Lower Canada, Iroquois

CLEVELAND: The Burrows Brothers

Company, PUBLISHERS, M DCCC XCVIII

| Finlow Alexander [French]

| Percy Favor Bicknell [French]

| John Cutler Covert [French]

| William Frederic Giese [Latin]

Translators. | Crawford Lindsay [French]

| Mary Sifton Pepper [French & Italian]

| William Price [French]

| Hiram Allen Sober [French]

| John Dorsey Wolcott [Latin]

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

XC. The Relation of 1655-56 is written by Jean de Quen, in the absence of his superior (Le Mercier) at the Onondaga mission recently begun by the Jesuits. This enterprise constitutes the main subject-matter of the Relation, and is fully described in the journal of Father Dablon, who, with Chaumonot, began the mission in the preceding autumn (1655). A prefatory note by De Quen outlines the chief events of the year, which are later given in detail.

The spring of 1656 opens most auspiciously for commerce; "for twenty years past, vessels have not reached this country so early,—at the very beginning of the month of June,—or in greater number." An appeal is made for six more missionaries, in view of the new fields of labor which are now opening.

The Relation proper begins with an account of Le Moyne's second voyage to the Mohawk country (August to November, 1655). He is welcomed by that tribe; and councils are held, with profusion of speeches and presents. The Father then visits the Dutch settlement at Fort Orange. After returning thence, his life is threatened by a pretended madman, who is only appeased by the offer of a dog for sacrifice. In November, he returns to Montreal, experiencing great hardships on the journey thither. [page 9]

Soon after Le Moyne's departure on the above errand, an Onondaga deputation, "representing all the upper Iroquois Nations," arrives at Québec to confirm the peace. At the ensuing council, the envoys give twenty-four presents to Onontio and his allies. They ask for a French colony in their country, and for Christian teachers; also for French soldiers to aid them against their enemies, the Eries. After careful consideration, it is decided to send back Dablon and Chaumonot with these envoys (as we have already seen in Doc. LXXXVII., Vol. XLI.). The greater part of this .relation is devoted to an account of their embassy to Onondaga, as recounted in the journal thereof kept by Father Dablon.

The voyage thither is described in detail. The travelers' mainly depend for their food upon such game as they encounter. At first, this is scarce, but soon they find abundance,—on one occasion killing thirty bears in one day. "One of the ceremonies of the feast that followed this great slaughter was the drinking of bear's fat after the meal, as one drinks hippocras in France." One night, an Indian suddenly becomes temporarily insane, and imagines that some animal which plunges into the water has leaped down his throat. His tribesmen undertake to cure his delusion by pretending to share it, and mimicking his actions, and a laughable scene ensues. "They too began to cry and sing in imitation of the animals with which they were supposed to be afflicted,—all, in time with their song, beating that wretched man. What confusion!—a score of voices imitating ducks, teals, and frogs; and what a spectacle, to see people counterfeiting madness in order to cure a madman! Finally, they succeeded; for, [page 10] after our man had perspired well, and become thoroughly tired, he lay down on his mat, and slept as peacefully as if nothing had happened." At the end of ten days, they reach an outpost of the Onondaga country,—a fishing village, where Chaumonot meets several of his former Huron disciples, now captives among the Iroquois. At a little distance from the chief village of the Onondagas, the Fathers are met by the old men of that tribe, who, after speeches of welcome, escort them to the village, where they are hospitably entertained and lodged.

Numerous councils are held, at which a special effort is made by the Jesuits to secure peace for the Algonkins as well as the French,—a point of especial difficulty with the Iroquois. The time outside of these affairs is variously spent,—sometimes in religious labors; sometimes in entertaining discourse with a group of savages, who ask questions about the French and their country across the sea, or "about the beginning of the world." The Frenchmen are taken to visit the salt spring four leagues thence, at which place it is proposed to establish the colony and mission. A child of ten years, captured from the Eries, with whom the Iroquois are at war, is burnt to death; but the Father succeeds in secretly baptizing this boy before his death. His torment lasts "only two hours, because of his youth; and not a tear or a cry escaped him from amid the flames." On Sunday, the Fathers say mass in the cabin of a woman of rank, who was converted to the faith at Québec and on the homeward journey thence. Cayuga and Oneida deputies arrive, and take part in the ratification of peace. Chaumonot, following the custom of the country, makes numerous presents of [page 11] wampum and beaver-skins to accompany his speeches; and having thus secured the good will of his savage hearers, preaches to them the Christian faith, to which they listen attentively. His eloquence and tact charm them; and the chief Cayuga deputy adopts him as a brother. Some conversions are made, and the Fathers baptize several children. They are overcome with delight when, at an important council, the most influential of the Onondaga chiefs solemnly announces his conversion to the faith,—a statement applauded by his people. A bark chapel is erected for the missionaries, but it proves too small for the crowds who come to hear them. They soon are able to baptize numerous adults, among them the oldest woman of the tribe, regarded by her people as a centenarian. Most of the leading men, however, refuse to believe,—especially as they will not give up their faith in dreams; they also fear that the Christian religion will bring ruin upon their country, as they think it has done with the Hurons. Teotonharason—the woman already mentioned, who offered her cabin for use as a chapel—and several of her family are attacked by apparently mortal diseases; but all are miraculously cured by baptism, which confounds those who have slandered the faith. These last spread many false rumors, accusing the Fathers of sorcery, and of malice toward the Iroquois tribes.

The Fathers behold and describe many superstitious rites,—among these, some practiced in obedience to dreams, which even involve the sacrifice of human life; also the Ononhouaroia, or "festival of fools," as Chaumonot calls it. One of the men participating therein, the host of the Fathers, sets his own cabin on fire; but Chaumonot arrives in time [page 12] to put out the flames, and pacifies the frenzied man.

The ceremonies which are annually performed by these savages in preparation for war are also described. This is followed by an explanation of their reasons for attacking the Erie tribe. A captive taken from those enemies is brought to Onondaga, and burned to death at a slow fire.

On the last day of February, 1656, the Onondagas notify the ,Jesuits that the proposed French settlement among them must be begun at once, or they will break off the peace. After many unsuccessful efforts to send word to Québec regarding these matters, Dablon himself goes thither, escorted by a score of Indians. This trip, made during the month of March, is full of hardship and suffering. At the end of his journal is inserted a note by the Paris editor, announcing that letters just received from Québec inform him that Dablon has returned to Onondaga with the superior of the missions, Le Mercier, and two other priests, to join Chaumonot there. These missionaries "are escorted by fifty valiant Frenchmen, who have already begun a good settlement in the very heart of these Nations."

The account of the Onondaga mission being finished for this year, De Quen proceeds to mention the discoveries of two young Frenchmen who return (August, 1656) from a two years trading and exploring expedition to the upper lake region. Their names are not given here, but recent researches identify these adventurers as Radisson and Groseilliers, and the region explored by them as Wisconsin and the shores of Lake Superior. Not only do they discover new lands and tribes, but they have "sent to heaven about three hundred little children," by [page 13] baptizing them. They bring back an Ottawa fleet of fifty canoes, loaded with furs,—a joyous sight for the poor colonists. With these Ottawas, upon their return home, depart two Jesuits, Garreau and Druillettes; but the fleet is attacked by the Iroquois, not far from Three Rivers, and Garreau is mortally wounded. The final chapter gives various details of the death and the virtues of this missionary.

XCI. The Journal des Jesuits contains a lacuna from February 5,1654 to October 25,1656. A record for that time was kept by Le Mercier and others; but, for some unknown reason, it was written upon paper of another size, and detached from the book usually devoted to this purpose. An explanation to this effect is made by De Quen, who continues the Journal. It may be added that the MS. above referred to has long since disappeared, with many other valuable documents.

Beginning, then, with October 25,1656, De Quen continues the record. A cemetery for the hospital nuns is consecrated in their new choir; and on the same day is laid therein the body of Charles de Lauson's young wife. The Iroquois still attempt to seduce the Hurons at Quebec. A council is held, November 3, at which the Oneida envoys offer presents to the Hurons to induce them to settle in the Iroquois country. Le Moyne brings assurances of peace from the Mohawks. On the 17th, Ragueneau makes presents to the Oneidas; one of these is "to grease their Legs, and to welcome them on their arrival.".The general purpose of this council is to establish amicable relations with that tribe, who also invite the Jesuits to live with them. The day after Christmas, Mohawk ambassadors come to notify the [page 14] Hurons that their warriors will come next spring to escort them to the Iroquois country.

XCII. A separate sheet lying within the MS. volume of the Journal des Jésuites gives an account of the death, at the hands of the Iroquois (May 25, 1655), of the Jesuit brother, Jean Liégeois. Commendation is bestowed upon his services to the mission, and his fidelity therein.

XCIII. This curious and interesting document gives "a list of the benefactors of Nôtre Dame de Recouvrance at Kebec," from 1632 to 1657. This was the chapel built by Champlain, who also left in his will a bequest for it. The members of the Hundred Associates, both collectively and individually, gave various ornaments and supplies for the use of the chapel, until it was destroyed by fire in 1640; thereafter, they left "the care of that matter to the charity of the habitants, contenting themselves with paying the pension of 600 livres for two fathers at each Residence." Montmagny was a generous and frequent giver. In 1645, a gift of 1,250 beaver-skins was made by the governor and the habitants for building a church at Québec in honor of Our Lady of Peace. A year later, the Associates gave to the church, apparently at Montmagny's suggestion, a bell for its steeple.

La Tour, the Acadian exile, gives 100 livres in money (1647); and Robert Hache, the Jesuit brother (1650), a large bell of 1,000 livres' weight. Two of the habitants bequeath by will small legacies. Many devout ladies of the colony bestow gifts,—sometimes money, more often altar-cloths, laces, garments, etc. Prominent among these is Madame de la Peltrie, the foundress of the Ursuline Convent. It is [page 15] noticed that, since 1651, the Jesuit house has given much aid to the parish church,—maintaining a seminary for children, caring for the sacristy, etc. Various gifts from France are recorded, presented by benefactors of the missions, or by personal friends of Canadian priests and nuns. Most of the prominent habitants of Québec are mentioned in this list of donations.

R.G.T.

Madison, Wis., March, 1899. [page 16]

RELATION

OF WHAT OCCURRED

IN THE MISSIONS OF THE FATHERS

of the Society of Jesus,

IN THE COUNTRY

OF NEW FRANCE,

in the Years 1655, and 1656.

 

Sent to REV. FATHER Louys Cellot,

Provincial of the Society of Jesus

in the Province of France.

 

 

 

 

 

 

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.

[page 21].

Table of the Chapters contained in this Book.
RELATION of what occurred in the Mission of the Fathers of the Society of Jesus, in the Country of New France, in the years 1655 and 1656		page 1
Chap. I	Journey of Father Simon le Moyne to the Agnieronnon Iroquois	7
II.	Embassy of the Onontaeronnon Iroquois who ask for some Fathers of our Society to convert them to Christianity	16
III.	Journey of Fathers Joseph Chaumont and Claude Dablon to Onontagué, a country of the Upper Iroquois	25
IV.	The Fathers arrive at Onontagué	44
V.	The Fathers treat with these Peoples	50
VI.	The Fathers make their presents	56
VII.	Reply to the Fathers' presents .	67
VIII.	The first-fruits gathered in this Mission	76
IX.	Some remarkable cures. The Father continues his teachings. The Savages obey their dreams	90
X.	Ceremonies preparatory to War. Some engagemnents	110
XI.	The cause of the War against the Cat Nation	115
XII.	Councils he1d by these Tribes. Meeting with Hurons. Execution of a prisoner. A Savage's Vision [page 23]	120
XIII.	Father Claude Dablon's departure from Onontagué to return to Kebec	132
XIV	Of the arrival of a company of Algonquins called the Outaouak	146
XV.	The departure of the Outaouak Algonquins, and their defeat	151
XVI.	Of Father Leonard Garreau's death [page 25]	158

[I] Relation of what occurred in the Mission of

the Fathers of the Society of JESUS, in

the Country of New France, in

the years 1655 and 1656.

Sent to the Rev. Father Louys Cellot, Provincial of the Society of Jesus in the Province of France.

Y REVEREND FATHER,

Pax Christi.

As the Weeks are composed of both days and nights; the Seasons, of heat and cold, of rain [2] and shine; so also we may say, our year has been but a mixing of joys and sorrows, of successes and failures. To decide which of the two has predominated, I leave to Your Reverence and to all those to whom the state of our Missions—an account of which I send you herewith—shall be communicated.

For twenty years past, vessels have not reached this country so early, or in greater number. Five or six at a time were seen anchored in the roadstead at Kebec,—and that in the very beginning of the month of June,—to our own delight and that of the entire country. But, not finding in the vessels a single one of our Fathers come to help us in the conquest of souls, we were very keenly disappointed.

In the month of September of fast year, 1655, two of our Fathers went up [3] to the country of the Onontaeronon Iroquois, to start a new Mission among people who, after killing, slaughtering, burning, and eating us, came to [page 31] solicit our services. During the entire Winter, we were apprehensive of the failure of this enterprise; but last Spring the return of one of the two fathers, accompanied by several Iroquois Captains, changed , this fear into some confidence, which fed us to hope for success in the undertaking.

This hope was notably increased by the real and courage exhibited by four of our Fathers, two of our Brethren, and fifty young Frenchmen, who went to lay the foundations of a new Church in a place where the Evil One and cruelty have reigned, perhaps, ever since the Deluge. The Onontaeronon Iroquois, who had come to visit us, exulted with joy on seeing us favor [4] their purpose, and their delight, as shown in word and look, over flowed into our own hearts. But this joyous mood soon became clouded by the massacre or capture of seventy-one Christian Hurons, killed or seized by the Agneronon Iroquois on the island of Orleans, two leagues from Kebec. Ours was a mingled portion of good and ill, of joy and sorrow.

Toward the end of the month of August, we perceived fifty Canoes and Two hundred and fifty Savages approaching, laden with the treasures of the country. They were coming to trade with the French, and to ask for Fathers of our Society to go and teach them in their dense Forests, five hundred leagues distant from Kebec. In the face of so pleasant a day, we forgot all the unpleasant nights of the past. Two of our Fathers and one of our Brethren embarked, with thirty Frenchmen, but the Agneronons—[5] whom we call The lower Iroquois, and who have never consented to make peace with our Allies—cut The thread of our hopes in a moment by attacking these unfortunate people, on their return, and killing one of the two fathers who were going to preach the Gospel to them in their country. [page 33]

You see plainly with what truth we ran say that the days of this past year have been boni et mali—"good and evil," Like the days of Jacob. Yet, Let us say rather, that they have all been good, since they have been filled with Crosses. We have this consolation, that it is the cause of Jesus Christ and his gospel that gives rise to our Labors and Loss of Life. We are not startled at the sight of our own blood. Our small number causes us grief and sadness; we cry for help and succor, and we believe that Your Reverence will hear our appeal, although uttered [6] from a far; and that you will send us, by the next ship, six valiant Fathers, men of courage, who are not afraid to fare a thousand deaths, which danger must every day be undergone in seeking Barbarians in the Lairs of their vast forests. We pray you earnestly to grant our request, and entreat that we may receive the aid of your prayers and of those of all our Fathers and Brethren in your Province.

Your Reverence's

Kebec, this 7th of Very humble and very obedient

September, 1656. servant in Our Lord,

Jean de Quens.

[page 35]

[7] CHAPTER I.

JOURNEY OF FATHER SIMON LE MOYNE TO THE

AGNIERONNON IROQUOIS.

N the Summer of last year, 1655, it was thought necessary to send a Father of our Society into the country of the Agnieronnon Iroquois, in order that we might, by this show of friendship and confidence, confirm the peace with them. The lot having fortunately fallen upon Father Simon le Moyne, he left Montréal on this errand, on the seven teenth day of August, with twelve Iroquois and two Frenchmen.

The route is one of Precipices, lakes, and rivers, of hunting and fishing, of weariness and recreation, varying in different parts. Soon after their departure, our travelers killed eighteen wild Cows within less than an hour, on Prairies prepared by nature alone for those ownerless herds. They were wrecked, a little farther [8] on, in an impetuous torrent, which carried them into a bay where they found the gentlest calm in the world. Some days' journey, hence, hunger overtook them and made them relish all that they took in hunting, whether a Wolf or a Wildcat, a Bear or a Fox,—in short, any animal whatever. They were sometimes forced to lie down at night with no refreshment but boiled water, mixed with earth and clay. Wild fruits lost their bitterness, and seemed delicious to the taste, hunger serving excellently to sweeten them. [page 37]

The Father reached the village of Agniée on the seventeenth of September, and was received with extraordinary cordiality, being presented at the outset with three porcelain collars. The first was to check any possible bloodshed on the way, which might alarm him,—that is, he was not to fear death by treachery. The second was to cheer his heart, and prevent any emotion from disturbing his rest. Finally, [9] they must needs anoint his feet with a precious balm, to allay the fatigues of so long a journey; and such was the purpose of the third porcelain collar.

On the following day, when all the people had assembled in the public place, the Father displayed the presents brought by him from Onnontio, Governor of the Country. Instead of beginning this ceremony with a song, as is their custom, he invoked God in a loud voice and in the language of the country,—calling him to witness the sincerity of his heart; and entreating him to take vengeance on those who should violate their faith, and break a promise given so solemnly in the sight of the Sun and of Heaven. This greatly pleased these people.

One of the Iroquois Captains exhibited, in his turn, some very rich presents, in answer to the various articles of peace proposed by the Father. The first and finest of these presents was a large image of the Sun, made of six thousand porcelain beads,—its purpose being, as he said, to dispel all darkness from [10] our councils, and to let the Sun illumine them even in the deepest gloom of night.

These Nations are composed only of rogues, and yet we must trust ourselves to their fickleness, and surrender ourselves to their cruelty. Father Isaac [page 39] Jogues was killed by those traitors while they were showing him the most love. But, since Jesus Christ sent his Apostles as Lambs among wolves, to convert them into Lambs, we should not fear to lay down our lives in like circumstances, for the sake of establishing Peace and the Faith where war and infidelity have always held sway.

After this council, which passed in many exchanges of courtesy, the Father determined to push on as far as New Holland, ten or twelve leagues beyond. A Huron woman—a Christian, and for six years a captive among the Iroquois—was awaiting him on the way with holy impatience, and received him with joy, bringing him a little innocent to baptize, whom God had given her in her captivity, and whom she was rearing for Heaven. It is [11] a very lively satisfaction to pluck these fruits of the Blood of Jesus Christ, in a barbarous country, and in the midst of infidelity. The compliment paid the Father by a good woman has no savor of barbarism. "Thy coming," she said to him, "makes us glad in our inmost souls; our smallest children are so rejoiced that they begin to grow before our eyes; and even those not yet born leap with joy in their mothers' wombs, and wish to come forth at the earliest moment, to be blessed in seeing thee."

The Father was received with great demonstrations of affection by the Dutch, who had recently met with a serious disaster. Some Savages living near Manathe, the chief town of New Holland, in a quarrel with a Dutchman had come to blows, and had fared ill, leaving two or three of their men upon the spot. To revenge this grievance, the Savages rallied, to the number of about two hundred, and fired a [page 41] score of small Farms scattered here and there, slaughtering those [12] who resisted, and carrying the rest—men, women, and children, about a hundred and fifty in all—into captivity. We do not know how the affair terminated.

Upon his return from this journey to New Holland, the Father was in great danger of falling a victim to a demon of hell, or a man who pretended to be possessed by a Demon, who ran through the cabins like a madman, and sang in a tone of frenzy that he was bent on killing Ondesonk (for so was the Father called). Demolishing everything in his path, he approached the Father, hatchet in hand; he was stopped in the act of raising it to deal a blow, apparently intending to split his head. But he continued his frenzy and his direful chant, until an Iroquois woman said to him: "Kill my dog, and let him be the victim instead of Ondesonk; for he is too great a friend of ours." At these words he grew calm; and, cleaving the animal's head with a hatchet-stroke, he bore it around, as if in triumph.

On the following morning, the madman's relatives [13] brought the Father a present of porcelain,—to wipe away the dust of the night, as they told him; for all this had occurred in the dread hours of darkness.

Among these people one must be ever in fear, and yet fear nothing; for not a hair shall fall from our heads without the permission of him who holds us in his hand and cares for our lives—and still less, if we surrender them to advance his glory.

A Huron Christian, captured a year before by the Iroquois, suffered something worse than fear; his [page 43] head was split without ceremony, upon a mere suspicion that he had revealed to the Father certain purposes of theirs which they wished to conceal from him.

The occurrence did not hinder the return of the Father and of the two Frenchmen, his companions, three Iroquois joining them as escort and guides. As the Winter was far advanced, much suffering was experienced, especially after meeting with some [14] Agnieronnon Iroquois, who had been pursued by an Algonquin band that had captured three of their companions. This fear of the Algonquins, whom they dreaded to encounter, compelled our travelers to abandon their canoes and almost all their baggage, and to take refuge in a pathless fir forest, where they found nothing but marshes of stagnant and half-frozen water. Unluckily, the Sky became clouded; and, as the Sun, the universal compass and guide of these peoples, was hidden, they utterly lost their way in the woods. Night compelled them to halt at the foot of a tree, but for whose roots and a little moss they would have lain in the water. This was on the ninth day of November.

The next day, they were forced to proceed at daybreak, in the rain, across those marshes, whence they found no outlet until very near night time. Issuing thence, they encountered only streams and boggy ground, where they sank in the mud [15] up to their knees. At the end, they found their way obstructed by a wide and deep river. Immediately they felled five or six trees of suitable size, and pushed them into the water, where they lashed them together, making therefrom a raft,—as it were, a floating bridge; on this they crossed the river, using [page 45] long poles which served as oars or paddles,—all this without having had a morsel to eat.

On the next day, although they occasionally climbed trees, to reconnoiter the country, they were just as much at a loss as ever. But, toward evening, they came to a stream that was known to them,—where, however, they found nothing to eat.

At length, on the fourth day of their long wandering, of their sore weariness, and of the cruel hunger which ever pursued them, they came in sight of Montréal, on the opposite bank of the river. When they had made a fire and discharged three or four musket-shots in announcement of their return, our French people's charity was [16] prompt to succor them, and to convey them by canoe back to the place whence they had started, nearly three months before. [page 47]

CHAPTER II.

EMBASSY OF THE ONONTAERONNON IROQUOIS WHO ASK FOR SOME FATHERS OF OUR SOCIETY TO CONVERT THEM TO CHRISTIANITY.

T the time when Father Simon le Moyne was sent to the Agnieronnon Iroquois,—who are nearer Montréal and Kebec, and who, while making Peace with us, have never desisted from their hostile designs on the Algonquins and Hurons,—the Onontaeronnon Iroquois, who are more distant, came on an Embassy representing all the upper Iroquois Nations, to confirm the Peace, not only with the French, but also with the Algonquins and Hurons. [17] The delegation consisted of eighteen men, who came to Kebec by way of Montréal and three Rivers, to see Monsieur de Lauson, Governor of the country, and also the Algonquin and Huron savages living here.

A great crowd assembled on the date fixed for the council,—Sunday, the twelfth of September, 1655, at noon. In the midst of this assembly the chief Ambassador, who acted as spokesman, displayed twenty-four collars of porcelain—the pearls and diamonds of this country, in the Savages' eyes.

The first eight presents were designed for the Hurons and Algonquins, whose foremost chiefs were in attendance. Each gift has a separate name of its own, according to the impression which they wish to produce upon the minds and hearts of others, [page 49]

"You have wept too much," said the Ambassador. to the Hurons and Algonquins; "it is time to wipe away the tears shed so plentifully by you over the death of [18] those whom you have lost in war. Here is a handkerchief for that purpose." Such was his first present.

The purpose of the second was to wipe away the blood which had crimsoned mountains, lakes, and rivers, and which was crying for vengeance against those who had shed it.

"I wrest from your hands hatchet, bows, and arrows," said he, exhibiting his third present; "and, to strike the evil at its root, I take away all thoughts of war from your hearts."

These people believe that sadness, anger, and all violent passions expel the rational soul from the body, which, meanwhile, is animated only by the sensitive soul which we have in common with animals. That is why, on such occasions, they usually make a present to restore the rational soul to the seat of reason. Such was the purpose of the fourth present.

The fifth was a medicinal draught to expel from their hearts all the bitterness, gall, and bile with which they might still be irritated.

[19] The sixth present was to open their ears to the words of truth and the promises of a genuine peace, in the knowledge that passion stupefies and blinds those who yield to it.

The seventh, to give assurance that the four upper Iroquois Nations were Peacefully inclined, and that their hearts would never be divided.

"There remains only the lower Iroquois, the Agnieronnon, who cannot restrain his warlike spirit. [page 51] His mind is ever inflamed, and his hands delight in blood. We will take the war-hatchet out of his hands, and check his fury; for the reign of Peace must be universal in this country." That was the eighth present, and the last of the words addressed to the Algonquins and Hurons.

The following were for the French, being addressed to Monsieur our Governor, whom they call Onnontio; one, to dry the tears of the French; another, to wash away the blood that had been [20] shed; another, to soothe our feelings; and the last, to serve us as a medicine, and as a draught sweeter than sugar and honey.

The thirteenth present was an invitation to Monsieur our Governor to send a company of Frenchmen to their country, in order to make but one people of us, and to confirm an alliance like that formerly contracted by us with the Huron Nation during our residence there.

The fourteenth was a request for some Fathers of our Society, to teach their children and make of them a thoroughly Christian people.

They further asked for French Soldiers, to defend their villages against the inroads of the Cat Nation, with whom they are at open war. That was their fifteenth present.

The object of the sixteenth present was to assign us a place in the center of all their Nations, where we hope, if God favor our undertakings, to build a new sainte Marie, like that whose prosperity we formerly witnessed in the [21] heart of the Huron country.

But, that the annoyances commonly attending the founding of a new settlement might not deter us,. [page 53] they spread out a mat and some camp-beds for our greater comfort and repose.

The eighteenth present was a May-tree, which they erected in front of that new house of sainte Marie, so high that it reached the clouds. By this they meant that the center of the Peace, and the place for general reunions, would be in that house, before which should be erected this great May-tree, so lofty that it could be seen from every direction, and all the Nations, even those most distant, could come to it.

The purpose of the nineteenth present was to fix the .Sun high in the Heavens above this May-tree,—so as to shine directly down upon it, and admit of no shadow,—in order that all councils held and treaties concluded there might take place, not in the obscurity of night, but in open day, lighted by the Sun, which sees all things and [22] has only abhorrence for treasonable plots, which court darkness.

They next lighted a fire for all who should visit us in that place.

The twenty-first present strengthened Onnontio's arms,—that is, as Monsieur our Governor had hitherto cherished the Algonquins and Hurons in his bosom, with all the love of a mother holding her child in her arms, he now extended to the Iroquois also a Father's care and love. "Thou, Onnontio," they said to Monsieur the Governor, "hast sustained life in all the Nations that became thy allies and took refuge in thy arms. Clasp them more firmly, and weary not of embracing them; let them live within thy bosom, for thou art the Father of the country."

The twenty-second present assured us that the [page 55] four upper Iroquois Nations had but one heart and one mind in their sincere desire for Peace.

After that, they asked for weapons against the Cat Nation.

[23] Finally, the last of the presents was offered by a Huron Captain, formerly a captive of the Iroquois, and now a Captain among them. This man, rising after the Chief of the Embassy had finished, addressed the Hurons as follows: "My brothers, I have not changed my soul, despite my change of country; nor has my blood become Iroquois, although I dwell among them. My heart is all Huron, as well as my tongue. I would keep silence, were there any deceit in these negotiations for Peace. Our proposals are honest; embrace them without distrust." Thus speaking, he gave them a collar, as the seal of his pledge, and to assure them that they were not deceived.

A response in kind to all these presents would have been necessary, had we not purposed sending to their country two of our Fathers to enlist their more cordial support, and to spare no effort in promoting so important an enterprise. This blessed lot fell on Fathers Joseph Chaumont and Claude Dablon, of whom the former [24] knows the language and commands the sympathies of the Savages; while the latter has recently come from France, with heart and soul bent upon this Mission.

Our minds had been greatly divided regarding the propriety of exposing our Fathers to this new risk before the return of Father Simon le Moyne, who was still in the hands of the Agnieronnon Iroquois. For nothing would have been more in accord with the disposition of those Nations,—treacherous as they [page 57] are, and having such an advantage over us in the possession of men whom they well knew to be dear and precious to us,—than to fall upon us and our Hurons and Algonquins, when we were no longer fearing them and when thoughts of Peace had, in most minds, displaced hostile distrust. Nevertheless, Monsieur our Governor was of opinion that we must risk all for the sake of winning all, as it was to be feared that, if we allowed this opportunity to pass by, our course would cause a rupture of the Peace, as showing too evident distrust on our part. His council agreed with him; the Fathers, likewise, upon whom [25] this blessed lot had fallen, doubted not that it was their duty to depart upon this Mission, since they were undertaking it for the glory of God and for the salvation of souls whose Angels were calling us to their aid, and in whose behalf the charity of Jesus Christ must solicit our help.

Finally, on the nineteenth of September, our Fathers and these Ambassadors left us. I cannot more faithfully set forth the successive events of their journey, and the fruits which God has reaped therefrom than by giving the journal sent us by Father Dablon. [page 59]

CHAPTER III.

JOURNEY OF FATHERS JOSEPH CHAUMONT AND CLAUDE DABLON TO ONONTAGUÉ A COUNTRY OF THE UPPER IROQUOIS,

HE People named the Agneronnons are called the Iroquois of the lowlands, or the Lower Iroquois; while we speak of [26] the Onontaeronons, and other Nations near these, as the Iroquois of the highlands, or the Upper Iroquois, because they are situated nearer the source of the great Saint Lawrence river and inhabit a country full of mountains. Onontaé—or, as others pronounce it, Onontagué‚—is the chief town of the Onontaeronnons; and thither our course was directed.

Having, then, left Kebec on the 19th of September, 1655, and Montreal on the 7th of October, we ascended the Saint Louys rapids; these are formed by currents of water intercepted by rocks that extend for about a league. The passage being rather rough and difficult, we made only four leagues that first day. On the next, we walked a quarter of a league from our halting-place, to join some of our Savages, who had started out ahead of us, in order to have time, while waiting for us, to make some Canoes. We passed the rest of the day with them, waiting for them.

On the 9th, we crossed the Lake named [27] after Saint Louys, and situated in the very middle of the [page 61] bed of the Saint Lawrence river. This great stream forms Lakes in some places, by expanding its waters over flats and shallows, and then gathering them together again into its channel.

On the 10th, which was Sunday, we had the consolation of celebrating Holy Mass. While our guides were waiting for the rest of their number, we quickly erected an Altar and what might be called a living Chapel, since it was formed of foliage. Wine we made from the native grapes, borne in considerable abundance by the wild Vines. Our devotions finished, we embarked; we had proceeded scarcely a league, when we met some Sonontouaronnon hunters, who told us that their Nation was to send an Embassy to the French toward Autumn—which they did.

On the 12th, we ascended many rapids by dint of hard paddling; and in the evening, instead of resting after our conflict with these currents, which extend for about five leagues, we were forced to watch [28] and keep guard; for we had caught sight of some Agneronons, great enemies of the Hurons, of whom our band was partly composed.

On the r 13th, we made small progress, because, our provisions failing, our hunters and fishers went to seek their living and ours in the woods and streams.

The 14th. Both fishing and hunting failing, our provisions being very short, and our appetites sharpened by hunger, we devoured a wild cow, or species of hind,—these animals having horns like the stag's, and not like those of our European bull. That poor animal had drowned, and her flesh smelled very [page 63] badly; but appetite is an excellent Cook, who, although he flavored this dish with neither salt, pepper, nor cloves, yet made us relish it highly. Let us say, rather, that the zeal and ardor which we feel for winning these poor people to God, imparts to all difficulties encountered a savor so sweet [29] that we find, in truth, dulcedinem in forti—" sweetness in bitterness."

The 15th. God made us pass from scarcity to abundance by giving our hunters eight bears. Straightway, we saw almost all our men turned butchers and cooks, while all around us was to be seen nothing but meat, fat, and skins. Four pots were boiling constantly; and, when knives and teeth were called into service, no one asked for bread or wine, salt or sauce. True, bear's flesh is Very good in such circumstances without condiments. Rain coming on at this point forced our famished company to spend the whole day in recuperating, which they did without the grief of losing fine weather.

On the 17th, the plenty continued; our men killed thirty bears, one man killing ten as his share. One of the ceremonies of the feast that followed this great slaughter was the drinking of bear's fat after the meal, as one drinks hippocras in France. Then they all rubbed themselves from head to foot [30] with that oil—for, in truth, bear's fat when melted resembles oil.

During the night of the 18th and 19th, we were diverted by an amusing incident. One of our savages awoke at midnight, all out of breath, trembling, crying out, and tossing about like a maniac. We thought at first that he had the falling sickness, so [page 65] violent were his convulsions. We ran to him and tried to soothe him; but he so redoubled his cries and his frenzy that the rest were frightened and hid the weapons, lest he might gain possession of them. While some prepared a potion for his cure, the others held him as well as they could; but he escaped from their hands and, running away, leaped into the river, where he acted most strangely. He was followed and dragged out, and a fire was made for him. He said he was very cold, yet to get warm he withdrew from the fire, and took his position near a tree. The medicine that had been prepared was offered to him, but he did not think it suited to his ailment. "Give it to that child," (said he,) pointing to a bear's skin [31] stuffed with straw. They had to obey him, and pour it down the animal's throat. Up to that time, every one had been anxious; but finally, when he had been thoroughly questioned concerning his ailment, he said that he dreamed that a certain animal, whose nature it is to plunge into water, had awakened him and jumped into his stomach; that, in order to fight the creature, he had leaped into the river; and that he was determined to vanquish it. Then all fear was changed to laughter. Still, it was necessary to cure the man's diseased imagination; they all, therefore, pretended to be mad like him, and to have to fight animals which plunge into the water. Thereupon, they prepared to take a sweat, in order to induce him to do so with them. While he was crying and singing at the top of his voice in the little tent used as a sweat-box, and imitating the cry of the animal with which he was contending, they too began, every man of them, to cry and sing in [page 67] imitation of the animals with which they were supposed to be afflicted,—all, in time with their song, beating that wretched man. [32] What confusion!—a score of voices imitating ducks, teals, and frogs; and what a spectacle, to see people counterfeiting madness in order to cure a madman! Finally, they succeeded; for after our man had perspired well and become thoroughly tired, he lay down on his mat and slept as peacefully as if nothing had happened. His ailment, coming in a dream, disappeared like a dream in his sleep. He who deals with pagan Savages is in danger of losing his life through a dream.

On the 19th, we advanced barely 3 leagues.

On the 20th, we passed the falls of the Lake, after dragging our canoes through four or five rapids in the space of half a league. The current here is strong, and extremely turbulent.

Early on the 24th, we reached Lake Ontario, at the entrance to which five stags were killed, toward evening. Nothing further was needed to arrest our company's progress. 4e contemplated at leisure the beauty of this Lake, which is midway between Montréal and Onontagué. It marks, [3 3J however, the end of by far the more difficult half. Furious rapids must be passed, which serve as the outlet of the Lake; then one enters a beautiful sheet of Water, sown with various Islands distant hardly a quarter of a league from one another. It is pleasant to see the herds of cows or deer swimming from isle to isle. Our hunters cut them off, on their return to the mainland, and lined the entire shore with them, leading them to death whithersoever they chose. [page 69]

On the 25th, we advanced 8 leagues up the Lake's mouth, which is barely three-quarters of a league wide.

We entered the Lake itself on the 26th, proceeding seven or eight leagues. Such a scene of awe-inspiring beauty I have never beheld,—nothing but islands and huge masses of rock, as large as cities, all covered with cedars and firs. The Lake itself is lined with high crags, fearful to behold, for the most part overgrown with cedars. Toward evening, we crossed from the North to the South side.

[34] On the 27th, we proceeded 12 good leagues through a multitude of Islands, large and small, after which we saw nothing but water on all sides. In the evening, we met a party of Sonontouaronon hunters, who were eager to see us; and, in order to do so more at their ease, they invited us to a feast of Indian corn and beans, cooked in clear water, without seasoning. This dish has its charms, when flavored with a bit of genuine love.

Toward 9 o'clock on the morning of the 29th, we arrived at Otihatangué, where we were offered the kettle of welcome, and all crowded about to see us eat. Otiatangué is a river emptying into Lake Ontario, narrow at its mouth but very wide, as a rule, for the rest of its course. It flows through meadows, which it fertilizes and cuts up into many islands, high and low, all suitable for raising grain. Such is the richness of this stream that it yields at all seasons various kinds of fish. In the spring, as soon as the snows [35] melt, it is full of gold-colored fish; next come carp, and finally the achigen. The latter is a flat fish, half a foot long, and of very fine flavor. Then comes the brill; and, at the end of May, when [page 71] strawberries are ripe, sturgeon are killed with hatchets. All the rest of the year until winter, the salmon furnishes food to the Village of Onontaé. We made our bed last night on the shore of a Lake where the natives, toward the end of winter, break the ice and catch fish,—or, rather, draw them up by the bucketful. This was our first lodging in the country of the Onontaeronnons, who received us with profuse demonstrations of friendship. A score of Hurons, who were here fishing, showed their joy at seeing Father Chaumonot, some throwing themselves upon his neck, others inviting him to a feast, and still others sending him presents. " Public Prayers must be held, " said one of them; " the cabin is too small, and it is not a thing to be kept secret." And, indeed, the infidels present [36] took no offense. The Father hears Confessions, and instructs these poor people, who have not heard God's name since their capture. The Hurons of the Village of Contareia, who, because of their strong aversion to the Faith, never allowed themselves to be instructed, are already beginning to yield, lending an attentive ear to the Father's words. So true is it that afflictio dat intellectum.

The Father met here Otohenha, the host of the late Father Garnier and of Father Garreau, when they visited the Tobacco nation. He was so overjoyed at seeing the Father that at first he could not speak, and was obliged to defer until another time the narration of his adventures, which were as follows: When, with all his family and Ondoaskoua, daughter of the good René‚, he was on a journey,—conveying a canoe laden with skins, and bearing resents from two Captains of his country, who asked [page 73] for a dwelling-place at Kebec,—he unluckily met with the Onontaheronons. His entire family was captured, and scattered in [37] different cabins. A woman of their number, being secretly warned that the relatives of him for whom she had been given intended to burn her, fled into the woods with her child, after René‚ had Baptized it.

No less sad was his account of the death of that famous Marthe Gohatio, whose piety is so well known. It was God's will to try her very severely. Having gone to war last year, our narrator said,. against the Cat nation, in company with the Onontaheronons, upon taking and sacking a Village, he found the good René‚ Sondiouanen among the dead,. and his daughter among the prisoners, together with this Marthe of whom we are speaking. It was an occasion for mutual encouragement to keep their promise to God and to die in the profession of the Faith. Poor Marthe, who, because of a swollen knee, and a little child, whom she had much difficulty in carrying, was hardly able to keep pace with the victors, was cruelly burnt on the way. Two of her children escaped, indeed, from the Onontaheronons; but they have never been [38] heard of. It is pitiful to hear these poor people tell about their servitude. Many were killed, even by those who had given them their lives,—only a slight disobedience or an illness being necessary to provoke a hatchet-stroke on the head.

On the 30th, we left the water, and prepared for our trip overland to Onontagué‚. In the afternoon, there appeared 60 Oneoutchoueronon Warriors, on their way to fight the so-called Neds percés, beyond the rapids. They were led by Atondatochan, the [page 75] same who came to Montréal in the second Embassy sent by the village of Oneout. He is a man of fine appearance, and an eloquent speaker. He begged us to stay here one day longer, that he might learn our errand.

These Warriors having all assembled on the 31st, Father Chaumonot, after the ceremonies customary on such occasions, addressed Atondatochan; he said, first, that he congratulated himself and thanked God at seeing that great man, whose voice had rung out so loud at Montréal [39] that it was still to be heard there, so great was its strength. In the second place, he said that he was led to visit that country in order to secure the fulfillment of his promise, to speak from that time but the same language, to have but one Sun, and one heart,—in short, to be thenceforth brothers These two clauses were received with the customary applause, and the faces of all showed how much they enjoyed this speech. In the third place, as the report had spread hither that peace had been concluded between the French and Annieronons without including the Algonquins and Hurons, the Father added that he had come to negotiate a genuine peace between all parties. And, in the fourth place, he presented 1500 porcelain beads, in order to solicit kind treatment for the two Frenchmen who were among those whom they were going to fight. He also prayed the maker of all things to watch over Atondatochan's expedition. We had determined to make him a considerable present to induce him to stop his soldiers; but learned privately that we would certainly have [40] been refused, because of their keen resentment at the loss of some of their number, which they were bent on [page 77] revenging at any cost. After the Father had spoken for half an hour, the Chief began the song of response; and all commenced to sing, in wondrous harmony, in a manner somewhat resembling our plain-chant. The first song said that it would take all the rest of the day to thank the Father for so good a speech as he had made them. The second was to congratulate him upon his journey and his arrival. They sang a third time to light him a fire, that he might take possession of it. The fourth song made us all relatives and brothers; the fifth hurled the hatchet into the deepest abyss, in order that peace might reign in all these countries; and the sixth was designed to make the French masters of the river Ontiahantagué‚. At this point the Captain invited the salmon, brill, and other fish, to leap into our nets, and to fill that river [41] for our service only. He told them they should consider themselves fortunate to end their lives so honorably; named all the fishes of that river, down to the smallest, making a humorous address to each kind; and added a thousand things besides, which excited laughter in all those present. The seventh song pleased us still more, its purpose being to open their hearts, and let us read their joy at our coming. At the close of their songs, they made us a present of two thousand porcelain beads. Then the Father raised his voice, and told the Chief that his fine powers of speech would ever increase in volume; that, hitherto, they had resounded through all the confines of Lake Ontario, but, in future, they would speed across the greatest of all Lakes, and be heard as thunder throughout France. At this the Captain and all his followers were extremely pleased. They then [page 79] invited us to the feast which concluded the ceremonies.

We started overland for Onontagué‚ on the 1st of November, meeting on the way a good Huron woman named [42 ] Therese Oionhaton. This poor woman, upon learning of the Father's arrival, came from her home, three leagues distant, to wait for him as he passed. Her joy was great at seeing the black Gowns once more before her death. The Father asked her whether the little child whom she held in her arms were Baptized, and by whom. She replied that she herself had Baptized it, with these words: " Jesus, take pity on my child. 1 Baptize thee, my little one, that thou mayst be blessed in Heaven. " Thereupon the Father instructed her, Confessed her, and comforted her. At the end of five good leagues, we passed the night by the side of a brook, and broke camp at dawn on the 2nd of November. After making six or 7 leagues, we lodged at our invariable hostelry, namely, the beautiful Star, leaving it on the 3rd, before Sunrise. On the way, the Father met the sister of that Therese of whom we have just spoken; with tears in her eyes she told him her misfortunes. " 1 had two children in my captivity," said she; " but alas! they were slaughtered [43] by those to whom they had been given; and I am in daily fear of a like fate, having death ever before my eyes. " We had to console and Confess her, leaving her very soon in order to follow our guides, who were leading us that day to Tethiroguen, a river which has its source in the Lake called Goienho. Oneiout, a Village of one of the Upper Iroquois Nations, is at the head of this Lake, which, narrowing, becomes the river Tethiroguen, and, further down, forms a water fall [page 81] or cascade, a pike's length in height, called Ahaoueté .As soon as we had reached this stream, the more notable men among a large number whom we found fishing there came to salute us, and then led us to the most comfortable cabins. On the 4th of November, we covered about six leagues, still on foot and encumbered with our small baggage. We passed the night in a field, 4 leagues from Onontagué. [page 83]

[44] CHAPTER IV.

THE FATHERS ARRIVE AT ONONTAGUÉ.

N the 5th of November, 1655, as we were continuing our journey, a Captain of note, named Gonaterezon, came a good league to meet us. He made us halt, pleasantly congratulated us upon our arrival, put himself at the head of our Company, and gravely led us to a spot a quarter of a league from Onontagué, where the Elders of the country awaited us When we had seated ourselves beside them, they offered us the best dishes they had, especially some Squashes cooked in the embers. While we were eating, one of the Elders, a Captain named Okonchiarennen, arose, imposed silence, and harangued us a good quarter of an hour. He said, among other things, that we were very welcome; our coming had been earnestly desired and long awaited;. and, since [45] the young men, who breathed only war, had themselves asked for and procured peace, it was for them, the Elders, to lay aside their arms and to ratify and embrace it in all sincerity, as they did. He added that only the Agnieronnon was bent on darkening the Sun, which we made so bright by our approach; and he alone generated clouds in the air, at the very time when we dissipated them; but all the efforts of that envious one would fail, and they would finally have us in their midst. Courage, then; we were to take possession of our domains, and enter our new home with all assurance. After [page 85] the speaker had dilated upon this theme, and spoken in what seemed a rather affected manner, the Father made answer, that his speech was a very agreeable draught to us, and took away all the fatigue of our journey; that he came on Onnontio's behalf, to satisfy their demands; and that he doubted not that they would be content when they learned his errand. All the People listened with attention and [46] admiration, delighted to hear a Frenchman speak their language so well. Then he who had Introduced us arose, gave the signal, and led us through a great crowd of people,—some of whom were drawn up in rows to see us pass through their midst, while others ran after us, and still others offered us fruit, until we came to the Village, the streets of which were carefully cleaned and the cabin-roofs crowded with children. At length, a large cabin which had been prepared for us received us, and also all the people it could hold.

After resting a little, we were invited to a feast of bear's meat, but excused ourselves on the plea that it was Friday. This, however, did not prevent us from being treated, in different places, all the rest of the day, to beaver and fish.

Very late in the evening, the Elders held a Council in our cabin, where one of them, after greeting us on behalf of all the nation, made us two presents. One of these was 500 porcelain beads, to [47] wipe our eyes, wet with tears shed over the murders committed in our country that year; and, as grief causes loss of voice, having, he said, clearly perceived our weakness of utterance upon our arrival, he added a second present of 500 beads, to strengthen our lungs, to the phlegm from our throats, and to make [page 87] our voices clear, free, and strong. The Father thanked them for their good will, saying that Onnontio and Achiendasé‚—the names of Monsieur the Governor and of the Father Superior of our Missions, respectively—had their eyes turned toward Onontagué in order to see our condition from Kebec. He then presented to them 2000 beads, that they might open the door of the cabin where they had lodged us, in order that all the French might see the kind treatment we received, the beautiful mats upon which we reposed, and the pleasant faces greeting us. They were delighted with this compliment.

On the following day, November 6th, we were invited at dawn to [48] various feasts, which lasted all the morning; but this did not prevent the Father from visiting some sick persons, who promised to receive instruction if they recovered.

On the 7th, Sunday, a secret Council of 15 Captains was held, to which he was called, after he had directed the prayers of 20 persons who presented themselves to him. In this assembly, they said to the Father: 1. That Agochiendagueté‚—who is, as it were, the King of this country—and Onnontio had voices of equal power and firmness, and that nothing could sever so suitable a tie, which held them in such close union. 2. They would give some of their most active young men to conduct home the Huron Ambassadors who had come with us to treat of Peace. Thirdly, they begged that Onnontio might be informed that, even if some one of their own people should be ill-treated or even killed by the Annieronnons, yet that would not hinder the alliance; and they desired the same assurance on Onnontio's part, in case any ill befell [49] the French from the same [page 89] quarter. In the fourth place, as they had learned that the most acceptable thing they could do, in Onnontio's eyes, would be to inform him that Autumn that they had erected a Chapel for the Believers, they said that, to please him, they would take steps to that end at the earliest moment. In reply to this Clause, the Father took the word, and told them that they had discovered how to win the heart and the entire good will of Monsieur the Governor. All gave a shout of approval, with which the Council ended.

Toward evening, conversing familiarly with the Father, they asked him to tell them a little about France; and he, embracing an opportunity so favorable to his designs, showed them that France had formerly been subject to the same errors as themselves, but that God had opened our eyes through the mediation of his Son. Then, in explaining the great mystery of the Incarnation, he refuted all the calumnies current in their country against the Faith. So skillfully and agreeably was this done that, though he spoke for a good hour and a half, [50] they showed no sign of weariness. The council was followed by a feast, and an apology for the inferiority of Onontagué's entertainment compared with that given to their Ambassadors at Kebec. The day closed with a large gathering of people who came, some to pray to God, and others to satisfy their curiosity. [page 91]

CHAPTER V.

THE FATHERS TREAT WITH THESE PEOPLES.

LL the First day was spent, partly in feasting, partly in negotiating peace for the Algonquins; and, as this was the most difficult matter, it demanded the most serious deliberation. For that reason, the Father notified the Elders that he had a private communication to make to them. When they were assembled, he addressed them to the following effect:

1. The Huron question being closed, he said no more about it; but he assured them that the Algonquins would send an [51] Embassy the next Spring, if they saw their minds inclined to peace.
2. When the Hurons should have planted their Villages near us, the Algonquins also would wish to visit us.
3. In the third place, in order to be fully assured of the Onnontaeronnons' desire for peace, the Algonquins hoped to see some of their captive nephews returned, since they themselves had so freely released their prisoners, at the request of the governor of Montréal, and had sent them back with presents,—to which, however, no response had been made.
4. In the fourth place, if they wished the peace to be General, they Must cease to raise the hatchet against the Nation of the Nez percez. The answer was, that they would deliberate on these four Points.

On the evening of the same day, some thirty Elders, who had gathered in our cabin, invited the [page 93] Father, as if by way of diverting him, to tell them something entertaining. For a full hour the Father talked to them on [52] St. Paul's Conversion, with which they were so delighted that they begged him to continue,—and, above all, to tell them something about the beginning of the world. He did so; and he also preached on the chief mysteries of our Religion, with such success that, at the close, one of the company began to pray in public to the maker of all things; while two others asked what they must do to become believers.

On the 9th, while the Father was confessing a Savage in a cabin, he perceived opposite him a child of four years, who was, as he saw, very ill. He administered some remedies and baptized it, thus gathering the first-fruit which God put into his hands. In the afternoon, there came two Deputies from the Iroquois of the Village of Oneiout, asking leave to be present at the Council. In the evening, a large assembly was held in our cabin; and, after a long speech, one of the company, addressing the Father, presented to him a collar of a thousand beads, in order to make us share their joy at our coming. The answer was that, as Onnontio and Agochiendaguesé‚ were now one, [53] the Onneioutchoueronons must be children of the former as well as of the latter. A present was made for their adoption, which pleased them beyond measure.

On the eleventh, while the Father was laboring to restore the ancient foundations of the Huron Church, the others visited the salt Spring, four leagues distant and near the Lake called Gannentaa. This is the site chosen for the French settlement, on account of its central position among the, four Iroquois [page 95] Nations,—being accessible to them by canoe, over Rivers and Lakes which make communication free and very easy. Hunting and fishing render this position an important one; for, besides the fish caught there at different seasons, eels are so abundant in the Summer that a man can harpoon as many as a thousand in one night; and, as for game, which is always abundant in the Winter, turtle-doves from all the Country around flock thither toward Spring, in so great numbers that they are caught in nets. The spring, from which very good salt is made, issues within a beautiful Prairie, [54] surrounded by full-grown forests. At a distance of 80 or 100 paces from this salt spring is found another of fresh water; and these two, though of opposite characters, have their sources in the bosom of the same hill.

On the 12th, a prisoner from the Cat Nation was brought in, to bear the brunt of these people's rage, no quarter being now given between the two tribes. He was a child of nine or ten years, and was to be burnt in a short time, which made the Father resolve to attempt the rescue of his soul from the fires of hell, not being able to save his body. But, the hatred of these barbarians being so excessive that they are unwilling that their enemies should be happy even in the other world, it required adroitness to instruct and baptize this poor unfortunate in secret. The Father, accordingly, after seeing and speaking with him, feigned thirst and was given some water. In drinking, he purposely allowed some drops to run into his handkerchief,—one was enough to open Heaven's gates,—and baptized the boy before he was burnt. He [55] was only two hours in torment, because of his youth; but he displayed such fortitude [page 97] that not a tear or a cry escaped him from amid the flames.

The 14th, which was Sunday, could not have been better begun than with the Holy Sacrifice of the Mass, which we offered on a little Altar in an Oratory contrived in the cabin of Teotonharason, one of the women who had gone down to Kebec with the Ambassadors. She is esteemed here for her rank and her possessions, but especially because she has declared herself openly for the Faith, Professing it publicly and instructing all her family. Already she has made urgent request for Baptism for herself, her mother, and her daughter, having explained to them the mysteries of our Religion and taught them to Pray.

Toward 10 o'clock of the same day, which had been assigned for making the presents, when all was ready,—and when we had said Prayers, publicly and on our knees, [56] while all the assembly maintained a profound silence,—word came that the Deputies from Oiogoien were entering the Village. We were forced to break off there, and prepare to receive them in a manner becoming their rank. The Father made them two presents, by way of greeting; they responded with two others, and added a third as a petition that he would postpone the ceremony to the morrow, as the day was far advanced. This was granted. [page 99]

CHAPTER VI.

THE FATHERS MAKE THEIR PRESENTS.

N Monday, November 15th, between nine and ten o'clock in the morning,—after a little dying infant had been secretly sent to Paradise by the waters of Baptism,—all the Elders and the people assembled in a public place, in compliance with our request, as we wished to satisfy the general curiosity. We began, as on the preceding day, with public Prayers. (57] Then the Father adopted the people of Oiogoën as his children. After this, he displayed a large porcelain collar, saying that his mouth was Onnontio's, and the words he was about to utter were the words of the French, Hurons, and Algonquins, who all spoke through him.

The first present was intended to hush the cries heard everywhere by the Father, and to wipe away the tears that he saw coursing down their cheeks. But, since it did not suffice to wipe them away, and as he could not dry up this stream while the source was still running, he offered a second present to calm their minds, the seat of all these griefs; and, as the seat of the mind is in the head, he made them a crown of the proffered collar, which he put on the head of each one successively. At first, they were surprised at this novelty; they were pleased, how ever, when they saw the Father holding a little kettle, full of an excellent beverage, of which he [page 101] made them all drink, as a third present—in order to dispel their grief and [58] apply the remedy to their very hearts and bowels. This was accompanied by a beautiful collar. And, in order to wipe away the blood, and implant joy in every breast, leaving no trace of sadness anywhere, the Father presented four Beaver-skins to the four Iroquois Nations, one for each.

The 9th present affected them even more. He brought forward a small tree, whose upper branches bore the names of their deceased Captains, and were lopped off to signify their death; but the tree had many other branches, strong and in full leaf, representing their children, through whom these departed Heroes would be restored to life in the persons of their descendants. This tree attracted much more attention than the beads accompanying it. The two following gifts were to assure them that Annenrai and Tehaionhacoua, two famous Captains killed in war,—the former of whom had taken [59] an oath of fidelity before the Governor of Montréal, and the latter had died invoking Heaven,—to give assurance, I say, that these two brave men were not dead, but continued as firmly united with the French as the collars, presented in their name, were inseparably attached to each other.

The eleventh present pleased them still more; for the Father, drawing out his handkerchief, showed them therein, on the one side the ashes of a certain Teotegouisen, buried at three Rivers, and on the other those of the French; and, mixing them together, he declared that the Iroquois and the French were but one, both before and after death. [page 103] He added a second collar to the one accompanying these ashes, to restore that man to life. Here the applause was very great, and they were eager to see and hear what would follow. The most beautiful collar of all was produced by the Father, when he said that all he had thus far offered was but a lenitive and slight alleviation for [60] their woes; he could not prevent them from being ill, or from dying, but he had a very sovereign remedy for all sorts of afflictions That was properly what brought him to their country, and they had given excellent proof of their good sense in going down to Kebec in quest of him. This great remedy was the Faith, which he came to proclaim to them, and which they would doubtless receive with a favor equal to their wisdom in asking for it. The Father then preached in what was really the Italian style, having a sufficient space for walking about and for proclaiming g with pomp the word of God. .After that, it can, I think, be said to have been announced to all the Peoples of those countries. Though he should have, as recompense for all these labors, only the consolation of having preached Jesus Christ before so fine an audience, he would have reason to be fully satisfied. At any rate, his Sermon was attentively followed, cries of approval being heard from time to time.

The addition of another present was necessary, to [61] exonerate the Faith from the calumnies circulated against it by the devil's agents. In order to impress his meaning upon their minds, he showed them a fair sheet of white paper, symbolizing the integrity, innocence, and purity of the Faith; and another, all soiled and blackened, whereon were written the [page 105] calumnies uttered against it. The latter sheet was torn and burnt according as these lies were answered and refuted. The Father proceeded with so much zeal and ardor, and with such a torrent of forcible words, that all appeared very deeply moved.

As a relief to all this, there followed the present of the Ursuline Mothers of Kebec, who made a cordial offer to receive into their house the little girls of the country, for education in piety and in the fear of God. Then came the present of the Hospital Mothers, who had quite recently built a large and splendid Hospital, for the careful reception and charitable nursing of any sick persons of their Nation who might be at Kebec.

[62] With the seventeenth present we asked that a Chapel be erected as soon as possible, in which we might perform our functions with freedom and propriety; and, with the eighteenth, that the supplies be provided necessary for us during our Winter's labors among them.

The four following were a pledge that, in the following Spring, some young Frenchmen would come, and they must then launch their canoes early and go to receive them; and that these, upon their arrival, would erect a palisade for the public defense. They were also advised to prepare at the same time the Mat for receiving the Algonquins and Hurons who would follow the French. At this news, a shout, louder than usual, was given in expression of their sentiments.

To please the Onnontagueronnons, the next two presents were an invitation to the two other Nations to move their Villages nearer, in order the better to share the advantage of the vicinity of the French. [page 107] We were obliged to add a present [63] exhorting them to stay the Annieronnon's hatchet; and another to unite their minds, that henceforth they might be as one.

The first of the four following, which were offered in behalf of the Algonquins, was a pledge that the latter would send an embassy the coming Spring; the second, that, when the French and Hurons should have become settled, the Algonquins would probably follow them; the third, that they would like to see again some one of their captive nephews; while the fourth was to remind them of the presents given by the Ondataouaouats, upon delivering thirteen prisoners to the French of Montréal.

We felt obliged to make one more present, of considerable value, for a young Frenchman named Charles Garmant, who has been for some years among the Oneioutchronnons. The Chief of that Nation was addressed by the Father, and told that he had too much sense not to see what course to pursue in the matter; that he, the Father, would not picture to him the pleasure he would afford Onnontio and all the [64] French, by restoring their brother to them; that he saw well enough what joy his relatives would feel at his return; and, therefore, all that was left to his discretion.

With the present next to the last, the Father cleared his path for walking, with head erect, through all the Iroquois Villages, and gave them like liberty to traverse the entire country of the French.

Finally, the last present was given in order to recapitulate all that had been said, and to impress it so firmly on their minds, that their ears should never [page 109] again open to any calumnies invented by the enemies of the public peace.

The Council closed with repeated applause on both sides, and a brief reply that on the following day a fuller response would be rendered. It is past belief how the Father's speech and his engaging ways charmed these people. " Though he had spoken till evening, " said some, " our ears would never have been full, and our hearts would still have been hungry [65] for his words. " Others added that the Dutch had neither sense nor tongues; they had never heard them mention Paradise or Hell; on the contrary, they were the first to incite them to wrong-doing. The rest expressed themselves in some other way, but all were unanimous in saying, in their own tongue, Nunquam sic loquutus est homo—which appeared plainly in the issue; for the chief of the deputies from Oiogoen came to the Father, after the Council, to say that he wished to adopt him as his brother—a mark of great confidence with these Peoples.

In the afternoon, when the Father had retired to a neighboring wood, in order to say his prayers in quiet, four Iroquois women went in quest of him for the purpose of being instructed; and, before evenng, nine of them did the same, among whom was the sister of the chief of all the Captains. Although some of the men already make public profession of prayer, yet they are more bashful,—as they admitted on that very evening, when, coming in great number [66] to our cabin, and hearing the Father speak for two hours without wearying them, they confessed that they indeed believed at heart, but dared not yet declare themselves. They added that what made [page 111] them believe was partly their last victory over the Cat Nation, their enemies, when they were only twelve hundred against three or four thousand; and, as they had promised, before the battle to embrace the Faith if they returned victorious, they could not now retract after so successful a triumph. This speech ended, the Father made them all pray to God; and one of the Deputies had the prayer repeated to him several times, that he might learn it by heart. [page 113]

[67] CHAPTER VII.

REPLY TO THE FATHERS PRESENTS.

HE sixteenth day was still more successful than those preceding, being appointed for receiving a reply to our presents; and this reply was as favorable as could be desired by the most zealous adherents of our Faith. Early in the morning, while one of us Baptized a sick child in a cabin, the other, after saying holy Mass in our little Oratory, Baptized two young girls, brought thither for the purpose by their parents. The first received the name of Marie Magdeleine, in honor of Madame de la Pelterie, who bears that name, and who gave the first alms for this Mission, even before it was started. The other is the daughter of that Teotanharason, of whom we have already spoken and shall speak again, whose cabin serves us as a Chapel. Those are [68] properly the first two Baptized with some Ceremonies of the Church. After that sacred rite had been performed, toward noon all the notables of the Village assembled in our Cabin, with the Deputies of the other Nations, and all the people that it could hold. They began their acknowledgments with six airs, or chants, which savored nothing of the savage; and expressed very naïvely, by the variation of tones, the different passions which they sought to portray. The first chant was composed of these words: Oh, the beautiful land, the beautiful land, that the French are to occupy! Agochiendaguesé, [page 115] represented by an Elder, who continued just as if the chief himself had been speaking, began alone; then all the rest repeated his exact words and tones, harmonizing remarkably well.

In the second chant, the Chief intoned the words, Good news, very good news; and the others repeated them in the same tone. Then he resumed: In very truth, my brother, in very truth, [69] we are speaking together; in very Truth, we have a message from heaven.

The third chant had an ornament, in the form of a very musical refrain, and was as follows: My brother, I salute thee; my brother, be welcome. Aï; aï, aï, hî. O the beautiful voice, O the beautiful voice That thou hast! Aï; aï, aï, hî. O the beautiful voice, O the beautiful voice That thou hast! Aï; aï, aï, hî.

The fourth chant had another ornament; the Musicians, namely, beat time by striking their feet, hands, and pipes against their mats. This they did in such perfect accord that the sound, so regular, blended with their voices and became a harmony pleasing to the ear. The words were as follows: My brother, I salute thee; again, I salute thee. In all sincerity, and without stimulation, I accept the Heaven that thou hast shown me; yes, I approve it, I accept it.

The fifth time, they sang as follows: Farewell, war; farewell, hatchet.! We have been fools till now, but in future we will be brothers; yes, we will really be brothers.

The final song was composed of these words: [70] Today the great peace is made. Farewell, war; Farewell, arms! For the affair is entirely beautiful. Thou upholdest our Cabins, when thou comest among us.

These songs were followed by four beautiful presents. With the first, Agochiendaguesé, after a long speech testifying his gratitude that he and [page 117] Onnontio were now but one, said that, since the Hurons and Algonquins were Onnontio's children, they must be his also; he therefore adopted them by offering the first two presents, which he cast at the Father's feet.

The third and most beautiful of all the presents offered was a collar of seven thousand beads, which, however, was as nothing compared with his words. " It is the present of the Faith," .said he; " it is to tell thee that I am really a Believer, and to exhort thee not to weary in teaching us. Continue to visit our Cabins, and have patience with our dullness in learning the Prayer. In a word, impress it well. upon our minds [71] and hearts." Thereupon, wishing to make a striking display of his ardor, he took the Father by the hand, raised him and led him out before all the company, and threw himself on his neck in a close embrace. Then, holding the beautiful collar in his hand, he made for him a belt with it,—declaring before Heaven and earth his determination to embrace the Faith as he embraced the Father, and calling all the spectators to witness that this girdle, with which he encircled the Father so closely, symbolized his own future close union with the Believers. He protested and swore again and again that he was sincere in his words.

The Father made the hearers redouble their shouts of approval, as often as this Chief promised to become a believer. Was not that a sight to draw tears from the eyes of the most hardened—to see the head of an infidel Nation making public profession of the Faith, and all his People applauding his action 1 I pray all who shall read this to lift up their hearts to God in behalf of these poor Barbarians. [page 119]

[72] The fourth and last present was little in comparison with the preceding, its purpose being merely to inform the Father that the kettle of the war against the Cat Nation was over the fire; that hostilities would be opened toward Spring; and that the Huron Ambassadors would be dismissed the next day, with an escort of fifteen of the Country's leading men.

After this Captain had finished speaking, the Chief Deputy from Oiogoen arose and made a speech of thanks, of much wit and eloquence, which lasted a good half-hour. The pith of his polite address was, that he and all his Nation deemed themselves greatly obliged to Onnontio for the honor of adoption by him; that they would never become unworthy of that high distinction, or fail to do honor to so illustrious a connection; and that, furthermore, brilliant as it was, it did honor to Onnontio, since neither the speaker nor his people had ever been adopted except by people of rank; yet that this adoption of them by Onnontio crowned all [73] the glory which they derived from all their previous ties and alliances. To show his joy over this glory, the Deputy began a song, which was as pleasing as it was new. All present sang with him, but in a different and a heavier tone, beating time on their mats; while the man himself danced in the midst of them all, performing strange antics,—keeping his whole body in motion; making gestures with his hands, feet, head, eyes, and mouth,—and all this so exactly to the time of both his own singing and that of the others, that the result was admirable. He sang these words, A, a, ha, Gaianderé, gaianderé; that is, translated into Latin, Io, io triumphe. And then, E, e, he, Gaianderé, gaianderé; O, o, ho, [page 121] Gaianderé, gaianderé. He explained what he meant by his Gaianderé, which signifies, among the natives, " something very excellent. " He said that, what we call the Faith, would be called by them Gaianderé; and, to explain it better, he offered his first present of porcelain.

[74] He offered the second in behalf of the Onneioutchronnon, because, as they both were twin brothers, he thought that he, too, ought to thank Onnontio, since he shared the happiness of being adopted by him.

The third was an assurance that the present offered by us the day before, to unite the minds of the Anniehronnons with those of the four other Nations, would be effectual.

The fourth pleased us greatly, being given in declaration that not only the Father, but also his two children, would all become sincere Believers,—meaning, that both the Onnontagueronnon, who is the father, and the Oiogoen and Onneiout, who are his children, would embrace the Faith.

With the fifth, he adopted the Hurons and Algonquins as his brothers; and, with the sixth, promised that the three Nations should unite, and go, in the following Spring, to bring the French and the Savages who should desire to come into their Country.

[75] It was necessary to make a reply to all this, which the Father did in two words, each accompanied by a present. One was to repair the rents made in our Cabin by the people who crowded it every day, and who could not see their fill of us; and the other was to clean the mat on which future Councils between their Country and the French and their Allies were to be held. [page 123]

This beautiful day closed with the teaching of a score of people of the Village, who presented themselves anew in order to pray.

On the seventeenth, after celebrating holy Mass, we were taken out to make measurements for a Chapel. It was erected on the following day, which, by good omen, was the day of the Dedication of the Church of saint Peter and saint Paul. It is true that all our marble and precious metals were only bark. Upon its completion, it was consecrated by the Baptism of three children, to whom the way to Heaven was opened under that bark roof just as well as it is to those who are held [76] over fonts whose arches are of gold and silver. [page 125]

CHAPTER VIII.

THE FIRST-FRUITS GATHERED IN THIS MISSION.

N the twenty-third of the same month of November, the Father, in going about among the Cabins, met a Soul which bore evident signs of its predestination. It was the sister of one of the chief Captains of the place. She had no sooner heard of our Faith, than she wished to prepare her whole family for salvation, begging the Father to Baptize her little daughter at once, and to go as soon as possible to some outlying cabins belonging to her family, there to Baptize her other children. The Father promised to do all this in a short time.

On the twenty-fourth, he was strongly pressed to grant the same favor to [77] Teotonharason's grandmother, the oldest woman in all the Country. The most aged people say that, when they were children, she was already old, and as wrinkled as she appears now; so that she is thought to be well over a hundred years old. God has, doubtless, preserved to her so long a life, to endow her with that which never ends. Upon the Father's showing her the Image of our Lord, she was so delighted with it that, after considering it well, she said in all simplicity to the one represented by the Image: " Courage! Do not forsake me; give me thy Paradise after my death. Courage ! Let us never separate. " We shall witness her Baptism in a few days. [page 127]

We could not refuse the charity which we granted, on the twenty-fifth, to a little orphan girl, a captive, who died soon after receiving this great Blessing. It was rather to yield to the wish of her relatives who, although unbelievers, begged us urgently to go and pray to God over her body. It is incredible how much comfort they received from seeing us kneeling [78] beside the dead body, and hearing that, as she was Baptized, she was leading a blessed life in Heaven.

On the twenty-eighth, the first Sunday in Advent, the first formal Catechism was held in one of the chief Cabins of Onontagué‚, our Chapel being too small. We began with Prayers, recited aloud by those present. Then the Father explained some points of our Belief, and next showed some Images, to aid the imagination, and impress the heart with devotion through the medium of the eyes. Questioning them, one by one, on what had been said, he gave rewards to those who answered correctly In conclusion, some sacred motets were sung,. accompanied by a little violin which harmonized well with the Savages' voices, and left in the minds of all a great desire to attend such lessons again.

We could not better celebrate the Feast of saint Francis Xavier, who performed so many Baptisms, than by conferring this sacrament, the evening before, upon two of the oldest people of the Village, upon two children on the day itself, [79] and upon others during the entire Octave, Baptizing as many as four in one day; so that this great Apostle appears to wish now, at this end of the world, to repeat what of old he so abundantly accomplished, at the other. [page 129]

On the second Sunday in Advent, the Christian Doctrine was continued, as on the first,—with this difference, that, at the close, Baptism was conferred publicly upon Teotonharason's grandmother.

On the seventh of December, the first person Baptized in all that Village died. It was a girl of about twenty years, who, when we came, had long been ill of a consumptive fever. God knew so well how to prepare her through the kindness of the Father—who made her take some remedies, and who often brought her little delicacies—that at last she asked for Baptism. She did so, at first, in the hope of recovery; but she changed her views entirely, when the Father told her that she must prepare to go to Heaven, which she did as if [80] she had lived all her life a Christian,—so much so, that she found no other pleasure during her illness than seeing the Father, who on his part did his utmost to comfort her. He used that poor patient's mat as a closet, to which he retired to recite his Office in quiet, and to perform a part of his other devotions, in all of which the sick girl took a singular pleasure. She expired peacefully, to join, as we think, those of her Nation who had gone before her to Heaven, although her Baptism preceded theirs.

The Catechism was likewise held on the third and fourth Sundays in Advent, but with a larger attendance than before. Their nature is not so barbarous that it cannot be tamed, and made to take pleasure in our ingenious devices for making them enjoy our Mysteries. A good Huron woman, upon hearing explained the joys which God prepares in Heaven for his Elect, in her delight exclaimed: " Ah, my brother, thou piercest my heart; behold the sharp [page 131] sword-thrust which thou givest me. " The [81] Father, surprised at this exclamation, asked her what ailed her. " Dost thou not see plainly what ails me I " she returned. " I must complain of thee, because thou hast not told me before what Paradise is. I grieve now at having been so long ignorant of the great happiness that I hope for, and of the great goodness of him who promises it to me. " Another good old woman showed similar feeling, but in a different way. The Father found her without seeking her,—or, rather, God guided his steps to her when he thought to visit another. She was fruit all ripe for Heaven, only requiring to be plucked. She was also very ill when the Father met her. He told her, among other things, that he did not so much regret that he came too late to apply a remedy to her body, as he deplored the loss of her soul and her inability, after so long a life, to acknowledge the Author of her being. Thereupon, he explained to her some points of our Faith, and showed her the Image of Jesus Christ. She became a Christian immediately. [82] He taught her to pray; and she did so in a way which made it evident that her heart was on her lips; for, while others say their Prayers after the Father and in the same tone of voice, she was bent on singing at each word she uttered. She sang so sweetly, that she charmed those who listened to this Swan, whose soul was on her very lips, ready to fly away to Heaven. Thus she died, soon after her Baptism. What a Providence!

On Christmas eve, the Father took occasion to give a feast to the Village chiefs, in order to make them understand that great Mystery. They heard him very attentively, and one of the fruits of the Sermon [page 133] was, that one of these Captains came early next morning to our Chapel door, and there exhorted those who entered to pray well; then, entering himself, he bade them anew to conduct themselves properly during the service, and to heed well the Father's words. But he did not offer to pray himself, both he and most of the elders turning a deaf ear to God's word. They invite the Father, indeed, to continue his instruction of the young people; [83] but fear of the world and regard for the flesh hold them still in swaddling-clothes, old as they are.

Dreams form one of the chief hindrances to their Conversion; and to these they are so attached that they attribute to them all their past great successes, both in war and in hunting. Now, as they well know that the belief in dreams is incompatible with the Faith, they become even more obstinate; especially, as they are aware of the fact that, the moment the Hurons received the Faith and abandoned their dreams, their ruin began, and their whole country has ever since been declining to its final total destruction. The devil still circulates false reports, through certain Huron prisoners and renegades, who proclaim that the black gowns will pursue the same course here as with them; that we write down the names of children; that we send them to France, where their bodies are marked with charcoal; and that, in the same ratio as these marks gradually become defaced, the persons bearing them are afflicted with ailments, until at last they die. [89] Gross and ridiculous though this calumny is, the devil does not. fail to use it, to dispute with us the advantage which we are gaining over him. But he has not yet succeeded in preventing the large attendance at Prayers [page 135] every morning; and, in spite of him, in order the better to solemnize the Christmas Festival, we gave its name to a good Iroquois woman, who urgently asked for Baptism; and that of Jeanne to another woman, who, though very sick, dragged herself as far as the Chapel on the day of St. John the Evangelist.

The Father was sent for, but too late, to confer this sacrament upon a poor captive girl of the Cat Nation, who was cruelly murdered by order of her Mistress, whom she displeased by her occasional obstinacy. On the twenty-seventh of December, her Mistress took a notion to get rid of her; therefore, without much deliberation, she commissioned a young man to kill her. Taking his hatchet, he followed this poor victim on her way to the woods; [85] but he changed his mind, and came back to do the deed in the sight of all. Accordingly, he allowed her to return, and, when she was at the entrance to the Village, struck her on the head with his hatchet, felling her to the ground, apparently dead. Yet, she was not mortally wounded, and was therefore carried into a neighboring Cabin to have her wound dressed. When, however, the murderer was taunted with his want of skill in head-splitting, he returned, snatched his prey from those who held her, dragged her away, and gave her more blows which killed her. This murder did not startle the children playing near by, or even divert them from their game, so accustomed are they to the sight of these poor captives' blood. Toward evening, the murderer, or some one else, went crying aloud through the streets and cabins, that such and such a person had been put to death; whereupon all began to make a [page 137] noise with their feet and hands, while some beat with sticks the bark of their cabins, to frighten the soul of the departed and drive it far away. The Preachers of the Gospel are [86] daily exposed to like dangers among these Peoples.

A good Iroquois woman, a Catechumen, who abhorred such cruelty, gave the Father, at about this time, evidence of her attachment to the Faith. Being sought in marriage by one of the leading men of the Country, a brave warrior and a good hunter,—two qualities which here mark a desirable suitor,—she told him at once that, intending to become a good Christian, she would take no Husband who had not the same desire. He promised to seek instruction; and, as he had a strong passion for her, went to find the Father for that purpose. These were fine beginnings. The Catechumen was very glad to win this man to God and to marry him; but, being told by the Father that she could not be united to him, as he already had a wife, she nobly declared that she would not take him, as it was against the Laws of the Religion which she wished to embrace.

Then another man offered himself, with the same advantages and the same disqualification, [87] and she bravely rejected him. Those were two severe assaults for a Catechumen. She was told that now she must not hope to marry, as there was no unmarried man in the Village; that she must not expect any more such good offers; and that she would be universally censured. But she held firm, bravely clinging to her first resolution; and what she did a month later well shows the spirit with which she embraced Christianity. One of the chief Captains of the Village, a man of proud and arrogant bearing, [page 139] sought her one evening in her cabin, for the purpose of seducing her to evil—something so common among these Iroquois that it is done almost openly and without shame. The poor woman heeded not the rank of that 'wicked man; she refused him, gently at first; and, when he persisted, she repulsed him. He begged, threatened, flew into a passion; and the poor woman, seeing him carried away with wrath, escaped, fled into a cabin where the Father was, told him all, and made a fresh vow to die [88] rather than break her promise. To resist sin, to fight for virtue,—those are the acts which distinguish a true Faith. The deed brought her honor, all agreeing that she deserved to become a Christian, and that she had always led a very innocent life.

The first person Baptized this year, 1656, was assaulted just as severely, but in another way. 1 allude to that Teotonharason, who made so good a beginning, as we have related, and who was one of the first to preach the Faith in her Country and plant it in her cabin, 'where Prayers are held regularly every day, to the Father's great gratification. Had she listened to the false reports circulated against the Faith by certain Hurons, she would long ago have abandoned the whole matter. In order to try her, God suffered the Pagans predictions to be verified in her case. " As soon as thou hast joined the Believers, " they said to her, " thou wilt be attacked with illness, and all thy family will be visited with misfortunes and calamities. " Strange to relate, [89] at the height of her devotion, while we were using her cabin as a Chapel and as a place for holding Catechisms, she was seized with a malignant disease, and, at the same time, received word that her mother, [page 141] a good Catechumen, had broken her leg—all this, on the very eve of her grandmother's Baptism. To crown her misfortunes, or her blessings, a little boy of hers, between ten and twelve years old,—who had nothing of the savage either in disposition or appearance, who had a wonderful gift of prayer, and who knew the whole Catechism perfectly, was taken with a slow fever, from which he wasted away before our eyes. Through all this, Teotonharason remained firm; Prayers were continued in her cabin, in which she joined, though lying on her mat; the poor child, weak and wasted though he was, always drew near to the Father to pray and to answer his Catechism; and, finally, the poor woman, not to lose the reward of her sufferings, received Baptism on the 23rd of January. [page 143]

[90] CHAPTER IX.

SOME REMARKABLE CURES. THE FATHER CONTINUES HIS TEACHINGS. THE SAVAGES OBEY THEIR DREAMS.

HOSE who had prophesied misfortunes for the family of which we have just spoken, if it received the Doctrine of Jesus Christ, thought they had a strong argument against the Faith when they saw those poor people within two finger-breadths of death; but they knew not the power of him, qui deducit ad inferos et reducit—who leads men to the mouth of the tomb, and brings them back again, when he chooses. God sometimes sends disease simply to make his glory manifest. Theotonharason's illness was of this nature. Every one thought her incurable, and she herself expected to die; but, as soon as she was [91] Baptized, her strength returned, showing that this Sacrament had imparted life to body as well as to soul. Her son's cure was still more miraculous. The poor child was wasting and dying away; a consumptive fever left him naught but bones; we were filled with compassion, seeing him reduced to a mere skeleton; and yet he attended Prayers every day, with a love and devotion that was apparent in face and speech. At the height of his illness, the Father gave him holy Baptism, fearing lest he should die without that sacrament. Marvelous to relate, no sooner had he received it, than the fever, as if in fear of those sacred Waters, [page 145] left him on the instant, never to return. He is permanently cured, and, in short, enjoys better health than any of his comrades.

We have witnessed something still more wonderful. This Theotonharason had two Aunts, one of whom was at death's door, while the other was ill [92] with an obstinate fever which defied every remedy. Our Neophyte told them that the true remedy for their ailments was Baptism, which had cured both herself and her son. The poor invalids summoned the Father and declared to him their wish. He instructed them; they listened; fides ex auditu—" the Faith entered by their ears, " and made them think more of Eternity than of health. Being well prepared, they were Baptized by the Father, and the Baptism immediately cured them both, to the astonishment of all. As soon as they were delivered from their diseases of body and of soul, they proclaimed God's marvels everywhere, combating those who attack our Belief and accuse it of all the ills that occur in their Country.

The devil still opposes us with two other enemies,—namely, dreams, as already noted, and the indissolubility of Marriage. Men are told that they will have ill luck if they disregard their dreams; and women, that there will be no more marriages for them if [93] they become Christians, because then they cannot take another husband when they have left a bad one. God will know well how to overcome all these obstacles when he sees fit.

Toward evening of the ninth of January, we were spectators of the most subtle sorcery of the Country, employed for the cure of a sick woman of our cabin who had long been ailing. The Sorcerer entered [page 147] with a Tortoise-shell in his hand, half full of small pebbles,—such are their instruments of magic. He took a seat in the midst of a dozen women who were to help him in banishing the disease, and the neighbors gathered about to see this superstitious ceremony. All it consists in is, that the Magician strikes the Tortoise-shell against a mat, and intones a song, while the women dance about him, in time with his singing and with the noise of the Tortoise-shell. You see them move their feet, arms, head, and entire body, with such violence that great drops of perspiration soon cover their bodies. At the first trial, the disease was not [94] expelled, or at the second, or at the third; this caused the dance to be prolonged far into the night, while the patient's illness abated not a particle.

On the fifteenth, after Baptizing a young Huron in our Chapel, we spent a good part of the morning in observing the holy Sabbath day, teaching, and directing the prayers of our visitors, who came in such numbers as to fill our Chapel—seven times over. As we explain our Mysteries to them; so they at times relate their legends to us. They have an amusing myth touching the creation of mankind on earth. They say that one day the Master of Heaven, plucking up a large tree, made a hole leading from Heaven to earth; and a man of that Country, becoming angry with his wife, threw her into this hole, and so made her fall from Heaven to earth. She was not hurt, however, though she was pregnant with two children, a boy and a girl. Now, by these Twins the earth was peopled. How dark is man's mind when it walks without the torch of the Faith! [page 149]

[95] The calumny circulated by some malicious Hurons is much more dangerous. They say that, in order to take revenge for injuries received from the Iroquois and other Savages, we wish to lead to Heaven as many of them as we can, in order to burn and roast them there at our pleasure; and that this revenge is the sole recompense that we expect in return for all the pains, troubles, hardships, and labors that we undergo in converting them. Oh, how true it is that men judge others according to their own nature and character!

Others, who are not so dull as to be caught by these stupidities, say that the Faith is good for the French, to whom Heaven belongs; but, as for themselves, they have no such high pretensions, and are content, after death, with the abode of their Ancestors. There are some who are not displeased to hear about Heaven, and the pleasures promised to believers; yet they are unwilling to be told of death and Hell, or to be enjoined to set dreams at naught, which to them represent the [96] great Demon and Genius of the Country, to whom all homage is paid, and all sacrifices are rendered, with a fidelity that passes belief. This will be illustrated by what follows.

Not long ago, a man of the Village of Oiogoen saw one night, in his sleep, ten men plunge into the frozen river, entering through a hole made in the ice, and coming out through another. The first thing that he did on waking was to prepare a great feast, to which he invited ten of his friends. They all came; joy and gladness prevailed, with singing, dancing, and every accompaniment of a good feast. " This is well, " said the Master of the feast, " you [page 151] give me pleasure, my brothers, showing by your joy that you like my entertainment. But it is not all; you must show me whether you love me. " Thereupon, he told them his dream, which, however, did not confound them; for, instantly, all ten offered to fulfill it. Accordingly, they went to the river, and pierced the ice, making two holes, [97] fifteen paces apart. The Divers stripped. the first one prepared the way for the others, plunging into one of the holes and coming out successfully at the other. The second did the same, and likewise the rest, until the tenth man's turn came, who paid the penalty for all; he could not find his way out, and perished miserably under the ice.

In the same Village of Oiogoen, there occurred last year an event which caused all the inhabitants much anxiety. One of them, having dreamed that he gave a feast of human flesh, invited all the chief men of the Country to his cabin to hear a matter of importance. When they had assembled, he told them that he was ruined, as he had had a dream impossible of fulfillment; that his ruin would entail that of the whole Nation; and that a universal overthrow and destruction of the earth was to be expected. He enlarged at great length on the subject, and then asked them to guess his dream. All struck wide of the mark, until one man, suspecting the truth said to him: " Thou wishest to give a feast of human Flesh. Here, take my brother; 1 place him in thy hands [98] to be cut up on the spot, and put into the kettle. " All present were seized with Fright, except the dreamer, who replied that his dream required a woman. Superstition went so far, that they adorned a girl with all the riches of the Country,—with [page 153] bracelets, collars, crowns, and all the ornaments used by women,—just as victims of old were decked for immolation; and that poor innocent, not knowing why she was made to look so pretty, was actually led to the place appointed for the sacrifice. .All the people attended to witness so strange a spectacle. The guests took their places, and the public victim was led into the middle of the circle. She was delivered to the Sacrificer, who was the very one for whom the sacrifice was to. be made. He took her;. they watched his actions, and pitied that innocent girl; but, when they thought him about to deal her the death-blow, he cried out: " I am satisfied; my dream requires nothing further. " Is it not a great charity [99] to open the eyes of a people so grossly in error ?

Not only do they believe in their dreams, but they also hold a special festival to the Demon of dreams. This festival might be called the festival of fools, or the Carnival of wicked Christians; for, in both, the devil plays almost the same part, and at the same season. They call this celebration Honnonouaroria, and the Elders announce it through the Village streets. We witnessed the ceremony on the twenty-second of February, of this year, 1656. Immediately upon the announcement of the festival by these public cries, nothing was seen but men, women, and children, running like maniacs through the streets and cabins,—this, however, in a far different manner from that of Masqueraders in Europe, the greater number being nearly naked, and apparently insensible to the cold, which is well—nigh unbearable to those who are most warmly clothed. Some, indeed, give no farther evidence of their folly, than to run [page 155] thus half naked through all the cabins; but others are mischievous. [100] Some carry water, or something worse, and throw it at those whom they meet; others take the firebrands, coals, and ashes from the fire, and scatter them in all directions without heedin