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. LVI
Lower Canada, Iroquois, Ottawas
1671—1672
CLEVELAND: The Burrows Brothers
Company, PUBLISHERS, M DCCC XCIX
THE JESUIT RELATIONS
AND
ALLIED DOCUMENTS
Vol. LVI.
[Page iii]
The edition consists of sev-
en hundred and fifty sets
all numbered.
No.________
The Burrows Brothers Co.
[Page iv]
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
[Page v]
Copyright, 1899
by
The Burrows Company
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all rights reserved
The Imperial Press, Cleveland
[Page ]
CONTENTS OF VOL..
Preface To Volume LVI
9
Documents:—
CXXVIII.
Relation de ce qui s’est passé en la Nouvelle France, les années1671, & 1672. [Second and final installment.] Claude Dablon [Quebec, October, 16721; Jacques Fremin, St. Xavier des Prez, August 14, 1672; Jacques Bruyas, Onneiout, [1672]; Pierre Raffeix, Goiogouen, June, 1672; Julien Garnier, Tsonnontouan, July, 1672; François de Crepieul, Tadoussac, June 2, 1672; Henry Nouvel, Ste. Marie du Sault, [1672]; Charles Albanel, n.p., n.d.; Marie de l’Incarnation, n.p., n.d.
17
Notes
301
[Page vii]
[INSERT GRAPHIC HERE]
ILLUSTRATIONS TO VOL. .
I.
Monument to Claude Allouez, S. J., unveiled at De Pere, by the State Historical Society of Wisconsin, September 6, 1899.
Frontispiece
[Page viii]
PREFACE TO VOL. LVI
Following is a synopsis of the document contained in this volume:
CXXVIII. The Relation of 1671-72 was begun in Vol. LV.; the remainder of the document forms the present volume, closing the regular series of the Relations, begun in 1632 (Vol. V. of this edition). A letter from Frémin gives an account of the mission called St. Xavier des Prés, opposite Montreal, where the Iroquois converts “are now professing the most exalted virtues practiced in Christendom.” They maintain total abstinence from intoxicating liquors, although there is “a dram-shop at their very doors;” and their tribesmen are not welcome among them unless they profess the Christian faith. Their attendance upon religious services is most assiduous.
Dablon next gives a survey of the various Iroquois missions, which employ seven Fathers. They have baptized only two hundred persons, “which means that the sick have been fewer this year; and that those who are well are, although adequately instructed, not yet strong enough in the resolve to forsake their dreams and renounce their superstitious practices.” The Mohawks, who had been “most thoroughly humbled by the King’s arms,” are those most inclined to embrace the faith. Some converts from this tribe have removed to the Huron mission near Quebec. The Oneidas are becoming more tractable. Bruyas has held, for some time, conferences [Page 9] with the elders of the village, at which he has expounded the truths of the Christian religion. These are resulting in several conversions, which greatly encourage the Father in his arduous toils. A noted medicine-man dies “in his infidelity,” and his name has a baleful authority over the Indians after his death, as well as before. Good news comes from Onondaga, especially concerning the steadfastness of the lately converted chief, Garakontié. When in danger of death, he will not permit his family to call in the medicine-men to cure him; and his zeal for the faith never falters. Raffeix gives a detailed account of the mission at Cayuga, “the fairest country that I have seen in America.” He mentions its natural resources, much more varied and extensive than those of the adjacent Iroquois territories. He finds the people more docile than their neighbors; but, as his predecessors, Ménard and Carheil, had been removed from this tribe soon after fairly beginning their labors, he cannot yet report much progress, and says, “I do not think that the hour of their conversion has yet arrived.” He has obtained good results from teaching the people to sing hymns in their own language. He relates how two war-parties were defeated by a band of Andastes boys, and adds, “God preserves the Andastogués, who count but three hundred warriors, and favors their arms, in order to humble the Iroquois and maintain the peace and our Missions.” A letter from Garnier is given, regarding affairs among the Senecas. These people were favorably disposed toward the faith, but one old man makes mischief among them, — declaring that the faith Will cause them to die, and that the black gowns are spies and sorcerers. Garnier [Page 10] asserts his positive knowledge that plots are rife for his death as a sorcerer and spy. Often he is abused; and, when brandy is brought to the village, he is compelled to flee for refuge to his Chapel. He relates the pious deaths of several of his converts. Many others talk of migrating to Quebec.
A letter from Crépieul tells the story of his winter spent with the savages of the Saguenay. His sufferings are painful and continual, but the piety of his disciples consoles him for all. The greatest torment is the smoke from the cabin-fires, “which made us weep day and night, blinding us for a time. I felt very happy to offer those tears to our Lord for extinguishing the flames of some souls in Purgatory.” The savages faithfully attend mass, and observe all the holy days of the Church, regardless of storm or cold; and the children come to the Father for instruction, every day. As soon as Crépieul reaches Tadoussac (May, 1672), after six months of wandering through the forests and mountains, he sets out for his other mission, among the tribes far below Tadoussac.
It is in the Ottawa missions that the Jesuits have reaped most of their harvest during the past year. Their gains are thus triumphantly announced: “More than three hundred baptisms conferred in one year; more than twenty-five nations illumined by the light of the Gospel; many sick persons restored to health in a very extraordinary manner; Churches erected and Crosses planted in the midst of idolatry; the Faith borne far to the North and South.” A more detailed account of this work is begun by the journal of Nouvel, who has spent the winter among the Beaver Indians, on the north shore of Georgian [Page 11] Bay. His mission begins well, but the devil is envious of his success, and stirs up trouble for him with the medicine-men. By God’s grace, he is able to vanquish his opponents, — one of whom, at the Father’s bidding, erects a large cross for the veneration of his tribesmen. During the winter, Nouvel makes various excursions to neighboring encampments, here and there baptizing a few, mainly children — except at Manitoulin Island, where he receives into the Church fourteen adults and youth. He relates several instances of marvelous cures wrought in sickness, by water in which certain relies of the martyr Brébeuf have been dipped.
At Sault Ste. Marie, one hundred and forty-five baptisms are recorded. A church has recently been built there, which is the abject of much admiration, from Frenchmen as well as savages. The rest of the report from this mission is occupied with accounts of miraculous cures wrought by prayer and holy water. These wonders “have gone far toward eradicating the two chief vices prevalent among these Tribes, jugglery and polygamy.” “Those who recognize only the true God enjoy Perfect health. We see, in fine, Christianity becoming established here, despite all hell.”
The mission at St. Ignace, opposite Mackinac Island, was recently opened for the benefit of the Hurons, who have fled thither from Chequamegon Bay in dread of the hostile Sioux tribes. Marquette has accompanied them, and has charge of the mission. Such of these Hurons” as have continued in the faith now display great fervor.”
A chapel has been built for the Green Bay mission, at the De Pere rapids. The advantages of this [Page 12] location are recounted at length. The writer gives an interesting account of the methods employed by the savages of the place in catching fish, and praises the beauty and fertility of the surrounding country. Allouez and André are laboring with those tribes, — the former, with the inland tribes on the Fox and Wolf rivers; the latter, with those about De Pere and along the shores of Green Bay. The divinities venerated by these tribes, and their superstitions regarding them, are recounted. André makes a strong impression on the minds of his savages by songs, — composed in the Indian tongue, but sung to French airs, — which he accompanies with a flute. These songs, many of which are expressly directed against their superstitions, he teaches to the children, and with a band of “these little Savage musicians” goes about the villages, “to declare war on Jugglers, Dreamers, and those who had several wives.” He also employs pictures to instruct the people; and spends the winter in going from one village to another, instructing and baptizing. He is subject, of course, to trials and annoyances, “but such Crosses are the delight of Missionaries.” André adds notes of his observations upon the apparent tides in Green Bay.
Among the tribes of Central Wisconsin, Allouez has accomplished much, — instructing savages of five different tongues, of whom some had never before seen a Frenchman. The Mascoutens and Illinois “receive him as an Angel from Heaven, and crowd about him, both day and night.” The Outagamies are especially interested in the cross; almost every one, Young or old, frequently makes its sign, and a war-party from this tribe believe that they have won [Page 13] a battle by this means. Allouez erects in their village a large cross, “thus taking possession of those infidel lads in the name of Jesus Christ.”
One of the most important events of the year is the discovery of a land route to Hudson Bay, — made under Talon’s orders, by one of his officers Paul Denis de St. Simon, and the Jesuit Charles Albanel. A full. account of this long and arduous journey is furnished in the journal kept by Albanel. With Indian guides obtained at Tadoussac, they ascend the Saguenay (August, 167 1). On September 17, they meet, far up the Chamouchouan, a party of Indians from the far North, who tell them that trading-ships are anchored in Hudson Bay, and that hostilities have occurred between the strangers and the natives. The Frenchmen accordingly halt at this place, and promptly send messengers to Quebec for official credentials of their mission. At the end of October, the whole party go into winter quarters. This proves to be the most trying winter that Albanel has ever spent with the Indians; because his Tadoussac guides, desirous to abandon the expedition, harass and annoy him in every possible way, hoping thus to compel him to return to the St. Lawrence. After many conflicts with these savages, he secures other guides, from the Mistassini tribes; and the Frenchmen resume their journey, June 1, 1672. After crossing the watershed between the St. Lawrence valley and Hudson Bay, they encounter a tribe who must be propitiated in regard to affording the French a passage. A council is held, where Albanel announces the peace now existing among the Eastern tribes, recommends to these Indians the Christian faith, and advises them to trade with the French[Page 14] rather than with the English who have recently come to Hudson Bay. The delighted savages accept his presents, and ask for instruction; but, after baptizing some children, and assigning a future rendezvous with him at Lake St. John for the adults, Albanel resumes his march. Journeying by way of Lake Mistassini and the Rupert River, — through mountainous regions, by many lakes and streams, and over numerous portages, — the French reach Hudson Bay, June 28. Here they find an English vessel and two houses. No savages are dwelling here, where-upon Albanel’s Indian guide desires to return immediately to his home. The Father is indignant, and his reproaches, reinforced by threats of God’s displeasure, bring the recalcitrant to terms. Albanel adds, “I have always found the Savages very easily moved by representations of Hell’s torments, and by the charms of Heaven’s delights.”
Proceeding twenty leagues up the toast of the bay, they find a considerable encampment of Indians. Albanel wins their confidence, and all desire him to instruct and baptize them. He confers that rite upon the chief and sixty-one other persons, and promises to visit them again. In his journal he notes much interesting information, such as he could hastily gather during his short visit, about Hudson Bay and its tributary rivers, the nations dwelling about it, the characteristics of its climate and soil, its natural products, etc. The Father admires the vast forests and beautiful plains, the salubrious and even pleasant climate, and the rich pasturage for cattle.
Returning homeward from the Bay, the Frenchmen “plant the King’s standard” at Lake Nemiskau, and, later, on one of the rivers flowing south [Page 15] into Lake St. John, “to serve as a safeguard to all those Tribes against all the Iroquois Nations.” On the way, they meet various parties of savages, and Albanel confers baptism on many children. In all, he baptizes during this journey and his return, two hundred persons, both children and adults. The party arrive at Tadoussac, August 1, 1672. Albanel felicitates himself upon his success, and upon his responsible position in this enterprise. “The conduct of the expedition was my due, after my eighteen years of effort to that end.” The Father, in closing, views with great hopefulness the prospect for missions among those far Northern tribes. They desire trade with the French, are well disposed toward the faith, and are not so immersed in either licentiousness or superstition as are the other Algonkin tribes.
The Relation ends with an account of “the holy death” of Madame de la Peltrie, and that of Mother Marie de l’Incarnation, — the former the foundress, the latter the first superior, of the Ursuline convent at Quebec, — events which were “a public affliction.” Dablon recounts the circumstances connected with Madame de la Peltrie’s vocation to Canada, and her relations with Jean de Bernières and Marie de l’Incarnation. The vision of Canada seen by the latter, and her voyage thither, are also related, in her own words. Dablon continues the story of Madame de la Peltrie’s pious deeds and saintly life in Canada. She dies November 12, 1671; and, a little later (April 30, 1672), she is followed by Mother Marie. Dablon highly eulogizes the virtues, intellectual ability, and lovable character of this nun.
MADISON, WIS., October, 1899.
R. G. T.
[Page 16]
CXXVIII (concluded)
RELATION OF 1671-72
PARIS: SEBASTIEN MABRE-CRAMOISY, 1673
Chap. i. of this document was published in Volume LV.;
the remainder is herewith given.[Page 17]
[53] CHAPTER II.
OF THE RESIDENCE OF SAINT XAVIER DES PREZ.
FATHER Fremin, who has charge of this Residence and of the Colony thereto attached, composed of Hurons and Iroquois, writes me about them, under date of August 14th of the present year, 1672, as follows:
“I recognize clearly that the holy Ghost exercises a special providence over the guidance of this little Church; and that the blessed Virgin, who is honored in it, and saint Francis Xavier, who is its Patron, make their power with the divine Majesty felt there by quite extraordinary manifestations of grace, on behalf of these poor souls, — most of whom, after being reared in infidelity in the past, are now professing the most exalted virtues practiced in Christendom.
“I was surprised, last year, on my return from the country of the Iroquois, to see here so much devotion and fervor; but I am still [54] more so now, to see their constancy in these pious sentiments.
” Since I have been here, there has not come into their cabins, so far as I know, a single drop of the liquor which causes so many disturbances among the Savages. They all have an extreme aversion for it, although everywhere around them the Savages daily become intoxicated, indulging in excesses which render visible among them a veritable picture of hell, with such madness are they carried away. For more[Page 19] than three weeks the people here have had a dram-shop at their very doors, but not a man has thought of setting foot inside it. Moreover, — a circumstance which makes me see even more clearly the working of grace, — I Count in this little Church fully fifty or sixty who were formerly hard drinkers, but who now feel such a horror at that vice that they cannot tolerate those who are addicted to it; and do not speak to those persons when they meet, except for the purpose of inspiring them with an aversion for intemperance. They themselves use the most effective means to be found in the Christian religion for obtaining from God [SS] the victory over their passions, and for subjecting them to reason and to his holy Law. Whether I have the people here under my eyes, or the hunting season calls them away to the woods to seek their living, they never miss their prayers, morning or evening, and all their spiritual exercises go on as usual, — which is a manifest proof to me of their faith and virtue. Such public profession thereof do they make at all times and in all places, that all Savages who come here, either to dwell or to visit their friends, resolve to become Christians, or pretend to be such, well knowing that otherwise they would not be welcome.
“Upon the arrival of a stranger, the first thing our Savages do is to instruct him, and urge him to, ask for Baptism; and I am of opinion that they, by their zeal, piety, and good example, contribute much more toward the conversion of unbelievers than I do by my teachings. Their assiduity at Church is extraordinary: not to attend and offer one’s prayers to, God, or not to hear [56] Mass even on a workday, when one is in the Village, passes with them for a [Page 21] serious offense; and it very rarely occurs that any one is remiss in that respect. Many hear two Masses on Sundays and Feast-days, and do not fail to attend both Vespers and Benedictions, besides paying several visits to the blessed Sacrament during the day. All these public devotions, finally, do not prevent their also kneeling, each in his cabin, every evening before retiring, and saying their prayers.
“The devotion of the holy Family, of which we have a little assembly here, is of great service in keeping them in such a state of fervor and in abhorrence of sin. A Young woman who had committed some offense was so filled with contrition over it that, resolving to make immediate confession, she went away into the woods and took a severe discipline in expiation of her sin. Another, finding two leagues from here an Infidel who was maintaining improper relations with a Christian woman, so far prevailed by her remonstrances as to persuade the latter [57] to come and live in her cabin.’ At least,’ said she to me,’ I shall by this means prevent some of that wretched man’s sins.’ I omit many other similar instances of their zeal and piety, but I cannot pass over a striking proof, given me not long ago by one of our Christian women, of her faith and her trust in the blessed Virgin. She came in quest of me on the occasion of her child’s dangerous illness, and said to me:’ My Father, my poor Child is sick unto death; I have, as you know, spared no efforts to effect its cure, employing for the purpose every conceivable remedy, but in vain. I am resolved to use such means no more. Some time ago, I was no less anxious to secure my mother’s conversion, as she was then an infidel. I had recourse to the blessed [Page 23] Virgin, causing Masses to be said in her honor for my mother. She granted me my petition, and my mother is now a good Christian. I hope for the same favor from her goodness on behalf of my child. Here is a porcelain collar which I offer her to that end; and you, [58] my Father, you Will have the goodness, if you please, to say nine Masses; and the blessed Virgin Will give me back my son, if it be her Will.’ The novena was not yet finished when the sick Child was perfectly cured. I wish that those who used to ask me whether there were any Christians among the Savages could be here. We are likely, both they and 1, to be covered with confusion before God in the other life, at sight of so many poor barbarians who Will be found to have made better use than we of the succor of his grace.”.[Page 25]
kg] Of the Iroquois Missions.
CHAPTER III.
OF THE MISSION OF THE MARTYRS AT ANNIÉ.
WE have seven Missionaries among the five Iroquois Nations. Father Bruyas, who is their Superior-General, has, with Father Boniface, taken charge of the Mission of the Martyrs at Annie, after laboring four or five years in the Nation of the Onneiout, the haughtiest and least tractable of all the Iroquois. That arduous Mission, saint François Xavier, has fallen to the tare of Father Millet. Father de Lamberville[i] is over the Church of St. Jean Baptiste at Onnontagué. Father de Carrheil, who was detained at Quebec by a contraction of the tendons, returned thence in the Spring to his Mission of St. Joseph; he had been cured [60] of his ailment in a miraculous manner, by having recourse to Our Lady of Foy and to saint Anne. We have learned that he arrived in Perfect health; and that Father Raffeix, who had charge of that Mission in his absence, has gone to aid Father Garnier, and share with him the tare of the three Missions — la Conception, St. Michel, and St. Jacques — in Sonnontouan, where from twelve to thirteen thousand souls are reckoned. The progress of all these Nations in learning the truths of our Faith has continued to be very marked this year, although I find in our Missionaries’ notes only two hundred baptized, — [Page 27] which means that the sick have been fewer this year; and that those who are well are, although adequately instructed, not yet strong enough in the resolve to forsake their dreams and renounce their superstitious practices. That work of the Holy Ghost will be accomplished by the prayers of the good, and the zeal and constancy of the Gospel Laborers. The Savages of Annié, who were those most thoroughly humbled by the King’s arms, continue to be those best inclined to embrace [61] the Faith. Affliction is needed by these People to render them responsive to the impulses of grace. In proof of the notable progress made among them by our Fathers, through their tireless constancy in teaching them, more than sixty have received holy Baptism.
Fifteen of the most fervent members of that Church, Christians and Catechumens together, have severed their connection with it, in order to come and partake of the spirit of Christianity and devotion among the Huron Christians of Nostre-Dame de Foy. They were received with such benevolence that all the cabins — that is, all hearts — were opened to them, and each one freely shared his best with them. More than fifty others were entertaining the same purpose, and their canoes were all in readiness; but their well-grounded fear lest they might displease their relatives, and lest the Loup Nations, their enemies, might be tempted to take advantage of their absence, forced them to postpone their departure until a more favorable juncture [Page 29]
[62] CHAPTER IV.
OF THE MISSION OF ST. FRANÇOIS XAVIER AT ONNEIOUT.
THE Onneiout — whose hearts seem to partake of the nature of stone or rock, whence they take their name — become more docile as they are better instructed in our holy Mysteries. The divine Providence never fails, sooner or later, to bestow its blessing on the labors of a truly Apostolic Missionary; nor does he shrink from any hardship. Closely united as he is with him to whom alone belongs the conversion of souls, he is ever hopeful. He employs a thousand devices, one after another, to gain his end; and, even if not one of these means should succeed, he never despairs. He is ever seeking new ones; he has recourse to Prayer, and he awaits without impatience the moments of grace, Thus, by insensible degrees, Heaven is effecting the conversion of the Iroquois Tribes, raising up true imitators [63] of the Apostle of the Indies, who consecrate to this glorious calling the vigor of their years, their talents, labors, and lives.
Father Bruyas, who is still at the above-named Mission, writes to me concerning it as follows: “God has afforded me the opportunity which I had long sought for a thorough talk on our holy Mysteries to the Elders of this village. I proposed to them, when all the Young people were away hunting or at war, a project of mine for holding daily meetings, where I might explain to them our Christian truths, and, at [Page 31] the same time, show them the vanity of their own fables. They highly approved of this proposition. These talks were held in the manner of conferences, in which I was listened to with deep attention. Our attendance never failed to be fairly large, — many coming through curiosity, others to pass the time, or, finally, to receive instruction and fit themselves for embracing the faith. A man of the village, wise in matters relating to their dreams, desired the honor of opening the first conference, — begging that I would, before speaking myself, hear him [64] relate what he had learned through his ancestors regarding the creation of the world. I willingly granted his request, in order not to displease the people at the outset, and that I might seize the opportunity thereby presented for giving them a higher estimation of the substantialness of the truths which we teach them. At the close of these talks, I always offered a prayer on behalf of the entire Company, asking God for grace to know him, to believe in him, to serve him, and to keep his holy Commandments; expressing also the resolution to attend prayers daily, to renounce the diabolical superstitions of the Nation, and to embrace Christianity. This prayer produced excellent results. The benefit which I derived from these public and informal lessons has been very manifest to me in my own facility — which I found to be greater than before — in preparing for holy Baptism some adults who were at death’s door. Some old men among the number afforded me great consolation, leaving me after their deaths very hopeful of their salvation. One of them being a hundred years old, and the other six-score, they [65] were only waiting for this grace to exchange a feeble and [Page 33] wretched existence for a blessed and eternal life. Since my last letter, in the month of May, 1671, I count thirty people baptized, most of whom were children who have gone to swell the number of the predestined in Heaven.
“I had the affliction to see a noted Juggler die in his infidelity; but his presumption and pride rendered him unworthy of the grace of holy Baptism. What I wonder at every day in that class of men is, that, although convinced by their own experience that all their jugglery is only a fraud, nevertheless they still allow themselves to be deceived until their dying day; and not one of them has yet been heard of as exposing the trickery of a comrade, — not even when intoxicated, a state in which they commonly betray their most secret thoughts.
“The noted Juggler of whom I just spoke was held in unusual veneration among all the Iroquois; and, even as his reputation and example retarded [66] the progress of the Faith during his lifetime, so his shade still seems to be baleful to Christianity, and to have issued from the abysmal depths that he may continue to persecute this infant Church. In fact, he has found not less submission in the disposition of these Peoples than he was wont to meet with in his lifetime. An elder recently convoked the Council, and announced to it that this Juggler had appeared to him in a dream, and, regarding him with a terrible expression, had bidden him bear word to the elders that they were irremediably lest; and that the Gandastógués would come the next Spring, without fail, to besiege the village and burn and slay all who resisted them. If, however, they wished to avoid these disasters, they must remove his body [Page 35] from the spot where it was buried, and carry it out along the road leading to Gandastogué. He said that then there would be no further cause for alarm, since, as he had overcome this common enemy of the Nation during his lifetime, he was still pursuing him after his death; and his body, on being transferred to the place that he had designated, would not fail to inspire terror [67] in the hearts of all who should venture to approach the village. All thanked this old man for the good counsel that he had given them; and, although the ground was covered with snow, they failed not to execute to the letter the order they had received, — bearing the dead body out along the road to Gandastógué, and there erecting to it the finest mausoleum to be seen among these barbarians. After all, as this knave was found to be a liar while alive, he proved no less untrustworthy after his death, — two women having recently been brained by those very Gandastógués within fifty paces of the palisade surrounding the village.” [Page 37]
CHAPTER V.
OF THE MISSION OF ST. JEAN BAPTISTE AT ONNON-
TAGUÉ.
FROM the Mission of St. Jean Baptiste we receive information of two very encouraging circumstances, which plainly show us that the Faith has made great progress in that country. One is, that thirty-nine persons have there received the grace of holy Baptism, — [SS] twenty of them entering, soon after, into the possession of glory. No doubt in the matter can be entertained concerning sixteen little children; while the remaining four, who were adults, gave in dying decided signs of predestination — especially a Young man of twenty-five or twenty-six years. The personal kindness and help that he received from the Priests of Mon-real, after being ill-treated by some Frenchmen, aided not a little in winning him to God. All his family, unbelievers though they still were, often testified their gratitude, and even showed themselves zealous for his salvation. His mother was the very first to make him pray to God, and to invite Father Millet to instruct him, — while, a short tine before his death, she hastened to the Father to warn him of her son’s danger, that he might help him to die well; and the dying man responded faithfully to all these bestowals of grace.
“ I hope,” says Father Millet in his letter, “that he will not be the only Christian or the only [Page 39] predestined member of his family. The joy that they felt after his death, in the hope [6g] of his eternal happiness, is no small sign of their Faith, and so they seem to me net very far from God’s kingdom; while the great desire they evince to see the son again some day in Heaven makes me hopeful of soon seeing them children of the Church.”
The other circumstance that must give much joy to all who desire to see God glorified in the conversion of these Peoples, is the constancy of their Chief, Daniel Garakontié, in his high opinion of the faith, and in his fidelity in everywhere making open profession of Christianity. He did this with all solemnity two years ago when, after being baptized at Quebec, he declared upon his return, in a public meeting, that he intended thenceforward to discharge no function of his Office except so far as it should be in conformity with God’s commandments. This declaration he repeated in a more courageous manner in New Holland, before the Europeans who hold command in that country, and the chief men of all the five Iroquois Nations, who had been summoned for the purpose of concluding a peace with the Loup Nations. The Father [70] informs us in his last letter that Garakontié showed a truly Christian courage, the past Winter, in an illness that brought him to death’s door. His relatives and all the village, seeing themselves in danger of losing him, urged him with great importunity to permit, for the sake of being cured, the employment of the usual juggler’s arts, which pass for remedies in that country. TO this he made constant and strenuous resistance. Nevertheless, a superstitious ceremony was executed in his cabin, after the custom of the jugglers when [Page 41] they undertake to cure some ailment. The Father, hearing of it, felt some suspicion that it had received the sick man’s consent. He went to visit him toward evening, and found with him ail the elders, — who, believing his death to be near at hand, had come in a body to do him honor, and bid him a last Farewell. The sick man spoke first and said to him: “My Father, I was much distressed today on account of the ceremony which was performed, without my knowledge and out of my sight, at the other end of my cabin.’ Alas!’ said I to myself,’ what Will Teharonhiagannra’” — [7 1] Father Millet’s name — “‘ think and say of me? He will believe me to be a hypocrite and dissembler.’ No, my Father, I have not changed my mind since my baptism, nor am I any longer the man to consent to such follies, I merely suffered myself to be scarified, and a little blood to be drawn from my head; but I do not think that I thereby offended God. I have too much spirit, Father, and have too solemnly promised God to keep his holy law all my life, to resume like a coward the old practices that I have renounced, and now once more renounce, with all my heart. No, my Father, I Will never break my promise, even though my life should be at stake.” The Father strengthened him in these good resolutions, which afforded the company great edification.
Subsequently our Neophyte, having recovered his health, went down to Mon-real as Ambassador from all the Iroquois Nations, to hold council with the Algonquin tribes known as the Outaouaks, — who held their rendezvous there for the arrangement of their affairs with one another, as well as for the sale of their, furs. Now in this assembly [72] of a [Page 43] hundred and fifty canoes, — that is, of more than five hundred Savages of various Nations, — in the presence of Monsieur de Courcelles, Governor of the country, for whom all these Tribes have a very marked veneration, Garakontié displayed his intelligence and good sense, and especially his Faith and zeal. For, after they had finished their negotiations, and ratified the treaty of peace by fresh protestations of friendship and an exchange of presents, he raised his voice to tell them that he had formerly been as they were, — ignorant of the true God, given to the worship of his dreams, and observing all their superstitious practices; but that now he was a Christian and was living a happy life, obeying God’s commandments and hoping for a life eternal. He concluded his harangue by exhorting them, with his wonted eloquence, to imitate and follow him.
Such a speech, from the mouth of a Savage who thus frankly declares the feelings of his heart, often produces more effect upon these people’s minds than the words of the most zealous Missionary, — as is shown by [73] two very recent instances. This same Daniel Garakontié, says Father de Lamberville in his letter of September 23rd, “having, on his home. ward journey, encountered a kinswoman of his who was mortally ill, sought me out, and asked me for some remedy for her.’ My brother,’ said I to him,’ the sole remedy that can avail her in her present state is Baptism, to save her from hell. But she is utterly averse to receiving this Sacrament, being obstinately bent on dying like her Ancestors, whom she wishes to go and find in the so-called “land of souls.” If thou hast a true affection for her, exert all thy efforts to render her more docile; but make [Page 45] haste, for she has only a little longer to live.’ No sooner had I made this proposition to him “— these are the Father’s words — “than that genuine Christian, who possesses no attribute of the Iroquois Savage but his birth and name, went to visit her; and wrought on her so admirably by his zeal that she was thereupon sufficiently instructed to receive holy Baptism — to the great satisfaction of all the family.” The Father was still unable to gain access to another [74] poor dying creature, for the purpose of speaking to her concerning her salvation, because she showed an intense aversion for such themes, as well as an incredible attachment to the native superstitions. In this difficulty, he had recourse to a woman who was a friend of that family; she was not yet a Catechumen, and did not even attend prayers, but she had some knowledge of our mysteries and was well-intentioned. She met with such success from the very first time when she spoke to the sick woman about becoming a Christian, and cleverly contrived to predispose the latter so favorably toward the Father, that he was made most welcome in her cabin, and she never refused him a hearing thereafter. Being then sufficiently instructed, she was baptized; and, soon after her Baptism, she died a very Christian death. “Thus it is” — says the Father in closing his letter — “that, in spite of intemperance, which reigns here to the greatest excess, and the other obstacles that hell is constantly opposing to the advancement of the faith, we are continually finding souls to win, and fruits of the Blood of Jesus Christ to gather.” [Page 47]
[75] CHAPTER VI.
OF THE MISSION OF SAINT JOSEPH AT GOIOGOUEN.
THE Letter received by me on the 24th of June from Father Raffeix, who was sent from here last year to go and take charge of that Mission in Father de Carrheil’s absence, gives us an account of it in considerable detail. He writes as follows:
” Goiogouen is the fairest country that I have seen in America. Its latitude is 42½ degrees, and the variation of the magnetic needle there is scarcely more than ten degrees. It is a tract situated between two Lakes, and not exceeding four leagues in width, consisting of almost uninterrupted plains, the woods bordering which are extremely beautiful.
“Annié is a very narrow valley, often abounding in stones, and always covered with mists. The mountains hemming it in seem to me of very poor soil. Onneiout and Onnontagué appear to be [76] very rough regions, and little adapted to the chase, the same being true of Sonnontouan. Around Goiogouen there are killed annually more than a thousand Deer.
“Fish — salmon, as well as eels and other kinds — are as plenty here as at Onnontague. Four leagues from here I saw by the side of a river, within a very limited space, eight or ten extremely fine salt-Springs. Many snares are set there for catching pigeons, from seven to eight hundred being often [Page 49] taken at once. Lake Tiohero, one of the two adjoining our village, is fully fourteen leagues long by one or two wide. Swans[ii] and Bustards are very abundant there, during the entire Winter; and in Spring one sees nothing but continual clouds of all sorts of wild fowl.
“The Ochouéguen [Oswego] River, which flows from this Lake, divides, in its upper waters, into several channels, bordered by prairies; and at intervals are very pleasant and somewhat deep inlets, which are preserves for game.
“I find the inhabitants of Goiogouen [77] more tractable and less haughty than the Onnontagué and Onneiout, and if God had humbled them as he has the Anniez, I believe the Faith could be planted here more easily than in any of the other Iroquois Nations. There are estimated to be more than three hundred warriors here, and a prodigious number of little children.
“As for things spiritual, and the interests of the Mission, I hardly know what to say. Since God removed hence, some time ago, Father Ménard, when he was beginning his labors here with such excellent results; and, nearly a year ago, Father de Carrheil, — after he had learned the language perfectly, and implanted in these barbarians’ hearts a disposition most favorable for their salvation, — I do not think that the hour of their conversion has yet arrived.
“TO remove from our Catechumens and Neophytes the aversion to Christianity that some slaves from the neutral Nation and some renegade Hurons had given them, I introduced Church singing among them, adapting thereto various Prayers, and some [Page 51] Hymns in their tongue on the principal [78] mysteries of our faith.
“On the first day of the year we offered these Songs of praise as a new-year’s gift to our Lord; and have since continued them with good results, and to the great gratification of our Savages.
“I am occupied most of the day in visiting the sick, instructing them, and taking tare that they do not die without Baptism. God did not permit me to succeed with the first one whom I visited on my arrival, who died soon after. I went to see him several times, and was even beginning to give him some instruction, but his mother could not endure it. One day when I remained with the sick man longer than she wished me to, she took a stick to drive me out, and her daughter a large stone, which she threw at me, — without hitting me, however. I ceased not to watch for opportunity to effect my object, — accosting that wretched mother on various occasions, and conjuring her to take pity on her son, but finding her ever inflexible. Thus that poor Young [7g] man died without Baptism, — at least, an actual one. It seems as if God’s curse were upon that cabin, Father de Carrheil having been still more unworthily treated there than 1, and for a similar cause.
“Some time after this affliction, which was a very bitter one to me, God was pleased to console me by the conversion of a Young prisoner of war, between twenty and twenty-two years of age. I have never found a Savage of greater docility. He had just had half of one hand cut off, and his nails pulled out; a crowd of people surrounded him on all sides, vying with one another in making him sing; he was suffered to take breath from time to time, and these [Page 53] occasions I used for instructing him. Amid all this disturbance, he seemed to have presence of mind only for grasping the truths of Christianity, which I taught him. Finally he gave me such satisfaction that I baptized him, thereby affording him so great joy that he thanked me publicly by singing of the kindness that I had just shown him.
“I count thirty, children and adults together, [80] to whom God has granted the same grace since Father de Carrheil’s departure. I hope that company of little Innocents, who are everywhere swelling the Church triumphant, Will at length constrain God, by the prayers that they offer him to that end, to hasten the time of these barbarians’ conversion, which, does not yet appear to be very near. For the idea that a whole nation can be converted at once, or the expectation that Christians can be made by hundreds or thousands in this country, is a delusion. Canada is not a land of flowers; to find and pluck an occasional one, it is necessary to walk a long distance through briers and thorns. Persons of exalted virtue find here material for the exercise of their zeal, and the faint-hearted, like myself, are delighted to find themselves forced by necessity to suffer much, to derive their sole consolation from God, and to toil incessantly in self-sanctification. I pray Your Reverence most heartily to leave me in this happy condition all my life, and to believe that it is the greatest favor you can accord me,” etc.
“I Will add this one Word more,” [SI] says the Father, “to tell you the news concerning our petty wars. On Ascension day, twenty Tsonnontouans and forty of the haughtiest of our Young men set out from this village, to go and strike a blow in the fields [Page 55] of the Andastogués, four days’ journey hence. The Tsonnontouans — who formed a band by themselves, the others having gone on ahead by water — were attacked by sixty Andastogué boys, 15 or 16 years old, and put to flight, with the loss of two of their number, — one being killed on the spot, and the other led away captive. These Young victors, learning that the Goiogouen band had gone by canoe, promptly took canoes, and pursued them with such speed that they overtook and routed them, — eight of our men being killed in their canoes; while fifteen or sixteen returned badly wounded by arrows and knives, or half killed by hatchet-strokes. The battle-field remained in possession of the Andastogué boys, with a loss, it is said, of fifteen or sixteen of their number. God preserves the Andastoguez, who Count but three hundred warriors, and [82] favors their arms, in order to humble the Iroquois and maintain the peace and our Missions.”
Since the above letter was written, Father de Carrheil has returned safely to his Mission, as I have already stated; and Father Raffeix has gone to labor with Father Garnier in the Tsonnontouan Missions, of which we shall speak in the following Chapter. [Page 57]
CHAPTER VII.
OF THE MISSIONS OF LA CONCEPTION, SAINT MICHEL,
AND SAINT JACQUES, IN TSONNONTOUAN.
LETTER from Father Julien Garnier, written in July, 1672.
“The spiritual interests of these Missions depend largely on temporal affairs, and above all on the state of men’s minds regarding the peace with the French. The elders of the village of Gandachiorágon had declared to me, in a council called for the purpose, that they wished to adopt the custom of praying to God, and indeed some began to do so; [83] and, although I could not yet see therein any great beginnings of faith, yet their example induced the people to give me a hearing, and procured for me entire freedom in visiting and instructing the sick. But rumors of the approach of a French army soon undid these small beginnings. The people’s minds being ill prepared, the demon used the opportunity to make them speak against the faith and against its preachers. An old man who came some years ago from Goiogouen, — a mischief-maker, but a persuasive speaker, able to do what he Will with our Tsonnontouans, and passing among them for a prodigy of wisdom, — is wont to demonstrate to them that the faith makes people die. He cites whole families who embraced it in times past, when the late Father Ménard, Apostolic Missionary, was sojourning at Goiogouen — families, of whom, he [Page 59] says, not one soul is now left. He adds that the black-gowned men are here only as spies, and convey all information to Onnontio, — that is, to Monsieur the Governor; or that they are sorcerers, who effect by disease what Onnontio cannot accomplish by his arms. I know with certainty [84] that my death has been proposed, on the ground that I am a spy, and more or less a sorcerer; and that our host himself, Onnonkenritaoui, the most influential Chief of this great Nation, has often proposed to his sister to kill me as a sorcerer, when she declared to him her great distrust of me because of her daughter’s frequent fits of sickness. As I do not retire as early as is their wont, and as I spend a considerable part of the evening praying in the Chapel, they are persuaded that I cannot be otherwise engaged during that time than in communing with some evil spirit, and plotting with him the ruin of their family. Thus, humanly speaking, my life depends on that little girl’s health; and I would run great risk of losing it, were she to die. I would also have equal cause for alarm if probable tidings reached us of the march of a French army to this country, — a number of men having assured me in advance that, in that case, they would certainly brain me.
“Therein, my Reverend Father, [SS] I am happy; and therein do I reckon the blessedness of my Mission, which forces me to regard each moment as the last of my life, and to labor joyfully in this condition for the salvation of these poor souls. The sending of a single Child to Heaven by holy Baptism is enough to change all this bitterness to sweetness.
“That old man of whom I just spoke also turns to his own advantage all that has occurred in these [Page 61] latter years, as well as what those who have visited Quebec have reported against me especially. Such pains were unnecessary to turn aside from prayer, and embitter against us, people as quick to take umbrage as these are, and wholly given over to Jugglery and superstition. And so they ceased to attend Chapel, — while, if I visited their cabins in quest of the sick, I was only regarded with disfavor; and, if I attempted to instruct them I was usually interrupted by some words of abuse. Drunkenness being added to all this, I was compelled to take refuge in the Chapel, where I have ever found a safe asylum. I am surprised that, in all these disturbances, [86] only a single drunken man has followed me thither, while even he was prevented from harming me. In eleven months, there have died in all the Villages of this nation only thirty-three baptized persons, of whom nearly all were children. We have baptized seven more, who are still ill, making forty in all.
“God has shown great mercy to some adults who were baptized, and, among the number, to a Captive from the Ontouagannha, or Chaouanong, a man declining in years. Ordinarily, only Young people are brought from those countries so far distant. It was God’s Will that I should fortunately be at the place where he arrived in company with an Interpreter, — the only one for that language in this country, so far as I know. He listened with pleasure to all that I taught him of the principal mysteries of our faith, and of eternal happiness in Paradise. At length I found him prepared for Baptism, and I believe that he went to Heaven on the very day of his arrival at Tsonnontouan, — divine Providence having led him, bound and fettered, more than three [Page 63] hundred leagues, to make him find here the true liberty of God’s children.
[ST] “A woman, seized with the epilepsy, fell into the midst of a great fire; and, before she could be rescued, was so severely burned that the bones of her hands and arms dropped off, one after another. AS I was not in this village at the time, a Young Frenchman whom I have with me, who knows the language well and discharges worthily the duties of Dogique, hastened to her. Finding her in possession of her reason, he spoke to her concerning God and her salvation, instructed her, made her repeat all the prayers necessary on such an occasion, and baptized her. This poor creature passed the eight or ten days of life remaining to her in prayer, which was her sole comfort in her intense sufferings, and her extreme bereavement of all human alleviation, — a condition which she bore with admirable patience, in the hope of a life everlasting. It is such strokes of grace which manifest themselves most visibly in these barbarous countries, and greatly mitigate a Missionary’s pains, fatigues, and bitter experiences.
“A Young Christian of another nation, who died a most pious death, [88] moved me to tears every time when I made him pray to God during his last illness, — his feeling and devotion showing themselves in his eyes, on his countenance, and in the fervor of his utterance. His relatives were struck with admiration. Hundreds of times he testified to me his wish for death, that he might reach Heaven as soon as possible. Such sentiments are a very evident sign of Faith. A Christian Huron woman gave us equally manifest indications. She had [Page 65] finally, in the prostration following a long illness, allowed herself to be persuaded that a superstitious, feast would cure her; but she recognized her error, and determined, of her own accord, to make public atonement therefor, — showing great grief at having obeyed those agents of hell, and rebuking them in a large gathering for having maliciously given her such abominable counsel.
“The Hurons of the Mission of saint Michel are more desirous than ever to go to Quebec and swell the Church of Nostre-Dame de Foy; and some of those who are not yet Christians have declared that they would then [Sg] embrace the Faith. The chief and eldest of them all took the Word, after a short lesson from me on the subject, and declared that, for his part, he would not wait so long before turning Christian; that he then and there resolved to be one; that he renounced his dream-worship, and all things forbidden by God; that he would seek instruction without delay, and would not fail to attend prayers daily; and that he exhorted the rest to follow his example. Thus far, he has kept his Word, and I hope that he will soon be baptized.
“I will finish this letter with the account of a deed worthy of a Christian’s courage. An elder belonging to this little Church, — who has filled, to the great edification of ail, the Office of Dogique during more than twenty years, in which it was deprived of a Pastor by the long-continued wars, — learning that his son, his only one, had been killed on the battle-field in an engagement with the Gandastógués was filled with the utmost grief, although in a spirit of entire resignation to God’s Will, and constantly manifesting his heroism therein. [go] But all were [Page 67] surprised when a second report came that the Young man was not dead, and that the wounds which he had received did not appear to be mortal. Upon his finally being brought home on a sort of litter, the old. man, recovering his spirits and reviving his Faith with fresh vigor, passed the day in thanksgivings to God that were full of reverence and gratitude. All the people of the village gathered in throngs in his cabin to show him their joy. They came out with a. high opinion of his virtue.
“After ail, I have observed that it is not so much depravity of morals that prevents our Savages from being Christians, as the prejudiced impressions which most of them have of the Faith and Christianity. I know nearly two hundred families among them, who maintain inviolate the marriage-bond, and rear their children in morality; who keep their daughters from undue freedom of intercourse abroad, and from plunging into riots of sensuality; and who, would be inclined to live [gr] very Christian lives if they had the Faith. That is a gift of God, and we ask him for it unceasingly on behalf of these poor souls who are the price of his Blood, and whom I most especially commend, my Reverend Father, to your holy prayers and sacrifices. Tsonnontouan, this 20th of July, 1672.” [Page 69]
[93]Part Second.
Of the Missions to the Montagnais and Algon-
quin Tribes at Tadoussac, to the Outa-
ouacs, and to the North Sea, in
the Years 1671 and 1672.
—————
CHAPTER 1.
OF THE MISSION AT TADOUSSAC.
LETTER FROM FATHER FRANÇOIS DE CREPIEUL, JUNE
2, 1672.
MY REVEREND FATHER,
Since you bid me Write you — what has occurred during my [94] winter’s sojourn here,[iii] I Will obey you with sincerity, giving a little diary of our journey, wherein you Will see only a succession of good and ill fortune, of ease and hardship, sent by divine Providence, one after the other, in a manner truly worthy of our love.
I started from Quebec on the 25th of October, 167 1, with the Savages whom I was to follow through the woods all Winter long; and in three days we reached Tadoussac, where I found the Savages of the place delighted at my coming. They gave me very encouraging signs of their piety throughout my entire sojourn with them, but especially on all Saints’ [Page 71] day, — celebrating that great Festival with all the practices of devotion that are observed in the midst of the Holiest Christian communities.
Not until the sixth of November did we leave that place to enter the Saguenay river; but, being stopped on the following night by bad weather, we sought refuge in a bay of considerable size, where we remained during four days of wind and storm.
[gs] I had here the happiness to taste the first discomforts of the winter season, caused by the cold, which was already very severe; by our being thence-forward obliged to make our beds on nothing but the snow covered with some fir-branches; and above all by smoke, the great Cross of those who winter with these Savages. One must have had the experience to conceive how painful that kind of smoke is to eyes unaccustomed to it, and even to those of the Savages. It is especially trying when one is shut up, as we were, in a little bark cabin, where the wet and half-decayed wood used for fuel, the damp air, the snow, and the occasional winds, render the smoke so stinging that, although we may avoid it a little by constantly maintaining a reclining posture as low as possible, yet we often nearly lose our eyesight from weeping; for tears flow incessantly all day long, — tears, too, so briny and stinging that at night the same pain is felt as if the eyes were charged with salt.
As one is forced, after journeying [g6] a number of leagues, to halt for 5 or 6 whole days, and sometimes longer, he must make up his mind to pass that entire period, with no intermission, in this little martyrdom.
I am glad to have explained this discomfort to you [Page 73] once for all, for we suffered from it during almost the entire Winter. But still it did not check the devotion of our Savages, who, in order not to be deprived for a single day of the consolation of hearing Mass, preferred to expose themselves, while I said it, to the severe cold, — extinguishing the fire, as by its smoke it would have prevented this holy observance. This custom was followed daily, without fail, no matter what the weather might be.
On the eleventh of November, after saying Mass and planting the Cross in this desert region, we spread our sails to a favorable wind, which, however, pierced us with a cold rain that chilled us all severely.
Toward evening, we approached a large bay where a landing on our part seemed to be invited by the beauty of a rather [97] commodious Harbor, which it offered us, — which, as seen in a very pleasing view, appeared to be crowned by thirty high mountains surrounding it on all sides. The foot of the highest one was chosen as the site for our cabin, and as a place for suffering four or five nights of cold calculated to put one’s patience to the test. so intense was it that it closed the rivers with ice and forced us to pursue our way through the woods, amid almost incredible hardships. The comfort afforded me by looking at the Likeness of my beloved Father St. Francis Xavier, and my reliquary, in which I carry a piece of the true Cross, greatly ameliorated my little sufferings.
On the 13th, the cold increased exceedingly, and compelled us to remain for six days in the midst of a thick smoke which made us weep day and night, blinding us for a time. I felt very happy to offer [Page 75] those tears to Our Lord for extinguishing the flames of some souls in Purgatory.
On the 21st, after we had begun the fatigues of a journey through the snow, [g8] threading dense forests and climbing steep mountains, our hunters killed a moose; they showed me her fawn, which was no bigger than one’s thumb. After studying carefully the entire anatomy of this little animal, I was struck with admiration for the wisdom of the Creator, who can enclose in so small a compass so many different parts, all so well adapted to their functions. Had the creature been larger it would have relieved the hunger that beset us, and, until the first day of December, caused us no less suffering than the cold and smoke. I confess to you that there is much to endure in this kind of life; but, on the other hand, the spiritual favors that God then lavishes upon his servants greatly mitigate these bitter experiences. What gives me the most consolation, however, is to see the fondness that our Savages have for prayer, which they even inspire in their children; for those little innocents fail not, every day as soon as they are up, to come to me to learn the prayers and catechism — a work for which the days seem to me short indeed. And during the silence of the night, when our Savages [gg] cease their singing and talking, and the children their crying and weeping, I have leisure to commune with Our Lord amid these solitudes.
At this point a Christian family of the Savages called Esquimaux came to join us, having left their Compatriots, — who are, they say, so brutal as to cause those who receive Baptism to be strangled. As we were proceeding all together through the [Page 77] woods and mountains, I encountered a poor sick girl on my way, who excited my pity; and although I had difficulty enough in dragging myself along, God gave me sufficient strength to take on my shoulders the burden she was carrying, and thus help her gain a place of shelter. This deed of charity, besides the inner consolation I received from it, perhaps gained for me a remarkable favor from God; for he rescued me from a very serious danger when I had inadvertently plunged into a hole beneath the snow, in the midst of the ice that covered the river, — where I was likely to have a leg broken, at least.
About this time, we celebrated with all possible solemnity the [100] Feast of the Immaculate Conception, — in which the Confessions, Communions, Spiritual songs, and other devotions performed by our Savages during that entire day, were doubtless most acceptable to the blessed Virgin, who saw herself thus honored in regions so forbidding, and by Barbarians so zealous for her glory.
Meanwhile, we continued on our way, which was indicated only by moose-tracks; we directed our course by these as far as possible, for the sake of procuring provisions. Thus it was that we became involved in difficult paths, where I often sank in the snow up to my waist, the difficulty being to extricate myself again. After we had thus journeyed a number of days to no purpose, and in dire hunger, at length the good God, who takes pity on his servants in their necessities, led us to encounter two elks and four beavers. This occurred most seasonably for the day preceding Christmas, when our Savages used the time in preparing for the great Festival, — being unwilling, from a feeling of reverence, to go [Page 79] hunting on that day; and observing the fast of the Church, despite the fasts that had gone before. The whole night and the following day [I~I] were spent in devotions such as, I doubt not, delighted the guardian Angels of those forests. The devotions of a Young man and a Young girl, who received their first communion at the midnight Mass, gave me no little consolation.
My host’s son, who fell ill at that time, afforded me a new occasion for practicing patience. He was a Child of six, who loved me like a Father, and for whom I felt a very tender affection. He came to me to be instructed every day, morning and evening, — even during his sickness, and when he was critically ill. I tried to perform toward him the duties of Physician and of Father, but all my remedies were of no avail; and it seems to have been God’s Will to let that little Angel’s death fall in the Week of the Innocents, so that he might go and swell their number in Heaven. His parents were more deeply affected than can be imagined. Nevertheless, in their firm belief that he was in Paradise, they invoked him without ceasing; and, after we had buried him with the ceremonies [102] of the Church, which afforded all our Savages great consolation, the child’s father, before leaving the spot, went and knelt on his grave, commending himself to the Child and entreating him to hold thenceforth the place of Father to him.
Hunger finally forcing us to resume our journey, we were compelled to make our way over some very rough places, climbing mountains and then descending them, — which is accomplished only with much difficulty when they are covered with snow. We were also obliged to cross lakes, where the water [Page 81] left by the rain of the three days preceding gave us much trouble, since it came up over our snowshoes and even half-way to our knees. Finally, we had to endure a cold wind that sprang up and put us in great danger of having our faces, feet, and hands frozen. All these hardships greatly weaken the strength of a Missionary who, like the others of his party, has eaten hardly a morsel before starting. But the severest of these sufferings comes toward evening, in the three or four hours devoted to erecting cabins, before [103] there is any fire. It is no little consolation to join these sweats and chills to those which Our Lord was pleased to suffer for love of us. Thus the whole month of January was passed.
One day in that month, — it was a Friday, — being unusually pressed with hunger, we besought Our Lord by his sacred wounds to take pity on us. Our prayers were not displeasing to him; for on that very day he gave us, within a very short time, five beavers which served to restore our strength and prepare us for undergoing fresh hardships as we continued our journey. Here it was that, as we were crossing a river, the ice gave way under me; and I would have completed my sacrifice, had the water there been a little deeper.
TO tell you what occurred during the last three months of Winter would require a repetition of all that befell us during the three preceding. Our route was, indeed, a different one, but we experienced the same difficulties. The month of February was the severest [104] as to temperature; but that of March seemed to us the most troublesome, on account of the smoke. We passed the former in scarcity, but in [Page 83] the latter enjoyed an abundance of moose, which God seemed to lead with his own hand into our cabin, much oftener than into that of the others; and I concluded that, in his infinite goodness, he wished to reward, by that little temporal succor, the faithfulness with which our Savages constantly attended prayers and the holy sacrifice of the Mass, which I celebrated daily in their cabin.
In the course of these two months we twice felt an earthquake, — a rather moderate one, but the continuation of that which began with such violence throughout all Canada in the year 1662, and which has not yet ceased in these regions of the North, although, as I said, it is felt but very slightly and only occasionally.
At length — to avoid repetition — all our journeyings, which were made only by paths all strewn with Crosses, came to an end very fittingly at a lake bearing the [ION] name of the Cross, from its having the Perfect shape of one. TO make it bear that beautiful name for a still better reason, we planted many Crosses in its neighborhood, in memory of those which we had suffered in reaching it.
It was also a providence of God that assigned us the region of this Lake de la Croix for making our Savages observe the holy Ceremonies of the adoration of the Cross. It Will perhaps excite astonishment that, for the due celebration of the most august Mysteries of our Religion, we were able to find room in a poor cabin for all that conformity to the Church during Holy Week requires. We accomplished it, however, in order to bring our winter to a happy end, and to consecrate those Rocks and Mountains by all that we possess that is holiest and most worthy [Page 85] of veneration. Thursday, Friday, and Saturday, of Holy week, converted our forests into a Church, and our cabin into a consecrated Chapel, where very few of the ceremonies observed at this time by Christians were omitted by [ 106] our Savages. Above ail, they showed profound respect for, and maintained a religious silence in, the cabin in which the blessed Sacrament was placed during the night between Thursday and Friday; and in that utter desert this august Mystery was honored without ceasing, in continual prayers which suffered no interruption from the darkness of the night.
Truly, wherever we went, our Savages seemed to sanctify this barbarous region by their communions, and by a life as innocent and holy, for their condition, as that led by Anchorites in their solitude; but they determined to crown their piety on Holy Easter Day, before leaving the woods, — in order, by such devout exercises, to make me forget all the hardships that I had suffered with them throughout that Winter.
After this Festival, accordingly, we ascended to the Saguenay, reaching it on the 16th of May, 1672; and on the following day we joyfully beheld once more Tadoussac, which we had left six months before. It was the season for undertaking the Mission to the Papinachiois, [ 107] for which Our Lord had left me sufficient strength. Its situation is 30 leagues below Tadoussac, and I reached it safely, at the time when the Savages were arriving there from the depths of the woods to carry on their petty trading with the French.
I gave the necessary instruction to a number of those poor people, who had never seen us before — baptizing 13 of their children, and administering to [Page 87] the Adults the other Sacraments for which they were prepared.
God’s goodness appeared to me most admirable in the salvation of two women, 80 years of age, who had formerly been baptized by the late Father le Jeune, and had not seen a single Missionary since then. The innocence and purity of life maintained by them in their forests for so many years, undoubtedly won for them the grace that God showed them in causing their visit here, before dying, for the purpose of preparing for that important passage to eternity.
Here ends, my Reverend Father, my brief account of what occurred during my winter campaign. [108] The great favor that I ask of you is to grant me the same happiness next Winter, — when, I hope, God Will give me the courage to make amends, by fresh sufferings, for the errors that I may have committed this season. Hoping for that favor from Your Reverence, I am, as long as I live, etc. [Page 89]
[109] Of the Mission to the Outaouacs.
CHAPTER 1.
MORE than three hundred baptisms conferred in one year; more than twenty-five Nations illumined by the light of the Gospel; many sick persons restored to health in a very extraordinary manner; Churches erected and Crosses planted in the midst of idolatry; the Faith borne far to the North and South, — these things give us reason to praise God for the blessings that he continues to pour in abundance upon the Outaouac Missions.
Last year, we published a Map of the Lakes and Territories where these Missions are situated. We have thought best to republish it this year, in order to satisfy the curiosity of those who have not seen it,[iv] and to designate some new Missions recently planted in that country, — [110] as, for example, that of St. François Xavier, very lately established on the river emptying into the bay des Puans, two leagues from its mouth; and the Mission of the Apostles, on the Northern toast bordering Lake Huron. Father Henry Nouvel, Superior of all these Outaouac Missions, has had especial charge of the latter, and thus describes what has occurred there [Page 91]
CHAPTER II.
OF THE MISSION OF THE APOSTLES ON THE LAKE OF
THE HURONS.
“ON the 26th of October, 1671,” — says the Father, — “I set out from sainte Marie du Sault to go and take up my Winter quarters in the country of the Amikoués, where I arrived only after 18 days’ journeying, — having had the consolation on the way to baptize 4 little children, and to instruct their parents, who heard me very willingly.
“The bad weather and contrary winds forcing us to take refuge in various Islands, I could not reach CI I 1] that of Ekaentouton before the 6th of November. I served as Missionary there, in passing, and baptized seven children. It was there that I saw that good Savage named Louis, who may be regarded as the miracle of this part of Christendom; for it is no small wonder to see a barbarian who for several years has stood firm in his resolve to spend the remainder of his days in Celibacy, — his sole abject being to render himself more acceptable to God by this mode of life, which is unheard — of among the Savages. I was delighted to see the respect shown him by the Young people of his Nation, and the tare taken by him to prepare a slave for receiving Baptism in the following Spring. After giving him holy Communion, I left him full of trust and resolution to persevere, relying on the strength given him by [Page 93] the Sacrament of Confirmation, which he had received at the hands of Monseigneur our Bishop.
“Leaving Ekaentouton November 8th, and being detained 2 days on a rocky point by head-winds, at last I reached the place where I [1123 was to pass the Winter with the Amicoués, the Savages known as the Beaver Nation. I began this Mission by Baptizing 14 little children, on the day of the Presentation of the blessed Virgin, to whom I offered those first fruits of my Mission.
“Our little Chapel was soon erected, and was then consecrated, in a certain sense, by the Baptism of a poor old woman; health of body was restored to her with life of the soul, by the merits of the blessed Virgin and of saint Francis Xavier, to whom she had commended herself.
“Soon afterward, in the same place, five little children received holy Baptism with all the ceremonies of the Church.
“The Devil, envious of the good that this Mission was beginning to do, and of the honor I had caused our Savages to pay to Jesus Christ on Christmas night, strove to disturb the solemnity of that occasion by certain superstitious ceremonies which we call jugglery, and which these barbarians employ for restoring the sick to health. One of our good Christians being reduced to a critical state by a very dangerous illness, [r 13] a large number of infidels assembled in his cabin, and employed all the superstitious rites known to them, to restore him to health. Being informed of this, I repaired at once to that cabin, where I found the entire company very intent on this act of impiety. I approached the sick man, wrought his reconciliation with God by the Sacrament [Page 95]of Penance, in the midst of that crowd, and remained constantly at his side, — resolved to suffer anything, rather than allow the sheep to be snatched from his Pastor’s arms. Those barbarians, seeing their Jugglery interrupted, grew angry, threatened me, and haughtily bade me withdraw and let them finish what they had begun. I stood firm, and told them that the sick man belonged to me, because he was a Christian; and that I would never forsake him. One of those madmen, more insolent than the others, determined to use force in ejecting me; I resisted, the rest joined him, and they dragged me out with violence; and, as rage was added to force, they could not eject me from the cabin [I 14] without leaving marks of their anger on my face. I was more delighted to bear those wounds than if they had given me an empire; and the atonement that they rendered me afterward, in acknowledging their error and asking my forgiveness, gave me less pleasure than did the blows that I had received, — reminding me, as they did, of the joy felt by the Apostles when they were found worthy of suffering ignominy for Jesus Christ’s sake.
“The success that God granted me in the case of a Juggler was still more signal. I went to assail him at night, when he made it a point to perform his superstitious rites in order to divine the cause of the death of two children recently deceased. Now so far was he from succeeding that, on the contrary, — seeing his wife fall ill, and being astonished that God should so suddenly restore her by means of prayer, — the author of that Jugglery acknowledged his error; and with his own hands made, at my bidding, a fine large Cross, which we erected [Page 97] with much ceremony, to be henceforth the abject of [1I 5] these People’s veneration, and to increase the triumph of the Cross over idolatry. At the same time, I baptized that old woman whom God had restored to health at saint Francis Xavier’s intercession; together with two little girls of hers, already considerably beyond infancy, who had shown themselves worthy of this grace by the innocence of their lives, their piety, and the unusual pains they had taken to become instructed in our Mysteries.
“In concluding this ceremony, I was called upon to Baptize a baby two days old, — that we might be enabled to make Our Lord a new-year’s present of people of all ages on that first day of the year 1672.
“It was not long before I resumed this holy occupation. On the 6th day of January, four girls, instructed in matters of the Faith, received Baptism, then a grown man, and next a Child. After that, having undertaken to go on a Mission to the Nipissiriniens, I felt all the fatigues of a very rough journey removed by the piety shown by most of those poor Savages; and especially by the Baptism of nine children, two of whom were only waiting [II~] for this passport to be received into Heaven, — dying two days after having been admitted into the Church.
“This Mission was followed by another that I undertook to the Outaouacs of Ekaentouton, where God made me find three children to baptize, — one of whom died three days later, and was taken up into Heaven.
“That was merely preliminary to the Baptism of a Young man of twenty years, a Child of eight, two Young married men, three Young girls of fifteen or [Page 99] sixteen, six lads from twelve to fourteen years old, and two widows, the foremost women of the entire Nation. Such was my choice from among the Catechumens, admitting to this Sacrament only the most fervent, the best instructed, and the most constant in the practice of virtue.
“About the same time, I made various excursions on the ice in quest of stray sheep, — finding five children to Baptize, and a sick Young man, for whose salvation Providence was more watchful than 1. For, having inadvertently baptized him, [117] net with natural water, but with a certain liquor that runs from the trees toward the end of Winter, and which is known as’ Maple-water,’ which I took for natural water, I discovered my mistake when, wishing to give this patient a dose of Theriac, I asked for some maple-water, — which, being naturally sweet, is more suitable for such a purpose. I was given some of the same liquor that I had used in baptizing him, and was thus obliged to repair that error, — happily, a little before his death.
“With the approach of Spring, I was forced to think about closing my winter’s work and returning to the Sault. Our Christians, seeking consolation for my absence, made a large Cross, and begged me to assist them when they planted it in the midst of their Fields. This ceremony was performed with much devotion, the Vexilla being sung in their language while that adorable wood was being raised aloft; and they promised me that they would come daily, without fail, and pay their homage to this triumphant Standard of the King [118] of Heaven and Earth.
“I was obliged, then, to my regret, to leave these [Page 101] good Neophytes, after baptizing many of their children; and not to waste my time on my return, I called at Missisak, where I conferred nine Baptisms, and discharged a’ Missionary’s duties as far as was possible in the short time I could remain there.
“Before concluding the present account, I owe this tribute to the memory of Father Jean de Brébeuf, — who years ago consecrated a part of this Lake by his labors, and gave his life for Jesus Christ, suffering the most horrible of all the cruelties practiced by the Iroquois, — I owe it as a tribute to his memory, I say, to make known some marvels that God was pleased to work upon our Savages by virtue of his merits. I Will relate only three instances, which seem to me noteworthy.
“A Child being so ill that all remedies were ineffectual, its parents decided to call in the Jugglers; but seeing that the ailment was growing constantly worse, they thought of a better [I 19] plan, which was to bring their Child to me. I examined it, but so serious was its disease that I did not think any human remedy could save it. Accordingly, I advised the parents to have recourse to Our Lord, who would suffer himself to be moved by the intercession of one of his servants whom most of the’ Savages had seen in the country of the Hurons. I then bade them bring the Child into the Chapel on three successive days, to let it take a little water in which I had dipped a Relic of Father de Brébeuf’s. With the second day a cure was wrought, and the child’s Father testified his joy in a public banquet that he gave to commemorate the occasion, after which he received Baptism.
“A Young woman who had been baptized some [Page 103] years before, at Cap de la Magdelaine, was seized with a violent fever, which endangered her life as well as that of her little one whom she was nursing. I went to see and comfort her; and, finding her exceedingly ill, I gave her, after making her say some prayers, a little water to drink, in which I had steeped the above-named Relies. Thereupon she fell asleep, [120] and passed the whole day in that sweet slumber. On the morrow she felt entirely cured, and went into the forest with the other women to fetch her load of wood.
“A Young Christian, the daughter of an idolatrous mother, was afflicted with a painful inflammation of one eye and a cheek. Her mother spared neither medicines nor Juggler’s arts to cure her, but all in vain. Calling the girl into the Chapel, I bathed her eye and cheek with the water already mentioned; and, with the first application, she was entirely cured of her ailment.
“Such, my Reverend Father, is a part of what occurred during my winter campaign of more than six months, occupied in visiting the Missions of the North, around Lake Huron, from sainte Marie du Sault to Nipissing — that is, more than a hundred leagues. I pray you to help me give thanks to Our Lord for the goodness that he has shown, during all that period, to the flock and to the Pastor.” [Page 105]
