The Jesuit Relations and Allied Documents Volume 53

The Jesuit Relations and Allied Documents

—————

Travels and Explorations

of the Jesuit Missionaries

in New France

1610—1791

THE ORIGINAL FRENCH, LATIN, AND ITALI-

IAN TEXTS, WITH ENGLISH TRANSLA-

TIONS AND NOTES; ILLUSTRATED BY

PORTRAITS, MAPS, AND FACSIMILES

EDITED BY

Reuben Gold Thwaites

Secretary of the State historical Society of Wisconsin

COMPUTERIZED TRANSCRIPTION BY

Tomasz Mentrak

Vol. LIII

Lower Canada, Iroquois, Ottawas

1667—1669

CLEVELAND: The Burrows Brothers

Company, PUBLISHERS, M DCCC XCIX

THE JESUIT RELATIONS

AND

ALLIED DOCUMENTS

Vol. LII

[Page iii]

The edition consists of sev-

en hundred and fifty sets

all numbered.

No.________

The Burrows Brothers Co.

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EDITORIAL STAFF

Editor	Reuben Gold Thwaites

	\| Finlow Alexander
	\| Percy Favor Bicknell
Translators.	\| William Frederic Giese
	\| Crawford Lindsay
	\| William Price
	\| Hiram Allen Sober

Assistant Editor	Emma Helen Blair

Bibliographical Adviser	Victor Hugo Paltsits

Electronic Transcription	Tomasz Mentrak

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The Burrows Company

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The Imperial Press, Cleveland

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CONTENTS OF VOL. LIII.

Preface To Volume LIII		9
Documents:—
CXXVI.	Relation de ce qvi s’est passé en la Novvelle France, les années 1669. & 1670. [Chaps. i.-vi., and part of Chap. vii., being the first installment of the document.] François le Mercier, n.p., n.d.; Charles Albanel, n.p., n.d.; Pierre Joseph Marie Chaumonot [Nostre-Dame de l’Annonciation], n.d.; Jean Pierron [Agnié], n.d.; Jacques Bruyas, [Onneiout], August 14, 1669, to June 17, 1670; Pierre Millet, Onnontagué, June 15, 1670.		19




Bibliographical Data; Volume			301
Notes			303

[Page vii]

[INSERT GRAPHIC HERE]

ILLUSTRATIONS TO VOL. .

I.	Photographic facsimile of title-page, Relation of 1669-70.	22

[Page viii]

PREFACE TO VOL. LIII

Following is a synopsis of the contents of the present volume:

CXXVI. This volume is entirely occupied by the Relation of 1669-70, of which we herewith publish Chaps. i,-vi., and part of Chap. vii.; the remainder Will appear in Vol. LIV. A preliminary note by Le Mercier exultantly announces that “all the Iroquois Nation is on the eve of embracing the Christian religion.” Another important item of news is the return of the intendant Talon, accompanied by Récollet priests who now reënter Canada for the first time since it was surrendered to the French by Kirk.

The Iroquois are so humbled by their fear of the French army that they dare not attack the colonists, or even interfere with the missionaries who are now laboring in all the tribes. The French now enjoy peace; but, knowing the savage nature of the Indians, recognize the possibility that war may again occur, and every precaution is being taken to strengthen the colony for possible defense.

The first chapter of the Relation gives the proceedings of “a council held at Quebec for adjusting the differences between the Iroquois and Algonquins,” in which the French governor, Courcelles, and the Onondaga chief Garakontié are the leading figures. The Senecas have attacked an Algonkin village, and carried away all its women and children; this threatens [Page 9] a general war between the two nations, consequently involving the French. Garakontié at once sends envoys to all the Iroquois tribes, urging them to meet the Upper Algonkins at Montreal, and there settle their difficulties, in the presence of Onontio. He is the only Iroquois chief present at the council — even the Senecas not appearing, although they are most concerned in the matter. Onontio decides that both parties are to blame; and that the Senecas must restore the Algonkin captives, or incur the hostility of the French. After this council, Garakontié is solemnly baptized and confirmed in the cathedral, by Laval, with Courcelles as his godfather.

Letters from Albanel are given, regarding the Montagnais mission near Tadoussac. Cold, famine, and pestilence have ravaged the tribes; the fearful suffering occasioned by these evils has been the greatest of all the Father’s many trials. The first to die is the man who had not long ago succeeded the Sillery chief Tekwerimat. Albanel pronounces a eulogy upon his virtues and ability, and relates the particulars of his pious death. He also commends the goodness, piety, and resignation of Tekwerimat’s wife, who is “an example to the wives of French Christians.” Albanel goes about among the sick and dying, aiding them with religions ministrations, — and, when he can, with food and medicine, — and burying the dead. All this is in the dead of winter, and he suffers great hardships from cold, fatigue, and hunger, — besides those arising from his labors with the smallpox victims. The heroic missionary spends six months in these arduous and perilous toils; he finally contracts the disease, but is cured by the effects of a vow made to St. Francis [Page 10] Xavier. The Tadoussac mission is almost ruined by its severe afflictions, but Albanel consoles himself by the pious deaths of many of its members, and the zeal and courage displayed by those who remain.

The savages of that region are now convinced that they must hold firmly to the Christian faith and prayer. Albanel visits the tribes below Tadoussac, among whom Nouvel had labored, and finds them in better condition, both temporal and spiritual, than those with whom he has wintered. They “journeyed two hundred leagues to come and be instructed, and received me as an Angel from Heaven.” “All day long they were at my side, to receive instruction; and even at night they did not give me any Test.” He baptizes forty-five, children and adults.

Some account is given, in a letter by Chaumonot, of the little Huron church still remaining at Quebec, now established in a village near that town. Most of this chapter is occupied with details of the pious deaths of Christian Indians there — especially of one man, a chief, whose piety is unusually great. He is honored by Laval with a solemn funeral service in the cathedral at Quebec; and Chaumonot recounts many details of the man’s virtues and piety. These Hurons take especial pleasure in rescuing souls from purgatory; “there are even some who would let themselves die from hunger, sooner than pawn or sell certain articles that they have set aside for the assistance of relatives who shall die before them;” and, of the furs that they obtain in hunting, “they use a good part in buying Porcelain, which they keep in reserve, in order to apply it to these good works.” This little community of neophytes receives a precious gift — a statue of the Virgin, made from an oak [Page 11] in Belgium in which had been found, many years before, a similar statue, of miraculous origin. The little church in which this image is kept becomes a shrine to which pilgrims resort, from even the most distant French settlements.

A large part of this Relation is devoted to the Iroquois missions — among these, especially, that to the Mohawks. Pierron, in charge of that mission, describes its condition and progress. The Mohicans attack (August, 1669) the leading Mohawk village; but, after considerable loss on both sides, the assailants are repulsed. Ten of their number are captured, and, later, burned to death by the Mohawks, — but not before Pierron is able to instruct and baptize them. He notes the injury sustained by the Mohawks in their wars, even when successful; and, in cheering contrast, the rapid increase and the prosperity of the French colonies. By way of retaliation for the attack on the Mohawk village, four of the Iroquois tribes undertake to capture a Mohican fort far down the Hudson; but they are repulsed, and compelled to return home without any spoil.

In one of the Mohawk villages, Pierron finds a large cross erected in its midst, “through the agreement of all the Inhabitants.” He learns that their chief soothsayer had dreamed that this must be done, to protect the village. The Father has found “only two persons, in all our villages, who were unwilling to listen to me on these important matters, and one of them has died a reprobate.” The pious sentiments and holy deaths of some converts are related. Among these is an old woman, who has been “the firmest support of this new-born Church.”

The neighborhood of the Dutch is a serious [Page 12] hindrance to the missionaries’ efforts — through their sale of brandy to the Indians, and their opposition to the Catholic doctrines. Some of the Iroquois women boldly proclaim their faith among the Dutch who try, in every imaginable way, to turn them from it; but these zealous neophytes are filled with “righteous indignation at such impious discourse,” and so vigorously confute the arguments of the heretics that the latter are routed in confusion. One of these women so charms the Dutch by her piety that “some begged her to teach them her way of praying to God;” and others, that she Will sell them her little statue of the Virgin — which, however, she “Will not part with, except with her life.”

These women show invincible courage, when threatened by those of their own tribesmen who are infidels; of this, numerous instances are related, which greatly comfort the missionary. He has baptized, in the last eight months, fifty-three persons, “nearly all of whom have gone to Heaven.” He describes his methods of work, — catechisms, sermons, and exhortations, reinforced with the paintings of heaven and hell. He has used “mildness and force, threats and prayers, labors and tears, to build up this new Church and convert these poor Savages.” He teaches the children to read and Write, but soon finds that this work takes too much of his time. “God inspires him” with an idea which “produces great results among these peoples. It is a game, in order to catch our Savages by means of what they most love.” This game is composed of emblems, representing the sacraments, the virtues, the commandments, the principal sins, etc. This game is called “from Point to Point” — i.e., “from the point [Page 13] of birth to the point of Eternity.” Pierron intends to have this game engraved, with “directions for playing it given at the bottom of the card on which it will be printed.” The Iroquois learn it easily, and like it so well that the Father and his catechumens pass “the Easter Feast-days agreeably with this game, which is equally holy and profitable.” Pierron has “invented another Game, — a worldly one, — for destroying all the superstitions of our Savages, and giving them some excellent themes for conversation.”

He attends the Iroquois “ceremony for the dead, — at which the savages recount to one another their old traditions and superstitions. The Father derides these, and is consequently obliged to leave the company. Later, however, the leading men apologize to him for this slight, and “conjure him not to get them into trouble with Onnontio.” A series of councils are held, representing all the Mohawk villages, to consider this matter, and Pierron’s threat to leave them and return to Quebec. The result is, that this fierce and haughty tribe answer him thus: “We make thee the absolute Master of OUT bodies and of our souls; we believe what thou believest, and we renounce all that thou hast warned us to abandon, — dances, medicine-men, and invocations to Agreskoue. At the time of writing this letter, Pierron records their apparent intention and effort to carry out these promises, and his strong hope for their conversion, “although their natural inconstancy still divides my heart between fear and joy.” Pierron makes a journey to Quebec, and Beschefer and Nicolas are sent to aid him in this mission. [Page 14]

The mission to the Oneidas is in charge of Bruyas, from whose journal extracts are given. Rumors come from Montreal that certain men of this tribe have been murdered by Frenchmen; this irritates the savages, and places the mission in danger. Some of them return from a trading expedition to the Dutch, bringing sixty kegs of brandy; this looses Pandemonium, as it were, and so much disorder arises in the village that Bruyas, although still weak from a fever, is obliged to go away, to visit a fishing camp beyond. An ambassador of peace comes from one of the Mohican tribes; but he “takes flight, frightened by the drunkards.” The missionaries among all the Iroquois tribes hold a conference at Onondaga; upon Bruyas’s return to Oneida, he finds that his French servant has been so maltreated by these drunkards that he has been obliged to leave the village, and take refuge from them in the fields. Three months after the brandy had been brought to the village, the supply gives out, and the Father writes: “It seems to me that I am now in an earthly Paradise.” The Young men all go hunting, or to war, and “the women who remain betake themselves assiduously to the Catechism.” At Christmas, he is obliged to preach nearly the entire day to the savages who throng his little Chapel. A fortnight later, the people gather daily at the house of a woman, — “mad, or possessed, — who claims to have had an interview with the chief Iroquois divinity, in consequence of which she utters prophecies for the future. In February, it is reported that large Iroquois bands have gone to attack the Ottawas. A few weeks later, Garakontié, ever zealous for peace, urges the Oneidas to meet the Ottawas at Montreal, and “light [Page 15] the fire of peace.” Just before Easter, the traders bring to Oneida forty kegs of brandy; the debauches recommence, and poor Bruyas is compelled to take refuge with Milet at Onondaga.

The latter missionary sends to Le Mercier an account of his own work. Twice a day, he summons by his voice, in default of a bell — the people to prayers in the Chapel. “Sometimes I called out, ‘ Fire! Fire! Ever-burning hell-fire! ’ At other times, ‘ TO Heaven! To Heaven! Where are found all kinds of blessings, with eternal happiness. ’” He describes his methods of instruction, and his efforts to wean the people from their reliance upon dreams, and their invocations to the devil; he is aided therein by Garakontié. In a few weeks, crowds attend the instructions given in the Chapel, and the village is stirred to great interest in the new religion. At Christmas, an impressive service is held in the Chapel, in honor of Christ’s birth, which most of the elders attend. “It seemed to me that I was not among Savages and Barbarians, but rather in the midst of a country of Christians, — so much piety and devotion did I remark in the people.” Some time afterward, Milet exhorts the Oneidas to cease their trust in dreams; almost to his own surprise, they consent to his proposals, and “pledge themselves to obey dreams no longer.” They consent to give up their “eat-all” feasts and impure rites. This great victory of truth over infidelity overjoys the missionary; but he is well aware of the difficulties that still lie in the way of the savages, in carrying out this decision of the council. He next puts certain medicine-men to open confusion, and also exposes them in a public assembly. Not only Garakontié, but [Page 16] other elders come to Milet, promise to do all in their power to support him in his efforts, and beg for further instruction in religion. [Page 17]

R. G. T.

Madison, Wis., August, 1899..

CXXVI

Relation of 1669-70

Paris: SEBASTIEN MABRE-CRAMOISY, 1671

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Source: We follow a copy of the original Cramoisy, in Lenox Library.

Owing to the length of the document, we publish herewith only chaps. i.-vi., and part of chap. vii. The second and final installment Will appear in Volume LIV.

RELATION

OF WHAT OCCURRED

MOST REMARKABLE

IN THE MISSIONS OF THE FATHERS

of the Society of Jesus,

NEW FRANCE

in the years 1669 and 1670.

Sent to the Rev. Father Éstienne Dechamps,

Provincial of the Province of France.

P A R I S.

SebastienMabre-Cramoisy,

Printer to the King, ruë st. Jacques,

at the Sign of the Storks.

———————

M. DC. LXX.

By Royal License.

[Page 23]

To the Reverend Father Estienne Dechamps,

Provincial of the Society of

Jesus in the Province of

France.

Y REVEREND FATHER,

I send to Your Reverence the Relation of the most important occurrences in the Missions of New France. I hope that therein will be found material for satisfying the curiosity of those who take pleasure in being informed of what is happening in foreign Nations; and, ut the same time, for edifying the Piety and animating the zeal of Apostolic men. It can be said with truth that for a long time the cultivation of this land, sprinkled with the blood of so many Christians, has not been so successful as in this year; and that the Gospel Laborers, who have so often moistened it with tears, are at present joyfully reaping a very abundant harvest there. For besides a very large number of infants and dying persons who have been sent to Heaven by Baptism, and the conversion of several Infidels of an advanced age — it will be seen how all the Iroquois Nation is on the eve of embracing the Christian Religion; and that, during all the time in which labors have been expended on this great undertaking, never have there been entertained stronger or more firmly-grounded hopes than now. This Relation will give a view of the present state of that Church, and the great inclination which all those Barbarians have for Christianity, — even to the extent of planting the Cross in the midst of [Page 25] their territories, by resolution of a public Council; of declaring themselves openly for the Faith; and of imitating to those of our Fathers who have charge of that Mission that they all wish to become Christians. I doubt not that people are very glad to see the haughtiness of those tribes, which has been for so many years the terror of all the country, being humbled every day and being finally brought into subjection to the law of Jesus Christ. God has been pleased to make use of the King’s arms to subjugate this barbarous people to his Empire; and the fear entertained by them toward so mighty a Monarch of the earth makes them disposed to revolt no longer against that of Heaven. Monsieur Talon, our Intendant, has at last arrived here safely, after being almost shipwrecked at the port, under circumstances of greater danger than in the shipwreck which he suffered in the preceding year at the Port of Lisbon in Portugal. Here it was toward Tadoussac that his Vessel was stranded on a rock, whence it could not be taken o# except through an extraordinary succor from Heaven, procured for it by Saint Anne. We may say that the joy afforded us all by his safe arrival was not less than the fear and the universal consternation into which the news of his shipwreck had thrown US. The Reverend Récollet Fathers whom he brought from France, as a new reinforcement of Missionaries to cultivate this Church, gave us an increase of joy and consolation. We received them as the first Apostles of this country; and all the inhabitants of Quebec, in acknowledgment of the obligation felt toward them by the French Colony, — which they accompanied hither upon its first establishment, — were delighted to see these good Religious settled again in the same place where they were dwelling more than forty years ago, when the French were driven out of Canada by the English.[i] I commend to Your Reverence’s Holy [Page 27] Sacrifices the entire Mission, and all those who are employed therein; and I am,

MY REVEREND FATHER,

Your Reverence’s very humble and

very obedient servant in

Jesus Christ,

François Le Mercier. [Page 29]

Extract from the Royal License.

Y the Grace and License of the King, permission is granted to Sebastien Cramoisy, Printer in ordinary to the King, Director of the Royal Printing-house of the Louvre, former Alderman of Paris, to print or cause to be printed, to sell and retail a Book entitled: Relation de ce qui s’est passé en la Mission des Peres de la Compagnie de JESUS en la Nouvelle France és de années 1669. et 1670. And this during the period of twenty years; prohibiting all Booksellers, Printers and others, from printing or causing to be printed the said Book, under pretext of any disguise or change, under penalties provided by the said License, Given at Paris in January, 1667. Signed, by the King in his Council,

Maboul.

[Page 31]

[3] Relation of what occurred in New France

in the years 1669 and 1670.

PREFACE.

IT is impossible to be more convinced than we are, here, of the advantages of peace, since the victorious arms of the King have happily procured it for us. Formerly, one hardly dared go out of his house, from the well-founded fear he had of seeing himself immediately surrounded by a band of Iroquois, who overran the whole country. [4] At present, a Missionary will go alone and without escort from the first Village of the Iroquois to the last; and will make, without running any danger, about a hundred leagues’ journey in the very lands of those Barbarians. There is no longer any one among them who dares disturb us in our Apostolic functions; and if any of them — casually, or under the influence of wine — happen to maltreat us in words, or menace us, the more discreet ones of the country check them immediately and prevent them from harming us. But what Will appear almost incredible, to those who know the haughty spirit of the Iroquois, is that, while this seemed to be the year for the breaking of the peace between them and us, because some of the French had unfortunately killed several Iroquois, [5] yet the strict justice which was exercised in that instance obtained from God that the Iroquois have not, up to the present time, shown resentment of the [Page 33] injury. As this blessed peace is the work of the most Christian King, there is no doubt that it Will draw upon his august person the blessings of Heaven, — which he has, by this means, opened to innumerable souls. It is certainly very glorious in him ’ to have put Jesus Christ, so to speak, in possession of what was promised him by God, his father, — who pledged himself to give him, as heritage, an absolute empire over all peoples, and even over those who dwell in the uttermost parts of the earth. But it is not less advantageous to the Missionaries who are engaged in the culture of this Church. Yet we dare not flatter ourselves with the hope of an unalterable peace: [6] the brutality and lack of faith that have been so often recognized in our Barbarians give us cause to fear everything. The natural antipathy which seems to exist between the Iroquois nation and some others of those that are allied to us, makes us apprehend some rupture. It is hard for the old quarrels to be so extinguished that there remain not always some secret sparks, in hearts which breathe only war and pillage. Finally, peace, good understanding, and union cannot be so strong among peoples that find all their pleasure in burning one another, and in strengthening themselves by the ruin of their neighbors.

These reasons, which keep us in fear and in distrust, at the same time prompt those to whom [7] the King has entrusted the government of this country to make every imaginable effort to put themselves in a condition not to be surprised, and to maintain in all these nations a peace which crowns them with every sort of blessing.

The five Companies which the King has had the [Page 35] goodness to send US this year Will serve us as a powerful recruit for holding our Barbarians to their allegiance; and the fear that they have conceived of the victorious arms of so great a Monarch Will serve marvelously to reassure our minds. His Majesty is so persuaded that it is necessary to maintain troops constantly in this country, for the purpose of subduing the Iroquois pride, and preventing them from breaking the peace, — as they have done, as soon as they thought themselves the stronger, — that he has taken care to send over, a few [8] months ago, a hundred and fifty girls, in order that the Soldiers settling in New France may have families here, cultivate lands, and defend the colony. It will be seen, in the conclusion of this Relation, what an extraordinary impression this great care has made on the spirit of all these peoples; and I dare, indeed, say that there Will be found in it things of sufficient importance to edify and, at the same time, please those who like to be informed of what is going on in foreign countries.

Perhaps there will be some curiosity to know how the winter was passed here. It has been extraordinary in its length, and in the severity of the cold, which has dried up the greater part of the roots, grasses, and plants. [Page 37]

[9] CHAPTER I.

OF THE COUNCIL HELD AT QUEBEC FOR ADJUSTING

THE DIFFERENCES BETWEEN THE IROQUOIS

AND THE ALGONQUINS.

THE proud and imperious spirit of the Iroquois is well known; and we have only too often learned by experience that a very small matter is enough to make them offer an insult which shall lead to a rupture with those who are living on good terms with them. For a long time, they had been seeking some pretext, with which to disguise their passion for making war on their neighbors and pillaging them. The Upper Algonquins were the first whom they attacked; now see what occasioned the beginning of that war. A band of twenty Iroquois, [10] being engaged in hunting toward the region of the Algonquins, encountered two men of their own nation, who had been taken prisoners of war by the Algonquins, and had fortunately escaped from their hands. These men informed them that the Village whence they had come was not defended by any one, that the warriors who dwelt there were all gone hunting, and that, as only women, children, and some old men were left, it was very easy for them to sack the place. Immediately the resolution Was adopted to make an attempt in that direction; and they succeeded so well in this that they entered the village without any resistance, and, after killing [Page 39] some of the inhabitants, took the women and children prisoners, to the number of a hundred. The absent warriors, [11] being promptly notified of what was occurring, gave chase with all speed; but it was to no purpose, for they could not overtake the Iroquois. The neighboring nations — feeling themselves obliged, according to the customs of the country, to avenge the injury that had just been offered their allies — formed a considerable party by joining their forces, and came to attack some cabins of Iroquois who were out hunting; the latter were all defeated. The news of that irruption, being carried to Tsonnontouan, alarmed all the nations; from that time, they breathed only war and vengeance. Garakontie, — Captain of Onnontagué, which is chief of all the Iroquois nations, — who had voluntarily offered himself as surety for the peace made with the French, saw that it was [12] in danger of being disturbed by these acts of hostility that were being committed on both sides. And, because all the French, ascending and descending the River with the Savages, might become involved in the strife, he sent collars of porcelain to all the Iroquois nations, to stop the bands and war-parties that they were beginning to form. He showed them that it was more expedient to launch their canoes, and betake themselves to Montreal, to meet the Upper Algonquins who were to come down thither, at the same time, for the purpose of trading; that there was the place where they ought to make and hear on each side their reciprocal complaints, and end their differences in the presence of Onnontio (for so they call Monsieur the Governor), since they had [13] chosen him formerly as umpire in their quarrels. [Page 41]

Having thus given his orders everywhere, and persuaded the Iroquois to adopt this resolution, he himself was the first to set out to execute it. Fortunately, he arrived at Montreal at the same time when the last band of Upper Algouquins appeared there — to the number of 80 or go Canoes, in which were more than 400 persons. They were expecting to find there Monsieur the Governor, who was immediately informed of the matter; but he did not think it best to leave Quebec, and summoned the Chiefs of the Nations to come to him here, — which they did, twenty from each Nation being chosen to proceed hither. They arrived at Quebec toward the end of July. At first Garakontie was at a loss, when he [14] found himself Unaccompanied by any other Iroquois Captain, — not even by any of the Tsonnontouans, who were the most interested in that affair. Nevertheless, he continued on his way. The Council was convened, and in it were held three general assemblies. The first was merely for the exchange of salutations, and was passed in compliments. The second assembly was held on the next day, for business; and there the Algonquins spoke first, by means of presents, according to their custom, — saying, in the first place, that they had respected Onnontio’s orders touching the peace; but that the Tsonnontouan Iroquois did not imitate them, having defeated nearly a hundred of their allies, of which number the greater part had been taken prisoners. In the second place, they begged Monsieur the Governor to remember [15] that he had declared, in full assembly of all the Nations, that he would punish those who violated the articles of peace; and so they exhorted him to keep his word to them. [Page 43]

On the third day, Monsieur the Governor, giving presents in return, answered them that he was true to his Word; and that, inasmuch as he had caused some Frenchmen, his own nephews, to be put to death in punishment for the murders committed by them on the Iroquois, — since that deed was enough to rekindle the war, — so it ought not to be doubted that he would exact justice from the Iroquois, or from any other tribes that should dare to disturb the peace. Moreover, as for the Tsonnontouans, he began to punish them that very instant, by retaining the captives who had been brought to him from the Outaouak to restore to them.

[16] He replied, in the second place, that the submission which they had shown to his orders in regard to peace was all to their advantage, since they reaped a considerable profit therefrom, — being able to come in safety as far as Quebec to get the things needed by them, and even Missionaries to instruct them in the mysteries of the Christian Faith.

Then a Huron Captain nearly 80 years old, taking the Word, said: “Onnontio, oh, what a large family thou hast! Ah, how many children thou hast acquired for thyself! The most fruitful women have only two at a time; but thou hast produced, in the space of these few years since thou camest hither, an innumerable multitude of them. Thou hast them on all sides — Eastward, Westward, to the South, and [17] to the North. The Algonquins are thy children, the Montagnais, the Outaouaks, the Hurons, and the Iroquois. What father is there who has ever equaled thee in multitude of children? Yes, thou art truly our father, since thou dischargest so worthily the function of one, — now checking some, [Page 45] and again punishing others; threatening this one, and exhorting that one to Eve in peace with his brothers. But we must acknowledge that, more than in all else, thou showest thyself our father in this alone, that thou procurest for us a happy and eternal life; that, by the peace which thou dost establish everywhere, thou openest the way to the Apostolic men who go forth to instruct all the nations, and teach them to thank thee for it. And surely the Onneiout have never better [18] recognized that thou treatest them as thy children than when, contenting thyself, for their punishment, with keeping their prisoners some time, thou didst send the latter back again into their country with their father. Oh, Annonkouaiouton” (that is the Captain of those Onneiout), “never wouldst thou have returned to thy country with more glory, after a victory gained over the proudest of thine enemies, than thou didst return from the prisons of Onnontio in company with Father Bruyas; if thou hast obeyed his voice with docility, never has Conqueror been more honored than thou wilt be. It is in that very thing that Onnontio conducts himself as a charitable father, procuring for his children the greatest of all good things. Courage, then, Nations of the Iroquois, Outaouaks, Hurons, Montagnais, [19] Algonquins; acknowledge Onnontio as father, follow exactly his orders, obey his commandments, and listen to the advice that he gives you for the strengthening of the peace between you, if you wish to be fortunate in this world and in the other.”

Garagontié, Captain of Onnontague, spoke, in his turn, in the name of all the Iroquois; and, first, he protested that the Tsonnontouens had net offered [Page 47] any insult or done any injury to the Outaouaks, but only to the Ontouagannha,[ii] whom Onnontio had never taken under his protection: and that thus this last Iroquois Nation ought net t0 be accused of having, in this matter, broken the peace.

“As for the Faith,” added he, “which Onnontio wishes to see spread abroad everywhere, I profess it publicly [20] among those of “y Nation, and no longer adhere to any superstition, — renouncing Polygamy, the vanity of dreams, and all kinds of sins. It is really I who obey Onnontio, and net these Outaouaks, who, after so many years of instruction, are not yet Christians.”

From all that was said and that occurred in this council, it was decided that the Algonquins were wrong in having begun the war again by acts of hostility; that the Iroquois were to blame for net having waited until Monsieur the Governor exacted justice, upon hearing their complaints, and for having chosen to take vengeance themselves; and that, in other respects, the Algonquins seemed to desire peace with more sincerity than the Iroquois, — inasmuch as they [21] had set two prisoners at liberty the past year, and had sent them back into their own country; while this very year they sent back four others, and declared themselves ready to restore all those that they had in their country, if Onnontio so ordered them. On the contrary, the Iroquois had net sent back a single captive, or taken any action to show that he wished to live on good terms; while the people of Tsonnontouan, who had the most concern in this quarrel, had not even been present at the place where its amicable termination was under discussion. [Page 49]

The conclusion was that Monsieur the Governor should order the Tsonnontouens to restore the Algonquin prisoners; that otherwise he should consider them [22] as disturbers of the peace, and should treat them as enemies to the King. [Page 51]

CHAPTER II.

SOLEMN BAPTISM OF GARAKONTIE, CHIEF OF THE FIVE

IROQUOIS NATIONS, PERFORMED AT QUEBEC.

HAT worthy Iroquois Captain — who, for sixteen years, has always shown himself the friend and protector of the French in his country — spoke with so much fire and zeal, in the Council, of the love he had for the Christian Faith, and of the ardor he felt for Baptism, that Monseigneur the Bishop, having become acquainted with the disposition of his heart, after he had learned from the Fathers who are among the Iroquois how [23] pure and Christian his morals were, decided that the Baptism which he was passionately desiring ought not to be deferred in his case any longer; and that, since he had for so many years given aid to our Frenchmen, whenever they were slaves in the country of these Barbarians, it was just that he should find a prompt succor in the bosom of the Church, to free himself from the slavery of the Demons. Finally, since he had always espoused the interests and the glory of the French with such great zeal, they ought to contribute to the pomp and solemnity of his Baptism.

Monsieur the Governor offered to be the Godfather; Mademoiselle Boutroue, daughter of Monsieur the Intendant, was the Godmother; and Monseigneur the Bishop himself consented [24] to confer upon him, with his own hands, this Sacrament, and afterward that of Confirmation. It was in the principal [Page 53] Church of Canada, the Cathedral of Quebec, that this solemnity took place. The concourse of people who attended could not have been greater; and he had the satisfaction of having as spectators at his Baptism a throng of people gathered from almost all the Nations inhabiting New France, — Hurons, Algonquins, Outaouaks, Mahingans, Agnies, Onneiouts, Onnontaguez, Tsonnontouens, and Etionnontates.

While the ceremonies of Baptism were being conferred on him, he was very attentive to the explanation of them that was made to him; and he listened with so great presence of mind [25] that, at the least Word, he understood all that was being said to him. TO all the questions that are customarily asked of Catechumens upon baptism, he responded with as much firmness and good sense as could be expected from a man of learning; and, among other things, upon being asked whether he wished to be baptized, he said that for three whole months he had been sighing for that grace.

The newly-baptized man humbly thanked Monseigneur the Bishop for having opened to him, by the two Sacraments that he had just conferred upon him, the door of the Church and of Paradise. Then, after making new protestations to Jesus Christ that he would thenceforth live like a good Christian, he was conducted to the Castle, that he might there go and thank Monsieur [26] our Governor for the honor that he had just done him in giving him his own name at the Baptismal Font. At his entrance he saw himself saluted by the discharge of all the Cannon of the Fort and all the Musketry of the Soldiers, who were drawn up in line to receive him. TO conclude this festal occasion, he was presented. [Page 55] with the means to regale amply all the Nations assembled at Quebec, and give them a sumptuous feast, which Monsieur the Governor had caused to be prepared. It was at this feast that a Huron Captain published his Baptismal name in this wise: “Here we all are assembled at the feast. It is Daniel who entertains us, he whom we have hitherto known under the name of Garakontie. He invites us to his feast, to assure us and call us to witness [27] that he has embraced the Christian Faith; and that he is not a Child, to revoke his Word. * He Will, upon his return home, make solemn profession of his faith before all the people of his Nation, and you will never hear it said that Daniel has forfeited his word in what he has just promised God at his Baptism. ’ These words were followed by acclamations of joy, thanks, and applause from all the guests. [Page 57]

CHAPTER III.

OF THE MISSION OF SAINTE CROIX IN THE COUNTRY

OF THE LOWER ALGONQUINS, OR MON-

TAGNAIS, TOWARD TADOUSSAC.

E cannot better acquaint the reader with what has occurred in this Mission, [28] than by the two Letters written therefrom to the Reverend Father Superior by Father Charles Albanel, who has had charge of it.

FIRST LETTER.

AM infinitely obliged to Your Reverence for the employment you have given me during these last eight months, which I have passed in continual and precious experiences of suffering. Yet it is not the excessive rigor of the seasons, or the extreme fatigue of traveling, or the lack of provisions, that has given me the most distress; all these hardships are, I know, suffered by our Fathers who pass the winter in the forests. But nothing has given me keener sorrow than the sight of the incredible miseries and the destitution to which our poor Savages were reduced; and I have been obliged to dwell with them without being able [29] to succor them in such unusual extremities. I confess to you that my heart was so keenly touched by this that I put that pain in the number of the severest I have ever experienced.

The smallpox, — which makes as great ravages. [Page 59] among these peoples as the plague, — and the extremes of hunger and cold have been the principal evils that have afflicted this miserable colony; they have swept away from it about two hundred and fifty persons, — both Montagnais and Algonquins, Papinachois and Gaspesiens, — from the Mission of Sillery and from Tadoussac.

We set out from the town of Quebec on the 14th of November; and we arrived on the 20th of the same month at the place which our Savages had chosen for the winter rendezvous, which [30] is situated near Tadoussac, toward the South. It was on the first day after our arrival that it pleased God to take from us Theodore Tekouerimat, our host. I must confess that this first stroke of divine providence, who orders things according to his pleasure, for his own glory, was extremely grievous to me. But the piety with which Theodore died served not a little to console me for a loss which was so considerable to me; and by that accident I recognized that God is wont to take ways that seem to us harsh and vexatious, in order to detach us from even the most necessary things, and oblige us to entrust to him alone the care of our lives and of our perfection.

The Savage of whom I speak was a man who had great qualities, and who could render great [31] services to a Missionary. His rare intelligence and his extraordinary prudence had acquired for him such influence with all the people of his country, and even with strangers, that they deferred to his judgments in all things. And as he was very courageous, and a very experienced warrior, he was followed generally by all the Nations, although he was a Montagnais. But he marvelously increased. [Page 61] the fame of his great qualities by the holy use to which he put them; for he seemed to be raised above the others only to bring them nearer to God, and he took pleasure in making his glory and reputation serve toward establishing the Faith among the Savages. He had an esteem and friendship for the French exceeding the power of words to express; and no one could be more submissive than he [32] was to the orders of Monsieur our Governor, of whose wishes he was always the faithful executor. Accordingly, he received special marks of favor from him, and was treated in accordance with his merit. The Mission of Sillery, that of Tadoussac, and all the others have lost much in the death of that excellent Christian and brave Captain. Yet, as I saw him die with all the tokens of predestination, there is ground for consolation in so great a loss.

Three days after we had embarked, he fell ill; and, as his malady constantly increased, he received all the Sacraments of the Church, with every feeling of extraordinary devotion, and with a Perfect resignation to God’s Will. Having become aware of some change in the expression of my face, which [33] marked the anxiety I felt, he asked me why I was distressed. Then I answered him that it was because I found myself obliged to go in a Shallop to visit the Savages who were toward the South, and that I was extremely sorry to leave him. “No, my Father,” returned the sick man; “you Will not leave me, if you please. I am a dead man, and will never suffer you to abandon me in this extremity. He who is your Superior said to me, upon your departure from Quebec, that he put you in my hands; and, begging me to take care of you, he assured me that you would [Page 63] take care of me in return. If now you were in my place, and I in yours, what would you think of me if I consented [34] to abandon you? I expect of you at least this last office, after so many obligations as I have been under to you for twenty years; and, as you have taught me to live well, I hope you will now aid me to die well. You know that this moment is the decisive point for my eternity.” I took care not to leave him, or even to lose him from sight, until his death. It is incredible with what application and piety he made the most of every moment of the short space of life remaining to him. On the morning of the sixth day, having renewed, with an incredible fervor, all the virtuous observances that the most accomplished Christians are accustomed to practice at the hour of death, and having then made confession for the last time, he seemed to me to desire something. I asked him what he wished, and [35] whether he was not glad to die. Then this virtuous Christian raised his voice and said: “No, I am not afraid to die; I die gladly, and thank God who governs me for withdrawing me from occasions for giving offense to him. I hope, in the condition in which I am at present, — and I hope it solely from the infinite goodness of God, — that he Will be merciful to me; and the danger of not being so well prepared at another time makes me prefer death to life. It is true, nevertheless, that I would very much like to receive communion once more before I die; but since I cannot swallow anything, God’s will be done.” Thus he died, in a manifestation of the most Perfect submission to the Divine Providence; and showed in dying that virtue is not less pure or less heroic in a [36] Savage, when he takes care to [Page 65] cultivate it, than in the most enlightened and most civilized person in the world.

But, if I admire with reason the holy death of this great Captain, I must net refuse his wife the praises that she deserves for the strength of mind, the courage, and the submission to God’s decrees, shown by her during her husband’s illness and after his death. Contrary to the custom of the majority of Savages, that noble woman, Susanne by name, never abandoned her husband, however great might be the infection coming from the body of the patient, who appeared more like a Corpse than a living man. She ran over in my presence all the places and the different occasions for offending God, in her husband’s experience, saying to him [37] from time to time, “Have you confessed that, and that?” For among the Savages, and particularly between husband and wife, there are no secrets, and they know everything about one another. If it happened that I retired for a moment from the patient’s side, she would immediately take my place, and would speak to him only of God, of Paradise, and of Hell. When one day he manifested the regret that he felt at leaving her, in the apprehension that she might come to want of some sort, she said to him: “Do not speak to me any more about it; think only of dying a good death, and we shall soon see each other again. Meanwhile, God who governs us will take care of us.” This pious woman has not failed, a single day since her husband’s death, however bad the weather might be, to go and pray to God at [38] his grave, for the repose of his soul, —without being deterred therefrom either by the distance of the place, or by the hindrance of her own affairs. She received communion [Page 67] every week, recited her Rosary twice a day, fasted during the whole of Lent, and, in addition to that period, twice a week, — in order to expiate entirely her late husband’s faults, and release him from Purgatory. The wives of our French Christians can learn, from so admirable an example of virtue and fidelity, to have a true love for their husbands, and to extend their affection toward them beyond the limits of this life.

On the 28th day of November, the French Shallop which had brought me hither arrived, loaded with fifteen or twenty sick persons. They all resembled Monsters rather [39] than human beings, their bodies were so hideous, emaciated, and full of corruption. TO me they were abjects of compassion, and at the same time called for an exercise of charity. I tried to render them all the services in my power.

On the first day of December, four Canoes came to join us, and swelled the number of the Faithful composing this forest-roaming Church.

On the fifth day of the same month, some Frenchmen went down to Isle Verte, which is not far distant from Tadoussac, and is formed in our great River Saint Lawrence. They found a Cabin full of dying persons, and came to beg that I would go and render them all the assistance I could. I had much [40] difficulty in quitting my post, because the place where I was might have passed for a Hospital for the sick, and my presence there was every moment necessary.

Nevertheless, on the tenth day of December I resolved to go and visit those poor people who were dying on that Island, which was destitute of all aid to comfort them, and administer to them the Sacraments of the Church. I carried them some provisions; [Page 69] and when, during the journey, one of our Sailors, loaded with Indian corn, broke through the ice, he was saved by a kind of miracle-God having regard, without doubt, to his charity toward the poor Savages.

On the eleventh day, I arrived at that Island, and saw there only living skeletons and bodies all [41] disfigured, for they had already passed four whole days without having anything to eat. I began my duties with prayer, and, toward evening, prepared some Theriac, of which I gave them some doses. It is a sovereign remedy against that kind of disease. On the following day, all made confession; and I gave holy Communion to those who were in a fit condition to receive it. A woman, an excellent Christian, put in my hands a Child of six or seven years of age, with these words: “My husband, before dying, said to me: ‘ We have two children; I give you the younger; but, as for the elder, I leave him to our Father ’” (he meant me). “‘ He Will have him taught in their Seminary at Quebec, and you Will tell him that I beg him to teach the boy [42] to pray to God for me.’”

On the 20th day, some Savages of Gaspé, about fourteen or fifteen leagues distant from us, sought us out; and all performed their devotions before separating from us. This was a dispensation from Heaven for them, and a very especial grace; for scarcely had they returned to their cabins, when the disease attacked them, and carried away almost all of them.

For the month of January, 1670, the burden of my duties was to relieve the sick, exhort the dying, and bury the dead. If I had known well how to profit by this employment, I could have practiced therein great acts of virtue, and, above all, of no small [Page 71] self-mortification, — obliged, as I was, to live in a place infected with a horrible stench.

[43] On the third day of February, I went into the forests, leaving the banks of our great River to go and visit our Savages. The little snow, which scarcely covered the ground and did net yet bear us up, gave us much trouble in walking with snowshoes, As we had almost no provisions, we soon found ourselves exhausted.

On the tenth day of the same month we came upon a Cabin of Savages, where we halted for the space of two whole weeks, in order to instruct them, comfort them in their wretchedness, and administer the Sacraments to them.

On the twenty-fifth, our Hunters, having met other Hunters from two large Cabins about six leagues from us, came to [44] get me, and obliged me to remain twelve days with them for the purpose of instructing them. On the fifteenth day of March, seeing that I wished to depart in order to return to our Frenchmen, they sent me back to the banks of our great River.

Upon my safe arrival there, I prepared all the people to celebrate their Easter, which they all did with great piety, like perfectly good Christians. And, as it is unjust to deprive our Frenchmen of the glory which they deserve in this connection, I Will say to Your Reverence that they rendered me efficient assistance by the assiduous attentions which they bestowed upon our sick Savages, — and upon their own comrades, when there was need, — in attending them, dressing their sores during their illness, and burying them after their death, without suffering the intolerable stench which came [45] [Page 73] from those corpses to hinder them from rendering toward them the duties of a truly Christian charity. So far was this carried that I have even seen some of them, with an admirable courage and zeal, load the dead bodies upon boats in the icy waters; and then, unloading them, carry them on their shoulders, although the putrid matter ran from all parts upon their garments and cloaks. These noble acts of courage ought to raise a blush at their own effeminacy in an infinite number of Christians who have a horror of even hearing about what these men did not have a horror of doing.

That employment, severe and disagreeable though it was, did not fail to have its own delights and unction. It made me consider with pleasure that so many melancholy abjects, so many tears, so many labors, and so much wretchedness [46] at last find a happy issue in a death precious in God’s sight, who crowns all a Missionary’s sufferings, if he knows how to make a good use of them. And I was not a little consoled when I thought that, if our Church Militant suffered great losses this year, I had every reason to believe that the Church Triumphant had profited thereby.

Moreover, it has been noted that God, choosing to reward our Frenchmen for the charitable assistance that they had given those poor Savages, preserved them as by a miracle. so true is this that, excepting one of their number who was ill, but quite lightly, none of them have experienced any injury.

I was the last to suffer any ill effects, having my whole head extremely [47] swollen, and my face covered with pustules like those of smallpox. A severe earache came upon me, together with a furious [Page 75] toothache. My lips became as if dead, and my eyes were extremely afflicted with an inflammation, while, to crown all these ills, I had a very great difficulty in breathing. I vowed a novena to Saint Francis Xavier, and at the same time I was cured. Perhaps God paid regard to the present necessity of our poor Savages, who had need of my assistance. I finish this Letter by commending myself to your holy Sacrifices, and am, my Reverend Father, Your very humble and very obedient servant in Our Lord,

Charles Albanel.

[48] SECOND LETTER OF FATHER ALBANEL TO THE

SUPERIOR OF THE MISSIONS.

HILE I was making preparations, on the first day of May, to go up again to Quebec, after passing the winter in our forests with our Savages, I received orders from Pour Reverence to visit the Missions that lie toward the North, on the other side of the Saint Lawrence River, whither I repaired on the 12th day of the same month.

Among all the abjects that I have seen, worthy of compassion, that which most touched me was the great solitude and the few people that I found in that beautiful and flourishing Mission of Tadoussac, called the Mission of Sainte Croix. I compared it with what it formerly was, when I had the good fortune to guide that Church; [49] and I saw there only some wretched remains of its old-time splendor. Ordinarily, every year as many as 1,000 and 1,200 persons were wont to come hither; while, this year, scarcely a hundred Savages have been seen. It has lost more than six-score persons this past winter, — all of who were fortunate enough, last autumn, to [Page 77] prepare themselves to receive with patience the scourge with which God has afflicted them this year. For Father Gabriel Druillettes was sent to them, by a special providence of God, to confess them all; and it has been known that, since that visit, the greater part of them had lived very Christian lives. As I served that Mission twenty years ago, and knew almost all the people, it was a special consolation for me to know that they had died with so favorable indications of their salvation.

[50] During the height of the contagious and general malady that afflicted this country, there were two Captains, who, with the purpose of corrupting the faith of the Young people, offered a sacrifice of three dogs to the Demon, hanging them at the door of their cabin, to ask him for his assistance, and entreat him to stay the course of the contagious disease; but their prayers were not heard, and the undertaking resulted in their own confusion. Two other persons, a man and a woman, — the one named Pierre, and the other Anne, — warmly opposed this detestable impiety.

The man, after he had begged them gently to desist, and had recognized that he could not make any impression on their minds, harangued the Youth Forcibly in these words: “No, my brothers, there is no question [51] here, — either of hunting, or of war, or of Political affairs, — regarding which we need listen to these old dreamers, although they are our Elders. It is a question of Prayer, which our Fathers have taught us. They have never said to us, ‘ In your afflictions have recourse to the evil Spirit; put your trust in him, and hope for your health from him;’ but on the contrary they have taught us that we [Page 79] must have recourse to God, who is the one who governs us, and who alone is able to protect us. Let us then, my brothers, say to him: ‘ Great God, all-seeing and all-powerful, take pity on us. We wish to die as we have lived. It is you, great God, who are the Master of our lives: if yon wish us to die, we consent; but if you [52] wish us to live, give us your assistance.’” The woman added that those who ceased to pray would not only all die, but they would even be the first to die. And so it was; for in three days those two impious ones, who had been well before, were stricken with the disease, — which reduced them to such extremity of illness that, after losing their right minds, they strangled themselves with their own hands. Then all the Savages who were in that region divided themselves into two bands. This man and woman also separated, and, although they were very feeble, they ceased not to occupy themselves constantly in visiting the sick and exhorting them to pray, and in preparing them to die well.

From that great desolation, [53] caused by the disease in this country, there have remained, in the minds of the Savages whom I have seen, two things of which they are strongly convinced. The first is, that a great part of the more prominent persons among those who have died of this malady have been taken away from this world only to be punished for their infidelity. The second is, that they are all convinced of the necessity of holding firmly to the Faith, and praying better than ever. That good Christian woman who had opposed their Idolatry told me, besides, that she had received manifest help from God; and related to me that one day, when all [Page 81] the party were dying of hunger, she felt a strong inspiration to separate from the body of the people, and that she proposed her plan to her son, who was between eleven and twelve years old; at first he would not consent to it, [54] but finally he followed her. When, accordingly, she had separated from the others, and, with her son, was in a place two days’ journey from them, where there was only a foot of snow, being quite at the point of death and utterly exhausted by hunger, she said to him: “My son, go and kill some beast, to give us something to eat.” He, being as much reduced as his mother, often said to her: “Mother, I cannot go a step farther; let us die here.” But finally he had courage to take his javelin in hand, and put his snowshoes on his feet. Meanwhile, his mother had recourse to prayer for a fortunate issue to his hunting; and lo! almost in sight of their cabin, he came upon two Moose impeded in a little comer of the plain, where there was six or seven feet of snow, so deep that they could not stir. That Child was afraid at [55] first, having never killed anything before; but, feeling himself impelled by an extraordinary force, he took his stand, and killed those two animals, on which they subsisted during the winter. The mother of this Child had no sooner arrived at Tadoussac than she presented the skins of these Moose to the Church, saying to me: “It is God who gave them to me; I make a sacrifice to him of them, as of a thing that belongs to him.” But I made her, in view of her poverty, buy with them the things that she needed; and told her that God would be satisfied with her good intentions.

On the last day of May, we set out from Tadoussac [Page 83] to go to the Papinachois, who are about thirty leagues distant thence, toward the North, along our great River St. Lawrence.

[56] On the third day of June, we arrived at the place where they were assembled, to the number of a hundred and fifty persons. I found there a Savage of the great and celebrated North [i.e., Hudson) Bay, who told me a French vessel had been seen in his country, and that it had pillaged and grievously maltreated the people; that the Chief who commanded the Ship had assured them that in the following year he would come and take up his position in that Bay, and that word must be sent to all their people to repair thither, and bring him their peltries; that he was the master of peace and war, and that he would bring with him a large force of Iroquois to destroy them, if they did not obey him.

That Mission of the Papinachois is in a very good condition, and piety reigns there as much as ever. Father [57] Henry Nouvel worked hard there, a few years ago, and the good impressions that he left upon them still survive, — so that the small number of those who have kept two wives, contrary to the promises that they made to God at their Baptism, have not dared to make their appearance here. I remained twelve days at that place, to instruct them and confirm them in their good resolutions, to Confess them, and to administer the Sacrament of the holy Eucharist; and all, in general, gave me great satisfaction.

Up to this point I have discoursed to Your Reverence only concerning the sick and the dead, famine and pestilence, difficult roads and sufferings. That which follows will give you more consolation; and, [Page 85] you should participate in our joy.

[58] For five years past, our Missionary Fathers, being engaged elsewhere, had been unable to visit the Nation of the Oumamiois, who are below the Papinachois along our river Saint Lawrence. This made me adopt the plan of asking Monsieur de saint Denis for two Frenchmen to accompany me, he being very zealous for the glory of God and as anxious for the spiritual welfare of the Savages as he is for the interests of Messieurs the members of the Company, in whose name he is sent to this country. He willingly granted me all that I desired. I also took with me two Savages from Tadoussac, and a Shallop, with which I undertook my journey. On the fifteenth of June, which was Sunday, I set out in the morning, after saying holy Mass; and I arrived [59] in the morning at the Black River, where there were Savages who had been waiting for me for a month, in order to perform their devotions and have themselves still further instructed than they were.

On the sixteenth day of the same month, I confessed them all and administered to them communion; and toward daybreak, I witnessed the arrival of twelve Oumamiois, who were coming to get me.

The seventeenth was employed in comforting the poor abandoned ones who wander the entire year in the forests, and in instructing those that chanced to be present.

On the eighteenth, I departed with twelve Oumamiois and repaired to the River Godebout, where they had gathered to the number of a hundred and thirty persons, — not only Oumamiois, but Ouchessigiriniouek. [Page 87]

These good savages, who had [60] journeyed two hundred leagues to come and be instructed, received me as an Angel from Heaven. They are a comely people, docile, peaceful, and of a good disposition. They have a good and facile intelligence; and, besides, are very discreet, and live very innocently. Polygamy passes among them for an infamous thing; and they have an aversion for those whom they call Sorcerers, who have recourse to the Devil for the cure of the sick. Some years ago, they killed one of those who practiced that profession. They are, moreover, poor — much more so than one can imagine. They go all covered with Caribou skins, which are artistically ornamented and enriched with porcupine bristles, or with certain feathers, stained in all sorts of colors. Hunger is their great evil, and destroys them. [61] Moose come near their country, and they have some Caribous and a very few Beavers, with some fish, for their food. They do not yet use firearms, but are very skillful in shooting with the bow. When they have a string to fish with, they think themselves very rich.

Upon my arrival, the Captains regaled me as well as they could, — excusing themselves for not doing better, on the plea that they had been waiting for me twenty days already, a delay which had exhausted all their provisions. After this I sent them the means to prepare a feast, and presented them with a fishing-net, which enabled them to enjoy good cheer. I speak not of the blessings that they bestowed upon me, which indicated to me, more than aught else, the regard that they have for their eternal salvation.

[62] On the following morning we erected a Chapel, [Page 89] covering it with the sail from our Shallop; and all the Savages came and made their cabins near us. I said holy Mass, and then gave them the first instruction, after explaining to them the motive that had induced me to come so far to see them. In the Afternoon, I took the names of all those present, and separated those who asked for baptism from those to whom I had to administer Confession, Communion, and instruction; and I gave them another lesson.

On the twentieth of the same month, I baptized twenty-one little children.

On the twenty-first, I baptized eight adults. On the twenty-third and the twenty-fourth, I baptized sixteen.

All day long they were [63] at my side, to receive instruction; and even at night they did not give me any rest.

I was quite surprised at seeing one good man whom I wished to instruct for confession. “It is sixteen years,” said he to me, “since you baptized me at Tadoussac and taught me what it was necessary to believe, what I must do and what shun, and what I must ask for, in order to be saved. Since that time, I have carefully followed your instructions, and I do not know that I have forgotten anything.” He taught his children, and his wife during her lifetime, and took particular care that they should know their belief perfectly. Me ran over with me all his daily acts, and said to me, “That is what I do each day; that is what I say to God.” And they were [64] excellent prayers. It is true that I felt some confusion at hearing and seeing how this Savage man was living in Perfect innocence. He told me also that the reason why he had so much [Page 91] wished to see me was, that he might receive Communion, and hear me speak of God and of the other life.

I know not how to finish my Letter with anything more consoling. My Reverend Father, Your very humble and very obedient servant in Our Lord,

Charles Albanel.

Let us add to those precious deaths of our Christians, of which mention has been made in these two Letters, that of Iskachirini, a Montagnais; he deserves an honorable place here.

This Young man, coming to Quebec in company [65] with the French, whom he greatly loved and by whom he was likewise much beloved, was seized there with the smallpox. He immediately turned his thoughts to death and repentance, and had one of our Fathers summoned. The Father, crossing at once our great River Saint Lawrence, to go and assist him, found that he had caused his Crucifix to be put up in a certain place where he could see it; and that, holding his Rosary in his hand, he was addressing his prayers now to Jesus Christ, and now to the most blessed Virgin, in whom he had especial trust. He made his general Confession to the Father, received from his hand the holy Viaticum and Extreme Unction, and died in the exercise of virtue and in a holy colloquy which he held with God. The great care that he had, while in the woods, taken of the Missionary Fathers [66] and of the French may have won for him the grace of dying a holy death in the house of a Frenchman, who forgot nothing for his aid in his illness.

The care to have recourse to the Sacrament of [Page 93] penance is admirable in our Savages. It was marvelous in this Young warrior of whose pious death we have just written; but it seems to have been net less so in an Atikamegue woman, who, being overtaken in the woods by the same disease as this Young man, and seeing herself without a Confessor, called her elder sister who waited upon her, and said to her: “My sister, I feel a great regret at dying without Confession, yet I hope from God’s goodness that he Will pardon my faults, since I am sorry for them.” In truth, the holy Ghost breathes where he pleases, and confers his [67] grace on whomsoever he chooses.

All the Christian Savages that have died this year in the neighborhood of Quebec and of Cap de la Madelaine, have made evident how firmly the faith was rooted in their souls. The Fathers who, with incredible hardships, assisted them at death in the Forests, have returned thence infinitely consoled at having seen them end their lives in such Christian sentiments as those manifested by them. Some Catechumens who had postponed their Baptism asked for it with urgency. The death of so many Savages has keenly touched the heart of Monseigneur of Petræa, our Bishop, who serves as their protector and father. He caused the celebration of a solemn service for the repose of their souls; and as he labors with all his [68] strength in building up the Church of the French, so he forgets nothing that shall forward the conversion of the poor Savages, and thus extend the limits of the empire of Jesus Christ in a country which is so vast, and peopled by so large a number of Barbarians. [Page 95]

CHAPTER IV.

OF THE HURON MISSION.

HIS Mission has taken the name of l’Annonciation de Nostre-Dame, and is near the town of Quebec.

It has been spoken of at considerable length in the preceding Relation. It is composed only of what remains from the ruins of the old Huron Church; and yet it embraces, in the little number of Christians [69] forming it, all the faith and all the piety of that great multitude of faithful ones who formerly rendered it so flourishing. What we are about to relate concerning it is a verification of this Eulogy that we have just pronounced upon it.

ACCOUNT OF THE MOST CHRISTIAN DEATH OF IGNACE

SAOUHENHOHI.

FATHER Chaumonot, who has had charge of this Mission for many years, speaks of the life and death of the above-named good Christian in these terms:

“Last Spring this virtuous man, talking with his wife about the beautiful death of two of their children, mention of which has been made in the Relations of late years, told her that he was seriously considering the means for obtaining a similar one from God; and that, being inspired to [70] appeal t0 the blessed Virgin, in order to obtain this grace by her intercession, he had resolved to make her heiress [Page 97] to what their children had left, — namely, some Beaver-skins which had been set aside to buy for them the wherewithal to cover themselves, if they had lived longer. The good woman was delighted with this proposition, and they immediately resolved, by common consent, to make a present of these to Our Lady; but the execution of this pious design was retarded until the illness of Ignace, which began, on the twentieth of February, with a very violent pleurisy. Two days afterward, although he was much reduced, he determined to make his way to the Chapel, supported by two of his nephews, in order to receive his Lord there; after which, when he had been carried back into his Cabin, I went [71] to see him with very little delay. Scarcely had I taken my seat at his side, when he said to me: ‘ My Father, I have a little present to make to the Blessed Virgin; I beg you to accept it for her. There are some beaver-skins that belonged to my children: I offer them to her with all my heart. She takes such good care of the children in Heaven, that it is just that they should thank her for it on earth with the little that they have left here.’ The poor man, seeing that I accepted it, manifested especial gratification thereat, as did his wife also; and they both thanked me, as if I had greatly obliged them.

“This little present was so acceptable to Our Lady that one cannot imagine how great was the assistance she rendered this good man, to prepare him for a pious death. During the nine days of his illness [72] he never showed any fear of death, although he well knew that he could not avoid it. When he saw the care that I took to have him bled and purged and given some refreshment, to temper the severity [Page 99] of his disease, he would say in a very low tone t. his wife: ‘ Alas! what pains this poor Father is taking, as if I were to get well! No, indeed, I shall not get well.’

“When it became known in the Village in what danger he was, there was nothing but continual visits from his friends, who showed him that they were greatly afflicted at the loss they were going to suffer in his person. But the sick man soon declared to me that this too natural compassion was scarcely pleasing to him. ‘ Father Echon,’ said he to me, ’ I pray you notify the mourners that [73] I take no pleasure in seeing those sad and dejected countenances before me. No, no, it is not for a Christian who suffers his illness in patience, and continually offers himself to the good God, that one must feel pity; but rather for those who die out of the true faith, or without receiving the Sacraments. Let them come and visit me, by all means, as much as they wish; but let it be to help me with some good prayer, and to animate me to die like a Christian. Of all those who come to see me, there are only two who give me extreme consolation by their visits; for, as soon as they enter my Cabin, after saluting me and exhorting me to bear my affliction with patience, I see them recite their Rosaries, to obtain for me from the [74] blessed Virgin a powerful protection in this last hour of my life. And they do not leave me until they have entirely accomplished their abject. It is thus that I wish those to conduct themselves who come t0 visit me henceforth.’

“On the next day, after my Mass, I failed net to make known to all those present the commission which the poor dying man had entrusted to me; after [Page 101] which those good people soon made his Cabin a place of prayer. I never went into it without finding several persons at prayer, devoutly reciting their Rosaries, and thus changing into holy exercises of devotion the tears which they at first bestowed on their friend’s affliction.

“His daughter, who was twelve years old, and his son, who was only three, [75] both kneeling before their father, when he was in the death-agony, in order to ask his blessing, received it in these few words, which formed, so to speak, the Testa