The Jesuit Relations and Allied Documents Volume 61

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. LXI.

All Missions

1677—1680

CLEVELAND: The Burrows Brothers

Company, PUBLISHERS, M DCCC XCIX

Reliquary given by cathedral of Notre-Dame de Chartres to the Hurons of Lorette; received October 15, 1680

Frontispiece
THE JESUIT RELATIONS

AND

ALLIED DOCUMENTS

Vol. LXI.

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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
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Bibliographical Adviser	Victor Hugo Paltsits

Electronic Transcription	Tomasz Mentrak

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CONTENTS OF VOL. LXI.

Preface To Volume LXI		11
Documents:—
CXLIV.	Relation des années 1677 et 1678. [Claude Dablon; Quebec, 1678].
CXLV.	Relation de ce qui s’est passé en la Nouvelle France en l’année 1679. Vincent Bigot, revised by Claude Dablon; [Quebec, 1679]
CXLVI.	Lettres de l’Église des Hurons à Lorette, en la Nouvelle France, au Chapitre de Chartres. Nicolas Potier (in Latin, translated into French by Jean de Lamberville), November 11, 1680; Pierre-Joseph Marie Chaumonnot, November 11, 1680




Bibliographical Data; Volume LXI
Notes

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ILLUSTRATIONS TO VOL. LXI.

I.	Reliquary given by cathedral of Notre-Dame de Chartres to the Hurons of Lorette; received October 15, 1680	Frontispiece

[Page viii]

PREFACE TO VOL. LX1

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

CXLIV. The Relation of 1677-78 is prefaced by Dablon with the statement that as many as twelve hundred savages have this year been baptized in the various missions.

The missionaries among the Iroquois are greatly persecuted, and suffer much from the insolence of the drunken savages, and of those who are trying to renew the war against the French. Nevertheless, all report an unusual number of baptisms, many of these being conferred on infants and others who “have gone to swell the Church triumphant.” The Christian chief Garakontié is dead. Lamberville writes a glowing eulogy of his piety, zeal, and virtue, and his kindness to the French; and describes his last hours, and his dying efforts to commend to his people the Christian faith, and friendship with the French.

The Huron colonists at Lorette continue in the practice of earnest piety, which they evince in all aspects of life. The greater part of this year’s report is occupied by the virtues and pious death of a Child aged seven years, “a little angel through his morals, his intelligence, and his virtue. . . . It is impossible to be more pious than this Child was. . . . When he was only four and a half years old, he [Page 9] could repeat all that had been said in a sermon, even several days afterward.”

The Iroquois colony lately removed from La

Prairie to Sault St. Louis is in a flourishing condition. A letter from Cholenec describes the fervent piety which reigns among these Christians, and their zeal in aiding the conversion of their heathen relatives. Cholenec says that, if he could describe the pious acts of many of these neophytes, he “would relate astonishing things, which would cause the best Christians among the French to blush.” Bruyas says, regarding one of these converts: “One man such as he would do more good than ten missionaries such as I.”

The Fathers in the Ottawa missions also send favorable reports. At Mackinac, Nouvel has the care of the Kiskakons; their chiefs and leading elders are baptized, and most of the people are living as Christians. Pierson is also doing good work among the Hurons of that locality; and Bailloquet is an itinerant among the tribes scattered along the north shore of Lake Huron, where “opportunities for practicing patience and charity have not failed us.” At Sault Ste. Marie, Druillettes is in charge; “broken down by age, and worn out by past fatigues and many infirmities,” he yet “labors with almost unparalleled energy.”

Good news also cornes from Wisconsin. Albanel, superior at De Pere, states that his chapel there is

a center for the savages of all that region. André, Silvy, and Allouez report numerous baptisms; and, although they have been ill-treated by the infidels, “all that is to them a cause for joy and triumph.”

Three Fathers are engaged in the missions north [Page 10] and east of Tadoussac. For the first time, a missionary spends the Winter among the Papinachois. This task is undertaken by Boucher, who lays among those savages the foundations of a church, although some of his plans are thwarted by the opposition of the devil. Morain and Crépieul spend their time, both summer and winter, in searching through the forests and up the rivers “for strayed sheep.” One of these expeditions is described, in a letter written by Crépieul; it is a constant succession of hardships and privations — cold, hunger, bruises, and exhaustion — endured during nearly two days, that he might be present at the death-bed of a converted medicine-man. Such labors bring on an illness, which nearly costs his life.

CXLV. This document includes such parts of Dablon’s MS. Relation of 1673-79 as embrace events in the missions during the year 1679, beginning with those to the Ottawas.

St. Ignace is now an important station, being a center for four distinct missions: those to the Ottawas and the Hurons at Mackinac, the tribes at the Upper end of Lake Huron, and the savages dwelling at Lake Nipissing. Bailloquet is in charge of the last two, and has for two years been aided by Bonneault; extracts from their letters are given. The two missions at St. Ignace, in charge of Nouvel and Pierson, are reported by Enjalran, who has been aiding those Fathers.

He warmly eulogizes the patience, love, and zeal of his colleagues. The Hurons and Ottawas there comprise, in all, about 1,800 souls. Enjalran relates at length the pious usages and rule of this Christian community, and their observance of the principal [Page 11] church feasts. He praises their charity to one another, as well as their devotion in church services. The two nations live side by side, in Christian affection, often uniting in their celebration of notable feast-days. The Algonkins are so fervent that many of them pray all day long, and would, if permitted, continue this pious exercise far into the night. The baptisms among them during the winter Count nearly 140, twenty of whom are adults. The Kiskakon band, who had been converted (about 1669) by the long and patient labors of Allouez and Marquette, are especially zealous; their chiefs and most of their old men are baptized, and “Continually exhort the Young people to make profession of Christianity.” A large cross is erected in their village, and adorned by a zealous convert with a lance and sponge. The devil persuades some of the infidels that this lance “signifies that the Iroquois are soon to cause us to perish, and that Jesus is about to deliver us into the hands of our enemies.” They also inform the Fathers that their enemies, the Sioux, crucify their prisoncrs of war; accordingly, these Algonkins regard the cross with dislike. The Jesuits are, however, able to wean their minds from this prejudice. Some unbelievers insult the cross; but prompt and full reparation is made by all the tribes, and, in the end, the true faith is more honored than ever.

In Northern Wisconsin, the missions are accomplishing much good; but the Fathers have most of all to contend against the inveterate superstition and idolatry of the savages. Nevertheless, the latter frequent the De Pere Chapel, and venerate it as they do their idols — offering it tobacco, and addressing it “as if it were a living Thing.” Albanel is now in [Page 12] charge there; André continues his labors among the tribes about Green Bay, whose savage traits have been greatly subdued by his patience, courage, and devotion. He now “counts more than 500 Christians on the whole bay.” Allouez and Silvy have ministered in the Outagamie and Mascouten villages, which, including the refugees from other tribes, number at least 20,000 souls. They have baptized some 500 persons, many of whom have been healed by that rite.

The report from the Iroquois missions is less favorable; “therein are only crosses, rebuffs, contumelies, Threats, and almost everywhere a horrible Image of death.” Even these things “do not disturb the Missionaries as much as does the drunkenness which holds sway among the Iroquois, and which presents, as it were, a Picture of hell, through the great disorders which it Occasions,” — an assertion which is borne out by the writer’s statement of the atrocities committed by the drunken savages. The Fathers are at such times compelled to remain hidden in their chapels, although even there they are often annoyed. They console themselves, however, in their consciousness that they are suffering in a glorious cause, and in the fervor and devotion displayed by the converts whom they have won. An outline of the field, and the missionaries employed therein, is given; and this is followed by detailed accounts illustrating the faith, charity, and other virtues of the Christian Iroquois. Among these are the conversion and death of the Mohawk chief Assendasé; the almsgiving, and the labors for the conversion of infidels, undertaken by Catherine Gandeaktena; and the death of Garakontié (given in [Page 13] Doc. CXLIV.). Catherine, an Erie woman, who had been captured and enslaved at Oneida, was converted by the preaching of Bruyas. She persuades her Iroquois husband and several friends to go with her to live at La Prairie, where the little band are among the first Indian colonists, She then devotes herself to charitable works and the conversion of unbelieving savages who resort thither; and is foremost in all pious exercises. Her death and burial are fully described.

Letters from the missionaries among the Iroquois describe the way in which Christmas and other festivals are honored by the savages; their devotion is so great that they continue singing Christmas carols until Easter. Much commendation is bestowed upon the Lorette Christians, especially Jacques Sogaresé, and Marie Tsaouenté, for their zeal in securing the conversion of their infidel tribesmen.

A section is devoted to “the virtues requisite in Missionaries to the Iroquois.” The chief of these are, “a holy skill in promptly seizing and carefully turning to account every opportunity, that they may not allow any infant or sick person to die without baptism; and an heroic patience in suffering everything and being discouraged by nothing, when the salvation of a soul is in question.” These are illustrated from the letters of the missionaries.

From all these accounts, Dablon concludes that “the Iroquois missions bring much glory to God, and contribute much to the salvation of souls.” He recounts the baptisms conferred during the last three years; and adds that, “in a single year, there have passed into heaven more than 200 souls of sick children and adults, all dying after baptism.” [Page 14] Withal, the gospel has been so widely preached in that country that it would now be difficult to find an Iroquois who has not “a sufficient knowledge of our mysteries to be baptized whenever God shall be pleased to touch his heart and grant him the desire for it.”

The Iroquois colony at La Prairie continues in its pristine fervor, especially because the Christians refuse to allow drunkenness within its bounds. They themselves are thus shielded from temptation, and from the disorders occasioned by liquor; and the converts made in the Iroquois country are “continually flocking hither from all the nations, especially that of agnié,” that they may escape from the lawlessness and impiety that reign among their tribesmen who are addicted to drink. Dablon notes in this connection two remarkable facts — that the Mohawks, “the fiercest and most cruel of all the Iroquois,” are now, as Christians, “the gentlest and most tractable;” and that “more than 100 of these Iroquois, who were notorious drunkards, had no sooner set foot in this Mission than they no longer desired to drink.”

CXLVI. This group of letters concerns the relations of the Huron church at Lorette with the cathedral of Chartres in France. The first is a prayer to the Virgin Mary, offered with a porcelain (wampum) belt at her shrine in Chartres, by the Lorette Christians (1678). The officiais of the cathedral in turn send (1680) a gift to these Hurons — a reliquary containing several precious remains of departed saints; and the thanks of the Indian neophytes for this gift are translated (from Potier’s Latin letter) into French, “in the native diction of those [Page 15] savages,” by Jean de Lamberville. The third letter is written by Chaumonot (dated, like the preceding, November 11, 1680). He reiterates thanks for the kind interest in his flock manifested by the chapter, and adds an account of the ceremonies attending the reception of their valuable gift to the Huron church.

R. G. T.

Madison, Wis., January, 1900. [Page 17]

CXLIV

RELATION OF 1677-78

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Source: Taken in the main from Douniol’s Relations inédites, t. ii., pp. 195-238; with two substitutions (in Italic type), from the original MS. Relation of 1673-79, now in the archives of St. Mary’s College, Montreal. [Page 17]

Relation of the years 1677 and 1678.

Sent to Reverend Father Pierre de Verthamont, Provincial of

the same Society in the province of France.

y Reverend Father,

Pax Christi.

Before beginning this relation, I beg your Reverence to allow me to give you a short summary of the good done at the present time by our Fathers in all our Missions, and of the ills that they endure there. Such blessings have attended them that, notwithstanding all the opposition raised by the devil and by hell, they have this year baptized as many as twelve hundred Savages.

IROQUOIS MISSIONS.

ather Jean de Lamberville, the superior of these Missions, writes me that our Fathers suffer great persecutions there — both from the Savages addicted to liquor, who are becoming more and more unbearable; and from those who try to renew the. war against the French. Both carry their insolence so far that our missionaries are frequently struck, pursued in the streets, driven from the cabins, and threatened with cruel massacre, in order that war may be brought on by their death.

Notwithstanding all this, they remain staunch, and are resolved to die rather than leave the place; for they fail not to advance Christianity greatly, and to [Page 19] labor as successfully as bravely for the conversion of their persecutors.

Father Jean de Lamberville adds that, as far as he is concerned, although he has frequently seen the hatchet lifted above his head, he has nevertheless within a year baptized at Onnontagué thirty-six children and twenty-three adults — all of whom, with the exception of twelve, died after baptism. Within the same period his brother, Father Jacques de Lamberville, and Father Bruyas, who have charge of the Agnié villages, have baptized more than forty persons there, most of whom have already taken possession of heaven.

On the other hand, Father Millet has baptized fifty-two persons at Onneiout, where the Confraternity of the Holy Family, established there by him, already has numerous members. Father de Carheil, who has suffered most from the fury of the Iroquois, and who, within two years, has been in constant danger of immediate death, has nevertheless administered baptism at Oiogouin to more than fifty persons; and has sent to Paradise more than forty children, who have died with the grace of baptism.

Farther on, Fathers Raffeix and Garnier, who are at Sonnontouan where the danger is greater (because this is the nation more particularly anxious for war), have this year administered baptism to two hundred and twelve Savages, among them being more than seventy children, a portion of whom have gone to swell the number of the Church triumphant. . . .

Father de Lamberville also informs me of the death of Garakontié, that renowned captain of whom so much has been said in all our relations during more than twenty years. The well-known virtue of this [Page 21] worthy Iroquois deserves that I should repeat here quite at length what the Father writes to me about him; it is as follows: “I wish to inform Your Reverence of the death of our beloved host, the old and constant friend of the French, Daniel Garakontié whom we buried with many tears.

“One knows the obligations under which the whole Colony lies to garakontité. He has saved from the fires of the Iroquois more than 26 frenchmen, whom he ransomed, fed, and sheltered in his own Cabin, until he couldpersonally bring them back to us. He saved the Lives of more than 60 other frenchmen, by the secret warning that he gave of the designs which the Iroquois entertained of a general massacre of all those who, together with our fathers, had gone up to their nation to Instruct them; and as the savages had taken that resolve, they would have carried it out if, in consequence of these warnings, an escape had not been efected from the rage and peqidy of these barbarians.[1] Ue was the first who induced his Countrymen to make peace with us; who, for that purpose, came many times on an embassy to Quebec; who concluded the peace; and who, since that time, has Preserved it to us by his authority and Counsels, always turning elsewhere the weapons of the Iroquois, We can therefore say that if war has not again broken out, with the baleful and terrible consequences which it brings in its train, it is mainly to him that we are under obligation.

“He was highly regarded, not only by those of his own nation , — of whom he was, through the great Influence which he had acquired, the head, as it were; but even our frenchmen held him in so great esteem that he had the honor of receiving baptism at The hands of monseigneur our bishop, and of having as sponsor Monsieur de courcelles, who was our governor at the time. Since that time, he [Page 23] had never faltered. He everywhere made public profession of being a christian, not only among his cauntrymen, whose superstitions he boldly Combated, but even among the hollanders. Among them, when trading with them, he was never ashamed to Avow himself a catholic, wearing publicly his Beads about his Neck; he even went so far that, in new holland, he offered prayer to God, on both knees, in the midst of the conventicle, at the time when these heretics were all assembled. And, when the minister bade him withdraw, he replied, in a loud tone of voice: ‘Wait, I have not yet finished my prayer. You make it easily seen that you are not christians, for you do not love prayer.’

“He greatly afected me at a solemn feast that he gave on christmas day. Having had brought to him a picture of our Lord, and having stationed himself where he could be seen by the whole assemblage, he took the picture and saluted it 4 or 5 times after the manner of the french, Kissed it, and said: ‘Here is the only master of our Lives; it is not our dreams that cause us to live long. Jesus, son of a virgin, in beauty you are without an equal: make us to sit near to you in Heaven. Let us, who are Christians, bear in mind what we promised him when we were baptized.’

“Upon being attacked with a bloody flux, he came to me; and, when he had prayed to God, he said to me, ‘I am a dead man,’ and requested that he might make his Confession, — which he did, with many evidences of being a true Christian. During his illness, I bestowed upon him unremitting attentions, and he never ceased saying to me, ‘Let us pray together.’ He often did so alone, and expressed his wish that I would say, betimes, the prayers of the Church for the dying. I could not administer to him the holy viaticum, as he suffered from a Constant [Page 25] vomiting. He exhorted his wife to live as a good Christian, and his relatives to become Converted. He Steadily resisted the entreaties of those who would have summoned the Jugglers to cure him by their usual superstitions; he said that his life was in the hands of God, and that, since God willed to withdraw him from this world, he was quite Content.

“It pleased him to give a solemn feast, which they call the farewell feast, that he might make known in public his last wishes. He made two men, of high standing, speak at it, and say on his behalf, as much to the old men as to the warriors, that he charged them to respect Monsieur our governor As their father; that they should turn their arms against the ontoouaganha; that they should bear in mind, after his death, that the best advice which he bequeathed to them was to live in a good Understanding with us. Finally, he Entreated them all to become Christians, and quit their superstitions, as he had done. Then, turning toward me, he said, ‘You will Write to Monsieur the governor, that he is losing the best servant that he had among the Iroquois. And I entreat Monseigneur the bishop, who baptized me, and all the missionaries, to pray to God that I may not be long in purgatory.’

“The Guests having retired, he called me near to him. ‘We must then, at last,’ said he to me, ‘be separated. I am willing it should be so, since I hope to go to Heaven.’ He entreated me, thereupon, to recite the Rosary with him, which I did, in company with a few Christians; and then, after the recommendation of his soul, he peacefully yielded up his spirit, calling me to him and saying, ‘Onnêouagicheia,’ — ‘See, I am dying.’ I immediately knelt down beside the Body, together with all the relatives, to pray to God for the repose of his soul; but the tears choked our voices. While he was dying, his elder brother, [Page 27] supporting his head, said: ‘Courage; you are going to Heaven where you will be happy. You are a good christian; Jesus loves you; he will have pity on you.’

“One Day before his death, he asked two Things of me. The first was to have him buried after the french manner; also, that I would not allow his grave to be filled up with his garments, as is the custom with the savages; and that I would make him a Coffïn of 4 planks, which he immediately provided.

“The 2nd was that I would erect a high Cross next to his grave, in order that it might be seen from afar, and that, after his death, people might not forget that he had been a Christian. I carried out his wishes very exactly. When at his grave, I stopped the Cries and lamentations of his relatives and friends, who had come to attend his burial, and to give him, as it were, a funeral pageant. I exhorted them to become christians if they wished to have the comfort of seeing him again and of being eternally happy with him, assuring them that they also would die in their turn. After that, I Knelt down and prayed aloud in their tongue for the repose of the soul of the deceased. Then, bending my head over his face, I bade him a last adieu, rejoicing with him that he had so resolutely professed Christianity.

“The assembled people were touched by my words and, being unable to restrain their feelings, I was interrupted by their cries and lamentations. Some said that I deserved pity; others that so good a Christian should have lived longer; and others again that he was happy in Heaven. I could then no longer restrain my tears, and refrain from bathing with them the body of the deceased held in my embrace. The three Frenchmen with me were afflicted to no slight degree by this incident. We [Page 29] covered his face and after putting him in the coffin which I had caused to be made to the best of my ability, we lowered him into the grave without any of his relatives touching him except to hold back the earth with pieces of bark lest it might fall on the coffin and this they did very neatly. Having returned to my dwelling, I observed deep mourning for eight days according to the custom of the country and of all the kindred and during that time I received visits.

“Such was the end of daniel garakontié, our good friend and the best of all our Iroquois Christians. He had put of being baptized for more than ten years, giving as a reason, either that he was net as yet sufficiently well Acquainted with the obligations of Christianity, or that he did not think himself strong enough to keep them; But from the time when God gave him the grace to receive baptism, he declared himself so boldly for the faith that he always Combated publicly the superstitions of his nation, and everywhere gave tokens of a holy Zeal for our Religion.

“The innocency in which he lived after his baptism was such that scarcely were there on his Conscience the sins that are common to good men. It is true that, when among the hollanders 5 or 6 weeks ago he was overcome by a Draught of wine which was offered him; he drank it, thinking that not wine, but brandy only, had the power of intoxicating. He was, however, so distressed at allowing himself to be thus taken of his guard that, on his arrival in his village, he made a public Confession of it, and told me he had been guilty of a great sin, giving me every token of a regret as great as if he had not committed the fault through inadvertense. I Understood from that time, more and more, the tenderness of his Conscience.

“I will add only this word to the many other things that I could say in praise of this good savage, — they can [Page 30] be found in the relations, wich have very often spoken of him. Being on a certain occasion at new york, the heretics inquired of him if he were still a Christian. He replied boldly that his faith would last as long as his life. They were so edified by his reply that they praised his constancy, and even exhorted him to persevere until death. That grace was vouchsafed him by our Lord.” [Page 33]

The Huron Mission at Notre Dame de Lorette.

s this Church perseveres in the practice of all Christian virtues it is unnecessary to repeat here what we have already said of it. I shall merely add that many lead a very spiritual life; and, not content with meditation in the church, they likewise practice it in the fields, while at work. Such was the habit of a good Christian woman who, while sowing her Indian corn, put five grains in each hole, in honor of Our Lord’s five wounds, upon which she meditated.

If they amuse themselves while at work, they do so by singing hymns. They add mortification to prayer, for they use all the penitential instruments employed in the Church. so ardent is their desire to suffer in expiation of their sins that a poor widow, suffering from a violent toothache that caused her much pain, refused a remedy offered her for her relief, saying that she was glad to endure the suffering, in order to honor Our Lord’s death.

They have also a most particular devotion for the blessed Virgin. This attaches them so strongly to her chapel of Lorette that although, during the past three years, frost and rain have prevented the corn from ripening, and they have been asked to go to other places where they might find food in abnndance, they have nevertheless preferred the happiness of residing near the house of the blessed Virgin. [Page 35] Some have even made a vow never to remove from its vicinity.

They have established a rather singular practice among themselves for the relief of the souls in Purgatory. In addition to their offerings in the Church for that abject, and the alms that they give the poor; in addition to the devotion on the fourth Sunday of each month, — to which the indulgence for the souls in Purgatory is attached, and which devotion is so great that that day resembles Easter-time, — as soon as a person dies, the relatives make a spiritual collection of communions in all the families, soliciting them to offer as many as they can for the repose of the soul of the deceased.

Many other things might be said about this Mission, and especially about the close communion between some of these Savages and God, — and, reciprocally, God’s goodness to them in revealing himself to them in visions and by extraordinary favors. But without dwelling on these things, which are striking, we shall content ourselves with the following example alone, because it offers something more substantial.

You must know that this Mission has given to heaven a Child that was a little angel through his morals, his intelligence, and his virtue. This was Ignace Tokakion, aged only seven years and two months, the son of a very virtuous Iroquois woman named Marie Tsaouenté. At the age of two years, he was brought here by his mother, who, although she was one of the most notable people of the village of Agnié, had left her country because she could net freely pray to God there. She then had two sons; and having, since her arrival, been married a second [Page 37] time, to a Huron, she has had but one daughter by him, because for nearly four years they have lived in continence. This woman’s elder son died a most Christian death, in the year 1676; while the second, of whom we speak, died in the month of August last.

The latter was by nature the most gentle and most docile Child that could be seen, not only among the Savages but also among the French, who were delighted to see a Child with so excellent a disposition. He never disobeyed his parents. He never manifested any ill-humor or aversion. He never reviled or struck his companions; while, if they ill-treated him, he had recourse only to tears, and even then was easily appeased.

The good qualities of his mind corresponded to the beauty of his nature — as he showed both by his conduct, in which there was nothing childlike; and in his questions and answers, which were very judicious. This little Savage was only five years old when he already gave the responses at mass, and answered questions in the catechism correctly, and knew by heart all the prayers that are chanted and recited in this Mission. To him must be awarded the glory of having this year contributed more than any other to teaching the Huron language to one of our Fathers, who has recently arrived from France.[2] This Father always had Ignace with him, telling him what he wished to say in teaching the catechism, and in his visits; and the Child repeated it to him several times in good Huron. Then he informed him privately of the mistakes in the language that he had heard him make in public. The reward he exacted from the Father was that the latter should tell him a story, or teach him by heart some hymn. [Page 39] In the evening, in his cabin, he tried to recall to his memory what he had learned during the day; he thought of it during the night, even while asleep. One morning, his mother observed that he knew a long prayer very well by heart, and recited it word for word without missing one, — he who had hardly been able to repeat a few words of it the previous evening. She asked him: “My son, how did you learn that prayer ?” “It was while I slept,” he replied; “while I was trying to remember and to sing it, a handsome Young man came, who repeated and chanted it with me.”

The devotion of our Ignace leads me to think that it was his Guardian Angel who did him this good service. In fact it is impossible to be more pious than this Child was. From the age of two years, when he learned to make the sign of the cross, he always did so before eating; he did the same on awaking, which usually happened at a very early hour, because he wished to hear all the Masses. However drowsy he might be, he arose as soon as his mother awoke him. Frequently he did not take time enough to put on all his clothes; even in winter he ran barefoot to the Chapel, so that, by arriving before his companions, he might be chosen to serve Mass. He was inconsolable when this favor was refused him; and sometimes, when he had already served Mass for one priest, he kept on his robe and surplice for a very long time, to serve still another. When the Masses were ended, he used to withdraw behind the altar, to recite the rosary before the image of the Blessed Virgin there.

His illness began with a slow fever, which carried him off in six weeks, notwithstanding all the [Page 41] remedies that we gave him. About the 20th of July, he was taken to the hospital in Quebec, where the Nuns found nothing that could cure him. When he was asked whether he would recover from that illness or die of it, he would answer pleasantly: “As God pleases; it is for him to decide.” “But again, Ignace,” they would say to him, “do you not fear death?” “No,” he repeated, “because Jesus and Mary will have pity on me.”

On the 2nd of August, seeing that medicines were of no avail, he told his mother, who had come to see him, that he wished to die at Lorette. He was therefore taken back to that place, and the first thing that he asked on entering his cabin was to have an altar erected in it, so that he might again, before his death, represent what is done at Mass. This, and much more, was granted him; because Father Chaumonot, who has chief charge of this Mission, found him very well instructed in all our mysteries, and ordered him to prepare for holy communion. This he did by a thorough confession of all his sins, — very light ones, no doubt; and to it he added various acts of contrition, of faith, and of love.

On the day chosen for administering to him the Holy Sacrament, his mother carried him to the chapel where, at the end of the Mass which he heard very devoutly, he received communion as a viaticum. After his thanksgiving, he offered himself to Our Lord. He was carried back to his cabin where he continued his pious exercises, and promised of his own accord that, when he should be in Heaven, he would remember the Fathers who had instructed him. so long as he was able to speak, he prayed almost continually; even when he ceased to speak, [Page 43] he ceased not to pray. For, when his mother once exhorted him to make some acts of virtue in the form of prayers, he replied: “That is what I am doing, but without speaking, because I can no longer do so.” On another occasion, when he lovingly uttered the words, “My mother!” and his mother hastened to him, asking him what he wanted, he replied: “It is the Virgin Mary whom I invoke, and not you whom I call.” When his voice failed him, he still continued in his usual mariner to make the sign of the cross frequently. After thus passing four entire days in a long agony, he gently expired on the 19th of August, 1678.

For the rest, after the grace of God, the good education given him by his mother was one of the chief causes of his virtue and his happiness. She has admitted to us that, as soon as he came into the world, she offered him to Our Lord; and that she had always reared him for God, with the intention of consecrating him to the Church or to religion, if he had lived.

With this view, she taught him his prayers as soon as he could lisp. When he was a little older, she made him repeat the Father’s exhortations. When he was only four and a half years old, he could repeat all that had been said in a sermon, even several days afterward. His pious mother took no less care in checking all her son’s natural inclinations. If, when she had cooked some meat, — which did not often happen, — little Ignace manifested any impatience, she scolded him, and for a penance made him say a decade of his rosary, an order that he at once obeyed. Then she gave him a portion, which he had to share with his sister. As the mother [Page 45] observed tht he always gave the best and largest piece to the little girl, she added something to what he had reserved for himself. The wise mother did so in order that he might not be like ordinary children, who are vexed when they see their brothers and sisters getting larger portions than they.

When, after an absence of some days, Ignace came, on her return, to manifest his love by his caresses, she reproved him, saying: “My son, it is to Mary, who is really our Mother, that affection should be shown; and not to me, who am nothing.” If it happened that a Child struck hers, instead of inquiring by whom he had been ill-treated, she taught him to offer to God the pain that he felt. One evening, while conversing with her Director on the subject, she said: “Whenever any one does anything to my children, I act as I would do if I saw them sick. I would not say to them, ‘Let us revenge ourselves on the fever;’ but I would seek the proper remedies for curing them. In the same way, I am careful not to say to them, ‘I shall revenge myself for the ill treatment you have suffered.’ That would not be a good remedy for troubles of that kind, since Our Lord wishes us to receive them from his hand, and desires that we should love those whom he uses to punish us.”

But this mother never seemed more admirable than in the resignation which she manifested at the death of her beloved Ignace. When she saw that he was in danger, she went to present a fine Porcelain collar to the Blessed Virgin, to tell her that she offered her son to her. Then, speaking to her Director, she said to him: “Some tears escape in spite of me, for with all my heart I accept being [Page 47] deprived of my children, as a punishment for my sins. I have fully deserved to be abandoned by them in my old age, since in my youth I did not serve God, who is our Father. Therefore, in order to show him that I take the part of his justice against myself, I wish also to give him my daughter, by placing her with the Ursuline mothers; and I wish to give her to him, in order that she may be a nun if she so please.”

When Ignace was about to give up his soul, his mother addressed herself to her elder son, who had been dead for two years; and begged him to obtain for her, through his intercession, the grace of bearing her loss like a Christian. Her prayer ended, she felt so strengthened that, on seeing all present in tears, she exhorted them to bear in a proper spirit the death of this little innocent, who was going to heaven . After this, she closed his eyes and his mouth without shedding a tear. Her fortitude was no less at the burial, during which she remained modestly kneeling near the body of little Ignace; and, at its conclusion, she asked him to pray for her and for all present. [Page 49]

Iroquois Mission of Saint François Xavier du

Sault, during the year 1677.

ather Frémin, who is the superior of this Iroquois Mission, informs me, by a.letter from Father Cholenec, of its flourishing condition since it has been established a little above la prairie de la Magdeleine, at the foot of Sault de Saint Louis, on the river Saint Lawrence. Here are the contents of this letter, which is dated January 15, 1678.

y Reverend Father,

Pax Christi.

After offering our vows to heaven at the opening of this new year for the preservation of Your Reverence, who ever continues to be so good to this. Mission, we thought we could not better express our gratitude than by sending a short relation of the marvels which divine mercy is working with increasing frequency in this Church. It seems to me that we may justly bestow upon this Church the title of “Spouse of Jesus Christ,” which the Scriptures give to the universal Church, — a Spouse very dear to that divine Savior, so great is the zeal displayed for his service by the persons who compose it. These may be considered in three different categories: the first is that of the catechumens who are candidates for baptism; the second, of those who, having already received that sacrament, are beginning in earnest to [Page 51] work for their salvation; the third, of our oldest and most fervent Christians.

As for the first, although it cannot be said that they are yet fully in the path of virtue, inasmuch as they have hardly left the paths of vice, still it must be admitted that it is a wonderful thing to see how easily and in how short a time they adapt themselves to our mode of living, and to Christian habits. For, although some of them come here with but little disposition to embrace our Faith; others, in still greater numbers, in a state of complete indifference, — rather through complaisance or necessity than from inclination; and many even with quite contrary dispositions, and fully determined not to believe and not to listen on this point to the Fathers who instruct them; nevertheless, we see that all these are so changed, after dwelling some time in the village, that they might with reason be placed among our best Christians, had they but the name as they have the appearance thereof. I do not mean the mere outward appearance, which might be due to the necessity of doing like the others, or to shame in not doing as they do; but also their esteem and inward respect for all things connected with divine worship.

In fact, nothing can be more admirable than to see these good catechumens the foremost and most ardent at Prayer, and, when all leave the church, remaining after the others and, even without yet knowing the prayers, praising Our Lord and speaking to him from the depths of their hearts. This is what we observe every day, with joy; and we are compelled to admit, on seeing it, that He alone who is the master of hearts can thus change them in [Page 53] so short a time. In this mariner these Savages who are as yet catechumens, after having been wicked with the wicked among the Iroquois, and having caused grief to our Fathers, become good here among our worthy Christians, and fill us with consolation by the change.

As to those who are already baptized, whom we have placed in the second category, even were they to do no other good but this, — that is to say, serve to induce the others, their relatives or friends, to follow their example, — it would still be a great deal. But they are not content with drawing the latter after them; they themselves endeavor to follow the example of the more fervent. Consequently, even if they do not do quite so well all things connected with the practice of the virtues, we may at least assert that this emulation removes them farther and farther from their vices; and that, if our Savages have not all attained the highest degree of fervor, there are, thanks be to God, but very few wicked, and not one, that I know of, who commits scandalous sins , — a truly wonderful thing among so great a number of Savages.

We see, from time to time, in the persons of this second category, lofty sentiments of piety and afterward actions corresponding thereto, — which show that they are not mere Savage imitations. At the beginning of this winter, a good old woman and three of her daughters — all married and living in the same cabin with her — one morning missed the first mass, which is said at daybreak, owing to their not having heard the bell; they came back to the chapel on the following day as early as two heurs after midnight, lest the same misfortune might [Page 55] happen to them; but finding that they had hurried too much, they went back to their cabin, and fell so soundly asleep that they awoke only at daybreak. They once more ran to the church, very sorrowfully, for they feared that they might again have missed the first mass on that day. In fact, they found that it had already been said. Thereupon the old woman, especially, became so angry with herself on account of her sloth that, in order to expiate her fault, she went at once to her field, which is rather large, and walked all around it in the snow, with her feet and legs bare.

Another, who went every year to hunt with her husband at the very beginning of winter, remained here with him until after the Purification, on account of the promise made to her that she should make her first communion on that day, — thus generously sacrificing her temporal interests to the salvation of her soul.

But, to say a word also of the men in the second category, we have one, among many others, who recently performed an action that greatly edified the entire village. He is an Onneiout, aged about thirty years, who was baptized here last summer. Not very long ago, this good Christian was in the house of a Frenchman at the Upper end of the island of Montreal, with several Iroquois of his country who were not Christians. In the first place they spoke of drinking, according to their custom; and the Frenchman, who was apparently more eager to give them liquor than they to ask for it, put no less than a kettleful of brandy upon the floor in the midst of all these Savages. They smoked and chatted, and [Page 57] drank in turn from this agreeable fountain, that ha as it were, sprung up in their midst.

Our Onneiout — thinking that he could do as the others and take advantage of the opportunity, provided God were not offended thereby — took the cup in his turn, and swallowed two or three mou& fuls like the others. But after quenching his thirst, and acquitting himself of the politeness that he considered due to his countrymen, he thought that he should have more consideration for his God; and thereupon he resolved to drink no more, lest he might offend him. He went still further: he added to zeal for his own salvation that for the salvation of his neighbor, and for the glory of God, which he considered to be at stake on this occasion. Thus he came to the decision not to offend God, and also to prevent others offending him. But he was a Young man among older ones — for whom, as every one knows, those of his age have the greatest deference in this country. Therefore, being desirous of carrying out his design, and of doing so without giving them offense, he suldenly bethought himself (for time pressed, so diligent were they in passing the cup around) of rising from the ground, as if he had to do something; and he purposely made a false step, but so cleverly that his foot struck the kettle as if by accident, and upset all the liquor contained in it. This accident gave rise to much mirth among the Savages; but I think it gave incomparably more pleasure to their good angels who saw it. And so well did God bless the ingenuity of his servant that, after having had a good laugh, they thought only of going to bed, as the night was already advanced, — a very rare thing among Savages, when once they [Page 59] have begun drinking. This was the conduct of a Savage , and one who had been a Christian four months, who is already zealous for God’s glory, and who knows how to temper zeal with prudence.

But in order to see this zeal in its best light, we must now speak of our most fervent Christians, inasmuch as we have as yet spoken only of the ordinary and of beginners. Assuredly, did I wish to enter into minute details, it would fill a second relation. Consequently, I shall content myself with allowing Your Reverence to judge of this third category from what I have related of the two others — of which the former is, as it were, the soul and the prop. I Will say, in few words, that the Savages of this third class live like Perfect Christisns, who know how to war against their appetites, and to tame their passions by application and reflection; who pass whole days without committing a venial sin maliciously or deliberately; and who, without waiting for Sundays or for the nearest festivals, come and confess themselves at all times on the slightest scruple of conscience. Finally, they are Christians who detest sin, not only in themselves, but also in others.

Oh, how beautiful a spectacle it is, and one which it would be desirable that the whole world should witness, as we have the happiness of doing, to see these fervent Christians, who constitute the holiest portion of this Mission, heave deep and heartfelt sighs at the priests’ feet for the slightest sins, and afterward approach the Holy Table like fervent religious. I add nothing to the truth; this is what our Fathers and the French had an opportunity of observing at the last Christmas festival, celebrated [Page 61] with pomp in our Chapel, in which so large a number of Savages had never been present at one time. confessions, communions, vespers, benedictions, and other devotions were so piously performed that nothing like it has as yet been seen since the beginning of this Mission. All the neophytes belonging to it, with the exception of two or three small bands, had assembled in the village, as if by agreement; and had given up their hunting to come and celebrate the great festival there, — to such a degree that many Savages who knew this festival only by name, and who were not Christians, came here like the others to be present at it.

And if from the chapel I were to go into the cabins, I would find fresh subjects for a relation, on hearing all that is said and seeing all that is done by these fervent Christians, in order both to further God’s service, and to prevent his being offended. One would have reason to be astonished, on hearing such admirable words from Savages.

And, in fine, among all these fervent servants of God, were I to dwell upon the pi-aises due to the members of the Holy Family; were I to speak of our two dogiques, of our Agnieronnon captain, of our “good Israelite,” of three other neophytes who fulfilled the duties of apostles in their own country, with such glory and such profit; were I to add also that, as a rule, the wives of these good Christians are nowise behind their husbands; finally, were I to give particulars about a dozen others, both men and women, who all belong to that holy gathering, — Oh ! I would relate astonishing things, which would cause the best Christians among the French to blush. Vere non inveni tantam fidem in Israël, if I may be permitted to [Page 63] use these words after Our Lord on a similar occasion It is true that, during the short experience that I have had, I have seen Frenchmen who made a special vocation of virtue; but, nevertheless, with the exception of the secular and regular communities, I admit that I have never seen anything approaching what I have the happiness of witnessing every day; and, for my own part, I find more pleasure among them in a single day than among the French in many months. Oh, how great a difference there is also!

I shall merely add what Father Bruyas writes us, from Agnié, about three of our Savages who went last summer to perform, as it were, the duties of apostles among the Iroquois, “Your three good Christians,” he says, “came here on the feast of saint Bonaven ture. I may say that God sent them to us at the very moment when they were needed to find those who accompany them on their return; for some of the latter would have gone to the war had they delayed their arrival eight days. Oh, what good Christians your two dogiques are! They completely changed the aspect of our little Church during the short time that they spent here. Not content with going into the cabins in the daytime to preach Jesus Christ crucified, they also devoted a considerable portion of the night to the same abject. Kinnouskouen, that fervent preacher, gathered our Christians together in the evening, — being unable to do so in the daytime, owing to the work in the fields , — and spent two or three hours of the night in instructing them, and teaching them to sing. One man such as he would do more good than ten missionaries such as I. I would greatly desire for [Page 67] the consolation and advancement of this Church that we should frequently have similar visits. I endeavored to show them every possible attention, considering our state of poverty. Oh, how holy, how blessed is the Mission that possesses such holy Christians; and how much holier still is the missionary who has formed them by his care and toil? Crescat in mille millia.”

This, my Reverend Father, is a little specimen of the edifying things that occur in our Mission. We beg Pour Reverence to commend to Our Lord, for me, in your holy sacrifices, its preservation and progress; and we entreat you to give a share thereof to him who remains, with all possible respect,

My Reverend Father,

Your very humble and very obedient

servant in Our Lord,

Pierre Cholenec,

of the Society of Jesus. [Page 67]

The Outaouais Missions.

Father Henri Nouvel, who is the superior of those Missions, writes me that he derives all the consolation that he can desire from those Savages, who belong to two different tribes. The first and most numerous is that of the Kiskakons, consisting of five hundred souls or thereabout. “Their village,” he says, “is near our Chapel of Saint Ignace at Michillimakinac. The chiefs and most notable elders of the Kiskakons are Christians, and perform their duties well, as do also the majority of the women and children. It may be said that Christianity is held in esteem among them, and their ancient superstitions are despised. I am occupied from morning to night in cultivating this Church, and I have only time to perform my spiritual exercises, especially in winter. Thus I see the fruit of my labors in the baptism of twenty-five adults and forty-eight children within a year.”

The Father adds that he is a witness of the labors performed by Father Pierson for his Church of the Tionnontaté Hurons, among whom he has this year baptized five adults and twenty-six children, in our chapel of Saint Ignace. These neophytes continue to distinguish themselves by their assiduity at prayers, and by great fervor in performing all the duties of a Christian life.

As for Father Bailloquet, he does no less good in the neighborhood of lake Huron, where he is at the [Page 69] head of a fervent Christendom. This is what he wrote me on the 24th of May, 1677: “God’s Providence has been pieased to sanctify us during the whole winter. Opportunities for practicing patience and charity have not failed us. Our Savages have been sick, and so have I. Many of them died, and God has not yet willed that I should be called to him. I visited in a canoe during the autumn, and over the ice in winter, the tribes scattered around lake Huron. I baptized thirty-five children; and, of all the adults, but one died to whom I was unable to administer the sacrament of penance or that of baptism.”

Father Dreuillettes governs the mission of Sainte Marie du Sault, where the Savages from all quarters land during the summer. Broken down by age, and worn out as he is by past fatigues and many infirmities, the good Father nevertheless labors with almost unparalleled energy. Thus seventy-five baptisms have been administered in this Mission within a year.

Father Charles Albanel,[3] who is superior of the Missions of Saint François Xavier in the bay des Puants, informs me of the success of his labors, and of those of our Fathers who are engaged in instructing the neighboring tribes. He writes me that the Mission of Saint François Xavier is, as it were, a center; and that, from time to time, the Savages gather there from all quarters, and come to pray and be instructed in the fine chapel that we have built there. His occupation in this residence consists in giving instruction to all who present themselves; and during the short time that he has spent there he has conferred baptism upon more than forty Savages. [Page 71] On the other hand, Father André has administered the same sacrament to more than one hundred Catechumens; Father Silvy, to about thirty among the Fire nation; and Father Allouez to a very considerable number among the Outagamis and elsewhere. so much fruit cannot be gathered without great toil, or without many dangers, to which the missionaries are continually exposed among these barbarous nations. Father André was nearly shipwrecked on two occasions; Father Silvy was also in similar danger. They have been ill-treated by the infidels, but all that is to them a cause for joy and triumph.

As the Illinois Mission is a dependency of that of the Outaouais, this would be the proper place to speak of it; but the account we shall give of the establishment of the Illinois Mission Will show what has occurred there. [Page 73]

Tadoussac Missions, to the east and north of

Quebec.

hese Missions comprise that of the Gaspésiens and Etchemins, that of the Papinachois, and that of the Montagnais and other Northern nations. Father Morain has charge of the first, Father Boucher of the second, and Father Crépieul of the third.

Father Morain, who has his residence at the Mission of the Good Shepherd near riviere du Loup, was compelled during a portion of the summer to seek his flock in the woods , — where in one day he baptized fourteen, whom he had already instructed and prepared for receiving that sacrament.

Father Boucher spent the winter with the Papinachois, who dwell below Tadoussac, which no missionary has yet done. The opposition that he encountered in carrying out the plans that he had made for the instruction of these Savages during the winter, leads us to think that the Devil opposed them, through fear of losing what he had won; for he not only made some abandon Prayer, but he even caused them to return to their former superstitions, to the extent of giving feasts which are a sort of sacrifice to the Devil. Although the Father saw all his plans thwarted by the faithlessness of those who were to take him to the Savages’ rendezvous, he nevertheless set out, although greatly weakened by a long illness, and by [Page 75] a great scarcity of food, which he had endured for more than three months. In the severest period of the winter, — without provisions, and without any bark to shelter him during the night, — after eight days of fatigue that no one can imagine without having experienced it, he reached the lake on which some Savage cabins were erected.

As soon as his arrival became known, those who were only twelve or fifteen leagues away came to him at once. The fervor of the older Christians, the regret of the erring ones, and the strong inclination for baptism manifested by several infidels, soon made him forget his past fatigues. He abode with them during the remainder of the winter, instructing them and administering to them the sacraments; and he came back with the consolation of seeing among them the foundations of a true Church, and with the hope of seeing it continue to increase.

Father de Crepieul tells me that he spent the whole of last winter in continual expeditions, seeking for strayed sheep. At the end of last summer, Providen