The Jesuit Relations and Allied Documents

Travels and Explorations

of the Jesuit Missionaries

in New France

1610—1791

THE ORIGINAL FRENCH, LATIN, AND ITALI-

IAN TEXTS, WITH ENGLISH TRANSLA-

TIONS AND NOTES; ILLUSTRATED BY

PORTRAITS, MAPS, AND FACSIMILES

 

EDITED BY

Reuben Gold Thwaites

Secretary of the State historical Society of Wisconsin

COMPUTERIZED TRANSCRIPTION BY

Thom Mentrak

Historical Interpreter at Ste. Marie Among The Iroquois

Vol. XLV

Lower Canada, Acadia, Iroquois, Ottawas:

1659—1660

CLEVELAND: The Burrows Brothers

Company, PUBLISHERS, M DCCC XCVIII

¯ ¯ ¯ ¯ ¯ ¯ ¯

EDITORIAL STAFF

Editor Reuben Gold Thwaites

| Finlow Alexander [French]

| Percy Favor Bicknell [French]

| John Cutler Covert [French]

| William Frederic Giese [Latin]

Translators. | Crawford Lindsay [French]

| Mary Sifton Pepper [French & Italian]

| William Price [French]

| Hiram Allen Sober [French]

| John Dorsey Wolcott [Latin]

Assistant Editor Emma Helen Blair

Bibliographical Adviser Victor Hugo Paltsits

 

 

CONTENTS OF VOL. XLV
Preface To Volume XLIV			9
Documents:—
XCIX.	Lettre au T. R. P. Goswin Nickel, Général de la Compagnie de Jésus,a Rome. François de Laval; Québec, August 1659.					20
C.	Lettres envoiées de la Novvelle France . . . .Par le R. P. Hier. Lallemant, Superieur des Miƒsions. Anonymous; Kebec, September 12, October 10, October 16, 1659					28
CI	Journal des PP. Jésuits. Jean de Quen, Québec, January 1 to September 7, 1659; Heirosme Lalemant, September 7, 1659 to Christmas, 1660					78
CII.	Relation de ce qvi s’est passé la Novvelle France, és années mil ƒix cent ƒoixante. [Chaps. I–iv., first installment of the document.] [Hierosme Lalemant], n.p., n.d.					169
Bibliographical Data: Volume XLV						263
Notes					269

[page 7]

ILLUSTRATIONS TO VOL. XLV
I.	François Xavier de Laval-Montmorency, first Bishop of Québec; photo engraving from original oil portrait in Laval University, Québec	Frontispiece
II.	Photographic facsimile of title-page, Lettres of Jerome Lalemant	28
III.	Photographic facsimile of signature of Jerome Lalemant, S.J., attached to concession in handwriting of Paul Ragueneau, S.J.	Facing 160
IV.	Photographic facsimile of title-page, Relation of 1659–1660	172

[page 8]

PREFACE TO VOL. XLV

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

XCIX. The new bishop, Laval, writes (August, 1659) to the father general, expressing his obligations to the Jesuits for the care and instruction he had received from them in his youth; and praising the excellent work done by them in Canada, among not only the savages but the French.

C. There is no formal Relation for the year 1659; but early in the following year appeared from the Cramoisy press a thin volume, containing three unsigned letters from Québec, forwarded by Jerome Lalemant, the superior, which gave a brief outline of affairs in the Canada mission for the past year

The first of these epistles (dated September 12, 1659) is mainly devoted to the coming of Bishop Laval to Canada. The joy of this event is shadowed by the treachery of the Iroquois, who—notwithstanding they had made "a thousand promises of peace, with oaths as solemn as can be expected from a barbarous nation"—have again commenced hostilities. The Mohawks have taken several French captives, whom they have tortured, and intend to burn to death,—although their own tribesmen who had been imprisoned at Québec were kindly treated, ,and were set free without any injury to " even a hair of their heads. " Even the Onondagas, forgetting [page 9] the labors of the Jesuits in their behalf, have tortured a French prisoner.

François de Laval, the new bishop, is "received as an Angel of consolation, sent from Heaven." He shows great interest in the savages, and at once begins ministrations to their spiritual needs. He administers the rite of confirmation to a hundred of the best Christians, Algonkin and Huron; and then makes a feast for them, at which he serves them with his own hands, as an example of humility.

The second letter (dated October 10, 1659), describes the piety and devotion manifested by the Huron and Algonkin converts; the blessed deaths of several are described. Laval is full of zeal for the spread of the gospel, and plans to send the Jesuits on missions to far-distant peoples. For such work some are already preparing, by learning the languages of those tribes.

In the third letter (dated October 16, 1659), is an account of the mission in Acadia. Three priests are laboring there; one of these, Jacques Frémin, has wintered with the savages, among whom he has gained several converts. Among these is a captive belonging to an Eskimo tribe, of which people and their customs some description is given. She becomes crazed, on one occasion, but is quickly cured by sprinkling with holy water. This occurrence converts from heresy the interpreter of the post. Bishop Laval has visited Gaspé and confirmed 140 persons.

CI. In this volume we give the Journal des Jésuites for the two years 1659-60. It is written by De Quen until September, 1659 ; thereafter by Jerome Lalemant. In March of the former year, the habitants [page 10] of Beaupré lodge complaint against a priest there, one Vaillant. By command of the governor, the matter is investigated, eighty-three witnesses being examined; and Vaillant is condemned to pay the costs. In the course of the summer, he returns to France.

Early in April, Oneida ambassadors come to Québec, to secure the release of the Iroquois prisoners there, and to invite the Jesuits to return to Onondaga. Some of the captives are released, but the envoys are rebuked for the perfidy hitherto shown toward the French; and the Jesuits will not go back until there is some prospect of safety for them. On the seventeenth of May, Le Moyne goes on an embassy to the Mohawks, accompanied by the prisoners of that tribe released by the governor, two Algonkin envoys, and a Frenchman. Early in June, various bands of Iroquois are seen prowling about the French settlements; they even capture three Frenchmen. On the sixteenth, Bishop Laval arrives. Le Moyne returns from the Mohawk country July 3, accompanied by envoys from that tribe; they are allowed to take away their hostages from Québec. Several trading fleets from the North come down, laden with furs.

August 7, the Abbé de Queylus arrives from Montréal; he is lodged in the fort. Notwithstanding the professions of the Iroquois that they desire peace, they again attack the French, late in August, capturing eight near Three Rivers; these they carry home, to burn them. News comes that the French prisoner at Onondaga has been burned to death; and that the Mohawks, having secured the release of their prisoners, intend to carry on war with the French and their allies [page 11]

A ship from France arrives September 7, bringing, among others, Jeanne Mance and three hospital nuns for Montréal. On the voyage, a contagious fever breaks out among the passengers, a half-score of whom die from it. Others, still ill, spread the disease after landing; and several deaths occur at Québec—among them that of Father de Quen (October 8), who had contracted the malady while nursing the sick men. A dispute arises over the location of the seats in church occupied by the bishop and the governor; it is settled through the intervention of D'Ailleboust. De Quen is succeeded (September 8) by Jerome Lalemant, as superior of the Canada missions. Abbé de Queylus attempts to exercise authority as vicar-general; but Laval also has credentials conferring this dignity upon him, dated three days later than those of the Abbé who is therefore compelled to desist. De Queylus soon afterward returns to France.

An important consultation is held by the Fathers, on September 12. They discuss the question, whether to enlarge their chapel, or build a new one; decision of this is postponed until next year. The Indian colony at Sillery is to be consolidated with the French population there. The Jesuit house at Québec narrowly escapes destruction by fire, October 31. On the next day, the Algonkin warriors return from an expedition against the Mohawks; they bring as a captive a little boy, whose life is ransomed by the Jesuits for 3,000 porcelain beads.

The Fathers decide to pay regularly the board of a child at the seminary, one year for each beneficiary. The first appointed to receive this charity is Joseph Dubuisson. An experiment is begun this year, in [page 12] sending a priest to winter at Tadoussac; Albanel is sent on this errand. The question of selling liquor to the savages is discussed at a meeting held at Laval's house. On St. Xavier's day, the Jesuits are unable to entertain any guests at dinner; " the principal reason for this was, that to invite the Bishop without the Governor, aut contra, would cause Jealousy, and neither will yield the first place to the other " Later, a hot dispute arises between these two dignitaries, as to precedence in being incensed in church. The Jesuits act as arbiters between them, and settle the dispute by a formal document drawn up for this purpose, and deposited in their archives.

On New-Year's day, 1660, Lalemant and Dablon go to call upon the bishop and the governor. At the fort, they are honored by the soldiers with a salvo of musketry. To show their appreciation of this compliment, they send each soldier a rosary, a pot of brandy, and a livre of tobacco. The Jesuits, this month, make some concessions on their lands at Beauport. During the next two months, there is but little record of anything except ecclesiastical ceremonies. But on April 1st " a great sensation " is caused by an act of Father Albanel's. At Tadoussac, he has married a Frenchman to an Indian woman, " without publishing any banns, and without giving notice of it to the relatives, or to monseigneur the Bishop or monsieur the Governor." At this time, there is great scarcity of wheat in the country; but the Jesuits have a considerable supply, which they sell at the former ordinary price, " not being willing to take advantage of the distress of the country."

Excommunication is published, May 6, against those who give intoxicating liquors to the savages. [page 13] Tadoussac Indians return from an expedition against the Iroquois, with a wounded captive, whom they burn to death. The nuns of both convents—fearing the enemy, as their houses are not in a state of defense—at night take refuge at the Jesuit residence, during a week or more. Early in June news comes from Montréal of a fight in which a party of French and Hurons have been defeated by an army of 700 Iroquois. Louis d'Ailleboust, so long a prominent figure in the Montréal colony, dies on May 31. On June 12, " the first ship from Normandy made its appearance, in consequence of the new treaty respecting the Trade of the country, made by the sieur de Becancour. "

In July, D'Argenson, the governor, goes to Three Rivers. While there, he sets out with a hundred men in pursuit of an Iroquois band; the French are lured into the enemy's ambuscade, but fortunately escape without loss. The Ottawa trading fleet comes down this year, From Lake Superior, with furs worth 200,000 livres. The explorer Groseilliers accompanies them; he has spent the past year with one of the great Siouan tribes beyond Lake Superior. When the Ottawas return, Ménard, Albanel, and the donné Guérin depart with them; Albanel, however, is obliged by his savage escort to leave the party, at Montréal.

Escaped Huron captives bring, in November, news of another large Iroquois force which has set out for the St. Lawrence. At the Christmas ceremonies, the bishop forgets to order that he be awakened in time for the midnight mass; accordingly, he and all his people barely escape being absent thereat. [page 14]

CII. We present in this volume Chaps. i.-iv. of the Relation of 1659–60; the remainder will be given in Vol. XLVI. It is accredited to Lalemant, as superior of the Canadian missions, although his name does not appear as its writer. He begins by contrasting the peaceful and prosperous condition of Old France with the sad and gloomy aspect of affairs in the New, caused by the cruel and harassing war incessantly waged by the Iroquois against the French colonists. While these chant the Te Deum, they "seem to hear at the same time our captive Frenchmen singing on the scaffolds of the Iroquois, as they are compelled to do at that barbarous ceremony." Not only this, but the same fierce enemy drives back the Northern tribes from the St. Lawrence, and thus at once checks the fur trade, the life of the country, and prevents the spread of the gospel among the heathen nations. Efforts are being made in France to aid Canada; and this gives its people some hope if deliverance. If only the danger from the Iroquois were removed, the prospects of the colonies would be excellent. The soil is productive, and the climate salubrious; there is abundance of wood for fuel, and of fish and game for food. Many of the settlers are living in comfort and independence. A powerful appeal is made for relief from France, since Canada is liable, at any time, to be laid waste by the Iroquois, and Québec is the only well-fortified post. Only the providence of God has thus far averted that danger; it is now time for France to send troops hither, to defend the country.

Lalemant sketches the history, character, and political condition of the Iroquois tribes. They had been, in the past, defeated and crushed by both the [page 15] Algonkins and the Andastes; but, of late, have in turn almost annihilated those tribes. This present supremacy is due to the firearms furnished to them by the Dutch; this advantage and their own fierce courage have enabled them, although comparatively few in numbers, to " hold dominion for five hundred leagues around. " Lalemant estimates the number of warriors in the five Iroquois tribes at 2,200. Even these are not all of pure Iroquois stock; of such, there are only some " 1,200 in all the five Nations, since these are, for the most part, only aggregations of different tribes whom they have conquered." Various incidents are narrated to show the bravery and the adroitness of certain Iroquois warriors; but "knavery is much more common with them than courage and their cruelty far exceeds their knavery." They have broken every one of their solemn promises to the French; and Lalemant says that his pen "has no ink black enough to describe" their cruelties. Withal, they are cowardly in the face of a stronger foe; and Lalemant urges that a French army be sent into the Mohawk country, which they could easily subdue. This would intimidate the other tribes; and, as a result, " those fair Missions would be revived " in all those nations, and in many others beyond.

A chapter is devoted to an account of the Algonkin tribes, who have fled westward from the Iroquois. This is taken from a narrative by one of the Fathers (probably Druillettes), who had recently met, far up the Saguenay, a converted Indian, who has spent the last two years in wandering through the region of Lake Superior and Hudson Bay, and describes to the Father what he has there seen. The fugitive [page 16] Algonkins have fled to those shores for refuge. The mines of that region are described. Indian reports of a western sea lead to some curious speculations regarding the short water-route to China and Japan which was then a general article of belief. The principal tribes around Hudson Bay are mentioned, also he fauna of that region. Not only do the people of that desolate land find abundant provision of meat in the flesh of the deer that abound there, but they use the antlers of the stags for fuel.

This account is supplemented by information 'obtained from Radisson and Groseilliers, who have just returned from another long voyage to the West. they encountered, in Northeastern Illinois, the fugitive remnant of the Tobacco tribe, who have there taken refuge from the Iroquois. The explorers visit the Sioux tribes, and greatly admire the justice which is there rigidly dispensed to unfaithful wives, whose noses are cut off, " that they may bear, graven on their faces, the penalty and shame of their sin. " the Assiniboins, having but little wood, use coal for 'fuel, and live in huts covered with skins, or plastered with mud. Even to them come the fierce Iroquois, keeping them, like the Ottawas, in fear and misery. All this news of many tribes who dwell in the darkness of paganism rouses new hopes in the Jesuits; and they long to go thither with the torch of the gospel.

Lalemant now gives some account of the Hurons who still remain—dispersed, however, in all directions, as we have already learned from the current record of the Relations. Even the few who remain at Québec have recently met a crushing blow, losing the flower of their young men at the hands of the [page 17] Iroquois. This occurred at the defense of the Long Sault, one of the most famous and romantic episodes in the early history of Canada. In the spring of 1660, Montréal is menaced by a large force of Iroquois; and seventeen young Frenchmen, headed by Dollard, resolve to go forth against them, ready to sacrifice themselves to save the country. Forty Huron warriors come to Montréal at the same time, who, with six Algonkins, join the band of Frenchmen. They advance toward the enemy, whom they encounter at the Long Sault. Finding there a slight fortification, erected the year before by some Algonkins, the French and their allies withstand the assaults of 700 Iroquois. Finally,—after most of their allies have deserted them, and the Iroquois, in overwhelming numbers, have not only gained access to the fort, but slain most of its brave defenders,—the few survivors, five Frenchmen and four Hurons, are captured by the enemy, and carried away to be tortured to death. This heroic deed diverts the Iroquois from their intended attack, and saves Montréal from destruction.

R.G.T.

Madison, Wis., April, 1899.

[page 18]

XCIX CI

MISCELLANEOUS DOCUMENTS, 1659 - 60

CIX. —	Lettre de M. François de Laval-Montmorency, Évêque de Pétrée, Vicaire Apostolique au Canada, au T. R. P. Goswin Nickel, Général de la Compagnie de Jesus, a Rome; Qu‚bec, août, 1659
C. —	Lettres envoiées de la Novvelle France—Par le R. P. Hier. Lallemant; Kebec, Septembre 12, Octobre 10 et 16, 1659
CI—	Journal des PP, Jésuites, és annes 1659 et 1660

 

SOURCES: Doc. XCIX. is from Carayon's Première Mission, pp. 257-259. In republishing Doc. C., we follow a copy of the original Cramoisy, in Lenox Library. Doc. CI. we obtain from the original MS. in the library of Laval University, Québec.

[page 19]

[257] Letter From Monsignor François de Laval-

Montmorency, Bishop of Petræa, Vicar Apos-

tolic in Canada, to the Very Reverend

Father Goswin Nickel, General of

the Society of Jesus, at Rome.

Québec, August, 1659.

y Reverend Father,

God alone, who searcheth the hearts and the reins, and who penetrates to the very depths of my soul, knows how indebted I am to your Society, which warmed me in its bosom when I was a child; which nourished me with its salutary doctrine in my youth; and which, since then, has not ceased to encourage and strengthen me. Therefore I beg Your Paternity not to see, in this expression of my grateful feelings the mere desire of performing a conventional duty. I speak to you from the bottom of my heart. I feel that it is impossible suitably to express my thanks to men who have taught me to love God, and who have been [258] my guides in the path of salvation and of the Christian virtues.

If so many benefits received in the past have attached me to your Society, fresh bonds now render those affectionate relations still more binding. In fact, my Reverend Father, I am granted the grace of sharing the labors of your children in that mission of Canada, in that vineyard of the Lord which they have watered with their sweat, and even with their [page 21] blood. What joy for my heart if I could hope for a like death, a like crown! The Lord no doubt will not grant it to my merits, but I venture to hope it from his mercy. In any case, my fate is a happy one; and the lot assigned to me by the Lord is well worthy of envy. What can be more glorious than to devote oneself and to consume oneself entirely for the salvation of souls? Such is the grace that I ask, that I hope for, and that I love.

I have seen and admired here the labors of your Fathers; they have been successful, not only with the neophytes whom they have drawn from the depths of barbarism, and have brought to the knowledge of the only true God, but also with the French—in whom, by their examples and the holiness of their lives, they have inspired such sentiments of piety that I have no hesitation in asserting, in all truthfulness, that your Fathers are here the good odor of Jesus Christ wherever they work. It is not to [259] you alone that I bear this testimony; my words might appear to savor somewhat of flattery. I have written in the same terms to the Sovereign Pontiff; to the most Christian King, and to the Queen his mother; to the most Illustrious Lords of the congregation of the Propaganda; and to a great many other persons. Not that every one approves me equally,—you have here envious or hostile persons, who are indignant against both you and me; but they are malicious judges, who rejoice at evil and love not the triumphs of truth. May your Paternity deign to continue your affection for us; moreover, by granting it to us, you will love nothing in me that does not belong to the Society. For, I feel it, there is nothing in me that I do not owe to it; nothing [page 23] that I do not: consecrate to it. I wish to belong to you as much as I belong to myself; I wish to belong entirely to Jesus Christ, in whose mercy I embrace Your Paternity; and I beg you to love me always, as you do, with a sincere love. May that love be eternal.

I remain Your Paternity's

Very humble and very obedient servant,

François De LAVAL, bishop of Petræa,

Vicar apostolic.

Québec, August, 1659, New France.

[page 25]

LETTERS

SENT

FROM

NEW FRANCE

To Rev. Father Jacques Renault, Provincial of the Society of Jesus in the Province of France,

By Rev. Father Hierosme Lallemant

Superior of the Missions of the same

Society in this new World.

PARIS,

Sebastien Cramoisy,

Printer in ordinary to the King.

M. DC. LX.

By Royal License.

 

[page 29]

[3] FIRST LETTER.

OF THE ARRIVAL OF MONSIGNOR THE BISHOP OF

PETRÆA IN CANADA.

MY REVEREND FATHER,

The two vessels that have arrived this year from France have changed the aspect of our hearts and of all the country. They have everywhere aroused joy, — one, through the happy news of the peace between the two Crowns, and the other, through the coming of Monsignor the Most Illustrious and Right Reverend Bishop of Petræa. Our joy would be complete if the Iroquois were not troubling it with war, [4] which they have renewed after a very brief suspension of hostilities. During that time, we have done the impossible, in order to win the hearts of these Barbarians. Our Fathers have made three journeys to Onnontagué for this purpose, and four to Agnié; they have scoured all their villages, everywhere conveying to them words of peace and of salvation, and trying to open their eyes by the light of the Faith, which they have published in all their country.

On the other hand, — in order not to irritate these minds, as haughty as rebellious, — not only have we contented ourselves with a slight satisfaction for the murders which they have committed at Montréal, but we have also released to them those of their people whom we kept in prison, — one after the other, so as constantly to procrastinate, and [5] postpone the [page 31] misfortune with which we are threatened. After various embassies on both sides, — in which they have always beguiled us with a thousand promises of peace, and with oaths as solemn as can be expected from a barbarous nation, — they have finally taken up arms again with more cruelty than before. They have wreaked their first fury upon Three Rivers, where they have taken eight Frenchmen. They have already caused them to feel the effects of their barbarism; for they have burned away their nails, and have cut off their fingers and hands. This beginning, considered by them merely as child's play, is a preparation for the fire and flames to which they destine them, in recompense for the kind treatment [6]shown to their people, whom we have ever treated well in our prisons, and whom we have at last set free without having injured a single hair of their heads.

We have learned these particulars from a fugitive Christian Huron. Having chanced to be one of a party who were coming here to war, he met the captive Frenchmen in the Islands of Richelieu, led by the Agnieronnons who had taken them at Three Rivers. " I was touched with compassion, " he said, " on seeing the unhappy condition of those poor prisoners; and, at the same time, I was delighted with their devotion amid their sufferings. At evening I heard them sing the Litany of the Virgin, and in the morning the Veni Creator, with the other prayers. I saw them lift to heaven their mutilated hands, [7] all dripping with blood." The sight made so great an impression on this good man's mind that he then took the final resolve to leave the Iroquois and cast himself into our hands, in order [page 33] thus to preserve his Faith, and to reveal to us a part of the enemy's designs.

The Onnontagueronnons have not been more grateful than the Agnieronnons; for they likewise took at Three Rivers three of our French, two of whom happily escaped from their hands. The third, however, was cruelly burned at his arrival in the village of Onnontagué — where, shortly before, our Fathers had practiced inconceivable charities toward their sick people, and suffered all sorts of labors in order to instruct them and [8] open to them the way to Heaven. Recently, the Iroquois have taken still another Frenchman near Kebec, after wounding him with a gunshot; and we learn that they are preparing to burst upon us with an army—next Spring, at the latest,—in order to sweep away some Village of ours, and spread desolation throughout the country.

However, although all these things augur nothing but disaster for us, we cannot doubt that God has high purposes with respect to these lands, in order to derive glory from them. For he has revived our hopes by the gift which he has made us of a Prelate for whom this incipient Church had been sighing so long, — that is, Monsignor the Bishop of Petræa, who happily arrived here [9] on the 16th day of June, 1659. He was received with the usual ceremonies, as an Angel of consolation sent from Heaven; and as a good Shepherd coming to gather up the remnant of the Blood of JESUS CHRIST,—with a generous purpose not to spare his own, and to try all possible ways for the conversion of the poor Savages. He, indeed, loves them with an affection worthy of a heart coming to seek them from so far away.

God soon contrived opportunities for him to show [page 35] them his love. On the very day of his arrival, a Huron child having come into the world, he had the kindness to hold it over the Baptismal font; and at the same time, a young man, also a Huron, being sick to extremity and needing to receive [10] the last Sacraments, he desired to be present, to devote to him his first cares and his first labors. Thus he gave a noble example to our Savages, who with admiration .saw him prostrated upon the earth before a poor carcass, which already smelled of corruption, and which he prepared with his own hands for the holy unctions. In this same spirit of affection, shortly after his landing, while publicly giving Confirmation to the French in the Parish church, he wished to begin the whole ceremony with some Savages; and he did this with great joy, seeing at his feet and laying his hands upon peoples who had never, from the birth of the Church, received this Sacrament. But his joy was much [11] greater, when he subsequently confirmed all the elect of our two Churches, Algonkin and Huron. We had prepared by a general confession about fifty of each nation. The idea which these poor people had not only of the Sacrament, but also of him from whom they were to receive it, caused them to make extraordinary efforts of devotion for a period of eight days, in order to prepare for it. During the ceremony, which took place in the new Church of the Hospital Mothers, we praised God in four languages. The Hurons and the Algonkins took turns in singing spiritual Hymns, which drew tears From the eyes of some of those present. Monsignor the Bishop, in pontifical vestments, appeared to these Canadians, who had never [12] seen anything of the kind, like an Angel of Paradise, and so [page 37] majestic that our Savages could not turn away their eyes from his person.

At that time, he also conferred Baptism with all the solemnities of the Church upon a Huron 50 years old, who could not contain himself for joy, and who piqued with a holy envy his fellow-countrymen, who would gladly have desired to be in his place in order to share a like blessing. This poor man had escaped from the hands of the Iroquois by a gracious providence, to fall into those of this great Prelate, whose touch caused a secret Virtue to flow upon this good neophyte. For, in pouring upon his body the sacred waters, he .so touched this man's [13] heart that he is no longer recognizable since that time; he has, as it were, stripped himself all at once of the evil maxims and the wicked habits that he had contracted in associating with the Iroquois. Monsignor the Bishop accompanied these ceremonies by a sermon, brought within the range of these poor people, intended to animate them to resist courageously the temptations and endure with patience all the miseries of this life, while expecting and hoping for a life eternally blessed. Then they were all admitted to the great hall of the Hospital, where the Nuns had prepared two long tables, well spread. They were well served there by the hands of this same Prelate, in order to give the Savages this example of Christian humility [14] and Charity. Monsieur the Vicomte d'Argençon, our Governor, does the same quite often, by attending to the sick of this same Hospital,—a sight that is surely pleasing to the guardian Angels of this country.

But—as it is the Custom among these nations to acknowledge the rank of recently-arrived strangers [page 39] by the magnificence of the feasts which one makes in their behalf—our Savages would not have conceived a worthy idea of Monsignor the Bishop if he had not adapted himself to their way of doing, and had not regaled them with a solemn feast. It put them, indeed, in good humor, and they made their harangues to him, interspersed with their usual songs. They complimented him, each in his own language, [15] with an eloquence as gracious as natural. The first who harangued was one of the oldest Hurons. He expatiated quite amply upon the praises of the Faith, Which causes the greatest men in the world to cross the seas, and makes them incur a thousand dangers and experience a thousand fatigues, in order to come and seek Wretches. "We are now nothing, " he said, "O Hariouaouagui,"—this is the name which they give Monsignor, and which signifies in their language "the man of the great work,"—"we are now nothing but the fragments of a once flourishing nation, which Was formerly the terror of the Iroquois, and which possessed every kind of riches. What thou seest is only the skeleton of a great people, from which the Iroquois has gnawed off all the flesh, and which he is striving to [16] suck out to the very marrow. What attractions canst thou find in our miseries? How canst thou be charmed by this remnant of living carrion, to come from so far and join us in the so pitiful condition in which thou seest us? It must needs be that the Faith, which works these marvels, is such as they have announced to us for more than thirty years. Thy presence alone, although thou shouldst say not a word to us, speaks to us quite audibly in its behalf, and confirms us in the opinion that we hold of it.

" But, if thou wilt have a Christian people. The [page 41] infidel must be destroyed; and know that, if thou canst obtain from France armed forces to humble the Iroquois, ,— who conies to us with yawning jaws to swallow up the remnant of thy people, as in a deep chasm,—know, [17] I say, that by the destruction of two or three of these enemies villages thou wilt make for thyself a great highway to vast lands and to many nations, who extend their arms to thee and yearn only for the light of the Faith. Courage, then, 0 Hariouaouagui; give life to thy poor children, who are at bay! On our life depends that of countless peoples; but our life depends on the death of the Iroquois. "

This speech, uttered with warmth, was all the more touching because it artlessly represented the last sighs of a dying nation. The harangue which an Algonkin Captain made thereafter was not less pathetic.

"I remember," he said, counting on his fingers, " that twenty-three years ago Father le Jeune, while [18] sowing among us the first seeds of the Faith, assured us that we would one day see a great Man, who was to have his eyes ever open (thus he named him to us), and whose hands would be so powerful that by their mere touch they would infuse an invincible strength into our hearts against the efforts of all the Demons. I know not whether he included the Iroquois therein; if that is the case, it is now that the Faith is about to triumph everywhere. It will find no more obstacles to hinder it from penetrating the greatest depths of our forests, and from going to seek, three and four hundred leagues from here, the nations who are confederate with us, and to whose country this common enemy blocks our passage." [page 43] He said much more besides, betokening the esteem [19] which he and all those of these lands entertained for the great. power possessed by the laying-on of hands. They have so thoroughly persuaded themselves of it that, before starting for war against the Iroquois, the soldiers go to obtain Monsignor the Bishop's blessing; and they receive it as a good omen, with great confidence of being powerfully strengthened by it in the war which they are undertaking against the enemy of the Faith and of the country.

The French share, no less than the Savages, in this public good fortune. They themselves publish it sufficiently, and I need not write you about it; I doubt not that all the letters which will be sent to France will sound the praise thereof. I will say only this word, that never will Canada [20] be able to acknowledge the vast obligations which it is under to our incomparable Queen, not only for having always honored it with her affection,—as her Majesty has plainly shown on a thousand occasions,—but especially for having crowned all her favors with the most precious of all those that she could render, namely, with the favor of procuring for it such a Pastor. This grace, this favor, and this rich gift meet with so much approbation that all—French and Savages, Ecclesiastics and Laymen—have every reason to be gratified, and to hope that God will preserve a country which has so holy and so strong a protection. This is what we promise ourselves above all, if assisted by the prayers of worthy people and by your Reverence's holy Sacrifices, to which [21] I commend myself with all my heart.

Kebec, this 12th of September, 1659.

[page45 ]

SECOND LETTER.

OF THE ALGONKIN AND HURON CHURCHES.

MY REVEREND FATHER,

I sent word to Your Reverence concerning the universal joy aroused in this country at the coming of Monsignor the Bishop of Petræa; but I confess to you that the war with the Iroquois much tempers our pleasure therein, and does not permit us to relish at our ease the good that we possess. What consoles us is, that the zeal of this generous Prelate has no [22] bounds. He thinks that it would be a trifle to have crossed the seas, if he did not also traverse our great forests by means of the Gospel Laborers, whom he purposes to send even to the nations of whom we hardly know the names, in order to seek there so many poor straying sheep and rank them in the number of his precious flock. This is what he is preparing for, notwithstanding the war with the Iroquois. He intends, indeed, to do in this new world what is practiced in the old one; I mean to say that, as Preachers are secretly slipped into the other persecuted Churches, so he desires to scatter some of our Fathers amid the first bands of the Savages who shall come down here, in order to go up with them to their country and, in spite of Hell and the Demons, [23] to invite these poor peoples to enter into the Kingdom of God, and take part in the Beatitude to which they are predestined. These are purposes worthy of a courage full of zeal for the [page 47] glory of God, and our Fathers yearn day and night to realize them. They burn with desire to be among those happy ones exposed, not to chance, but to divine Providence, which will ever derive its glory—either from their labors, if ever they reach those lands of promise; or from their deaths, as it has done from those of the other Fathers who have been killed by the Iroquois when on such an enterprise. While awaiting this happy moment,— which will come only too late, according to their desires,—some are making ready for this glorious expedition by the study of the languages, without which [24] one can do nothing for the salvation of the Savages; others occupy themselves in cultivating the two Churches, the Algonkin and Huron, whom the dread of the enemies confines near us, and who are thus enabled to discharge all the duties of the best Christians.

Those who are obliged to withdraw inland for hunting well remember the instructions which are given them here. They often make a Church from a corner in the woods, whence their devotions penetrate Heaven just as well as from those great Temples where prayers are held with so much pomp. If they could take with them persons to whom they could turn for confession in times of danger, they could be far more securely held in religion.

This is what greatly distressed [23] a good Christian Algonkin woman, named Cecile Kouekoueaté. Falling sick in the midst of the woods, and seeing herself in extremity without being able to confess, she believed that she might make up for this in some fashion with a present of Beaver-skins, which she bequeathed to the Church of Three Rivers. Accordingly, she ordered her kinsmen to go thither in haste [page 49] after her death, and present her gift there as a substitute for her Confession. As soon as she expired. they hastened to Three Rivers fearing lest their kinswoman should find herself at a loss in the other world. Having arrived, they addressed themselves to the Father who has charge of the Savages, and said to him: "Black Gown, listen to the voice of the dead, and not to that of the living. It is not we who speak to thee; it is a departed woman, who, [26] before dying, enclosed her voice in this package. She has charged it to declare to thee all her sins, as she herself could not do so by word of mouth. Your handwriting enables you to speak to the absent; she intends to do, by means of these Beaver-skins, what you do by means of your papers. She died a fortnight ago; she is Cecile Kouekoueaté‚. Alas, how she must have suffered on the way to Paradise! See to it, then, as soon as possible, that her soul be well treated in all the cabins through which it shall pass; and that, on arriving at Heaven, she be not kept waiting at the door, but hat she be received like a person ho has lived in the Faith and has died in the desire for Paradise. " These good people, as yet neither instructed nor baptized, confused their fables with our truths.

[27] At another time, one of our leading Algonkins was overtaken by a sort of paralysis accompanied by extraordinary convulsions and nervous contortions, which excluded him from the hope of being able to reach Kebec whence he was fifteen or twenty leagues distant. In this extremity, he dispatched one of his people to bear the news to us, and entreat us to pray God for him. I know not whether his own prayers or ours, or both combined, restored his health; but [page 51] he has since affirmed that, after having received the Blessed Sacrament, he found himself cured all at once, and that his strength returned to him so suddenly that he could but consider it a miracle. The last Sacraments so [28] often produce similar wonders in these people, that one of the things which they request with most urgency is holy communion, especially when they are seized with some violent sickness; for they usually find health in this celestial Bread, which often proves to them a true Bread of life for both body and soul.

" We have lost two of our good Christian women, " says the Father who has charge of the Huron Church. One of them, named Cecile Garenhatsi, had sojourned two years with the Ursuline Mothers, where she had acquired a spirit of very rare devotion, which she preserved even until death,—something quite ordinary with those who have the good fortune to be trained in this Seminary of piety. Our Cecile, then, being in extremity, her Confessor [29] asked her whether she felt any regret to die. " Alas! my Father, " she said to him, " I would do very wrong to fear death and not to desire it, since by drawing me out of this world it will draw me away from occasions of offending God. It is true, I hope indeed that all my confessions have wiped out my sins, although they have not rendered me sinless; but my consolation is that I shall be so after this miserable life. And, since my love is not great enough to do what death will do,—very well, let death come to deliver me at the same time from the servitude of this body and from that of sin. "

This good woman's husband was then hunting, far within the woods, at the moment when she [page 53] expired. She appeared to him and [30] bade him the last Farewell, recommending him, above all, never to part with prayer except when parting with life. At this sight, he turned toward his hunting companion, told him of his vision and of his wife's death, and straightway proceeded to return to Kebec. Upon his arrival, he learned that his wife had expired in precisely the same circumstances of time in which she had shown herself to him. The change in this man, the fervor combined with steadfastness which he has maintained in public and private prayers since that misfortune, make us believe that there occurred on that occasion something very extraordinary.

The second woman whoa death has taken from us this winter had very nearly met death, some years before, [31] at the hands of the Iroquois. The barbarians, encountering her, tore the scalp from her head, leaving her for dead on the spot. From that time forth, she led only a languishing life; but she was always so fervent in prayer that she never failed to be present every morning and every evening in the Chapel, notwithstanding her great weakness. She observed this practice scrupulously until, one day,—returning from Church, whither she had dragged herself, although afflicted with a mortal disease,—she was obliged to take to bed, and soon afterward she devoutly died, finding herself at the end of her life before coming to the end of her prayers. This poor woman's constancy will be a great reproach to the delicacy of those ladies who, for slight inconveniences, easily forego their devotions. [32] And the patience of a young Savage will condemn those who break out into so many murmurs and complaints for [page 55] a trifle,—a toothache or some other inconvenience. This man, for five years a helpless invalid, was lying, not upon feathers or down, but on a piece of bark which served him for straw bed and mattress; with the patience of Job, he was suffering in every part of his body. Could you believe indeed that grace so operated in this Savage heart, that not only was he not heard to complain, but, as he declared, that it never even came into his mind to wish for the use of his limbs ? For he considered his soul to be better off in the wretched condition of his body, and his [33] salvation far more certain; and he said that it sufficed him to have the use of his fingers and tongue to say his Rosary, which constituted his main occupation throughout the day. God has well rewarded him; for he has happily ended his days, yielding up his soul in the arms of Monsignor the Bishop of Petræa. Such are some of the details that I have learned about these two afflicted Churches. They are now nothing but the wreck of two suffering Churches, and would serve as the seed of a great Christian people did not the Iroquois continue to exterminate them. I commend them—and myself also—to your Reverence's holy Sacrifices.

Kebec, This 10th of October , 1659.

[page 57]

[34] THIRD LETTER.

OF THE ACADIAN MISSION.

MY REVEREND FATHER,

Here is a third Letter that I write to Your Reverence, to inform you of what has occurred in the Mission of Acadia, where three of our Fathers are laboring for the conversion of the Savages on that coast, and for the salvation of the French who are settled there.

Acadia is that part of New France which borders the sea, extending from New England to Gasp‚, where the entrance to the great river St. Lawrence properly begins. All that country, which is fully [35] three hundred leagues in extent, bears but one name, having but one language.

The English have usurped all the Eastern coast from Canceau to New England, and have left to the French that which extends toward the North; the principal points of the latter are called Miscou, Rigibouctou, and Cap Breton. The district of Miscou is the most populous and the best disposed, and contains most Christians. It comprises the Savages of Gaspé, of Miramichy, and of Nepigigouit. Rigibouctou is a beautiful river, and important for its trade with the Savages of the river St. John.

Cap Breton is one of the first Islands which one meets on coming from France. For its size it is fairly well peopled with Savages. [36] Monsieur Denis is in command of the principal settlement [page 59] which the French have in those quarters. Such is the country which our Fathers have cultivated since the year 1629, and in which Fathers André Richard, Martin Lionne, and Jacques Frémin are at present laboring.

The last named has had for his portion the coast of Rigibouctou, where he has wintered among the Savages. With them he has suffered, besides the scurvy, famine caused by the deficiency of snows, which are the Savages' riches; for the Moose, Caribous, and other animals are caught in them as in a snare, when they are deep enough. But the Father has found himself only too well paid for the toils that he has suffered in those great forests, by the Baptism which he conferred upon [37] a little girl in the extremity of sickness, who received health in those salutary waters. It was also no small consolation to him to see himself importuned by a poor Savage named Redoumanat to baptize him, in consequence of a very strongly felt grace that he had obtained from God shortly before. This man had languished for two whole years, overwhelmed with severe illnesses, which caused him very acute pains throughout his body, but especially in the legs. He had had himself breathed upon again and again by the jugglers of the country; and, after wearying out all the sorcerers and exhausting all their remedies, no longer knowing to whom to have recourse, he addressed himself to God, whose goodness and power he had heard praised. He said to him: " Thou who hast [38] made everything, they say that everything obeys thee I will believe it, provided that my trouble which has not been willing to listen to the voice of our Demons, will listen to thine. If it obey [page 61] thee when thou shalt drive it from my body, I promise thee to obey the‚ myself, and to love the prayer. " God was pleased with this kind of prayer, and restored him to perfect health, for which he is so grateful that he everywhere publishes this favor—showing by a great change in his life that his soul has the best share of this benefit. He has wholly given up drunkenness,—which is the great Demon of these poor Savages,—as well as the spirit of vengeance, which he has subdued by an act as heroic as can be found among the best Christians. For one day one of his daughters, whom he especially loved, was struck dead [39] by an insolent fellow before his very eyes. The murderer was arrested, but the father was far from wishing to revenge himself. On the contrary, he stopped the arm of those who were about to kill him, saying that he referred the matter to the Master of life, since he learned that it belonged only to him to take vengeance for the wrongs committed against us. And in truth, the divine Justice did not fail to exact retribution for this murder; for it permitted that this same wretch should be soon afterward assassinated by a rival, who was aspiring to the same marriage as he was. This good man is not the only one who has received extraordinory favors from Heaven; but not all have shown themselves so grateful.

A certain Capisto, former Captain of Cap Breton and greatly attached to his Superstitions, fell one [40] day into most violent convulsions, during which the Savages bethought themselves to apply to his body some Images, Rosaries, and Crosses; for they make great account of these, using them against the molestations of the Demons. This man, at the [page 63] climax of the attack, imagined that Devils threw themselves upon him and dragged him from side to side, striving to carry him away. In this anguish, he seized hold of a great Cross planted at the entrance to the river, and clung to it so fast that it was impossible for the Demons to separate him from it. The vision touched him; and, although he still continues in infidelity, he nevertheless values the Faith, and gives hope that finally, after so many favors which God shows him,—incited, withal, by the example and [41] the urgent requests of his brother who was baptized this Spring,—he will break the bonds which hold him down to his wretchedness.

This brother of Captain Capisto is a good old man, much loved by the French, to whose interests he is greatly devoted and to whom he has rendered notable services in trying emergencies. He made so many entreaties to be baptized that, after having been put off from year to year in order to prove his constancy, Father Richard at last baptized him, along with his wife and his sister, in deep feelings of esteem for the happiness for which he had so much yearned. He urged that his children might have a share in the same favor; but they were put off until Autumn, in order to call forth stronger proofs of their good resolutions.

[42] Two years ago, the Savages of these coasts were at war with the Esquimaux. These latter are a nation dwelling at the extreme Northeastern end of New France, at about 52 degrees of latitude and 330 of longitude. It is wonderful how these Savage mariners navigate so far in little shallops, crossing vast seas without compass, and often without sight of the Sun, trusting to instinct for their guidance. [page 65] But in this respect the Esquimaux arouse even greater wonder. They sometimes make the same transit, not in shallops, but in small canoes, whose structure and speed are indeed astonishing. They are not made of bark, like those of the Algonkins, but of skins of seals, which animals [43] abound in their country. These canoes are covered over with those same skins. An opening is left at the top which gives admittance to the one who is to navigate, who is always alone in this gondola. Seated and ensconced in the hold of this little leather boat, he gathers about him the skin which covers him, and fastens and binds it so well that the water cannot enter. Lodged in this pouch, he paddles on each side alternately with a single paddle, which has a blade at each end. He does this so skillfully, however, and causes his boat to move so lightly, that he outstrips the shallops, which move by sail. Moreover, if this canoe happens to capsize, there is nothing to fear; for, as it is light and filled with air enclosed within, along with half the body of the boatman, it easily rights itself, [44] and restores its pilot safe and sound above the water, provided he be well fastened to his little craft. Nature joined to necessity furnishes great inventions. These good people further use sealskins to build their houses, and to make clothes for themselves; for, after thoroughly dressing these skins, they wear them as coverings for their bodies, making robes from them in the same fashion for both men and women. They live chiefly on Caribous, which are a kind of deer, on otters, on seals, and on cod; they have but few beavers and moose. During the Winter they live underground, in great caves, where they are so warm [page 67] that, notwithstanding the severity of the climate, they have no need of fire, except for cooking. The snows there are [45] very deep. They are so hardened by the cold that they bear one as firmly as ice, and, to walk over them, one needs no snowshoes. The iron which they find near the stages of the cod-fishers serves them to make arrow-heads, knives, cleavers, and other tools, which they themselves skillfully devise, without forge or hammers. They are of small stature, somewhat olive-colored, quite well-formed, thick-set, and exceedingly strong.

Some time ago, our Savages were waging war against these peoples. Having surprised and massacred some of them, they spared the lives of the others, whom they took as captives into their own country,—not to burn them, for that is not their custom; but to hold them in servitude, [46] or to cleave their heads upon entering their villages in token of triumph. One of these captives, a woman whose husband had been killed in the fight, found her happiness in her captivity. Having been taken to Cap Breton, she was ransomed from the hands of the Savages; she was subsequently instructed and baptized, and now she lives in the French manner like a good Christian. It must be acknowledged that the methods of the divine Providence are adorable, to seek out in the midst of this barbarism a predestined soul, to choose it among so many others, and put it on the way to heaven, and—what is truly very wonderful—to raise this poor woman from her infidelity in order to employ her to raise a heretic from his error. It happened in this way.

[47] Our Marguerite (the name that she received in Baptism), when still an unbeliever, sometimes [page 69] found herself molested by Demons. Thus, one day, she appeared as if bewitched; she ran about everywhere, uttering frightful cries and making strange gestures, like those who are possessed. The French hastened to her and tried to soothe her, but in vain. Her torments increased to such a degree that she found herself in danger of being suffocated. They finally bethought themselves to have recourse to divine remedies; they entreated the Chaplain who then ministered to the settlement to help her. He had no sooner sprinkled her with holy water than she suddenly stopped, and became as peaceful as if she had awaked from a quiet sleep. She merely lifted her eyes on high, and then, turning them toward those present, she said: " Alas, [48] where am I ? Whence do I come ? A fiery phantom was cruelly pursuing me, and was quite ready to devour me, when, at your presence, I know not what terror seized him and put him to flight. For the second time I owe you my life; lately, you delivered me from the rage of the Savages, and now you save me from the fury of the Demons. " The interpreter, who was a heretic, was seized with astonishment at this occurrence; and, admiring the potency of the holy water,, he renounced heresy, and by his abjuration published the wonder whereof he had been a spectator.

If the Demons serve to convert the Savages, and the Savages to bring back the heretics, what must we not hope to obtain' through the help of the guardian An gels of these regions : [49] and especially since these blessed spirits have brought hither an Angelic Man,—I mean, Monsignor the Bishop of Petræa. While crossing the border of our Acadia, [page 71] on the side of Gaspé, he gave the Sacrament of Confirmation to 140 persons, who perhaps would never have received that blessing if this worthy Prelate had not come to seek them at this end of the world. The country is beginning to be disquieted by the terror of the Iroquois. They close the door to the salvation of countless nations, who extend their arms to the Gospel; and we cannot carry it to them unless these rebels are subdued. I commend myself and all these peoples to Your Reverence's holy Sacrifices, and to the prayers of all those who love the conversion of the poor Savages.

Kebec, this 16th of October, 1659.

END.

[page 73]

Extract From the Royal License.

Y grace and Privilege of the King, Sebastien Cramoisy, Bookseller under Oath in the University of Paris, Printer in ordinary to the King and Queen, Director of the Royal Printing—house of the Louvre, and former Alderman of Paris, is permitted to print or cause to be printed, sold, and retailed a Book entitled: Lettres envoyées de la Nouvelle France au R. P. Jacques Renault Provincial de la Compagnie de JESUS, en la Province de France, etc. And this during the time and space of ten consecutive years, prohibiting, under the penalties provided by the said License, all Booksellers, 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 at Paris, the 26th of December, 1660. Signed, By the King in his Council,

MABOUL.

[page 75]

¯ ¯ ¯ ¯ ¯ ¯ ¯

Permission of the Reverend Father Provincial.

e, Jacques Renault, Provincial of the Society of JESUS in the Province of France, have granted for the future to Sieur Sebastien Cramoisy, Bookseller, Printer in ordinary to the King and Queen, Director of the Royal Printing-house of the Louvre, 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 77]

Journal of the Jesuit Fathers, in the years

1659 and 1660.

1659, January.

HIGH mass was said in the parish church, vespers and a sermon in our chapel.

6. The father Superior most solemnly blessed The chapel of the Ursulines; and the blessed Sacrament was carried thither.
7. Anne Bourdon took the veil at the Ursulines'.
8. Our brother feville fell 3 times into the water, while walking on the ice; it broke under him, near cap au diamant, and he had great difficulty in saving himself.

12. A savage who had started from 3 Rivers arrived at Québec, with letters saying that Father le Moyne was still at 3 Rivers with teharihogen.

20. 3 Frenchmen arrived at Québec from 3 Rivers with letters. There was nothing new there.

22. Marie boutet took the veil at the Ursulines'.

22. The 3 Frenchmen returned to 3 Rivers.

FEBRUARY.

14. Frenchmen arrived from 3 Rivers with letters. No News. [page 79]

9. The habitans of Beauprè presented a petition to Monsieur the governor to have an inquiry made respecting the life and morals of Monsieur Vaillant, a priest of The said cote. The petition was referred to the officiality.
10. A petition was presented to Monsieur the governor by Monsieur Vaillant, requesting that inquiry be made against the said habitans as Calumniators. The Petition was granted, and Monsieur Chartier with his Clerk was sent in the capacity of commissioner, by Monsieur the Governor, to the cote de Beauprè to hold an Inquiry. He examined 83 witnesses.
    Monsieur the governor, after examining the Evidence given at the Inquiry, Referred the matter to The official, and condemned the said sieur Vaillant to pay the costs.

MARCH.

15. The father Superior visited the coste de Beauprè, and privately obtained Information about Monsieur Vaillant, for conscience's sake.

APRIL.

3. 3 Oneioutes arrived at Québec, to discuss matters with Monsieur the governor, and to deliver their people from prison.

5. The aforesaid 3 ambassadors held a council at the fort. One of them spoke, and gave 24 presents—namely, 22 to the French, 1 to the Alguonquins, and 1 to the hurons. The object of these presents was to deliver the Agnieronon And Oneiout prisoners; otherwise, there would be no peace.

1. He accused himself of having too [page 81] long delayed doing his duty—that is, to give satisfaction for the murder of 3 frenchmen, committed at Montréal. He said: " I come to tear away the hatchet from those who were killed at Montréal."
2. 3rd, and 4th: "I throw a grave-cloth on the dead man."He gave 3 presents for this, one for each dead person."I cast those dead men very deep into the ground, in order to stifle all feelings of revenge."

5. "I cast those dead men very deep into the ground, in order to stifle all feelings of revenge.
6. He reminded the french and the alguonquins of the word that they had given to send .Ambassadors to .Agnee; and told them to do so as soon as possible, for the peace depended upon that.
7. "I set up the may-tree, the symbol of peace."
8. "I strengthen the same symbol, so that the wind may not overthrow it."
9. "I kindle a fire in the shade of that tree, to assemble the french, the alguonquins, and the hurons in council, so that they may deliberate respecting the means of obtaining a suitable peace."
10. "I give a beverage made from an excellent white root, with which diseases of all kinds are cured in my country."
11. "Onontio, I prepare thy mind for a lasting peace. Cause the soldiers to lay aside all thoughts of war."
12. "I replace the sun; we will walk hereafter in full daylight; the clouds and darkness shall be completely dispelled [page 83]."
13. "The Agnieronons await Ondesonk and the Alguonquins; here is something to assure them that they have nothing to Fear. "
14. "The Onontageronon reminds thee that you had clasped each other by the arm; that you had bound yourselves with iron bonds. It is thou, Frenchman, who hast broken the Bond by departing from my country without my knowledge, and by abandoning thy dwelling."
15. "The onontageronon takes thee once more by the arm, and renews friendship with thee more strongly than Ever."
16. "The Onontageronon says to thee, 'I give thee back thy house of Ganentaha; thy lodgings are still standing. An elder resides there to Preserve them. Put thy canoe into the water, and go to take possession of what belongs to thee."'
17. "What brings me here particularly is to withdraw the prisoners of Agne."
18. "Deliver them all up to me; otherwise the minds of our Elders will not be satisfied."
19. "I also ask thee to free those from my country whom thou detainest in prison."
20. "Deliver them all to me. Separate them not; all or none."
21. "The three nations of agnee, of oneout, and of onontage await this; otherwise thou openest not thy heart to them."
22. "Open thy eyes and thy ears, Frenchman; see how our people have given thee back thy prisoners all together without [page 85] doing it two separate times. Imitate them, to show that thou desirest peace as much as we do."
23. To the Alguonquins, " Alguonquins, Fear not to go on an embassy. Let not the want of presents hinder you. Your presence, and not your gifts, will Show that you wish for peace."
24. "Hurons, " said the ambassador who spoke, " cease to hoot at Iroquois Strangers who may Come on an embassy, or to trade in your country. " By this he meant that they were to receive them kindly.

6. At night, one of the ambassadors privately gave a present of a handsome Collar to father Chaumonot, to beg him to press matters, that an answer might be given as soon as possible to the requests that they had made to Onontio, and that they might not be long detained.

15. On Easter Monday, Antoinette du tertre, sister of the Visitation, made her profession at the hospital.

18. At 9 o'clock in the evening, a canoe with 3 Alguonquins arrived at Québec from 3 Rivers. It brought the News that 17 agnieronons had taken prisoners Mitewemeg and his sister, both Alguonquins, on lake St. pierre, near the Richelieu river, called the river of the Iroquois; but that Tegarihogen, theambassador of the Iroquois, who was then hunting in those islands, had Brought back Mitwemeg and his sister to three Rivers.
    As the Algonquins whose arrival was [page 87] awaited to answer the Onneioutronons delayed too long in coming, Onnontio gave a present of a coat to each of the 3 Ambassadors, to assure Them that They were delayed for no other object than to give Them some Algonquin to take back with them on an Embassy as soon as Noel should return.

On the 26th, Noel, the Algonquin, returned from his hunt; and 2 days afterward a conference was held with the Onneioutronon Ambassadors.

28. The Ambassadors were answered by 7 collars, as thanks for their 24 presents, until such time as Ondesonk should make A full answer in Their country.

The answer to the first 5 presents was as follows: " If thou hadst acknowledged thy fault sooner, we would not have had so many misunderstandings, The Fathers would still be at Kannentâ, and thy people would not have been imprisoned. At last I am pleased that thou dost acknowledge It."

To the next 5 the answer was, that The French and the Algonquins would go on an embassy.

To the 3 following the answer was, that it would be desirable that The Iroquois young men should obey the Elders as The French obey Onnontio.

To the next 3, given in the name of Sagochiendage'te, the answer was: " If Otrewa'ti and his eight Comrades had not fled, I would have gone back with them to Onnontagé."

To the 2 presents given in the name of The [page 89] Anniegeronnon, the answer was: " The fetters broken by Tegarihogen have been reforged by your insolent young men, in killing us and our allies."

To the 3 following the answer was, that it was bad grace on his part to ask that all The captives be given up, inasmuch as he did not bring back The little Frenchman for whom we had so often asked; but that we gave Him back three,—namely, 2 Onneiouts, and One man from Annienge,—and besides that we handed over Gatogwann to Father Le Moyne, so that he might take him back with The Algonquin.

The answer to the last present was, that our eyes were sufficiently open to see that The voice of Their Elders was not strengthened enough by collars of porcelain beads; but that in future It must be strengthened by men whom each side should give to reside with The other.

The Onneioutronnon Ambassadors start for 3 Rivers with 4 of Their people,—namely, Te gannonchiogen and Sagon'nenrawagon, of Onneiout; Gatogwann and Soiehwaskwa, of Annienge. The Reverend Father superior and Father Drouillet accompany Them there with a number of Algonquins; the latter are going to give their message to The Ambassador who is to go on Their behalf to the Iroquois country.

Presents that Father Le Moyne is to give to the Onneiouts in Their country:

1. " We knew not that Garontagwan had [page 91] of his own accord delivered our 3 frenchmen to the Onnontageronnons and Annienge'ronnons. We supposed that The Onnontage'ronnons would have withdrawn Them by dint of presents, " etc. " Wherefore be not astonished that The young men of three Rivers have ill-treated thy people. And yet that displeases me; I draw out The hatchet from Their heads. "
2. "I throw a Shroud over the dead bodies. "
3. "I place a plaster on The wounded. "
4. "I bury all evil reports deep down in the earth. "
5. "I set up The may-tree once more. "
6. "I put roots to It. "
7. "I give thee a beverage. "
8. "I calm thy mind, and those of all thy Young men. "
9. "I replace the sun. "
10. "I cause its rays to be diffused for thee, that thou mayst sit where they shine. "
11. "I unite in one all The thoughts of your, 5 Nations, so that You may have but one speech. "
12. "I rekindle The council fire. "
13. "I replace a mat to sit on near that fire. "
14. "I reassemble The council upon that mat. "
15. "I give thee back 2 of thy nephews. "
16. "Onnontio takes care of the 2 Onneiouts who have remained at Kebec."

Vide 17th

18. "Onnontio asks only for peace. [page 93] You see very well that trouble comes only from you. We are Never The first to begin.

17. "Give me back my nephew Charles Picard, whom thou hast so often promised me, in order that He may be instructed once more; when he has been well instructed again, he will go back to see thee. "

19. "Onnontio desires peace, that The Fathers may Freely go everywhere to preach The faith."
20. "We are assured of a Paradise for the good, and of a hell for The Wicked."
21. "I open thine ears to the voice of God."
22. "I protest that it is thy own fault if thou art damned. I am quite ready to return as soon as thou hast calmed The troubles."

MAY.

5. Monsieur de la Citiere, L'archevesque, and Herosme were upset in A canoe while returning from the island of Orleans, in a heavy gale from the northeast.

7. 2 Alguonquins, Father Le Moine, and Jean de Noyon started from three Rivers on an embassy to Agnie, with Tigarihogen, 4 prisoners freed at Québec, and 3 ambassadors from oneiout.

12. Father Albanel started from Québec in a shallop for Tadoussac.
13. Monsieur the Governor started in his brigantine with father Chaumonot and 40 men for 3 Rivers and Montréal.

29. He returned thence. [page 95]

JUNE.

2. A shallop arrived from Montréal, which reports that Iroquois have been seen at Montréal. It was the flemish bastard, who was the 25th. Larose says that he saw 5 Iroquois Canoes going up from 3 Rivers to Montréal. The savages from 3 Rivers say that, while going to trade at 3 Rivers, they saw An Iroquois Encampment near the first rapid. The French say that they saw 3 Iroquois Canoes in the islands of 3 Rivers. All this almost at the same time.

8. We learned from two savages, who were returning from the chase, that they had found 40 agnieronons at point Ste. Croix, headed by the Flemish bastard, and coming to make war. They also saw le Ciel bleu ["blue Sky"], and 3 brothers of la Grande Cuillier ["Large Spoon"], who seized a Canoe ofan Iroquoised Alguonquin and a huron. The latter were set free.
9. These two released savages returned to point of Ste. Croix to meet the 40 Iroquois, and to tell them that the French for whom they had asked would not Come to them. The huron returned alone in his Canoe to Québec. The Iroquoised Alguonquin remained with them.

4. In the morning, francoeur was pursued in his field at fort St. Xavier by 3 Iroquois. He would have been captured, had not those who were in the fort come to his assistance. Afterward, Monsieur the governor sent 3 [page 97] squads, of French, Alguonquins, And hurons, to lay ambushes in that quarter.

16. Sister Antoinette de Ste. Marthe made her profession at the Ursulines'. At 6 o'clock on the evening of the same Day, the first Ship from France arrived at Québec, bringing us a Bishop, with Monsieur Charni, father Lallemant, and 2 priests.
17. We received Monsignor The bishop in procession on the bank of the river, and in the church of Québec.

9. and 10. I visited the monasteries of the hospital nuns And of the Ursulines.

22. Monsignor The bishop gave a feast to the savages in our hall, and spoke to them very appropriately.

27. We received News by a Canoe from Montréal and three Rivers that 3 Frenchmen of three Rivers had been taken prisoners in the islands of Richelieu by a band of Onontageronon Iroquois while they were hunting. Also, that an Alguonquin, who accompanied The Alguonquin ambassador with father le Moine, after remaining two Days in the Village of Agnè, had fled through fear, And had arrived at Montréal.

29. Monsignor The bishop said mass in pontificalibus; after Vespers he received the abjuration of a heretic.

JULY.

3. At ten o'clock at night, Father le Moine arrived at Québec from Agnie with The Alguonquin eiitawikiik And 4 Agnieronons, who came [page 99] to get la grande Cuillier and other hostages.

4 councils were held, at which the following was said:

1. "The iroquois thanks onontio for having preserved the life of his people. "
2. "He wipes away the tears of onontio for the recent capture of three frenchmen by the Onontageronons."
3. "He clears his throat and stops his sobbing with The hope that he holds out to him that he will soon enable him to see again the french who have been captured. "

Onontio speaks and says, —

1. "I thank thee for having Preserved the life of my ambassadors."
2. "I wipe away thy tears for the loss of thy people who were killed last winter, in the war against The nation of fire And other nations."
3. " I arrest thy sobbing for the same cause."

2nd Council.

Father le moine relates at length what he has done, and renders an Account of his embassy to Agnie.

3rd Council.

Its object was to decide whether all the prisoners or only a portion of them should be given up, or whether all should be retained. The conclusion was to send back the two Agnieronons,—namely, la grande Cuillier And his Companion,—and to detain the two Onneiouts Until the two frenchmen taken by the Onontageronons should have been sent back. [page 101]

4th Council.

1. 1st: The Iroquois who brought back father le Moine are told that their people will be given up to them and that the two others willbe detained.
2. 2nd: He tells them that The alguonquin' ambassador acted contrary to his orders, for he did not include the tadousac savages in the treaty of peace;'that he wishes them to be included in it.
3. 3rd: He tells them that it is The alguonquin and the huron with him who give up la grande Cuilliere.
4. 4th: He warns them that they must come openly to visit, and Not in Secret; by the usual Roads, and not through the woods.

Afterward The Iroquois speaks, saying:

1. "Onontio, I thank thee that thou surrenderest my people."
2. "Alguonquins And hurons, I thank you that you have contributed to that Surrender."'
3. "Onontio, I beg that my son the oneiout, who still remains with thee, be not Kept in such Close confinement."
4. "I assure thee that in future the noise of my hatchet shall no longer be heard in this quarter; that the earth shall no longer be stained with blood," etc. "I will carry war elsewhere."
5. "Alguonquins And hurons, I Invite you to come without fear to trade in our Villages."
6. "Onontio, I Thank thee that thou [page 103] hast given life to the Iroquoised Alguonquin captured in war."
7. "I beg thee to find means to enable us to return quickly to our own country."

On the 8th, the Iroquois left here for their country with father le Moine, who remained at 3 Rivers. Monsieur St. Denis also started for Tadousac in a small bark.

16. A Canoe arrived from three Rivers and informed us that la Grande Cuillier had set out with his Companion; also, that Antoine des Rosiers had escaped from the hands of the Onontageronons in the vicinity of lake Ontario, and had arrived at three Rivers.

19. A canoe arrived at 9 o'clock at night from 3 Rivers and Montréal, bringing news that 12 canoes had come down from the poissons blancs with a good supply of furs, and that preparations were being made to go to the Outawak.

22. Father Frémin arrived from 3 Rivers in toupin's shallop.

AUGUST.

1. A Canoe arrived from three Rivers, bringing news that 33 canoes had come from inland, partly attikameg and piskatang,—among others, 6 canoes of the nation of the Sault, misisager. These six canoes of the sault came down by inland routes, and met therein The poissons blancs; they were 5 months on their journey. They ask for some Frenchmen to escort them on their return. [page 105]

3. A representation was given in our chapel of Québec, in honor of Monsignor the bishop of Petræa. Everything went well.
4. At 11 o'clock in the morning, le Gagneur's ship sailed; on board of it were Monsieur le Vaillant, fathers Richard and Fremin, Madame La Citiere, and Monsieur du Menu.

3. A monitory was read in the parish church on account of a theft of 54 livres of beaver-skins from the warehouse, a few Days ago.

7. The boat from Montréal arrived, bringing us Monsieur The Abbé de Queylus; he went to lodge in the fort.

10. Sieur du tertre arrived from miskou and brought news that an Iroquois had killed a Montagnais woman on the islet of tadousac, And that the murderer had been shot dead on the spot.

21. Some savages arrived from three Rivers with the scalps of 9 Iroquois, whom they had killed at a distance of a Day's journey above Montréal.

On the same Day, The shallop started from this place to go and get The two hospital nuns at Montréal.

20. Lespinè set out to hunt for Seals at isle rouge. On the previous Day, the shallop of sieur Maheu Had started for the cod-fishery at isle percee.

24. Monsignor the bishop confirmed at the hospital this morning 100 savages, both Alguonquins and hurons.

26. A Canoe arrived from 3 Rivers with [page 107] the news of the capture of 8 Frenchmen by 100 Agnieronons near 3 Rivers. The Capture was made on the 25th, the feast of St. Louis.
27. A shallop started from Québec with 25 men to go to the assistance of three Rivers.
28. Monsignor the bishop celebrated mass pontifically at the hospital, at which Monsieur The Abbé‚ de Queylus preached; st. Augustine's Day.
29. canoes, of both Alguonquins and hurons, started from Québec to go to war in the direction of three rivers.

31. Father Albanel arrived from tadousac in the boat of Monsieur lepinè, who had killed 220 seals on isle rouge.

SEPTEMBER.

3. An Iroquoised huron escaped to Québec from a band of 7 Iroquois, who were lurking in the vicinity of the mill belonging to Monsieur de mores, to strike a blow. He reported that 3 other bands, consisting respectively of 7, of 10, and of 15 men, were following him; that the Frenchman taken by the onontageronons had been burned at Onontagé; that la Grande Cuillier was at agnè; that war had been decided upon in spite of his release; that he had met 8 French who had been taken prisoners at 3 Rivers by 60 agnieronons, who were taking them to their country to be burned.
4. The mill belonging to Monsieur Denis on cap aux diamans Began to grind grain.

6. On the night between the 5th and the 6th, the two Iroquois escaped from the fort. [page 109]
7. At 7 o'clock in the evening, the vessel called the St. Andrè arrived, bringing 3 Nuns for Montréal, Mademoiselle Mance, 2 priests, Monsieur Vignar and Monsieur le maistre, and about 130 passengers. During the passage, 9 or ten had died of a contagious fever.

There was at this time a sharp dispute respecting the position of the seats of Monsignor the Bishop and of monsieur the Governor. Monsieur d'Ailleboust intervened, and it was agreed that the seat of Monseigneur the Bishop should be within the altar rails, and that of Monsieur the Governor outside the rails, in the middle of the church.

In addition to those who died on board the aforesaid ship, several who arrived were, on disembarking from the ship, ill of that Contagious fever. It immediately communicated itself to several persons in the country, who were attacked by it, and some of them died.

8. Hierosme Lalemant, entered into office on the 8th of September, at 8 o'clock in the evening.

Monsieur the Abbé de Queylus, who was on the point of embarking to return to France, changed his mind upon the arrival of the ships, in consequence of the letters that he received. He,—who had protested that, no matter what letter or what powers might be sent him, he would not accept the same, and who had protested the greatest friendship for Monsignor of Petræa,—when he found himself possessed of powers from Monsignor of Rouen, and of The letter from the king [page 111] dated the 11th of May, raised the mask, and sought to have himself acknowledged as the Vicar-general of Monsignor of Rouen. However, as Monsignor of Petræa, on the other hand, was provided with another letter dated the 14th, which completely contradicted the 1st one, he was compelled to desist. But Monsignor of Petræa, seeing that he could no longer trust him, assumed sovereign authority over everything down here and in, Montréal, regarding spiritual matters.

11. Monsignor of Petræa, the Bishop, having expressed a wish that funeral services be celebrated everywhere for Monsieur de Bernieres, we complied with his request on Thursday,—after having given Notice on the previous day, in the refectory, that on the morrow all the fathers should say a requiem mass, and our brethren should recite the Rosary and receive Communion. Monsignor the Bishop said the Communion mass. He would have much Preferred we should celebrate a service; but we excused ourselves from this, showing him that it was contrary to our custom.

On the same Day, we regaled in our refectory Monsieur the Abbé de Kelus, and the two priests who had recently come with Monsieur d'Alès.

On the 12th, at about 10 o'clock in the morning, eight Iroquois attacked those who were fishing for Eels at Cap rouge, and took Guillaume routïer captive.

A Consultation was held. The question was discussed, whether our Chapel should be [page 113] enlarged, or a new one built. Decision of this was postponed for a year, and it was resolved that, interim, we should consider the site.

Item, respecting Robert Hache. The Conclusion was, that he should leave, or conform to The same rules as the other donnés.

Item, respecting Abstinence on Saturday. An Continuanda per annum? Continuanda cum hac modificatione, quod sero tantum In cœna observaretur.

Item, concerning Sillery. Redigenda residentia illa quidem Huronensis, hoc est, facient nobiscum unam domum habentem eosdem officiales; si eo redeunt sylvestres, restituetur suœ proprietati.

Item, respecting brother bonnemer. Moderanda actio Chirurgi circa fœmineum sexum.

Item, in regard to the admission of women to the exercises of the Congregation—on The principal festivals, with Permission.

Item, concerning the admission of fiarce, of Boquet, and of Charles Panie to the novitiate. Hi ultimo servants in annum sequentem. .Boquet prius monendus; quod si post vota exeat, non recipiendus.

Item, respecting father Poncet,—cui petenti concessa suffragiorum nostrorum participatio.

A Frenchman named l'Epine was killed at 3 rivers by the Iroquois,—probably by one of the two who had escaped from the prisons of Québec. One of these has been recaptured.

OCTOBER.

On the 1st, father Jean de Quen took to his bed; and on the 8th he died from those [page 115] contagious fevers that had been brought by the last ship, mention of which has been made above. His private history or encyclical letter will be found in the Archives.

Father de Quen was buried on the morning of the 9th, præsente corpore, dictæ duæ missæ privatæ in summo Altari, dum diceretur officium.

On the same Day, Jeanne Godefroy took the veil at the Ursulines'. Monsignor the Bishop performed the Ceremony, in rochet and Camail, before and after a low mass that he said. Monsignor of Petræa gave Her, for her habit, 9 ells of black serge at 6 livres The ell; and two pieces of linen, of 25 ells each. I gave ten écus for the Tunic and the white veils, which the nuns furnished.

On the 22nd sailed Captain Poulet's ship, which had brought the people for Montréal; in that ship went father barthelemy Vimont, fiacre, and Jean de Noyon, our domestics, Monsieur the Abbé de Queylus, Monsieur de Becancour, Chartier, Villerè, and most of the merchants. They put back to port and did not start again until on the 26th.

On the last day of October, at about 10 o'clock in the morning, fire caught in the Kitchen chimney, as it had not been swept. We were in danger, but were saved by prompt assistance.

NOVEMBER.

On the 1st, the Warriors returned, after having killed two men, bringing a little Agnieronon boy 12 or 13 years old. This [page 117] child's life was saved though our instrumentality—that is, on payment of 3,000 porcelain beads, of which amount Monsignor the Bishop gave half. At the same time, the life of the oneiocheronon who was a prisoner in the fort was saved; for this also one thousand porcelain beads were given.

On the same Day, Monsieur de Maisonneuve, Monsieur d'Ailleboust, de Musseaux, Suar, and others left for Montréal, and father Aloes for 3 rivers. Father Druilletes was to go also; but he was not there in time, and the Shallops left without him. He started, however, 8 Days afterward, to return as soon as possible.

On the 9th, father Albanel and Guillaume Boivin returned from Tadousac.

On the 8th, father Mercier also started for his mission of Beaupré.

On the 15th, or thereabout, it was decided that we should board gratis a Child at the seminary, and each one for not more than one year, that thus this Charity might be extended to several. Joseph Dubuisson was named, the first of all Up to All Saints' day of 1660.

And the number of those who are supported at the expense of the parish was increased by two; thus there were 4, st. martin, Morin, Amador, and Veron or Poupau.

On the 21st, father Albanel left to go and winter at Tadousac, with Guillaume Boivin and François Pelletier on the one hand, and Monsieur d'Auteuil and two sailors on the [page 119] other, This is an experiment that we make to see whether it is to be continued; for this has Never yet been done. Guillaume Boivin was at our expense, but not François Pelletier, although he was under our name.

On the 26th or 27th, cold and snow Commenced, so that sledges could be used.

At the same time, the 1st meeting was held at Monsignor the Bishop's, to decide whether it was a sin to sell liquors, either wine or brandy, to the savages. The result is entered in the Archives.

On the 30th, the vow of the Conception was renewed, as usual.

 

DECEMBER.

On the 1st, the vespers of St. Xavier were sung. On the following day, monsignor the Bishop said a low mass at about 7 o'clock, at which he gave the tonsure to Germain Morin, and the 4 minor orders to the same and to monsieur de Bernieres. The Ceremony was so long that all that could be done was to say high mass. The sermon was put off until after dinner, to follow the magnificat at Vespers. No one was Invited to the refectory for dinner; the principal reason for this was that to Invite the Bishop without the Governor, aut contra, would cause Jealousy, and neither will yield the first place to the other, Plenary Indulgence is assured; nevertheless, it was not published,

On the 4th and 5th, the 2nd Meeting was held to decide the reserved cases—on the 4th, [page 121] at our own house; on the 5th, at Monsignor The Bishop's.

On the 6th, the Fast of the Conception, which was on Monday. No abstinence on Friday.

At Christmas, I said 2 midnight masses, at which our brethren and the savages received communion. Monsignor the Bishop afterward said two other Masses; and, at the same time, father Chatelain said his three masses at the side Altar. I said the 3rd at half past 7, then father pijart said his three; and then father Druilletes said his, commencing at ten o'clock. Experience showed that it was sufficient to commence them at half past ten; for, after high mass, several came to attend mass here and found none.

The bell for Collation rang at 6 o'clock. The hour for rising was 11½ o'clock; on the following day it was an hour later. Supper at 6 o'clock; the end of the recreation at 7 o'clock. On the following day the bell rang at 4, and we did not awake until 5.

At the parish church there were only three Confessors to hear the Confessions—monsignor the Bishop, father Chatelain, and father pijar; they had enough to keep them occupied until lauds in the parish church. Father Dablon and I assisted in the Choir at Matins until we were called away at 11½ o'clock, to come and say midnight mass,—I in our chapel, and father Dablon at the Ursulines', where he said two masses in the night, and the 3rd at about 9 o'clock. Monsieur Pelerin said his 3 masses there at 7 o'clock. [page 123] Monsieur de Charny went to the hospital at night, and father Chaumonot in the Daytime; father Ragueneau went to Beauport, and father Mercier to Beaupré.

The Deacon, monsieur Pelerin, caused Monsieur the Governor, at the Midnight mass and at that celebrated in the Daytime, to be incensed by the thurifer instead of incensing him himself, according to Custom (and this by order of monsignor the Bishop). Monsieur the governor resented this greatly, so much so, that he proceeded to inquire about his rights. Having found that, in the Ceremonial of the Bishops, it was said that he was to be incensed Immediately after the Bishop, he claimed that he should be incensed not only by the deacon at mass, but also by the Assistant priest who had incensed the Bishop at Vespers—and this Immediately after the Bishop, before the priests in the Choir, both at mass and at Vespers. Thereupon, a sharp dispute arose between Monsignor the Bishop and Monsieur the governor, the latter basing his claim on the wording of the Ceremonial, and the former on the usage in France,—which, he asserted, was contrary thereto,—and especially on the existing usage and right by virtue of which the priests of the Choir were to be incensed before the Governor, and this ever since service had Commenced to be celebrated in the new Church. We were called upon to settle the difficulty, and we did so as set forth in a Document which was drawn up for this purpose, which will be found in the Archives.[page 125]

¯ ¯ ¯ ¯ ¯ ¯ ¯

JANUARY, 1660.

The feast of the Circumcision fell on a Thursday; Vespers were held The evening before. In the morning, Monsignor The Bishop said the first Mass in our church, and I went to sing high Mass at the Ursulines'. It would be desirable to have a mass on that Day at the end of the orisons, or at 6 o'clock, for our brethren; but this could not be done this year because the joiners wished to have a high Mass in the parish church, and therefore two Jesuits had to be sent to the Ursulines'.

There was no other celebration on that Day in the morning at our church, except that, as usual, there were a great many Communicants.

At 6 o'clock, father Dablon and I went to pay our respects to Monsignor the Bishop, and then to monsieur the Governor. We arrived too early at the fort; the gate was not yet open, and we had to wait there for some time. But I think this was in order that they might prepare for the salute that they gave us. For, when the sergeant opened the gate, he paid us the full compliment both in word and in action; he fired off his pistol, whereupon all the soldiers, who were drawn up in file, discharged their pieces. I thanked them on the spot, telling them that we did not deserve the honor; and I sent them each a Rosary. Perhaps it would be more advisable, another time, to send and learn whether the gate of the fort is open. In addition to the Rosary, I sent a pot of brandy, and a Livre of tobacco. [page 127]

Monsignor the Bishop was not fully satisfied with what Monsieur Torcapel had done on the previous Sunday at the parish church in announcing the feast of the Circumcision, and therefore wished to make up for it himself on the feast of the Circumcision. Ascending the pulpit, he preached, for half an hour, a sermon on the Circumcision, and on the name of Jesus. After apostrophizing St. Ignatius, he concluded by saying that, in Just acknowledgment of the services that we had rendered for 30 years at the parish church, of which we had had the charge and direction, vespers would not be said or the sermon preached on that Day in the parish church, but that the faithful should come in procession to our church for that purpose, every year; and this was commenced this year, as follows. On the Day of the Circumcision, the bell rang for Vespers in the parish church, as usual on the other festivals; and the congregation issued forth from it in procession before two o'clock. Monsignor the Bishop remained below, while the Curé, with the Clergy, went up into the Rood-loft, where he sang vespers in Cope; they were very well chanted, with a musical accompaniment. We had placed there for him a seat covered with tapestry, with a prie-Dieu. The sermon was then preached, and benediction of the Blessed Sacrament followed, at the conclusion of which they returned in procession to the parish church. But few people accompanied the Clergy in the procession. Monsieur the [page 129] Governor was present at Vespers and at the sermon, but was not in the procession. Three of us went to the door, to receive the procession as it entered and as it left.

Monsieur the Governor went to pay his respects to Monsignor the Bishop at the conclusion of high Mass, with a dozen of the habitans; then he came to our house with the same persons. Monsignor the Bishop came in the evening, after the procession.

On Epiphany, there were so few people at the first Mass that I greatly doubt whether it was necessary to preach the short sermon on that Day. Father pijart preached it in my place, for on that Day I was invited to sing high mass in the parish church. There The incensing was done at the offertory by swinging the censer, in the 1st place, twice toward the officiating priest and then three times toward the Bishop.

As the soldiers provided the blessed bread on that Day, they played the drums and fifes, and thus they marched to the offering, returning in the same manner at the end of Mass. This greatly offended Monsignor the Bishop' however, they carried a loaf to him, and he sent them 2 pots of brandy and 2 livres of tobacco.

About that time a special Consultation was held to decide whether any Concessions should be given on the lands of our farm at Beauport, which is over 20 arpents in depth and 7 in width. 7 persons presented themselves to settle there, and, omnibus expensis, the majority [page 131] concluded to make the grants. However, they contented themselves with granting some on the neighboring concessions, and not on our farm, especially as between our clearing and the fir-grove there remained only 6 Arpents of woodland, which had to be kept for the farmers.

Father Mercier returned from his mission of Beaupré‚ on the 8th of January. He went back on the 22nd, and Monsignor the Bishop proceeded thither on the 23rd, with Monsieur de bernier, Boquet, and Durand, the valet of Monsignor the Bishop.

On the 26th, we went to dine with Monsieur Giffar,—4 fathers and 4 brethren.

On the 27th, father Ragueneau went on a mission to point de levi, the river having frozen before Québec on the 20th, or thereabout.

FEBRUARY.

On the purification, The blessing of the Candles was performed in our church. I distributed them, and sang the lumen and the Nunc dimittis, nullo alio respondente. A Candle similar to mine was kept in readiness for Monsieur the governor, in case he presented himself; but he did not come. I therefore sent it, unlighted, to him after the ceremony of the blessing, by one of the acolytes in a surplice; and a light was brought to him at the Gospel and at the Elevation with which to light it. As he Left it at the end of mass on the Altar of the Chapel, I sent it to him about noon, and he received it willingly. [page 133]

On the 6th, a general Consultation was held, to decide about the hour for dinner and Collation in Lent. As regards the dinner, it was resolved not to change the usual hour, a quarter past 11, as this was founded on the authors and on privilege. As to the Collation, it was decided that, instead of having it at 6½ o'clock as in the past, it should in future be at 7 o'clock, in order to conform more closely to the Custom in France, and to the spirit of the Church and of the Society, of considering that time as one of penance.

On the 8th, the 40 hours' devotion commenced. As is usual in our Society, the Blessed Sacrament was exposed at 4½ o'clock, and replaced in the tabernacle at 7 o'clock on Sunday and Monday evening; and on Tuesday, after the benediction at 7 o'clock. Each morning, there was no other celebration than the masses, which were continued from 5 ½ until 11 o'clock; and in the evening there was benediction on Sunday after Vespers, and on Monday and Tuesday at 4 o'clock precisely. At the benedictions there was an exhortation, lasting about a quarter of an hour. Monsignor the Bishop officiated at benediction on Sunday and Tuesday; and on Monday, Monsieur de Charny. On Sunday, at benediction, only the pange lingua was chanted before the blessing, because vespers were just over. On the two other Days, we also chanted the miserere on Monday and the Exaudiat on Tuesday; then the short sermon was preached, at the end of which the officiating priest came [page 135] to the middle of the Altar to incense while the Ecce panis was chanted. After that, the orisons were said and the benediction given.

On Ash Wednesday, the ashes were blessed at the Altar before the first Mass, which was said as usual on festivals. We thought that there would be a sufficient number of persons present, as usual, to preach a sermon to them. But as very few were there, no sermon was preached. It will be more advisable in future to bless them, according to Custom, in the sacristy before the first mass, as is done in the case of holy water.

At the parish church there was a fair attendance of people at high mass, who would have well deserved a short exhortation on the Ceremony.

Permission to eat eggs for this year was published everywhere. Cheese was not spoken of; permission to eat it was taken for granted, as in the case of butter.

Father Chatelain preached on Fridays at the hospital; I, Hierosme Lalemant, at the Ursulines on Wednesdays; father Dablon, at the parish church on festivals and Sundays.

The winter was very severe and unpleasant up to the feast of St. Mathias, when it commenced to grow milder and to thaw.

On this same Day, the feast of St. Mathias, Monsignor the Bishop administered Confirmation at Québec for the 2nd time. During the ember-days, the order of Deacon was conferred on Monsieur de Bernieres in our Church, and that of the priesthood at the parish church, on the vigil of passion Sunday.[page 137]

MARCH.

At this time, monsignor the Bishop visited the hospital, whence the boarders, of whom there were only two, were sent away.

On the 19th, the Feast of St. Joseph, mass was said here as usual at 6 or 5½ o'clock,—without any exhortation, because Monsieur de Bernieres was to say his first Mass at the Ursulines'. In fact, he said it at 7 o'clock, monsieur de Charny assisting him. We went thither to hear Confessions, and there were a great many Communicants. After this, Father Dablon said mass there; and then I sang high Mass, at which father Dablon and Father Chaumonot assisted me as Deacon and sub-deacon. Father Chastelain and monsignor the Bishop had said mass there before monsieur de bernieres. A plenary Indulgence was applied by Monsignor the Bishop, out of 3 which he had the power to apply, beside three others connected with the 40 hours' devotion. The solemn sermon was preached at the parish church after dinner, and that of the Ursulines at the same time, without any celebration at their grating. Then the solemn benediction was held by monsieur de Bernieres with music as follows, while the Blessed Sacrament was exposed. The music began with the pange fingua, immediately after which the nuns sang a Short motet of the Blessed Sacrament; then the music began again with the iste Confessor, immediately after which the nuns sang a motet of the Saint; then the music recommenced with the Domine [page 139] Salvum fac regem, following which Monsieur de Bernieres, the officiating priest, chanted the versicle and the 3 corresponding orisons; after that the nuns were to have sung something during the incensing and benediction, but they did not do so because they were not notified in time. The whole Concluded with the Laudate dominum, sung with musical accompaniment. Great satisfaction was felt, and the ceremony appeared elevated and devout. The entire Church was filled. They forgot to put the inscription "plenary Indulgence" over the door.

On the 21st, palm Sunday, mass was said here at a quarter to 6 o'clock. It was said as usual with our Society, with the blessing of the palms and a short Instruction. Father Druilletes came and presented the palm to me, and I gave him two,—one for himself, and the other for Monsieur the Governor, to whom he carried it. The sermon was preached at the parish church after dinner.

On the 25th, Holy Thursday, mass was said at the same hour. It was the only one said at our house, and at this mass our Fathers and brethren, 6 in all, received Communion. After mass there was a procession around the Church; Monsieur the governor took part in it, to whom we presented a candle, as well as to some others of his household. Father Chaumonot carried The Cross; then came two Censers, and father Dablon as assistant priest. Monsieur de Charny said mass in [page 141] the morning at the hospital, and Monsieur Pelerin at the Ursulines'.

At the parish church, the ceremony of blessing the holy oils was performed. All passed quite well. I officiated as Archdeacon, but considerable trouble was experienced in mixing the balm with the holy oils. In addition to the Officiating priest, the priest acting as Assistant, the Deacon, and the subdeacon, there were 4 other priests in habitu, myself being the 5th. I took the Chasuble, when the time came for breathing on the oils. During The remainder of the time I wore the Alb and Stole, and in that guise I arrived in the Choir with the flambeaux of the Elevation, the 4 other priests having entered it with the officiating priest.

After The Consecration of the oils, the procession was formed, to take the Holy oils to the sacristy by the longest way. It merely went around the Choir.

The procession of the Blessed Sacrament was badly arranged for want of a Master of Ceremonies. If there be none, the Deacon who marches last must perform the duty, making those who go before walk in rank. Thus The Crozier and the miter went behind when they should have gone in front, etc. Monsignor the Bishop also made several mistakes. At the beginning, he intoned the pange lingua while still on his knees on the lowest step, instead of ascending to the highest before intoning it, if he wished to intone it at all, and then descending only when it [page 143] would be time to walk in his proper place in rank; thus he did not give himself leisure to get there. Moreover, when he reached the repository, instead of standing on the first step, he ascended and turned toward the people to give the Blessed Sacrament to the Deacon.

The washing of the feet was afterward performed at the hospital, where all went well. In both cases, the only thing to be done is strictly to observe what is written in the Books. Nevertheless, The blessing at the beginning of the meal was forgotten. The subdeacon washed the feet, the deacon held the towels, the assistant priest gave the basins, and I withdrew those that had been used; the Acolytes carried them.

Benediction took place here as soon as the Tenebræ were Over. As no bell is rung for this, I was not there in time, and caused some delay. Two Cushions had been placed near the railing of the repository, one for Monsignor the Bishop, and The other for Monsieur the governor. Monsieur the Governor came first, and knelt near that of Monsignor the Bishop, without heeding his own; he Deemed it more advisable to go away altogether than to change his position, and take his place where his own was put. Another time, the Bishop's Hassock will have to be placed in the sanctuary of the repository.

On Friday, at 7 o'clock, the passion was preached at the parish church. At a quarter to ten, we had the service here, which was very badly performed. Father Dablon, who [page 145] had preached the passion, had no time to prepare either himself or the others, so that the sacristan took up the Cross and carried it to the Altar. There were no lights in the procession, and, later on, most of our fathers and brethren were missing. In future, this must be looked after by some other person than he who is to preach.

On Holy Saturday, the service was held at 9 o'clock; this is early enough. I made a mistake at the blessing of the fire; for I gave neither holy water nor incense.

The litanies should have been repeated, which was not done.

The remainder went off passably, with tw