The Jesuit Relations and Allied Documents
—————
Travels and Explorations
of the Jesuit Missionaries
in New France
1610—1791
THE ORIGINAL FRENCH, LATIN, AND ITALI-
IAN TEXTS, WITH ENGLISH TRANSLA-
TIONS AND NOTES; ILLUSTRATED BY
PORTRAITS, MAPS, AND FACSIMILES
EDITED BY
Reuben Gold Thwaites
Secretary of the State historical Society of Wisconsin
COMPUTERIZED TRANSCRIPTION BY
Tomasz Mentrak
Vol. LXII.
Lower Canada, Iroquois, Ottawas
1681—1683
CLEVELAND: The Burrows Brothers
Company, PUBLISHERS, M DCCCC
THE JESUIT RELATIONS
AND
ALLIED DOCUMENTS
Vol. LXII.
[Page iii]
The edition consists of sev-
en hundred and fifty sets
all numbered.
No.________
The Burrows Brothers Co.
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EDITORIAL STAFF
Editor
Reuben Gold Thwaites
| Finlow Alexander
| Percy Favor Bicknell
Translators.
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| Crawford Lindsay
| William Price
| Hiram Allen Sober
Assistant Editor
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Bibliographical Adviser
Victor Hugo Paltsits
Electronic Transcription
Tomasz Mentrak
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Copyright, 1900
by
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all rights reserved
The Imperial Press, Cleveland
[Page ]
CONTENTS OF VOL. LXII.
Preface To Volume LXII.
9
Documents:—
CXLVII.
Lettre à ——. Jacques Bigot; Sillery, June 24, 1681
24
CXLVIII.
Lettre à ——. Jean de Lamberville; Onnontagué, August 25, 1682
54
CXLIX.
Lettre à ——. Jacques Bigot; Sillery, August 28, 1682
108
CL.
Lettre à Mr. de Frontenac. Jean de Lamberville; Onnontagué, September 20, 1682
150
CLI.
Assemblée tenue à Québec, dans la maison des RR. PP. Jes.; October 10, 1682
156
CLII.
Lettre à ——. Claude Chauchetiere; Sault St. Fr. Xavier, October 14, 1682
166
CLIII.
Lettre au R. P. Prouincial de la prouince de france. Thierry Beschefer; Quebec, October 21, 1683
190
Bibliographical Data; Volume LXII.
269
Notes
271
[Page vii]
[INSERT GRAPHIC HERE]
ILLUSTRATIONS TO VOL. LXII.
I.
Photograph of Joseph Sibbell’s statue of Catherine Tegakwita.
Frontispiece
II.
Photograph of Chauchetière’s oil portrait of Catherine Tegakwita.
Facing 176
[Page viii]
PREFACE TO VOL. LXII.
Following is a synopsis of the documents contained in this volume:
CXLVII. Jacques Bigot, who has been stationed during the past year at Sillery, writes a letter (begun June 24, and ended September 22, 1681), giving an account of that mission and its condition. During the past seven months, over sixty new savages have arrived at Sillery, most of whom are now baptized. They show great zeal in abstaining from strong drink, and in attendance at church services. Bigot considers these Abenaki converts, as a rule, very tractable and obedient; and says of them: “1 hope to have the Consolation of seeing the whole of that nation become Christian, if 1 am only given some assistance to have fields cleared for them, and to provide for a thousand petty needs which the savages cannot supply, although 1 do not allow them to remain idle.” Bigot finds them willing to work, and not so fondly attached to their superstitions as are most savages. He recounts the pious deaths of several converts. New arrivals of savages from Acadia are frequently occurring at Sillery. “As soon as any one arrives, they come to ask me for a picture of hell, to show it to him;” and then the best instructed explain it to him. These converts freely practice severe mortifications of the flesh, in which the Father is obliged to check their fervor [Page 9] A score of Indians arrive who have all been instructed in their own country by one Christian woman, a chief’s daughter. The Sillery Indians receive high praise for their fine voices and their devout manner of chanting the church hymns. These savages are little inclined to intemperance; “1 wonder that among so great a number of savages there are not 10 who give me trouble with regard to drunkenness.” Bigot acknowledges his obligations to the intendant, Duchesneau, in aiding his efforts to prevent excesses among his savages.
CXLVIII. Jean de Lamberville writes (August 25, 1682) an account of the Onondaga mission, where he has spent a year, after a two years’ absence. Upon his arrival (168 1), he finds the village in process of removal to a new site; the people receive him in friendly fashion. He excites their wonder and admiration by showing them a view of Paris and its environs, and recounting to them the wonders of the great City. Lamberville has to give a feast to the chiefs; but he induces the late Garakontié’s successor and namesake to join him in giving the feast, and to announce thereat his own profession of the Christian faith. This man, who has been “one of the worst drunkards of the village,” now surprises all the people by his temperate and Christian mode of life. Another chief, an old man, is converted; but the loss of his wife, and the ill treatment given him by others in his household, lead him to commit suicide; but the good missionary charitably hopes that the ignorance of this poor mari may “exempt him from damnation.”
Drunkenness is the great curse of the Iroquois. Lamberville states that in two months seven murders [Page 10] have been committed by drunkards. He mentions recent Iroquois raids into Maryland, where the savages have committed many murders and robberies; and into Illinois, whence they have brought 700 captives as slaves. A terrible picture of their ferocity is given in a few words: “They killed and ate over 600 on the spot, without counting those whom they burned along the road. They saved the children who could live without the Milk of their mothers whom they had killed; but the others were cruelly roasted and devoured. It is related that they tied living men and women to the stakes, and, as fast as their flesh became roasted, they cut it off, and ate it.” These fierce and arrogant savages are extending their raids in all directions, and have even begun to attack the Miamis, another Western tribe. Some captives from that tribe are burned at Onondaga, and are treated with even more than usual cruelty. The Fathers strive to save them from the fury of their captors, but in vain. By most strenuous and perilous efforts, they succeed in baptizing one of these victims, and later, under cover of the darkness, the others. In another case, they are able to save one man from the drunken rage of the victors; but it is at the peril of their own lives. Still again, they rescue one of the victims, who is suddenly snatched from their care by a party of brandy-crazed savages, tortured to death, and then devoured. The Miami captive saved by the Fathers is to be presented to the French governor, to help in patching up the peace between the Algonkins and Iroquois — now menaced by the warlike desires of the latter nation. Lamberville relates the crafty manner in which the more prudent of the Onondaga [Page 11] chiefs aid him to keep the captive. A Seneca chief having been slain by some Illinois warriors, all the Iroquois tribes are preparing to attack the Illinois, in order to avenge the murder.
Lamberville relates some cheering instances of the piety displayed by his Onondaga converts. Certain medicines sent him from France “have really worked little miracles here, in curing the sick.” As a result, “the care of most of the sick people in this very populous village has been confided to us.... and even the Jugglers have had recourse to us.” Those who have felt the effects thereof are Incomparably more docile in matters regarding their salvation than they formerly were.” An epidemic of disease has appeared in several Iroquois villages, which carries away many people — in one dwelling, seventeen persons. Carheil has been driven from the Cayuga mission by the fury of the drunkards there; and the superstitious savages ascribe the pestilence to his expulsion. He takes refuge with the Lambervilles at Onondaga; and the chiefs and people of that village receive him most kindly and hospitably. A curious specimen of Indian oratory is the speech made in welcoming Carheil, in which a vigorous denunciation of brandy is uttered. The Father has now gone to Agnié. A cornet in the sky causes dread to those who sec it.
CXLIX. This is Jacques Bigot’s report, for 1682 (dated August 28), of the Sillery mission. It is rapidly increasing in population: during the past month alone, “nearly one hundred persons have come hither.” Unfortunately, Vincent Bigot has recently been sent to another mission, and Jacques has a heavy burden of labor and responsibility; but [Page 12] he appoints an Indian convert as his helper, who bravely does his duty. These Abenaki converts are very regular in their church attendance and other religious exercises; and the children are daily instructed by native catechists. There are about 130 communicants. A notable feature of their Christian character is their conquest of envy, “which is the vice that gives me most trouble among the savages,” The chief penance imposed upon them by the Father is silence when they are slandered; “this,” he tells them, “is worth more than any mortification of the body.” He recounts, in considerable detail, his methods of instruction, persuasion, 2nd discipline. Next to their inclination to slander, he is troubled by their idle ways; but even in this he sees a gratifying change in many of his converts. They are influenced by his own example of constant industry, and by his admonitions to “offer their labor to Jesus Christ;” and he tells them that “while they are working the devil will not torment them.” They usually obey his orders not to go visiting the French settlers in the evening; and if any disobey, his catechist or himself goes to find such person, warning him to return to the village. He makes similar exertions to persuade them to avoid drunkenness — in many cases, with gratifying success. Bigot gives his correspondent information concerning several Indians in whom the latter had been interested. He also requests his friend to procure for him “some pictures of the Judgment, of hell, of purgatory, and of paradise,” which he finds very useful in his instructions. ‘ < Most of those who at the beginning left This mission, in order to lead a life with less restraint, have come back, and submit Like children.” [Page 13]
Bigot gives an interesting outline of his daily occupations. He compares himself to a Person in sole charge of a hospital; for one of the frequent smallpox epidemics has attacked the Sillery mission, and the Father must be nurse as well as teacher. His duties go even further — “to provide for marriages, and to make up quarrels.” He says of himself that he is “often so exhausted that he cannot hold himself erect when he wishes to say prayers.”
CL. Jean de Lamberville writes (September 20 1682) to Count de Frontenac, in answer to a letter sent him by the latter. The Father regrets that the governor has been unable to keep his appointment for a conference with the Iroquois tribes, who are preparing for a general onslaught upon the Western Algonkins. The Miami captives whom the missionaries have been striving to rescue (see Doc. CXLVIII. ante) are in imminent danger of death; the only hope for them had been in Frontenac’s personal influence. Lamberville vigorously depicts the dangers to which the French are exposed from the anger and fierceness of the Iroquois, who “are ready to fall upon Canada on the first occasion that shall be given them.” A rumor is current among the savages that Frontenac has been recalled to France; and Lamberville hopes to learn the truth when his messenger returns. He mentions his fear that some unknown person has been slandering him and his Jesuit brethren to the governor, and reminds him that all of the missionaries are doing everything in their power to further his plans and the interests of the country.
CLI. This is a résumé of the proceedings of a council at Quebec, which considers (October 10, 1682) the menacing attitude of the Iroquois, and [Page 14] endeavors to plan for the defense of Canada. The notables therein assembled are informed by the Jesuits and Sulpitians of events and tendencies in their respective mission fields. The council is unanimous in accusing the English of inciting the Iroquois to hostilities against the French. An interesting summary is given of the crafty policy and schemes of the Iroquois, which is thoroughly understood by the men here assembled missionaries, military officers, coureurs de bois, and fur traders. The slender resources of the colony are discussed, and a sudden expedition against the Senecas is proposed, with Fort Frontenac as the base of supplies. Supplies of provisions must be accumulated, and the habitants suitably armed; and, above all, aid from the mother country must be given.
CLII. A letter by Claude Chauchetière (dated October 14, 1682) gives an account of the mission at Sault St. Louis (removed hither from La Prairie). It is a picturesque and entertaining description of the rapids near the Indian village; the fatal accidents that have occurred therein to travelers; the farm at the mission, and the life of the Indians settled there; the Jesuit Chapel, and the religious exercises therein. This mission is steadily increasing, while similar colonies are diminishing, or are at a standstill; the Mohawks especially continue to migrate hither. Chauchetière has, besides his pressing and manifold duties to the savages, the spiritual charge of a hundred French families. The superior of the mission is Bruyas. “The austerities practiced by certain savage women” are described: “these would be admired in france, if they were known there.” One, although in delicate health, stands naked in the [Page 15] falling snow, on Christmas day — which nearly causes her death; others “made a hole in the ice, in the depth of winter, and threw themselves into the water,” remaining there while one “could say a rosary.” One of these, “who Feared that she would be found out, did net venture to Warm herself when she returned to her cabin, but lay down on her mat with lumps of ice adhering to her shoulders.” Both men and women have invented other like mortifications “for the purpose of tormenting themselves. . . . but we have made them give up whatever was excessive.” One of these devout women, Catherine Tegakwita, dies “with the reputation of sanctity;” her tomb becomes a shrine for pilgrims, and “wonders are worked Daily through her Intercession.” The use of iron girdles and other instruments of mortification is “Daily becoming more general.” In this the men will not let the women outdo them, and even ask for permission to torment themselves every day; but the Fathers will not grant this. The most devout among the women lead a sort of uncloistered convent life — among other self-denials, laying aside forever their gala-dresses. One of them has even entered the Montreal hospital as a nun. They care for the poor, who include nearly all the Indians of the place. The savages here are very pious, and lead virtuous lives; but the Fathers must constantly watch against the curse of drunkenness. The French themselves are to blame for this; “for, in order to strip the Savages to their Very Shirts, they follow them everywhere, to make them drink and become intoxicated.”
“War is blazing in The country of the Outaouaks;” the Iroquois have, as mentioned in previous [Page 16] documents, attacked the Illinois, capturing and killing great numbers. They threaten Canada, but it has thus far been safe. The costumes worn by the Indians of the colony are described by Chauchetière; and various peculiarities of savage life and ideas are mentioned.
CLIII. Thierry Beschefer, now superior of the Canadian missions, sends a report of their condition (dated October 21, 1683) to his provincial. He states that in these missions over 2,000 persons have been baptized within three years.
Beginning with the Ottawa missions, the tribes included therein are enumerated, and the stations which the Jesuits have established among them. The pious dispositions and customs of the Christian Indians at Sault Ste. Marie and Mackinac are described at some length. Superstitious and idolatrous rites are seldom openly practiced among them. A solar eclipse is, as usual, advantageously employed by the Fathers to combat the native superstitions. Nouvel has made various missionary journeys along the shores of Lake Huron and has found the savages of that region very friendly, and well inclined to the faith. Drunkenness had almost destroyed them; but the Father’s preaching has aroused them to strive against this vice. Albanel and André have done good work among the Wisconsin tribes, as also did Allouez before them; the latter is now evangelizing the Illinois and Miami savages, and has been able to abolish most of their superstitious fasts. Famine among them has caused him great suffering and hardship. A long and interesting account is given of Allouez’s labors, and of the methods which he employs to win these savages. The superior regrets [Page 17] the necessity of discontinuing the Illinois mission, on account of the hostilities waged in that region by the Iroquois, who desire to exterminate the Western tribes, Beschefer states the need of new missionaries for the West, since four of the seven now there are almost unfit, on account of age and infirmities, for active service; and, were it not for the services of the donnés, the Jesuits could not have maintained those missions to the present time.
In the Saguenay region are two mission Stations, with chapels, at the fur-trade centers. Most of the missionaries’ work must be done in winter, “and consequently amid fatigues that cannot be described.” The Winters there are so severe that navigation does not open until the middle of June; and the Fathers — follow the savages in their wanderings, sharing all the hardships and privations of their wretched life. Crépieul, Dalmas, and Silvy are the shepherds of these roaming flocks.
The Iroquois missions, although they do not involve such physical hardships, are “most fruitful in Crosses;” for those ferocious tribes have become so arrogant through their military success that “they consider themselves masters of the earth.” Moreover, they bear ill will to the French; and drunkenness is so prevalent among them “that it often makes their villages veritable images of hell.” The sufferings and dangers of the missionaries at such times are vividly depicted. Nevertheless, when these barbarians are converted, “it is difficult to find better Christians;” and the missionaries are able to report many baptisms. Lamberville has been especially successful — largely through the cures of sickness which he has effected with medicines sent from [Page 18] France. At Oneida, Millet has succeeded in inspiring his savages with great veneration for the cross; and all, even the warriors, unite in this devotion. He has conferred many baptisms, and his labors are, in the main, successful. The Mohawks are the most inclined to become Christians. Vaillant has baptized many of them, and they are continually migrating from their own country to settle at Sault St. Louis; as many as two hundred have done so within the last two years. One of Vaillant’s native helpers goes with his countrymen to war — not to kill and plunder, but to instruct those who will listen to him, and especially the captives who are burned; to baptize the children; and to prevent all the evil that he can. These pious duties he fulfills until he is killed by an ambushed band of Illinois enemies. The Fathers in the Iroquois country are able to baptize most of the captives who are there burned to death; “God’s providence seeks out these in their own country, and makes them come hither to find eternal blessedness amid the fires of these Man-eaters. The Fathers de Lamberville have obtained from the Captains of onnontagué that all captives shall be Taken to their chapel before being tortured,” where they are instructed, and usually baptized. Among these captives are some “Praying Indians” from Massachusetts.
The Iroquois colony at Sault St. Louis is a shining example of the religious attainment possible to these savages when they become converted to Christianity. “Their most shining virtues are devotion and charity.” Various instances of these are related, including mention of their penances and mortifications. Drunkenness is not allowed, and the elders [Page 19] of the village send some of the most zealous Christians to Montreal, when the trading-fleet comes down in the summer, to check drunkenness among their tribesmen. These men “reproach the French with this Criminal Traffic, and even often threaten them with God’s Judgments.” The chapel at Sault St. Louis is one night wrecked by a gale; the savages ascribe this disaster to their own sins, and weep there at. The leading captain offers his new bark cabin for a Chapel in place of the one destroyed; and he “considers himself the happiest man in his village, since he has the blessedness of giving a Lodging to Jesus Christ.” These Christian savages have, moreover, by their influence restrained their pagan countrymen from making war upon the French; and have even offered the governor 150 warriors, to fight against their own nation if the latter break the peace.
The Hurons and Iroquois at Lorette are equally zealous in God’s service, and charitable toward the poor among them. The same may be said of the Abenakis at Sillery — formerly a noted mission to the Algonkins, but broken up through their intemperance, which has well nigh destroyed them. The Abenakis have come in their place, and manifest “a docility surpassing anything that could be hoped for.” They, like the Iroquois converts, have undertaken to bring hither their relatives and friends from their native land, to receive the benefits of the gospel. Jacques and Vincent Bigot are in charge of them, and are most successful laborers. They have “received positive information from Acadia that the entire nation are thinking of leaving their country, to come and join their compatriots here.” At Sillery, [Page 20] too, drunkenness is a vice which hinders the missionaries, and is one “which the French endeavor every day to foster;” but the Christians do all that they can to prevent it among their people. The mission is daily increasing; and the new governor has granted these Indians a tract of land, situated on the route to Acadia.
R. G. T.
Madison, Wis., January, 1900. [Page 21]
CXLVII — CLIII.
Miscellaneous Documents, 1681-1683
CXLVII. — Lettre du P. Jacques Bigot. A Sillery, 24. Juin, 1681
CXLVIII. — Lettre du P. Jean de Lamberville. Donnontagué, 25e. Aoust, 1682
CXLIX. — Lettre du P. Jacques Bigot. A Sillery, 28. Aoust, 1682
CL. — Lettre du P. Jean de Lamberville à Mr. de Frontenac. D’Onnontagué, 20 Septembre, 1682
CLI. — Assemblée tenue à Québec, dans la maison des RR. PP. Jes., 10 Octobre, 1682
CLII. — Lettre Du P. Claude Chauchetière. Au Sault St. Fr. Xauier, 14e Octob., [1682]
CLIII. — Lettre du P. Thierry Beschefer, au R. P. Prouincial de la prouince de france. A Quebec, 21. Octob., 1683
—————
Sources: In publishing all of these documents, except Nos. CL. and CLI., we follow the original MSS. Preserved in the archives of l’École de Ste. Genevieve, Paris. For the text of Docs. CL. and CLI., we have had recourse to the original MSS, in the legislative archives at Quebec. [Page 23]
Letter of Father Jacques Bigot, respecting the
mission of the Abnaquis at St.
Missel de Sillery.
At Sillery, This 24th of June, 1681.
My Reverend Father,
Pax Christi.
Inasmuch as you consider that it will conduce to the glory of God and to the welfare of this mission, if 1 give an account of what passes in it, and of the piety of the savages who compose it, I do so in this letter — all the more willingly since it would be advisable to convince certain persons who are not very far from you that we are not without occupation here, or without obtaining some result therefrom. Since your departure, 7 months ago,[1] the mission has been increased by nearly 60 savages, of whom more than 40 have been baptized after having been instructed, and, in the case of the adults, after a trial of several months’ duration. Of all those to whom 1 have administered that sacrament, not five had been intoxicated; and the few persons who had fallen into that sin had done so to so slight a degree, and had manifested such regret for it that, after 1 had for a long time deferred their baptism, I could not in the end refuse it. All the relatives belonging to the Cabin of a woman named Margueritte have come from their country to receive the same grace. Of nearly 25 persons whom 1 baptized in that household, There was but one woman [Page 25] who had once been slightly intoxicated, and who on that account felt deep regret when she saw her three adult children baptized, without her securing the same happiness. 1 do not Think that there can be any fervor greater than that displayed by all the savages of This Cabin. As They who had gone to get them in their country had Begun to Instruct them in our mysteries during the Journey, as soon as they all arrived They Continually urged me to finish teaching them what was necessary. But As 1 had already many others, who kept me fully occupied, 1 begged That same Margueritte and her daughter, Named Agnes, whose piety and fervor are Known to you, to do so in my stead. They did it for a month, so assiduously that all these fervent Catechumens learned in that short space of time Everything that the older Christians knew. Margueritte’s Second son, seven or eight Days before being baptized, displayed the utmost fervor in preventing one of his near relatives from becoming intoxicated, As It was Night-time, and he was unable to inform me of the evil that was being done, He went with his brother, named Jean, into The House of the frenchman where his near relative was Drinking; and he pressed him so urgently to come out that, at last, He made him leave the wine and Return to his Cabin. But the same man went again the next Morning to get Wine; and, as the frenchman was inconsiderate enough to give him half a bucketful .of it, Margueritte’s son — to whom we have given the name of Estienne in Baptism — seized the bucket, spilled all the wine, and himself went, with his brother and his Nephew, to lay a complaint before Monsieur The intendant against The frenchman who [Page 27] had given that Savage an excessive quantity of liquor. My chief reason for admiring the fervor and piety of that household, consisting of 25 persons, was that they bore in the most Christian — like manner in the world The loss by death of two of their Young Hunters. One of these, Named Estienne, was ill when you left; and the other arrived a few days after your departure. Their deaths occurred at an interval of a month. When their illness was at its height, all Who belonged to their cabin wished me to speak to them frequently of the blessings of paradise; and They were easily imbued with the sentiments with which, 1 told them, Christians should be animated when their near relatives die after receiving the sacraments of the church. Estienne, whom grief at his illness sometimes caused to shed tears, manifested extraordinary joy when 1 told him that he must accept everything from the hand of God; and He repeated, in terms that deeply affected me: “Ah, my Jesus, may 1 see you in heaven after 1 shall have ceased to live On earth.” And He Never had any other sentiments throughout his illness. The other Young Hunter, who died before him, was baptized only 7 days before his death; and, although he was only 12 or 13 years of age, and had received no other instruction beyond that which 1 gave him during his illness, He showed, after He was baptized, that he was Glad to die. He was carried off suddenly by a great vomiting of blood. 1 had just left the Cabin when they came to tell me that he was dead. 1 had made him offer numerous acts of Contrition ever since he had received baptism, and he was a Child who had Never known evil. Nevertheless, admire The faith of the poor [Page 29] mother and The grandmother, whom 1 baptized 15 days after the death of their son, because 1 could no longer defer it for their consolation. They came to me saying: “We would not be afflicted at the death of our Child, if thou hadst administered to him extreme unction. Alas! we fear for him because after his baptism He manifested some Chagrin at His illness.” 1 reassured them, and explained to them what 1 had said some time before respecting the sufferings of purgatory. They could not refrain from Uttering, from time to time, Cries at The death of their son. But as soon as 1 entered their Cabin, they ceased to weep, and asked me as a favor to baptize them as soon as possible; while Those who belonged to their Cabins Joined them in making The same request tome. After 1 had had the body of the Young lad carried to the Church, and had withdrawn to rest myself, they came to inform me that Estienne also had just died. They really Thought that he was dead, but it was only a swoon. He recovered consciousness, and told me that he was prepared to die if God willed It, and that he wished to receive the last sacraments. 1 Confessed him, and administered the viaticum and extreme unction. He lived 3 weeks longer, expecting death at every moment. 1 was compelled at that time to go into my retreat. 1 would gladly have deferred doing so, because that poor savage assured me that he would never see me again. My brother[2] assisted him at his death, and caused him to make all the acts, which he did while expiring in the easiest possible manner. His grandmother and his mother — who, as you are aware, tenderly loved these Young Hunters — Regarded As a great sin the Cries that Their [Page 31] sorrow caused them to Utter from time to time, and they came to me of their own accord and said: “Yes, we Believe that our son, after dying in so holy a manner as he has done, is happy in Heaven. We do what we can to restrain our tears, by thinking of his happiness. But sorrow often overcomes us for a moment.” 1 shall say nothing further respecting the virtue of these two women, whom you know better than 1 do. They Continue their practices of devotion and mortification; and When other savage women, who are not yet so virtuous, sometimes scoff at their devotion, and even offend them by some slander, they content themselves with coming to ask me what remedy they should employ to stifle the Inward resentment Caused Them by Those slanders and railleries. It is not only these two women, as you know, who are animated by such noble sentiments. Tekwerimat, our Captain, françois Xavier, and several others whom you saw here are always animated by the same fervor, and influence the whole mission by their example. They Themselves are so regular in their devotional exercises that, whether the missionary be or be not here, They say their prayers of their own accord, in the Church and in The Cabins, at the hours that have been indicated to them, and at others that they have themselves appointed through their own devotion. We hardly ever go into the Church during the Day without finding some savage at prayer; and we see many more now than last year, because the mission has largely increased in numbers, and those who have come here have followed the example of the others to a degree that astonishes me. 1 have had some trouble this year, although 1 am in a Place where [Page 33] There is not Much to suffer as regards The Body, — except during certain short expeditions, from time to time, night and Day, winter and Summer. But 1 must admit that we are amply rewarded for all our trouble when we see people who are regarded as savages so capable of pious sentiments as are most of those whom God sends me in this mission. 1 have just baptized, this morning, an Abnaquis man and woman after three months’ instruction. You cannot Conceive the ardor with which They awaited that grace. The woman had come from their country in a state of intoxication, and had on another occasion fallen into the same sin. When 1 showed her that This was not the way to obtain baptism, she learned to be devout in the manner that you, while You were here, had seen the most fervent Christian women adopt. Not one of them has been discouraged because we deferred administering baptism to them. There was a rumor of some disturbance, which 1 at once endeavored to check, as gently as 1 could, so as not to spoil anything by being too precipitate. Some evil-disposed persons told me that all those people would return to Acadia if They were treated thus. After showing consideration for the minds of those whom 1 had to humor, and Justifying my own conduct, I declared that 1 was not detaining here any one in order to make of Him a Christian in spite of himself; that Those who did not desire to be Christians, or who would not give up drunkenness, would give me pleasure by going away; that 1 was not anxious to have a large number of savages, but to have savages who would choose to be Christians. Not one person went away. The two savage women who bear The name of Jeanne Preserve [Page 35] an admirable modesty and purity. They continually wish me to remind them of God, and 1 assure you that 1 have no difficulty in believing What you said to me last year respecting these two — that there are few persons, even in religious orders, who better regulate their inner life, who better discern all that passes within their hearts, or who explain themselves better to Those who Guide them, than they do. A woman named Catherine Continually practices patience, for she passes hardly a moment without suffering. When this poor woman feels any regret with regard to her illness, or the harshness with which her husband treats her, she accepts it with admirable resignation, and at once comes to ask me what she should do to drive away Those Regretful thoughts; and whether we will let her practice Continual mortifications, in order to make atonement to God for The sins that she thinks she Commits by not repelling them promptly enough. 1 say nothing unusual, For This is her ordinary subject of conversation when she comes to ask me to instruct her. Since this relation has been begun, several other savages have arrived who have come to dwell here, — For 1 do not Count as belonging to the mission those who stay here only a month or two, but who, nevertheless, are sure to give us occupation. Many others are also expected, who will soon come from Acadia. Several hunters, one of whom 1 recently baptized here, have, moreover, gone to get some of their relatives. 1 hope to have the Consolation of seeing‘ the whole of that nation become Christian, if 1 am only given some assistance to have fields cleared for them, and to provide for a thousand petty needs which the savages cannot supply, although 1 do net [Page 37] allow Them to remain idle. 1 am very well satisfied with the ardor that they have displayed for work during the whole of this year, to save themselves from the privations that I could not Avert, because 1 had so many new people to care for, and The trop was a very poor one last year. A great many savages have died in this mission. Some old savages, both men and women, who hate Christianity, have represented to the christians that the reason why so great a number of them died at Sillery was, because they prayed. Our Christians laughed at such a warning, and They have often made me smile at it. They no longer change Cabins at the death of a person, as they used to; and 1 make them give in public the articles Left by the Savages when they die. A woman who had lost Her only daughter not only gave me her handsome robe when she died, to be sent to Lorette, and to have the Hurons there pray to God for her; But this truly Charitable mother herself removed one of the garments that she wore, and begged me to add it to her daughter’s, in order that still more prayers might be said for her. This daughter had been Continually ill for two months of The winter at the house of a frenchman. She Earnestly requested her mother to bring her back as soon as possible to the place where 1 was, in order that 1 might Instruct Her and administer to Her the sacraments. She received the Viaticum as her first Communion, and she died with profound resignation to God’s will, without any attachment to life, Which greatly astonished me in a savage girl of her age. We have already written you some Account of the very Christian death of the Old Captain yambekount. 1 had Never hoped, any more than You [Page 39] had, that a savage so attached to his juggleries and to drink as this one was, would have submitted at lad. But a holy person, who is truly zealous for the conversion of the Savages, to whom 1 spoke of this old man’s disposition, so earnestly commended to the Blessed Virgin his conversion, by making some promise to her, that, as soon as that person had done what had been promised, a perceptible change took place in the old man. He now Felt so great a desire to see Jesus in Heaven that he said this prayer almost continually: “Ah, Jesus, may 1 see You in heaven.” He Urgently asked for baptism, which he received before his death; and He repeatedly told his wife — who was the only person who could make herself heard By him, because he was exceedingly deaf — to speak to him always of God. This she did Constantly Until the last moment of his life, and after his death she displayed very great fervor in praying to God for him; and she has continued in this fervor for the past 6 months.
Some time Ago, God did not permit another Savage, named Joseph, aged 9 or 10 years, to die without confession — although, from all appearances, it seemed as if he must do so. 1 was going to Quesbek to obtain admission to the hospital for two of my savages who were sick, and whom 1 had placed on a train. My intention was to sleep at Quebek, and 1 had already gone half the distance when a furious gale arose, accompanied by so much Snow that neither men nor Dogs could advance a step. We had to make up our minds to return to sillery. 1 went from there to the woods to visit my savages. 1 found This Young savage very low. 1 Confessed him without delay; and when 1 afterward took the [Page 41] Holy oils to him, 1 found that he had just expired. So great is The disinterestedness of our Christians, notwithstanding their great poverty, that many who come to me to be Instructed sometimes manifest reluctance to receive what 1 wish to give them, although 1 know that they are suffering from hunger. Others, who are in somewhat better circumstances, have come to beg me to send the more needy ones to their cabins for relief. Moreover, There is nothing on which 1 lay greater stress, when 1 instruct them and wish to baptize them, than to seek only God and the road to heaven. But, after 1 have formed Their minds a little, 1 do not fear to represent to them that the country in which They lived is much better than This one with regard to food, to hunting, and to fishing; but that, on the other hand, in that land they are not Christians, and they know not Him who has made ail, and that, after becoming thorough drunkards, they go thence forever into the fire wherein the wicked burn. As soon as any one arrives, they come to ask me for a picture of hell, to show it to him. 1 give it, with some others, and the best instructed explain them; 1 often content myself with listening to them. 1 have induced them to say almost continually This prayer to Our Lord and to the Blessed Virgin: “Jesus, may 1 see you in Heaven; may 1 Never be damned. Keep me from anger, from evil speaking, and from drunkenness. Save me from the evil spirit, ’ ‘ — And the same prayer to the Blessed Virgin. They very willingly practice this brief exercise, Many who had on some occasion given way to anger came to ask me for permission to practice some austerities, that they might obtain grace to repress their anger. [Page 43] Nevertheless, when They are inclined to slanderous talk, 1 generally Content myself with sending them before the blessed Sacrament, to say to Jesus and Mary The short prayer that 1 have just mentioned; and They noticeably correct themselves of their faults. Moreover, when They obtain permission to practice mortification, They treat Their Bodies so harshly that 1 have been surprised at it, and have often been alarmed at the Blows of the discipline that 1 have heard when they had withdrawn secretly to some Spot remote from the cabins. 1 have found some who were weakened by iron Girdles, — one especially, who is the wife of the Captain. Not knowing what made her 31, 1 compelled Her to tell me. She admitted that it was an iron Girdle which she had been permitted to wear, and which she had again put on that day. She accepted like a Child everything that was said to her, although she had been, at The Beginning, probably one of the most violent and most arrogant.
1 Leave untold a great many especial actions of certain fervent Christians, to tell you what Joy 1 felt yesterday (Which was the vigil of The exaltation of the holy Cross) at The arrival of some twenty Savages who manifested to me The ardent desire that they had to receive Holy baptism. Among Them was the most noted of all The Captains of their country. They had all been Instructed, and especially That Captain, by one of his daughters Named Susanne; she was baptized 2 years Ago, and returned almost immediately to their country, to follow her husband. This woman arrived yesterday with all those whom she had Instructed. Previous to her arrival 1 had been told admirable things respecting the fervor [Page 45] that she had displayed in their country in Instructing all the people, — giving no rest, especially to her kindred, until they had learned all the prayers. When 1 notified Them for the first time to come to prayer, 1 told Them that, although they were not baptized, 1 permitted Them to enter the Church. They all uttered a Joyful exclamation; and 1 assure you that at that moment 1 cast my eyes upon certain individuals who gave very evident proofs of the piety with which they had been Inspired. My brother, who was delighted to see such holy dispositions in recently-arrived savages, said The prayers, and made all our savages sing as devoutly as they could, to inspire the New-comers with great respect for our religion. The prayer lasted over half an hour. 1 briefly interrupted it two or three times, and added a few words of instruction which 1 deemed suited to their capacity. 1 did not observe a single person turn his head, or rest against the benches, or squat upon his knees, as The Savages generally do. When the prayer was ended, They all withdrew to the Cabin of a devout Christian woman, where the most fervent of our men began to chant the litanies of the Blessed Virgin. Then They once More began the prayer, which they caused the new-comers to repeat without my saying a word to them about it, for they had said it in the Church not 3 quarters of an hour before. 1 have endeavored to maintain the practice established among our Savages, of saying their prayers Slowly and distinctly; and They have so thoroughly Instructed one another in this manner of praying, that from the evidence of all our fathers, — and chiefly of those who have seen all the different savage nations, — There have as yet been none who [Page 47] have prayed as devoutly as these. Our fathers also attest that they have never heard finer voices; indeed, many of these are very melodious. When we Begin to teach Them an air, They are impatient to teach it to One another. They sing it Continually, even while at work. Yesterday Also 1 had another cause for joy, on seeing the fervor displayed by a woman in teaching Tekwerimat’s sister, who manifested some reluctance to come to The church. She told her that she should not hesitate so much to give herself to God; that she should at once begin to pray She talked with her for a quarter of an hour about our mysteries, in a manner that gave evidence of extraordinary piety. What most pleased me was that, when that fervent woman of whom 1 speak arrived here, this other gave us reason to apprehend everything — both on account of her arrogant temper, and because she is the mother of the girl whom Joseph had married in Acadia, although he was already married here. When the mother and daughter came here, after 1 had spoken to them as gently as 1 could, and, on the other hand, had explained to Joseph the great sin that he had committed in taking another wife, they were greatly surprised when 1 told them, with Joseph’s consent, that the marriage could not hold good any Longer. They told me, Nevertheless, that in order to be baptized and to give themselves to God, they would consent to the separation; and they are now among those who give The best example in our mission.
1 would be very glad if You yourself would mention the excellent sentiments of piety that you observed in the works of this mission, in order that in France they might know to some extent that to teach the Savages is not an ungrateful task. A [Page 49] woman Named Jeanne came to me some time Ago, with her sister, and placed in my hands some ornaments that they wear on their clothes. They told me that they well knew that Christian women should not be fond of such trifles, and that they would not take Them back. Jeanne, in particular, begged me to have a dress with a border of gold braid changed for a plain one for her. But the most admirable thing about these two sisters is that, although they are naturally very irritable, 1 may say that they strive Unceasingly to conquer themselves. The Younger one gave very evident proof of it three months Ago. For, when she was struck and ill-treated by a frenchman who was in our room, — although at first she protested to me that she would Never again set foot in the Place where such Shame had been cast upon her in being struck by a mari, — two Days afterward, when 1 represented to her the danger in which she placed herself by nursing such feelings of hatred, she herself resolved to be the first to approach that frenchman and she relinquished all her resentment. 1 Write these things as they occur to me, for 1 have no time to put them in order. A savage Named francois Xavier behaved in the most Christian manner in the world, while spending The winter with some frenchmen who wished him to go Hunting with them. They could never get him to commit the slightest excess in drinking, although they continually invited Him to divert himself; and at the appointed hours He did not fail to assemble his family, to say their prayers. This they all did, with so much piety that the french with whom he was have admitted to me that it would have caused shame to most of the french. There is nothing more usual than to see savages, both men and women, come to [Page 51] beg me to prevent the french of our district from giving them excessive quantities of liquor; and 1 admit that, although 1 have had a little trouble in this respect, I wonder that among so great a number of savages There are not 10 who give me trouble with regard to drunkenness. 1 may tell you that in this matter 1 am very much indebted to Monsieur Du Chesneau, our Intendant. He has been of very great assistance to me in preventing excesses among my savages, and has always listened to me very favorably When 1 have represented to him the faults committed in this respect by some frenchmen, whom he has at once sentenced. Thus, to make An example, He caused some Savages who had become intoxicated to be imprisoned; 1 did not oppose it. Only four savages suffered for the others; and 1 represented to all of them that he acted thus merely through The affection that he had for all the Abnaquis, whom he wished to see good Christians. They yielded to this argument, and yesterday again (21st of September) They received The harangue that 1 delivered to them at a great feast. Therein, after announcing to them the express orders that Monsieur The intendant had just received from the King to treat The savages Like the french, and to punish The french who dared to strike them, 1 added that The King was very anxious that they should Avoid intemperance. The two Captains, who delivered harangues after mine, urgently exhorted all Their people to do what was desired of them. The little Leisure allowed me by this mission, as well as by the two parishes of french under my care, compel me to end my Letter here. 1 commend myself to your Holy sacrifices. [Page 53]
Letter of Father Jean de Lamberville, respecting
the Iroquois mission at Onnontagué.
From Onnontagué, this 25th of August, 1682.
My Reverend Father,
Pax Christi.
Providence having granted me the favor of returning to this mission — where 1 have had the consolation of spending the year with my brother, and of sharing with him the little troubles connected with our occupation, — 1 begin once more to Inform Your Reverence, as 1 formerly did, of the chief events that have occurred here.
On my arrival, 1 found the Iroquois of this village occupied in transporting their corn, their effects, and their cabins to a place 2 leagues distant from their former residence, where they had dwelt for 19 years.[3] They made this change in order to have their firewood in convenient proximity, and to secure fields more fertile than those they were abandoning. This is not done without difficulty; for, inasmuch as carts are not used here, and the country is very hilly, the labor of the men and women, who carry their goods on their backs, is consequently harder and of longer duration. To supply the lack of horses, The inhabitants of these forests render reciprocal aid to one another, so that a single family will hire sometimes 80 or 100 persons; and they are, in turn, obliged to render the same service to those who may request it [Page 55] from them, or they are freed from that obligation by giving food to those whom they have employed.
On my arrival, 1 received the compliments usually paid to those who come from a Distance: and 1 had to answer many curious propositions put by those who questioned me. 1 saluted The notable men of the village by means of The presents that 1 gave them, in public and in private. 1 exhorted them ever to maintain peace with the french; to Embrace The faith; not to cause me any Annoyances through Their drunkenness; and to give me liberty to baptize the dying in the Cabins, and the captives destined to the fire.
1 showed Them a Topographical view of the city and Environs of paris, with the portraits of the five principal personages in the Kingdom. They admired the skill of the Europeans in Representing persons to the life, One of them asked me whether, when those whose portraits 1 showed them died, their images did not also close their eyes. They could not gaze sufficiently at the vast Extent of paris. They lost themselves in counting the streets. They were surprised that houses should be built on stone bridges, under the arches of which passed boats, laden with all Sorts of articles necessary to life. They could not understand how, for the subsistence of so large and so populous a town, everything came to it from all sides in such abundance, by land and by water. The Louvre; the Bronze horse;[4] the King’s house, and those of the great; the general hospitals; the number of inhabitants; the rare animals Brought from various parts of the world, that are to be seen there; the superb Churches, in which 3 or 4,000 persons pray to God; the Cemeteries; the Colleges, where 5 or 600 persons lodge [Page 57] in the same house — these are great marvels in a country where people know almost nothing.
The elders and the warriors severally replied to my presents, each by three other presents, that they were rejoiced to see me again; but that, after all, they felt pity for me that 1 had again left my own country in order to subject myself to their miseries; they said that they plainly saw by this, that we had a high regard for the faith, But that the Europeans opposed great obstacles to it by the continual sale of brandy, which Alienates Minds from it, and causes many evils: that we should not Weary of calling them to the faith; that some would Listen, and that their children would be more docile than they were.
They added that no opposition would be offered to the Baptism of those who might wish to receive it; that, as regards the baptism of the Captives, the drunkards alone might raise obstacles to it; but that 1 knew very well that drunkenness was at present an evil without remedy among them, and that it ruined everything.
Before leaving The old village, we baptized two female gannaouen Captives, Brought from merrinlande [i.e., Maryland];[5] they were led by their executioners into our Chapel, where we were given abundant Leisure for Instructing them. They were burned as usual, at a slow fire, with heated irons, and were afterward eaten.
1 could not avoid giving a feast, in return for my welcome; but, in order to turn this feast to some use, 1 induced a Captain of note who has taken the name of the famous Garakontie, to hold the feast with me, — in order to declare publicly that, in resuscitating his brother’s name, He also embraced his [Page 59] faith and his morals; and that, like him, he renounced drunkenness. This he did, to the great Edification of the Christians and the Astonishment of the Infidels, when they observed that he himself begged the guests, who were present in great numbers, no longer to invite Him to the brandy feasts, since he openly professed christianity. He prays to God every Day, with great assiduity; and all are astonished at seeing that one of the worst drunkards in the village has been able to abandon his habits, and to refuse, as constantly as he has done, all who have urged him to drink.
Since we have been in this new village, we have secretly baptized over 50 children, most of whom have died. We have also consecrated our Chapel by the baptism of sixteen persons, some of whom are adults, who have there received that sacrament with solemnity.
An old Captain, who still retained his rank among the leading men of the Village, was of their number; but most unfortunately He died. 1 had Known him for 12 years. He always inveighed against Christianity on all occasions. God had, 2 years before, taken away from him his wife; father bruyas had succeeded so well in Acquiring an influence over her that he had baptized her, and made her end her days in a very Christian manner. Her husband, who loved her dearly, Thought that he could not better manifest his affection for the deceased than by becoming a Christian, like her. He prayed to God very constantly for two years, and had himself Instructed in our mysteries. After he became a widower, He was at the mercy of an old woman, and of two other women whose lives He had formerly saved, and [Page 61] whom he had adopted in the place of his deceased sisters. Those Slaves were not grateful for the kindness that he had shown them; they stinted his supply of Fuel and provisions. This caused him vexation, that was all the keener because he remembered that He never, during his wife’s lifetime, lacked anything. He took the resolution to rejoin her as soon as possible; He frequently went to visit her grave, two leagues from here; He concealed his designs from us, and very Earnestly asked us for baptism. A two years’ Trial was sufficient for us to grant him that favor. Of his own accord, he recanted all the evil that he had formerly done, and all the slanders that he had uttered against those who embraced The faith. He prayed aloud to God to pardon the great cruelties which He had practiced upon the Captives, and to forget all the sins of his past life. He wished me to say the same prayers to God for him. He received baptism with an outward appearance which gave reason to Believe that he thought of anything rather than causing his own death, that he might the sooner go to heaven to see his wife again. He had a swollen Cheek, which they persuaded him was the effect of the pretended sorceries of certain half- sorcerers or jugglers of the country. This, Added to the bad treatment that the women of his Cabin made him endure, induced him to put an end to his troubles by death. He asked me, on one occasion, whether christians who were tired of life were not permitted to strangle themselves, so that they might the sooner go to the land of the blessed souls. 1 said to him everything that 1 considered fitted to dissuade him from so detestable a purpose, but He always thought that he could abandon life, which he looked upon as [Page 63] something of which He could dispose; and on the very next night He hanged himself, at the same Spot where He usually slept. The women who had been the cause of his vexation were Awakened by some noise that he made, and Immediately hastened to the miserable man; but it was too late, for, after they had untied the rope, He expired in Their hands. The whole village was horrified at this act. God alone knows whether gross ignorance, and the fixed idea — that he had that we can take our own lives, may have exempted him from damnation. My brother had Instructed him very carefully.
A poor blind Old man, nearly a hundred years old, who had formerly been baptized by Father Bruyas, — seeing that he was repelled by his relatives, and continually exposed to the fury of the drunkards, — Weary of his misery, and knowing not where to take refuge to be at rest, or to procure food, was found dead. There are various opinions regarding him. 1 made him pray to God, every sunday, in his own dwelling. He listened very willingly to the short Instructions that 1 gave him. He stated positively that he would not do like him of whom 1 have just spoken, who had wandered from the road to heaven when he had almost arrived there.
There are here several old men and women who are very miserable as regards the Body, but who seem to have the faith, and who pray much to God. Their extreme necessity compels us to console and assist them to the best of our ability. We exhort their relatives not to embitter their minds. Our great poverty opposes many obstacles to the desire that we have to relieve somewhat their wretchedness.
Drunkenness generally causes great disorders [Page 65] among the Iroquois. It corrupts their morals; it nourishes pride; it Introduces the Liberty of killing or beating, with Impunity, those against whom they have any spite. 1 Count seven who were murdered by drunkards in two months. A Christian woman, whom 1 had formerly baptized ten leagues from here, was among that number. While intoxicated, They exhort one another to that spirit of war and cruelty which makes the iroquois terrible throughout North America. In merinlande They killed several englishmen, whose dwellings and storehouses They pillaged, as well as the barns filled with tobacco, which constitutes all their wealth. They have come back with slaves loaded with clothes and booty, after living at their will in the houses of the english, where They ate their cattle. This is the 3rd time that the english of merinlande have come to talk with them at Albanie, a town of new York. They beg them by presents not to continue their massacres and pillage. They have been asked for six hostages and 500 beaver-skins, which they value at 8 livres each, to repay the poor english for the losses that they have caused them. Finally, the Latter have forbidden them, on pain of having war declared against them, to kill in future the people of the tribes who are their neighbors. 1 have heard the Iroquois say here that they would give The English nothing of what they asked, and that they were ready to fight them.[6]
But the greatest evil done here by drunkenness is, that its consequences Utterly estrange the savages from christianity. Nevertheless, God has in the midst of this babylon good people, who profess the faith. You may Judge that great perseverance and great graces from heaven [Page 67] are needed to protect them from the general corruption.
Fifteen, among both those who had been christians for some years and those who Embraced Christianity only at death, have died with manifestations of piety which give us very good reason to hope for their salvation.
1 went as Far as 20 leagues from here by land, to baptize a dying Child. When 1 reached the place where the sick one was, 1 learned that he had been Embarked 2 hours before to go to die in the Village. When 1 returned here, 1 learned that my brother had been more fortunate than 1, for He joined him by another road leading to the place where they disembarked. He baptized him, and two hours afterward the Child died. My brother has, by his diligence and zeal, also opened the gates of heaven to several, both adults and children, who were at a distance of one or two leagues from this place. 1 baptized another who was very ill, 14 leagues from here, but God was pleased to restore him to health.
1 cannot forget the noble action of a Christian woman, who has recently returned from the Christian Colony at the saut on this side of Montreal. When she found herself annoyed to an extraordinary degree by some drunkards, She broke in pieces a great earthen jar containing their brandy, after reproaching them with their Indifference to their salvation. One of them, who was furious with anger at the sight of his brandy spilled on the ground, said aloud that we should not survive so great a loss caused by a Christian. About midnight he ran to our Lodging; He furiously entered the Chapel, and, after aiming at my brother a pistol, without effect, [Page 69] grappled with him. 1 came to his assistance, and we disarmed the man; but, as He did not cesse his insolent acts, The Christian Iroquois woman sent for the drunkard’s father, — who, as well as his son, was intoxicated, — to remove him from our Chapel. He entered it, with another man; He snatched an iron rod and a stone from his son Who wished to cripple us with them. The son’s whole fury turned Against the father, whom he Shamefully dragged by the hair, while showering blows upon him. We had great difficulty in making him loose his hold. This action had a good effect; for when the Christian Iroquois woman saw the danger to which she was Daily exposed, she resolved to leave this land of malediction, and to return to the saut, where the faith flourishes and Daily increases.
The great success that God is pleased to grant to the weapons of the Iroquois makes them very proud, brave, and enterprising. Last year they Brought 700, Illinois captives all of whom they keep alive. They killed and ate over 600 others on the spot, without counting those whom they burned along the road. They saved the children who could live without The Milk of their mothers whom they had killed; but the others were cruelly roasted and devoured. It is related that they tied living men and women to the stakes, and, as fast as their flesh became roasted, They cut it off, and ate it.
Six hundred men, women, and Children of the nation of the chats, near Virginia, surrendered voluntarily, for fear that they might be compelled to do so by force. They Bring prisoners from all parts and thereby increase their numbers. They are beginning to attack some of our allies called the Oumiamis, [Page 71] a nation of the bay des Puants; and They have already burned 6 or 7 of these, Without counting those whom they have massacred. The killing of one of their people, They say, through treachery, by an Oumiamis, will cause their ruin. Three of that tribe were Brought here some Days ago, whom it was Impossible to save from the fury of the drunkards. No one would Undertake to Bring them to the chapel before they were burned, through fear of being beaten by the drunkards.
They were treated with great cruelty, even by those who had not been drinking. 1 tried to save them from the hands of those rioters but in vain; for, as soon as 1 proposed it, 1 was told not to say another word about it, and that as the anger of the drunkards was so great 1 would do well to withdraw. Hardly could they be prevented from tearing the prisoners into pieces on their arrival and only The prospect of the greater torture that was being prepared for them induced the Iroquois to restrain their fury. 1 nevertheless made an effort to save one who followed the others, in order that, by restoring this captive to Monsieur our governor, we might still honorably arrange matters, — which are tending to a war against the french, unless God intervene.
He was given to a Christian woman in the place of her son, who had been killed the previous year in the war against the Illinois. Her relatives, who were poor, at Once told her that she must deliver him up, because, as she had no clothes to give Him, to save his life would bring her shame; that moreover, if she saved him, she would be the laughing- stock of the village, and would pass for a woman who had No pity for her son’s manes. 1 went to her and [Page 73] represented to her that the christians adored a God and a Jesus Christ who was full of mercy; that she must have pity on this wretched captive, if she wished God’s mercy to be manifested toward Her. She consented very willingly, but the lack of clothing wherewith to cover him seemed to her to be an Insurmountable difficulty. 1 had thus opportunity to offer her some clothes that madame The marquise de bouché had given me at paris, for such emergencies. On hearing my offer, she gave me her word that his life would be spared. We at once sent off a captain of note, one of my friends (whose nose has been bitten off by the drunkards), to stay the violence of those who might seek to ill-treat him at The entrante of the village; but He himself was beaten and dragged by the hair, and compelled to abandon the prisoner. Nevertheless, he took Courage once more; and, with the assistance of some of his comrades, he succeeded in Bringing him to the dwelling where we awaited him.
We thought that he was in safety there, but the drunkards were informed that we wished to save him. They burst into the cabin, and, in the presence of the Christian woman, near whom He sat on a rush mat, they tore off his nails; they crushed all his fingers with their teeth; They cut off the half of one hand, and They bit off his ears, which they at once swallowed, quite raw. On my return, 1 was much Surprised to find him in a state that you can better imagine than 1 can describe. They tried to drag him outside, to join the other captives who were going to their death-feast, consisting of two boiled dogs — whereof, according to The Custom of the country, they did not get a taste [Page 75]
When 1 saw that this poor captive was about to escape me, 1 begged him who had defended him to amuse the drunkards, while 1 went to get the woman who served as my Interpreter, and whom 1 had told to meet me, in any case, at a certain Spot where 1 was to find her. But she was afraid to show herself, and therefore hid. Having at last found her, and seeing that her dread of the drunkards made her remain Motionless, 1 took her by the arm, and, pushing her through the crowd, 1 drew Her, all trembling, near the captive. It was then no easy task to instruct him and make him pray; for a drunkard, more cruel than the others, came in and would have entirely Prevented me from doing so, had he not been flattered by the attentions of the same Captain who was amusing the drunkards. The poor sufferer received baptism, in full view of all who were present, after which He was taken to join the others. 1 Followed him, to make them participate, if possible, in the same grace which he had just received. The crowd and the insolence of the drunkards were so great that, in order not to have the kettle containing the feast overturned, the captives were taken to another place, where There were nearly as many drunkards. The latter began to quarrel among themselves about their bravery; and this gave me an opportunity of approaching the captives, who were kept hidden in an obscure comer by him who had taken care of them. There, under favor of the darkness, baptism turned them into children of Light. These poor victims several times named and invoked Jesus Christ, whom my Interpreter had just announced to them. They lifted their mutilated hands to heaven; and these good people covered me with blood, by [Page 77]
dint of caressing me and giving me proofs of their gratitude. 1 gave Them in secret two or three prunes to eat, to allay the thirst from which they suffered after losing so much blood; for, besides what 1 have related above, very deep Incisions, of the Length of a cubit, had been made upon their bodies. They died like Brave men, and uttered not a groan, except when Their sides and their eyes were burned or when some finger not already fractured was broken.Three Days afterward, they brought a captive woman who had been taken with the others. She endured the same tortures; she received the same grace of baptism in the Chapel, whither she was led by two warriors and by an old man of note. These are all people whose good services, as well as those of my Interpreter, We must acknowledge. We must, also, have for friends the greatest drunkards, the most cruel and most brutal men, because they can oppose many obstacles and do much harm, on occasion. And, as The village is the largest one in the Iroquois country, It is not without difficulty that we avoid offending the minds and win The friendship of so many people.
Hardly Is this butchery ended when we hear from afar Koué, Koué, Koué; these are shouts of rejoicing and victory, which denote the coming of as many Captives as the number of times that they are repeated. In fact, these were 3 more Oumiamis, whom another band of Onnontague, who had been away for a year, were Bringing with them. This was a fresh cause of rejoicing for the village, at seeing that the death of one of their people had been Avenged by the capture of several slaves. [Page 79]
1 at once held a little council with 3 of the most notable persons; and represented to them that to seek to exterminate an entire nation that had the friendship and esteem of the french, was to carry too Far their resentment for the death of one man. Then 1 was told that these were neither Algonquins nor Outaouates, who alone were comprised in the number of our allies; But that, if 1 wished to do anything for the captives, 1 must win The head of the family of Those who were bringing them in. They added that, while 1 should be speaking to him, they would go to meet the victorious party, in order to warn them to bring the Slaves by a different road from that by which the rioters and drunkards expected them. The Head of the family, who is a catechumen, consented to everything that we asked of him; and, when we went out together on a height, we saw that a crowd was going toward his dwelling. He hastened thither at once. It was The youngest of the three Captives who had been brought to his cabin by a secret road. But when he saw that he could not defend him against the violence of the drunkards, and as he knew that 1 wished, with some Justice, that he should be spared, He brought him to our house. When 1 perceived this from the place where 1 was, 1 hastened thither, to prevent as far as 1 could this captive, who had not yet been given to any one, from being injured. 1 could not arrive in time to save a finger-nail that was torn out at our door, without its being possible to defend him. For both the drunkards and Those who were not Drunk at once assailed us; and, to satisfy them, It was necessary to make him sing according to custom. Among Those who had entered, both drunkards and [Page 81] others, there were some of our friends who had authority, and who helped us to resist those who Wished to cut off his fingers and to beat him. We were greatly Embarrassed during the whole Day, for we dared not leave the captive, who would certainly, without us, have been reduced to such a state that we could not have hoped to save his life. We were compelled to hide him for two Days, so as not to be always struggling with the drunkards, and even in danger of losing our lives.
Meanwhile the rumor spread that the 2 other captives were approaching. 1 went a 2nd time to him who had brought me the first one. 1 made him promise that he would endeavor to have them brought into the village without being ill-treated, so that they might be given with the first one as a present to Monsieur our governor, to strengthen the peace with the french. That man, whose Intentions were very good, selected eight of the strongest and most noted captains of all his family, so that by their influence and their protection the two other captives might be brought in without disturbance and without Insult.
The better to succeed in this, it was publicly proclaimed that it was contrary to custom to ill-treat prisoners on their arrival, when They had not yet been given in the place of any person who had been killed, or who had died in his own cabin, and when their fate had been left Undecided by the victors.
This declaration, which was approved by the wiser ones, was a fresh incentive to the worst mischief-makers to plot the destruction of Those whom we wished to save; and they resolved to cut off their hands, and to beat them so severely that they would [Page 83] consider it a favor to be at once burned. The number of the drunkards was increased by a half, and the fury of Those who were not drunk excited their anger. Lest, in order to deceive them, the captives might be brought by another road, as had been done on the arrival of the first one, sentinels were posted at all the approaches, to give notice when they would appear.
When 1 saw them so determined, 1 did not wish to run the same risks or to have the same difficulties as when 1 baptized the others of whom 1 spoke above. Moreover, it was not advisable to weary the patience of my Interpreter, or, at the least, to frighten her by the danger to which 1 should have exposed her in the midst of the drunkards, who, in Their fits of anger, strike and bite Indifferently every one who comes in their way. 1 went 2 leagues with Her and three other persons, to meet the captives. We awaited them upon a rock, from which we could Hear them singing their death-sang. 1 stopped the warriors who led them, complimenting them on their glorious return. 1 took hold of their captives, to whom 1 spoke through my Interpreter, while the others took breath while smoking. It happened that one of the two was to be taken to Agnié. Even after 1 had done my best to Instruct him who was Impatiently expected at Onnontagué, 1 could get nothing from him because his mind was so disturbed that, on approaching the spot where his career was to end, he could neither hear nor understand what 1 caused to be said to him. When the warriors perceived this, fearing that the apprehension of death might lead him to swallow some stones, — as He had already twice done, — in order to [Page 85] kill himself, and that they would not have the glory of bringing him in alive, They promptly made him march in their midst, always singing his Doleful air, his Face being painted red. After walking a league He met the 1st band, who were awaiting him At the spot to which those who wished to defend him had advanced. He was first received by loud shouts, repeated 3 times; and when he was made to halt, in order that the war-song might be sung, a drunkard approached him in order to cut off his fingers. The chief men among the eight who had been Sent to protect him harangued those who were present, in regard to the decision that had been made to prevent any Injury being done to the captives Until the question of putting them to death had been deliberated. Then addressing The drunkard, who was armed with a knife, He persuaded him to range himself on his side, and to resist those who were trying to mutilate his prisoner. The captive who was to be taken to Agnié was delivered to an Iroquois of that place; then the warriors handed over the custody of the prisoner to the drunkard and to the eight others, and set out on their march to the village. They had not taken 30 steps when a tall Iroquois stopped them, saying that they must have pity on him; that he had a very bad toothache, and that it was said that The forefinger of the right hand was a good remedy for it, because It was usually placed on the sore tooth; and, consequently, that he should be permitted to cut off only one of the captive’s fingers. He was allowed to talk while the others continued their march. Then the furious man who had a toothache tried to use violence, by suddenly Falling upon the prisoner; but He was [Page 87] vigorously repelled by the drunkard and his followers. This Example prevented Those who had ranged themselves in files along the Road from daring to do anything to The Captive, lest they might experience the same rebuff. When it was found that The usual Liberty to ill-treat the slave was no longer allowed, all proceeded with loud shouts close to The village, where over 600 persons were waiting — some to give the greeting, and some to satisfy their curiosity with regard to everything that was about to happen.
An Iroquois drew me aside, and told me to remain with him on an Eminence, so that 1 might witness, without being pressed by the crowd, the actions of the drunkards and of those who were about to Fall upon the prisoner. The attack was repelled as vigorously as it was delivered. The drunkard did wonders, for, without Regard to any one among those who had designs upon the Captive, He tore out their hair; and he bit and struck them with all the fury of a drunken man. The slave was thrown to the ground more than ten times, and was at once picked up by his guards; one of them, a giant in stature, took him in his arms, while the others roughly repelled the aggressors. After a considerable delay, he was conveyed, without a wound, into the dwelling where he was expected. This was a fortunate beginning; but, as soon as those who had defended him had withdrawn, thinking that he would not be ill-treated in the Cabin, the drunkards — who observe no usages or customs — very inopportunely arrived. They, after Intimidating those to whose care He had been confided, tore out his nails with their teeth; then, after Breaking and disjointing his fingers, they also crushed them between their [Page 89] teeth. This cruelty drove the captive to despair; and, from the elevated Place where He sat, tied by the neck, he threw himself down, in order to strangle himself, but the rope broke. This action, Added to the condition to which he had been reduced, caused him to be abandoned: and finally he was given in the place of the member of the tribe who had been killed by an Oumiamis Like this one. The same drunkard who had defended him brought him to us in the Chapel, in a pitiful condition. This was done at the solicitation of him who had tried to save him. He was Instructed and baptized, and Immediately afterward burned for 4 hours. He was completely devoured. While in a cabin where 1 was engaged in bleeding a sick person, 2 drunkards brought in a thigh. This was at once skinned, in spite of all 1 could say, to prepare a feast for a woman who said that she had dreamed of it; but, as the liver was wanted to fulfill her dream, one of Them went to snatch it from some drunkards, who had already seized it. When he reëntered the cabin with the liver in his hand, He was so drunk that he upset a kettle of boiling water over himself; this scalded his legs, and made him undergo a Long and painful penance for his sin.
All this happened during the time when the great war-fire against the Illinois and Oumiamis was being Rekindled. We were obliged to give up the captive whom we had hidden, and he was delivered up to the mercy of the family of those who were agitating the whole question of the war. This was a stroke of policy, to avoid the shame of taking away from the entire village a prisoner brought from a country to which they were actually about to return in order [Page 91] to kill all its inhabitants. The Head of the family greatly surprised us by this proceeding, which was, nevertheless, intended merely to save appearances; for He came to us at night to say that, if 1 did not remove the captive without delay, he would be Thrown into the great war-kettle. TO attain this end, He had concerted with 3 of the most notable savages that they should secretly present to me a very fine porcelain collar, saying to me: “Here is something wherewith you will redeem the prisoner. By adding to it another one, which you have, you will say that you again ask for the captive, to refresh the mind of your governor — who will probably be greatly displeased when he learns of the death of his children, The Oumiamis. With the 2nd Collar, you will make those who have given the slave agree to your proposal by thanking them for having Cast him at the feet of those from whom you ask him.” They who had suggested this means to me in private strongly supported my request in public; And one of them made a harangue expressing great respect for Monsieur our governor; it secured a great accommodation for us, for The Oumiamis was given to us in full assembly, with the presents that 1 had offered, This will be an honorable way for the french to stay The Iroquois attack upon our allies, if that captive is presented to Monsieur the governor, — as we intend to do in the event of his coming at the time which he has appointed for a general assembly of the Iroquois.
Last winter, they brought to tonnontouant the bones of a captain of renown, who, while returning from the war with the Illinois, had wandered from the main body of the Iroquois army, and had been [Page 93] killed among the Kiskakons by some Illinois who found him there. The tonnontouans brought his head here with great ceremony. They spoke very eloquently about avenging his death upon the Kiskakons, our allies. The Onnontagués, the Agniés, the onneiouts, and the goiogouens cast the blame upon the Illinois, for they were the authors of the murder.
Preparations are being made to start for this war, in which the Oumiamis will not be spared unless Monsieur our governor[7] attend to the matter as soon as possible, and come to an understanding with the Iroquois — who have never had a larger store of weapons and of munitions of war than they have this year.
But let us leave all these stories of war and of cruelty, to tell Your Reverence that we solemnly celebrated the festivals of easter and of Christmas. Those who were baptized gave a feast to all the Christians and all the catechumens, to bring the faith into some repute; and an old man who was baptized six months Ago — at a distance of 14 leagues from here, white in danger of death — made his profession of Christianity. He leads a very Innocent life, and says on all occasions that God has preserved his life because he was baptized.
Some pictures that 1 brought from france are very useful to us in Instructing those who come to the chapel; and the best way to catechize them here is to make them see with their own eyes what we tell them with our voices, — thus things remain more firmly Impressed upon their imagination. The medicines that Monsieur the marêchal de bellefonds had the kindness to obtain for us from Monsieur pelisson have really worked little miracles here, and have procured [Page 95] for many people health of body and of soul. We have applied ourselves to learning how to use them, for it is not easy to procure them here, or to have these precious medicines brought into this region. We endeavored to save them for the sick whose recovery was despaired of by the Jugglers, or for the good Christians. But the great success that they had has given us such a reputation that the care of most of the sick people in this very populous village has been confided to us. How can we refuse so many miserable people who have recourse to us, without assisting them, — especially in view of the fact that the medicines serve as an introduction to the faith? When our ordinary medicines, of which we had a very small quantity, failed us, we Began to use those, which the King causes to be distributed so liberally to the poor. In three months’ time, we found ourselves reduced to the necessity of keeping 2 or 3 doses for ourselves in case of need. At last we deprived ourselves even of these, through charity for the sick, because we saw that God preserved our health. Those to whom they were given were nearly all cured. And even the Jugglers, who are Here the empirics and the gods of medicine, have had recourse to us. The charitable hand of His Majesty, and of those who have given us these medicines by his orders, has Stretched out to the very depths of our forests, and has worked wonders here, since Those who have felt the effects thereof are Incomparably more docile in matters regarding their salvation than they formerly were.
The bloody flux began here When we Had reached the end of these powerful remedies for the poor; 10 persons died of it, through lack of those medicines. [Page 97] Those who make them are called demi-gods here. The effect of those remedies, as we have observed in this region, has been a passing grace, which makes us ardently long for its return.
All the Iroquois of goiogouen tell us that since Father de Carheil left their village, owing to The excessive insolence of the drunkards, more than 60 persons have died of bloody flux; and that in the lodge alone wherein the father dwelt, and where he who most Insulted him resides, are Counted 17 who have died from the violence of the same disease. This makes his absence deeply regretted, and causes maledictions to be uttered against those who were the cause of his withdrawal. Some say that God chastises them as a punishment for their ill treatment of their missionary; others that, on leaving, he Cast spells to cause himself to be regretted, or out of revenge. Some desire him to return to his 1st post; others, on the contrary, assert that this is not advisable, for fear that he might be killed as a sorcerer — As happened to 3 tonnontouan Iroquois who were burned like slaves in The Village
