EDITED BY

Reuben Gold Thwaites

Secretary of the State historical Society of Wisconsin

COMPUTERIZED TRANSCRIPTION BY

Thom Mentrak

Historical Interpreter at Ste. Marie Among The Iroquois

Vol. XLIV.

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EDITORIAL STAFF

PREFACE TO VOL. XLIV

XCVI. Vol. XLIII. contained Chaps. i.-xvi. of the Relation of 1656-57; the remainder of the document is presented in this volume. The writer continues his account of the manner in which the gospel has been preached to the various Iroquois tribes. Chaumonot proceeds from the Cayugas to the Senecas, the westernmost of the Five Nations. Their chief is converted, and is also cured of a dangerous illness. One of the Seneca villages is composed of the Hurons Who had, upon the ruin of their own country, surrendered to the Iroquois; and Chaumonot finds them still faithful to the Christian religion. He then goes to the Oneidas, accompanied by some Onondaga chiefs. They receive his preaching with favor; but he has time only to baptize a few children and old persons.

At Onondaga, over two hundred persons have already been baptized, "among whom are five of the most notable personages of that nation." The chiefs themselves become zealous preachers of the gospel, and exhort their young men to obey the Fathers' precepts. The women prove, as usual, the most willing and faithful converts; and even the children beg their mothers to take them to the chapel. The woman who was the first Onondaga convert, and who so hospitably entertained the Fathers on their first visit thither, dies a professed Christian; and [page 9] many of her relatives are converted by her example. Upon the death of a Huron captive, her infant is buried alive with her corpse, notwithstanding the efforts of the Fathers to prevent this cruel act. Another little one, " still at the breast, who had never before spoken, repeated intelligibly the words, Jesus, have pity on me, "' after the Father. Three congregations have been formed at Onondaga, " among three different Nations,—the Hurons, the neutral Nation, and the Iroquois. " In every cabin there are some praying Indians; and almost every person in the tribe, whether an Iroquois or a captive, has received some Christian instruction. A dictionary of the Iroquois language has been prepared for the use of the new missionaries who, it is hoped, will be sent to this field. The savages are still more inclined to accept the faith by the courage of the Fathers, and the piety of the Frenchmen who have come with them. The location of the mission is advantageous, and enables the Jesuits to reach with ease the neighboring tribes. The Jesuits not only maintain the Frenchmen of their company, but also give alms to many Huron slaves, their former disciples in religion. They hear of many Algonkin nations to the west, who as yet have no acquaintance with Europeans; the Fathers long to convert these heathen, and appeal for aid to carry on that enterprise.

A letter from Le Mercier to the French provincial (dated June 6, 1656) is published in this Relation, because received in France too late for the preceding one. He writes on the eve of departure for the new Iroquois mission; he looks forward to hardships, persecution, and even martyrdom, but is full of [page 10] devotion and zeal for the work, seeing the hand and guidance of God in every step of the way. The Fathers who are in Quebec and Montreal are eager to join this expedition, especially those who had labored in the Huron mission. The enterprise is undertaken not only to convert souls, but to pacify the fierce and jealous Iroquois, and thus secure a stable peace for New France; those tribes are also the doorway to many others, which are destitute of the true faith.

The final chapter gives the " latest news of what has occurred in New France. " Part of this is joyful tidings, for it narrates the conversion of more than four hundred savages through the labors of Father Ménard; but by the same mail comes a letter from Ragueneau (dated Aug. 9, 1657, "on the road from Kebec to Onontaghé"), which gives reason for sadness and anxiety. The Onondagas of his escort are arrogant and unkind; they abandon some of the Frenchmen on the way, and compel those who go with them to leave behind most of their baggage. A week after leaving Montreal, these treacherous savages make an atrocious attack upon the Hurons whom they have lured or forced away from Quebec; they murder several, and seize as slaves the women and children, whom they despoil of all their goods and clothing. Ragueneau's heart is pierced with sorrow at this melancholy scene; he consoles the poor captives as best he can, and offers a large amount of porcelain to their oppressors, to purchase for them kind treatment and assurance of safety. He is told, that very night, that the Iroquois are planning to murder all the Frenchmen in the company; but nothing further comes of this. An extract [page 11] from another letter, apparently written by Ménard, recounts the sufferings and persecutions endured by the missionaries to the Iroquois, and urgently appeals for aid to maintain their enterprise.

XCVII. The Journal des Jésuites is continued during 1658 by Jean de Quen, superior of the Canadian missions, with occasional gaps which are filled by Druillettes, Chaumonot, and Le Moyne.

Mohawk envoys come to Quebec January 31, to obtain the surrender to them of the Hurons. The proceedings of the council are narrated at length. D'Ailleboust sternly rebukes the Mohawks for their treachery, and demands reparation for injuries committed by their tribe in previous raids upon the French settlements. Two traders are fined by the Council (March 23), " each 500 livres, for selling goods at a higher price than the tariff. " Abbé de Queylus denounces the sale of brandy to the savages as a mortal sin. A contract of association between Couillard and the Hospital nuns is set aside, on the ground that the nuns are " persons who are not qualified to engage in the trade. " On April 1, the habitants of Cap Rouge are "summoned before Monsieur the Governor, to answer for having refused to provide the blessed bread for the parish church of Quebec;" they accept his proposal, that hereafter they "pay a few écus every year to the church, for supplying the blessed bread." On the twenty-third, all the Frenchmen of the Onondaga settlement arrive at Quebec: the mission is broken up. A month later, Le Moyne returns from the Mohawk country, with envoys from that tribe, who seek the release of the hostages held by the French; this is granted by D'Ailleboust. A. few weeks later, an [page 12] Iroquois band carry away as prisoners three Frenchmen from Montreal; one of these is Adrien Joliet, a brother of the explorer.

This year, the first ship from France arrives July 11; it brings the new governor, D'Argenson, and a Jesuit, Claude Allouez. On the twenty-eighth, the governor dines with the Jesuits; " he was received by the youths of the country with a little drama in French, Huron, and Algonquin, in our Garden, in the sight of all the people of Quebec. " A few days later, the Huron and Algonkin allies pay their respects to the new ruler, and promise obedience to his commands. On the next day, he gives these Indians " a feast of 7 Kettles, " and distributes many presents to them, chiefly weapons and ammunition. Various raids by the Iroquois occur during the summer; in September several of these enemies are captured by the French at Three Rivers, and brought to Quebec as hostages. Garakontié, the Onondaga chief, brings back Joliet and another French prisoner, and asks the Jesuits to return with him. They promise to do so when affairs between the French and Iroquois are settled. D'Argenson continues the vigorous policy of his predecessor; he retains most of the Iroquois prisoners, and sends back a few to tell their tribesmen of their detention at Quebec.

This autumn, six Jesuits sail for France. Jeanne Manse, of the Montreal colony, also goes; an effort is made thereupon, to secure the establishment of nuns from the Quebec order at the Montreal hospital.

In November., seven Frenchmen are captured by Mohawks; but envoys from that tribe, meeting them on the way, bring back these men to Three Rivers, They then proceed to Quebec, where they still talk [page 13] of peace, and promise to bring hither, next spring, an Oneida who had murdered a Frenchman. D'Argenson promises to send Le Moyne to them in the spring, and releases some of their prisoners, but detains others as hostages.

XCVIII. The Relation of 1657-58 is given entire in this volume. It is prefaced by a brief note in which the Paris editor implies the loss (as in previous years) of some of the documents sent him from New France; and mentions the persecutions freshly begun against the Jesuits,—referring to the disastrous ending of their Onondaga mission.

The Relation begins with a clear-sighted analysis of the motives and actions of the Iroquois with regard to that mission. A letter from Ragueneau to the provincial describes the forced retreat of the missionaries, who have returned " laden with some spoils wrested from the powers of Hell. " These are " more than five hundred children, and many adults, most of whom died after Baptism. " They have also " restored Faith and renewed piety among the poor Huron captives. Irritateéd at the imprisonment of some of their warriors by D'Ailleboust, the Onondagas plot the destruction of the French among them. The latter make their escape, and return to Quebec, arriving there April 23, 1658. The Iroquois are harassing the French settlements, which not only are feeble, but have not dared to attack the enemy, fearing savage vengeance upon the French at Onondaga. The latter, upon reaching Québec; learn from escaped Heron captives that all the kindness shown to the French by the Onondagas was merely a pretense by those perfidious savages to lure first the French, and afterward the Hurons, into their power, [page 14] that they might massacre the former and enslave the latter.

Another letter from Ragueneau, addressed to Le Jeune, gives the particulars of the daring retreat made by the Onondaga colony. Upon learning of the plots against them, they construct boats in which to escape. A great feast is made for their savage hosts; when these, gorged to repletion, are overcome by sleep, the French stealthily depart (March 20), and set out upon their long and dangerous voyage to Quebec. In the rapids of the St. Lawrence, they are almost engulfed, and three men are drowned. After many perils and hardships, they reach Montreal, April 3.

From various letters received, the editor compiles a "journal of what occurred between the French and the Savages." This account begins with an historical sketch of the mission at Onondaga, from its inception in 1655 ; then follows a resumé of the alternate raids and embassies of the Iroquois, and the dealings of the French with them—mainly a repetition of what has already been narrated thereon in the Relations and Journal des Jésuites. The Writer describes various matters in detail—among them the proceedings of a council held early in January, 1658, with Mohawk envoys to Quebec. They bring letters from Le Moyne, who is wintering in their country. He writes that the Mohawks have sent all their young warriors on hostile expeditions against the Algonkin and Montagnais tribes north of the St. Lawrence he also relates the sad fate of the Hurons who were carried away from Quebec, who are now reduced to abject slavery by their captors. About this time, secret councils are held in all the Iroquois [page 15] tribes, where death is decreed for all the Frenchmen in their country. A friendly chief persuades them to delay the execution of this scheme until their young men return from war; and then he reveals the plot to the Fathers, who accordingly depart in secret for Quebec, as has been already related. Le Moyne quits the Mohawk country, and goes to the Dutch settlements, expecting to go on a Dutch vessel to Quebec; but in May he returns to Montreal with other Mohawk deputies. In June, a band of Oneidas capture and burn to death three Frenchmen. The new governor, D'Argenson, arrives in July. The day after his arrival, when he is about to sit down to dinner, an alarm is given of an Iroquois attack, and he is obliged to sally forth at once with the soldiers. Soon afterward, he conducts a scouting expedition to Lake St. Pierre, but the enemy elude him. As opportunity allows, the Iroquois continue to harass the French settlers; but the governor shows energy and courage in dealing with them.

A chapter of this Relation is devoted to an account (mainly by Druillettes) of the great Western region recently explored by Radisson and Groseilliers, with the tribes dwelling therein, and mention of "different routes from Canadas to the North Sea" information which is derived partly from those two adventurers, partly from Indians who have also traveled westward. Six routes to Hudson Bay (the "North Sea") are here described. Then follows an account of fourteen different tribes dwelling in the region of the great lakes. Most of these are sedentary, and very populous; and they offer a vast field for missionary labors,—all the more urgent, since the hostility of the Iroquois has either limited [page 16] or closed the missions thus, far conducted in the more eastern regions.

The virtuous life and pious death of a young Huron girl, the first of that tribe who had become a nun, are described by the Mother Superior of the Quebec hospital. A chapter (apparently written by Le Jeune) is devoted to differences in physical and mental constitution, in dress, and in various customs, between the French and the savages.

In the concluding chapter are given, as usual, some items of " news brought by the latest vessel." The retreat of the French from Onondaga was effected so skillfully and silently that the superstitious Iroquois, unable to explain it, regard them as demons, and fear them accordingly. D'Argenson keeps numerous Iroquois hostages in confinement, and refuses to release them unless children from the leading families in those tribes shall be brought to Quebec to be educated and Christianized in the seminaries there. Last, and best of all, the upper Algonkins promise to send down to Quebec a large and valuable shipment of furs, and ask for Jesuits to instruct them in the faith. During the past year, about nine hundred savages have been baptized. [page 17]

R.G.T.

Madison, Wis., April, 1899.

XCVI (concluded)

Relation of 1656-57

Paris: SEBASTIEN ET GABRIEL CRAMOISY, 1658

—————

In Volume XLIII., we present the first sixteen chapters of this Relation, and herewith give the remainder of the document.

[page 19]

[166] CHAPTER XVII.

OF THE PREACHING OF THE FAITH TO THE SONNONTOUAEHAORNNON IROQUOIS.

HE country of Sonnontouan, which is much more fertile and more populous than the other Iroquois Provinces, contains two large villages and a number of small ones, besides the Huron Village called Saint Michel, whose inhabitants sought refuge there to escape the general destruction of their Nation. They retain their own customs and peculiar usages, and live apart from the Iroquois, satisfied to be united with them in good feeling and friendship. As we have not a sufficient number of laborers wherewith to cultivate so extensive a vineyard, we content ourselves with preaching the Gospel to them, when they bring us their presents on ceremonious occasions and in token of alliance, or when we carry ours to them. For, as soon as Father Chaumont, shortly after our arrival in this country, had adopted the Oiogoenhronnons [167] as the children of Onnontio, he went to Sonnontouan to adopt those people as his brothers, and to make them really our brothers by means of the Faith, to which he strove to incline them.

Having assembled all the Elders of Gandagan, the principal village of Sonnontouan, and having bestowed the presents that are usually given as tokens of alliance, he commenced in a fervent and loud [page 21] tone to explain the principal truths of the Gospel, which he sealed with the three finest presents of all,, which he had reserved for this purpose. As a further inducement, he said: "I give myself with these presents as a warranty of the truths that I preach to you; and if my life, which I devote to you, do not seem sufficient for you, I offer you those of so many French who have followed me to Gannentaa, to bear witness to the Faith that I preach to you. Will you not trust those living presents, and such bravery and courage ? And will you be simple enough to think that so clever a band of men would have left their native country,—the finest and most agreeable in the world,—and endured such fatigue, [168] in order to bring a falsehood so far? " The event showed that those Barbarians were touched by the Father's discourse. After having maturely deliberated, they replied that they willingly believed and embraced the Faith which we had been kind enough to bring to them, and they earnestly begged the Father to reside with them, in order the better to instruct them in our mysteries. One was more deeply touched than the others; he would not allow the Father to depart before he had been instructed and baptized, and had obtained the same happiness for his wife. God rewards the labors of that Father with the same success in the other Villages.

Annonkenritaoui, who is the Chief of these peoples, was inclined to surpass all in fervor, and was one of the first Christians. A canker that was eating away his thigh compelled him to take to his bed. The Father, although ill himself, went to see him, and converted him to the Faith. He will, doubtless, be a great prop to it in his own country, for God [page 23] seems to have cured him, solely with that design, of a disease which every one considered incurable.

[169] Among the many Hurons who have preserved their Faith in captivity, the Father met a woman who had retained all the fervor of a good Christian. He learned from her that the Hurons from the Island of Orleans continued to practice our Religion as zealously as ever, and that one of them, called Jacques Otsiaouens, had by his constancy astonished the Iroquois who were burning him, omitting not a single one of his usual prayers, and continually invoking the name of Jesus in his tortures.

The Hurons of Saint Miche1 manifested no less devotion and were delighted to see once more one of their beloved Pastors. Everyone at first asked either for absolution for himself, or Baptism for his children. Even the old people, who had despised the light of the Gospel while their country was flourishing, now anxiously sought it, and earnestly asked for Baptism. So true is it that affliction gives understanding, and that adversity opens the eyes of those whom [170] prosperity had blinded. Nevertheless, however sweet those fruits of the Gospel may have been, the Father was soon obliged to deprive himself of them, because more pressing affairs called him elsewhere.

He had a fine opportunity, on the way, of ridiculing the superstition of the Infidels. His guide offered him a piece of wood, to throw upon two round stones which, surrounded by evidences of the superstition of these poor people, are encountered upon the road. It is the custom, in passing, to throw a small stick on the stones by way of homage, and add these words: Kouë askennon eskatongot,—that is to say, [page 25] "Here is something to pay my passage, that I may proceed in safety."

I cannot omit to mention the death of David le Moyne, which must appear precious in the eyes of good people, as we believe it did in the eyes of God. He was a young man of Diepe, about twenty years of age, whose zeal had led him to follow the Father to this Mission, after he had prepared for it by a general confession. .A bloody flux, [171] which caused his body to waste away for a long time, could not for a moment cool the ardor of his devotion; and he died on the shore of Lake Tiohero, with the gentleness and the resignation of one of the Elect, blessing God that he died in the land of the Iroquois, and in the exercise of his zeal for the advancement of the Faith. Was not that death a glorious reward for a life spent in procuring the salvation of Souls; and a remarkable effect of the protection of the Blessed Virgin, for whom the young man had always had a most particular devotion [page 27]

CHAPTER XVIII.

OF THE PREACHING OF THE FAITH TO THE ONNEIOUTHRONNON IROQUOIS.

E were preparing to start on the journey to Onneiout, when we received word that it was not safe to go there, and that plots were being laid to kill the French. The following was the foundation of this rumor. A warrior, but recently returned from Three Rivers where he had treacherously killed some Hurons, [172] was reproached with that deed by his people. Some said that he might as well have killed the French, because the Frenchman and the Huron were so closely allied that they were but one and the same; thereupon, the Brave replied that, if that were all, he would soon find means to till some, and that the French Ambassadors could not escape him.

Nevertheless, we proceeded on our way, after deliberating on the matter with the Elders of Onnontaghé who were to form part of the Embassy. Fathers Chaumont and Menart, accompanied by two Frenchmen, were those who undertook the journey.

Their first halting-place was in a forest, where the Captain harangued his band as usual. "Ah, my brothers, " he said, " how weary you are! What trouble to walk over the snow, over the ice, and through the water! But courage; let us not complain of the work, since we have undertaken it in so good a cause. Ye Demons who dwell in these [page 29] forests, be careful not to harm those who compose this Embassy. And ye Trees [173] that are laden with years, and that will soon be cast down to the earth by old age, delay your fall, and involve not in your ruin those who go to prevent the ruin of the Provinces and of the Nations. " He also addressed a commendatory harangue to the women who carried the provisions for the journey, praising their courage and perseverance.

On their arrival at the Village, after harangues and compliments on both sides, the y were taken into the cabins assigned to them. There they were told at first that, because of the Onnonhouaroia, which is a kind of Carnival among those peoples, they could not be offered anything to eat, and that an effort would be made to shorten the ceremony on their account. This was done soon afterward, the Elders obtaining its postponement to another time.

The first day was passed in receiving the visits of the old Huron Christians and the civilities of the Onneiouthronnons, who frequently repeated this compliment to the French: 'O my Fathers, what [174] trouble you have taken to come and see your children! " On the same day, they gave and received various small presents of slight importance, such as were only exchanged between individuals.

On the following day, which was set apart for the solemn presents, the Father, who was the spokesman, spread out twenty, giving an explanation of each one, especially of the three finest. One of them was given to adopt the Onneiouthronnons as the children of Onnontio; and the two others, to instruct them in the Faith. Thereupon, the Father explained our mysteries to them, exhorting them to recognize the [page 31] bright light of the Gospel, that came to enlighten them. This he did at length, without being interrupted; for they who speak in those Assemblies have the right to say all that they please, and no one has the right to interrupt them. This seed was so favorably received that there was reason to hope for a good harvest, had not the Elders of Onnontaghé, who were still fearing some surprise, hastened the Fathers’ departure.!

He preferred however to let them [175] precede him, rather than not baptize two old men whom he had already prepared for that sacrament. He administered it at the same time to several little children, after having amply paid his reckoning to his hostess by instructing and confessing her. [page 33]

CHAPTER XIX.

OF THE PREACHING OF THE FAITH TO THE ONNONTAGEHRONNON IROQUOIS.

O enable the Reader to understand the progress that the Gospel has made in this Nation, in whose country our principal Mission among the Iroquois is situated, it is sufficient to say that divine Service is celebrated there; that the Sacraments are administered; that the Christian virtues are practiced there with as much modesty, attention, and fervor as in the most Catholic and most devout Provinces of Europe. Over two hundred persons baptized within a short space of tinne, among whom are five of the most notable personages [176] of that nation, are the living stones that constitute the first foundation of this Church. These peoples are now so far from being ashamed of the Gospel, or from persecuting it, that they all glory in following or desiring it; and, when one of the two Fathers who labor in this Mission asks, on entering a cabin, who are the Christians, the answer he receives is that there are no longer any but Christians among them, since the elders have become Preachers of the Christian Law. Such is the influence exerted by the example of the leaders of Provinces and cities over the minds and conduct of the people.

Would to God that all who have authority among the nations illumined by the light of the Faith for several centuries, had the same zeal to lead to [page 35] virtue by their examples, deeds, and words those over whom the power of God has placed them. Observe how one of the leading Iroquois acquitted himself of that duty at a numerous gathering, whom he exhorted [177] to piety in the following words:

" Courage, my nephews, courage! Let us all believe; let there not be a single Infidel among us. And, since all that is needed to be a good Christian is to give up sin, you, young men, must cease to divorce yourselves; and you, young women, must no longer be unfaithful to your husbands. Let us hear no longer of larceny, of murder, or of sacrilege among us. Ah, how great would our happiness be, if we had banished from our country all those vices that have destroyed so many warriors, and have waged a more cruel war against us than all our other enemies! Let us therefore believe, my nephews, but let us believe in earnest; for Faith alone can make us happy in this life and in the next." That noble Christian was listened to with marvelous attention, and his discourse was interrupted only by acclamations, by which his auditors manifested their full approval.

The women have great authority among these peoples; their virtue [178] produces greater fruit, and their example finds more imitators, than elsewhere. The saintly death of Madeleine Tiotonharason, preceded by her profession of Faith, which she went to make at Kebec, was a happy proof of this. During her illness, she refused to listen to the discourses of those who tried to induce her to abandon our Religion, in order to be cured; and she retained to her last breath that Faith, to which her death was attributed. In consequence, her mother, her uncles and aunts,—who were converted shortly [page 37] before their deaths, in extreme old age,—and several of her other relatives, followed her example, dying a short time after her in the same zeal for the Faith, the same love for heaven, and the same contempt for death and for superstition.

The eagerness, the cries, and the tears with which the little children beg their mothers to take or carry them to the Chapel, that they may say their prayers there, show us sufficiently that the Kingdom of heaven is for children, and that God derives his glory from those little [179] creatures, as well as from those who are more advanced in years.

There is no one who would not be touched by the information sent us by one of the two Fathers who labor at Onnontaghé. Here are the words of his Letter: " The good Christian Huron woman of whose death I informed you yesterday left in the cradle a child three or four months old, whom we had baptized in our Chapel. In spite of our efforts, he was buried alive with the dead body of his mother, through a motive of compassion which is only too common among our Savages: they prefer to put an infant at the breast to death at once, rather than allow it to drag on a languishing and miserable life after the death of its mother, who alone can nurse it. They had more pity on the child of another Christian captive, who died some time ago. He has been fed since then, but has been attacked with consumption of the bowels, having been deprived too soon of his mother's m ilk. This poor little predestined child betrays every possible manifestation of joy whenever he sees me; one [180] would say, on seeing him clasp his hands when he is exhorted to pray to God, that he says in his heart the prayers that his lips cannot [page 39] yet utter. I observed him one day expressing a sort of content with his eyes and his lips, while I exhorted him to take the road to heaven, that he might follow his mother thither. I easily became convinced that there was something in him beyond the usual capacity of his age; and that, as he could understand what I said to him, he might also acknowledge and invoke his Savior. Therefore, I said to him: 'Charles, let us pray to God together; repeat these words with me: "JESUS, have pity on me, and make me go to heaven. "' But how delighted I was to hear that innocent babe, still at the breast, who had never spoken before, repeat intelligibly the words, Jesus, have pity on me, and complete the remainder by lisping it as well as he could! How happy that dying child seemed to me, when I compared him with so many children born in silk, whose first utterances are often blasphemies and infamous words, which they have [181] heard from the mouths of their parents or their servants!"

Those who have seen in the Relations of the past years what fervor existed in the Congregation established for the Hurons of the Island of Orleans, admired that result of the labors of several years; but no one could have ventured to hope that the same could be done in a short time among the Iroquois. God began to work this marvel by enabling us to establish three Congregations among three different Nations, the Hurons, the neutral Nation, and the Iroquois; and we observe in them the birth of that holy emulation which we wished to obtain when organizing them. Those who have been admitted to it, who are all among the oldest and of known probity, manifested their fervor on Palm [page 41] Sunday of the year 1657, which was the day of their first Meeting; they all assembled in the Chapel an hour before daylight, and publicly recited the Rosary before Mass began.

Finally, to judge of the successful progress [182] of the Faith in the new Church at Onnontaghé, it is sufficient to know that there is not a single family in Onnontaghé which does not welcome us with joy, and is not pleased to hear us speak of our mysteries; that not one of the Elders openly opposes the Faith; that there is not a poor slave or stranger who does not receive instruction; that there are very few children in the village who do not know the Catechism; that, in spite of calumnies, the majority of those who departed this life were benefited by our care, and died in the Christian faith; that, while a great mortality has prevailed in the country since we have been here, in which very many children were carried off, two only died without Baptism; that we have the happiness of having sent to heaven since we have been here the Souls of men, of more than twelve different Nations. In fine, there is not a cabin without one or more inmates who come every day to pray in the Chapel; and there is hardly a single person who has not some knowledge of the articles of our Faith, and some inclination toward Baptism.

[183] These fruits of the Gospel, which surpass all that can be said of them, would perhaps not have been less among the other Iroquois Nations, if we had been able to transport ourselves at the same time to various places, or if we had had the assistance of the good Gospel laborers whom we hope for. [page 43]

CHAPTER XX.

OF THE FRESH HOPES FOR THE PROGRESS OF THE FAITH IN THE MISSIONS OF NEW FRANCE.

O abundant a harvest, gathered in so short a time by so small a number of laborers, would suffice to lead us to hope for a still more abundant one, because the minds of all those peoples are already disposed toward the Faith. Moreover, the number of those who work there is shortly to be increased, as we hope; and we have already prepared for them an Iroquois Dictionary, to facilitate their learning the language.

[189] There is nothing that wins the Savages or excites their admiration more than the zeal which has caused a good many French to abandon the conveniences and comforts of France, to undergo the hardships of their own existence, and to abandon themselves to their mercy. The little fear that we manifest when we hear them say, "It is I who killed such a black Gown," "It is I who burned that other," gives them a favorable impression of the truths that we preach and that cause us so to despise the dangers of death and of torture.

Very few of our Savages come back from Kebec without greater esteem and affection for our mysteries, and without a desire to be instructed and to embrace the Faith; they say that they experience quite different feelings when they return from the Dutch settlements. But, without going so far, the [page 45] piety that prevails among the French who have accompanied us hither has inspired devotion and inclination toward the Faith in many Iroquois. They have since admitted it to us; [185] and a good Christian woman said recently: " What satisfaction must we not hope to enjoy in heaven at the sight of God and the Blessed, if we feel such joy in seeing the piety of the French!"

Our situation in the center of these Nations is a most advantageous one with respect to the conversion of the Savages,-both because the Missions can easily be extended thence into the neighboring Provinces, and because a great number of travelers constantly make this place very populous. Those who have not yet had the courage to declare themselves Christians at their homes come here to serve their apprenticeship in the virtues and duties of a Christian. They are certain to find opportunities for doing it properly; Catechism is taught here every day to all in common; the prayers are recited; the ceremonies of the Church are solemnized; public Instructions are given; and, on Feast-days, sermons are preached in Iroquois.

There are good Hurons who come here from a distance of thirty or forty leagues, to be regenerated and to resume their former spirit of fervor,-both through [186] the instructions that they receive, and through the examples of the French and of the converted Iroquois. Some even remain as long as they can, to share in our spiritual and material alms. ,Among the latter are many poor slaves, whose Faith has been sorely tried by the misery that they have endured, and who hope that the liberality and charity of the French will be strong enough to burst the [page 47] bonds of their slavery. be assist them to the best of our ability, until such time as we can procure them that happiness. Thus, in addition to the maintenance of a large number of French who have accompanied us to this country, we relieve the wants of all these poor wretches,-keeping, as it were, open house for the Savages. We have every reason to acknowledge that it is solely the liberality of God which enables us to manifest our own, and to attract the Savages to the Faith by those alms; for we have brought no means of subsistence with us to this country, and do not yet possess an inch [187] of soil therein capable of supporting us. If we could settle in the land of the Sonnontouaehronnons, who urge us to do so, and could display the same liberality, we would have every reason to hope that all the Savages, not only of that Nation but also of all the surrounding countries, would soon submit to the truths of the Gospel, when they should see it published with such éclat. Thus, we would be enabled to go and establish the Cross of Jesus Christ in other countries beyond those of the Iroquois, and among Nations who seem to hold out their arms to us, and to invite us to go and break and distribute the bread of life to them.

For our Iroquois have discovered, beyond the Cat Nation, other and numerous Nations who speak the Algonquin language. There are more than thirty villages whose inhabitants have never had any knowledge of Europeans; they still use only stone hatchets and knives, and the other things that these Savages used before they began to trade with the French. Since [188] the Iroquois carry fire and war thither, why should not we carry to them the fire [page 49] and the peace that Jesus Christ brought into the world? We hope for the assistance needed for these undertakings, for which we would gladly shed our blood to the last drop, and spend our lives to the last breath. We have reason to hope that France will not fail to supply us with the means necessary for carrying out these designs, and to aid us in accomplishing such glorious expeditions; for we may expect, from a most Christian Kingdom, all possible zeal for the spread of the Faith and of Christianity. [page 51]

[189] CHAPTER XXI.

LETTER WRITTEN TO REVEREND FATHER LOUYS CELLOT, PROVINCIAL OF THE SOCIETY OF JESUS OF THE PROVINCE OF FRANCE, BY FATHER FRANÇOIS LE MERCIER OF THE SAME SOCIETY.

THE Reader's pious curiosity will feel much satisfaction at seeing a Letter that could not be printed last year, because it was received too late, as also were the Memoirs from which the first Chapters of this Relation have been compiled. The Father, who was then superior of those Missions, wrote this Letter from Montreal, through which he passed on his way to the country of the Iroquois.

 

Y REVEREND FATHER,

Pax Christi.

After addressing all our vows to Heaven to implore its aid we have recourse to your Reverence to ask your holy blessing, before embarking on the most dangerous [190] and likewise the most glorious enterprise that can be undertaken in this country. We are on the eve of our departure to go and collect what remains of the blood of the Son of God among those peoples, where we have had the happiness of shedding our own and of carrying the light of the Faith to them, although their sole design hitherto has been to extinguish it; that is, we go to establish ourselves among the Iroquois. I think that, in mentioning those Barbarians, I say all that can be said; [page 53] for their name alone shows the risk which we runand the glory which will accrue to God from the execution of that design.

We are not ignorant of the fact that these Savages have eaten us with relish and have drunk with pleasure the blood of the Fathers of our Society ; that their hands and their lips are still wet with it, and that the fires in which they roasted their limbs are not yet quite extinguished. We have not forgotten the conflagrations that they have kindled to consume our houses, and the cruelty that they have practiced on our bodies, which still bear its marks. We know that their whole [191] policy consists in knowing well how to plot treachery, and to conceal all their plans for it; that no Nero or Diocletian ever declared himself so strongly against the Christians as these bloodthirsty Savages have done against us; and that the Faith would at the present moment be received among many Infidel Nations, had they not surpassed in rage and fury the greatest persecutors of Jesus Christ. We have not yet been able to dry the tears in which, for six years, our eyes have been bathed when we cast them upon the flourishing condition of the Huron Church before those Oppressors had sapped its foundations,-making Martyrs of its Pastors, and Saints of most of its members; and leaving but a very pitiful remnant, who have sought refuge under the wing of the French, the only asylum left them in their misfortune. We see that, ever since that first havoc, they have always pushed on their conquests, and have made themselves so redoubtable in this country that everything gives way before their arms. They still have strength in their hands, and perhaps treachery in their hearts; and our allies [page 55] [192] are so weakened and so reduced in numbers, that barely enough remain to preserve the names of many very populous and very important nations. Notwithstanding all that, we consider ourselves so convinced of the will of God-who, of old, turned his greatest persecutors into his most illustrious Apostles-that we have no doubt that, at the present time, he opens the door to his Preachers, that they might go and plant the faith in the very heart of his enemies, triumph over their barbarity, change those Wolves and Tigers into Lambs, and bring them into the fold of Jesus Christ.

It is not without reason that we conceive such bright hopes. The manifestations of Divine providence and the means employed by its guidance, which has so well directed matters to the point at which they have now arrived, compel us to admit that we cannot, without extreme cowardice, disappoint the expectations that God has caused to arise for us where we least expected them. Had we not observed the finger of God at the outset [193] and in the course of this undertaking, we would have mistrusted our own zeal, and have feared that we were acting with more fervor than prudence; for all human appearances seem to contend against our resolution. But God acts so manifestly, in the whole of this matter, that no one can doubt that it is a work of his hand, the execution and the glory whereof belong solely to him. For what power other than his could force these peoples, inflated with pride on account of their victories, not only to come and seek a peace with us of which they seemed to have no need, but also to place themselves unarmed in our hands, and throw themselves at our feet,-begging us to accept [page 57] them as our friends, when we were so weak that we could no longer withstand them as enemies ? They had but to continue, to massacre the remainder of the French Colony, for they met with hardly any resistance either from the French or from the savages, our Confederates; and, nevertheless, for over three years, they [194] incessantly sent presents and embassies to ingratiate themselves with us, and to solicit us to make peace. Old and young, women and children, place themselves at our mercy; they enter our forts; they act confidently with us, and spare no effort to open their hearts to us, and to make us read therein that all their solicitations are as sincere as they are pressing.

They are not content with coming to us, but for a long time they invite us to go to them, and offer us the finest land that they have, and that is to be found in this New world. Neither the necessities of trade nor the hopes of our protection induce them to do all that; for they have hitherto had and still enjoy both those things with the Dutch, much more advantageously than they, can ever hope to do with the French. But it is the act of God; he has, doubtless, lent an ear to the blood of the Martyrs, which is the seed of Christians, and which now causes them to spring up in this land that was watered by it. For, not only have those greatest enemies of the [195] Faith given presents to declare that they wish to embrace it; not only have they asked for Preachers to instruct them, and publicly professed in open Council that they were Believers; but the Fathers of our Society who have passed the last winter with them have also observed so many good dispositions for the planting of a new Church among them,-not [page 59] only from the miraculous things that have happened there, as Your Reverence will see in the Journal, but also from the numerous first-fruits already consecrated to heaven,-that we depart, with all confidence, to cause the name of Jesus Christ to resound in those lands where the Devil has always been master from the beginning of the world.

If those peoples are so anxious to have us in their country, we feel no less eagerness to leave ours, and to go among them. And this is another proof of the will of God, who disposes all things so opportunity that I find myself equally and agreeably importuned from two very different directions,-on one side, by the Iroquois, who urge us; on the other, [ 196] by our Fathers and Brethren, who eagerly ask to be allowed to join the party. The desire of the former and the zeal of the latter compel me to satisfy them all; and, although the former have hitherto manifested nothing but cruelty, the latter feel only an affection for them, which makes them hold life cheap, and lavish it generously, for the salvation of those who have so often sought to put them to death. I have no doubt that God-who himself governs his work, and who inspires that fervor in the Fathers of our Society who are in these countries-will do likewise in our Houses in France;: and will induce many to come and have a share in Conquests so brilliant, although accompanied by incredible labors and very great dangers-or rather, by lofty hopes of dying on the field of battle. I can readily imagine that they Will cast themselves at the feet of Your Reverence, as I see them here embracing mine, in order to obtain the greatest favor that a member of the society of Jesus can expect to obtain; for he can never hope [page 61] for a greater honor than that of sacrificing himself to carry into barbarism the name of his leader, and [197] to cause him to be adored by the Iroquois.

Divine providence also manifests itself by giving us at this moment a goodly number of our Fathers, who not only have the courage to expose themselves to everything, but also possess the capacity of teaching those Barbarians,-whose language, as well as that of many other Nations still more remote, is not very different from that of the Hurons. It is this that revives their fervor and gives to old men, broken down after glorious labors, the courage to desire to go among those peoples, and to spend the remainder of their lives, with the same zeal that they manifested fifteen or twenty years ago when they labored in the Huron Missions. Even those who do not belong to our body feel in their hearts some sparks of the same ardor, and offer to lend a hand to so grand a work. Were one to believe them, either New France would be almost entirely Iroquois, or we would no longer have any French except among the Iroquois,-so greatly are they convinced of the sincerity of those nations. That is why, after having well implored the assistance of the Holy Ghost and deliberated upon all the circumstances [ 198] of that peace, there is not a single person who can reasonably doubt that they are earnest in so persistently seeking to obtain it,.

It is true that the stumbling-block which might hinder our design lies with the lower Iroquois, called Anniengehronnons, with whom we do not go to dwell. They may: presume that, if we unite ourselves so closely with the four Upper Nations, it will be to place ourselves in a position to fear them no [page 63] longer. But, even if they should oppose our establishment, we far prefer to have them alone for enemies than the four Nations together; these would become irritated if we refused them our friendship, and-seeing themselves disappointed in their just expectations, and so manifestly deceived after such solemn promises, so frequently reiterated both here and in their country, to go and settle in their land-they would make us experience the baleful effects of that vexation. Thus, a refusal or delay would be followed by the total ruin of this new France, which, after being reduced to extremities [199] by a single Nation, could not long withstand the efforts of the five together, if they conspired against her. The blessing of peace, which we are beginning to enjoy, is so sweet and so necessary for the publication of the Faith that, even if there were great danger, we would willingly immolate ourselves, as public victims, to avert the storm which would inevitably burst upon our French, and to ward off the misfortunes which would accompany a war more dangerous than those that preceded it. But, even if we had not all those moral assurances that God has touched the hearts of the Iroquois, we should consider ourselves sufficiently compelled to devote our sweat and our blood to the last drop For we see that, during the short time while we have been with them, we have already placed a number of them in heaven and in the Church; that we have preached the Gospel to five or six different nations who are there; that many already know the principal mysteries of our Religion; that their great complaint is that we cannot be everywhere to teach them; and, finally, that it is not to them alone [200] that the Faith will be preached, [page 65] but that they are the entrance and, as it were, the passage through which the Faith will be taken to many other Nations who have never had any knowledge of Jesus Christ or of his Apostles.

Such is the state of affairs; and such are the effects of so many prayers, mortifications, fasts, alms, and good works, which have been performed in both Frances, and have caused so great a design to be conceived. But, as the undertaking is arduous and difficult of execution, we beg those pious Souls to continue their fervor, so that God may continue to pour his blessings on this country. .And, for my part, I beg Your Reverence and all our Fathers and Brethren of your Province to lift your hands to heaven, while we go to declare war against Infidelity, and to fight the devil in the very heart of his country, I am, with all possible respect and submission,

Your Reverence's

Very humble and very obedient

servant in Our Lord,

From Montréal, this FRANCOIS LE MERCIER,.

6th of June, 1656, of the Society of Jesus, [page 67]

[201] CHAPTER XXII.

LATEST NEWS OF WHAT HAS OCCURRED IN NEW FRANCE.

CANNOT refrain from sharing our joy with the Reader, by telling him the happy news that we have received by the latest ship, while the last sheet of this Relation was being printed. It is the conversion of more than four hundred Barbarians, for which God has made use of the zeal of' Father Menard, a very fervent Religious of our Society, But, as there is no bliss without alloy, we have received by the same ship a Letter which causes us no slight affliction; for it informs us of the treachery of the Sonnontoueronnons,. as you will see with sorrow by reading this same Letter the printing of which I did not deem expedient to defer to next year.

 

[202] On the road from Kebec to Onontaghé,

this 8th of August, 1657.

Y REVEREND FATHER,

Pax Christi.

I can truly say, Propter verba labiorum tuorum ego custodivi vias duras. Since our departure from Montreal on the 26th of July, in company with fifteen or sixteen Sonnontoerronons, thirty Onnontagheronons, and about fifty Christian Hurons,-men, women, and children,-the road to Onontaghé has [page 69] been sown with crosses that have been very grievous for us. But, as obedience had led me to enter upon it, I found that Jesus Christ is on the Cross, and that he makes it agreeable to those who choose to seek it. I foresaw that we were to have a great deal of trouble on that journey, from the reluctance that I remarked, at the outset, on the part of our Onontagheronnons respecting the embarkation both of our French and of the packages, the greater portion of which we were compelled. to abandon five leagues above Montreal. I had difficulty in finding some one who would [203] take me on board; and I was compelled to embark in a last canoe, abandoned on the beach, with our Brother Louis le Boesme, two Frenchmen, and two Savages, whom I found it difficult to win over. For all my provisions, I took but a small sack of flour. Every day I experienced fresh difficulties; I found either some of our French stranded on the way, or packages left behind. I had to attend to all this, and, except among our good Christian Hurons, who were my refuge, I met with nothing but a cold reception everywhere. We were afraid of encountering a hundred Agnierronons, who were said to be waiting for us at the entrance to the great Lake of the Iroquois, to make themselves Masters of our Christian Hurons, and to take them captive. I had prepared them for everything that could happen to them on that score; all had confessed, and their hearts were ready. The ways of God are adorable, although they are hidden from us. The misfortune that befell our Hurons came from the very Onontagherronons to whom they had [204] confided themselves, and who had promised them such inviolable fidelity in so many parleys for peace, [page 71] in so many embassies from both sides, and by so many and such solemn presents.

On the third day of this month, between four and five o'clock in the evening, our canoes reached an Island where we were to stop. A Captain who was in the last canoe began the first Act of that Tragedy, by splitting from behind, with his hatchet, the head of a Huron woman, because she had persistently refused to consent to his lewdness after having been solicited to it for four days. When the news reached the spot where we were, the Onnontagheronnons stood to their arms, as if they intended to fight the Sonnontouerronons and avenge that murder. That lascivious Captain of the Onnontagheronons ranged the Hurons-men, women, and children-amid his people, going from one side to the other as if to calm their minds. I also came and went,-now to one party, now to the other,-after [205] warning our French not to interfere in the matter, but to remain quiet. That Captain and I had very different designs I endeavored to allay the storm, while that wretch excited it, and maliciously disposed everything for it. But finally the lightning that had caused the thunder shot forth from the cloud in which it lay hidden, and fell on those poor innocent victims, who were massacred before the eyes of the women and children. Seven Christians were killed with hatchets and knives; the women and children were made captives, and wereé despoiled of all their goods, their beaver Robes, their ornamented Moose-skins, their collars of Porcelain beads, and the presents that had been given them at Kebec. My eyes were compelled to gaze on this spectacle of horror, and my heart was pierced by it. Then I saw what consolation Faith [page 73] gives, in the midst of the bitterest sorrows. There was not one of those poor captive women who did not receive with affection the advice that I gave them,— reminding them [206] that God had not promised to Christians joy in this life, but in eternity; and that, by patiently enduring unhappiness on earth, we shall be happy in heaven. They offered their sorrows and fears to God, blessing him because neither their Faith nor their hope in death could be taken from them. When night came, I assembled the Onnontagheronnons and the Sonnontouerronnons in a public Council, to speak to them about what had happened. I told them openly that the blows that had fallen on the heads of the Hurons had rent my heart, and that I could not restrain my tears at so pitiful a sight; that. a father and a mother could not see their children massacred and reduced to slavery without sharing their sufferings. I added that I wished them distinctly to know that I had the heart of a Father and the tenderness of a mother for those poor Christian Hurons, whom-I had had under my charge for twenty years, who loved me, and for whom I retained a friendship that could be severed by death alone. [207] " Yes," I said to them, " kill me, burn me, and let them live, if by my death I can bring them back to life. But, since such wishes are vain, I have three words to carry to you:

"The first is, that you stay your fury and your hatchets, and that you do not continue to vent your cruelty on those who remain. Already too much innocent blood has been shed. God, who has witnessed it, will take vengeance for it if you irritate him any more.

"The second, that you treat kindly those poor [page 75] captive women and children, and' consider them not as a nation different from yours, but as being the same people with you.

"The third, that we continue our journey as if nothing had happened. " I used for this six thousand Porcelain beads. They replied that they would pay heed to what I said.

But that wretched and treacherous Captain had the effrontery to tell me publicly that Monsieur the Governor, Father Mercier, and Father Chaumonot had empowered them to perform that act of cruelty. I loudly replied to him [208] that it was a falsehood, and that such treacheries were as far from our minds as heaven from earth. He had no answer to make except that I did not know all that he knew.

We were secretly informed that on that very night they would finish the last act of the tragedy on our own persons. Everything seemed to be prepared for it, and we were ready; but God has so far been pleased to be content with our willingness. It will come when it pleases him; but we see on all sides tempests gathering and storms that seem as if they would burst only upon us, who are but too happy to spend our lives in the service of God and to die for his glory; for in life and death we belong altogether to him.

I commend to theé prayers of all our good friends this captive and suffering Church, with the Pastors and the flock.

My Reverend Father,

Your Reverence's

Very humble and obedient

servant in Our Lord,

Paul Ragueneau, of the Society of Jesus. [page 77]

[209] EXTRACT FROM ANOTHER LETTER SENT BY THE SAME SHIP.

PRAISE God that Your Reverence still continues in charge of our affairs; but I am somewhat surprised that you should nevertheless speak to us in a different tone than usual. Where is the time when you wrote to us that we had nothing to fear, and that God sent you what was needed to succor us in this extremity of the world ? How comes it that you now complain of our excessive expenditure ? We are in a country where the expense is much greater than in that of the Hurons; where we can expect no aid from these countries; among treacherous and perfidious people, who have been in the habit of ill-treating us for a long time. Here is a gathering of captives, brought from all parts, who, after all, are capable of being made children of God. I have baptized for my share over four hundred in the past year. We walk with heads [210] erect amid dangers, insults, hootings, calumnies, hatchets, and knives, with which they very often pursue us, with intentions of putting us to death. We are almost daily on the point of being massacred: Quasi morientes, et ecce vivimus. And you write to us that you can no longer maintain this Mission. I prefer, my Reverend Father, to abide by the last words of your Letter, which tell us that, after all, if we do well on our side, God will on his part do what is necessary. Yes, assuredly he will succor us if we seek his glory, and if we expose our lives in applying his blood to these poor abandoned Souls. That is what all our Fathers are doing here, with incredible pains and labor. If God who has brought us into this [page 79] Barbarism, should cause us to be killed, be he praised forever. It is Jesus Christ, it is his Gospel, it is the salvation of these poor Souls, that keep us here and stop us almost in the midst of the flames. Our eyes are accustomed to see men burned and [211] eaten. Pray God that he may make Christians of these Cannibals, and that he may strengthen us more and more; and we shall pray him to touch the hearts of those who love him, in order that they may help you to succor us.

END.

[page 81]

XCVII

Journal des PP. Jésuites

en l’année 1658

—————————

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

 

[page 83]

JOURNAL OF THE JESUIT FATHERS, IN THE YEAR 1658.

1658 , JANUARY.

1. FATHER Pijart went to see Monsieur The abbé. The abbé did not return any visit.

26. The river was closed by the ice, in front of Quebec, from bank to bank.

31. La rose arrived from Montreal with three agnieronons, who bore letters from Father le Moine, and came for their prisoners.

FEBRUARY.

4. The 3 Iroquois ambassadors delivered their presents at the fort, in the presence of Monsieur the Governor, of the Fathers, and of the habitants, There were 7 for Onontio, and 2 for the savages. The object of all of them was only the surrender of the prisoners.

12. The same ambassadors were called together. Monsieur the governor Sternly rebuked Them; he told Them to choose war or peace, in accordance with what father le Moine had told them in their own country, and had written to the sieur Governor; and he did not let them know whether he would send them back or not.

When the Agnieronons saw that there was no hope of returning, and that the Council [page 85] of Algonquains and hurons was about to disperse, they gave a present of two collars to say,

1. 1st: " I assure thee once more that I know not the murderer; that I learned at Montreal that it was the oiogeronon with The oiotchronon."
2. " If thou wilt permit two or three of us to go and inform our elders of the state of our affairs, thou shalt See in the spring Ondesonk and the murderer come to give thee satisfaction. I wipe away in advance the blood with which the ground is Covered."

Onontio's harangue was in these terms:

"I think that thou considerest me a child. If I speak to thee, thou feignest to listen to me. Thou Imaginest that thou wilt kill me whenever thou likest, as thou dost with a captive. Thou treatest me as one treats a dog; when it is beaten with a stick, it howls and runs away; If it be given a piece of bread, it fawns upon those who have beaten it. Thou killest the Frenchman; he cries out: 'I have been killed.' Thou Throwest a collar mockingly, and sayest: 'Be silent; we are friends.' Know that the Frenchman never forgets thy continual treachery. He will take revenge for it; he will no longer suffer thee to despise him. There is but one word; make reparation, or name the murderer. I will say no more. Thou art not a man; thou never keepest thy word. 'I know very well that thy army is in the field. Thou thyself didst say so to the onontaerronon who is at Montreal, and to thy brothers who are at 3 Rivers. And yet thou seekest to beguile me with a collar. [page 87] The blood of my brothers cries out very loud. If I be not soon appeased, I will give satisfaction to their souls. It is Ondesonk whom I wished to see; he does not appear. His writing that thou bearest is so old that I no longer recognize it. . . . Thou askest that the hatchets and kettles be restored to thy people;. hast thou brought back the things that thou didst pillage in the French houses 2 years ago ? " etc. " There is but one word: make war or Peace, and be no longer treacherous. The Frenchman fears nothing when he is resolved on war.

"Thou askest the Algonquain and the huron what each has in his heart. Thy brother the Onontaeionon betrayed the huron, who had given himself to him; and, as to thee, thou didst and dost now come to break the head of the Algonquain. Both one and the other suffer me to save thy life; it is because they obey me. The collar that thou gavest them in making that request would have been used by them to strangle thee, did they not respect me. "

The same Agneerronons, when ready to depart, received 3 presents from Onontio—

1. "I speak to thee for the last time. Thy treachery and perfidy deserve that I should drive thee away, and trample on thy gifts. Go and tell thy Elders that thy people are coming, and that the purpose of the irons which thou sawest on their feet is to give them sense, and not to make them die; for I do as much to my true brothers, the .Algonquains and [page 89] hurons, When they are sometimes foolish. "
2. Tell thy elders that I wish to know the Montreal murderers. Let them open their eyes and their ears, and look toward Montreal; everything there is still covered with blood, which cries out for full satisfaction against those who have disturbed the whole earth."
3. "I wish to see Ondessonk himself, in person; his brothers wish to see him, " etc. They replied that he would come as soon as canoes could be made.

19. Monsieur Villerè was married. Father Vimon attended the wedding and spoke to Monsieur the abbé. The same sieur came to see father Mercier, who was ill.

MARCH.

3. 4, 5. The 40 hours' devotion was held on these three Days, in our Chapel. The blessed Sacrament was exposed at half past 4 o'clock in the morning, and was put back into the tabernacle at 7 o'clock in the evening. On Sunday, high mass was chanted, at which a sermon was preached; then there was catechism, followed by vespers and benediction at 5 o'clock. On Monday, high Mass with music as on Sunday, With benediction at 5 o'clock in the afternoon. On Tuesday, high Mass, and benediction at 4 o'clock, Which concluded The 40 hours. There was a large gathering of people, Who showed much devotion.

13. Monsieur the governor went with Monsieur Vignard to visit the côte de beaupré, [page 91] to see whether they Were working on the redouts. Monsieur Vignard, who was delegated by Monsieur The abbé blessed the site of the church at the petit cap; and Monsieur the governor laid Its first stone.

23. Saturday. Lamote and Tieri were condemned by the Gentlemen of the Council to pay a fine of 500 livres Each, for having sold goods at a higher price than the tariff.

31. Monsieur the abbé said in his sermon that it was a mortal sin to sell brandy to the savages, because they ask for it only in order to become intoxicated. He had previously said that it was not a mortal sin.

31. Monsieur Chartier condemned the sieur Lespinay, with his associates,-to wit, the hospital Mothers,-and the contract of partnership was set aside, because it was entered into by persons who, like the Nuns, are Not qualified to engage in the trade. The history of this partnership is a Long one.

APRIL.

1. The habitants of cap rouge were summoned before Monsieur the Governor, to answer for having refused to provide the blessed bread for the parish church of Quebec. After Hearing all their arguments, he advised them to come to an understanding, as soon as possible, with the Churchwardens of the parish, to pay a few écus every year as an Acknowledgment to the parish church, for supplying the blessed bread; they all agreed to this.

18. Holy Thursday. We celebrated the [page 93] benediction at a quarter past 5 o'clock, at the conclusion of the tenebræ in: the parish church. We sang the Miserere in faux-bourdon, then the Vexilla regis, also in faux-bourdon; after which Father Claude Pijart, who was in his surplice before the blessed Sacrament, added Respice quæsumus, and thus ended the ceremony.
19. I went to visit Monsieur The abbé who was ill. Father Vimon was requested to say mass in the parish church on Easter Sunday. Father Pijart Visited him on Saturday, the 20th.

3

21. Father Vimont was requested to say mass in the parish church. On the same Day, there was posted on the door of our Church a mandate from the sieur Abbé to the effect that all the priests, both secular and Regular, and the Religious of both sexes, were to recite after mass until the feast of St. John the litany of the name of Jesus, for the needs of the country.

23. The mission of Onontage was broken up. All our fathers, brethren, and Frenchmen who were there arrived at Quebec, about 5 o'clock in the evening.

MAY

13. Father Albanel started with Father du Peron, our brother Nicolas Charton, Guilaume Boivin, and Charles Panie, far Tadoussac.

20. We received news at Quebec by the Alguonquin warriors that Father Simon le Moine had arrived at three Rivers with 3 Agnieronons, one of whom was an elder. [page 95] Those warriors brought the scalp of an agnieronon, whom they had killed.
21. About noon, father le Moine came with three agnieronons, who brought him back, and 6 hurons of Montreal; these had left the army of zoo who were to go to Tadoussac.
1. Father Le Moyne brings back the voice of the .Agneerronons, who, on the 19th of April, in the presence of the most notable among the Dutch of Manatte, gave him 7 Presents.—

1. "I wipe away the sweat from thy brow, and the mud from thy shoes."
2. "I give thee 3 of nip people, one of each nation, to take thee back. My brother will take my place as thou takest that of Onontio, who comes not to see us."
3. "Thou seekest a quarrel; and say not that it is I. I brought Marguery back to thee, and Thou didst tell the onontagherronon to kill me."
4. "I have nothing crooked in my thoughts. I wish to be thy Brother. We who are men of wisdom say to thee, Take heed of what thou hast done."
5. "That the Algonquains, on whose account our nephews are being detained, may let them go."
6. "Thou shalt not put me in irons. If on another occasion thou be killed, how can I help it ? "
7. "Do like the dutchman, who interferes not in the wars of the Wolves, " etc.
8. "Ye Dutch, be witnesses that I tell the Frenchman that he commences the 1st." [page 97]

Onontio replies, ——

1. "To grease the feet of the conductors of Father Ondesonk — 3 coats.
2. "I unbind thy nephews. "
3. "I dispel the fear of the elders, who are afraid to come to us. "
4. "The Algonquains and hurons obey us perfectly. It is I who was killed at Montreal, it is I who put thy nephews in irons, and it-was neither the huron nor the Algonquain. "
5. "Thou art the 1st to irritate me; never have I commenced war. When-with one hand thou gavest me back the late Marguery and Normanville, with the other thou didst kill my brother, the Algonquain. "
6. "I remove the brushwood from the toad that the elders will take. "
7. "Those of thy nephews-who shall remain here will keep up the fire that thou didst formerly kindle here for thyself. "
8. "I speak not; thy voice is still lost with thy presents. When the elders shall come here, I-will speak. "

After the council, one of the 3 Ambassadors divided a collar in: two. With one half he said: " It is the oneioutchronon who has killed thee; he is thoughtless, and sometimes does the same to me, who am his Father." With the other, he gave thanks that his nephews had been unfettered:

25. The Iroquois returned to their country.

On the 22nd, while the Council was being held on the gallery of the fort, at which were present Monsieur the governor, the Fathers8 [page 99] Superior, Mercier, Chaumonot, and Gabriel, the Alguonquins, hurons, and Iroquois, The Gallery broke in the middle. All who were on it fell, but without injury, except to two or three.

JUNE.

15. 23 hurons set out for war against The Iroquois in three Canoes, in the Iroquois fashion.

17. The Montreal boat arrived at Quebec, and brought news that last Thursday, the 13th of the above month, three Frenchmen were captured by a Canoe carrying 6 Iroquois, at 5 o'clock in the morning, at the first river. Their names are: Adrien Joliet, Fouquet, and Christophle.

20. The Feast of the Blessed Sacrament. Monsieur The abbé carried the blessed Sacrament in procession to our house. Two of our fathers received him, at a distance of 200 paces from the church, with 4 boys in surplices. Two held basins full of flowers, which they scattered over the Road; two others carried incense, to supply the fathers who incensed. They Conducted Him in that fashion to the altar-rail, And; then back again To the parish church.

JULY.

11. At 2 o'clock in the afternoon, the 1st Ship anchored before Quebec, bringing us Monsieur d'Argenson the Governor, father Claude Aloes, and two of Our brethren.

13. A Montagnais woman was killed by [page 101] the Iroquois in Monsieur de Repentigni's field; two other Alguonquin women were wounded, and 2 little girls escaped.

On the same Day we learned by letters from Montreal, brought by some hurons, that the Iroquois had been Valiantly repulsed there.

28. Monsieur the governor did us the honor, with Monsieur The abbé Queylus, of coming to dine at our house. There he was received by the Youths of the country with a little drama in French, Huron, and Alguonquin, in our Garden, in the Sight of all the people of Quebec. The sieur governor expressed himself as pleased with that reception.

AUGUST.

1. The Alguonquin and Huron savages went to pay their respects to Monsieur the governor at the fort. The Alguonquins gave him two presents, one of 10 Beaver-skins, the other of as many. The 1st was A token of congratulation on his arrival after so many dangers; the 2nd, to tell Him that they acknowledged him as their Captain-that they would listen to his voice and obey his orders. The Hurons also gave 2 presents; the 1st was a Collar of 3,000 porcelain beads, and the second of 100 beads strung together. They had the same meaning as Those of the Alguonquins. Monsieur the governor said that he was much pleased to see them, and that he would speak to them in due time.
2. Monsieur the governor gave a feast of 7 Kettles to all the savages.
3. He replied to their presents by three [page 103] presents to the Alguonquins and 3 to the hurons, which had the same meaning for both.

1. 1st: " I wipe away the tears that you shed because your people have been killed,"-12 livres' weight of powder and 30 of lead to the Alguonquins; and to the Hurons 12 Swords.
2. "I give you a beverage to restore your voice when you have to exhort the Young men to battle,"- 12 Swords; and, to the hurons 200 iron arrow-heads. 3rd: "I exhort you to believe, and to do what you are taught; above all, to avoid polygamy and drunkenness, which I will not tolerate,"-2 guns; and, to the Hurons, 12 hatchets.

6. Tadourneau's ship arrived at Quebec.

8. Father Albanel arrived from tadousac.

We caused Our patent of vicar-general to be communicated to Monsieur The abbé.

13. Monsieur the governor went up to 3 Rivers and to Montreal, with three shallops And some French and savage canoes.

The 3rd ship arrived at Quebec, bringing us Father Lionne.

15. At 5 o'clock in the morning, the bark from new Holland arrived, with letters from the minister for father le Moine.

21. Monsieur The abbé de Queylus, with Monsieur d'alliboust And his wife, started from Quebec for Montreal, in Company with 60 persons, in three Shallops.

At night, the Iroquois made their appearance at cap rouge; they captured Jean Hayot who succeeded, by cunning, in escaping from their hands. [page 105]

30. A huron, who was going for wood, was captured by 4 Iroquois in the fir grove on this side of our mill.

September.

4. A shallop from three Rivers brought to Quebec 7 agnieronons, who had been caught by stratagem by the French at three Rivers.

6. At 4 o'clock in the afternoon, the ship of le Gagneur started with 6 of ours-namely, Fathers de la place, du Peron, Fremin, Richar, and our brethren nicolas Fauconier and Louis le Boheme.
7. Atogwatkwann called La Grande cueilliere ["The Large spoon"], chief of the 7 Annieyeronons captured at 3 Rivers, gave, in the presence of Onnontio, the hurons, and the Algonquins, these gifts,—

1. "I come to lay my head at the feet of Onnontio, in full confidence that what Achiendase said on his behalf to all our Iroquois nations is true-namely, that false rumors could never alter the thoughts of peace between Him and us."
2. "This is to dispel The distrust that we might feel toward each other."
3. "I Come to :see if our people whom You have put in irons are still Alive."
4. "I clear the minds of the hurons, that in future they may not circulate false rumors, either on one side or on the other."

Onnontio Replies, —

1. "Although I have so often invited thy Elders to the council, still they do not appear; [page 107] but, in place of them, thou comest to break our heads. What else shouldst thou deserve but fire, were we as cruel and as Vindictive as thou ? On the contrary, we grant life to thee and to thy people, and we Wish that two of your band should go and give information of it in your country, and tell the Elders that the others live-those who were last as well as those who were first captured; and that The French, the hurons, and the Algonquins, who are inseparable, have so decided. "
2. "Thou hast promised to snatch the hatchet from the hands of all the Iroquois nations. Then do so at once; for we French, Algonquins, and hurons desire peace, either with all or with none. And, to show that thou hast done so bring us back the Captives of all the nations, namely, French, Algonquins, and hurons. "
3. "The place of the council shall be at 3 Rivers, whither The Ambassadors shall come with heads erect to deliver the usual harangues, and no one shall come secretly and through The brush wood; otherwise, if he be caught, he shall be condemned to the fire."

16. At 6 o’clock in the morning, the boat from Montreal arrived, bringing us Father le Moine and Monsieur Sutra, with abundant News, both good and bad. Garaconké, chief of the Onontageronons, had Come to Montreal with presents, etc.; two Frenchmen, taken prisoners at 3 Rivers, had been brought back; 11 Onontageronons had been taken prisoners at Montreal; 2 Onontageronons had been [page 109] killed; the huron called " le Roy de Suede " had escaped: 9 Canoes of Outawak, loaded with furs, had arrived at Montreal, etc. Vide infrà A.

19. At 7 o'clock in the evening, mother agnes st. paul and Mother Marie Renée de la nativité, hospital nuns of Quebec, embarked to proceed to Montreal with father Chaumonot, who was Sent by Monsieur the governor to manage there the affairs of the Onontageronons.

25. At 9 o'clock in the evening, The shallop arrived from three Rivers, bringing Five Oneioutcheronon Iroquois who had, by stratagem, been taken prisoners by the French, a short distance above 3 Rivers, Three others were killed in the fight, and a sixth was allowed to go; he was sent on an embassy to his own country, with presents, to tell what was happening.

1. Here are the presents that our guest Harakontie hung up for us on the pole at Montreal, in bringing back to us two of our Frenchmen, Jolyet and Chretofle, who had been captured: at Three rivers by those of onneiout.

"After having I wiped away thy tears, opened thy throat, and washed away the blood,"

1. "I come to clean the places where blood has been spilled."
2. "I give thee a beverage to calm thy heart."
3. "I wipe away the shame that those of Onneiout have cast upon my face." [page 111]
4. "I do the same once more."
5. "I burr the three companions of Achiendase, who were drowned with him while they were going down to Kebeq."
6. "I throw Sand on all the graves where Blood has been spilled."
7. "I desire that thou shouldst say a kind word to me."
8. "I replant at Montreal the tree already planted for the transaction of affairs."
9. "The Sun has become eclipsed there; I reattach it."
10. "I rekindle: thy council fire."
11. "I spread the mat for those who will there speak of affairs."
12. "I clear out the whole river, removing the rocks that are in it."
13. "I beg thee to receive my nephews here as hunters."
14. "A tie that shall bind you tightly with our 4 Nations."
15. "Return td my country, and teach me to pray to God, as thou didst."
16. "I assure thee that thy house at Gannentßa is still standing."
17. "The Agnieronnons have already assured thee that they have rebuked those of onneiout."
18. "I break the fetters of my Nephew Atiohonchiot, who has been thy guest for 9 months."
19. "I assure thee that I complained at Agnienge of the murder committed here."
20. "I regret that My name has served [page 113] those from Onneiout; to capture three Frenchmen at Three rivers."
21. "Think not that I feel any resentment for the death of two of my nephews, whom thou hast just killed."
22. "I place stones on their grave so that no more may be said about it."
23. "Let me pass, when I shall come to kill the Algonquin."
24. "Let us seek an expedient, that I may kill the Algonquin."
25. "I bring thee back thy two Nephews, AS I have already done formerly."
26. "I inform thee that two hundred of my nephews are going to war against the nation of Fire."

Father le moyne gave him three presents, on the evening of the same day, in the name of the black Gowns. secretò.

1. "We did not leave thy country-inimico animo; we could have ravaged thy village.
2. "What decided us to do so was, that the murder at Montreal remained unpunished, and that band of warriors started every day for Kebeq, of which the French believed us to be the cause.
3. "The black gowns are ready to return to thy country when matters shall be thoroughly settled on all sides."

OCTOBER.

3. about 9 o'clock at night, Father Chaumonot returned from Montreal to Quebec, and [page 115] informed us that the 2 hospital nuns had arrived there safely.

14. The Ships of Captains Remon and tadourneau sailed; on board one of them was Mademoiselle Mance:

15. Sister Marie Marguerite de st. Jean Baptiste Bourdon made her profession.

On the 28th of September, Father Chaumonot gave presents at Montreal, by order of Monsieur The Governor, to 2 Onnontageronnons, who were sent back to their own country. One was named A,enhia; and The other, Otchiondi, was a huron adopted by Jean Baptiste Achionagras.

1. To weep for The two huron Captives of Onnontagé killed by the French when, they tried to detain them as prisoners, saying that, if they had been willing to wait for Gara'kontie, they would not have been ill-treated.
2. To unite his voice to that of Gannonchiase, in order to thank Gara'kontie for having brought back his nephews, and For having given such fine presents.
3. To inform the Elders of Onnontagé that, if they wish to get The Fathers back again (as they say they do), they must bring us little girls to be placed with The Ursuline Mothers.
4. That The Peace of the council will be at 3 Rivers.

A fifth present was given to Sokenda'ti a huron Captive of Onneiout; he was sent back to that coun try to tell the Elders that [page 117] Gandouta're, Te gannpnchiogen, Agonnon'rentonnion, .Agannen'raiesa, and Garhagonha, who were captured at 3 Rivers, are alive.

20. Three Agnierohnons, who were going to war at Tadousac, broke their canoes below Cousture's house, and were compelled to take refuge there. Word was sent to Monsieur the governor, who had them brought to The fort at night. They were put with the other prisoners.

28. In the evening, there appeared before the bastion at cap rouge 7 Iroquois, who asked nopce for peace, and for news of their people who were prisoners in Kebec. They told him that they could have killed him had they wished to do so. They took 4 or 5 minots of peas in Monsieur Gautier's Barn; and then returned in their canoes to their people on the other side.
29. Monsieur the governor went to Sillery, to fort st. Xavier, and to cap rouge, accompanied by 25 Frenchmen and two fathers, to see if anything could be discovered.

NOVEMBER.

8. We learned from Montreal, by a canoe that arrived at Quebec from there, that the eleven prisoners of onontagé had all escaped from their prison through the window, after breaking two iron bars, on the 19th of October, 1658.

10. We learned from three Rivers, by a canoe that arrived at Quebec at 7 o'clock in the morning, that on the 5th of this month, [page 119] twelve Agnieronon Iroquois had taken prisoners 4 Frenchmen, who were making hay on the other side of the River opposite three Rivers; also, four other Frenchmen toward lake St. pierre, who were on their return from hunting. The same Iroquois sent one of the 8 prisoners back to three Rivers to inform the Captain of their capture; and to tell them that they were taking the others to Agnie, to bring them back only in the spring, with the elders of the country, to treat for peace.
11. Marie dodier took the habit as a Lay sister at the Ursulines’.

20. Six Agnieronon ambassadors arrived at Quebec with Father le Moine, who was at 3 Rivers; and with them A Dutchman from New Holland, to assure them that the French would do them no harm.Their object is to obtain the release of their people who are prisoners, and to make peace, (so they say) with all Alguonquins And hurons. They brought back our 7 Frenchmen, who have been taken prisoners within the past 5 Days, and left them as they passed by three Rivers.

In the first place, they were taken, to the fort, where Onnontio gave them 2 small presents, each of a great brasse of porcelain beads The first was to open their eyes, and The second to clear Their throats.

They replied at once with 3 small presents, each of a brasse. The first, to wash away blood; The second, to wipe away Tears; The 3rd, to clear the throat.

They asked to speak on the following day; [page 121] they were told in answer that we wished to let them rest on, The Morrow; but that, on The Day after, we would listen to Them. To this they agreed.

Presents of the Iroquois, Te Garihogen and others,—

1. "Onnontio, thou hast sent word to us that thou wishest to speak to us. We have listened to thy voice; all our 3 nations — namely, of the Bears, of the Wolves, and of the turtle — have sent us. It is on their behalf that I speak."

1. "I know not what it is to chain men. I beg thee, Onnontio, to cast away thy irons and thy fetters."
2. "I have brought back thy Nephews, who were being taken to my country."
3. "I replace the sun, to enlighten the depths of our thoughts."
4. "I thank thee that thou makest me see my nephews again."
5. "I am a woman, and carry the hurons and Algonquins upon my braid of hair."
6. "We are 7 allied nations, The sonnontwerronnon, The oiogwen, The onnontageronnon, The Frenchman of Gannentaà, The onneiout, The Anniege, The Mahingan, and the Dutchman. Withdraw not from our alliance."
7. "All our allies have deputed me to come and get thy opinion."
8. "Again I put The river in order we and our children will hereafter be able to navigate it in peace," [page 123]
9. "Otsirdiakhon, namely, the Captain of new Holland, is my companion: in this embassy."
10. "Onnontio and myself, during the 5 years in which we have had peace, have held each other by the arm.
11. "Usually troubles arise among The allies of various nations.

"The onneiout, my child, has been the cause of the difficulties that we have had to settle; but he has given up The 3 Frenchmen whom he had taken at 3 Rivers.

"In the spring, you will see again him whom they had placed into Our hands that we might bring him back to you he is in New Holland."

13. "As to he 5 Qnneiouts whom you keep in irons, I do not tell you to give them up to me; I only beg You to unchain them."
14. "I leave You to seek The means of establishing a firm peace."
15. "I appoint my country of Anniege as the place of the council, at which I shall gather all our nations. I beg thee, Onnontio, to speak well, so that I may not be ashamed to carry back thy Voice.ö
16. "I request thee to give us some canoes in which; we may return, and some guns with which we may kill animals for food on the way."

Onnontio's thanks for those 16 presents.

1. He gave 6 coats and a piece of stuff 2 ells in length to the Ambassadors.

1. With a handsome collar, he thanked [page 125] them for the first 4 presents, especially because they had brought back our Frenchmen.
2. With another collar he gave thanks for The 4 other presents, especially for that which said that they still looked upon us as their allies.
3. He gave thanks for the next 4 presents with a collar, dwelling on the fact that he had taken The dutchman as his .Advocate with us.
4. He gave thanks for the 4 last presents with another collar, explaining to Them how The Onneiouts had been too hasty in coming down here before there was news of The coming of Gara'kontie, who had brought back The 2 Frenchmen to Montreal. (This incorrect.)

Onnontio's presents to be carried into the country of the Iroquois.

1. "Onnontio speaks in the name of the French, the hurons, and the Algonquins. He has come from France to procure peace throughout all these countries, so that the Preachers of The gospel may have free access to them,"
2. "Since You leave to me The means of securing peace, here is one that I find, Father Ondesonk will go to your county to negotiate peace with all Your nations,"
3. "The Algonquin will go next spring on an embassy to Your country, At present, he has nothing to give to the Ambassadors whom he would send."
4. "I am sorry that your young men are not more obedient. I would give You back all Your nephews; but the little faithfulness [page 127] that they show compels me to keep 4 of your people here, to assure The Life of the Father who goes with You."
5. "I do not wish peace for two or three years only, I desire an eternal peace; and the way to make it eternal is to unite our country with yours. Come, therefore, and dwell among us, and we will dwell with you; and, at least, bring us girls when you come to get Your Nephews."
6. "I wipe away The blood shed at 3 Rivers and at Montreal." An Arquebus.
7. "I remove The irons from the Onneiouts, and send back oné of them with You, that Garontagwann may know that I am a better Father than he is a child."
8. "I turn away the muzzles of Your firearms from the bodies of men, and turn them toward animals! " .An .Arquebus.
9. "Take care of Father Ondesonk. " Some lead and powder.
10. "All The nations shall be gathered together, to hear my Voice from the mouth of Ondesonk."

After these presents, Te Garihogen gave the 2 following, —

1. "I cast into the depths of the earth all mutual reproaches, " etc. " Let us speak no more of them."
2. "I beg Onnontio to take care of the 4 hostages whom he detains."

26. A portion of the Agnieronons, and the released prisoners, started for their own country. [page 129]

DECEMBER.

Midnight mass was celebrated in the parish church with great solemnity. It was not very cold in the church, although the season was an extremely severe one. [page 131]

XCVIII

Relation of 1657-58

Paris: SEBASTIEN CRAMOISY, 1659

—————————

Source: We follow a copy of the original (H.112)., in Lenox Library.

 

 

RELATION

OF WHAT OCCURRED

MOST REMARKABIE

IN THE MISSIONS OF THE FATHERS

of the Society of Jesus

IN

NEW FRANCE,

in the years 1657 and 1658.

 

 

 

 

PARIS,

SEBASTIEN CRAMOISY, Printer to

the King and Queen.

M. DC. LIX.

by Royal licence.

[page 137]

Preface.

HOSE who take an interest in The conversion of the Savages of New France will be glad to read; in This Relation, some Chapters gleaned from the letters and memoirs which have been sent us This year, although not in such numbers as we expected. The journeys, by sea and Land, are so long and uncertain, That it is a little miracle when none of The missives addressed to us go astray and are Lost. What scanty intelligence we have received shows us that The evil One foresees, in Those countries, some great advantage for The glory of The Son of God, since he continues his persecutions and his storms on all sides. No sooner have we arms in our hands — That is, an acquaintance with The Languages — for combating him and spreading a knowledge of Jesus Christ, than we are confronted by The Demons. they have started dreadful calumnies against as; we have been taken for impostors, Sorcerers, Magicians,. and for Men who make the grain craps freeze and die, who poison the rivers, cause diseases, and kill the people. Then we were murdered, burned, broiled, roasted, and eaten alive. The same treatment was shown to The Neophytes who had received Jesus Christ. This rage against as continues daily; but what of That? Venit hora ut omnis qui interficit vos arbitretur obsequium se praestare Deo—The hour and The time are come when men Think That they render a good service to God by persecuting us.—Non est discipulus super magistrum, nec serves super dominum suum: suffict discipulo ut sit sicut magister [page 139] ejus, et servo sicut dominus ejus—"The disciple is not above the master, nor the servant above his lord.ö It is a great glory for us to wear the livery of our chief and Captain. But let us begin our narrative. [page 141]

 

Table of Chapters
Chap. I.	OF the return of our Fathers and our Frenchmen from the country of the Onnontagueronnons	1
	Letter from Father Paul Ragueneau to Reverend Father ,Jacques Renault, provincial of the Society of Jesus in the Province of France	9 [i.e., 6]
Chap. II.	Of our Frenchmen’s dexterity and courage in their retreat from Onnontagué	20
	Letter from Father Paul Ragueneau to the Father Procuror for the Missions of the Society of Jesus in New France	22
Chap. III.	Journal of what occurred between the French and the Savages	29
Chap. IV.	Continuation of the Journal	44
Chap. V.	Different routes from Canadas to the North sea. The names of Many recently discovered Nations	70
	Routes to the North sea	74
	Names of many recently-discovered Nations.	79
Chap. VII.	Of the death of a young Huron Hospital Nun.	88
Chap. VIII. [i.e., VII.]	Of the difference between the manners and customs of the French, or the Europeans, and those of the Savages	103
Chap. VIII.	Some news brought by the Latest vessel.	130

[page 143]

Permission Of The Reverend Father Provincial.

e, Jacques Renault, Provincial of the Society of Jesus in the Province of France, have, for the future, awarded to sieur Sebastien Cramorsy, Bookseller, Printer in ordinary to the King and Queen, Director of the Royal Printing-house of the Louvre, citizen , and former Alderman of this city of Paris, the Printing of the Relations of New France. Given at Paris, in the month of December, 1658.

Signed, Jacques Renault

[page 145]

 

Extract From the Royal License.

Y grace and License of the King, permission is granted to Sebastien Cramoisy, Book-seller under Oath in the University of Paris. Printer in ordinary to the King and Queen, director of the Royal Printing-house of the Louvre, Citizen and former Alderman of Paris, to print or cause to be printed, sold, and retailed, a Book entitled, La Relation de ce qui s'est passe en la Mission des Peres de la Compagnie de Jesus au païs de la Nouvelle France és années 1657 et 1658. And this during the time and period of ten consecutive years; forbidding, under the penalties imposed by said License, all Book. sellers, Printers, and others, to print or cause to be printed the said Book, under pretext of any disguise or change that they might make therein. Given al Lion [Lyons], in the month of December, 1658.

Signed, By the King in his Council.

[page 147]

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

Fathers of the Society of Jesus in the country

of New France, from the Summer of the year

1657 to the Summer of the year 1658,

CHAPTER 1.

OF THE RETURN OF OUR FATHERS AND OUR FRENCHMEN FROM THE COUNTRY OF THE ONNONTAGUERONNONS.

RUE though it be that the Iroquois are subtle, adroit, and arrant knaves, yet 1 cannot persuade myself that they possess so much intelligence [2] and address, and are such great politicians, as to employ, for the sake of destroying the French, Hurons, Algonquins, and their Allies, the subterfuges and intrigues imputed to them.

For several years they solicited with incredible urgency, with marks of very special affection,-and even with threats of rupture and war if their friendship were slighted, and their request rejected,-they urged, 1 say, and begged that, as a sign of peace and alliance with them, a goodly number of Frenchmen should go up to their country-some to instruct them, and others to protect them against their enemies.

As the Agineronnons were bent on thwarting this design, the two sides Fought with each other until the ground was stained with blood and murder. Some believe that all this was a mere feint to mask their game the better; but it seems to me, the game [page 149] is hardly a pleasant one in which bloodshed and human lives are involved, and I greatly doubt whether Iroquois policy can go [3] so far, and whether Barbarians, who have little dependence on one another, can so long conceal their intrigues.

I rather believe that the Onnontagueronnon Iroquois were sincere in asking for Frenchmen, but their views in doing so were widely different. The Elders, finding themselves involved in great wars against many Nations whom they had provoked, asked for some Hurons, as for men who could swell their forces; while they desired some of the French for the sake of obtaining firearms from them, and having them mend such as should be broken. Furthermore, as the Agneronnons sometimes treated them rather roughly when they passed through their Villages to go and trade with the Dutch, they wished to free themselves from this dependence by opening commerce with the French. And that is not all. As they were constantly at war, they asked our Frenchmen to build a large Fort in their country, to serve as a retreat for themselves, or at least for their wives and children, in case [4] their enemies should press them too hard. Such were the views of the Iroquois politicians. The common people did not penetrate so far; curiosity to see strangers from such a distance, and the hope of realizing some little personal gain from them, inspired a desire for their coming. But the Christian Hurons captive among these people, and those who approved their lives and the discourses which they sometimes held on our faith, longed for nothing in the world so much as for the coming of the Preachers of the Gospel, who had caused them to be born again in Jesus Christ. [page 151]

But — as soon as the Captains and Elders saw themselves masters of their enemies, having subdued all the Nations whom they had attacked; as soon as they believed that nothing could further withstand their arms-the remembrance of the wrongs which they claimed to have suffered from the Hurons in times past, and the glory of triumphing over Europeans as well as Americans, made them resolve to wreak vengeance on the latter, and to destroy the former. Consequently, as soon as they saw the Cat nation, [5] of whom they stood in fear, subdued by their arms and by the forces of the Sonnontoueronnons, their Allies, they would have laid violent hands on all the French at Onnontagué, had they not intended to use them as a bait to attract some of the Hurons, whom they purposed to murder, as they have done. And if, at that time, regard for some of their own number who had remained at Kebec had not stayed their hands, the road from Onnontagué would have served as a tomb for the French as well as for the Hurons, as will be shown hereafter. From that time our People, having discovered their conspiracy and recognized that their own death was resolved upon, took thought about making their retreat, as will be related in the following letter.

[6] LETTER FROM FATHER PAUL RAGUENEAU TO REVEREND FATHER JACQUES RENAULT, PROVINCIAL OF THE SOCIETY OF JESUS IN THE PROVINCE OF FRANCE.

Pax Christi.

Y REVEREND FATHER,

This is to inform Your Reverence that we have returned from the Iroquois Mission laden with some [page 153] spoils wrested from the powers of Hell. We bear in our hands more than five hundred children, and many adults, most of whom died after Baptism. We have restored Faith and piety in the hearts of a poor captive Church, whose first foundations we had laid in the country of the Hurons. We have proclaimed the Gospel to all the Iroquois nations, so that henceforth they will be inexcusable, and God will be fully justified in his conduct toward them on the great Judgment-day.

The Devil, enraged at seeing us reap [7] so fair a harvest, and enjoy so fully the fruits of our undertaking, made use of the Iroquois' fickleness to expel us from the heart of his Estates. For those Barbarians, without other cause than their own restless humor, resumed war against the French. They also inflicted the first blow on our good Huron Christians who, toward the end of last Summer, were going with us up to Onnontagué, and who, by the most flagrant treachery imaginable, were cruelly murdered in our very arms and bosom. Their poor wives were then made prisoners; and some were even burnt at slow fires, together with their children three and four years of age.

This bloody execution was followed by the murder of three Frenchmen at Montreal, by the Onneiotchronnons, who took their scalps and bore them in triumph into their villages, in sign of a declaration of war.

This stroke of barbarous cruelty compelled Monsieur Dailleboust, then in command [8] over this country, to order to be arrested and put in irons, at Montreal, three Rivers, and Quebec, a dozen Iroquois-partly Onnontagueronnons, but mostly [page 155] Agnieronnons-who chanced to be in those places at the time. Both of these Iroquois nations became irritated at this detention of their men, claiming that it was unjust; and, in order to take cruel vengeance, they convoked a secret council, in which they formed a plan of implacable warfare against the French. Nevertheless, they deemed it expedient to dissimulate for some time, until, by sending back Father Simon le Moyne, who was then at Agniegué, they should have gained the release of their own Men, who were in irons. They counted on venting immediately after this, the chief force of their fury upon us Frenchmen who were at Onnontagué, to the number of fifty or sixty,-imprisoned, as it were, in the very heart of their country, whence they believed it impossible for us to escape.

They even held the view, at this [9] Council, that in our persons they would hold precious hostages, whether for recovering by exchange those of their own Number who were in our prisons, or for obtaining anything that they might desire when, in plain view of our French settlements, they should make us feel the effects of their cruelty. Undoubtedly, sights like these and so fraught with horror, together with the doleful cries of forty or fifty innocent Frenchmen, would have touched with compassion and placed in a difficult position the Governor and the inhabitants of any place whatever.

We knew only in secret these wretched schemes of the Iroquois, but saw openly their minds prepared for war. As early as the month of February, various companies took the field for this purpose-200 Agnieronnons on one hand, and 40 Onneiotchronnons on another, while some troops from Onnontagué had [page 157] already started out in advance, pending the muster of the mai