they will be immortal.

Devotion and faith reign in that little redout. Besides the prayers that each one offers in private, morning and evening in his cabin, they attend the public Prayers held in the Church. Scarcely can workdays be distinguished from Sundays and Feast days; the only difference observable is that, on the latter days, there is increased attendance upon Communion, and that the people come to recite the Rosary toward the break of day, telling their beads aloud in two choruses, in place of Vespers.

The order for coming to Prayers is signaled by three different strokes of the Bell. The first calls the members [108] of the Congregation, the élite of the Christians; the second is for the others; and the third, for the children under fourteen or fifteen years [page 139] of age,—who are divided into two bands, the boys on one side and the girls on the other. Their modesty and devotion would put many a Frenchman to shame.

Upon leaving the Chapel, the children, divided again into two bands, enter our courtyard and are put through a short Catechism, those who answer well winning something for their breakfast. If any child has been guilty of improper conduct during the Prayers, both he and his companions are denied the ordinary favors for that day. The same rule is observed with the girls when any one of them fails to show [109] due respect in the Chapel. This acts as a powerful restraint on them, their companions reproaching them with their conduct-a rebuke which, to them, is equal to a severe punishment.

Their voices are exceptionally beautiful, especially those of the girls,—for whom there have been composed, and adapted to the airs of the Church Hymns, some Huron Melodies, which they sing in a charming manner. It is a holy consolation, savoring no whit of barbarism, to hear the fields and woods resound so melodiously with God's praises, in the midst of a country that no long time ago was called barbarous.

In former times there was a form oF superstition Which gave us much trouble to combat,-singing [110] in the presence of the sick in order to assuage their sufferings, with invocations to the demons of the illness. Now, that custom has been turned into true devotion, the girl singers being called to the cabins of the sick, in order to sing the praises of God.

One of this band, when at death's door, chanted these hymns so sweetly and with a countenance so full of joy, that our Father-who saw her yield up her soul almost immediately upon uttering the sacred [page 141] names of Jesus and Mary—doubts not that these names were in her heart, and that they now fill it with the delights of Eternity. Hers was a long and painful illness, which she bore with a courage worthy of a true Christian, without uttering a complaint, without [111] asking to be cured, but saying a hundred times a day: " Jesus sees plainly what is good for me. Jesus loves me, and he knows well that I wish to love him. He sees that I suffer greatly; and I wish to suffer, since it is his will. Jesus alone is the great master of our lives, and he alone is to be obeyed. "

Formerly their dreams were the God of their hearts, but now God is in their dreams; for the greater number dream only of God, Paradise, or Hell, and of the Angels, who in their sleep invite them to come to them in heaven.

A young man, mortally ill, saw approaching him (he is not certain whether or not it were in a dream) a child of rare beauty, who looked at him with [112] eyes of love; who, inspiring his heart with sentiments of devotion sweeter than he had ever felt before, made the sign of the Cross over him, and at the same instant restored him to perfect health. He thought then, and still thinks, that it was his guardian Angel. We know nothing more about it; but we do know that the Angels make no distinction between the Souls of the Savages and our own. The death of a sinful woman, who was converted during her illness, seems to me still more pleasing than the above cure. This woman, upon falling ill, was straightway warned by a sister of hers, an excellent Christian, to prepare for death by a good confession, and to say, at the height [113] of her [page 143] sufferings: " Jesus, have pity on me; I am suffering because it is your will; my sin has well deserved it. " The sick woman obeyed; and, God having touched her heart, she immediately sent for one of our Fathers, confessed all her sins to him with sorrow, and never wearied of repeating with the greatest delight, again and again the little prayer that had been taught her. Whenever she saw the Father, she said to him: " My sins are always before me, and I cannot sufficiently deplore them. Has God forgiven me ? " At length, after a week had passed, she said to the Father: " My heart is now at Peace, and I hope that Jesus, in his goodness, will show me mercy. He has forgiven me my sins, and I shall soon see my little Ursule in heaven. " And indeed, at the [114] dawn of day, she gave up her soul to God, with a joy conceivable only by those whose hearts are truly filled with the hope of Paradise.

The little Ursule mentioned above was a daughter of hers, about nine years old; she had died a very short time before, uttering, even with her dying breath, the words, " Jesus, have pity on me. " [page 145]

CHAPTER X.

OF THE FIRST CONGREGATION OF OUR LADY AMONG THE SAVAGES.

HAT has most promoted the spirit of fervor in this Huron Colony, is the Devotion conceived during the past year, to honor the Virgin. [115] Those of our Fathers who have charge of the colony have, in order to inspire its members with greater zeal, formed a Congregation, to which they admit only those men and women who lead exemplary lives, and who, by their virtue, render themselves worthy of this grace.

At first, the Congregation consisted of only ten or twelve persons, whose fervor was redoubled at seeing themselves chosen in preference to the others, and obliged to support the dignity of the exalted title, Servant of the Virgin.

The majority, seeing themselves excluded from membership, try to make themselves worthy of it,—humbly asking our Fathers what they find to censure in their conduct; and declaring their readiness to correct it, and their wish to become children of Mary, or perish in the attempt. [116] They are told their faults, each his own,—one, that he is negligent in attending public prayers; another, that he does not take sufficient pains to establish the spirit of God in his family. One woman is told that she has too quick a temper; another, that she is a scandal-monger, [page 147] and often causes, by her tale-bearing, divisions in families. The advantage resulting is that the greater part, in a short time, so change their lives, that our Fathers are obliged, from month to month, to receive many of them who deserve it. They enter upon their membership with inconceivable delight, fondly hoping that, as worthy children of the Virgin, they will be sure of salvation.

On Sundays and feast-days they assemble at daybreak. [117] Instead of the office of the blessed Virgin, which they are unable to recite, they tell their beads in two choruses,-the men on one side and the women on the other, the latter being the more numerous; and I can say with truth that these are, among savages as well as elsewhere in the World, the devout sex. Their meeting lasts about an hour; for, at the end of every decade of the rosary, they pause in silence while the Father makes a brief exhortation,-as does also, on many occasions, the prefect of the Congregation, chosen by themselves, and wisely chosen, for he is, indeed, a Christian of rare virtue and filled with holy zeal. After the first decade, he exhorts them to pray with attention, and to remember that the Blessed Virgin sees them. At the end of another decade, [118] he tells them that the true worship of the Virgin consists in abhorring sin, and that this must be the distinguishing mark of the children of Mary. Again, he t