The Jesuit Relations and Allied Documents Volume 58

The Jesuit Relations and Allied Documents

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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. LVIII

Ottawas Lower Canada, Iroquois,

1667—1669

CLEVELAND: The Burrows Brothers

Company, PUBLISHERS, M DCCC XCIX

THE JESUIT RELATIONS

AND

ALLIED DOCUMENTS

Vol. LVIII

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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.LVIII.

Preface To Volume LVIII		9
Documents:—
CXXX.	Relation de ce qui s’est passé en la Nouuelle France, Les années1672. et 1673. Jean de.Lamberville, Claude Dablon, and others. [Finalinstallment.].		19
CXXXI.	Relation de la descouverte de plusieurs pays situez au midi de la Nouvelle France, faite en 1673. [Claude Dablon; Quebec, August 1, 1674].		92
CXXXII.	Voyage autour de 1’Isle Jesus. Antoine Dalmas; [La Prairie, October, 1674].		110
CXXXIII.	Relation de ce qui s’est passé en la Nouvelle-France pendant les années 1673 et 1674. [Letters from the following missionaries, edited or synopsized by Claude Dablon:] Claude Jean Allouez, Louis André, Pierre Millet, Jean de Lamberville, Julien Garnier, Pierre Rafeix, François de CrépieuI, and Louis Nicolas; np., n.d. [First installment.].		127

Bibliographical Data; Volume LVIII			291
Notes			293

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ILLUSTRATIONS TO VOL. .

I.	NONE

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PREFACE TO VOL. LVIII

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

CXXX. The greater part of the Relation of 1672-73 appeared in Vol. LVII.; the remainder of the document is herewith presented.

Allouez’s work among the Wisconsin tribes is described in his report to his superior. In May, 1672, he goes to the Mascouten village on the upper Fox River. Here he finds nearly two hundred cabins of savages, representing five tribes. A cabin is erected, for his chapel; but, when he undertakes to say mass, so great a crowd assembles, and so great is their curiosity “ to see the black gown,” that for some time he cannot even make himself heard by them. He succeeds at last in explaining the ceremony to them, when they show profound respect, and even refrain from smoking and talking while Allouez is using the chapel. Crowds attend his instructions every day, and he says, “ I had barely time to take my food.” He erects a great cross; and his parishioners hang upon it “ clusters of Indian corn, girdles, and red garters, ” to show their veneration. Two of the tribes begin to quarrel over it, each desiring to have it when the Father shall depart; “ this holy contention gave me joy.” He settles it by erecting another cross in the rival [Page 9] encampment. Allouez remains among these people until September 6, when he sets out on his return to De Pere. His canoe is wrecked in the Appleton rapids; all his baggage is soaked with water, but fortunately is not lost. With one of his boatmen, who is ill, he remains eight days on “ an Islet ten feet Long,” until his men can procure another canoe. They then return safely to the mission-house at De Pere.

In the mission of St. François Xavier, which includes the Pottawattomie village on the east shore of Green Bay, Allouez baptizes thirty-four persons during the year-all children, except one sick man. After September, he dwells in his house alone — the savages all departing, “ because this year there are neither acorns nor Ducks.” Many parties of Indians pass that way, however, going to or returning from their hunting; these he instructs as he has opportunity.

At St. Mark’s, among the Foxes, he has baptized forty-eight. In November, he goes there to visit some sick converts, of whose religious experiences he gives some account. In February, 1673, he again visits them, but finds that they have been prejudiced against the faith by the Iroquois. Moreover, notwithstanding their prayers to God, they have lost many warriors at the hands of the Sioux. He says mass every day, and preaches boldly against their superstitions and their licentious customs; yet no one interferes with him. “ This is a special grace for this village, where the people are self-willed beyond anything that can be imagined.” Allouez relates the course of events during his stay there. They listen to him readily, but are easily diverted [Page 10] from belief in the new faith, especially when it does not protect them from their enemies.

The Father departs, April 30, for the Mascouten village, where he is welcomed by a friendly but noisy crowd, so anxious to get inside his chapel that, as before, they tear off the rush mats of which it is made. Of the Miami Indians, who also dwell here, some profess the faith; but others do not approve of the Father’s preaching. He observes, however, that all those who believe have not suffered from hunger during the winter, while the pagans have experienced such famine that some of them died. The Miamis have given up invocations to their manitous, and invoke “ him who has made Heaven and earth.”

Marquette has departed on his voyage toward the South Sea, and Albanel has again set out for Hudson Bay.

At La Prairie, near Montreal, have gathered many Iroquois Christians, with other converts from the captives who have been brought home by Iroquois war-parties. In this one mission are representatives of twenty-two tribes, and of several different languages. The inhabitants of this colony will not suffer vice and superstition in their village; they will not even admit therein any one who does not promise to live as they do. A full account is given of the hospitality, devotion, zeal, and other virtues displayed by these savages. “ Brandy has ruined the Algonquin mission” — a calamity due to “ the insatiable avarice of the French,” who cheat the savages out of their furs by making them intoxicated. The little mission at La Prairie, however, is free from this curse, through “ a miracle of Providence, ” and the care of the guardian angels. Several infidels [Page 11] attempt to observe their superstitions, but they are promptly frowned down, and, if contumacious, are expelled from the village. One of them is punished by Divine justice, for within three months he loses all his children by death. The most important agency for retaining these savages in both devotion and morals is the “ confraternity of the Holy Family ” established among them.

CXXXI. Dablon writes a letter (August I, 1674) to his superior in France, giving an account of the recent discovery of the Mississippi by Joliet and Marquette, obtained from reports made by the former. He describes the extent and course of the great river, and mentions the tribes dwelling upon its shores. The savages of that region appear gentle and friendly. At the first village that they enter, a magnificent calumet — the pipe of peace — is presented to the Frenchmen. The beauty and fertility of that country, the abundance of game, and the mildness of the climate, delight the travelers. They proceed until, as the Indians inform them, they are but fifty leagues distant from the sea. At this point, fearing that they may be detained as prisoners by the Spaniards, they conclude to go back to Quebec, to inform the governor, as soon as possible, of their discoveries. They return to Mackinac (this time, by the Illinois river route), and Joliet proceeds to Quebec; but he has the misfortune to wreck his canoe above Montreal, losing all his papers, and barely escaping with his life. Dablon’s first comment on this important voyage, is, that it opens the way for missions to new tribes, among whom there is a bright prospect for success. He also observes that it is now tolerably certain that [Page 12] the Mississippi discharges into the Florida sea. This disappoints the hope of explorers that the river would offer a passage to the China sea; but they think that, by ascending the Missouri, some other river which flows westward may be reached. The writer — or, more probably, Joliet — suggests that a ship-canal might be built across the Chicago portage, to connect the Illinois River with Lake Michigan, thus affording a short and inland route from Canada to the Gulf of Mexico. Joliet recommends the Illinois prairies as suitable for French colonies.

CXXXII. This is a report to the superior, Dablon, of an expedition of observation around Isle Jesus, near Montreal, made by Father Antoine Dalmas, in September, 1674. He has been sent to inspect the island, to ascertain if there is any place suitable for the establishment of an Indian colony. He finds little to encourage this scheme, for such good locations as remain are subject to various disadvantages, the worst of which is the danger that traders will go thither, to sell brandy to the Indians. A hasty survey leads him to suggest that a better place might be found above the mouth of the Ottawa; “ all the nearer country is either taken, or is poor, and a prey to the traders.” After this general report, Dalmas gives a journal of his voyage, which covers six days.

CXXXIII. The Relation of 1673-74 was sent, as usual, to the French provincial by Dablon; we present in this volume all of the document except the report on the Montagnais mission, which will appear in Vol. LIX.

The Huron colony near Quebec is rapidly increasing in population. As these savages need more land and wood, the Jesuits have removed them to a new [Page 13] settlement, called Lorette. A general survey of this Huron mission is first given. The Hurons, poor as they are, have welcomed the Iroquois converts who flock to their village, and show the utmost Christian charity to these, their former enemies and tormentors. The good Hurons also bestow a large amount of corn as alms to the poor among the French people, besides sharing their possessions most generously among their own tribesmen who may be in need. They also show such fervor and devotion in their prayers that they put the French to shame. Shortly before his death, one man offers his only daughter to the Lord; and, although she is but five years old, arrangements are made to place her with the Ursulines, that she may be trained for a nun’s vocation.

The Hurons remove to Lorette on December 27, 1673; their chapel is completed and blessed on November 4, 1674. A description is given of this edifice, which is modeled after the house of the Virgin at Loreto, Italy. It is a notable stimulus to the fervor of the savages; and many Frenchmen also come as pilgrims to this shrine. The Indian boys are delighted to serve at mass therein. Many incidents are related of the faith, resignation, and love, exhibited by these Huron Christians.

The various missions among the Iroquois tribes furnish reports of the year’s work. Bruyas, who is in charge of the Mohawks, is obliged by the press of his duties to ask for assistance. Many of this tribe have migrated to the French settlements, but many of those who remain are also receiving the gospel, and ask for baptism. The number of these has been greatly increased by the conversion of a prominent chief named Assendase. This man has “ so [Page 14] faithfully kept his promises, and practiced all the Christian exercises, that he is the model for all the Christians.” The prospect is bright for the triumph of the faith at Agnié.

Milet reports from Oneida forty-five baptisms, “ much more than I had hoped for, in view of the efforts of the Dutch against us.” Here, as at Agnie, a notable chief has been gained to the side of the Faith — in both instances, strongly impelled thereto by the favorable impressions given them by Frontenac, at his conference with the Iroquois chiefs in July, 1673. The missionary finds in a lunar eclipse (January 21, 1674) an excellent opportunity to expose the falsity of the claims to supernatural powers made by the medicine-men. Various embassies are sent to Oneida by the other Iroquois tribes, to settle affairs of mutual concern. Milet describes the ceremonies and procedures connected with the appointment, reception, and speeches of these ambassadors. He then proceeds to narrate the details of various baptisms in his mission; and of the pious actions of some of the leading Christians there. Among these is Louis Taondechoren, a Huron evangelist who, devotes himself to spreading the gospel among the pagan Iroquois. In general, the leading men of Oneida are well disposed toward the faith, and many have embraced it. Divorces are much less frequent than formerly; and many are becoming emancipated from bondage to their superstitions. “ Drunkenness is probably the sole obstacle that now hinders their conversion. ”

Many of Lamberville’s converts at Onondaga have gone to La Prairie; his main success now is among the dying. Garakontie is still the devoted friend of [Page 15] the mission, and a shining example of piety and virtue. Lamberville relates the particulars of various baptisms and deaths among his people. He mentions the great trials that a missionary must endure in his efforts to secure the conversion of old people during protracted illness. “Great patience is needed to endure their ill humor and their savage whims, if one desires, in spite of rebuffs, to procure their salvation.” Most of his baptisms, however, are of children in danger of death. “ This is the most certain fruit that we gather in this country, where it is desirable that the children should die before obtaining the use of their reason.”

At Cayuga there have been comparatively few baptisms; but the savages are more kindly disposed to the faith than heretofore. Their contempt, and even hatred, are being succeeded by esteem, and a desire to be instructed.

Among the Senecas, the missionaries do not have to combat intemperance, for that tribe has had but little intercourse with the white men; but their superstition and licentiousness render the gospel distasteful to them, although in one of the villages Garnier finds the people desirous of baptism, — not willing, however, to give up for it their superstitious dances. The circumstances attending the few conversions here secured are related at length. Raffeix gives a similar report from his village, emphasizing his work in securing through baptism the salvation of dying children.

With the Iroquois missions is classed that at La Prairie, because the resident savages are mainly Iroquois. These are “no longer arrogant and barbarian, but men perfectly submissive to the laws, [Page 16] full of gentleness and love for the Gospel.” This colony is steadily increasing in numbers, many being attracted thither by friends already settled there. Their abstinence from brandy is steadfast, even in the presence of strong temptations. On one occasion, three of them become intoxicated; but, when they return to La Prairie, they are fined by the elders, “ and would have been expelled, had they not been married to three of the best Christian women in the village.”

The Ottawa missions are next considered. At Sault Ste. Marie, the chapel first built, which was consumed by fire in 1671, has been replaced by a new and finer one. This, too, was in danger of the same fate, in the spring of 1674, — the residence of the Fathers, which stood near it, being burned to the ground. This fire results from a treacherous attack made upon some Sioux ambassadors who had come to treat for peace, and had been placed, for their safety, in the mission-house. Nevertheless, the ambassadors are attacked even there, by certain Cree Indians who are implacably hostile to the Sioux. The ambassadors are all slain, after having killed many of the Crees and Ottawas. During the fight, the mission-house is burned, with all its contents; and, worst of all, the Fathers see the door shut by which they had hoped to make the gospel enter the Sioux tribes. The Algonkins at the Sault, fearing reprisals from the Sioux for this treacherous murder, take flight; and the missionaries are thus left alone to face the expected enemy.

Allouez gives an account of his work at Green Bay. “In the conviction that the house of God will protect them, ” the Illinois tribes are flocking to that region, [Page 17] as well as many from the upper Mississippi. “If they do not all pray as yet, they at least esteem Prayer.” When they pass the church, they throw tobacco all around it, as a token of respect “ to the greatest divinity of whom they have ever heard. ”

André is laboring among the Menomonees and other tribes along the shore of Green Bay. He finds the former invoking the sun to send them success in fishing for sturgeon; he persuades them to replace the image of the sun by his crucifix. On the next day, they catch abundance of fish; this renders them surprisingly attentive to his instructions. He baptizes many children, and two sick men. At another of these outlying stations, the young men are taught the folly of invoking the devil, by the failure of an expedition on which they set out against the Sioux; they then are willing to have recourse to the true God. Andre’s efforts are also aided by the cure of a sick man through baptism. His people go in November to the shore of Lake Michigan, but he is unable to follow them. He falls ill, and is obliged to remain alone at the Menominee River during six weeks, suffering from the cold and his sickness, and exposed to possible attack from enemies; but his confidence in God, and his expectation of the coming of some Illinois bands in January, sustain him amid these hardships.

R. G. T.

Madison, Wis., November, 1899.

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XXX (concluded)

RELATION OF 1672-73

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The greater part of this document was given in Volume LVII.; the remainder is herewith presented.

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ARTICLE 4TH. OF THE MISSION TO THE MASKOU-

TENCH, ILINOIS, AND OTHER TRIBES.

hat which Father Claude allouez has accomplished among these tribes is truly apostolic. He has preached The gospel with much toil to a great many pagan savages, of various nations and of different Languages, [and that] with considerable success; so that through his instrumentality The knowledge of one God is widely spread in these remote parts of The earth, which it had as yet never reached. The cross of Jesus Christ has been respected, and planted where it had never been seen; and many souls [have been] regenerated in holy baptism Who-owing to Their remoteness and Their barbarous customs; the fatigues that must be undergone in going to Seek Them, and The diversity of Languages that had to be learned, in order to be able to preach to Them; and the thick darkness of idolatry, added to a singular, attachment to Their superstitions, which had to be dispelled in order to convert Them-seemed to be beyond hope of ever becoming children of God. But it is better to make use of the journal of the same Father, to convey detailed Knowledge of all these Matters.

Y REVEREND FATHER,

A few days after Father henri nouvel’s departure, I embarked for The mission of saint Jacques, among the Machkoutench, — that was on The 9th of August of The year 1672, [and] I arrived there on The 13th.

In this mission we have, during the past year, baptized 114 persons, of whom three adults and five children died shortly after baptism. [Page 21]

I began by procuring a separate Lodging for myself, so that all The tribes might Freely come and listen to The words of life; For I counted there twenty Cabins of ilinoués, thirty large cabins of Kikabou, Fifty of Machkoutench, Over ninety of miamiak, [and] three ouaouiatanoukak[1]. I placed our Chapel near the village, in the midst of Their Fields, Among The machkoutench. It was ready for The feast of The assumption, on which day I said holy mass [in it].

Shortly afterward, there was such a concourse and [such a] crowd of all those tribes that it was impossible for me to make myself heard. They broke through The Cabin, — which was made, according to their fashion, of rush matting, — to see us at Their ease. As I could not make myself heard [listened to by this mob], I sent out an old man to speak to Them. They replied to Him that they wished to see The black gown. [put a stop to The disorder; but he could obtain no other answer from all the people than that they wished to see the black gown.]

A portion of the day had passed in that manner when I issued from the Chapel, and, placing myself on a slightly elevated spot, I said: “It is important that you should listen to me, and not that you should see me. Listen to me therefore.” God granted me The grace of Speaking The miami Language, For The majority belonged to that tribe. Profound silence was observed during a Long instruction; after Which they knelt down, made The sign of The cross — men, women, and children — and prayed to God with me in Their own Language.

The great number of persons did not prevent my saying holy mass every day. I had hung up a [Page 23] Blanket in the middle, to conceal The altar from The gaze of The multitude. They then stood aloof respectfully, after I had explained the mystery of The faith to Them; [and] there were some who pushed back The Hangings a little, and said in a low voice: “ Ah, my father, this is divine,” and afterward caused the new-comers to observe profound silence.

To inspire Them with The respect that they should pay to Churches, I obtained that no one should smoke, and that they should not converse together in it, at least while I was there.

Our Chapel was too small to contain the people. As soon as I had said [finished] mass, I gave instruction, and made all those whom The Chapel could contain say their prayers, after which they withdrew. Others, who succeeded these, received the same instruction, Each in his own Language. We also Chanted The prayers in Their Tongue, at The end of The instruction. The little boys and girls also prayed to God apart, and thus The day passed in these holy occupations. When the crowd was too great, I went outside, either to make myself heard by all, or to save our Chapel, which would have been completely broken. I had barely time to take my food.

On the 18th, seeing The affection and respect that all these people manifested for our holy faith, 1 planted at The door of our Chapel a cross 22 feet high. They listened in silence to The instruction that I gave Them on the subject. They knelt, they adored The cross, and prayed to God. The miamy who were present said to me: “ This is excellent; we thank thee for it. Say the same to all The Captains [Page 25] in council.” [But it is well that thou shouldst explain this in open Council to all The Captains.“] The 19th. I went to the miamy. I gathered The elders together and explained to Them The principal points of The faith, [and] The mystery of The cross; they listened to me with approval. At night [This they plainly manifested, for at night] I saw that they had hung on The cross clusters of indian corn, girdles, and red garters. [This is done among them only as a mark of veneration.]

On the 20th, two of the principal miami came to me, and begged that, when I should go away, I would give Them that cross, that they might take It to their village. “ It is not in its right place with The machkoutench,” they said to me; “ they obey thee not.” I gave Them no Positive answer; nevertheless, they Spread the report that I had given It to Them. The machkoutench on hearing [learning] this, came to complain [of it], and told me [to me, saying] that they would not allow it to be removed from the Spot where it was. This holy contention gave me joy. To satisfy Their devotion, I promised Them that it should not be removed from the Place where if was; and, to gratify the desire of the miami, I caused another similar one to be made, which I erected in [transported elsewhere; but that, in order to satisfy The miami, I would have another similar one made. In fact, I erected one in] their village, As I had planted The first among The machkoutench.

At night, I went to a Cabin to see a sick woman, who had come to pray to God in The morning [in a very bad state of health]; I was surprised to find Her cured. I did not recognize Her, for she was working like The other women. She told me that, after [Page 27] she had left The Chapel and had reached her Dwelling, her abscess had broken, and had disappeared so happily that she no longer felt any pain. This poor woman had been brought to us, crowded in with The men. I did not know Her, Because Her head was bandaged, until, after I had finished The instruction, when I wished to make Her go out with The others, she remained on her knees and said to me: “ My Father, have pity on me.” She could hardly speak. Then I noticed that Her Neck and face were very much inflamed. Fortunately I made Her [urged Her to] pray to God once more. She did so with fervor; she made The sign of The cross, and kept her hands clasped, as if she had been brought up to it from her infancy. Her countenance was animated by a lively faith, in consequence of Which God was pleased to restore Her health.

On the 21st, she did not fail to come at an early hour to The Chapel, to bring a small present of indian corn in thanksgiving. I thanked God with her.

The 22nd. I noticed The eclipse of the sun, which occurred about eleven o’clock; I could not well observe its notable features. The savages, who kept me occupied, did not trouble themselves about it. in water poured into a Kettle.

The 23rd. I was passing by The machkoutench Cabins, as I frequently do, without entering every where to see whether there are Any sick, — For they never fail to call me, when there are any. Accordingly, while I was passing, they called out to me, “Come and see a dead Body,” a man said to me. Having entered, I saw [I entered, and saw] a man in a sitting posture, surrounded by his friends. He told me that he had not eaten [any food] for Five [Page 29] days, but had only smoked [a little], because he no longer Considered himself among the number of the living; he thought that he was dead, After feeling His pulse, I found Him a little feverish, and told Him that he was not yet dead [still lived], But that indeed he might die; and I seized the opportunity to instruct Him. When this man learned that he was not yet dead, he asked for food, and showed very plainly that he was not [alive]. One cannot moderate savages when they are sick, or make Them follow any regimen. It seems as if God had sent Him some presentiment of his death, to prepare Him for The grace of baptism. On my part, I prepared Him [I applied myself to this] every day, Until the third of the following month, — on which day I administered baptism to Him, when I saw Him in danger and very well instructed, He asked for baptism several times. While I was instructing Him in order to prepare him for it, he would say to me: “Why dost thou not baptize me? Thou lovest me not, if thou baptize me not.” [and when he had Asked me for It many times, with much Earnestness.] The evening before my departure, which was three days after his baptism [I had baptized Him], I recommended that He should make various acts of faith, hope, and Charity. On the Following morning, when I asked Him if he had remembered to do so, he asked me for [begged me to lend Him] my Crucifix. He took It, and, stroking It gently with His hand, — which is the same As A kiss among Europeans, — he said: “ Jesus, God-man, I love you; if you restore me to life, I shall love you as long as I shall live on earth; and if I die I shall love you forever in Heaven. Have pity on me.” “ That,” said he, ” is what I said all night long, for I have not slept [Page 31] at all.” He said all this with Tears in His eyes, and with affection. He repeated It again several times, adding acts of hope and faith; [and,] some weeks after my Departure, he died in The same sentiments, As I believe [I have every reason to Believe].

The 29th. While proceeding to call a young Christian Machkoutench to pray to God, I met a band of ilinoues, who followed me. These poor people are so pleased to see a black gown that we cannot go anywhere without having a goodly company, — so that we cannot speak to any one privately, either in their homes or in The Chapel. They were astonished to see that I took The trouble to go to a [that] young man. I showed Them how important it was, and seized the opportunity to instruct Them. God granted me The grace of making myself understood. After thanking me for having instructed Them, they put to me several questions, to which we [I] endeavored to reply. Finally, they asked me what I liked in that country, for they knew not what they might present to me that would please me [not knowing what to present to me]. “ Thou refusest Beaver-skins,” they said; “ thou comest not to our feasts When we invite thee.” They speak truly, For Their minds are so weak that they imagine that we come to this country for that object, and that what we preach to Them about hell and Paradise is merely by way of conversation, — just as those who come from afar relate news of the Place whence they come; and thus The word of God loses its force. I satisfied them on all those points, by explaining to Them The eternal blessings that God has promised [promises to] those who obey Him, and by showing Them The difference between those blessings and The earthly goods for [Page 33] Which they take much trouble, Such as hatchets, Kettles, etc. They listened to me very attentively, and repeated in their own Tongue what I had said in the Language of the miami, which is almost The same.

On the last day of the month, I had a slight Cold, which prevented me from speaking. Our Chapel being open in many places, for it had been broken very frequently, was exposed to every wind; and this was the Cause of my catching cold. Although I could not teach Them as usual, they nevertheless came, as they said, to see The black gown, whose voice was dead and whose throat was sick. I could not make myself heard further than my nearest neighbor, to tell Them that The black gown was a man like them, who was ill and who would die as they would; that there was but one spirit sovereign and Immortal, etc.

On the 6th of September, being called elsewhere, and my voice still failing me, I started to go home. I had The consolation, some days previously, of witnessing the death of a child of the Miami tribe, who, immediately after Its baptism, soared away to Heaven from my arms; and of finding a poor old man, of the Machkoutench tribe, who was ill, and whose nose, Lips, and eyes are eaten by a Cancer. Consequently he is blind; he can hardly speak or hear; he is as hideous, and as offensive to the smell, As is a Corpse. That is why He is called a “tchipai [i.e., corpse].” But he has become beautiful inwardly, in his soul; for, after he had been sufficiently prepared, he was, in view of The danger in which he lies, regenerated in the holy waters of baptism, and. we named Him Lazare. [Page 35]

The 9th. While descending The rapids, our mariners broke our Canoe. I had gone on ahead by land, and had reached a Place called The Kakading, a League farther, at Nightfall. One of the boatmen came to tell me of it, We retraced our steps; but when we arrived, we Could not reach the canoe, to get some of our provisions for supper.

On the following Day, we recovered from The water our baggage, which was soaked through, even my Chapel and my writings. After drying Everything, I sent two boatmen by land to buy a Canoe, and remained with another, who was ill, stranded on an Islet ten feet Long, until the sixteenth; we then departed, and arrived in our Chapel to thank God for having afflicted us, and for having extricated us from trouble.

On the 17th, I went to the fort of the pouteouatami, to procure a supply of corn. At the same time, I gave a short Mission, at which I obtained more satisfaction than I had derived from them in The past. [our canoe was staved in, and became unserviceable; and I was stranded on an islet Ten feet long, where I passed 8 days with one of my men, who was ill, while the others went to seek for another canoe. We left the Islet on The sixteenth, and finally arrived in our Chapel of st. Xavier to thank God for having afflicted us and extricated us From Danger.]

[ARTICLE 5th. OF THE MISSION TO THE POUTEOUA-

TAMI AND OTHER TRIBES IN THE BAY DES PUANS.]

IN this mission of st. François Xavier — either here at our house, or at the fort of the pouteouatami — I have, during the past year, baptized thirty-four [persons], among Whom was an adult man who was ill, and who died shortly afterward; The remainder [Page 37] are children. I do not count those whom Reverend Father André baptized there.

It was a Comfort to me to see even The old people come to The Chapel, kneel down, Clasp Their hands gravely, make The sign of The cross, and pray to God respectfully. I said mass there in peace, every day.

On the 27th, I planted a great cross on a plateau on the shore of the Lake, between The village of the pouteouatami and that of the Puants at the end of our Chapel. The elders manifested much joy at this; they notified all by public proclamation, which they made The same night, that they must all pay [great] respect to The holy cross, planted in their country as a symbol of the Christianity which they desired to embrace.

After having baptized some children, and a man who was dangerously ill, I was compelled to withdraw to our House. Some time afterward, I went to visit Him. I was obliged to go by land, One-half the Journey being through a difficult country. The wind prevented us from crossing The bay; so I Left my boatman at The mouth of The river to watch The Canoe. I was consoled when I saw [And, when I returned to see Him, over a very difficult country and In very bad weather, I had The Consolation of seeing] from afar The cross that we had planted; and it gave me renewed joy to learn that the children went there to pray to God as I had recommended Them to do. In fact, The women and children, and even some of the men, followed me willingly When I invited Them there. They all knelt Around it, and, after a Short instruction, we recited The usual prayers. After having comforted, instructed, and prepared our sick man for death, and [Page 39] after having visited several Cabins, both of Christians and others, and baptized some children, I returned at night by The same Road, — praising our lord, who gives us a little share in the pains that he took for The salvation of souls. Nevertheless, I had not The consolation of seeing him die. The last time when I saw Him, he told me that he would remove his cabin on The following Day, and would pass by our Chapel to pay to God. I did not go to see Him again. God willed that he should not come on that day and that he should die on The Morrow. He seemed to be well prepared, and I trust that God has land mercy on Him.

“ Benedictus Deus et Pater Domini nostri Jesu Christi.” In The forests where we live among The savages, God grants us the consolation’ of seeing The standard of The holy Cross planted and honored in The four villages where we are, in all of Which that holy tree has brought forth fruits for Heaven; and of beholding The mission of saint françois at The bay des Puants, where are The pouteouatami, The Saki, The ouenibigouc, The Oumalouminik, The outaoussinagouc, and others. Each tribe has its special Dialect. Deeper in The woods, toward The west, is The mission of st. mart to the outagami, where are The ouagoussak, Makoua, makoucoue, Mikissioua. Still farther to The westward, in The woods, are The atchaterakangouen, The Machkoutench, Marameg, Kikaboua, and Kitchigamich; The village of the miami, where The atchatchakangouen are, and whither come The Ilinoue, The Kakachkiouek, Peoualen, ouaouiatanouk, memilounioue, pepikoukia, Kilitika, mengakonkia, — Some for a short time, Others for a longer time. These tribes dwell on The [Page 41] Banks of the Missisipi, and all speak the same Language.[2]

After I had withdrawn to our house, we spent The month of october in instructing Those who passed us on their way to Their autumn and winter Hunting, in making them pray to God, and in baptizing the children who were brought to us by Their parents. No savages remain here, because this year there are neither acorns nor Ducks.

[ARTICLE 6TH. OF] THE MISSION OF SAINT MARC

TO THE OUTAGAMI.

I HAVE baptized during the past year, — that is, from June, 1672, to june, 1673, — I have baptized there [in that Mission,] 48 persons, of whom a child and two adults died shortly after baptism.

Having learned that some Cabins of outagami had remained in Their village on Account of the sick, who could not Walk, — they were those whom I had baptized The previous spring, — I went to see Them. It was [While on the Road to the Outagami,] The 4th of november, when I left to go there by land, — about noon we found, at a little distance from the Road, [opposite a small rapid,] a great rock, roughly carved into the figure of a man, The face of which had been painted red. It was opposite a small rapid, two leagues on this side of a great rapid called The Kakalink. It is an Idol which passers-by invoke for The fortunate result of Their journey. We rolled It into The water.[3]

On the 6th, after adoring [When we came near the village, we adored] The cross that we had planted in Their village The previous winter, we went to say holy mass in one of the Cabins, made of large pieces of bark, in The fort; after that, we Sought The savages, whom we [Page 43] discovered from Afar by means of The smoke that appeared in The woods. We found there our two sick Christians and Their kindred, in ten cabins. All [The people, upon my arrival], but especially The sick, received me very Heartily, when they learned that the object of my arrival [journey] was solely to comfort and see Them, and nothing else; for I would not allow The french with me to buy corn or Anything else [Instruct Them]. Of several Sick Adults whom I had baptized during The past winter, three had died and [year,] there remained but two in whom lingered [who still retained] a little life. I went to see Them twice A day, [When I visited Them,] to prepare Them for death, I observed that one of them, named Joseph, who is a Captain of the outagami and who governs [manages] Their affairs, always asked for The [present] life when he prayed. And when I spoke to him of The life of Heaven [that Of Paradise], he told me that he thought not of death, that he was not yet very old, and that he asked God for The life of the Body [in a word, that he would entreat God to grant Him the life of the Body]. I spent fully two hours before he could be brought [to reduce his mind] to A Christian indifference [and resignation] to the will of the sovereign master. Nothing touched Him so much as The example of Our lord, when I told Him of His agony and of The Prayer [that he offered] in the garden of olives. He yielded then, and, in spite of The Suffering of a Long illness, I saw a marked Change effected by grace in his soul. He took The Crucifix, and Himself said his prayer, like that of our lord, with [a] perfect submission and [a] Christian indifference to life and to death.

The other is a good woman named Marie. When, [Page 45] in order to incline Her to confession, I asked Her whether she did not sometimes get angry, she replied: “ Ah, how could I get angry? — I, who am no longer Counted among the living! I am Nothing but a dead body. ”

I passed The remainder of the day in teaching The other savages, who came continually to The Cabin whither I had withdrawn to pray to God. They brought us some children to be baptized.

I found there another sick person. This was a young man, who had been wounded in battle by an arrow-Shot in The Thigh; the stone arrow-head had remained in The Flesh, and had Produced an ulcer, which ran continually; this had reduced Him to such a state that he seemed a skeleton, I prepared Him for baptism, which he received with joy and [much] thankfulness, and I named Him Marc.

On the eleventh I departed, in order to have some work done on Our Church.

On the 20th of the same month, I started once more to go and see those sick people, whom I had Left in A dying condition. I remained there only one day, because they were breaking up camp to go and Hunt Braver. During the day, they all came, even The oldest people, to listen to us and pray to God. To two of the sick, whom I found at The last extremity, I gave [At the same time, 2 Christian women being reduced to The last extremity, I Gave Them] The last sacrament of extreme unction, after having instructed Them and prepared them for it. This was effected with great respect, — not only on Their part, but even on that of the others who were present, and who looked upon the Ceremony with admiration. [Page 47]

The 24th. I returned, and adored The holy cross that we found on our Road, on issuing from the wood.

February 3rd, 1673. Having learned that The outagami had returned from their Hunt earlier than in other years, on account of a Saki having been killed by an outagami during The Hunt, I started once more to give a somewhat longer mission. The Road was difficult. We reached Their village on The 6th.

The evil spirit has directed his efforts Against these poor people. The outagami who had come from an Embassy to the Iroquois a fortnight before, had received bad impressions of Christianity, and had Communicated These to Their countrymen. Since The spring, The Nadouessi have taken or killed thirty persons, most of whom had prayed to God before going to war. I could barely find what I needed to make a Cabin for myself, and was obliged to seek shelter in an old Cabin that was open on all Sides; but we repaired it, to some extent.

The 8th. As I had my Cabin apart from the others, in order that all might Freely come and listen to The word of God, I erected a small Chapel therein. I performed all our duties in peace: I said holy mass every day, and I baptized with The rites of The Church. I inveighed Loudly against Their [4] superstitions, against their extraordinary License in having many wives, against Their exposing themselves naked, and against The insolence of the young men, — without any one ever contradicting me, even in Their Cabins and assemblies. This is a special grace for this village, where The people are self-willed beyond anything that can be imagined. On the Contrary, the Captain — who is The most infamous, as regards The Multitude of his wives; and who, last winter, would not listen to me When I spoke to Him of his salvation — came after all those upbraidings, with his youngest wife and [Page 49] his son, to pray to God; and he listened to me willingly When I exhorted Him to be satisfied with that one, and not to Seek others.

I went to see our sick, who were in better condition, especially those to whom I had administered extreme unction. I made Them acknowledge The effect of that sacrament — which is to restore health to the sick — and thank God for it.

The 9th. As soon as It was known that I occupied a Cabin apart from my host, several women brought Their sick children to receive baptism and health. We administered the sacrament, and God was pleased, on account of The faith of their parents, to restore Their health; for not one of them died.

The 10th. A band of young men who have blackened Their faces enter our Cabin in The evening, and say that they come to sleep in The Chapel so that God may appear and speak to Them in Their slumber, and promise to Deliver Their enemies to Them. This is in accordance with Their erroneous belief that Their genii speak to Them in their sleep. I undeceived Them, and made Them pray to God, and they went Home quietly.

The 11th. They summoned me to the council, where The ambassadors who came From The Iroquois handed me Reverend Father Garnier’s Letters. When I had Read Them, they asked me whether matters were right. I replied that they were, provided The Iroquois kept their word; that there was, however, one thing wrong, and this was that they had talked too much while With The Iroquois, — that they had said that they had Driven The black gown away from Their country, and would no longer have any Relations with The french. They were so surprised at such a deception that they remained for a Long time without uttering a word. Finally they cried [Page 51] Out: “It is The Iroquois who have invented that; they love not The french. But we love The black gown. We beg thee to Continue to take care of us, to instruct our children, and to love us.”

The 12th. The married men are Beginning to come, with Their wives and children, to pray to God; and The young boys who come to Catechism assure me that every one is pleased with our instructions, and that Their parents exhort Them to come and listen to us. This has Continued.

We observe on The countenances of some of them how much they relish and how well they approve the truths that we preach to Them. We see others who yawn, and hang Their heads, — without, however, venturing to Contradict us. They merely asked me whether The Road that Their souls would follow after death would be The same as that followed by ours. We enlightened Them on that point, and they acquiesced.

The 20th. Two Hundred warriors passed before our Chapel, but none entered it, except one of those whom I had baptized some days before. I asked those who favored prayer to God why they did not enter, and they replied that prayer had caused Them to die during The previous summer. God wills that this Church be tried by tribulations. Last winter, a band of young Outagami defeated eleven Canoes of Nadouessi; and they attributed Their victory to prayer, For they had all come to pray to God before starting. Their account of the aid that God had given Them induced The others to pray to Him. They did So last summer, and marked a Cross on Their bucklers, but out of the 19 that they numbered, 26 were captured or killed; while out of another band of 13, three were captured or killed. This does not now, nor will it ever in future, prevent some of the people from coming to be instructed. [Page 53]

The 21st. The elders enter our Cabin; they have ideas that excite Compassion. Time, and The grace of the holy Ghost, will tame these truly savage minds. Great gentleness and gentle arguments, Such as God’s mercy and the rewards of paradise, are needed to Change these spirits; for some of them seemed to me to be barbarous to the last degree, — As if they were possessed by rage, and resolved to be burned and eaten by their enemies, or to burn and eat Them. Their enemies, after burning Them, cut Them into pieces, As we do an animal or a fish, to Cook Them. The law of love alone can soften such Barbarism. It would be a great Charity to abate such Cruelty. They would like me to devote myself to it, As formerly, at The point of saint Esprit.

The 22nd. Some Saki, who have come from the bay des Puants, cause a certain coldness among our neophytes. They tell Them that only children pray to God. Others say: “How can we pray to God? He does not love us; he loves only our enemies, for he always Delivers us into Their hands, and hardly ever Delivers any of them into ours.”

The 25th. As a small party was going again to war, the old men came into our Cabin, and put to me several questions; to These God gave me The grace of being able to reply, and they admitted that they had hitherto been deceived, and that I spoke the truth. They seem to acknowledge that war is governed by fate; they do not attribute The victory either to The strength or Bravery of Their soldiers, or to The Strategy of their Captains, — but to fate, or to the manitou, who gives one tribe to be eaten by another when it pleases Him. That is why they fast, for they hope that The manitou will speak and show himself to them at night, and will say to Them: “I give thee some of thy enemies to eat; go and Seek Them.” That is why, they said, The Captain of one of those bands would [Page 55] infallibly kill some foes, — because, they said, The manitou speaks to him. I explained to Them that he would kill some enemies because he was valiant, Brave, a good Leader, etc.

March 7th. Having observed some further coldness, I found that it was Due to the fact that The evil spirit had repeated all The old falsehoods, — either Against Christianity, or Against us, — of a Nature to alienate The minds of the savages, which he had invented and spread at The point of saint Esprit. But, with The grace of God, The deceptions of the evil spirit are discovered; The people are disabused, and come as usual to listen to us, and Outwardly perform everything connected with a Christian’s duty.

The 11th. After baptizing in The morning a woman who was grievously ill, I heard in The evening that she was dying. I proceeded thither, and she was, in fact, in The death agony. The women wept for Her, according to Their custom. They were four of her aunts, who sat two at her feet and two at her head, — and who, bathed in tears, Sang Lugubriously of The death of Their daughter, for so they called Her. I drew near The dying woman, and told Them that I wished to speak. They became silent, and had Leisure to dry Their eyes while I made her say acts of faith and other acts to prepare Her for death, and while I said The prayers of The recommendation of The soul. They then renewed Their weeping, while I prayed to God for Some time. I bade them be silent, and did The same as I had already done. When I saw that She had lost consciousness, and that night was approaching, I withdrew. She died That night, shortly afterward. I trust that God has had mercy on Her.

Some days afterward, I baptized some young girls, Whom I had prepared by teaching Them The Catechism [Page 57]and The prayers. There were many who were half- prepared; but, When they were must fervent and were beginning to know Something, a heavy frost coming after rain caused an icy Crust to form upon The snow, which is a rare thing in this country. This made it very easy to Hunt Deer and Elk, so that The young men killed Them, while The girls dressed The slaughtered animals, or carried them to the Cabins. Thus I could get Them to come to The Chapel only in passing, and but seldom. I baptized only four, who knew The Pater, The ave, The Credo, and The Catechism; but I have this Consolation, that the majority of The village have been instructed in the Catechism, and in the mysteries of our holy faith and the prayers of The Church. In, fact, from morning To night I do Nothing else all day long; and my mind is satisfied on this point, that they are convinced that I go to see Them for no other Purpose than to teach Them The Road to Heaven.

On the last day of April, I left for The mission of saint Jacques, among the machkoutench. We arrived there on The fourth of .may; and on The following Day, while passing by, with all The french who accompanied me, we adored The cross that we had planted there The previous summer. In accordance with The Custom of these nations, I went on The following Day straight to The Cabin of The former Captain of the machkoutench, who had died a short time previously, to give for Him a little present, and thus console The whole family.

The 5th. I erected my Cabin at The cross, as I did Last year. It was not necessary to call The savages to come to pray to God; They came quite readily, of their own accord. This continued during The whole time while I was there, so that our rush mats, of which our Chapel is built, were soon broken, while some others were merely [Page 59] pierced through, — and though I made Them pray Outside, When they could not all get inside. We continued to perform our duties in peace as last year: we said holy mass every day; we instructed, without cessation bands that successively filled The Chapel; we taught The Catechism and prayers to all, but especially the little boys And girls, so that they half knew Them. We baptized The children whom The parents brought to us for that purpose, and who in Most instances were ill, — for they found by experience that most of The children who were baptized recovered.

We visited Their sick. A woman of the machkoutench, who was grievously ill, and whom I visited to prepare Her for baptism, after I had made Her pray to God in her own house, was cured on The following Day. Another woman of the same tribe, the mother of one of our Christians, was brought to The Chapel by her son to pray to God, because she could no longer come by herself. I went to see Her, to instruct Her and prepare Her for baptism. She had no trouble; for, after listening to me, she said: “Baptize me, so that I may go to Heaven.” I did so, and she died shortly afterward, — to live in Heaven, as I believe.

Another person, of The miami tribe, received The grace of baptism, — for she seemed to me to be very well disposed when I found Her in immediate danger of death; and God was pleased to restore Her to health The very evening when I went back to see Her after her baptism. At least, she was well when I left. I had no trouble preparing her for baptism and for death, For, at the very first, she Conceived The proper desire for eternal life. As a rule, The sick savages do not think of it, and ask only for The life of the Body. [Page 61]

As this tribe of the miami is very numerous, a portion of them do not approve what we preach to Them; The other portion profess to believe and to obey The black gown, and they even say in Their assemblies that they who obey Him not are unhappy. God has, through a special providence over this nascent Church, given It his Blessing; For all those who love Christianity have not suffered from hunger throughout the winter, While The others have endured such famine that some have died. As a rule, all of them ate Their Dogs, and The skins of the animals that they had Killed in The autumn; and were compelled to return to Their village early, and with great difficulty. This tribe do not know how to waLk on snowshoes; for that reason, they have greatly sufered in this quarter, where there was an extraordinary quantity of snow. But God, by a special protection, has always provided food for those who choose to obey Him.

The same miami have given up The manitous whom they invoked for Their war, their Hunting, etc.; they invoke him alone who has made Heaven and earth. In fact, quite recentl’y, when they went to war, they hang up a white skin on The cross in Their village, — to invoke, as they told me, The God of armies, — who has made men and Heaven and earth.

I visited a considerable portion of the miami. They have large Cabins, made of great pieces of bark, wherein I made Them pray to God, all on their knees, until I caught such a cold — either There or in our Chapel, which was quite open — that I could hardly speak. I went away on The 22nd.

I passed through The outagami, to see our sick people there, who continue to practice Christian patience. They wonder That they die not, and acknowledge that prayer makes Them live. I asked one of them where The Rosary [Page 63] was that I had placed around His Neck after his baptism. He replied that I had placed it on Him, and that his son had It still; that the latter had been ill for the past few days; that he had given Him his Rosary to cure Him; and that, as soon as he had fastened It around His Neck, he had recovered.

This is All that Father Claude allouez writes of his mission. It has no other bounds than those assigned to it by his Zeal, which is ever discovering and teaching new nations. Meanwhile, on the one hand, Father Marquette has gone to discover other more remote tribes, as far as The south sea; and on the other, Father Charles albanel has departed a second time to Seek those whom he had already discovered at the North sea. Thus The south and The north will hear of Their Creator, and The gospel will spread to the two extremities of this America, — where The great multitude of nations will lack instruction solely through dearth of persons who cross The seas to come to teach Them.

[After having sufficiently Instructed the whole of This Village, I was compelled to leave it; for I was called away to others who awaited me, — partly in the bay Des puans, and partly in the Nation of fire. I was therefore unable to return there for three months; and, on my arrival, I found that The evil spirit had made every effort to ruin what I had happily Commenced for The salvation of these poor people.

He had made use of the victory won over them by The Nadouessi, Their enemies, who had captured or killed about thirty of them, most of whom had prayed to God before taking the Field.

It is quite true that, during The previous year, a [Page 65] band Of Young Outagami defeated eleven of the enemy’s Canoes, and attributed this happy result to the prayer that they had said in the Chapel before starting on That expedition. But another band, who had likewise prayed to God after The example of the former, and who had even painted the Cross-on Their bucklers, were defeated. This gave rise to rumors which Spread among The people — who said everywhere that God loves not Those who pray, but Those who pray not, and that to the latter He gives such great advantages.

Add to This that barbarism still reigns Here, and that our Outagami are fully resolved not to treat The Nadouessi more humanely than they are treated by them. Their Cruelty is such that, after burning Their Captives, according to the general Custom of the country, They cut Them up, as one does a moose or a sturgeon, and put the pieces In a Kettle to Cook, that they may eat Them As one would Eat any other meat.

The evil spirit, Therefore, made use of the victories obtained by The Enemy to ruin prayer; and, at the same time, he renewed The old quarrels, and all the Impostures that were formerly alleged Against the faith and Against us.

All These Things had so changed Their minds that I had great difficulty in finding a place wherein I might lodge; and I was compelled to take refuge in an old Cabin, open to all The winds. I erected a small Chapel there, to await with patience The designs that God has for This new Church, which he Doubtless wishes to try by tribulations, but which Gives me no slight hope That I will some Day see It very flourishing. [Page 67]

In fact, I was soon Comforted by The throng of People who came Continually to listen to me. Notwithstanding all These troubles, which The Devil had stirred up, Never did I inveigh more strenuously Against The superstitions and other disorders Of the country, — Until at last These clouds were dispelled; The Spread of The Gospel resumed its usual course, and In my little Chapel we performed all our duties in great peace, and administered baptism with The Rites of The Church to Those who deserved It.

I also went with The same Freedom into The Cabins, to explain our Mysteries. In one of them, I baptized a woman who was very ill. I heard in The evening of the same Day that she was about to die; I returned promptly, and found her, in fact, in The death-agony. The women wept for her, according to The Custom Of the country. This Custom is as follows: four women from among her nearest relatives sat Two at the feet of the Sick woman and two at her head, all dishevelled and bathed in Tears; they Sang Lugubriously, and Deplored the death of Their daughter, for so they called Her. These Tears and Cries Last Until The sick person expires. I Therefore approached, and told Them that I wished to speak. They became silent, and dried Their eyes, while I made the dying woman say The necessary acts to Prepare herself properly for Death. I slowly Said The prayers, as well as the recommendation of The soul, after Which they recommenced Their weeping. But I once more made them Cease it, in order to assist our sick woman, and to make Her renew The acts that she had made. Finally, seeing that she had lost Consciousness, and that night was overtaking me, I withdrew, that I might Continue [Page 69] to pray to God for her in greater quiet. She died the same night, and I have reason to Believe that God had mercy upon Her.

The other sick persons Continue to practice Christian patience. Many are astonished That they die not, and acknowledge that It is prayer that makes Them live.

When I asked one Of them where The Rosary was that I had placed around His Neck after his baptism, He replied that his son had It still ; that the latter had been ill during The past few Days; and, to cure Him, He had given Him his Rosary ; and that, in fact, he had no sooner tied it round His Neck than His health was restored.

Before leaving This village, to make my Visits to the others, I baptized some Young girls whom I had prepared, and to whom I had taught The Catechism and The prayers.

And I have This Consolation, that the whole of this village has been Instructed in our Mysteries, in The Catechism, and in the prayers. In fact, From Morning Until night I do Nothing else all Day long but That; and my mind is satisfied on this point, that they are convinced that I go to see Them for no other Purpose than to show Them The Road To Heaven.

This is a portion of What Father Claude Alloues Writes of his Mission. It has no other bounds than Those assigned to it by his Zeal, which is ever discovering and Teaching new Nations; while, on The one Hand, Father Marquette has gone to discover other more remote tribes as Far as the South Sea, and, On the other, Father Albanel has departed a second time [Page 71] to Seek Those whom he had already discovered at the North Sea. Thus The South and the north will hear Of Their Creator, and The Gospel will spread to the Two extremities of This America, — Where the great multitude of nations will lack instruction solely through dearth of persons who cross The seas to come to Instruct Them.]. [Page 73]

Mission of Saint François Xavier des Prés, near

Montreal, during the years 1672 and 1673.

GOD seems to have permitted, for the spread of the kingdom of his Gospel in this new world, that the Iroquois should carry war into countries that were deemed inaccessible to men, and among nations unknown to Europeans. They brought back thence a multitude of captives; and now these captives and the Iroquois, their conquerors, — who themselves come to dwell here with their victims, — unite, that they may all together become fervent Christians[5]. Habitabit lupus cum agno.

On seeing these new believers gathered last autumn in the fold of Jesus Christ, it was very pleasant for us to count in a single nascent Mission as many as twenty-two nations, several of whom speak entirely different tongues, while the others differ only in their idioms. These were seen, mingled together; Outouagannha, Gentagega, Montagnais Algonquins, Nipissiriniens, Hurons, Iroquois, Loups, Mahingans or Socokis, and other nations, no less opposed to one another through ancient feuds than through diversity of language.

This Mission began, about four years ago, by the gathering in this place of some Iroquois families. These Savages had heard of the Gospel from those of our Fathers who are in their country, and at once resolved to embrace it. But, seeing that the [Page 75] execution of their design would be too difficult if they remained in their own country, where idolatry and vice reign with absolute sway, they determined to abandon it, and come to dwell with those who assured them of eternal happiness if they chose to live as good Christians.

No sooner had they arrived than they clearly showed that God has his chosen ones throughout the habitable earth; for, at the very outset, they might have been compared to the Christians of the primitive church. Some time afterward, other Iroquois who came to visit them were so moved by their good example that they resolved to remain with them, and to imitate them in everything.

Soon the rumor spread through all the Iroquois nations that a new village of their countrymen was being formed at la prairie de la Magdeleine, and that all who retired thither had no other intention than that of becoming Christians; and many of those Savages, touched by God’s grace, came here also, in order to lead the same kind of life.

As their numbers increased daily, it was soon found necessary to appoint captains to govern the village, and especially for the preservation of the Faith. The new captains at once assembled all their people, to declare publicly that no one would be admitted into the village who was not resolved to abstain from three things, namely: the idolatry of dreams, the changing of wives, and drunkenness. It was therefore enacted that no one should dwell among them, unless he first publicly declared that he renounced those abominations; and that, if any one relapsed into them, he should be shamefully expelled. [Page 77]

As all this was done publicly, it soon became known to all the nations who resort from all directions to this quarter, — to such an extent that no Savage comes to live here, even temporarily for two or three months, without binding himself to observe the laws governing the new village.

This solid foundation being thus laid, but little trouble was experienced in introducing among the new-comers the practice of virtue and fervent devotion, which are the usual appanage of all nascent Churches. It is a very rare thing for a Savage of this Mission not to assist at mass on all the working- days, and at the public prayers in the evening. Many even hear the two masses that are said in it; and, if any one is prevented by any reasonable obstacle from assisting at them, he comes, as soon as the obstacle is removed, to say his prayers before the Blessed Sacrament. Moreover, should he fail to do so, he confesses it as a great sin, on the very next Sunday; for the most fervent are in the habit of going to confession every Sunday, while the less fervent do so every month. Communions are regulated by the missionary, according to each one’s piety. On Sunday, in addition to the ordinary mass, they all assist at the high mass said for the French, and at the benediction of the Blessed Sacrament, which occurs after vespers. Such is their devotion for the Sacrament that very few pass the chapel without entering to adore it and recite some prayers. Finally, both Sundays and working-days are concluded, before the Savages retire to bed, with public prayers, which are said aloud in each cabin. As a rule some hymns are also sung there, as well as in the chapel, with such agreeable harmony that the French [Page 79] who hear them say that they have never heard anything like it in Europe.

Hospitality is a moral virtue very common among the infidel Savages of this country; but when this virtue is accompanied by grace, it produces admirable results. The Savages of la Prairie had a provision of corn for two years; but, as over eight hundred of their countrymen have come at various times to sojourn among them, all has been consumed in giving the strangers a warm reception. Seizing the opportunity thereby afforded for instructing them in the truths of our Faith, they touched the hearts of many, who have settled here permanently. Others said, on going away, that they would return the following year to share their abode and their peace. They even added that, if a present were given to the elders of Agnié, it was quite probable that the whole nation would come here to range itself under the laws of the Gospel.

The Savages very seldom contradict those who speak to them; and, when they are taught, they approve everything. This gives the missionaries much trouble in distinguishing those who sincerely believe. The natives of this country usually have much human respect, and would not dare to profess religion publicly when with infidels. But the Savages of la Prairie overcame this obstacle at the very outset. They glory in being Christians, and make so public a profession of it that no one ventures to come and dwell among them unless he is fully resolved to embrace the Faith; for he is convinced that he would soon be driven away if he were not fully inclined to live as a good Christian. This causes the unchaste and the drunkards to say: [Page 81] go not to la Prairie, for there are neither women nor liquor there.”

Brandy has ruined the Algonquin missions; and it still prevents many Savages from being converted. The insatiable avarice of the French is the cause of it. They go as far as two and three hundred leagues to seek the Savages in the woods, for the purpose of getting their furs by making them intoxicated. Nevertheless, although this little mission is in the midst of the French who carry on that detestable traffic, not one, through God’s grace, has as yet thought of bringing any here; nor have the Savages thought of going for any, although the latter were nearly all addicted to drunkenness before their baptism. I consider this conduct on the part of both as a miracle of Providence. I believe that there is a guardian angel of this village, who wards off all such occasions for sin; and that, if he were to leave it, and liquor were to come in, there would be no more Christianity in it.

Last winter, all went out, in five or six bands, to hunt. Each band had its leader, and during that journey of three or four months they regularly performed all their usual devotions, without missing a single day, as if they had been in the village and assisted by their pastor. They lived in such innocence that it was difficult to find in them, on their return, matter for confession. In truth, these Savages will rise up against us on the day of judgment.

A catechumen was engaged in hunting alone with his wife, a very good Christian. He met two of the principal men of the Agnie nation, and they joined together for the hunt. The catechumen informs them of all that goes on at la Prairie. They listen, [Page 83] and, as they pray to God together every day, he teaches them the prayers thoroughly. When spring returns, they come here in order, they say, to remain with us and to live as Christians. Before settling permanently, they went to their own country for their wives, and loudly proclaimed their design. Forty- two persons, all influenced by God, joined them. When all arrived here, they gave a present to declare that they abandoned their relatives, friends, cabins, and fields, to enjoy greater facilities for becoming good Christians. In truth, we have never seen souls better disposed.

The name “ Savage ” gives rise to so very disparaging an idea of those who bear it, that many people in Europe have thought that it is impossible to make true Christians of them. But such persons do not reflect that God died for the barbarian as well as for the Jew, and that his spirit breathes where it wills. Good trees bear good fruits, and a man’s virtue is judged when occasion offers. What has been and what will be said suffices to show that not only are there true Christians among these savage peoples, but also that there are many more in proportion than in our civilized Europe. Last autumn, an old man asked to be allowed to live here with his rather numerous family, and this favor was granted him. Shortly afterward, he gives a feast; and, the inhabitants of the village being present thereat, he declares that he is ill, and that he must fulfill a dream in order to be cured. The leader of our Christians rises at once, and says aloud, in the name of .the assembly: “ No, that shall not be done, for it would be a sin. We will eat what thou hast prepared for us but only after having prayed to God. ” This was done. Then [Page 85] they added: “ Do it no more, or we will drive thee away. ” They were obliged to resort to that proceeding, at the end of two months, because it could not be really ascertained whether he were a Christian or not.

Another infidel who came to visit us had no sooner arrived than he began a feast by sacrificing meats to the demon. All the people were indignant. The missionary proceeded to the cabin, and took down the kettle, and the Christians threw the meat to the dogs. The infidel was displeased; he said that dreams were his god, and he feared death neither for himself nor for his family through offending the God of heaven. The missionary retorted that perhaps he would soon feel the effects of the just anger of that all-powerful God. These threats were accomplished before long; for, at the end of three months, that Savage’s three children, who were then in very good health, were all taken from him by death, This example of Divine justice has strongly confirmed our Christians in the Faith, and has inspired the infidels with terror.

It is rare to see a really devout man who is not a true servant of Our Lady. For that reason, a confraternity of the Holy Family and of the Servitude of the Blessed Virgin has been established in this Mission. It is an assembly composed of our most fervent Christians. They meet together every Sunday to ascertain whether all the rules are observed, and to learn what good can be done and what evil prevented. It would take too long to describe in detail all the devotions of this holy confraternity, and to relate their tender devotion to Our Lady, their charity toward their neighbors, their zeal for the salvation [Page 87] of their countrymen. I shall content myself with saying that all the good in this Mission comes from this abundant source of all kinds of blessings. In fact, it is the members of this association who attract the Iroquois hither, who instruct them, who prepare them for baptism. It is they also who preserve and maintain the fervor of the new Christians, and who thus prepare them to reign one day in heaven.

A woman who is a member of this association, seeing her only son about to expire, bore him to the chapel, and, laying him at Our Lady’s feet, said to her: “ My dear Mistress, my All after God, here is my son, or rather yours, who is dying. If you choose to take him, he is yours; if you choose to restore him to me, I will be grateful to you all my life. Until now I have tried all remedies to snatch him from death, but in vain. I will no longer have recourse to them. All the glory must, after God, be yours, and you yourself must cure him. ”

This short prayer ended, in the presence of the missionary, she returned to her cabin with her child. On the following day, when they expected to find him lifeless, they saw that he was much better. Two days afterward, he was out of danger, and his health is thoroughly restored. [Page 89]

CXXXI-CXXXII

MISCELLANEOUS DOCUMENTS, 1674

CXXXL — Relation de la descouverte de plusieurs pays situez au midi de la Nouvelle-France, faite en 1673; Claude Dablon, [Quebec le 1^er Aout, 1674]

CXXXII. — Voyage autour de I’Isle Jesus, par le P. Antoine Dalmas; [La Prairie, Octobre, 1674]

—————

Sources: Doc. CXXXI. we obtain from Margry’s Découvertes, t. i., pp. 262-270. The original MS. Of Doc. CXXXII. rests in the archives of St. Mary’s College, Montreal, and the present is its first publication. [Page 91]

Relation of the discovery of many countries

situated to the south of New

France, made in 1673.

[Quebec, August 1, 1674.)

E cannot