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nUNICAN X BKO'l I11 H , i)99 BROADWAY.
Entered according to Act of Congress, In the year 1854,
BY EDWARD DUNIGAN & BBOTIIEB,
In the Clerk's Office of tbe District Court of the United States for the Souther*
Dtotrict of New York.
TO RIB HOLINESS
POPE PIUS IX.,
BUPKEME HEAD OF THE CATHOLIC CHUBCH,
THIS HISTORY OF
A PORTION OF HIS FOLD
IB
BI8PECTFULLY DEDICATED
AND SUBMITTED
CONTENTS
INTRODUCTORY CHAPTER.
PAOB IB
Design of Providence In the discovery of Amsrica — The Missions — State of the country,
political and social — Obstacles to conversion — Catholicity — Her religious Orders —
Plans and action ... .19
NORWEGIAN MISSIONS IN NEW ENGLAND.
Discoveries of the Irish and Norwegians In Iceland, Greenland, and other parts of North
America — Introduction of Christianity — Settlement of Vinland — Various missionaries
sent to that country — Ruins 8f
SPANISH MISSIONS IN NEW MEXICO, FLORIDA, TEXAS, AND
CALIFORNIA.
CHAPTER I.
EARLY ATTEMPTS IN VARIOUS PARTS.
The Franciscans under Bishop Juarez In Florida — Father Mark In the Oila Valley —
Father Padilla in that of the Rio Grande— His devotedness and death — Missionaries
•with De Soto in Florida — Successful mission of Father Andrew de Olmos in Texas —
Heroic enterprise of the Dominican Father Cancer — His glorious death in Florida —
The shipwrecked missionaries — Mystery as to Father John Ferrer — Dominicans in
"West Florida and Alabama with Don Tristan de Luna 89
CHAPTER II.
FLORIDA MISSIONS.
Florida colonized by Melendez — Indian missions nttempted by the Dominicans in
Virginia — Missions actually begun by the Jesuits — Death of Father Martinez — Labors
of F. Roger and others in the Peninsula and in Georgia— Difficulties and trials-
Indian school at Havana— Arrival of a Virginian chief— Mission proposed — F. Segura
6 CONTENTS.
and his companions sail for the Chesapeake— Treachery of the chief— The missionaries
we put to death — End of the Jesuit mission — The Franciscans appear— Regular
missions begun — Philological labors of Pareja — Various missions of the Fathers —
Sadden plot, the missionaries put to death— Restoration of the Florida mission . . 58
CHAPTER III.
FLORIDA MISSION (CONTIJTCED.)
New missions — The Apalaches— Troubles In the settled missions— English destroy the
missions — Attempt to restore them — State of the country at the cession to England —
Euin of the missions— The Seminoles 72
CHAPTER IV.
MISSIONS IN NHTW MEXICO.
Attempt of Brother Alphonsus Rodriguez — Death of the missionaries — Oaate's expedi-
tion—Franciscan mission established by Martinez— Its early struggles— Account of
mission given by Benavides in 1680— Decline— Restoration in 1660— Revolt in 1680 —
Villasenor's account in 1740 — Present state 76
CHAPTER V.
MISSIONS IN TEXAS.
French Recollects In Texas with La Salle — Their fate— Spanish missions — Plan of these
missions — Their suspension — Restoration in 1717 — Villasenor's account — Their de-
struction in 1818— Present state 84
CHAPTER VI.
CALIFORNIA MISSIONS.
Discovery of California — Early missionary attempts — Jesuit missions founded In Lower
California by Father Salvatierra — Suppression of the Jesuits — Franciscans succeed
them in California— They commence some missions in Upper California, and resign
Lower California to the Dominicans — The various missions founded by Father Juni-
per Serra 88
CHAPTER VII.
CALIFORNIA MISSION (CONTINUED.)
Father Palon, Prefect Apostolic— Sketch of a California mission— Missions of Santa Bar-
bara, Santa Crnz, and Soledad founded— Father Lazven prefect— Missions founded in
his time — State of mission during the civil war— The republic— It plunders the mis-
sions, and expels the Fathers— Rapid decline of the missions— California taken by the
Americans— Close of the missions... . 104
CONTENTS. 7
CHAPTER VIII.
GENERAL VIEW OF THE SPANISH MISSIONS.
Plans of the Spanish missionaries — Failure of the original method— The redaction sys-
tem— Complaints and charges against it — Its effect on the Indians — Its complete
success 115
THE FRENCH MISSIONS.
CHAPTER I.
General view of the French missions — Jesuits at Port Eoyal — Recollects at Quebec—
Great Jesuit mission of Canada — Its rapid progress, and great extent— Labors of th«
priests of the Foreign missions and Salpi Hans — Division of the subject 128
CHAPTER II.
THE ABNAEI MISSION".
The Abnakis— First Jesuit mission under Father Biard— Its difficulties— 8t Savior's
founded— Its destruction by Argal— Recollect missions — Capuchins — New Jesuit mis-
don under Druillettes— His sufferings and success in Maine — His embassies and later
missions 129
CHAPTER III.
ABXAKI MISSION (CONTINUED.)
Abnakis at Sillery — Bigot founds the Chaudie1 re mission — The Bigots in Maine— Thnry
at Penobscot — Father Simon on the St John's — Fervor of the Neophytes — The Jesuits
— Rale and his mission — Death of Thury — New mission of St. Francis — Attempts on
Kale's life — Mission of Becanconr — Wrongs of the Indian — Cruel murder of Rale. 142
CHAPTER IV.
ABXAKI MISSION (CONTINUED.)
The mission at Norridgewalk restored — Lanvergat leaves the Penobscot— Father Ger-
main, the last Jesuit missionary — The French war — The Abnakis during the Revolu-
tion— Orono — They apply to Bishop Carroll — Mr. Ciquard— Mr. afterwards Cardinal
Cheverus — Later missionaries— The Jesuits again at the grave of Rale — Present state
of the tribe 152
CHAPTER V.
THE HUEON MISSION.
The Huron nation— Their manners — Language — Religion — Their acquaintance with the
French — The Recollect Le Caron founds the mission — Sagard and Viel — Unexpected
murder of Viel — The Jesuits — Mission renewed — The Recollect Dallion among the
Attiwandaronk— The Jesuit Brebeuf among the Hurons— The difficulties of the col-
ony—The missionaries recalled— Touching scene — Capture of Quebec by the renegade
Kirk— End of the first mission— Philological labors of the Fathers 168
CHAPTER VI.
HURON MISSION (CONTINUED.)
Mission restored— The Jesuits alone return on the refusal of the Capuchins— Brebent
Daniel, and Davost among the Hurons — Mission of St. Joseph at 'Ihonatiria— Mission
system — New missionaries and new missions — Huron college at Quebec — The voyages
of the Fathers— Their trials — The pestilence— The first convert— They are suspected
— Plots against their liv'es — Courage of Brebeuf and his associates — New mission of St.
Joseph's at Teananstaya . — Mission at Ossossane, Scanonaenrat, Taenhateutaron, and
among the Tionontates — New persecution ITS
CHAPTER VII.
HURON MISSION (CONTINUED.)
Plan of the mission changed — St. Mary's founded — Mission of St John — The neighbor-
ing Algonqnins — Brebeuf and Chaumonot among the Attiwandaronk — Gradual pro-
gress of the faith — The Christians styled Marians — The Algonquin missions — The
Iroqnois war — Capture of Fathers Jogoes and Bressani — Increased fervor — Mission
plan again changed — A moment of peace — The war renewed — Teananstayae de-
stroyed, and Daniel killed— Panic of the Hurons — Town* deserted — St Louis and St.
Ignatius destroyed — Death of Brebeuf and Lalemant — Euin of the Hurons — The
Scanonaenrat remove to New Tork — Others flee to different tribes — St. Mary's burnt,
and mission removed to St Joseph's Isle — The Petun towns attacked — Death 01
Gamier and Chabanel — A considerable body descend to Quebec 181
CHAPTER VIII.
HURON MISSION (CONCLUDED.)
The Hnrons at Quebec — Father Chaumonot and his labors — Troubled by the Iroqnois —
Subsequent history— Present state— Hurons of St Joseph's Isle— Their division — Hn-
rons at Mackinaw — Menard dies on his way to their camp on Green Bay — Allouez at
Chegoimegon — Marquette — Return to 'Mackinaw in consequence of Sioux war —
Mission of 8t. Ignatius — Its history — Removal to Detroit — Sandusky and Indian Ter
ritory — General view 194
CHAPTER IX.
THE IROQUOIS MISSION.
The Recollects design an Iroqnois mission— One of them, Father Ponlaln, a captive —
The Huron war— Captivity of Father Jogues— His escape— Kindness of the Dutch-
Captivity of Father Bressani— His ransom— Peace— F. Jognes returns to Canada, Is
Bent as envoy to the Mohawks— Concludes the negotiations— He founds the mission
—His glorious death 208
CHAPTER X
IROQUOI9 MISSION (CONTINUED.)
Captivity of Father Poncet— Proposals of peace— Treaty concluded— Le Moyne vtaita
Onondaga— Mission projected— Father Chaumonot and Father Dablon are sent— Their
mission at Onondaga— Its success— Jealousy of the Indians— Dablou returns— Le
Mjyne on the Mohawk— His dangers and his toils 218
CONTENTS. 9
CHAPTER XI.
OUK LADY OF GANENTAA.
Mission at Onondaga— A French colony— House and chapel erected at St. Mary's of
Qanentaa— Spread of the faith— Missions among the Oneidas, Cayugas, and Senccas
— Reinforcement of apostolic laborers — Hopes of ultimate success in converting
the cantons— Sudden plot— Overthrow of the missions — Wonderful escape of tho
Fathers 228
CHAPTER XII.
IROQUOIS MISSION (CONTINUED.)
Garacontie^ the friend of the missions — His protection — Embassy to Quebec — Mission
renewed — Father Simon le Moyne again at Onondaga— Retained till the spring — His
labors during the winter — His dangers — Garacontie absent — Mission at Cayuga —
Return to Montreal — His character and death— Garacontie again— Conversion of a
Seneca chief— Negotiations — Missionaries asked and promised— Mohawk war— Gen-
eral peace 242
CHAPTER XIII.
IROQUOIS MISSION (CONTINUED.)
Period of peace— Missions projected and begun in all the cantons — Mission at Quint6
Bay — The Sulpitians— Father Fremin sent to the Mohawk with Bruyas and Pierron
— Mission founded — Zeal of Huron Christians — Converts to the faith — Bruyas founds
the Oneida mission— Gamier restores that of Onondaga, Is joined by Milet and de Cur-
heil. and founds that of Cayuga — Fremin, in the West, founds the mission of the
Senecas— Conversion of Mary Ganneaktena at Oneida— She founds the Christian
village of Laprairie 268
CHAPTER XIV.
IROQUOIS MISSION — (CONTINUED.)
The Mohawk mission — Pierron and his labors — His paintings — Cards — Invokes the
aid of the English governor in repressing the liquor-trade — Success atCaughnawaxa —
Father Boniface — The feast of the dead— Triumph of Pierron— Idolatry abolished —
Conversions — Peter Assendaso — Fervent women — Notre Dame de Foye — Death of
Boniface — Conversion of Kryn, the great Mohawk — Emigration to Canada — Catharine
Tebgabkwita — Her piety — Departure — Later missionaries — Close of the mission . . 263
CHAPTER XV.
IROQUOIS MISSION (CONTINUED.)
I THE GJTKIDA MISSION — Its sterility — Conferences— Conversions — Milet succeeds
Bruyas— His long apostolate. II. THE ONONDAOA MISSION— Gamier and his labore
— Milet — His skill and success — Advice of Garacontio— Overthrow of worship 01
Agreskone— Meeting of Iroquols missionaries nt Onondaga— Baptism of Garacontio at
Quebec— His firmness at Onondaga— His efforts for Christianity — A Huron missionary
— Father John de Lambervilie succeeds Milet — Garacontie; his sickness, recovery
1*
10 CONTENTS.
visit to Frontenac, fervor, final sickness and death— Bniyas at Onondaga— The Latn-
bervilles. III. THE CAYIIGA MISSION— F. Stephen de Carheil— His unavailing labors
— Afflictions— Falls sick— Succeeded by Raffeix— Kecovers and returns— Conversion
of Saonichiogwan— Expulsion of de Carheil. IV. THE SENECA MISSION— Labors of
Fremin — Succeed««l by Gamier — The Huron Christians— Peril of the missionaries—
Fathers Raffeix and Pierron— La Salle, and the effect of his visit— Expulsion of the
missionaries 275
CHAPTER XVI.
IROQUOIS MISSION (CONTINUED.)
THIS RMHTCTIONB IN CANADA. 1. LORETTB — Iroqnois there — La Precieuse — Sogaressfe
— Ignatius Tocachin. II. ST. FKANCIS XAVTEK des pres and du Sault or Caugh-
nawaga — Its origin — Founded by Father Baffeix — Catharine Ganneaktena— Garon-
hiague or Hot Cinders— Kryn,tbe Great Mohawk— Life at the mission— Fervor of the
Neophytes — Mode of instruction — Visit of Bishop Laval — Removal from Laprairie to
Sanlt St. Louis or Caughnawaga — Catharine Tehgahkwita — Her eminent holiness —
Her life and death — Reputation for miracles. III. QUINTE BAT AND THE MOUN-
TAIN or MONTREAL — Snlpitian missions at Qninte Bay — Resigned to Recollects — De
Belmont founds the mission of Notre Dame des Neiges — His zeal — Margaret Bour-
geoys and her Indian school — Success of this mission — Mary Barbara Attontinon and
Mary Theresa Gannensagwas, Indian sisters of the Congregation 295
CHAPTER XVII.
IROQUOIS MISSION (CONTINUED.)
Dongan and his project— English Jesuits — Endeavor to recall the Caughnawagss — The
missionaries generally retire — The de Lambervilles — The elder left alone in New
York — Treachery of Denonville — Danger of the missionary — Magnanimity of the
Onondagas — De Lamberville retires — Close of the mission — Retrospect — Denonville's
campaign— The Catholic Iroquois in the field— Death of Garonhiagne — Movements
of the missionaries — Capture of Father Milet— Lachine and Schenectady— Teboron-
hiongo — Dentli of Kryn, the great Mohawk— Attack on the Mountain— The decline
of piety in the Indians while at Montreal — Stephen te Ganonakoa and bis heroic
death — Onrehonare — Pan!— Frances Gonanhatenha, her torture, fidelity, and death—
Milet and his captivity — Conversion of his owner— Her baptism— Restoration of Milet
— Death of Oureonhare— Conflagration of the mission at the Mountain— Zeal and
generosity of de Belmont— Mary Theresa Gannensagwas — Mission at the Sault mi
Recollet begun— That at the Mountain closed— Sault St. Louis — English mission to the
Mohawks — Bellamont — His falsehoods and bigotry— French missionaries again in
New York in spite of penal laws — Bmyas at Onondaga— The last mission and its close
—Treatment of Father Mareuil— Tegannbsoren— Captives at Onondaga— The Nairn
family— Mission of the SauH ira Recollet transferred to the Lake of the Two Moun-
tains 812
CHAPTER XVIII.
IROQUOIS MISSION (CONCLUDED.)
Tb« Interval of peace— Difficulties— Emigration— Fervor ot the adopted captives—
PicQnet at the Lake of the TVo Mountains— His labors— The old French war— Picquel
J_
CONTENTS. 11
projects a new Reduction — The Presentation — It is attacked — Its restoration— Visit
of the Bishop — Banner — Picquet in the cantons — Goes to France and returns — The
second French war — St. Eegis founded — Its origin — Effect of the loss of Canada on
the missions — Margon de Terlaye and the mission at the lake — The American Revolu-
tion— Close of the Presentation mission — McDonnell at St. Regis — New churches
erected — Mr. Joseph Marcoux — Charles X. and Pope Leo XII. benefactors of th&
mission — Cross of Catharine Tehgahkwita — Caughnawaga — St. Regis — The Lake of
the Two Mountains — Retrospect 884
CHAPTER XIX.
THE OTTAWA MISSION, OB MISSION TO THE ALGONQUIN TEIBES IN MICHIGAN
AND WISCONSIN.
Fhe Ottawa country — Its various tribes — The Ojibwas invite the missionaries — Jogues
and Raymbant at Sault St. Mary's— The fall of the Hurons— Garreau and Drnilletes
sent to the West — Defeat of the mission — Death of Garreau — Mission of Menurd —
His heroism — His voyage and its trials — Founds a mission at Chegoimegon— His labors
and death — Father Claudius Allouez— His chapel of the Holy Ghost at Lapointc — His
labors— Joined by Louis — By Marquette — Their labors — Dablon becomes Superior o
the Ottawa mission — Sault 8t Mary's founded — An Illinois mission projected — Allonez
founds SU Francis Xavier's at Green Bay— The tribes there— Druilletes in the West
— His labors at the Sault— Marquette founds St. Ignatius at Mackinaw— Father Andre
in the Archipelago — Mission of Green Bay — Nouvel as Superior — Labors of the various
Fathers — Allouez — Marquetto, succeeded by Pierson, goes to explore the Mississippi
— His obsequies— Enjalran in the West— Later labors and laborers 843
CHAPTER XX.
OTTAWA MISSION (CONTINUED.)
later history of the old Jesuit missions — A mission servant killed — The church at
Green Bay burnt — Mission at Mackinaw abandoned — Its restoration — Detroit — Death
of F. Constantino — The last missionaries — Le Franc, Du Jaunay, and Potter — The
Sioux mission — Hennepin — Marest — Captivity of Guignas — Martyrs— Close of the old
mission — The Sulpitian, mission at the Lake of the Two Mountains 878
CffAPTER XXI.
OTTAWA MISSION (CONCLUDED.)
AMERICAN MISSIONS — The OTTAWAB — Richard at Marquette's grave — Petition of the
Ottawa chieffc — Badin — Dejean resident missionary at Arbre Croche — Ottawa youth
Bent to Rome by Bishop Fenwick — Reze — Baraga— The Redemptorists at Arbre
Croche and Sault St. Mary's — Baraga and Viszogsky at Grand River— Pierz at Arbre
Croche — Baraga at Lapointe— The Ance— Pierz at Grand Travers Bay--Proulx and
the Jesuits on the Canada side — Skolla— Chippeway missions in Minnesota— Belle-
court — Lacombe— Baraga made Vicar Apostolic.— The MBNOMONEKS— Mission re-
stored by Vandenbroeck — Bonduel and his labors — Removal of tribe — Father Skolla.
— The POTT.AWOTAMIES— Richard— R6z6 — The chief Pokegan — Fervor— Badin— His
Ubo»— Desseille— His mission and death— Petit and his exiled flock— Edifying oon-
12 CONTENTS.
dnct of the Indians— Death of Petit— The WINNEBAOOES— Mission of Mr. Mazzwcheil]
— Petiot — Persecution of the missionaries — Cretin — Strange conduct of government
—Cretin bishop— Canon Vivaldi &>t
CHAPTER XXII.
THE ILLINOIS MISSION.
The Mlamis and Illinois— Their country— Their first meeting with missionaries—
Allonez — Marqnette projects a mission — Allouez meets them at Mascontens — Mar-
quette meets them on the Mississippi — Visits the Kaskaskias — Returns and founds
the mission of the Immaculate Conception— His death— Allouez at the Kaskaskia
village— The Recollects in Illinois— Their labors— Flight— Death of Father Ribonrde
— Allouez returns — Gravier begins his mission — Rale and his labors — Gravier again
— Details of his mission— Kaskaskia chief converted— Madame Ako, his daughter—
Binnetean— Pinet founds Cabokia mission— Marest — Settlement of Louisiana— Death
of Binneteaa and Pinet— Gravier wounded at Peoria — Descends to Mobile — His
death 403
CHAPTER XXIII.
ILLINOIS MISSION (CONTINUED.)
The priests of the foreign missions — Montigny — Bergier at Cahokia — His trials and
death — Mennet on the Ohio — De Ville among the Peorias — Miami mission of St
Joseph's — The famous Jansenist Varlet — General view of mission — Charlevoix's
visit — Father le Bonlanger and his literary labors — All the Illinois settle on the
banks of the Mississippi— The chieftain Chicago — Eulogium of the missionaries-
Father Doutrelean and his narrow escape — Father Senat and his glorious death —
Decline of the missions— Period of war — Gibanlt, the link of the old and new line ot
missionaries— FlageWRl vet— The Chief Piskewah, or Richard ville— The Indian ele-
ment in the French population 421
CHAPTER XXIV.
THE LOUISIANA MISSIONS.
Father Marqnette visits tribes on the Lower Mississippi— Hennepin, the Sioux— Mem-
bre, the Arkansas — Jesuits succeed him — The Seminary at Quebec and its projects —
Montigny descends as Vicar-General — His plans — Missions of the Canadian clergy —
The Taenzas and Tonicas— St. Come at Natchez— The Jesuits — De Limoge at the
Oumas — Mr. Foucault among the Yazoos — His death— Close of the Jesuit mission —
Davion and the Tonicas — Death of St C6me — Davion finally retires— Father Char-
levoix— New Jesuit mission — Dn Poisson in Arkansas— Souel on the Yazoo — Their
death in the Natchez war — Yazoos attack F. Doutreleau — Father de Gnienne and the
Alibamons — Father le Petit and Baudoin among the Choctaws — Suppression of the
Jesuits, and close of the mission 436
CHAPTER XXV.
THE LOUISIANA MISSIONS REVIVED IN MISSOURI AND INDIAN TERRITORY.
Louisiana becomes part of the United States — Du Bourg, Bishop of New Orleans— The
Society of Jesus restored — Du Bourg invites the Jesuits to Missouri — Disposition of
the Indians — Fither Van Quickenborne leads out a colony of missionaries— La CroU
CONTENTS. 13
among the Osages — Schools— Odin and the Qnapaws— Van Qnlckenborne's plan —
Anduze with the Apalaches and Pascagoulas — Lutz and the Kansas — The Flatheads —
Van Quickenborne prepares to found permanent missions — The Kfkapoos — Potta-
wotamies — Neighboring tribes — Death of Van Quickenborne — New mission among
the Ofages — The Miamis — Sioux — Blackfeet— The territory formed into a vicariate
—Bishop Miege— State of his diocese 462
CHAPTER XXVI.
THE LOUISIANA MISSIONS REVIVED THE OREGON MISSION.
Origin of the Oregon mission— The Flatheads — They seek missionaries— Their trials
and disappointments — De Smet is at last granted— He reaches their village — Founds
the mission — Visits the Blackfeet and returns — Blanchet and Demers — Their labors
— Return of de Smet with Point and Mengarini — Mission village of St Mary's— Thf
Cteurs d'Alenes— Progress of the mission — Journeys of de Smet — The mission of UK
Cceurs d'Alenes — Blanchet and Demers— Joined by others — Found a seminary— De
Smet at St. Louis — In Europe — Sails for Oregon — Willamette — Various missions —
New Sees — Present state — Testimony of government 466
THE ENGLISH MISSIONS.
THE MARYLAND MISSION.
General indifference of English to salvation of Indians — Lord Baltimore — Cathclic
emigration — Jesust missionaries— Father Andrew White and his companions — Al-
tham at Piscataway — White at St. Mary's — The tribes of Maryland — Language, dress,
religion — Philological labors of the Jesuits — White at Mattapany — Maquacomen, antl
his inconstancy — Conversion of Chilomacon, king of Piscataway — His baptism — Death
of Altham— Illness of White — Death of Brock— Father Rigby— The Susquehanna
war — Attack on a missionary station — Reported death of a Father — Life on the
Mission— Wonderful cure — Ruin of the mission— The Father seized and sent to Eng-
land—Ineffectual attempts to renew the Indian mission 488
APPENDIX 49T
List of Missionaries 499
Abnaki Missionaries 499
Huron " 499-500
Iroquois " 500-1
Ottawa u 501
Illinois u 501-8
Louisiana a 50£
Authorities used in the compilation of this work 503
General Index... SOT
PREFACE,
A crENEKAL history of the missionary efforts of the
Catholic Church among the American Indians is a
work too much needed to require comment. The pres-
ent work, undertaken at the suggestion of President
Sparks, is intended to comprise all missions within the
present territory of the United States, from the discovery
to the present time. A few years since the labors of
the Catholic missionaries were ignored or vilified : now,
owing to the works of Bancroft, Sparks, O'Callaghan,
Kip, and others, they occupy their merited place in our
country's history. Praise without stint is lavished on
the early missionaries ; but as the result of their labors
is overlooked, it is quite common to deny them any
success whatever. The great decrease of the Indians
may indeed in part excuse some writers from not
snowing the real state of little communities, now
hemmed in by the busy whites ; and it would excuse
them, were it not very evident that they decide the
roouit of the missions, not from observation, but
16 PREFACE.
from preconceived ideas of the Catholic Church. One
remarkable fact will, at all events, appear in the course
of this work, that the tribes evangelized by the French
and Spaniards subsist to this day, except where brought
in contact with the colonists of England and their allies
or descendants ; while it is notorious that the tribes in
the territory colonized by England, have in many cases
entirely disappeared, and perished without ever hav-
.ing had the gospel preached to them. The AbnakJs
Caughnawagas, Kaskaskias, Miamis, Ottawas, Chippe-
ways, Arkansas, and the New Mexican tribes remain,
and number faithful Christians ; but where are the
Pequods, Narragansetts, the Mohegans, the Mattowax,
the Lenape, the Powhatans ? They live only in name
in the rivers and mountains of our land.
The missionary efforts which we chronicle were made
by different bodies, and their history is to be sought in
distant and widely separated archives. Many volumes
published in France, Spain, and Mexico, give us details
more or less extended as to particular missions during
certain periods : much still lies in manuscript in Rome,
Madrid, Mexico, Havana, Quebec ; more has be-, n
destroyed, especially in France during the last centurv.
The present work is the result of ten years' collectv n
and • research. Doubtless manuscripts exist which w 11
.enable a future historian, more fortunate than the auth: r,
PREFACE. 17
^to give at greater length, what he has endeavored to
sketch. Still, he has gleaned enough to give each mis-
sion a more extended notice than has ever yet appeared.
In writing, he has endeavored to be just to all men,
to avoid all partiality, to take no part in the rivalries
which have existed and still exist, all tending to over-
shadow the truth, and give theories or party views for a
real picture of the historical facts. With the h<5pe that
his labors will prove neither useless to the student, nor
devoid of interest to the general reader, he leaves them
to the judgment of all.
As to any facts which may appear supernatural, he
has simply followed the statement of his authorities ;
and in using any term implying sanctity, martyrdom,
or the like, does so merely from convenience, it being
well known that no official act of the Catholic Church
authorizes the application of such terms to any of the
missionaries herein named or their converts.
NKW YOEK, May, 1864.
CATHOLIC MISSIONS
AMONG THE
INTRODUCTORY CHAPTER.
Design of Providence In the discovery of America — The Missions — State of the country
jiolitical and social — Obstacles to conversion — Catholicity — Her religious Orders-
Plans and action.
THE discovery of America, like every other event in the history
of the world, had, in the designs of God, the great object of the
salvation of mankind. In that event, more clearly perhaps than
it is often given to us here below, we can see and adore that Prov-
idence which thus gave to millions long sundered from the rest
of man by pathless oceans, the light of the gospel and the proffered
boon of redemption.
Iceland was first discovered by Christian missionaries from Ire-
land, and though the pagan Northmen soon colonized that island
and the shores of Greenland, it was only at the moment when
they were about to renounce Woden for Christ. Greenland was
scarcely planted, when missionaries arrived to win the Scandina-
vian to the faith. From the time of their conversion these colo-
nies became centres of Christianity, and hardy missionaries ven-
tured down to the coast of our republic to convert the pagan
colonists and the surrounding natives. But the period had not
yet arrived for the triumph of the Cross : the colonies on the con-
tinent all perished, and America was again involved in darkness.
At last Columbus, who, in his enthusiasm, believed himself
20 AMERICAN CATHOLIC MISSIONS.
destined by Leaven to bear Christ to the nations, steered across
the Atlantic and again revealed the western continent to awakened
Europe. It was a period of deep religious feeling : a feeling which
pervaded men of all ranks, classes, and employments. The desire
of wealth opened at once the floodgates of emigration ; but each
prince felt bound to advance the cause of Christianity : missiona-
ries attended every expedition to the New World; missionaries
flocked over to devote themselves to the great work. Amid the
lawlessness which at first prevailed, the only check on the Span-
iards, the proto-explorers, was the deeply seated religious element
in their character.
The various bodies of the clergy now began their missions, and
as colonies were formed by the Catholic States, they extended
their apostolic expeditions to all parts of the continent. Alone
and unprotected, the adventurous priest made his way to the inte-
rior, far from the settlement of his countrymen, exploring the
country and bringing back :\ description of its products, and what
was more precious still, news of the favorable dispositions of tribes
whom he had visited ; or at times would come the tidings of his
death in the wilderness, and then his associates would use every
effort to follow in the path which he had opened.
The American Catholic missions are unparalleled for heroic
self-devoted ness, energy of purpose, purity of motive, or holiness of
design. Nowhere can be found more that is sublime, even to eyes
blinded by the glare of human greatness. Nowhere can we show
more triumphant proofs of the power of religion, even for the tem-
poral well-being of nations.
Paraguay has become a household word : the missions of
Mexico were more successful still; those of Canada are replete
with interest ; in fact, from one extremity of the continent to the
other, there is hardly a district which is not inscribed in the an-
nals of Catholic missions as the theatre of the zeal, and often the
martyrdom of her apostles.
AMERICAN CATHOLIC MISSIONS. 21
Into so vast a field we should gladly enter and portray the tri-
umphs of the Cross, but it would far exceed the limits which we
have prescribed to ourselves ; even in the missionary history of
the territory over which the flag of our republic now waves, an
almost endless variety seems to defy all our efforts to preserve
unity or connectedness.
Let i£ examine the country at the commencement of its mission
history, the middle of the sixteenth century. Let us, with the first
missionary who then entered our domain, take our stand on the
Anahuac mountains, the watershed whence flow the streams that
empty into the Atlantic and Pacific by sea-like gulfs. The Irish,
Saxon, and Norwegian missionaries had once centuries before
planted the Cross at the opposite extremity, but a continent lay
between the scene of his labors and theirs. Yet, vast as the region
was, it was to be conquered to Christ ; the Latin service, chanted
from Greenland to Narragansett, was to resound throughout the
length and breadth of that land.
The field was one as yet unmatched for extent and difficulty.
That region now studded with cities and towns, traversed in every
direction by the panting steam-car or lightning telegraph, was
then an almost unbroken forest, save where the wide prairie rolled
its billows of grass towards the western mountains, or was lost in
the sferile, salt, and sandy plains of the southwest. No city raised
to heaven spire, dome, or minaret ; no plough turned up the rich
alluvial soil ; no metal dug from the bowels of the earth had been
fashioned into instruments to aid man in the arts of peace and
war. The simplest arts of civilized life were unknown. In one
little section on the Gila and Rio Grande, the people spun and
wove a native cotton, manufactured a rude pottery, and lived in
houses or castle-towns of unburnt bricks. Elsewhere the canoe or
cabin of bark or hides, and the arabesque mat, denoted the highest
point of social progress.
Elsewhere the whole country was inhabited by tribes of a no-
22 AMERICAN CATHOLIC MISSIONS.
madic character, rarely collected in villages except at particular
seasons or for specific objects ; though here and there were found
more sedentary tribes in villages of bark, encircled by walls of
earth or palisades of wood, whose institutions, commercial spirit,
and agriculture, superior to that of the wild rovers, seemed to
show the remnant of some more civilized tribe in a state of de-
cadence. Around each isolated tribe lay an unbroken wilderness
extending for miles on every side, where the braves roamed, hunt-
ers alike of beasts and men. So little intercourse or knowledge
of each other existed, so desolate was the wilderness, that a vaga-
bond tribe might wander from one extreme of the continent to
another, and language alone could tell the nation to which they
belonged.
The whole country was thus occupied by comparatively small,
but hostile tribes, X) numerous, that almost every river and every
lake has handed down the name of a distinct nation. In form, in
manners, and in habits, these tribes presented an almost uniform
appearance : language formed the great distinctive mark to the
European, tho-igh the absence of a feather or a line of paint dis-
closed to the native the tribe of the wanderer whom he met.
In the field which we have selected, nine great divisions, it is
now conceded, will include almost all the scattered and contend-
ing tribes. The Algonquin or Algic family occupied the whole
basin of the St. Lawrence and its lakes, the western. valley of the
Mississippi, down to the fifty-fifth degree of latitude, and the whole
Atlantic shore to about the same parallel. Below them lay the
Mobilian or Muscolgee tribes, reaching to the Gulf of Mexico.
Encircled by these two great families lay two isolated groups, pe-
culiar in all their institutes and destined to attain a greater emi-
nence than the rest; these were the Huron-Iroquois, extending
from Lakes Huron and Ontario, in a solid body or in scattered
clans, to North Carolina; and south of them the'Cherokees, "the
mountaineers of aboriginal America."
AMERICAN CATHOLIC MISSIONS. 23
Of the Algonquin tribes, all on the borders of Canada were
gained in process of time to the faith. A glance at the map
will show their chief divisions. Above the St. Lawrence, bon lur-
ing on the Esquimaux of Labrador, and stretching off towards
Hudson's Bay, were the Montagnais: below the gulf lay the Gas-
pesiaus and Micmacs, or Souriquois, occupying the present colo-
nies of New Brunswick and Nova Scotia. Maine was occupied
by the tribes of the Abnakis, the headwaters of the Connecticut
by the Sokokis, while along the St. Lawrence and Ottawa lay the
Algonquins, properly so called, with the Nipissings dwelling on their
own lake, and the Attikamegues above Three Rivera. Westward
still, the Ottawas and Chippewas lay near the outlet of Lake
Superior, while below roamed the Menomonee, the Sac, the Fox,
the Kikapoo, the Mascouten ; and around the circling shore of
Lake Michigan were the numerous clans of the Illinois and
Mi amis, who have left their names to the territories which they
possessed.
Of these tribes we shall frequently speak ; they were all mis-
sion ground. In the part occupied by the English and Dutch,
other tribes of the Algonquin stock existed, to whom, with few
exceptions, the gospel was never preached, and who have now
mostly perished. New England was inhabited by the Narragan-
setts, Pequods, and other tribes of similar origin ; the Mohegans
lay on the Connecticut and Hudson, the Lenni Lenape on the
Delaware and Susquehanna, while Virginia was occupied by the
Fowhatan clans, and the banks of the Ohio by the roving
Shawnees.
The Huron-Iroquois, more agricultural and sedentary than the
Algonquin tribes, with whom they were ever at war, occupied
a territory in the midst of them. North most of all, the Wy-
andots, traders of the west, lay in their densely peopled vii
lages, well fortified by ditch and palisade on a small peninsula in
Lake Huron ; southwest lay their allies, the Tionontates, whose
2 AMERIACN CATHOLIC MISSIONS.
luxuriant fields of tobacco won for them and their fertile hills the
name of Petuns ; and south and east of these, stretching beyond
the Niagara and its marvellous cataract, lay the many clans of
the Atiwandaronk, friends to the Huron and Algonquin, friends
too to the Iroquois, and called by the French the Neutral Nation.
East of these in New York, stretching from the Genesee to the
mouth of the Mohawk, lay the five clans of the Hotinnonchiendi,
whose names remain in the natural features of New York, and
who are now known collectively by the French name, Iroquois.
West of these, on the southern shores of Lake Erie, lay the far-
famed archers, the Eries or Cat tribe, who have melted away like
a dream : on the Susquehanna were the Andastes or Conestogues,
friends of the Huron and the Swede, few but brave ; and below
them, amid the Powhatans, the traveller would find the wig-
wam of the Meherrin, the Tutelo, and the clan whom the Algon-
quins called Nottoway; and still further south, in modern Car-
olina, ruled the fiery Tuscarora, last of the clans of the Huron-
Iroquois.
Close on the last of this great family came the mountain home
of the Cherokee, and its sands laden with gold. Below them, still,
from the Atlantic to the Mississippi, were found the clans of the
Muscolgee, — the Creek, the Yamassee, the Apalache, the Coosa,
the Choctaw, the Chickasaw with the Natchez and other tribes
who claimed another lineage.
West of the Mississippi, from its source to the Arkansas, spread
tribes of the Dakota family — the Sioux, the Assiniboins, the Kap-
pas ; while on the southwest lay the New Mexican tribes, and be-
yond the mountains the many tribes which still people California
and Oregon.
Such was the field now presented to the Catholic missionaries.
It was one studded with difficulties and obstacles to the progress
of the gospel. Wide spread as were the families of which we have
spoken, they were cut up into clans, each with a dialect of ha
AMERICAN CA1HOLIC MISSIONS. 25
own, often so widely variant from others as to require .scientific
analogy to show its parentage : then, too, wars were of constant
occurrence even between clans of the same family ; between the
Huron and Iroquois, the Dakota and Assiniboin, the Pequod
and Narragansett. Besides this, all were in a state of barba-
rism, and to all appearance with an utter want of adaptability
to the usages of civilized life ; and all were ignorant of letters,
destitute of any species of literature but the wildest mythological
fables.
These fables and the morals of the people formed another fear-
ful obstacle. Although polytheism did not exist, although they
all recognized one Supreme Being, the Creator of all — although
they preserved many of the early traditions of the human race, the
idea of the fall of man, of the Redeemer, of the expiatory power of
blood, of the spirits above us, yet — sad spectacle of human misery !
they nowhere adored the God whom they knew ; nowhere did
they offer him sacrifice or address him in prayer. The demons
with which they peopled all nature, these alone, in their fear, they
sought to appease, to these they offered the sacrifice which they
deemed it useless to offer to the God of goodness and love. If the
pagan Iroquois now worships Hawen-nyiu, it is only a relic of
the teaching of the early missionaries ; and the name is a com-
pound of the French appellation of the Almighty. Pure unmixed
devil-worship prevailed throughout the length and breadth of the
land. All corroborated the words of holy writ, "Dii gentium
daemonia" — " All the gods of the gentiles are devils ;" that the
deities of the gentiles were not phantoms of the imagination, but
the fallen spirits who usurped the rights and prerogatives of God
and deified vice and passion. With these, the Indian, in his the-
ology, peopled the forest, the lake, and the mountain — all nature,
animate and inanimate ; these alone he addressed and sought to
propitiate, reckless of his account to the Great Spirit hereafter.
In private life polygamy existed ; woman was a slave of the
2
26 AMERICAN CATHOLIC MISSIONS.
husband; lust was unchecked even by the laws of nature, and every
excess prevailed. If to redeem this, crimes of other descriptions,
theft and violence, were rare in the villages, in war every cruelty
was wreaked on the captive, and every stranger was an enemy ,
war an ordinary occupation, and scalps torn from prostrate foea
the only mark of rank.
The country itself presented a thousand obstacles ; there was
danger from flood, danger from wild beasts, danger from the roving
savage, danger from false friends, danger from the furious rapids
on rivers, danger of loss of sight, of health, of use of motion and
of limbs in the new, strange life of an Indian wigwam. Here a
missionary is frozen to death, there another sinks beneath the heat
of a western prairie ; here Brebeuf is killed by the enemies of his
flock, and Segura by an apostate — Dennis and Menard die in the
wilderness, Dolbeau is blown up at sea, Noyrot wrecked on the
shore ; but these dangers never deterred the missionary. In the
language of the great American historian, " The Jesuit never re-
ceded one foot."
Once established in a tribe, the difficulties were increased.
After months, nay years of teaching, the missionaries found that the
fickle savage was easily led astray : never could they form pupils
to our life and manners. The nineteenth century failed as the
seventeenth failed in raising up priests from among the Iroquois or
the Algonquin ; and at this day a pupil of the Propaganda, who
disputed in Latin on theses of Peter Lombard, roams at the head
of a half-naked band in the billowy plains of Nebraska.
These were the obstacles in the career of the missionary, but
with the word of power, " Go, teach all nations," ringing in his
ears, the missionary rushed forward to execute the command : to
teach all, to announce to all, to convert the elect, or if such was
God's will, to labor in vain, except so far as the accomplishment of
tho command can never be in vain.
We have now seen the state of the country, the tribes, and
AMERICAN CATHOLIC MISSIONS. 27
3lans for whom Providence prepared the offer of Redemption
using as lie always does, the revolutions, the changes and designs
of men for the accomplishment of its own great overruling pur-
pose, the salvation and sanctification of man.
Let us now turn our glance to Europe at tl*e same period — tc
Europe, then synonymous with the word Christendom.
Christianity, now in Western Europe and her colonies a name
for men who believe every thing and men who believe nothing —
a name too vague to convey to the mind any definite idea — was then
identical with Catholicity. The religion to be offered to the native
of the New World was that of the Church of Rome. That
church had already brought into its bosom the fierce tribes who
had overthrown the Roman empire ; it was not appalled at the
sight of a new and barbarous world. In Europe she sat as Queen.
In the language of the time, the Church was Queen and Sovereign
of the world. In her name kings and republics reigned. All felt
it a duty to extend her sway. At her voice millions had been
poured upon Asia to wrest the cradle of Christianity from the
Unitarian Mahomet. The New World was also hers, and secular
princes proceeding to occupy it, were bound first to uphold the
paramount rights of the Church.
Already spread over countries most various in their conven-
tional ideas, the Roman Church was free from any distinct national
feeling, and in extending her borders, carried her own language
and rites, not those of any particular State ; and thus she found
men of every c.ime ready to undertake the great work of con-
verting the heathen, so eminently the office of the Latin Church.
She was every way fitted for the task, and the spirit that called out
the missionary ardor, fonned bodies adapted to the realization of
its aims. Besides her hierarchy and parochial clergy, fixed and
permanent in their sees and parishes, she had then as now her
wonderful religious orders spread through different countries, with
distinct and peculiar organizations, fitted to the special object of
28 AMERICAN CATHOLIC MISSIONS.
their institution. Several of these, especially the four mendicant
orders, the Franciscan, Dominican, Augustinian, and Carmelite
friars, were eminently adapted to missionary labors. Their jrov-
ernment was central, the union between the various houses close,
their changes frequent; so that their members, bound to each other
by close ties, not regarded as politically attached to any country
or place, with no tie even to a particular cloister, eager for adven-
turous missions, and full of that emulous spirit which always
characterizes distinct corps in the same service, rushed to every
quarter of the globe, and when America was disclosed to astonished
Europe, being already accustomed and inured to missionary labor,
hastened to the new field as eagerly as the most sanguine con-
quistador. Almost at the same epoch arose a new order formed
expressly for great missionary plans, the celebrated society of Jesus,
which will ever excite admiration by the wisdom of its constitu-
tions, the devotedness of its members, and their signal services tc
the cause of religion.
Thus able for the task, with men to do tbe work, and nations to
aid with means and prayers, the Church undertook the task.
With the first explorers and first colonists came missionaries, sec-
ular priests, and religious of every order, who, leaving their coun-
trymen in their rising towns, plunged into the interior. Habituated
to self-denial, a solitary man, with no earthly tie to make life
dearer than the call of duty, a man who had renounced not only
the luxuries, but most of the comforts of life, the Catholic mis-
sionary, crucifix in hand, bearing a few articles of church service,
hastened to rear his cross amid the scenes of idolatrous worship.
Amid the West Indian isles, through Mexico, Peru, Brazil, and the
southern continent, the cross was borne by the missionaries of
Spain and Portugal : the Norwegian, Irish, and later the French
and English, bore it through our more northern climes.
These missions are many and varied ; yet the Franciscan, Do*
tninican, and Jesuit achieved tbe greater part of the tcil, reaped
AMERICAN CATHOLIC MISSIONS. 29
the most plenteous harvests, and stand pre-eminent in the annals
of Christian missions.
Sometimes a mission rose by royal command, and a missionary
supplied or supported from the public treasury like a soldier, pro-
ceeded to his post : sometimes the settlers collected yearly means
to enable the frugal priest to live and obtain what he needed for
his ministry; but most generally the princes, nobles, and people ot
Europe raised funds for each particular mission, which in the
hands of a procurator of a religious order at some seaport town
in Europe, collected gradually from palace and hamlet, to send
across the Atlantic missionaries, books, church articles, and often
objects of agricultural or mechanical industry for the Indian
tribes.
The settlements became the centres whence missionary opera-
tions radiated over the country, and as the Catholic founders of a
colony always bore envoys of the gospel in their fleets, the mis-
sions are coeval with the settlements. In the earliest date, Green-
land once settled sent missionaries to our coast ; at a later date
Mexico did the same : Melendez founding St. Augustine, made it a
missionary centre in the south, as Champlain made Quebec in the
north, and Baltimore made St. Mary's on the Chesapeake.
As these lines radiate, they cross and mingle : the Spanish mis-
sions from Mexico ranged from Florida to New 'Mexico and Cali-
fornia ; those of Florida extended to the Chesapeake and the
Mississippi ; those of Quebec stretched along the valley of the St.
Lawrence and the great lakes to the valley of the Mississippi, and
descending it, met those of the Spaniards on the south, while to
the north they passed at Hudson's Bay over the traces of the
Northmen ; aod the brief Maryland mission was on the limits ot
ancient Florida.
These missions it is now our purpose to trace from their origin,
with their continuation, in our own times, by the clergy of our re-
Dublic.
MISSIONS OF THE NORTHMEN
i
NORWEGIAN MISSIONS IN NEW ENGLAND.
CHAPTER I.
Discoveries of the Irish and Norwegians in Iceland. Greenland, and other parts of North
America — Introduction of Christianity — Settlement of Vinland — Various missionaries
sent to that country — Kuins.
THE Irish and Norwegians in the ninth century were a naval
and commercial people ; their fleets scoured the Atlantic and North
seas, and as piracy then prevailed, the slave-trade was a lucrative
traffic for both.
Of the voyages of that period Iceland historians preserve us
details, which the almost entire destruction of Irish manuscripts
has buried in oblivion. According to these, the Irish first dis-
covered Iceland and established Christianity there, then planted a
colony on the southern coast of North America, at a part called
in' Iceland annals Hvitramannaland, that is, Whiteman's land, or
Irland it mikla, Greater Ireland. This colony subsisted as late as
the year 1000, and we know that the colonists were not insensible
to the great work of evangelizing the heathen, from the fact that
a pagan Icelander, Are Marson, who was driven there in 983, was
baptized in the colony.
Soon after the settlement of Greenland by Eric the Red, his son
Leif visited Norway, and was induced by St. Olaus, then king of
that country, to embrace tbe true faith. Returning to Greenland
in 1000, Leif bore with him priests to convert the colonists, and
in a short time most of the Northmen in America embraced
2*
34 AMERICAN CATHOLIC MISSIONS.
Christianity. Churches and convents arose in different parts, rival
ling those of Iceland in piety and learning.
Before this Biarni, son of Heriulf, sailing from Iceland to Green-
land, was driven on the American coast, and in the very year of
the introduction of Christianity into Greenland he sailed again to
explore the countries which he had seen, and naming Labrador
Helluland, Nova Scotia Markland, proceeded to Narragansett Bay,
where, from one of his company rinding wild grapes, he called the
country Vinland.
Thorwald, Thorstein, and subsequently Thorfinn of Irish origin,
visited this place, and a settlement was gradually formed. As yet
all were not Christians; some still adored Thor and Woden, and
missionaries left Greenland to establish religion in Vinland. Of
these missionaries the most celebrated was Eric, who arrived in
Greenland, and after laboring a few years proceeded to Vinland.
Spending some years here, he returned to Iceland in 1120, and
sailed to Europe to induce the establishment of a bishopric, and a
proper organization of the Church. Deeming Eric the most suita-
ble person, the Scandinavian bishops selected him to found the first
American See, and the missionary was consecrated at Lund, in
Denmark, by Archbishop Adzer in 1121.
After his consecration Eric returned to America, but still at-
tached to his mission, led a body of clergy and colonists to Vin-
land : here he found so ample a field for his labor, that he resigned
his bishopric and never returned to Greenland.
Of the future career of this zealous and self-denying missionary
we know no more ; the researches of northern antiquarians not
having as yet drawn from the dust of centuries any further details.
He was not, however, the only missionary ; for we find that
about this time John, an Irish or Saxon monk, sailed from Ice-
land to that country, but was there slain by the heathens whom
he had endeavored to convert.
As to the position of Vinland, there can be little doubt ; a care-
NORWEGIAN MISSIONS. 35
ful study of the narratives of the early voyagers, narratives stamped
with the imprint of truth, leaves no doubt that they turned Cape
Cod, and entered the waters of Narragansett Bay. To corroborate
this, a ruin exists near Newport, evidently of Runic or Scandina-
vian origin. It was found at the settlement of the country, and
is clearly no Indian work, while its resemblance to acknowledged
Scandinavian works in Greenland and Iceland, places the question
beyond a doubt.
" The ancient tholus in Newport, the erection of which," say the
Royal Society of Antiquarians, " appears to be coeval with the
time of Bishop Eric, belonged to a Scandinavian church or mon-
astery, where, in alternation with Latin masses, the old Danish
tongae was heard seven hundred years ago."*
A cloud hangs over the fate of the colonists of Vinland and
Greenland, who sank at last under war or pestilence.
* As to Vinland, see Antiquiltatee Americanos, pp. 133, 203, 260, <fec. ; Me-
moirs of the Royal Society of Northern Anliq., 1836-7, 1838-5,
1845-8 ; Lanigan's Eoc. Hist Ireland, iiL, ck. 2ft.
SPANISH MISSIONS
SPANISH MISSIONS IN NEW MEXICO, FLORIDA, TEXAS,
AND CALIFORNIA,
CHAPTER I.
EARLY ATTEMPTS IN VARIOUS PARTS.
The Franciscans under Bishop Juarez in Florida — Father Mark in the Qlla Valley —
Father Padilla in that of the Eio Grande— His devotedness and death — Missionaries
with De Soto in Florida — Successful mission of Father Andrew de Olmos in Texas —
Heroic enterprise of the Dominican Father Cancer— His glorious death in Florida —
The shipwrecked missionaries — Mystery as to Father John Ferrer — Dominicans in
West Florida and Alabama with Don Tristan de Luna.
THE Spanish conquests in the Western world have long been
chronicled by national hatred as scenes of unsurpassed cruelty and
tyranny, and to most it seems certain that Spanish America must
be as completely cleared of its aboriginal inhabitants as the parts
in which we live. Cruelties, indeed, were practised, but they did
not form the general rule. The part taken by the missionaries,
ever the steadfast friends of the Indian, has been singularly mis-
represented, and they seldom figure in English accounts unless as
persecutors. Yet never did men more nobly deserve a niche in the
temple of benevolence than the early and later Spanish mission-
aries. The impetuous Las Casas, so far from standing alone, is
really one of the least conspicuous even in the missionary annals
of his own order ; and in efforts to convert, civilize, and protect
the red man, all the religious orders rivalled each other, lavishing
their blood and toil to save the Indian for time and eternity.
The settlement of the Spaniards in the West Indj^* ! preluded
40 AMERICAN CATHOLIC MISSIONS.
attempts to explore the countries on the Gulf, which resulted
at last in the conquest of the empire of the Aztecs. In Mexico
then the missions began, and in a few years spread over most
of the States which now compose the republic of Mexico, bear-
ing rich fruits to reward the labors of the devoted heralds of
the faith. Florida was already esteemed a paragon of wealth and
beauty. In 1526, Pamphilus de Narvaez set out for its conquest
with a considerable force, and the tide of Adelantado. In order
to convert the natives, the expedition was attended by a consider-
able number of Franciscans, under the direction of Father John
Juarez, one of the first twelve Franciscans who entered Mexico.
Leaving his convent of Huexotzinco, he went not only as Superior
of the mission, but also, annalists assure us, as Bishop of Florida.*
The adventurers landed on the coast on the 16th of April, 1528,
and with all solemnity took possession of the bay of Santa Cruz,
now Pensacola. The recount of their march belorgs to secular
history : suffice it here to say, that after months of toil and suffer-
ing they grew disheartened, and finding no cities or towns, turned
mournful and dejected towards the coast, which they finally
reached, and building a few frail boats, sought to reach Mexico.
In one of these, the religious and others to the number of forty
embarked, but the frail bark was wrecked, and though all on board
escaped a watery grave, they subsequently perished of famine,
disease, or by the hands of the Indians. Of this first body ol
missionaries we know but little. In the meager annals which have
reached us of this ill-fated expedition, there is no record of any
attempt to found a mission among the Indians, nor did subsequent
conquistadores find any trace of previous Christian instruction.
Besides Juarez, we know the names of the lay brother John de Palos,
and of a priest, Asturiano. who, after surviving the first malady
which decimated the party, and experiencing many hardships,
* El Inca, La Florida : Henrion. Hist. Generate. L, 898.
SPANISH MISSIONS. 41
died at last on Malhado, probably Dauphin Island, near the mouth
of the Mississippi.* m
This expedition, fruitless and fatal, led however to new mis-
sionary efforts. Only four of the companions of Narvaez escaped.
Crossing Texas and New Mexico to the Gulf of California, and
appearing like men risen from the grave, they increased the
general wonder by accounts of rich and powerful kingdoms
which they had seen in the interior. The Franciscans were
aroused : the Italian friar, Mark of Nice, resolved to plunge into
the unknown north, guided by Stephen, a negro, one of the sur-
vivors of Narvaez's force. With one companion, Friar Honora-
tus, he set out from Culiacan, in March, 1539, but the latter be-
coming too ill to proceed, Mark left him at Petatlan, and with
his guide and some friendly Indians, struck boldly into the desert
that stretched away to the Gila, and finally crossing that deep
imbedded river, recommenced his toilsome march for Cibola, the
Zuni of the natives.f Wandering amid tribes dressed in bison-
skins and cotton mantles purchased from the more civilized Cibo-
lans, his hopes rose high, and naming the vast realm San Francisco,
he already beheld it in imagination converted to the faith, and
become the home of his missionary order. The kingdom of San
Francisco live~ but in his narrative ; yet, as if to realize his wish, a
city of that name is the Carthage of the Pacific.
Halting himself as he approached Cibola, he sent on his guide
* Naufragos de Alvar Nunez Cabeza de Vaca ; Torquemada, Monarquia
Indiana, vol. iii., pp. 487-447. Juarez was one of the original twelve Fran-
ciscans who, under the Ven. Martin de Valencia, founded the mission of
the order in Mexico in 1524. After filling the post of warden of the con-
vent of Huexotzinco, he was appointed visitor of the province ; and soon
after joined the expedition in which he died.
Brother. John de Palos was another of the original twelve, and had been
in the convent of Seville before coming to America. In Mexico his short
career was one of zeal in learning the language of the people and in instruct-
ing them.
t Schoolcraft, IndL<m Tribes, iv. ; De Laet, 226
42 AMERICAN CATHOLIC MISSIONS.
and a number of Indians to prepare the way ; but the Zunis re-
fused to admit so large a party, aqd irritated at the pertinacity of
Stephen, the negro guide, attacked them and killed several, among
the rest Stephen himself. Undeterred by this loss, or by the
threats of his Indian companions, who would have visited on him
the death of their comrades, Father Mark proceeded to a hill
which commanded the well-built city of Cibola, and planting a
cross, emblem alike of his zeal and the traverse it had sustained,
he turned dejectedly to the south. Mark achieved no missionary
conquest, but he had opened the field to new efforts.*
These were not delayed. The impassioned 'son of Italy drew
up a thrilling account of the land which he had seen only in the
golden light of the setting sun, and knew only by Indian report.
He little dreamt how frail and poor those stately walls, how sim-
ple and unadvanced the people. An expedition was fitted out by
the government, and the viceroy accompanied it to the frontier.
Father Mark, with a goodly number of intrepid Franciscans,
swelled the train. Cibola was soon reached and taken, but so
little did Zuni realize the anticipations raised by Father Mark,
that one voice of indignation burst upon him. He left the
expedition, which continuing its march crossed to the valley
of the Rio Grande, and even to that of the Arkansas, in search
of the fancied realm of Quivira. The natives, friendly at first,
were soon driven to resistance by the wrongs they received, and
the Spaniards, in the war which ensued, found some difficulty in
capturing the well-defended towns of the Indians. No wealth,
however, repaid the adventurous Coronado, who penetrated to the
bison plains, and first saw, as he was the first to make known the
* " Eelation du frai Marc deNiza," in Ternnux's Collection. Father Mark
was a native of Nice, in Italy, and came to America in 1531. His first labors
were in Peru, bat after struggling in vain with the turbulent authorities, lie
returned to Mexico and waa chosen Provincial. His health was BO much
shattered in the second expedition to Cibola, that he never recovered. He
died soon after at Mexico.
SPANISH MISSIONS. 43
Mson, an animal peculiar to America. Weary at last, he resolved
to return. Joyfully as this proposal was received by some of his
party it was a heavy blow to the missionaries, who had hoped to
found missions among the newly discovered tribes. Nor were
they romantic in their idea. The New Mexicans are among the
mildest of the aboriginals, industrious, and more civilized than any
other of our tribes. Their houses were of unburnt bricks, several
stories in height, diminishing in size as they ascended. These
houses, in a town, were not like ours, apart, but all built at the
same time, with no intervening spaces, and formed a parallelo-
gram, presenting outwardly a wall unbroken by door or window,
while the centre of the t<jwii was an open square. Each stoiy
presented a terrace to be reached oy ".adders, which enabled the
owner to mount gradually to the roof, where the main entrance
was. The lowest story was a kind of stove or vapor-bath. These
towns still subsist, and have often proved in war a most secure de-
fence. The people raised cotton in abundance, which they spun
and wove into cloth, and in this and in dressed skins the people
were all decently attired. Their fields were productive, their culinaiy
utensils of superior make, and Christianity alone was needed to make
them a happy people, for their morals and customs were extremely
pure, »ul their idolatry, simple Sabaism, the first error of man.
Won by their manners, two of the Franciscan missionaries beg-
ged to remain. One of these, Father John de Padilla, a native
of Andalusia, had once borne arms in the guise of a soldier, and
now in the, cause of Christ showed no less intrepidity, and deter-
mined to begin a mission at the large town of Quivira, which the
expedition had just left, and which lay on the west of the Rio
Grande. The other, a lay brother, John of the Cross, whom men
in other days had called Louis de Escalona, with equal determi-
nation resolved to begin his labors at the neighboring town of
Cicuye. Coronado yielding to their zeal, granted their request,
aiid as he had brought live-stock in order to settle in the counts
4-i AMERICAN CATHOLIC MISSIONS.
a portion was allotted to each missionary, and some Mexican In-
dians remained as guides and assistants. Cicuye being still before
them, Brother John of the Cross was sent on with an escort and
reached it safely. Padilla took leave of his countrymen and re-
traced his steps to Quivira with his Indian converts. Here for
some time he labored assiduously, but, as it would seem, almost in
vain. Heaiing of a tribe more docile in character, he set out for
their town, but on the road was suddenly surrounded by a con-
siderable force of roving Indians. Conscious of his danger, he
urged his companions to fly, and kneeling down prepared to die.
In a few moments he fell, pierced by a shower of arrows, and
sealed his mission with his blood. His comrades fled down the
river, and after many a danger, reached Tampico to announce hig
martyr triumph.*
Of Brother John of the Cross, and his mission at Cicuye, the
modern Pecos, no, tidings were ever obtained, and he, too, in all
probability, fell a victim to the violence of the natives. How
heroic their sacrifice, who, to regenerate and elevate a fallen and
debased race, left themselves entirely at the mercy of savages, re-
nouncing the comfort, security, and honors of civilization for the
wants and dangers of a mission life !
The territoiy east of the Rio Grande had meanwhile been the
scene of an expedition which, in its pomp and power, its cruelties
and its misfortunes, has few parallels in our annals. Like Coro-
nado, the illustrious De Soto sought the mighty kingdom which
* Castaneda de Nagera, part^ii., ch. 8; part iii., ch. 4; Jaratmillo; Tor-
quemada, Monarqnia Indiana, vol. iii., p. 610; Croniques des Freres Mi-
neur*, 356 ; Henrion, Hist. Gen., i., 435. See also as to Coronado's march, the
translation of Cabeza de Vaca, printed, not published, at Washington, 1851.
Father Padilla was an Andalusian, who, after distinguishing himself as a
gallant soldier, entered the Franciscan order in the province of Granada.
Previous to the mission in which he died, he had been the first warden of
the convent of Tulatzinco, but led by his zeal, had left it to evangelize the
Indians of Mechoacan and Jalisco, and was warden of the convent of Tza-
potlan when he set out for Cibola. During the march he visited the Moquia.
SPANISH MISSIONS. 45
the survivors of the expedition of Narvaez had discovered in the
interior of the continent. Confident that he was to find and con-
quer a new Mexico, he landed in Florida with a splendid array,
and with him went missionaries, both secular and regular, to con-
vert the nations when the Spanish power was established. De
Soto's fate is well known : his army wasted away by sickness,
famine, and in constant battles with the bold and hardy natives ;
and when he died on the banks of the Mississippi, his successor^
Muscoso, after trying in vain to reach Mexico by land, fled down
the river, hotly pursued by the natives. A small party reached
Tampico, but every clergyman had perished, and no mention is
made of any attempt to found a mission.*
In 1544, however, a missionary effort was made in the same
territoiy, and here the zeal of a single man did more than had
been accomplished by all who had preceded him. Father Andrew
de Olmos had long displayed his zeal and missionary power among
the Indian tribes. Striking on and on, deeper and deeper into the
country, he at last heard of the wild Texan tribes then called Chi-
chimecas. Undaunted by the accounts of their barbarous manners,
and seeing in them only greater objects of his Christian solicitude,
he entered the rolling prairies. The wild men gathered around the
solitary envoy, and hearkened in peace to his doctrines. Num-
bers were persuaded, and followed the missionary to Tamaulipas,
where he formed a reduction and completed their instruction.
Here he applied himself to the study of their language, and com-
posed or translated many works for their use. His example soon
drew to his side a zealous associate in^the person of the secular
priest, John de Mesa, who, spent with years and toil, closed his
* Prior to De Soto's death died four secular priests, Mr. Dennis, a Pari-
sian, Diego de Banuelos, of Cordova, and Francis de la Rocha, a Trinitarian
religious. Under Muscoso died Eoderic de Gallegos and Francis del Pozo,
secular priests, John de Torres, a Franciscan, John de Gallegos and Louis
de Soto, Dominicans. — La Florida del Inca. '
Biedma and Hackluyt are silent, touching these missionaries.
46 AMERICAN CATHOLIC MISSIONS.
life amid his Indians of Panuco. Others were won by the suc-
cessors of these men, and a flourishing mission grew up around
the humble conquest of Olmos' hardy zeal.*
Almost at the same time a Dominican Father projected the
spiritual conquest of Florida, hoping to win a new triumph for the
Cross by subduing, unarmed and in peace, a country which had
baffled the hardiest military expeditions. Worthy of that illustrious
order which stands pre-eminent in history as the stern and un-
compromising asserter of the equal light of the Indian to freedom
and civil rights, Father Louis Cancer de Barbastro determined to
proceed to Florida, convinced by the character of such as he had
met, that the Floridians might easily be made to rank among the
civilized nations. Two other Dominicans had already resolved to
penetrate to Florida by land, following the way so happily opened
by Olmos. They readily embraced the views of Cancer ; but, on
consulting with s.ome older religious, it was deemed essential to
success to obtain the royal sanction. Cancer was selected to cross
the Atlantic and lay the project before the monarch. Among his
fellow-passengers was the great Las Casas, Bishop of Chiapas, who
entered with all the impetuous zeal of his character into the project
of his fellow-religious ; and on arriving in Spain easily obtained for
* Monarquia Indiana, c. 29; Ensayo Cronologico, ann. 1544 — Father An-
drew de Olmos was born near Ona, in the district of Burgos, but having
been brought up at Olmos, took the name of that place. He entered the
Franciscan order at Valladolid, and came to Mexico in 1528 with Bishop
Zamarraga. He soon was a complete master of the Mexican, Totonac, Tepe-
guan, and Guasteca languages. After a life of labor and holiness, he died
at Tampicane near Panuco on the 8th October, 1571. He wrote a Grammar
and Vocabulary of the Mexican language, the Last Judgment, Sermons,
Treatises on the Sacraments, Sacrilege, the Seven Deadly Sins, in Mexican ;
a Guastec Grammar and Vocabulary, with Catechism, Confessional, and Ser-
mons in the same language ; and a Totonac grammar and vocabulary. John
de Mesa was born at Utrera in Andalusia, and came when a child to America,
where his uncle was governor of Tempuhal. He embraced the clerical state,
and devoting himself to the Indians, learned the languages of various tribes,
and labored among them during the rest of his life, distributing his inherit-
ance among the poor. — Touron, Hist, de I'Am., v. 123 ; Cronique, 418.
SPANISH MISSIONS. 47
him the protection of Philip and a full approbation of his scheme
for the peaceful and bloodless conquest of Florida. Orders were
issued placing at his disposal a vessel to be fitted out at any port
in Europe or America, supplied with all that should be deemed
necessary to insure the success of his project. This was not all.
Cancer obtained in addition a royal decree restoring to freedom
every native of Florida held in bondage in any part of the Spanish
dominions in America. With these documents Cancer returned
to Mexico, and soon obtained of the Viceroy a suitable vessel.
When all was ready, he embarked for Tampa Bay with his two
original associates, Fathers Gregory de Beteta and John Garcia ;
and one other, Father Diego de Penalosa, who had joined them.
The vessel missed the intended port, but reached the coast of
Florida in about the twenty-ninth degree of latitude on the eve of
Ascension Day. After seeking the port for some days, and land-
ing from time to time, Father Diego went ashore, followed by
Cancer, an interpreter, and one other, in order to confer with the
Indians. Amid the dusky children of the everglades they knelt
and commended the enterprise to God, then rose and began their
intercourse with the natives. Presents soon won esteem and
friendship, and as the long-sought harbor was now ascertained to
be only a day's sail distant, it was agreed that Father Diego, with
a Spaniard, and the Indian woman who had acted as interpreter,
should remain on shore, while the rest proceeded to the port
by sea.
So slowly, however, did their vessel move, that they did not
reach the desired haven till the festival of Corpus Christi. Here,
too, friendly relations were opened with the natives by Father
Cancer ; and the interpreter arrived, announcing that F. Diego was
at the cacique's hut. On his returning to the vessel, Cancer found
all thrown into perplexity by the arrival of a Spaniard who proved
to be a survivor of De Soto's expedition, and who had been for many
years a slave among the Indians. He warned the missionaries to
18 AMERICAN CATHOLIC MISSIONS.
beware of the Indians, and to their amazement declared that Father
Diego and his companion had been already butchered by the
savages, with all kinds of ceremony and addresses. " All this was
indeed teirible," says Cancer, " and very afflicting to us all, but not
surprising : such things cannot but happen in enterprises for the
extension of the faith. I expected nothing less. How often have
I reflected on the execution of this enterprise, and felt that we
could not succeed in it without losing much blood. So the Apos-
tles did, and at this price alone can faith and religion be in
troduced."
Many were now in favor of abandoning the project, but Cancer
resolved to remain alone, if necessary, hoping by mildness and
presents to win the favor of the Indians. On the 24th of June he
remained on board to draw up an account, which is still extant,*
and to prepare what he deemed necessary for his new mission.
Storms for a day prevented his landing, but on the 26th he quitted
the vessel, accompanied by Fathers Garcia and Beteta, and when
near the shore sprang out, and not heeding their entreaties and re-
monstrances, proceeded up the steep bank The Indians looked on,
but gave no sign of welcome. Then doubtless Cancer realized ah1
his danger : he knelt for a moment in prayer, but an Indian ap-
proached, and, seizing him by the arm, led him off. A crowd soon
gathered around, his hat was torn off, and a heavy blow of a club
stretched him lifeless on the shore. He uttered but one cry, " Oh !
my God !" for in an instant the savages had covered him with
mortal wounds, and rushing to the water's edge drove back the
rest with a shower of arrows. Sndly the surviving missionaries
* It was published by Ternaux Compans in his Eecenil de pieces sur la
Floride, page 107, and forms a part of the " Relation de la Floride apportee
par Frai Gregoire de Beteta." Though it does not bear Cancer's name, the
reader will easily see that he is the author, and as easily discover what was
added by another hand. Besides this, see Gomara, ch. 45 ; Herrera, Decade
8, book 5 ; La Florida del Inca, lib. vi., ch. xxii. ; Cardenas, Ensayo Cro-
nologico, 25; Henrion, Hist. Gen. des Missions; Touron, Hist. Gen. de
1'Ameriquo.
SPANISH MISSIONS. 49
drew off, and as they beheld the bleeding scalp of their devoted
brother held aloft, lamented that his glorious plan, crowned with
success in Vera Paz, had failed in Florida. Cooler minds may
treat as madness the conduct of Cancer, but in the whole history
of our missions there is not a nobler episode than the attempt of
this true Dominican, willing to shed no blood but his own in win-
ning sinners from error, and seeking in an unarmed vessel, and
with an unarmed company, to achieve the peaceful conquest of
land already deluged in blood.*
The next missionaries in Florida were a number of Dominicans
thrown on the coast by shipwreck in 1553. A large vessel cany-
ing no less than a thousand souls, sailed from Vera Cruz, and after
leaving Havana was driven on the shore of Florida. Seven hun-
dred perished ; three hundred reached the hostile coast ; amon^
them, five Dominicans, Fathers Diego de la Cruz, Ferdinand Men-
dez, and John Ferrer, with two lay-brothers, John and Mark de
Mena. The survivors had an able and energetic commander, who
saved a cannon with ammunition, and immediately began his march
for Tampico, then the frontier town of Mexico. His way lay
through hostile tribes, but as long as he retained his cannon, he
kept them at bay ; at last, however, he unfortunately lost it and
much of his ammunition by the upsetting of a raft while crossing
a rapid river. From that time their numbers were rapidly thinned.
When they reached the Del Norte, the prior, Father Diego had
* Father Louis Cancer de Barbastro was a native of Saragossa, andjiad at
early age entered the Dominican order. He came to America in 1514 as
Sup» 'ior of a band of missionaries.' His labors were at first almost unsuc-
cessful ; his companions died around him of want, disease, and violence, and
at the expiration of nearly thirty years he stood alone. He then, with Father
Eincon and Las Casas, undertook to evangelize the district called Tierra do
Guerra, Land of War, but having converted and gained all the native tribes,
the missionaries gave it the name of Vera Paz, " True Peace," which it still
bears. In 1547, he undertook the Florida Mission, which we have detailed.
Of Father Diego de Penalosa, I find only that he was a native of Tolosa.
See Touron, Hist, de 1'Am., v. 265.
3
50 AMERICAN CATHOLIC MISSIONS.
died of his wounds, Father Ferdinand of hardship, Brother John
de Mena had been shot through the body, and Brother Mark,
pierced by seven arrows, had been left for dead. Father John
Ferrer had disappeared, having been taken prisoner by the Indians
To this religious, a man of eminent piety and sanctity, common
report had long attributed prophetic power. Before they sailed
from Mexico he had said : " Almost all of us will die, and I shall
remain hidden in distant parts, where I shall live for several years
in complete health." This now occurred to all, and as his predic-
tion of the fearful loss had been realized, it was generally believed
that he remained some years among the Indians, where he doubtr
less lost no occasion of instilling into their minds the truths of
Christianity; but no tidings of him ever reached the Spanish
colony.
Strange, too, was the fate of Brother Mark de Mena. He had,
we have seen, been left for dead ; but recovering from the loss of
blood, he drew out the arrows, and dressing his wounds as well as
he could, pursued, and at last overtook the fugitives. The exer-
tion was, however, too great ; he soon sank, and his companions,
unable to carry him, buried him to the neck in the sand and con-
tinued their flight, but soon after were all cut to pieces. Brother
Mark, meanwhile, had rallied again ; he rose from his grave, and
at last, with wounds corrupted and swarming with worms, reached
Tampico, sole survivor of the numbers who crowded the deck of
the noble vessel that had left San Juan de Ulua so short a time
before, radiant with hope.
This severe loss induced the government to think seriously
of subduing and colonizing the northern shore of the Mexican
gulf, and in 1559, Don Tristan de Luna was sent with 1500 men
in thirteen vessels to accomplish it. As usual, missionaries attended
the expedition. This time too they were Dominicans, Frai Pedro
de Feria being Vicar-provincial. The others were Fr. Domingo
de la Anun jiation, who had long figured in the busy scenes of
SPANISH MISSIONS. 51
life as Don Juan de Paz, F. Dominic de Salazar, who died first
Bishop of Manilla in the Philippine Islands, F. John Mazuelas, F.
Dominic of St. Dominic, and F. Bartholomew Matheos, once com-
mander of the artilleiy under Gonzalo Pizarro, and a close prisoner
in the subsequent troubles, who, escaping, turned his back on an
ungrateful world, and entering a convent became atervent religious.
As Don Tristan's fleet approached the fated shore, a storm arose
by which the vessels were driven on the shoals, and many were
lost. Among those who perished in the shipwreck was Father
Bartholomew. The survivors landed, and Tristan collecting what
had escaped, sent back a vessel for aid, and with a stout heart re-
solved to begin his colony. His troops revolted, and he himself
hearing flattering accounts of Coosa, a kingdom in the interior,
marched to the country of the Creeks, attended by Father Domi-
nic of the Annunciation and Father Salazar. The Creeks received
the new-comers as friends, and an alliance was soon formed. To
aid his new allies, the Spanish commander marched westward to
attack the Natchez on the banks of the Mississippi. The mis-
sionaries accompanied him, and on his return to Coosa labored
earnestly to convert the friendly Creeks, but their efforts were not
crowned with success, and only a few baptisms of dying infants
and adults rewarded their zeal. Meanwhile the other missionaries
who had been left at the coast, returned to Mexico to urge expe-
ditious relief. The remainder of the party at the coast had become
divided into factions, and these increased after the commander's
return, as he on his part showed a stem unbending spirit ; but the
missionaries, true to their calling, restored peace, by a touching
appeal to the faith and religious feeling of Don Tristan, on Palm
Sunday in 1561. Two days after the reconciliation the long ex-
pected relief arrived, with Don Angel de Villafane, the new gov-
ernor of Florida, and three new missionaries, Father John de Con-
trerasf the lay-brother, Matthew of the Mother of Godr and Father
Gregory de Beteta, the companion of Cancer, who, after having
52 AMERICAN CATHOLIC MISSIONS.
renounced the see of Carthagena, was hastening to Spain, when he
heard of the Florida expedition, and at once joined it to labor in
the field of his early choice. But when the new governor beheld
how little had been done, he resolved to abandon Florida, to the
great joy of those who had long urged Tristan to adopt that
course. Angel, accordingly, soon set sail, taking with him most
of the Spaniards and several of the missionaries, who, disheartened
by their fruitless labors among the Creeks, despaired of success.
Don Tristan, unbroken by disaster, remained with a few resolute
men, and the intrepid Father Salazar and Brother Matthew, who
both resolved to labor on. Tristan wrote a pressing letter to the
Viceroy to urge him to proceed with the projected settlement, but
the reports spread by the disaffected members of the expedition
were such, that a vessel was sent back with positive orders for
Don Tristan to return. To this command he yielded, and the colony
and mission of Santa Cruz in Pensacola Bay were abandoned.*
* Ensayo Cronologico, ann. 1559 ; Touron, Histoire de 1'Amerique, vii. 122,
xiii. 216.
Of these missionaries several were remarkable men. Father Peter Martinez
de Feria, the vice-provincial, was born at Feria; and having entered the
Dominican convent of St. Stephen at Salamanca, made his profession in
1545. He came to America with Father Betanzos and Moguer, and labored
many years on the mission, composing works in Indian languages for the use
of his neophytes. He was successively prior, provincial, and procurator of
the Mexican mission, and finely bishop of Chiapas in 1574. He died in his
Episcopal see in 1588. Touron, Hist, de PAm. v. 88, vi. 333.
Father Gregory de Beteta, of an ancient family in Leon, after a youth of
piety entered the Dominican convent at Salamanca, and was one of the
twenty religious of his order who came to America with Father Ortiz in
1529. (Touron, i. 129.) He labored first in St. Domingo, then at Santa Mar-
tha, after which we find him in Mexico, and as we have shown, a compan-
ion of Cancer in his Florida mission. Subsequently to this he again labored
nt Santa Martha till 1555, when he heard of his nomination to the see ot
Carthagena. To avoid this he proceeded to Florida, but as his resignation
was not accepted, he hastened to Koine, and obtaining his discharge from
the onerous task of governing a diocese, retired to a convent in Toledo,
where he died in 1562. He left in America a reputation of a most suc-
sossful and holy missionary. Touron, Hist, de 1'Am. xiii. 216.
F. Dominic de Saiazar, before his nomination to the see of ManilJa in the
CHAPTER II
FLORIDA MISSION.
Florida colonized by Melcndez — Indian missions attempted by the Dominicans la
Virginia — Missions actually begun by the Jesuits — Death of Father Martinez — Labois
of F. Roger and others in the peninsula &iid in Georgia — Difficulties and trials —
Indian school at Havana — Arrival of a Virginian chief— Mission proposed — F. Segura
and his companions sail for the Chesapeake — Treachery of the chief1 — The missionaries
are put to death — End of the Jesuit mission — The Franciscans appear — Regular
missions begun— Philological labors of Pareja — Various missions of the Fathers —
Sudden plot, the missionaries put to death — Restoration of the Florida mission.
THE motive which impelled the attempt made by Don Tristan
de Luna soon induced a more successful one, which resulted in the
settlement of St. Augustine. Vessel after vessel was lost on the
coast or among the dangerous keys of Florida, and in 1561, a
storm scattered the great India fleet which bore from Mexico the
treasures that colony annually poured into the lap of Spain. One
of the vessels disappeared — whether driven on the coast or swal-
Philippines, had been a zealous missionary in Mexico. He came to America
with Beteta in 1529, and was long the companion of his toils.
Father Dominic of the Annunciation, whose secular name was Don Juan
de Ecija, was born at Fuente de Ovejuna, in Andalusia, in 1510. Accompa-
nying his brother Ferdinand to America, he at last witnessing the follies and
misfortunes of Ferdinand, entered the Dominican convent of Mexico in
1531. He was soon an accomplished Indian missionary, and drew up a
Catechism and Prayer-book in the language of his converts, whicli was
printed at Mexico in 1545. His career was that of a Saint ; and he died amid
the regrets of all on the 14th of March, 1591, after having evangelized almost
every province in Mexico, and converted thousands by his preaching, his
miracles, and his sanctity.
lie wrote historical sketches of the early Dominican missionaries in Mexico,
Which, it is feared, ar<5 lost. Touron, Hist, de 1'Am. viL 103.
~![3l>.
AMERICAN CATHOLIC MISSIONS,
f>wed up ih the ocean) none could tell. In it wef§ lost the' 6nl j
&>&, *and many a relative" and retainer of the WSve and energetic
jpei&felfende!! de AvileS, the first total .c'ommancle't of his day.
ton'g tiad nfs panner floated on the Meaiterrarieail) the Atlantic,
and the ISortn $B'ai, and well had he served} It hia own expense,
&s rcfyai master %ain^t *ti% Gprjai'rl &Rd the French ; but life
UbTunibusj when nis broken health and resources entitled liirii td
a rich reward, his clip of misfortune was filled to tHe1 fcritii: tlfc
able to wait and search for his son, he prd££eaea oh1 lii§ vOyaj^)
Intending to fit out an exp*ditWtt for tliat p'tlrpd^ as sb6h as he
arrived1 lii §paiii 5 btit bii r^abn'ihg §feviii^; B^ Was arrested and
iriip'riSdfa'e'd1 Bii a friVbititis fckairg**, made by some officers, who
little brookea the strict discipline of the old admiral. In that
hour all turned against him. Bail was refused, his services and
paternal feelings were alike forgotten, and every delay waa made
in the process against himt Fat1 nearly two years he lingered in
prison. He then sought the presence of Philip H, who had known
him long and well. As a sole reward for his past services, he
asked permission to sail in search of his son ; thence to return to
his castle, and spend his remaining years in the service of God.
Hope never forsook him : he believed his son to be among the
Indians, or in the hands of French pirates ; and, if alive, he de-
spaired not of rescuing the hope of his old Asturian house.
Philip favored his request, and offered him a grant of Florida,
with the title of adelantado, but on very onerous conditions.
These Melendez accepted, and employed the remnant of his prop-
erty to fit out an expedition. By the charter which he received,
he was to take out twelve friars and four Jesuits, as missionaries
*br Florida.
While the adelantado was preparing for the expedition, news
arrived that a French post was actually formed on the coast of
Florida : this gave a new character to the whole affair, and the
first object now was to destroy that settlement. To attain this
SPANISH MISSIONS. 55
end, the court required Melendez to take out a large force. Some
little aid was given by the king, and his whole armament consist-
ed of 2646 men, in thirty-four vessels. The priests whe were se-
lected, though all did not sail or arrive in Florida, were eleven
Franciscans, one Father of the order of Mercy, a secular priest, and
eight Jesuits.
The fleet was assailed by storms, some vessels were lost, several
put back, one was taken by French cruisers near Havana, and
only a small number reached the coast of Florida, and anchored
near the French ships and fort at the mouth of the St. John. The
sequel is well known : the French ships put to sea, followed by
Melendez, who failing to overtake them, entered St. Augustine's
river, and began to throw up a fort. Hither he was pursued in
turn by the French fleet, which could not enter the river, and
was soon after wrecked ; while Melendez attacked their fort by
land, took it, and put all to the sword, as soon after he did most
of those who had escaped shipwreck. Whether in this treatment
of the French Huguenots he regarded them as pirates, or as par
ties perhaps in the death of his son, or acted in obedience to the
orders of Philip, or to his own persecuting spirit, can never be
known, but in no point of view can his conduct be justified.
St. Augustine was now founded, and some religious began their
functions there, but of them and their labors we know nothing
positive. Two clergymen, Don Solis de Meras and the chaplain,
Francis Lopez de Mendoza. are known as chroniclers of the expe-
dition, but give no account of any -missionary effort. Once estab-
lished, however, at St. Augustine, Melendez sent detachments to
throw up forts along the coast ; and having with him the brother
of a chief of Axacan in St. Mary's Bay, which lying 37° N., must
be Chesapeake Bay, sent him, with some Dominicans and a party
of soldiers, to begin a mission and build a fort in Virginia.
Alarmed by stormy weather, and unable to find the port, these mis-
wonaries sailed to Spain, where the chief was baptized by thq
56 AMERICAN CATHOLIC MISSIONS.
name of Don Luis Vclasco.* Melendez was, however, too deeply
interested in these Indian missions to allow one failure to damp
his zeal. On his own return to Spain, he applied to St. Francis Bor-
gia, then recently elected General of the Society of Jesus, and ob-
tained a promise of missionaries for his colony. Accordingly, in
June, 1566, Father Peter Martinez, an old and well-tried mission-
ary, Father John Roger, and Brother Villareal, embarked at San
Lucar. On the voyage, the small Flemish vessel in which they
sailed, was separated from the fleet by a storm, and driven on the
coast of Florida. Without either chart or pilot, they had no
means of reaching St. Augustine. In this dilemma, Father Marti-
nez volunteered to go ashore in the boat, and make inquiries of
the natives as to the nearest European settlement While ashore,
a storm suddenly came on, by which the vessel was driven out to
sea, and the missionary and his companions left destitute on the
coast Their only hope now was to reach the nearest settlement,
and discovering the proper direction, they followed the coast in their
boat ; but when almost in sight of San Mateo,f and exhausted by
hardship and famine, they were attacked by the natives, and
Father Martinez, who had in vain endeavored to save his comrades,
was put to death.- The rest of the party, with one exception,
escaped, and soon after reached a place of safety.
The death of Martinez was a severe blow to the mission, not
only from the fact of his being the Superior, but also as his abili-
ties were of a rare order, his zeal and virtues the theme of general
admiration.J On learning his death, which occurred September
* Ens. Cronologico. t A fort at the mouth of the St. John's.
t Father Peter Martinez was born on the 15th of October, 1533, at Cel-la,
in the diocese of Saragossa, and was allied by blood to the Cardinal Arch-
bishop of Toledo. Devoting himself in childhood to God by vow, he was so
zealous a student that at twenty he received his degree of master. Accident
led him to the Society of Jesus, into which he was received at Valencia, in
1553. His first labors as a missionary were in the neighborhood of that city.
Some years after, lie was sent as chaplain of an expedition against one of the
SPANISH MISSIONS. 57
28, Father Roger and Brother Villareal retired to Havana, and, at
the instance of Melende/, spent the winter in studying the language
of the province of Carlos, as the part of Florida near Cape Con-
naveral was then called. Of this dialect they drew up vocabula-
ries, by the help of the natives then in Havana, whom they at the
same time instructed in the faith. In February, they crossed over
to that province with Melendez, and began a mission. As soon as
the governor had established peace between the various Indian tribes,
and founded a post, he commended the mission earnestly to Father
Roger, and proceeded with Brother Villareal to Tequeste, where
he commenced another establishment, and soon after sailed back
to Spain.
The people among whom Roger and Villareal now began their
mission, were evidently a branch of the Creeks, and far from hav-
ing made any progress in the arts of life. Like the inhabitants of
the West India islands, they were entirely naked, the women alone
wearing a scanty apron of skins or grass, — proof that modesty is
inherent in the sex. Their houses were constructed of upright
logs, meeting at the top ; their beds were a kind of raised plat-
form, under which a fire could be made, to dispel the musquitoes
by the smoke. Polygamy was universal, or rather marriage as a
permanent state was unknown. Their arms and utensils were of
the rudest description, and their wandering disposition and almost
entire neglect of agriculture, presented great obstacles to the intro-
duction of the faith. The Jesuits, however, applied themselves
earnestly to the great work ; and meanwhile Melendez, in Spain,
was seeking auxiliaries for them. St. Francis Borgia listened to
his application for more missionaries, and formed Florida into a
Barbary States, and was, for some time, employed at Oran, then at Toledo
and other parts of Spain. He was a professed Father, well known to St.
Francis Borgia, who selected him to found the Florida mission, as a man of
learning, zeal, humility, and a love of sufferings. His death took place near
the commencement of October, 1566. Alegambe, p. 44; Tanner, p. 445;
Drews, Fasti S. J. ; Ensayo Cronologico, p. 120; Sacchini, p. 71, &c.
3*
58 AMERICAN CATHOLIC MISSIONS.
vice-province of the order. Father John Baptist Segura, of To>
ledo, was selected as vice- provincial, and with him were sent Father
Gonzalo del Alamo, of Cordova ; Father John de la Carrera, of
Pontferrada ; Anthony Sedeno, of St. Clements ; with Brothers
Augustine Baez, John Baptist Mendez, Gabriel de Solis, Pedro
Ruiz, John Salcedo, Christopher Redondo, and Peter Linares.
With these, Melendez,0now appointed governor of Cuba, sailed
early in 1568, and arrived safely at Havana, whither Roger had
temporarily returned. The Vice-provincial held consultations
with the missionaries already on the ground, and full of zeal,
formed a plan of action. The education of young Indians in
Christian principles was deemed the most efficacious means of ad-
vancing the mission ; and Father Roger and Brother Villareal
being already acquainted with the language, were appointed to
begin at Havana an Indian school for Florida children, while the
Vice-provincial and his companions proceeded to Florida, to make
their novitiate in missionary life, and acquire, amid the hardships
of an apostolic career, the rudiments of the language. They accord-
ingly took post at various points in the province of Carlos already
mentioned, in Tequesta, still farther north, and in Tocobaga, which
lay on Apalache Bay. Here they labored for some time, studying
the language and manners of the people, preaching by interpreters,
and of course with little success. Father Sedeno and Brother
Baez, who began a station at Isle Guale, probably Amelia Island,
were more fortunate.
In 1566, Father Roger was sent to St Helena, or Orista,* as it
was then called, and after giving the colonists established in that
cradle of Carolina the succors of religion, struck inland with three
companions, to announce the gospel to the native tribes. Here
this Father met a race far superior to those whom he had previously
encountered, and who were, in all probability, a branch of the
* The Chicora of Ayllon.
SPANISH MISSIONS. 59
Cherokees. Superior to the Creeks in many respects, they were a
Bedate and thoughtful race, and dwelling in peace in their native
mountains, whence they defied their enemies at the north and
south, they cultivated their fields, and lived in prosperity and
plenty. Their morals were far superior to those of the lowland
races : polygamy was unknown ; and men and women, by their
very aspect, gave tokens of a higher state of culture. Inspired
with hopes, Roger devoted himself to the language of the new-
found tribe with such assiduity, that in six months he had mastered
its difficulties, and was able to announce intelligibly to his neo-
phytes the mysteries of our religion. While in their amazed ears
he proclaimed doctrines never heard before, of a single Almighty
Deity, who rewarded and punished as he had created man, and
who reserved for them all- mansions of bliss or woe, which it was
theirs to choose, they listened with attention ; and questions, curi-
ous indeed, yet earnest, showed that the Indian had become in-
terested in the new doctrine. The fond hopes of the missionary
soon vanished, however. The time had come for gathering their
winter store, and all plunged into the woods, leaving their teacher
baffled for the moment, but still courageous. His efforts were re-
newed when the tribe assembled again in the following year, but
with equal want of success. Meanwhile Sedeno returned to
Guale, where he was disheartened to find that Baez, after ten
months' labor, had sunk a victim to the climate. In this province
neither the labors of Baez nor those of Sedeno, Segura, and Alamo
had produced any result beyond the baptism of four infants and
three dying adults. The missions which had been renewed
among the Creek tribes had proved equally ineffectual, and the
Jesuits were about to abandon so unpromising a field — to abandon
it as they had no other — without being driven from it, when
blood and toil alike had failed. No hope of martyrdom, even,
roused their zeal to new efforts : they decided that the mission wae
impracticable, and so announced it to their superiors in Europe.
60 AMERICAN CATHOLIC MISSIONS.
The Florida mission had, however, attracted the eyes of the
Christian world. Not only the illustrious head of their order, the
sainted Borgia, and the Spanish monarch, still urged the great
•work of christianizing the natives of the colony, but the Sove-
reign Pontiff himself addressed a brief to the Governor of Florida
to excite his zeal in the cause.* In this earliest document from
the Holy See, relative to the conversion of our Indian tribes, and
their advancement in civilization, St. Pius V. lays down a doctrine
* To our) beloced son and noble Lord Pedro Melendez de AriU-ty Viceroy in the
province of Florida in the parts of India:
Beloved Son and noble Sir —
Health, grace, and the blessing of our Lord be with yon. Amen
We rejoice greatly to hear that our dear and beloved son in Christ, Philip,
Catholic King, has named and appointed you Governor of Florida, creating
you adelantado thereof; for we hear such an account of your person, and so
full and satisfactory a report of your virtue and nobility, that we believe,
without hesitation, that you will not only faithfully, diligently, and carefully
perform the orders and instructions given you by so Catholic a king, but
trust also that you, by your discretion and habit, will do all to effect the increase
of our holy Catholic faith, and gain more souls to God. I am well aware, as
you know, that it is necessary to govern these Indians with good sense
and discretion; that those who are weak in the faith, from being newly
converted, be confirmed and strengthened ; and idolaters be converted, and
receive the faith of Christ, that the former may praise God, knowing the
benefit of his divine mercy, and the latter, still infidels, may, by the exam-
ple and model of those now out of blindness, be brought to a knowledge
of the truth : but nothing is more important, in the conversion of these
Indians and idolaters, than to endeavor by all means to prevent scandal
being given by the vices and immoralities of such as go to those western
parts. This is the key of this holy work, in which is included the whole
essence of your charge.
You see, noble sir, without my alluding to it, how great an opportunity
is offered you, in furthering and aiding this cause, from which result —
1st, Serving the Almighty; 2d, Increasing the name of your king, who will
be esteemed by men, loved and rewarded by God.
Giving you, then, our paternal and apostolical blessing, we beg and
charge you to give full faith and credit to our brother, the Archbishop of
Rossano, who, in our name, will explain our desire more at length.
Given at Rome, with the fisherman's ring, on the 18th day of August,
in the year of our Redemption 1569, the third of our pontificate.— Entayo
Oronoloyico, aim. 1569.
SPANISH MISSIONS. 61
now sanctioned by the experience of three centuries. " Nothing,"
says he, " is more important in the conversion of ihese Indiana
and idolaters, than to endeavor by all means to prevent scandal
being given by the vices and immoralities of such as go to those
western parts." Where this moral barrier, spoken of by the holy
Pontiff, was successfully raised, the Indian prospered ; where, as
in our English colonies, none such existed, the tribes dwindled
away, contagious vices destroying them more silently and surely
than war or aggression. The red man has disappeared from the
great part of our territory, and it were well to reflect a moment
whether we are guiltless of his destruction, before we speak of
Spanish cruelty.
Ere the letter of St. Pius reached Florida, the courageous
Father Roger made one more effort to plant a mission. He re-
turned to his post, but found his house and chapel destroyed.
In vain he preached the word of truth. Hopeless of obtaining
conviction directly, he adopted a new plan : by extolling the ad-
vantages to be derived from a thorough and regular cultivation of
the ground, he induced the natives to attempt it, and thus found-
ed . a reduction. Lands were chosen ; agricultural implements
procured ; twenty commodious houses raised ; and the Indians
had already made some progress, sufficient to excite the most
favorable hopes, when all again vanished. Their natural fickle-
ness prevailed ; deaf to the entreaties and remonstrances of Roger,
they abandoned their village and returned to the woods. Less
anxious to gain proselytes to civilization, than children to the
Church, the missionary followed them to their forests, and con-
tinued to instruct all he met in the various points of Christian
doctrine. After eight months' application, he judged many suffi-
ciently instructed to receive baptism ; and calling a council of the
chiefs, proposed that the tribe should renounce the devil, and em-
brace the new faith. A scene of confusion ensued. " The devil
is the best thing in the world," was the unanimous cry of the
62 AMERICAN CATHOLIC MISSIONS.
leaders. " We adore him : he makes men valiant," they ex-
claimed ; and, swayed by a few, the multitude resolved not to
renounce Satan, and publicly rejected the faith.
Father Roger then proceeded to other tribes, but as a mission-
ary effected nothing. Returning, to Orista, he found the Indians
gathered at a great festival on the banks of the Rio Dulce. Re-
solved to make a final effort, he proceeded to the place of their
festivity, and again raised his voice among them. Recounting
his labors for their good, his many acts of kindness and charity,
he bade them judge by these of the sincerity of his affection for
them. In return, he asked but one favor — their acceptance of
the faith which he preached, and which they all acknowledged to
be good and holy. This was his sole object, as it was their good.
If they refused it, he must depart forever. Scarcely had he ceased
speaking, when a chief arose, and by a few short, furious words,
roused all minds to madness. In the trouble which ensued the
missionary nearly lost his life, and with difficulty saved his church.
Bidding therefore farewell to his flock, whom lie promised to re-
visit at their first sign of acquiescence in his wishes, he returned
to the fort of St. Helena in 1570, and, reporting to the governor
the failure of his undertaking, proceeded to Havana with Father
Sedeno and some Indian boys.
At this moment Melendez arrived with the letter of Pope St.
Pius and those from St. Francis Borgia rb the Jesuits in Florida,
encouraging them to persevere, and sending to aid them Father
Louis de Quiros of Xerez, and two novices or scholastics, Gabriel
Gomez, of Granada, and Sancho de Zevallos, of Medina de Rio
Seco. These were intended to take part in a new mission already
projected in Spain. The chief of Axacan, who had accompanied
the Dominicans to Spain, asked leave to return to use his influ-
ence in converting his tribe. As all now felt the necessity of re-
moving the missions from the vicinity of the Spanish posts, hia
offer was accepted, and he accompanied Melendez, to be the
SPANISH MISSIONS. 63
guide of the missionaries who should be seiit to the banks of the
Chesapeake, or St Mary's Bay.
Father Segura was delighted at the prospect thus opened, and
resolved to undertake himself the new and promising mission : to
aid him, he selected, besides Father Quiros and his companions,
Brothel's Mendez, De Solis, Redondo, and Linares, with some In
diaii youths, who had been educated in the academy at Havana.
All were soon at St. Helena, the frontier post of the Spanish col-
ony, whence a single vessel bore them to St. Mary's Bay, whose
borders, in the names of Virginia and Maryland, seem to chronicle
the devotion of its first explorers to the Virgin Mary. The mis-
sionaries landed with Don Luis, as the chief was now called, and
without a sigh beheld the vessel stand out to sea, leaving them,
the only Europeans for a thousand miles around.
The residence of the tribe to which Don Luis belonged, cannot
be determined. It is stated to have been placed about thirty-
seven or thirty-seven and a half degrees north, and to have been
far from the sea. The name is uniformly given as Axacan.
This inland region was now the bourne of their journey ; and
they began their march : a vast tract of marsh and wood lay be-
fore them, interspersed with lands which had for several years been
struck with the curse of sterility ; but, hardened to toil, they
pressed gallantly on, through many a winding and circuitous
route, till the conduct of Don Luis excited suspicion. Months
had passed, and yet their destination was not reached. At last he
announced that his brother's village was but twelve miles off, and,
bidding them encamp, hastened on in advance, *o prepare his
countrymen for their new guests. Days now elapsed, as months
had done, in suspense, and yet no tidings came of Don Luis.
Meanwhile hunger pressed heavily on the little band, whose only
resource was in the protection of heaven. In this extremity they
addressed earnest prayers to God to obtain a change of the
apostate's heart. The rustic altar witnessed daily the holy sacri-
J_
64: AMERICAN CATHOLIC MISSIONS.
flee offered in his behalf. At last they sent to him, but as he re-
turned evasive answers, Father Quiros set out, determined to try
whether a personal conference would not effect a return in the
misguided man. Don Luis met him with hypocritical excuses;
and furnishing him a scanty supply of provisions, bade hire return.
The dejected missionary and his companions, Solis and Mendez,
turned to leave the village ; but the apostate's hatred was too deep.
Raising a war cry, he was answered by the tribe, and chief and
warrior rushed on the unsuspecting missionaries, and butchered
them without mercy. Quiros fell first, his heart pierced by an
arrow from the apostate's bow.
The suspense of the other Jesuits was increased by the non-
appearance of Father Quiros and his companions ; but the apostate
came at last The habit of Quiros, which enveloped his swarthy
frame, told a tale which their own hearts had ,'ilready whispered.
yet feared to believe. Luis coldly demanded their hatchets, the
only articles in their possession with which they could defend
themselves. These Segura gave up in silence, and knelt with his
companions in prayer. In a few moments the signal was given :
a butchery ensued, and of all the party, only one escaped, an In-
dian boy educated at Havana.*
This martyrdom closed all hopes of a mission in Upper Flor-
ida, and led the Jesuits to abandon the whole province for the
more inviting field of Mexico. Three priests and four brothers
had falLn victims to the perfidy of the natives ; one had sunk
under his toils and the climate ; and yet no beneficial result had
crowned their efforts.
The Spaniards heard of the glorious death of Father Segura
* Of these missionaries I find little. Father John Baptist Segura was
born in Toledo, and entered the Society of Jesus at Alcala, on the 9th 01
April, 1566, and had been Rector of Vailisoleta, before sailing to America,
lie was killed in February, 1570; the only Vice-provincial of Florida. Sec
Alegambe, p. 62 ; Tanner, p. 447 ; Sacchini, p. 71 ; Ensayo Cronologico,
p. 142 ; Drews, Fasti, i. 299.
SPANISH MISSIONS. 65
and his companions from Alonzo, the Indian boy who had been
spared, and who, contriving at last to elude the vigilance of the
apostate, fled to the Spanish post. Strange is the heart of man ;
Luis had slain the missionaries, yet he decently interred them all,
while he gave the consecrated vessels and devotional objects to
his clansmen, to become the ornaments of the braves and squaws
of Virginia.
In 1572, Melendez returned to Florida, and sailed to the Ches-
apeake in pursuit of the murderer. He landed, as the Jesuit
Gonzalez had done the year before, and though he took some ot
the murderers, failed to seize the apostate, who roamed amid the
forests. Eight were executed for their crime, all of whom, under
the instructions of Father Roger, embraced Christianity, and died
blessing the Almighty. This was the last missionary act of Fa-
ther Roger in Florida. Fain would he have gone to disinter the
hallowed remains of his martyred brethren, but to this Melendez
would not consent ; and Father Roger, leaving the land, of which
his labors had made him the first, if not the successful, apostle,
returned with the other missionaries of his order to Havana, and
proceeding thence to Mexico, labored there for many years with
zeal and abundant fruit.*
A new band of missionaries now landed in Florida. These appa-
rently were Franciscans, and if so, their mission dates properly from
io73, although others of their order must have been there occa-
sionally from the foundation of St. Augustine. What the prog-
* Father John Kogcr was a native of Pampeluna, and a Professed of
Three Vows. He labored in Florida from 1566 to 1571, and may be consid-
ered the founder of that mission ; being the first who labored for any time.
His virtues and learning were such as to win for him the general esteem of
all, and he died at Vera Cruz in 1618, universally regretted. Villareal died at
Mexico, Jan. 8, 1599, after a life of eminent piety and usefulness. Drews, i. 88.
Tor this Jesuit mission, see Alegambe, Mortes illustres, p. 44, 62; Tanner,
Societas Militans, p. 445 ; Historia, S. I. pp. 444, 447 ; Ensayo Cronologico,
pp. 120-142; Alegre, Historia de la Compania de Jesus in Mejico, vol. i. ;
Henrion, Histoire Generate des Missions, ii. 15, 16; El Inca, Historia d«
Florida, 268.
66 AMERICAN CATHOLIC MISSIONS.
ress of the colony and its missions would have been under th«
command of the energetic and determined Melendez, we cannot
easily judge ; but he was too great a naval commander for the
king to allow him to consume his days in establishing a distant
colony. Fleet after fleet had been confided to his care, and he
was now called upon to lead the Great Armada against England.
But his career was ended. Amid the busy preparations, amid
the din of arsenals and shipyards, Melendez expired at Corunna,
still vigorous and unbroken by age, in the height of his glory,
a brave, loyal, and disinterested naval commander, but whose
fame is blemished by one act of blood. His death was a fatal
blow to Spanish colonization in Florida. The northern limit of
the colonies, pushed to Chesapeake Bay by Melendez, gradually
retired to the St. Mary's, leaving St. Augustine almost the only
foothold in this part of the continent, till in later days Pensacola
rose to check the French on the Mississippi.
Though Florida languished, the missions went on. More Fran-
ciscans Avere invited in 1592, and the usual number, twelve, were
sent, under F. John de Silva as Superior.* They arrived the
following year, and proceeded to St. Augustine, to put themselves
at the disposal of Father Francis Marron, warden of the convent
of St. Helena in that city. Father Marron had eagerly awaited
their coming to begin the Indian missions, which he deemed now
feasible, from the flattering account given by Father Diego Per-
domo, who in the previous year had traversed much of Florida.
Fathers Peter de Corpa, Michael de Aunon, Francis de Vdascola,
and Bias Rodriguez, at once hastened to the troubled province of
Guale, and, after winning the natives to peace, took separate sta-
tions nearer the city. Meanwhile the Mexican Father, Francis
* The twelve were, Fathers Michael de Auaon, Peter Fernandez de Cho-
zes, Peter de Aunon, Bias de Montes, Peter Bennejo, Francis Pareja, Peter
<le San Gregorio, Frauds de Velascola, Francis de Avila, Peter Ruiz, and
the lay-brother, Peter Viniegra.
SPANISH MISSIONS. 67
tareja, drew up, in the language of the Yamassees, his abridgment
of Christian doctrine, the first work in any of our Indian languages
that issued from the press. Father Corpa, at Tolemato,* endeav-
ored to overcome polygamy and vice, while Father Bias de Montes,
after planting the cross by the little creek near St. Augustine, called
Cano de la leche, gathered alms in the city to raise beside it the
chapel of Our Lady. Fathers Aunon and Badajoz remained a*
Guale, which soon whitened for the harvest, while Velascola a*
Asao, Avila at Ospa, and other Fathers in St. Peter's Isle, labored
in all the rivalry of zeal, to gain to heaven and to progress the
fickle and often ill-treated children of the forest.
For two years these apostolic men labored in peace, and suc-
ceeded in forming regular villages of neophytes, who no longer
bowed the knee to Baal (for, like the Sabaeans, these tiibes wor-
shipped the sun and fire), or practised tlie polygamy which had
*o long 'induced them to turn a deaf ear to the teachings of the
missionaries.
Amid this reign of peace .a storm suddenly arose, which turned
the smiling garden once mope into a nowling wilderness. In Sep-
tem'ber, 1597, Father Corpa found it necessary to reprove publicly
the cacique's son, wnose unbridled licentiousness had long grieved
the missionary's heart. One of the earfiest converts, lie had, after a
short period of fervor, plunged into every vicious excess. Vain had
"been all the entreaties and remonstrances Vhicli De Corpa addressed
him in private. A public rebuke was the only means of arresting a
scandal which had already excited the taunts of unbelievers. En-
raged at the disgrace, the young chief left the town ; and, repairing
to a neighboring village, soon gathered a body of "braves as eager as
himself for a work of blood. In the night he returned with his
followers to Tolemato ; they crept silently «p to the chapel ; its
feeble d®ors presented too slight an obstacle to arrest their pro-
* The ground now occupied by the cemetery at St. Augustine.
68 AMERICA!? CATHOLIC MISSIONS.
gress. The missionary was kneeling before the altar in prayer
and there they slew him : a single blow of a tomahawk stretched
him lifeless on the ground. The spot thus hallowed by the mar-
tyrdom of the missionary then lay without the walls of St. Augus-
tine, but is now the cemetery of that city. When day broke, the
Indian village was filled with grief and terror; but the young
chief well knew the men with whom he had to deal. Appealing
to their national feeling, he bade them take heart : he had slain
the friar for interfering with their time-honored customs ; the day
had come when they must strike a blow, or submit to be forever
slaves. This faith of the Spaniards, that deprived men of enjoy-
ment, that took from them the dearest of their wives, and bade
them give up war, could no longer be borne. He had begun the
great work, and they had no alternative but to join him. Tenible
vengeance would the Spaniard wreak ; and their only course was
to proceed to a general massacre, — first of the friars, then of all
the other Spaniards.
Enough joined him to overawe those who remained faithful.
The missionary's head was cut off and set on a spear over the gate,
while his body was flung out to the fowls of the air. '
The camp of Topoqui was the next point to which they hurried,
apparently before the authorities of St. Augustine were at all
aware of the plot which was already threatening the Spanish
power in Florida. Bursting unheralded into the chapel of Our
Lady, the insurgents informed Father Rodriguez of the fate of
Corpa, and bade him prepare to die. Struck with amazement at
their blindness and infatuation, the missionary used every argu-
ment to divert them from a scheme which would end in their ruin:
he offered to obtain their pardon for the past, if they would aban-
don their wild project — but in vain. Finding all his eloquence
useless, he asked leave to say mass before dying. Strange as it
may seem, this was granted. He vested for the altar, and began
the mass. His executioners lay grouped on the chapel floor
SPANISH MISSIONS. 69
awaiting anxiously, but quietly, the end of the sacrifice, which was
to prelude his own. The august mysteries proceeded without in-
terruption, and when all was ended, the missionary came down
and knelt at the foot of the altar. The next moment it was be-
spattered with his brains. Throwing his body into an adjoining
field, the murderers pressed on, anxious to make up by their speed
for the delay wrung from them by the fearless eloquence of Montes.
Their present destination was the Island of Guale, to whose
cacique they had already sent orders to dispatch the missionaries
at Asopo. The chief, however, was friendly to the Fathers, and
sent a messenger to warn them of their danger. Unfortunately,
the faithless envoy never fulfilled the errand, but deceived the
chief by a pretended answer from Aunon. When the insurgent*
reached the island, the chief hastened to Aunon himself, to in-
sist on his flight : here he discovered the treachery of his servant,
and that all escape was now cut off. Father Aunon consoled him,
assuring all of his happiness at shedding his blood for the faith.
He then said mass, and communicated his companion, Antonio
de Badajoz. A few moments devoted to silent prayer followed,
then the tramp and the yell of an angry crowd announced the
coming of the insurgents. Calmly had the Franciscans lived,
calmly they died. Kneeling, Badajoz received one, Aunon two
blows of a club, and both sank in death. The chapel now seemed
to be filled with awe, for the murderers retired as if in flight, leav-
ing the bodies to be interre4 by the friendly cacique.
Asao was the next mission, but here the insurgents were at first
baffled. Velascola, the greatest of the missionaries, was absent
when they arrived. Well might they fear his power, and feel their
work half done, unless they could end his life of zeal. A perfect
religious, learned, poor, and humble, he combined the greatest
mildness with the greatest firmness, and possessed over the Indians
an influence which no other of his countrymen ever attained. Pro-
voked at his absence, they resolved to await his return in ambush,
70 AMERICAN CATHOLIC MISSIONS.
and as he landed, a few went out to welcome him with treacherous
words, while others fell on him with clubs and axes, and did not
leave him till his body was one quivering, shapeless mass.
Father Avila's chapel, at Ospa, was next attacked. Hearing
the approach of the murderous band, he took the alarm and fled,
but was overtaken and brought back. He escaped again, and
reached a cane-brake, where, in the darkness, for night had come
on, he hoped to elude observation ; but the moou betrayed him.
Wounded by a shower of arrows, he fell into their hands, and was
condemned to die. His habit, however, excited the cupidity of
one of the Indians, who interfered in his beluUH, Then changing
their plans, they stripped the missionaiy, and binding him to a
stake, carried him to a neighboring heathen village, where they
sold him as a slave.
After destroying his chapel, the party proceeded on its errand of
death, and so many had now joined them that they bore down on
St. Peter's Isle with a flotilla of forty war-canoes. As they drew
near, and doubled a headland, they descried a Spanish vessel lying
at anchor near the mission. It was but a provision boat with sup-
plies for the Fathers, and had but one soldier on board. Its inert
Appearance, however, disconcerted all their plans; new counsels
"Were to be adqpted; the chiefs began to discuss a plan of action,
Jbut while all nvere in hot dispute, they were suddenly attacked and
.routed by the chieftain of St. Peter's, 'who by this victory broke their
power forever. The missionaries welcomed their deli verer with heart-
felt gratitude, and soon learned how wide had 'been the destruction.
Father Avila was meanwhile a prisoner. The slave of savages,
'for a year he dug their fields and performed every menial office,
still, weary of him, his inhuman roasters .at last resolved to put him
to death. Tied to the stake, with the fagots around him, he
spurned the offer of life, made on condition that he should renounce
:his God and marry into the tribe. He now looked forward to the
ciown of martyrdom which his .companions already enjoyed, when
SPANISH MISSIONS. 71
an old woman demanded him to effect the liberation of her son, a
prisoner at St. Augustine. Her demand was granted, and Father
Avila, so changed by his savage life and brutal treatment as to be
past all recognition, was once more restored to his countrymen.*
The missions were now almost abandoned till 1601, when the
governor of Florida made a new effort to secure laborers for thai
barren field. He was not unsuccessful. Florida was the next year
visited by the Bishop of Cuba, who, witnessing the extreme spiritual
want of the people, aided the governor's efforts. Bodies of Fran-
ciscans were continually sent, and the \vardenship of Florida was
BO much augmented that it was soon made a Franciscan province,
under the name of St. Helena, from its principal convent.f
On restoring the mission at Guale or Amelia Island in 1605, it
was the pious care of the missionaries to take up the bodies of
Aunon and Badajoz from their unhonored graves and place them
in a position worthy of their virtues and glorious death.
The progress of the mission in succeeding years must have been
very great, although we have no details of the results. Twenty-
three missionaries were sent from Gaelic in 1612, under the Peru-
vian Father Louis Jerome de Ore, himself the author of a Relation
of the Martyrs of Florida, and several worts for the missions.
In 1613, eight, and two years after, twelve more Franciscans of the
province of the Angels in Mexico, were also set^t to Florida,, where
they soon learned the language and labored with siaeh success that
they ere long required assistance* In less than two years they
were established at the principal points, and numbered nolens than
twenty convents or residences in Florida. These were not confined
to the coast. A missionary whose name is not given, followed by
Father Alonzo Serrano, penetrated the interior and explored the
various localities, which long bore the n&raes he gave- thena-J
* For this Franciscan Mission, see Bareiu, Ensayo Cronologi'e®, 1C7-7I;
Torquemada, Monarquia Indiana, iiL 350 ; Le Cronique des Freres Miiieurs,
though it comes do\rn to 160$, does not iachfrde it.
t Euaayo Craaalogiw,. amu 1&02.-&. J Eu&aya Ctonologioo, 161 2- -ML
CHAPTER III.
FLORIDA MISSION (CONTINUED.)
New missions — The-Apalaches — Troubles in the settled missions — English destroy the
missions — Attempt to restore them — State of the country at the cession to England —
Bnin of the missions — The Seminoles.
THE mission was now steadily extended and stations established
among the Apalaches. That tribe had attacked the Spaniards in
1638, but were defeated, and the missionaries soon made them
friendly. Many were employed on the public works, and, re-
ceiving protection and consolation from the Franciscans, obtained
them a favorable reception in the villages of their tribe.
Missions were gradually formed among the Apalaches and
Creeks, in many parts of West Florida and Georgia. In 1643,
they began a mission at Achalaque, and soon baptized the chief,
thus renewing the faith among the Cherokees. When Bristock,
an English traveller, visited it ten years later, a flourishing re-
duction existed, and he was hospitably received by the mission-
aries at their station, a beautiful spot on the mountain-side.*
Several of the governors were greatly devoted to the cause, espe-
cially, however, Paul de Hita, who founded a mission on the
western shore of the peninsula, aided by the zealous Sebastian Perez
de la Cerda, the pastor of St. Augustine, who, with some secular
priests from Cuba, undertook it in 1679. In the following year a
royal decree permitted any priest to devote himself to these mis-
sions, but owing to some secret opposition, the learned and pious
canon John .de Cisneros, who, with seven priests, volunteered to
serve in the missions, was never able to realize his great design.
* Davis, Caribbee Islands, Lond., 1666, p. 245. This author, and Sanson,
in bis Atlas, have a curious account of an English colony among the Apa-
laches, formed by refugees from Virginia in 1621, who made great progress
in converting the Indians,, established churches, colleges, and < ven had a
bishop.
SPANISH MISSIONS. 73
Unfortunately, at this time some disputes arose which retarded
the missions, and the Indians even made complaints against their
directors, and these complaints were used for political purposes.
Tranquillity was at last restored, and a permanent benefit resulted
in a set of regular instructions for the government of the reductions,
which obviated all further difficulty.
The encroaching colonies of England presently troubled this field.
In 1684, the Yamassees, rejecting their missionaries, joined the
English ; in the following year they attacked the mission of St.
Catharine's, and, taking it by surprise, plundered the church and
convent, and burnt the town. Soon after, the old charges against
the Franciscans were renewed, and great discussions ensued, but
still the work went on. In 1690, the provincial sent Father Sal-
vador Bueno to San Salvador de Maiaca, to found a new mission.
He was well received, and soon had a flourishing station around him.
The foundation of Pensacola, in 1693, gave a new impulse to the
missions in West Florida. Four years later, five Franciscan mis-
sionaries attempted to found a mission on the Carlos Keys, but the
Indians believing the processions and religious rites of the mis-
sionaries to be some magical ceremony for their destruction, drove
them out, and they proceeded to the Matacumbe Key, in Florida
channel, where the inhabitants were all Catholics.*
By this time the Spanish colony, though itself suiall, was sur-
rounded by Indian tribes, most of whom were, to some extent, con-
verted : towns of converts existed all along the Apalachicola, Flint,
and other rivers ; these were all directed by Franciscan missionaries,
who had acquired a complete mastery oyer those fierce tribes. But
war was now impending ; the English rapidly encroached on the
colony, and frequently attacked the mission stations to carry off the
" Indian converts of the Spanish priests," to sell them as slaves in
Charleston and other ports. Six hundred were killed or taken
* Ensayo Cronologioo.
4.
74 AMERICAN CATHOLIC MISSIONS.
on the river Flint in 17O3; but the greatest blow was given i»
1704, when an English force, with a large body of Alabaraas, took
St. Marks, the centre of the Apalache mission, and completely
destroyed it. Don Juan Mejia, the commander of the post, fell
into the hands of the enemy. Three Franciscans, who directed the
neophytes, went out to obtain terms for their children, but they too
were taken and put to death with all the terrors of Indian bar-
barity. By these blows the Apalaches were so reduced, that in a
few years only four hundred could be found of a tribe that once
had numbered seven thousand.* All the stations between the Al-
tamaha and Savannah were broken up, and such as escaped slavery
or death fled into the peninsula. Eight hundred had been killed
on the spot, or fell into the hands of the Indian allies of the Eng-
lish ; fourteen hundred were carried off by Governor Moore and
settled at Savannah.
The war was soon after renewed. The Atimucas, a tribe whose
centre was at Ayavalla on the Apalachicola, were attacked by the
English in 1706. A bare-footed Franciscan came out of the town
to obtain favorable terms, as English accounts assure us, but of his
fate we know nothing. The Atimucas were driven from their towns,
and a portion of them retired to the east side of St. John's River,
where they founded a new town, known as the Pueblo de Atimucos.
By these wars many of the missions were entirely broken up,
and all suffered greatly. The Christians were again mingled with
the pagans, and many, for want of their religious guides, fell away.
Some tribes, too, won by the English, rejected the missionaries.
In a few years, however, the latter became aware of their error.
The Yamassees, who had been the first to join the English, and
had, as we have seen, destroyed a Franciscan mission, now organ-
* Charlevoix, Hist, de la Nouvelle France, vi. 256. Roberts' Florida,
p. 14. The English accounts are all silent as to the death of the missionaries ;
but as they are extremely vague, and the fact by no means creditable, we
cannot wonder at the suppression.
SPANISH MISSIONS, 74
izetl a general confederacy against their former friends, and in
1715 burst on their settlements. Defeated at last, they took refuge
m Florida, where they afterwards remained. In this war the Chris-
tian Indians took an active part, led by Osiuntolo, a Creek chief,
Adrian, an Apalachicola, John Mark, of the same tribe, and Tix*
jana, war-chief of the Talisi, a band of the Tallapoosas, who had
visited Mexico, had been baptized there by the name of Baltassar,
and appointed Maese del Campo of his tribe.
As the negotiations with the English at the close of the war
were quite favorable to the Indians, the fervent John Mark and
other Christian chiefs thought of restoring the former reductions.
After several vain attempts to induce the Spanish government to
build a fort to protect them, he at last, in 1718, founded, with one
hundred souls, the missions of Our Lady of Loneliness and St.
Louis, where missionaries soon began their labors.* Most of the
missionary stations in this quarter, however, were abandoned when
Father Charlevoix visited it in l722.f
From this period few details of the missions have reached us
down to the time when Spain ceded Florida to England by the
treaty of Paris (1763). This was the death-blow of the missions.
The Franciscans left the colony with most of the Spanish settlers :
the Indians, who occupied two towns under the walls of St. Au-
gustine, were expelled from the grounds cultivated by their toil
for years, and deprived of their church, which they had themselves
erected. All was given by the governor to the newly established
English church. In ten years not one was left near the city. The
Indians thus driven out became wanderers, and received the name ot
Seininoles, which has that meaning. By degrees all traces of their
former civilization and Christianity disappeared, and they have
since been known only by their bitter hate of the successors of the
Spaniards.J
* Ensa/o Cronologico. t Journal, vi. 258.
J Bartram's East Florida, 34 ; Roman's Florida, 260.
76 AMElCICAfr CATHOLIC MISSIONS.
England, in a possession of twenty years, completely destroyed
what had survived of the Franciscan missions ; no successful at-
tempt was made by the Spaniards after 1783 to re-establish them,
and now scarce a trace remains, unless we consider the Seminoles
themselves as a striking monument of the different results obtained
by the Catholic government of Spain and the Protestant govern-
ment of England. The one converted the savages into Christians,
— a quiet, orderly, industrious race, living side by side with the
Spaniards themselves, in peace and comfort ; the other replunged
the same tribes back into barbarism and paganism, and converted
them into a fearful scourge of her own colonies.
Our own government continues the wrong. The Franciscan
convent at St. Augustine is a government barrack ; and no effort
has been made to win the hearts of the fugitives ; on the contrary,
covetous even of their everglades, our government has sought to
remove them by force.
CHAPTER IV.
MISSIONS IN NEW MEXICO.
Attempt of Brother Alphonsus Rodriguez — Death of the missionaries — Onate's expedi-
tion— Franciscan mission established by Martinez — Its early struggles — Account of
mission given by Benavides in 1630— Decline— Restoration in 1660— Revolt in 1680—
Villascnor's account in 1740 — Present state.
WE have already seen, in the account of Coronado's expedition,
the attempt made by Father Padilla and his companion to estab-
lish Christianity on the upper waters of the Rio Grande, and the
failure of their efforts to convert the tribes of New Mexico.
The unfavorable account given by Coronado prevented any fur-
ther secular exploration of the territory : it was left to the zeal a
SPANISH MISSIONS. 77
Christian missionaries to explore it again. Meanwhile the Indian
missions of Mexico were steadily advancing to the north, and in
1580 there dwelt in the valley of St. Bartholomew a pious lay-
brother named Augustine Rodriguez, who had grown old amid
austerities and toil in the Franciscan missions. Hearing, from
Indians who visited the mission, that populous countries, un-
visited by the Spaniards, lay to the north, he burned with the
desire of announcing to them the gospel of Christ
His zeal induced him to apply to his provincial for leave to go
and learn their language. The viceroy of Mexico approved the
mission, and the good brother was not allowed to depart alone.
A regular mission was projected. Father Francis Lopez, of Se-
ville, was named Superior ; the learned and scientific Father John
de Santa Maria, with Brother Rodriguez, were selected to accom-
pany the expedition, and they all set out in the year 1581, with
ten soldiers and six Mexican Indians, and advanced to the coun-
try of the Tehuas, apparently the Tiguex of Coronado. At this
point they were compelled to halt, for the soldiers, se^ng seven
hundred weary miles behind them, refused to proceed. The mis-
sionaries, after a vain appeal to their honor, pride, patriotism, and
religion, allowed them to depart, and began to examine the tribe
among whom they were. This New Mexican tribe lived then, as
in Padilla's time, in their peculiar houses, and unlike the wild In-
dians of the plains beyond, dressed in cotton mantles. The mis-
sionaries were so pleased with the manners of the people that
they resolved to begin a mission among them, and the success of
their first efforts so exalted their hopes that they sent Father John
de Santa Maria back to Mexico to bring auxiliaries. Fearless,
and reliant on his skill, the missionary set out alone, with his
compass, to strike direct for the nearest settlement ; but while
asleep by the wayside, on the third day after his departure, he was
surprised and killed by a party of wandering Indians. The others
meanwhile proceeded with their missionary labors, instructing the
78
people, till at last, in an attack on the town, Father Lopez fell be-
neath the shafts of the assailants, and Brother Rodriguez, the pro-
jector of the mission, was left to conduct it alone.
The people were not indifferent to his teaching, but vice had
charms too powerful for them to submit to the doctrine of the
Cross. Rodriguez inveighed with all the fire of an apostle against
the awful sins to which they were addicted, till weary at last of
his reproaches, they silenced the unwelcome monitor in death.
Meanwhile, the returning soldiers had excited the anxiety of the
Franciscans ; and, at their instance, Don Antonio de Espejo, &
rich, brave, and pious man, set out, in 1582, with Father Ber-
nardine Beltran, but arrived only to learn the death of all.*
Some time after, two other Franciscans, who accompanied an
expedition under Castano. were put to death at Puaray, but no
details remain.
In 1597, Juan de Onate led a colony to the northern Rio
Grande, and founded San Gabriel, the first Spanish post in that
quarter.* Eight Franciscans had set out with him, under Father
Roderic Duran ; but as the latter returned with a part of the forces,
the other missionaries proceeded with Father Alonzo Martinez, as
commissary or superior. For a year, Onate was engaged in estab-
lishing his post and exploring the country — the missionaries, on
their side, investigating the manners, customs, language, and re-
* Mendoza, Relacion de la Sina, Madrid, 1589 ; Torquemada, Monarquia
Indiana, iii. 359, 626 ; Croniqne des Freres Mineurs, ii. ; Ensayo Oono-
logico, 155 ; Venegas, Histoire de la Californie, i. 191.
Brother Rodriguez was a native of Jxiebla, and took the Franciscan habit
in the province of the Holy Gospel in Mexico. His life was very exemplary,
and his penances extraordinary ; he never laid aside his hair shirt and iron
girdle. Zacatecas was the first scene of his labors ; then the valley of St.
Bartholomew, and finally New Mexico. Father Francis Lopez was an Anda-
lusian, born at Seville of a respectable family, noted for piety. At the age ot
seventeen, he took the habit in the convent of Xerez de la Frontera. Father
John de Saiit* Maria was a Catalan, and entered th« Franciscan order in
Mexico.
SPANISH MISSIONS. 79
ligion of the people. Having, in addition to the knowledge al-
ready acquired of their mechanical arts and singular dwellings,
sought to unravel their theology, they found great difficulty. All
were loth to speak at any length 'on the point. They learned,
however, that they adored principally three demons, or rather
sought to propitiate them, especially in times of drought. These
deities were called Cocapo, Cacina, and Homace : to the first of
whom a temple was raised, some ten feet wide and twice as deep.
At the end sat the idol of stone or clay, representing the god,
bearing some eggs in one hand and some ears of maize in the
other. In this temple an old woman presided as priestess, and di-
rected the ceremonies by which the natives implored rain — a
blessing the more necessary, as the streams frequently run dry.*
At the close of a year, Onate wished to send a report of his pro-
ceedings to Mexico. To bear his dispatches, and urge the dispatch
of reinforcements, he selected the commissary, Father Martinez,
who set out with Father Christopher Salazar and the lay-brother,
Peter de Vergara ; but on the way, Father Christopher died, and
was buried under a tree in the wilderness.
The account brought by Father Martinez induced the provin-
cial to send new missionaries, and as Martinez was unable to return,
Father John de Escalona, a man of great virtue and sanctity, was
chosen commissary in his stead, and set out with several Fathers
of his order. Meanwhile, Onate, with Father Francis de Velasco
and a lay-brother, struck farther into the country, but without
effecting any good.
There is extant a letter of Father Escalona, dated in 1601, in
which he speaks despondingly of the Indian mission, and of the
little good which he and his associates had as yet been able to do,
* The Puerco was dry in 1853, and at the time of Coronado's expedition,
and ones since, the Kio Grande itself was BO low, that for many miles, it rat
through a subterranean channel, leaving the main one completely dry.
80 • AMERICAN CATHOLIC MISSIONS.
from the manner in which Onate controlled and interrupted thei
labors.
His superiors, however, did not share his despondency. They
sent out six new missionaries, under Father Francis de Escobar,
now appointed successor to Escalona. Under this enterprising
missionary, the church took new life. The missionaries already
there, Escalona, Francis de San Miguel, Francis de Zamona, Lope
Izquierdo, Gaston de Peralta, skilled in all the accessories needed
— a knowledge of the language and people, and a sort of naturali-
zation among them — soon made rapid progress. By the year
1608, when Father Escobar was at last allowed to resign b's post
of commissary, the missionaries in New Mexico had baptized eight
thousand of the people.
His successor, Father Alonzo Peinado, was no less skilful as a
director, or successful as a missionary. Gradually the Cross ad-
vanced from town to town, and in all won votaries, who at last
forsook Cocapo to worship Christ.*
Of the state of the mission in 1626, less than thirty years after
its foundation, we have a detailed account, in a Memoir addressed
to the Spanish court by Father Benavides, one of the apostles of
New Mexico. A mission had just then been established at So-
corro, making the twenty-seventh in New Mexico. Several of
these stations possessed large and beautiful churches. At Queres
all were baptized, and many of the Indians had learned to read
and write. Four thousand had been baptized at Tanos, two thou-
sand at Taos, and many at other towns. There were residences
or convents at St. Antonio or Senecu, Socorro, Pilabo, Sevilleta,
St. Francis, and Isleta, among the Topiras, the Teoas, the Picuries,
and at Zufii, while Santa Fe, Pecos, St. Joseph or Hemes, and the
Queres could boast their sumptuous churches ; and missionariei
* Torquemada, Monarquia Indiana, ii. 672, &c. iii. 359 ; Ensajo Crono
logico, 170.
SPANISH MISSIONS. 81
were residing, not only in the difficult mission of Zuni, but in
Acoma, which had so often been reddened with Spanish blood.
So rapid had been the progress of Christianity and civilization on
the Rio Grande, that the Indians, or Pueblos, as they began to be
called, could read and write there, before the Puritans were estab-
lished on the shores of New England.*
Among those who contributed to bring about so happy a result,
were Father Benavides, Fathers Lopez and Salas at Jumanas,
Father Ortego, and we may add, the venerable Maria de Jesus de
Agreda, whose mysterious connection with the New Mexican mis-
sion, whether now believed or not, certainly drew great attention
to it, and gave it an extraordinary impulse. Benavides met a
tribe which no missionary had as yet reached, and found them, to
his amazement, instructed in the doctrines of Christianity. On in-
quiring, he learned that they had been taught by a lady, whose
form and dress they described. This account he gave in his work,
published in 1630.f Subsequently, Father Bernardino de Sena
told him that the nun, Maria de Agreda, had, eight years before,
related to him apparitions of a similar character. Benavides then
visited her, and was at once struck with her resemblance to the
lady described by the Indians, and still more so by her account of
the country and the labors of the missionaries, of which she re-
lated many remarkable incidents.^
The difficult mission of Zuni had been confided to Father John
Lctrado. After spending some time there, he resolved to attempt
Jie spiritual conquest of the Cipias, but perished in his work of
* Benavides' Memorial, Madrid, 1630.
1 This work is in the library of Harvard College.
} See his letter in F. Palou Vida del P. Junipero Serra, 331, and a letter
of Maria de Agreda, 337. For her account, see " La mistica Ciudad de
Dios," a copy of which is at St. John's College, Fordham. The discussions
as to her revelations became quite a controversy, and occupy several vol-
times, but no final decision was ever made in their favor.
4*
82 AMERICAN CATHOLIC MISSIONS.
zeal. Similar was the fate of Father Martin de Arbide, who, un-
daunted by the danger, attempted to reach the same tribe.*
Gradually various causes seem to have driven the missionaries
from most of these posts. No general revolt occurred, but the
territory must have been abandoned before 1660. In that year
two missionaries returned, founded missions, and preached for two
years. The Indians then rose against them, stripped them naked,
and expelled them from their villages. Yielding to the storm, they
retired to Parral, where they were found by some Spanish soldiers
nearly dead with cold and hunger. They soon recovered their
strength, and undeterred by the past, returned in the following
year and founded successively the missions of Our Lady la Re-
donda, Collani, Santa F6, San Pedro del Cuchillo, San Cristobal,
San Juan, and Guadalupe. Zuni was the last mission founded at
this time.f Once more the churches flourished, and the Catholic
Indians for several years enjoyed all the blessings of religion ; the
pagan portion, however, were still obdurate, and maintained a
stubborn opposition to the missionaries. In 1680 they succeeded
in raising a general revolt, in which all but San Juan de los Ca-
belleros joined. A scene of pillage and devastation ensued : San
Pascual, Sevillete, and Socorro were destroyed, and missionaries
were killed at several of the stations, as well as among the Moquis
and Navajoes, to whom some adventurous Fathers had penetrated.J
After a few years peace was again restored : the missions rose
again, never, indeed, on the same footing, as many churches were
never rebuilt, for the new colonies were much harassed by the
Apaches.
In 1733 a new mission was founded among the Apaches them-
selves at Jicarillas, but after a short existence it closed, the In
dians retiring to their tribes. A new missionary spirit was, how-
* Ensayo Cronologico, ann. 1632.
t Villasenor, Teatro Americano, 1748, p. 411.
I Humboldt, Nou. Esp. 285.
SPANISH MISSIONS. 83
ever, awakened : in 1742, Father John Menchero proceeded to the
territory of the Moquis and Navajoes, and with his companions
succeeded in making several converts on that ground, so often the
object of the ambition of his associates.
Villasenor, who published his Teatro Americano in 1748, gives
a brief but flattering picture of the state of the country at that
time. The Indians were all well clad in stuffs woven by the wo-
men ; industry prevailed in their villages, with its attendants, peace
and abundance. The religious edifices erected «nder the direction
of the Franciscan Fathers could rival those of Europe. In a reli-
gious point of view, the New Mexicans were not inferior to their
Spanish neighbors. He enumerates the following as the then ex-
isting missions : Santa Cruz, Pecos, Galisteo, Paso, San Lorenzo,
Socorro, Zia, Candeleras, Taos, Santa Ana, San Agustin de Isleta,
Tezuque, Nambe, San Ildefonso, Santa Clara, San Juan de los
Cabelleros, Pecuries, Cochiti, Jemes, Laguna, Acoma, Guadaiupe,
each averaging, as it would seem, about a hundred families.*
These missions all continue to the present time with one or two
exceptions, and the last fourteen are still directed by Catholic
missionaries, although Spain lost her power, and Mexico after
greatly injuring the missions by her plundering laws, finally yielded
the country to the United States. Since that period New Mexico
was made a Vicariate Apostolic, and finally a bishopric, by the erec-
tion of the see of Santa Fe. The Right Reverend John Lamy in
his report for 1854, estimates the Indian Catholic population of
his see at SOOO.f They are generally pious, industrious, peaceable,
and instructed, many being able to read and write ; their deputies
sent to Washington compare favorably with those of the most civ-
ilized tribes.
" The Pueblo or half-civilized Indians of this territory," says the
last government report,J " are in a satisfactory condition in every
* Villasenor, 411-422. t Almanac, 1854.
J Message of the President of the United States, 1854, p. 429.
84 AMERICAN CATHOLIC MISSIONS.
respect. They reside in villages situated upon grants made to
them by the governments of Spain and Mexico, and subsist them-
selves comfortably by cultivating the soil, and rearing herds and
flocks of various kinds. Each tribe or pueblo has a separate or-
ganized government of its own, though all fashioned after the
same model. They annually elect their respective governor, lieu-
tenant-governor, and various other minor officers. Many of them
speak the Spanish language quite well, and they usually clothe
themselves quite comfortably, often in cloth of their own manu-
facture. They have ceased to rely upon the chase for a subsist-
ence, and veiy rarely commit depredations upon othei-s, but are
orderly and decorous in their deportment. Each pueblo or village
has its church. When disputes arise between two pueblos, or be-
tween them and their more civilized neighbors, the matter is in-
variably laid before the territorial governor, and his decision is
invariably regarded as final. From the best information I can
gather, these pueblos or villages number about twenty, and the
aggregate number of souls maybe set down at from 8 to 10,000."
CHAPTER V.
MISSIONS IN TEXAS.
French Reeollete In Texas with La Salle — Their fate — Spanish missions — Plan of these
missions — Their suspension — Eestoration in 1717 — Villasenor's account — Their de-
struction in 1813 — Present state.
THE discovery of the Mississippi by Father Marquette, its ex-
ploration to the mouth by La Salle, and especially his attempted
colonization, revealed by his shipwreck on the coast of Texas,
drew the attention of the Spanish authorities to the territory bor
SPANISH MISSIONS. 85
dermg on Mexico. It was resolved to extend the posts in Florida
and Coahuila towards the Mississippi, and a small detachment was
sent to reduce La Salle's party : they found only the ruins of the
fort, which had been destroyed, with all its inmates, by the neigh-
boring Indians. All fear of French occupation was consequently
dispelled ; but, to secure the country, it was deemed advisable to
leave some Franciscan missionaries, who thus began the mission
cf San Francisco.
In the following year fourteen priests, and seven lay-brothers of
the same order, were sent, with fifty soldiers under Don Domingo
Teran, and founded eight missions ; three among the Texas, four
among the Cadodachos, and on the Guadalupe River. These mis-
sions were begun on the usual plan : each station having gener-
ally two Fathers and a lay-brother, several families of civilized
Indians from Mexico, well supplied with all necessary stock and
implements, and a small guard of soldiers for the protection of the
little colony.
One Father attended to spiritual affairs exclusively, the other to
the civilizing of the Indians induced to join the mission, teaching
them agriculture and the various arts of life. It was his task, too, to
visit the neighboring tribes, and by preaching gain new members
for the colony. When an Indian joined the mission he was in-
structed, and his labor for a time went to the common stock, from
which he drew food, clothing, and other necessaries. When, after
a few years' probation, he was deemed capable of self-management,
a field was allotted to each, and a house raised for him. If not
married, he was urged to select a wife from the Christian women.
In this way the mission became surrounded by a village, and as
the Indians learned Spanish, and frequently intermarried with
Spaniards, they were soon confounded with them.
The first attempt, which we have just mentioned, was destined to
meet with reverses. The crops failed, the cattle died, the soldiers
became odious to the Indians, so that in a few years the Fatherr
86 AMERICAN CATHOLIC MISSIONS.
left, and Texas was again a field awaiting the hand to cultivate it
and reap its spiritual harvest.
Louisiana meanwhile became a permanent and thriving settle-
ment. The adventurous Canadian, St. Dennis, resolved to open a
commercial intercourse with Mexico, and in 17 14 struck across
Texas to the nearest Spanish post. His arrival spread consterna-
tion through the frontiers. Don Domingo Ramon was at once
sent with a number of religious to restore the missions, as the
surest means of forming a barrier to French encroachment. Father
Augustine Padron de Guzman accordingly restored the mission
of San Miguel amoiig the Adayes in 1717, and another Father
that among the Texas Indians. Two years after war broke out
between the two countries, and the authorities in Mexico, deeming
the posts too much exposed, recalled the missionaries to San An-
tonio. When peace was declared, the Marquis de San Miguel de
Aguayo led back the Fathers to their original station. Between
1721 and 1746 missions were founded at San Francisco, in the
centre of Texas, San Jose, among the Nazones, Nuestra Seiiora de
Guadalupe, among the Nacogdoches, and Nuestra Senora del Pilar,
among the Adayes, as well as among the Asinais and Aes. These
were all directed by Fathers of the order of St. Francis, chiefly
from Queretaro and Zacatecas.* The zeal of the missionaries led
them also to the towns of the Cocos, and even to the hunting-
grounds of the Osages and Missouris, where one lost his life, and
another, long a prisoner, at last escaped.f
The missions in Texas reached those of New Mexico, and em-
braced many tribes. A missionary manual, printed in 1760, for
the use of the Fathers, shows that they extended them from Can-
delaria to San Antonio. It purports to be adapted to the Paja-
lates, Orejones, Pacaos, Pacoas, Tilyayas, Alasapas, and Pausanas;
HS well as several others less connected with the missions. J Among
* ViUasefior, Toatro Americano, 319. t Charlevoix.
J Fr. Bart. Garcia, Manual para adininistrar los uacramentos, 1760.
SPANISH MISSIONS. 87
the ablest missionaries in the field were Fathers Joseph Guadalupe
Prado and Bartholomew Garcia.
A full history of this mission was composed about the year
1783, by one of the Fathers, which is still in manuscript, and will
furnish, when published, a complete account of the labors of the
apostolic men, of whom the present writer can only glean occa-
eional notices.*
The missions subsisted in a flourishing state till 1812, when they
were suppressed by the Spanish government, and the Indians dis-
persed. Some returned to Mexico: more remained in various
parts near the old mission sites, faithful to their religion, and fer-
vent in its duties, when occasion offered them the happiness ot
meeting a priest. They were, in fact, destitute of missionaries till
1832, when Father Diaz was sent to Nacogdoches by the Bishop
of Monterey, but he was not destined to a long career. Scarcely
had he labored a year among the scattered flock, when he fell a
victim to his zeal, having been murdered by some roving Indians.f
The Anglo-American colonization, the revolt of Texas, and sub-
sequent wars, neutralized every effort to restore the missions, and
a few scattered Indians alone remain of the thousands once gath-
ered around the mission altars. A noble monument of the skill
of the Fathers, and the improvement of their neophytes, remains
in the many churches, aqueducts, and other public works, built
by Indian hands, which still remain on Texan soil.
* I had ths work in my hands, and was in treaty for its purchase ; but
contrary to every expectation on my part, it was* sold without my knowledge
to another, and I have since been unable to trace it.
I T Ann. Prop. xiv. 453 ; U. S. Cath. Mag. vi. 52, 558.
CHAPTER VI.
CALIFORNIA MISSIONS.
Discovery of California — Early missionary attempts — Jesuit missions founded in Lower
California by Father Salvatierra — Suppression of the Jesuit* — Franciscans succeed
them in California — They commence some missions in Upper California, and resign
Lower California to the Dominicans — The various missions founded by Father Juni-
per Serra. ^
CORTEZ himself, the conqueror of Mexico, discovered the penin-
sula of California, and its gulf long bore his name. It was, how-
ever, subsequently unnoticed, till the close of the fifteenth century,
when it was again visited ; and in 1596, Vizcaino sailed to ex-
plore the coast, accompanied by some Franciscan missionaries,
among others by Perdomo, who had, as we have seen already,
traversed Florida, cross in hand. A church and palisade fort
were thrown up at Lapaz, and every preparation was made for a
pennanent settlement ; but Indian hostilities soon induced the col-
onists to renounce the new undertaking.*
On a second expedition, in 1601, the explorer was attended by
three Carmelite Friars, Fathers Andrew of the Assumption, An-
thony of the Ascension, and Thomas of Aquinas. By the sixteenth
of December, they had reached Santa Barbara, Monterey, and San
Francisco ; and at Monterey, Fathers Andrew and Anthony land-
ed, and raising a rustic altar beneath the spreading branches of
n time-honored oak, they celebrated the divine mysteries of our
faith. This may be considered the natal day of the Upper Cali-
fornia mission.f
* Venegas, Hist. California, i. 162; Torqnem. ii. 682. f Ibid. 169.
SPANISH MISSIONS. 89
This portion of it, however, was doomed to a long neglect ; but
subsequent voyagers explored and surveyed the coast of the penin-
sula, which was soon visited by Franciscan and Jesuit missionaries.
As the latter here founded a celebrated mission, which led, in the
end, to Franciscan missions in Upper California, we shall glance
at the labors of the Jesuits, although they never extended within
the present limits of the United States. The work of the famous
California mission, next to the reductions of Paraguay, the great-
est in the annals of the Society of Jesus, was first inaugurated by
Father Hyacinth Cortes in 1642, being thus contemporaneous
with the Iroquois and Apalachian missions. The Jesuits were
not formally sent to it, however, till 1679, and even then, four
years elapsed before a station was actually founded by the enter-
prising German Father Eusebius Kuhn, or, as he is commonly
called, Kino. His mission, moreover, was but temporary : two
years later, the station had been abandoned, and the intrepid
Kiihn was laboring, with a zeal truly worthy of admiration, among
the Pimos and other Indians of Pimeria Alta, south of the Gila,
Fearless* by nature and a sense of duty, he went alone among
them, formed them into villages, prevailed on them to sow their
lands and raise cattle. The Pimos were his chief care ; but as other
tribes were also in his district, he learned several languages, and
translated into all the abridgment of Christian doctrine and the
usual prayers ; he likewise composed vocabularies and grammati-
cal treatises for the use of his assistants and successors. In these
toils he continued, till his death in 1710 ; but as he labored
chiefly among the Southern Pimos, we shall not dwell at further
length upon the Pimo mission.*
* This celebrated missionary, whose real name was Eusebius Francis
Kiihn, though called in Spanish Kino, was born in Germany, and becoming
a Jesuit, devoted himself to scientific studies. While Professor of Mathe-
matics at Ingoldstadt, he was considered the best astronomer in Germany.
ID a dangerous illness, he had resource to St. Francis Xavier, and vowed to
90 AMERICAN CATHOLIC MISSIONS.
Meanwhile, Father Salvatierra founded, at Loretto, in 1697, the
first permanent mission in California. From that point, Christiani-
ty gradually extended to the north, and station after station arose,
where the Indians were gathered around the black gowns to hear
the words of truth. These conquests over idolatry and barbarism
were not achieved without loss, and the arid soil of Lower Califor-
nia is dyed with the blood of heroic missionaries ; but undaunted
by loss of life, unbroken by defeat, the Jesuit missionaries of Cali-
fornia were still the pioneers of civilization and the faith, when
the Spanish king, yielding to the advice of unprincipled men, or-
dered them to be torn, in a single day, from all their missions
throughout his wide domains. At that time, Father Wenceslaus
Link was continuing the explorations of Kiihn — advancing along
the Pacific to Guiricata or St. John of God ; his associates, Victo-
rian Ames and John Joseph Diez, were founding at Cabujakaa-
mang, under the 31st parallel, the last Jesuit mission of St. Mary's,
the limit of their zeal and labors.
Accused of no crime, condemned without a trial, the missiona-
ries were dragged from amid their neophytes, who, in wonder,
grief, and consternation, deplored their loss. On the 3d of Febru-
ary, 1768, every Jesuit was carried off a prisoner from California.*
Unjust as the government had been to the Jesuits, it was not
insensible to the claims of their Indian neophytes. A body of
Franciscans had been ordered to enter the country and continue
the good work. As the sixteen Jesuit prisoners landed at San
devote his life- to the missions. Recovering, he fulfilled his vow, solicited a
foreign post, and was sent to America. There he became the apostle of So-
nora and California, and was the first to announce the gospel to the tribes in
the Colorado. Venegas, Hist. California, i. 188; Alegre, Hist, de la <Joinp.
de Jesus, iii. 119.
* Clavigero Storia della California, ii. 176-204. This is the most complete
account of the missions, as it was written after the suppression. Venegas
was written prior to it. A tolerable account may be found ill the Histoire
Chrotienne de b Californie, Paris, 1358.
SPANISH MISSIONS. 91
Bias, twelve Franciscans and four secular priests prepared to em-
bark on the same vessel to fill their stations.
Of these new missionaries, the leader was Father Juniper Serra,
a Mijorcan, already well trained to the labors of an Indian mis-
sion in various parts of Mexico.* By the first of April, he and
his eleven companions (for the Franciscans always, if possible, went
forth in companies of twelve), reached Loretto, the centre of the
Jesuit mission.
After placing priests in the various stations occupied by his
predecessors, Father Serra began carrying into effect the wish of
the government, to found three missions in Upper California —
one at San Carlos de Monterey in the north, another at San Diego
in the south, and a third at San Bonaventura in the middle dis-
trict. Galvez, then visitor for the king, was charged with the
establishment of these new posts, and Father Serra at once named
friars to begin a mission at each. The expedition was to set out
in three divisions, one by land and two by sea. Of the latter, the
first sailed in January, 1769, bearing Father Ferdinand Parron,
the second in February, with Fathers John Vizcaino and Francis
Gomez ; Serra himself accompanied the land force, with de la
Campa and Lazven, and meeting the others at Vellicata, founded
there, with much ceremony, the mission of St Ferdinand, leaving
Father Michael de la Campa as missionary, with a number of
Christian Indians, one fifth of the live stock, and a supply of corn,
to begin a reduction. Before the expedition proceeded, the na-
tives had begun to gather around and enter into friendly relations
with the missionary and the Christian Indians who attended
him.
Meanwhile Father Crespi, with a portion of the troops, had
pushed on to San Diego, whither Serra soon followed him, after
* Palou, Eelacion Historica de la Vida del V. Padre Frai Junipero Serra,
Mexico, 1787, p. 53, et seq.
92 AMERICAN CATHOLIC MISSIONS.
vainly attempting to reach the Colorado as Father Link had done.*
On the first of July, Serra reached the port of San Diego, and
found there not only Crespi, but Vizcaino, Parron, and Gomez, who
had come by sea, and were of the few who escaped the diseases
vhich had broken out on board. The mission of San Diego was
now founded on the 16th of July, I769,f on the banks of the
stream of that name, and in a long and narrow valley, formed by
two chains of parallel hills, embosoming a delightful prairie. The
natives, Comeyas, were apparently friendly, and eveiy thing seemed
to promise speedy success. The missionaries at once set about the
erection of two buildings, one for a chapel, the other for dwellings ;
but just as all were congratulating themselves on the prospects
before them, the house was attacked by the Indians, who had
already begun to commit depredations. The door was only a mat,
and before the assailants could be repelled a boy was killed, and
Father Vizcaino, with four others, wounded.
Notwithstanding this act of violence, amicable relations were at
last established, and the mission continued its labors.^ Crespi,
who had returned from an ineffectual attempt to reach Monterey,
now set out with a new expedition by sea, as Serra did with another
by land. They met at Monterey, in 1770, and founded the mission
of San Carlos, leaving the usual number of Indians, with a supply
of cattle, and a guard of soldiers.
When the news of the establishment of these missions reached
the city of Mexico, universal joy prevailed, and the bells rang out
a peal of triumph, as for the conquest of a realm.§ Father Serra
* Palou, Relacion, p. 74 ; Serra had Link's journal. t Ibid, p. 82.
J To give an idea of the language of the Indians at this mission, we insert
the Our Father in their language :
" Nagua anall amai tacaguach naguanetuuxp mamamulpo cayuca amaibo
mamatam meyayam.canaao amat amaibo quexuic echasau naguagui fiaiiaca-
chon iiaquin fiipil meneque pachis echeyuchapo fiagua quexuic naguaich
nacaguaihpo, namachamelanipuchuch-guelich-cuiapo Nacuiuchpampcuch-
lieh cuitponamat, Nepeuja,"
$ Palou, Kelaoion, p. 107.
SPANISH MISSIONS. 93
called for new auxiliaries ; thirty were chosen, by the superior ol
the order in Mexico, to go and till the new field ; and, amid the
general exultation, the sons of St. Dominic applied for leave to enter
that land of missions.
Ten of the Franciscans were intended for Upper California, and
these Fathers, reaching San Diego in March, 1771, by the following
month joined their superior in the beautiful vegas of Carmel at
Monterey. The feast of Corpus Christi was celebrated soon after,
with a pomp such as the wilderness had never seen ; twelve priests
joined in the sacred procession to honor that Real Presence which
is the centre of Catholic faith and worship.
After this holy solemnity, Serra proceeded with Father Michael
Pieras and Father Bonaventure Sitjar to a beautiful spot on the
river San Antonio, in the bosom of the Sierra Santa Lucia, where
a towering Canada encircles the stream. Here, on the 14th of July,
1771, he founded the mission of St. Anthony of Padua, the be-
loved Saint of the Franciscans, on the wide grounds of theTelames.
Hanging aloft his mission bells, the enthusiastic Serra tolled them
till the ravine rang again, while he shouted aloud his invitation to
the natives to come and sit down in peace beneath the cross he
had planted.
A house and chapel were soon raised for the missionaries, with
barracks for the soldiers, and the whole was encircled by a
palisade.* Difficulties at first threatened the new mission, but it
was soon in a way of prosperity.
The next undertaking of Father Serra was the removal of the
* Palou, Eelacion, p. 158. As a specimen of the Tatche, or Telame, TT«
give the Lord's Prayer :
" Ta tili mo quixco nepe lemaatnil an zucueteyem na etzmatz antsiejtsitia
na ejtmilina, an citaha natsmalog:, ruilac quicha nepe lima Maitiltac taha
zizalamaget zizucanatel ziczea. Za munimtiltac na zanayl quicha na kao
apanenitilico na zananaol zi nietza commanatatelnec zo alimeta zona ziuxuia
to no quissili join zig zumlaylitec. Amen."
J± AMERICAN CATHOLIC MISSIONS.
Monterey mission, which he began, after sending Father Francis
Dumetz and Luis Jayme to San Diego to replace the missionaries
there, who both sought to retire ; as they actually did on the
arrival of their successors. Monterey labored under the disadvan-
tage of a want of water for the cattle and for irrigation. Selecting
a site on the banks of a little stream not far from the little bay of
Cannel, on the 3d of June, 1770, he founded the mission of Mt.
Carmel, hemmed in by the mountains. His mission cross was
planted on that day, and before the close of the next year his
chapel and buildings were all completed.
The next mission to be founded was that of Sail Gabriel, to com-
mence which Father Angelo Somera, and Fatlier Peter Benedict
Cambon, set out in August, 1770. With a guard of ten soldiers
they reached the Rio de los Temblores, and were selecting a place
to plant the cross when the Indians rushed down upon them. In
this moment of danger the missionaries unfurled the banner of the
Blessed Virgin, and as its azure folds opened before the eyes of the
astonished natives, and the radiant form of Our Lady met their
eyes, they threw down their arms, and timidly approached to offer
her all they had as propitiatory presents. Peace being thus won-
derfully established, the good Fathers planted the cross at the foot
of a sierra, on a magnificent plain, near the Indian villages ol
Juyubit, Caguillas, and Sibapot. The first mass was said on the
8th of September, and buildings were soon erected ; but new
troubles arose. These missions were always attended, as we have
seen, by a few soldiers, generally most unfit companions for the mis-
sionary of peace. Among those at San Gabriel was one whose
brutal violence roused an injured b/.isband to vengeance. The In-
dians rose in arms, the house was attacked, but when the unfor-
tunate leader of the natives was shot down by a ball from his
oppressor's musket, the rest fled. The guilty man was now driven
from the mission, and the Indians at last were appeased. Fathers
Somera and Cambon now began to suffer from the climate, and, as
SPANISH MISSIONS. 95
soon as their health permitted, retired to Old California, leaving in
their place Fathers Antonio Paterna and Antonio Cruzado, who,
on their way to the site selected for the mission of St. Bonaventure,
had accompanied them to St. Gabriel.*
The missions thus established relied at first on the supplies
brought from Mexico, and in a short time want pressed heavily on
them. This was especially the case at San Diego, so that one of
the missionaries, Father Dumetz, proceeded to Old California for
relief. When Serra knew their distress he recalled Father Crespi
to Monterey, and sent him with provisions to San Diego, to relieve
the laborious Father Jayme.
Father Dumetz presently returned with material aid and also
three new missionaries. With this reinforcement the unwearied
superior resolved to found a new mission, that of San Luis Obispo,
on a knoll, in a beautiful plain, sheltered by low wooded hills, and
well watered, as well as easy of access from the sea. The mission-
cross was planted on the 1st of September, 1 772, and a church and
barracks were immediately begun.
After laying out the ground for the mission of Santa Barbara,
and dispatching the laborious Crespi with Father Dumetz to Mon-
terey, he proceeded to Mexico, where a change of governors, and
various matters connected with the missions, required his presence.
The Dominicans, as we have seen, had sought to obtain the
California mission ; the Franciscans offered to retire, but it was
finally divided between them. All the old Jesuit missions in Old
California, with San Ferdinand of Vellicata, were assigned to tho
Dominicans, and the Franciscans retained only those which their
own zeal had founded in the upper province.f These were now
to receive a new impulse from the accession of missionaries whom
* In the language of tho mission of St. Gabriel, the Our Father begins thus :
" Y yonac y yosrin tuciipiagnaisa," &c. Duflot, ii. 393.
t For an account of the Dominican missions see " Noticias de la provincia
!• las Californiaa en trea cartas por un sacerdote religioso:" Valencia, 1794.
96 AMERICAN CATHOLIC MISSIONS.
Father Palou brought from the peninsula, and from the aid which
Father Serra sent from Mexico, just before his return in May, 1774.
While some of these Fathers accompanied expeditions sent to
explore the coast, Fathers Lazven and Gregory Amurro were dis-
patched, in October, to begin between San Diego and San Gabriel
the mission of San Juan Capistrano.* The commencement of this
mission seemed to promise great success, when it was abandoned,
and the bells and less portable objects buried, in consequence ol
the news of a startling scene that had transpired at San Diego.
In November, 1775, the two missionary Fathers, Jayme and
Vincente Fuster, were rejoicing in the success of their labors at
the last-named mission, which, to gain the confidence of the native
.Comeyas more easily, they had removed from the fort, when they
discovered that two of their Christian Indians had suddenly left.
Their disappearance surprised, but did not alarm, the missionaries,
who, supposing them to have taken umbrage at something said or
done, sent messengers to recall them ; but it was not such a trifle
as they too hastily supposed. These men had gone forth to rouse
their countrymen to destroy the missionaries. Baptized they had
been, they declared, but by force ; and the sacrament was but a
means to effect their annihilation.
This idea of baptism we shall find in the sequel in almost every
tribe, and from its universality can be ascribed only to him, whose
power was to be overthrown by the fulfilment of the command
once given to a few humble men, " Go and baptize all nations."
Not less credulous to the words of the tempter than the Indiana
by the northern lakes, the Californians crowded around the apos-
tates. A thousand braves resolve to attack the mission and fort,
and commit them to the flames, when the inmates shall have sunk
under their murderous arms. On the night of the 4th of Novem-
ber they advanced noiselessly to the ravine where the mission lay
* Palou, Relation, 174.
SPANISH MISSIONS. 97
for the good friars had withdrawn to some distance from the fort,
to avoid the untoward influence always exercised by a band ot
soldiers. Here the hostile army divided, one party marched
against the fort, the other entered the mission village, and placing
a sentry at the door of each house, pressed on to the church,
whose furniture and decorations promised a splendid booty. A
part, however, turned off to assail the house occupied by the mis-
sionaries and by a few Spaniards, and, approaching unobserved, set
it on fire. Awakened by the flames and yells, the soldiers ran to
arms, and, with Father Vincent, threw themselves into an adobe
kitchen. Father Louis Jayme, awakened by the noise, and totally
unprepared for such an attack, supposed the fire 'accidental, and
issued from the house with his usual salutation, " Love God, my
children." He was at once seized by the Indians, dragged through
the deepest part of the neighboring stream, stripped, and killed
with arrows and blows from their swords of hardened wood, which
cut almost like iron. When found, his body was so hacked and
mangled as to defy recognition — the hands alone being untouched.
The attack on the kitchen was kept up till daybreak, when the
Indians, fearing a charge from the fort, drew oft', and enabled
Father Vincent and his companions to reach that place of refuge.
This was a terrible check to the missions ; and many wished to
abandon San Diego and some other stations entirely. No such
thoughts, however, were entertained by the missionaries. Words
of joy welcomed the announcement of the death of Jayme.
" Thank God, that field is watered !" exclaimed the intrepid Pre-
fect Serra, as he proceeded, though in broken health, to rouse the
civil authorities to courage. But the letters he obtained from the
latter miscarried, and when, in September, he attempted to rebuild
the mission of San Diego, Rivera, the commandant, "ordered him
to desist. The prefect obeyed without a murmur, but a change
of authorities soon enabled him to realize his plan, and San Diego
arose from its ruins. As soon as he saw it in progress he hurried,
5
98 AMERICAN CATHOLIC MISSIONS.
with Fathers Mugartegui and Amurro to San Capistrano. Hera
he found the cross still standing ; and this admirable man, un-
broken by toil, undaunted by danger, hastened, almost alone,
amid hostile tribes, to San Gabriel, to obtain the necessary ar-
ticles.
This last mission is situated in a beautiful plain, a league from
the sea, on the banks of a little river which never fails, even in the
greatest drought. The people, among whom it was established,
were called the Acagchemem nation, and of them we have, in a
work of Father Boscana, a later missionary, a fuller account than
we possess of any other tribe in California.
No portion of the continent contained in the same compass tribes
so variant in language, and, consequently, in race. As may be
seen by the examples we have given, little analogy exists be-
tween the various dialects, and several are of distinct radical
languages.
All the Californian tribes resemble, in general manners and cus-
toms, the Indians of other parts of the republic. Ignorant of the
use of metals, they relied on hunting and fishing for a sustenance :
agriculture, even in its rudest form, being almost unknown, and
seeds and herbs the only production used by them. The men went
naked, or wore a cloak of skins over the shoulders : the women,
and even the youngest female children, wore a kind of apron of
fringe, and were never known to lay aside this badge of modesty ;
many, too, wore a kind of cloak reaching from the neck to the
knees. The most advanced tribes were those between Santa Bar-
bara and Monterey ; these Indians were skilful fishermen, and
showed great dexterity in the use of their well-made canoes, and
in a money made of shells, like the wampum of the eastern tribes,
earned on a thriving commerce.*
The trite among whom the mission of San Juan Capistrano waa
* Boscana in Robinson, 240.
SPANISH MISSIONS. 99
founded, were the Acagchemem. .Their religious ideas are easily
described. Considering Heaven and Earth as the first of beings,
they peopled the universe with a monster progeny, which issued
from them, and which disappeared before Chinigchinich, " the
Almighty," who created man and the animals. This being was
the object of their worship. To him they raised temples or van-
quech, and in it placed the skin of a coyote, or wild-cat, filled with
feathers, claws, horns, and similar parts of various birds and beasts.
The worship, directed by priests or puplem, consisted of various
dances and ceremonies, in which little trace of sacrifice can be
discovered.
Their belief in witchcraft, their medicine-men and jugglery, their
various dances, are, in the main, such as are found in almost every
American tribe.*
Having established anew the mission of San Juan Capistrano,
the active Serra projected that of San Francisco. An expedition
had been sent from Sonora by land to commence a settlement at
that bay, and was attended by Father Font as chaplain. Fathers
Palou and Cambon joined it, as missionaries, to found a station at
the new settlement, and Fathers Murguia and Pena to begin an-
other mission, under the patronage of Santa Clara, in its vicinity.
The mission of San Francisco was really inaugurated in a rustic
chapel, on the 27th of June, 177C, and the country around that
beautiful bay explored by the intrepid missionaries. The legal or-
ganization of the missions was delayed by the inactivity of the
commandant Rivera, to whom they were obliged to recur for sup-
plies and for the usual guard. Santa Clara was in consequence
* Boscana. Indians of Alta California, in Eobinson, 237, &c. The Lord's
Prayer in their language is as follows : " Ghana ech tupana ave onech,
otune a cuachin, chame oin reino libi yb chosonec esna tupana chain neche-
tepe, micate torn chu chaom, pepsura yg car caychamo y i julugcalma
cni ech. Depupnn opco chamo chum oyote. Amen." Duflot do Mot'raa,
IL 894.
100 AMERICAN CATHOLIC MISSIONS.
not begun till the 6th of January, 1777, when that mission arosw
on the charming plains of San Bernardino.*
The missions thus established in Upper California differed essen-
tially from those planted in the other sections of our republic.
Here it was not a single missionary, venturing alone into a distant
land, facing every danger from the elements, the wild beasts, or the
untamed child of the forest : the missionary went to his station
attended by a small guard, with a colony of Indian converts, herds
of cattle, and a plentiful supply of agricultural and other imple-
ments. Around this nucleus of converted Indians, others soon
gathered : buildings were erected, the new-comers formed to
habits of industry, and instructed in the doctrines of Christianity.
As many of the missionaries were ingenious in mechanical arts, the
Indians were formed to every trade, and each mission yearly sent
off its cargoes of surplus products and manufactures, to receive in
return the necessary European goods. This prosperity constantly
attracted new-comers, who were in time trained to the life of the
mission. The wealth of these missions, a few years since, shows
how great the progress of the Indians had been.
Father Serra, the Prefect Apostolic, had now founded a goodly
number of missions, which began to bear fruit. Baptisms had be-
come numerous ; the new converts had swelled the village at each
mission, and peace, order, and prosperity had begun their reign.
That the neophytes might not be deprived of the sacrament of con-
finnation, the Holy See, on the 16th of June, 1774, issued a bull
conferring on the Prefect Apostolic the power of administering it^
and this privilege he exercised, though for a time prevented by
government from doing so.
Under his care the missions henceforth grew and prospered : th«
only affliction they suffered being the loss of the veteran Father
* In the language at Santa Clara the Our Father runs thus : " Appa ma-
erene me saura snraahtiga," &c. Dtiflot de Mofras, ii. 392.
SPANISH MISSIONS. 101
Crespi, who died at Monterey on the first of January, 1782, after
a missionary career of thirty years, fourteen of which had been
spent in California.*
But if prosperity and success smiled on the missions from San
Diego to San Francisco, the same cannot be said of a new mission
attempted about this time. The power exercised by the missiona-
ries over the converted Indians in the reductions, the management
of the property, which they kept ip their own hands, and the kind
of tutelage in which the new Christians were held, had drawn great
odium on the Jesuits. The Franciscans, nevertheless, had con-
tinued the system, being convinced of its expediency. Not so the
government, which wished to justify its charges against the sup-
pressed order. A new mission was therefore to be formed, in which
the Fathers were to confine their labors to the spiritual instruction
of the Indians, leaving their civilization and temporal advancement
in the hands of those whom interest, zeal, or ambition might in-
duce to attempt it. Four missionaries from the Franciscan college
of the Holy Cross of Queretaro accordingly joined the captain-
general, Theodore de Croix, and by his orders founded two missions
on the right bank of the Colorado above its mouth : one under the
invocation of St. Peter and St. Paul, the other three leagues further
south, under that of the Immaculate Conception, and both intended
tor the conversion of the Yumas, who were the nearest tribe.
Matters went on slowly ; the soldiers, as colonists, chose the
fairest lands, and the ejected Indians, deprived of their crops, be-
gan ere long to covet the flocks of the invaders. The missionaries,
whose duty led them daily to the villages of the Yumas, saw the
danger, and in vain endeavored to excite their countrymen to
measures of conciliation. Vengeance was not long delayed. One
Sunday in July, after mass, the Indians, to the number of several
thousands, simultaneously attacked both missions, set fire to them,
* Palou, Relation, 239.
102 AMERICAN CATHOLIC MISSIONS.
and killed Rivera, the commander, and his soldiers, with most of
the settlers. The missionaries hurried around to exercise their
ministry, confessing, exhorting, encouraging, till they too were cut
down. The four missionaries who perished here were Father John
Diaz and Father Matthew Morena, whose bodies were found amid
the 'ruins of their mission, and Father Francisco Garces and John
Barraneche, of the province of Florida, whose bodies, interred by
an old woman, were recovered some time after. Of these, Father
Garces deserves especial notice as a successful and adventurous
missioner, who had extended his excursions to Upper California,
and traversed much of the country north of the Colorado, so that,
adapting himself to Indian life, he had become as one of the' na-
tives. Yet loved as he was, the Yumas did not spare him in the
general massacre.*
The missions already founded did not satisfy the boundless zeal
of the prefect, 'the venerable Serra. He died in 1784, planning
new foundations, and still eager to plant the cross in parts as yet
unvisited. Ten missions were already established, and about ten
thousand Indians had been baptized. Among the enterprising men
who have attempted the conversion of the Indians, few deserve a
higher place than Father Juniper Serra. Nothing is more admira-
ble than the courage he displayed in the effort to civilize the bar-
barous tribes, amid whom his charity had called him. If he had
not the heroic sanctity of earlier missionaries, his steady develop-
ment of the Jesuit plan of missions, his constant attention, assiduous
labor, and prudence in government, often amid factious opposition,
entitle him to the highest place among illustrious missionaries. Nor
* Palou, Relacion, &c., 240-8. Noticias de la provincia de las Californias,
ann. 1780. Cronica Apostolica del Colegio de la Santa Cruz de Queretaro.
Mexico, 1780, vol. i. cited by Duflot de Mofras, i. 283.
F. Garces had accompanied "F. Font from Orcasitas to Monterey in 1775,
end with him first drew attention to the Casas Grandes. Their journal and
map have been frequently cited.
SPANISH MISSIONS. 103
was he wanting in deep and tender piety. When an Indian child
that he was about to baptize was taken from his arms, he was
deeply moved. " The feelings of the venerable Father, seeing the
baptism of this child so frustrated, were such," says Palou, " that for
many days the sorrow and pain which he suffered might be dis-
covered in his countenance, — the good Father attributing the con-
duct of the Indians to his own sins ; and many years afterwards,
when he related this circumstance, his eyes were suffused with
tears." His death was as calm as his life. Sinking under a malady
of the lungs, he continued his labors, visiting the missions, admin-
istering confirmation, and regulating every thing, till, finding
his death at hand, he sent for the nearest Fathers to come and take
leave of him. In August he sank gradually, but still kept up and
recited his office, though preparing to die. On the 27th of that
month he directed Father Palou to consecrate a host, and give him
the holy viaticum. In the course of the same day he ordered hia
coffin, and received the sacrament of extreme unction on his bed,
— a mat stretched over a board. The next day, August 28, 1784,
he was up again and cheerful, but presently retiring to his hard
couch, lay down and expired without a struggle or a sigh, at the
age of 71.*
* Palou, Relacion Historica de la Vida del V. P. Jumpero Serra: Mexi»p,
1787.
CHAPTER VII.
CALIFORNIA MISSION — (CONTINUED.)
Father Palon, Prefect Apostolic — Sketch cf a California mission— Missions of Santa Bar
bara, Santa Cruz, and Solertad founded— Father Lazven Prefect — Missions founded it
his time — State of mission during the civil -war— The repnblio— It plunders the mis-
sions, and expels the Fathers — Eapid decline of the missions — California taken by the
Americans— Close of the missions.
ON the death of Father Serra, his future biographer, Father
Palou, was appointed Prefect Apostolic ; but before we enter on the
history of his administration, we shall describe these missions as
they then existed, for though the California mission began about
the period of the American revolution, and attained a wonderful
degree of prosperity, it is now as much a matter of the past, as the
Iroquois or Huron missions in the north.
A rectangular building, eighty or ninety yards in front, and
about as deep, composed the mission. In one end was the church
and parsonage. The interior was a large and beautiful court,
adorned with trees and fountains, surrounded by galleries, on
winch opened the rooms of the missionaries, stewards, and trav-
ellers, the shops, schools, store-rooms <fec., and granary. A part,
separated off, and called the monastery, was reserved for the Indian
girls, where they were taught by native women to spin and weave,
and received such other instruction as was suited to their sex.*
The boys learned trades, and those who excelled were promoted tc
the rank of chiefs, thus giving a dignity to labor which impelled all
to embrace it.
Each mission was directed by two friars : one of whom super-
intended this mission-building and the religious instruction ; the
* 8«e the plan of the mission of ban Luis Key in Duflot.
.SPANISH MISSIONS. 105
other the field-labors, in which he always took part, teaching
consilio manuque, to use their own expression, — by advice and
example. How Avell they succeeded we may judge by the results
which they obtained, and by the affection of the Indians. Those
who, but a few years since, visited these missions, were amazed tc
see that with such petty resources, most frequently without the aid
of the white mechanics, with Indian workmen alone, they accom-
plished so much, not only in agriculture, but in architecture and
mechanics — in mills, machines, bridges, roads, canals for irriga-
tion— and accomplished it only by transforming hostile and indolent
savages into laborious carpenters, masons, coopers, saddlers, shoe-
makers, weavers, stone-cutters, brick-makers, and lime-burners.*
The discipline was indeed severe, and the whole establishment
conducted like some large factory. This has excited, in modern
times, great outcry ; but the missions have been abolished, and the
Indians left to the "enlightened" men of our day. Under their
care the Indians have perished like smoke before the wind, and
men now sigh for the missions.f
* Duflot de Mofras, Exploration de 1'Oregon, les Californies, &c. i. 261 ;
Kobinson, Life in California, 24.
t Hear the sighs of Bartlett, the United States commissioner : " Five thou-
sand Indians were at one time collected at the mission of St. Gabriel. They
are represented to have been sober and industrious, well clothed and fed ;
and seem to have experienced as high a state of happiness as they are adapted
by nature tc receive.
" These five thousand Indians constituted a large family, of which the padres
Were the social, religious, and we might also say political heads.
" Living thus, this vile and degraded race began to learn some of the funda-
me'htal principles of civilized life. The institution of marriage began to be
respected and blessed by the rites of religion, grew to be so much considered,
that deviations from its duties were somewhat unfreqncnt occurrences. The
girls, on their arrival at the age of puberty, were separated from the rest ol
the population, and taught the useful arts of sewing, weaving, carding, «fec.,
and were only permitted to mingle with the population when they had as-
Bunied the character of wives.
" When, at present, we look around and behold the state of the Indians in
ttis country — when we see their women degraded into a scale of life toe
5*
106 AMERICAN CATHOLIC MISSIONS.
Around the mission-building rose the houses of the Indians, and
of a few white settlers: at various distances were ranches or
hamlets, each with its succursal chapel. In a little building by
the mission was a picket of five horsemen, half soldiers, half
couriers.
The regulations of the missions were uniform. At daybreak the
angelus summoned all to the church for prayers and mass, from
which they returned to breakfast. Then all joined their respective
bands, and proceeded to their regular labor. At eleven they re-
turned to dine, and rested till two, when labor recommenced and
lasted till the angelus, which was rung an hour before sunset
After prayers and the beads, they supped and spent the evening in
innocent amusements. Their food was the fresh beef and mutton
plentifully supplied by their flocks, cakes of wheat and Indian, with
peas, beans, and such other vegetables as they chose to raise.
The dress of the men was a shirt, trowsers, and blanket, though
the alcalde and chiefs of gangs of workmen wore frequently the
complete Spanish dress. The dress of the women was the usual
one, with the invariable blanket When the crops were harvest-
ed, each mission sold or shipped its breadstuff's, wine, oil, hemp
and cordage, hides and tallow, and from the returns distributed
to the Indians clothes, handkerchiefs, tobacco, and other articles.
The surplus was spent in the purchase of necessaries for the rnis-
fiion, furniture for the church or the houses, implements of agri-
culture, tools, <fec.
Besides the funds thus resulting from their own labors, the In-
dians enjoyed the revenue of a portion of the "Pious futfd,"
menial to be even domestics — when we behold their men brutalized by
drink, incapable of work, and following a system of petty thievery for a liv-
ing, humanity cannot refrain from wishing that the dilapidated mission of
San Gabriel should be renovated, its broken walls be rebuilt, its roofless
houses be covered, and its deserted halls be again filled with its ancient in-
dustrious, happy, and contented original population." — Hartletf a Personal
Narrative, ii. 84. •
SPANISH MISSIONS. 107
which had been bestowed by charitable persons on the old Jesuit
mission : the missionaries, bound by vows of poverty, receiving
omy food and clothing.
The Indians of a mission were not all of the same tribe, but
perfect harmony prevailed, and when the season of work was over,
many paid visits to their countrymen, and seldom returned alone.
Sometimes a zealous Christian would visit his own tribe as an
apostle, to announce the happiness enjoyed Knder the mild rule of
the gospel. In this way the missions constantly received new
accessions, for the good friars had the art of making labor at-
tractive.
One of the first acts of Father Palou was to found the mission
of Santa Barbara, which was begun on the 4th of December, 1786,
at the foot of a chain of arid mountains. This was followed on
the 8th of December, 1787, by that of La Purisima Concepcion,
separated from that of San Luis Obispo by a beautiful and fertile
plain. Soon after, in 1791, the mission of Santa Cruz, near Bran-
ciforte, was founded in August, and that of Nuestra Senora de la
Soledad in October, in a delightful canon, which extends to Mon-
terey. These were the last acts of Father Palou's administration ;
for it is said that he then left California, and became Superior of
the convent of San Fernando, in the city of Mexico.*
Under Father Lazven, who was the next prefect, the California
mission received still greater development. In the single year
1797 he founded three missions — San Jose, San Miguel, and San
Fernando Key. The first, which dates from the 18th of June, is
at the foot of a range of low hills, along which runs the San Joa-
quin. Its proximity to the Tulares, enabled this mission to collect
a great number of Indians, and it was soon one of the most flour-
ishing and commercial in all California.
San Miguel arose on the 25th of July, in a beautiful plain, in^c
* Forbes' California, 80.
108 AMERICAN CATHOLIC MISSIONS.
which several mountain gorges enter, giving easy access to othel
missions, while San Fernando, founded on the feast of the Nativity
of the Blessed Virgin, lay nearer San Gabriel. All these missions
soon attained a high degree of prosperity.
The next mission was that of San Luis Rey de Francia, which
arose in the wilderness at a time when France rejected alike the
faith, institutions, and family of that holy king. Its founder, the
illustrious Father Peyri, raised a thatched cottage by the beautiful
banks of the San Luis on the feast of his patron, Saint Anthony of
Padua, in the year 1 798. A few cattle and some converted Indians
were all that he asked from the next mission, and thus he founded
Sa^Luis Rey among the Kechis. From this feeble commence-
ment rose the greatest of the Califomian reductions, as English,
French, and American writers all concur in asserting. Its church
of stone is ninety feet deep, and rises at one end in a beautiful
tower and dome ; and from its facade extends a colonnade, not
without architectural beauty, and nearly five hundred feet long,
while in depth it is almost of equal dimensions. Father Peyri
was not only an architect, but also an able mission-director. He
soon had 3500 Indian converts, scattered in twenty ranches, and
the whole place bore marks of industry, and consequently of pace
and plenty.
Spain now began to reel under the effects of the French revolu-
tion ; and the distracted state of the mother country and the col-
onies materially affected the missions, which were in a great meas-
ure left to their own resources. For several years their funds came
very irregularly, but the Indians, who relie'd chiefly on their own
labor, suffered no loss, and the only difficulty was that new mis-
sions could not be undertaken ; and the weakness of the govern-
ment seemed to offer an opportunity to the savage tribes to burst
on these frontier stations.
Amid this period of trial Father Lazven died in 1803, at his
mission of Carmel, where he was interred. His successor found-
SPANISH MISSIONS. 109
ed the mission of Santa Inez in the following year, on a beautiful
prairie, embosomed in the hills, a perfect garden of fertility.* In
1817 the missionaries resumed their activity, and Father Ventura
Fortuui founded the mission of San Rafael among the Jouskious-
me, and the prefect, Father Mariano Payeras, proposed to the
Spanish king to establish a presidio at Telame, and missions run-
ning in a line from San Luis Rey to San Jose, but the power of
Spain in the western world was already tottering, and the project
was abandoned.f
Left to their own resources, the missionaries did not falter :
they steadily advanced the faith; and in August, 1828, Father
Amoros began the mission of San Francisco Solano among the
G«uilucos, the most northerly and last of all those religious estab-
lishments which now lie in ruins, and the only one that dates from
the period of the Mexican republic. The same Father did, indeed,
attempt another in 1827, but the little chapel of Saint Rose was
all that he could accomplish.J
Echandia, the first governor sent by the Mexican republic to
California, arrived in 1824. A countryman of ours calls him
" the scourge of California, an instigator of vice, who sowed seeds
of dishonor not to be extirpated, while a mission remains to be
robbed."§ One of his first acts was to interfere in the established
plan of the missions, and attempt to take all temporal direction from
the missionaries. The latter opposed this invasion of the rights of
* Duflot de Mofras, Exploration, i. 359, 377, 383, 418.
't Id. 384. As a specimen of the languages of these missions, we give the
initial words of the Our Father in each :
1. San Fernando Y yorac yona taray tucupnma, &c.
2. San Gabriel Y yonac y yogin tucupiagnacsa, &c.
3. San Eafael, Jouskiousme. . . Api inaco sa lileto'manenas, &c.
4. Chocouyein . . . . Api maco su lileco map«nas, &c.
5. San F. Solano, Guilucos. . . . Alia igame niutry o cuse mi /alma.
6. San Luis Key, Kechi Cham na chain migtupanga auconan.
7. Santa Inez Dios caquicoco upa'equen alapa. .
I Id. 445-447. § Robinson, Life in California, 141.
110 AMERICAN CATHOLIC MISSIONS.
their Indians, who they clearly foresaw were doomed to destruc-
tion, if left to the mercy of the agents of government. Echandia
persisted in his plan of pillage, drove out the fearless Martinez,
and loaded with ill treatment Father Sanchez, the prefect or pres-
ident of the missions, so that the venerable man, after struggling
for years against the oppressors of his forest children, died of
grief in 1831, consoled in his last moments by the conduct of the
upright Don Manuel Victoria, who for a few months restored the
missions.* But that excellent governor was soon removed, and
the plunder recommenced. Father Antonio Peyri, a man of energy
and capacity, and though advanced in years, still hale, and able
to maintain his rights, became peculiarly obnoxious. He was
driven from his mission of San Luis Rey, which he had founded
and directed with admirable skill for thirty-four years. The en-
treaties and tears of his neophytes could not obtain his continu-
ance, and as he tore himself from his flock, to embark for Mexico,
tears streamed down his aged cheeks. For years after the Indians
preserved a painting, which represented Father Peyri amid his
neophytes, and frequently came to recite their prayers before that
effigy of him who had first led them to a knowledge of God, and
when he finally proceeded to Barcelona, every stranger was eagerly
questioned for tidings of their beloved guide, and heard them speak
with sighs of their happy state, when directed by his paternal hand.
Such is the testimony of Forbes and Robinson in 1835, of Duflot
de Mofras in 1840, and even of Bartlett in 1852.f
* Dcflot de Mofras, Exploration, i. 272.
t Id. 343 ; Robinson, 19-108; Bartlett, Personal Narrative, ii. 92. Father
Antonio Peyri was born in Catalonia in 1765, and must have entered the
Franciscan order at an early age, as he was but little over thirty when he
founded his celebrated mission. When he left it, San Luis Rey contained
a population of 3000, many of whom were blacksmiths, carpenters, and me-
chanics of other trades. They possessed sixty thousand head of cattle, and
raised thirteen thousand bushels of grain a year. After spending a short
time at a convent of his order in Mexico, he returned to his native country.
SPANISH MISSIONS. Ill
At San Luis Obispo, Father Martinez had formed his flock to
industry : they wove and dyed ordinary cloth and fine cotton fab-
rics, which would soon have made them a prosperous and happy
colony, even amid the increasing whites, but he was brutally
expelled. Five other Fathers were driven from other missions,
and a regular system of robbery commenced : ranch after ranch
was taken, cattle swept off, and the Indians, seduced from their la
bors by Echandia the governor, were so inflamed against the mis-
sionaries, that they attempted to kill Father Cabot at San Miguel.
At the view of this misery, several other Fathers, exposed to ill
treatment and persecution, resolved to leave the country, where
some had spent thirty and forty years in civilizing the Indians,
and raising them to a state of ease, and comfort, and plenty. They
departed as poor as they had lived, for they lost nothing : it was
their neophytes who had been robbed.* The number of mis-
sionaries was now so reduced, that in 1833, the Mexican govern-
ment applied to the college of Our Lady of Guadalupe, at Zacate-
cas, and obtained ten missionaries for California, who took the
richer and more northerly stations ;f and Father Duran, who had
just succeeded F. Francisco Garcia Diego as prefect, removed to
Santa Barbara, after being for a time imprisoned on a frivolous
charge.J
* Duflot de Mofras, Exploration, i. 275, 379 ; Robinson, 125-81.
t Duflot de Mofras, Exploration, 274; Robinson's Life in California, p. 150.
I Robinscm, 159, 197. While the missionaries of California were thus per-
secuted, they welcomed the persecuted from other lands. " About this pe-
riod, the latter part of January, 1832," says Robinson (p. 122), "a small brig
entered the desolate bay of San Pedro and anchored. On the succeeding
niorninjr, two passengers were landed on the barren strand, and there left,
with two bottles of water and one biscuit, and nothing to protect them from
the inclemency of the season. Here, more than thirty miles from any hab-
itation, save a small hut two leagues off, they passed a sleepless night. The
casual stroll of an idle Indian in search of shells, was the means of giving
information to the Padre at St. Gabriel, where, through his kindness and
sympathy, they found a cordial welcome. They were Messrs. Bachelot and
Short, two Catholic priests, who, in consequence of their unpopular religion,
112 AMERICAN CATHOLIC MISSIONS.
Meanwhile, the government in California was carrying on the
work of secularization or plunder, and the year 1834 may be con-
sidered as that of the complete overthrow of the missions, although
it was not till 1837 that it was finally and officially decreed by
congress. But this act of congress was as unnecessary as a later
one, in 1840, for then restoration was impossible : the property of
the poor Indians was already in the hands of the plunderers, and
there was no power to wrest it from them.
The mission of St. Gabriel had its vineyards planted by Father
Jose Maria Zalvidea, which already produced excellent wine : he
was negotiating with an American house for iron fences. All
around was activity, industry, and enterprise, created by him ; for
his ships, loaded with the products of the mission, sailed regularly
for Lima and San Bias ; but neither here nor at San Juan Capis-
trano, also under his care, could he prevent the spoliation. His
vineyards were torn up, and in a short time misery usurped the
place of plenty and industry.*
At this period, the missions contained 30,650 Indians, 424,000
head of cattle, 62,500 horses, 321,500 sheep, and raised annually
122,500 bushels of wheat and maize.f This property was now
handed over to the authorities, who allotted some to each family.
Here and there a missionary, better able to struggle with in-
triguing men, saved the mission buildings and the live-stock given
to his neophytes, but in most cases, they were deprived of it al
most immediately. The missionary was merely allowed rations
for his support, and these were often never sent. Thus, in 1S23,
had been forced to leave the Sandwich Islands, notwithstanding their proUs«>-
tation against the arbitrary measure. All remonstrances were useless : the^
were insulted, driven on board, and the miserable craft was ordered to g»*
under way without delay." — Robinson, 159, 197. For an English accoun*-
Bee " Simpson's Overland Journey around the World."
* Duflot de Mofras, Exploration de 1'Oregon, des Californies, &c. i. 35%
Eobinson, 28.
t Id. i. 320.
SPANISH MISSIONS. 118
Father Sarria, of whom an American says, " it was a happiness
indeed to have known him," died of hunger and wretchedness at
his mission of La Soledad, having refused to abandon his constantly
decreasing flock. Neither his age, his goodness, his charity, nor
gentle character, could win a petty living on the spot where thou-
sands had enjoyed his hospitality. One day in August, though
worn down by suffering and want, he gathered his flock in the
church, but had only just begun the mass when his strength
failed him : he fell at the foot of the altar, and expired in the
arms of those Indians whom he had spent thirty years in instructing
and protecting. Father Fortuni, the founder of the mission of San
Rafael, expired soon after.*
Not even the elevation of Father Francisco Garcia Diego, an
old California missionary, to the episcopacy, in 1840, could arrest
the work of sacrilege. When Duflot de Mofras visited the missions
in 1842, several of the missions were entirely closed, the Indians
had dwindled down from 30,000 to 4450, their cattle from
424,000 to 28,000, and their other stock in proportion.f The
mission and church of San Diego*were in ruins, and the mission-
ary, F. Vicente Oliva, had but one little farm for his remaining
five hundred Indians. That of San Juan Capistrano was in ruins
too. Amid the ruins of San Gabriel lie found the unbroken Bis-
cayan, Father Thomas Estenega, seateu in a field before a large
table, with his sleeves rolled up, kneading clay, and teaching his
Indians to make bricks. At San Fernando, Santa Clara, and at
Santa Inez, the missionaries had contrived to save much. St.
Bonaventure, Santa Cruz, San Juan Bautista, San Miguel, Carmel,
the Conception, and San Rafael were deserted or in ruins. St.
Barbara was the residence of Father Narcissus Duran, the kind,
generous, benevolent, and devoted prefect. At San Luis Obispo,
* Duflot; Kobinson, p, SO.
t Duflot de Mofras, Exploration d3 1'Oregon des Californies, &c. i. 820,
889.
114 AMERICAN CATHOLIC MISSIONS.
amid the ruins, he found, in the greatest misery, the oldest mis-
sionary in the country, Father Ramon Abella, whom La Peyrouse
had seen there in 1787. This aged man had no bed but a hide,
no cup but a horn, no food but some dried beef. In vain had F.
Duran urged him to leave his place and take one of greater ease ;
he determined to die at the mission, and divided all the aims sent
him among his poor and plundered Indians. Founder of several
of the missions that now lay in ruins, he still talked of proceeding
to found others in the north. At La Soledad, it was loneliness in-
deed : there were silent ruins, but no missionary — not an Indian
nor a single head of cattle ; the vineyards were abandoned, the
gardens overgrown, and the orchards wild. At San Jose, the pre-
fect of the northern missions, Father Gonzalez, received from the
civil administrator an allowance of food less than would be given
to a criminal. San Francisco Solano had been destroyed, and the
materials taken by Don Mariano Vallejo to construct his beautiful
mansion.*
Such was the state of these missions, which still numbered thir-
teen missionaries ; but civil war now broke out ; the remaining mis-
sions were occupied by the contending parties, and the Indians
were drawn into the quarrel. Before any order could be restored,
the American war ensued ; California was taken, the gtold mines
drew a new population to the country, and the Indians of the
missions have entirely disappeared. Four of the old missionaries
still remain at Santa Barbara and San Juan Bautista, but the work
of Father Serra and his successors has been totally destroyed,
never to be restored again.
The Indians of California, like the Seminoles in Florida, have
taken to the mountains and forests, and in retaliation for the
wholesale robbery practised on them, have plundered the settlers
and emigrants. War was tried in vain, and the government o*
* Duflot de Mofras, Exploration, i. 333-447.
SPANISH MISSIONS. 115
the United States is now reviving the mission plan, omitting, of
course, the religious feature. On the San Joaquin river they have
collected Indians, laid out farms, gathered cattle, and are, in fact,
pursuing the plan of the Franciscans. How far this tribute to the
missionaries will succeed, remains to be seen.*
CHAPTER VIII.
GENERAL VIEW OF THE SPANISH MISSIONS.
Plans of the Spanish missionaries — Failure of the original method — The reduction sy»-
tem — Complaints and charges against it — Its effect on the Indian* — Its complete
success.
WE have thus brought to a close the history of the various
Indian missions in the states and territories of Spanish origin, and
we may here pause to examine the plans pursued by the religious
who attempted the great work of converting the Indians. The
earliest attempts arose from exploring expeditions, when missiona-
ries were left to labor alone, or were attempts made by Fathers
who ventured alone into the wilderness. Almost all these failed,
aid resulted only in giving martyrs to the Church. This was the
case in New Mexico and in Florida down to the close of the six-
teenth century.
The reduction plan was then begun in two different modes.
lu Florida, the converts, with Indians from other parts, were
formed into villages near the Spanish settlements, and were grad-
* Pierce's Message, 1854, p. 463.
116 AMERICAN CATHOLIC MISSIONS,
ually trained to the usages of civilized life, and in this way a series
of Christian villages spread over the country. In these, the mis-
sionary had merely a spiritual power ; the Indians were left free
under the government of their ehiefe, and their progress was con-
sequently slow. They remained, to all intents, a distinct class.
In New Mexico and California another system prevailed. A
mission was erected, containing a church, shops, infirmaries, grana-
ries, schools, and other necessary apartments. Two missionaries,
with some converted Indians and a stock of cattle, agricultural
implements, tools, and machinery, took possession, and endeavored
to draw some of the surrounding natives to the mission. This
was done chiefly through the converted Indians. Once in the
mission, the native was no longer free : under the compulsory
system employed, he was instructed in Christianity, accustomed
to labor, and according to the ability which he displayed, applied
to some trade Each one belonged to a section governed by a
chief, who led his party to church or labor, and was frequently
not sparing of blows in enforcing promptness. Against this the
Indian at first rebelled ; but as all his wants were satisfied, he
soon became attached to his life, and would draw others of his
countrymen in, and easily persuaded them to submit to the
routine.
Many learned Spanish thoroughly, and all acquired a knowl-
edge of the Christian religion, which they faithfully practised.
Thus they gained two great benefits — peace and comfort in this
life, and means of attaining happiness in the next
Many writers have, however, denounced this compulsory sys-
tem as one of tyranny, as degrading a noble and independent
race into a herd of slaves. Religious prejudice has clearly some
part in the condemnation thus freely given by a class of writers,
as is evinced by their ignorance of Catholic doctrines, and the
slighting tone in which they speak of them ; but still the question
arises, as to the merit of the system. The motive and the succeai
SPANISH MISSIONS. 117
of an act do not always justify the means, and in the present case,
while the former was undoubtedly good, and the latter great be-
yond a parallel, the fact that the missionaries temporarily deprived
the Indians of liberty is considered an act altogether unjustifiable.
Modern theorists consider the savage of the plains a man en-
dowed with equal social rights as the inhabitant of a civilized state.
In the eye of the Spanish missionaries, he was a child to be in-
structed, and might be put under restraint in order to teach him
the rudiments of religion, learning, and the means of support.
This is the question in its last resort, and we are inclined to con-
sider the missionaries as correct in their view. The officers of the
United States have come to the same conclusion. Moreover, the
Indians themselves, when instructed, approved of the measure, and
when restored to freedom by the government, regretted the period
of subjection. Of this there are innumerable proofs. The con-
dition of the wild Indian is well known ; that of the mission In-
dian under the Fathers equally so; that of the mission Indian
since his liberation a matter of daily comment The native in
the first was ignorant of God, and of the arts of civilized life ; in
the second, a Christian, industrious and happy, though to some
extent enslaved ; in the third, a poor degraded being.
" The best and most unequivocal proof," says Forbes, " of the
good conduct of the Franciscan Fathers, is to be found in the un-
bounded affection and devotion invariably shown towards them by
their Indian subjects. They venerate them, not only as friends
and fathers, but with a degree of devotedness approaching to ado-
ration. On the occasion of the removals which have taken place
of late years from political causes, the distress of the Indians in
parting with their pastors has been extreme. They have entreated
to be allowed to follow them in their exile, with tears and lament-
ations, and with all the demonstrations of true sorrow and un-
bounded affection. Indeed, if there ever existed an instance of
the perfect justice and propriety of the comparison of the priest
118 AMERICAN CATHOLIC MISSIONS.
and his disciples to a shepherd and his flock, it is in the case of
which we are treating."*
The chief of the Kechis of St. Luis Rev told Bartlett "that hia
tribe was large and his people happy, when the good Fathers were
there to protect them. That they cultivated the soil, assisted in
rearing large herds of cattle, were taught to be blacksmiths and
carpenters, as well as other trades ; that they had plenty to eat,
and were happy. . . . Now they were scattered about, he knew
not where, without a home or protectors, and were in a miserable,
starring condition."
" Christian sects," says Bartlett himself, " may cavil about their
success among the Indian tribes ; but it is an undeniable fact that
the Jesuits (by which he means Catholic missionaries) accom-
plished more during their sway than all other religious denomina-
tions. They brought the tribes of Mexico and California under
the most complete subjection, and kept them so until their order
was suppressed. And h«^- was this done ? Not by the sword,
nor by treaty, nor by presents, nor by Indian agents, who would
sacrifice the poor creatures without scruple or remorse for their
own vile gains. The Indian was taught Christianity, with many
of the arts of civilized life, and how to sustain himself by his labor.
By this simple means, the Society of Jesus (and other religious
orders) accomplished more towards ameliorating the condition of
the Indians, than the United States has done since the settlement
of the country."!
Such was the happy state of the Indians under the missionaries.
Under the Mexican government they exclaimed, " See our unhap-
py state ! the Fathers can no longer protect us, and the public
authorities themselves rob us. Is it not terrible to see wrested from
us the missions that we have built, the herds that we have gath-
ered by our care, and ourselves and our families exposed to ill
* Forbes, California, 230. t Bartlett, Personal Narrative, ii. 92, 432
SPANISH MISSIONS. 119
treatment and death itself?"* Forbes shows them in the hands
of the government reduced to poverty, plunged in vice, constantly
in* prison, and a pest to the country, within a few months after the
suppression of a mission.f
And though Bartlett found Mission Indians so intelligent and
virtuous that Americans married them, he says of them as a class :
" They are a miserable, squalid looking set, squatting or lying
about the corners of the streets, without occupation. They hav«
now no means of obtaining a living, as their lands are all taken
from them ; and the missions for which they labored, and which
provided after a sort for many thousands of them, are abolished.^
No care seems to be taken of them by the Americans ; on the
contrary, the effort seems to be to exterminate them as soon as
possible."§
A similar plan was pursued in Florida. We have seen what
the Seminole has done. Driven from his village, he became
more terrible than tribes that had never been converted or civilized.
The Californian threatens to follow his example. " Who can ac-
cuse us of guilt," says an Indian chief, " if we act on the defensive,
and if we take to the Tulares, bearing with us all the cattle that
we can hurry off?" And acting on this plan of vengeance,
they sweep off the horses, then the cattle, and even the women
of their oppressors.!
The Spanish missions in Florida, Texas, and California, no
longer exist. Are we, then, to attribute their annihilation to some
'nherent weakness, or to an external cause? No one who has
read their history can hesitate to admit that the interference of
government alone crushed them ; that their ruin is chargeable to
* Dnflot de Mofras, Exploration, i. 845.
t Forbes, California, 136.
J Woe to the poor, when the convent goes 1
§ Bartlett, Peraonal Narrative, ii. 82.
I Duflot de Mofras, i. 845.
120 AMERICAN CATHOLIC MISSIONS.
the English and Mexican governments, and to the inborn hostility
of the Anglo-Saxon race to the Indian, — a hostility which has at
all times disregarded his rights and sought his extermination. The
Pueblo Indian of New Mexico was a citizen of Mexico, and is now
by treaty a citizen of the United States ; but an Abnaki in Maine
cannot marry a white, and till within a few years an Iroquois could
not own a foot of land in his native State ; and the Cherokee,
promised admission as a State, has never yet sent a deputy to
Washington to sit in our national halls : no Indian, in fact, can
hope to attain the honor, except a Pueblo Indian, whose ancestors
were converted by Catholic missionaries.
Thus stands the case. The Spanish missions remain a monu-
ment of Catholic zeal, and if " they have come to naught,"* if we
" must seek in vain for th'e results of their toil and sacrifices,"! the
failure is not to be ascribed to the men who created the missions,
any more than we can ascribe want of skill to Apelles or Zeuxis
because their works have been destroyed. Every human work is
liable to change and vicissitude : the missions are among the no-
blest works of man, and in the same degree that we admire the
zealous men who filled Florida, Texas, and California with Chris-
tian villages, must we stamp with every brand of ignominy and
disgrace the men and the policy which destroyed them, or drove
their inmates back into barbarism.
* Kip, Early Jesuit Missions, xiii.
t Parkinan, Conspiracy of Pontirfc, 48. We need not cite other asser-
tions of the kind.
FRENCH MISSIONS
THE FRENCH MISSIONS.
CHAPTER I.
General view of the French missions — Jesuits at Port Royal — Recollects at Quebec-
Great Jesuit mission of Canada — Its rapid progress, and great extent— Labors of th«
priests of the Foreign missions and Sulpitians — Division of the subject
THE Spanish missions which we have hitherto examined are
separated from each other by large tracts of territory, and were
entirely independent of each other, being the work of various
bodies, undertaken at different times, and not resulting from any
gradual progress of civilization and Christianity.
The French missions present a striking contrast to these, and form
one gradual conquest, a steadily advancing empire, as regular in its
growth as our own republic. The French kings were as sensible
of the great duty of converting the natives as the monarchs of
Spain. Carrier's commission authorized him to explore, " in order
the better to do what is pleasing to God, our Creator and Re-
deemer, and what may be for the increase of his holy and sacred
name, and of our holy mother, the Church."
De Mont?, the founder of Acadia, was also required to have the
Indians instructed, invited, and impelled to a knowledge of God and
the light of faith and Christianity. A settlement was begun by him
on Boon Island, at the mouth of the St. Croix, as early as 1 608, which,
transferred to the opposite shore, took the name of Port Royal, and
now bears that of Annapolis. This was the first foothold of France
and of Catholicity in the north. Potrincourt, who succeeded him
in the work of colonization, addressed a touching letter to the Pope,
and obtained his benediction on his labors. As the propagation of
124 AMERICAN CATHOLIC MISSIONS.
Christianity was thus desired by all, the king chose evangelica.
laborers for the field of Acadia. Two Jesuit missionaries soon ar-
rived there to convert the natives, and after laboring among the
Micmacs or Souriquois of Nova Scotia, removed to the coast of
Maine to plant the cross among the Abnakis, but alas ! only to see
it broken, and their mission crushed by English violence.
Quebec was, however, built in a more secure spot by the pious
Champlain. Deeply sensible of the duty of Christian powers to
extend the gospel, justly deeming the conversion of the heathen
more glorious than the conquest of a kingdom,* he soon sought a
body of missionaries to labor on the St. Lawrence among the many
tribes whom his policy had won. The Recollects, abranch of the
Franciscans, who had revived all the fervor of their order's early
days, and were then recently established in France, listened to his
call, and in 1615 three priests and one lay-brother came over to
begin their labors.
The field was one of trouble and difficulty, but of peace. The
Montagnais on the Saguenay, and the Algonquins proper on the
St. Lawrence and Ottawa, split up into various petty tribes, all
nomadic, and reliant chiefly on hunting and fishing, presented a
field appalling in its difficulty, as they had no villages, and the
work of conversion seemed to require a missionary for every wan-
dering hunter's lodge. Allied to these, though distinct in origin
and language, were a tribe on the banks of Lake Huron, by them-
selves, in their own tongue, called Wendats or Wyandots, but by
the French nicknamed Hurons.
One Recollect proceeded to this tribe, while his companions re-
mained to labor among the Algonquins and Montagnais on the St.
Lawrence. These three great missions continued under the Fran-
ciscans alone till 1625, when three Jesuits, on their invitation, ar-
* " La salut d'une seule ame vaut mieux quo la conquete d'une empire, et
les rois ne doivent songer a dtendre leur domination dans les pays oft regne
1'idolatrie, que pour les soumettre a Jesus Christ." These are the first words
in Champlain's Voyages.
FRENCH MISSIONS. 125
rived to aid them. Both orders then labored in concert till 1629,
when the English took Quebec and carried off all the missionaries.
On the restoration of the country to France the mission was offered
by the French government to the Capuchins, another branch of the
Franciscans, and being declined by them, was, at their suggestion,
given to the Jesuits.* The latter returned in 1633, resumed the
work already begun, and for nearly half a century wrestled with
paganism in the northern wilds. Henceforth Quebec became a
centre, whence Jesuit missionaries were sent far and wide. Zeal
and enthusiasm for the mission cause were' soon excited in Europe,
especially in the Society of Jesus, its friends and patrons ; and the
younger Jesuits burned with a new ardor to labor among the In-
dians of New France. Young men left camp and court to enter
the order in the hope of sharing the toil of the missionaries ; a son
of the Marquis de Gamache founded the college of Quebec by his
devotedness. Even the convents of women partook the general
zeal ; the Ursulines and Hospital nuns came to show the Indians
Christianity in practice, tending the sick and instructing the young,
while Canada itself raised a new society to aid them.
The rich and noble bestowed ample funds, not only, as we have
seen, to found the college of Quebec, but also to establish missions
in various parts.f
* Richelieu's permission, in Bressani, Relation abrege'e, p. 295.
t A manuscript at Quebec, one of the few papers of the voluminous Jesuit
archives, which, in the hands of the colonial authorities, have survived to
this day, gives the following curious list of benefactors to the Jesuit mission.
Jt is dated in 1663:
March 15, 1626, Marquis de Gamache 48,000 liv., 8,000 per annum.
1634, Mr. Bardin 5,400 "
April 2T, 1687, " " TOO " «
1633. Cardinal Richelieu (Huron mission).. 1,000 u "
Feb. 22, 1639, M. de Sillery 20.000 «
Mine. Berni'ere 80,000 "
1644, Mr. Avenel 100 "
" 28, 1646, Mr. Lontlion 12,000 "
4ug. 14, " Brother St. Giiles 25,000 "
Mine St. Giiles 5,000 "
Mine. <le Manpeon 6,000 "
1655. An unknown person at Vanne 1,200 "
Mme. de la Peltrio 7,000 «
126 AMERICAN CATHOLIC MISSIONS.
Yet the time was not propitious ; the Canada Indians, though
all at peace with each other, were at war with the Iroquois in New
York, and in the contest lost fearfully year after year. Still the
missions went on. The Algonquins on Lake Huron began to re-
ceive missionaries, and two were sent to the rapids of St. Mary, the
outlet of Lake Superior, in 1642. That very year Jogues, one of
these two, taken prisoner by the Iroquois, preached on the Mo-
hawk, and escaping to the Dutch colony, finally reached Europe
safely, only to return to Canada again. In an interval of peace, ir.
1646, he was sent to the Mohawk to begin the first Iroquois mis-
sion, and at the same time Druillettes set out to found another
mission among the Abnakis on the Kennebec. Jogues was slain,
his mission overthrown, a new war ensued, in which the Huron
nation was destroyed, and the Algonquins reduced. The missions
were thus broken up. The surviving Hurons fled ; some to Quebec
to form the mission of Loretto; some joined the Iroquois in New
York, and led to new missions there ; some struck west to the
shores of Lake Superior and the Mississippi, and roaming to Macki-
naw, Detroit, and Sandusky, now dwell on the banks of the
Kansas and Missouri.
When peace was at last restored, missions were again begun in
the cantons of the Iroquois, and though interrupted from time to
time by wars, and finally crushed by English intrigue in 1685,
and by subsequent violence, succeeded in that period in gaining so
many, that the neophytes, retiring to the St. Lawrence, formed
Christian' villages, three of which still exist
About the same time missionaries were sent to the shores of
Lake Superior, to found the Ottawa mission among the Chippe-
ways and Ottawas. The Fathers soon extended their labors to
the Menomonees, Pottawottamies, Sacs, Foxes, Kikapoos, Mascou-
tins, all Algonquins, to the Winnebagoes, a branch of the great
Dacota family, then to the Miami and Illinois, the last branches
of the Algic race in the west.
FRENCH MISSIONS. 127
These missions led to the discovery of the Mississippi, and to
trie founding of permanent missions among the Illinois, where
j esuits, Recollects, and priests from the Seminary of Quebec, la-
bored almost side by side. A mission in Arkansas was the most
distant effort made by the Jesuits of Quebec, but the Seminary
sent its priests to Natchez and Mobile.
When Louisiana was settled, Jesuits were sent from France to
undertake missions on the Lower Mississippi, and replanting the
cross at Arkansas, announced the faith to the Yazoos, Alabamas,
Choctaws, and Creeks. These new Jesuit missions were not
subject to the Superior at Quebec, but to another at New Orleans.
Such is the scope of the French missions, which may be thus
divided, —
I. The Abnaki mission, in Maine ;
II. The Huron mission, in Upper Canada, Michigan, and Ohio ;
III. The Iroquois mission, in New York ;
IV. The Ottawa mission, in Wisconsin and Michigan ;
V. The Illinois mission, in Illinois ; and
VI. The Louisiana mission.
They extend chiefly from 1625 to 1763, but have all been con-
tinued to the present time. Those of Canada have been the most
accurately chronicled, and of them we possess the most satisfactory
details. The early Superiors at Quebec who give them were earn-
est, enterprising men, themselves all inured to missionary labor.
Year by year they sent their apostolic laborers to face death in
every shape as heralds of the cross.
As all obeyed the same Superior, the same missionary will
appear at different times in missions the most distant from each
other ; now laboring amid the snows of Maine, or amid the snow
and ice of Hudson's Bay, then at Sault St. Mary's, or among the
Illinois, on the upland plains of Missouri. Some recalled to Eu-
rope, were sent to end their days in other lands. A missionary
128 AMERICAN CATHOLIC MISSIONS.
who had visited Albany dies at Martinique, or Macerata, or in St.
Domingo ;* another, after instructing the Hurons by their lake,
passes his remaining days in the dress of a man of letters, win-
ning the children of the celestial empire to the gospel of
truth, or roaming through Tartary, meets a Huron woman,
and proves that Asia and America touch or closely approach
each other.f
The Spanish missionaries, as we have seen, first went alone to
found missions in Florida and New Mexico, and failing, adopted
another system, by which each missionary corps consisted of mis-
sionaries with Spanish soldiers, Indians already converted, and
mechanics. In this way the missions of New Mexico, Texas, and
California were carried out.
The French plan was different : the missionary planted his cross
among the heathen, and won all that he could to the faith, and
whenever he could formed a distinct village of Christians ; but
these villages were never like the missions of the Spanish mis-
sionaries : the French priest left his neophyte free — setting him
no task, building no splendid edifices by his toil. The Spanish
mission contained its workshops, dormitories, infirmaries, and gra-
naries ; the French mission was a fort against hostile attack, and
inclosed merely the church, mission-house, and mechanics' sheds —
the Indians all living without in cabins or houses, and entering the
fort only in time of danger.
The missions of the French, then, bear a new aspect : tribes
remain tribes — the Indian free in his idolatry was free as a Chris-
tian. As of the Spanish missionaries, so of the French, every au-
thority bears testimony to their worth ; many were men of eminent
sanctity and devotedness, and America no less than Catholicity
claims them as her heroes.
We cannot forbear citing here some lines written on the fly-leaf
* Poncet, Bressaui, Le Mercier. t Qrelon.
FRENCH MISSIONS. 129
of the journal of the Superiors of the Jesuits, and which apply
equally to all the missionary bodies :
" Si vacat annales nostrorum audire laborum,
Ante annos clauso componet Vesper Olympo,
Quam pr||po repetens ab origine singula tradam.
Quse regio in terris nostri tarn plena laboris I
Dispice sacratas nostrorum ex ordine pugnas
Bellaque, jam fama totum vulgata per orbem,
Et laceros artus ambustaque corpora flammis.
Juratus prseclaram Huronutn exscindere gentem,
Iroquaaus multS vastabat cade colonos
Hostibus occisis, pessumdedit Algonquinoa."
CHAPTER II.
•THB ABNAKI MISSION.
The Abnakls— First Jesuit mission under Father Biard— Its difficulties — St. Savior's
founded— Its destruction by Argal— Recollect missions— Capuchins— New Jesuit mis-
sion under Druillettes — His sufferings and success in Maine — His embassies and later
missions.
THE tribe called by the French Abnakis, by the English Taran-
teens, and by the New Yorkers Owenagungas, was one of the
most powerful Algonquin tribes in the east, and occupied the
greater part of the present State of Maine. Less errant than most
of the tribes of the Algic family, they possessed settled villages and
cultivated lands, although at certain seasons all went to fish or
hunt. Although distinguished as warriors, they never were charged
with cruelty, while a certain purity of morals and amenity of man-
ners raised them above most of the surrounding tribes.
Port Royal, now Annapolis, in Nova Scotia, had been but just
founded, when projects for the conversion of the natives occupied
6*
130 AMERICAN CATHOLIC MISSIONS.
Jie thoughts of the great Henry IV., who then filled the thion«
of France. At his suggestion Father Coton, the Provincial of the
Jesuits, undertook the mission, and selected Fathers Peter Biard
and Enemond Masse to be the apostles of New France. Full of
a holy enthusiasm, the two missionaries hastened to Bordeaux in
1608, hut found no means of embarking. An evident disposition
existed to prevent their voyage, and in 1610, we find them at
Dieppe, ready to enter the vessel of Potrincourt, the patentee of
Port Royal. Here a new difficulty arose : the vessel was owned
in part by two Huguenot merchants, who refused a passage to
members of the hated order, and the two missionaries retired to
the college of Eu. No alternative now remained but to purchase
a vessel, and Lady Guercheville, the protectress of the mission,
having collected at court a sufficient sum, bought of the two mer-
chants their share in the vessel and cargo, and transferring it to
the missionaries as a fund for their support, made them partners
with Potrincourt. This step, which the malice of their enemies
rendered necessary, was made the occasion of new charges, and,
as we shall see, gave rise to greater difficulties in America.
Having thus secured a passage, they sailed with Biencourt, a
son of the proprietor, and landed at Port Royal on the 12th of
June, 1611. A French priest, Messire Jesse Fleche, of Langres,
was already there, but confined himself chiefly to the care of the
colonists, although he baptized, apparently somewhat in haste, a
number of the natives, and sent an account of it to France.*
On arriving at Port Royal, the two missionaries set to work to
learn the Micmac language, but found none of the French able to
assist them. Fortunately the Sagamore Membertou had learnt
some French, and was anxious to know the doctrines of Christian-
ity thoroughly before he received baptism. In a short time all
bis doubts were dissipated, and the missionaries, now conversant
* See a list in Lescarbot, Nouvelle France.
FRENCH MISSIONS. 131
with the language, hoped soon to convert the whole tribe ; but
these hopes were dashed by the unexpected death of Membertou.
Undismayed by the loss, they continued their labors, residing princi-
pally in the lodges of the Micmacs, or toiling among the colonists,
on whom want began to press. Their position was one of trial :
sacrificing themselves for others, they received at the hands of Bien-
court, then commanding the settlement, every abuse and indignity.
Although, as we have seen, the missionaries were really partners in
the trade, Biencourt refused them any share in the stores, denied
them even the usual rations, and on their remonstrating against his
conduct, the headstrong boy, for he was only eighteen years of age,
threatened to have them publicly flogged. Despairing now of effect-
ing any good result in such a colony, Biard and Masse resolved to
return to Europe ; but the caprices of Biencourt were not ex-
hausted ; he actually forced them to reland when already em-
barked.* A lay-brother, named Gilbert du Thet, had brought
them out supplies, and on his return to France, he acquainted the
Marchioness de Guercheville, the patroness of the mission, with
the wretched state of the two Fathers, and the wrong done them.
She had already interested herself too much to be willing to see
her zealous designs thus crushed : she endeavored to make with
Potrincourt, the owner of Port Royal, some arrangement which
would leave the missionaries at liberty to prosecute their labors.
Failing in this, she resolved to found in some other spot a mission
colony. Father Biard had already visited the Kennebec, and
spoke so highly of the country and people, that she chose it for
the site. A patent from the king, and a grant or release from
De Monts, a former patentee, were easily obtained. Her own
property, aided by contributions from the queen and the ladies of
the French court, soon equipped a vessel, which was sent out with
all necessary articles under the command of La Saussaye. On
* Lescarbot, decidedly hostile to the Jesuits, states this fact.
132 AMERICAN CATHOLIC MISSIONS.
arriving at Port Royal, in March, 1613, this commander took the
two missionaries on board, and they, with Du Thet and Fathers
Quentin and Lalemant, who came with La Saussaye, sailed foi
Mount Desert Island, at the mouth of the Penobscot. Their pilot,
by some mistake, carried them to the east side of the island,
Here they landed, and having planted a cross, the Fathers offered
the holy sacrifice of the mass, and taking possession of the island,
founded a mission settlement under the name of the Holy Sa-
viour. While the colonists were raising a little fort and houses,
Father Biard with Lieutenant La Motte le Vilin landed on the
coast, and advanced into the interior of the country, in order to
explore it, and if possible open friendly communications with the
natives. When they at last descried a village, their ears were
saluted by fearful yells and cries, and supposing it to be a funeral
ceremony, they hastened on, till they met an Indian, who told them
that a child was dying. In hopes of arriving in time to baptize
it, the missionary ran with all speed, and on reaching the village,
found all ranged in a double line, with the father of the child at
the end, holding the little sufferer in his arms. At every sigh it
uttered, he gave a fearful yell, which taken up and repeated on
either side, produced the noise which had attracted the missionary.
Biard, who with Masse had made some progress in the Algonquin
at Port Royal, advanced to the father, and asked him whether he
•was willing to have his child baptized. He silently laid it in the
arms of the missionary, who, handing it to La Motte, ran for wa-
ter and baptized it, amid the silent wonder of the Indians. He
then knelt and implored the Almighty to vouchsafe some sign of
his power in order to confirm his ministry in the eyes of this blind
but docile people. His prayer was not refused. The child, being
now handed over to its mother, was to all appearance well, and
applied ite lips to her breast So striking a wonder disposed all
to receive the missionaries as men of superior power ; and, grate-
ful to God, with a heart elated by hope, Father Biard returned tc
FRENCH MISSIONS. 133
St, Savior's. The fort was soon finished ; the various articles were
landed ; those who were not to remain prepared to embark, and
the vessel, all ready for sea, lay at anchor, when a storm arose,
which annihilated all their hopes.
Some English fishing vessels, escorted by Argal, whose name in
Virginian annals is infamous for fraud and injustice, were driven
on the coast of Maine, and learning that a European settlement
was just begun on the island, resolved to surprise it. At the mo-
ment of their arrival, the French party were divided : De la Saus-
Baye and most of his men, with the Fathers, were in the fort, La
Motte, Brother Gilbert, and the rest, on the vessel. Seeing the
English vessels, to the number of ten, bearing down on him, La
Motte prepared to defend himself; but as the first volley of the
Virginians wounded many on board, he surrendered, finding him-
self too weak to cope with the enemy. Argal came on board,
seized De la Saussaye's papers, and summoned the fort to surren-
der, which it did. In the engagement Brother Gilbert du Thet
had been mortally wounded ; he was taken ashore and expired the
next day, after having received the last sacraments, with great con-
stancy, resignation, and devotion in the cause of God for the great
favor accorded him. He was buried at the foot of the cross, and
with him were buried the hopes of the mission.
In this happy death Du Thet's fondest wish was realized, for,
flays Biard, " on departing from Honfleur, in the presence of the
whole crew, he raised his hands and eyes to heaven, praying God
that he might never return to France, but might die laboring for
the conquest of souls, and the salvation of the Indians."*
Aigal resolved to break up the whole establishment : he ac-
cused Saussaye of piracy, and as he could not produce his com-
mission, threatened to hang him. His first intention was to carry
all off, but he finally allowed La Motte and some others to depart,
* Biard, Kelation de la Nouvelle France, de ses terres, naturel du pais
et de ses habitants, etc. p. 235.
134 AMERICAN CATHOLIC MISSIONS.
and make their way, as best they might, to Port Royal. The
rest, including Father Biarcl and two other Jesuits, he carried off
to Virginia, although he had promised to send them to France.
The Governor of Virginia, Sir Thomas Dale, on the representations
of Argal, was about to put them to death as pirates, but, learning
the truth, sent Argal back to destroy Port Royal. He took his
prisoners with him, and being informed by some of the French at
that post that Biardwas a Spaniard, resolved to have him executed
under the English penal laws ; but on his return his vessels were
scattered by a storm ; that bearing the missionaries was driven to
the Azores, and there, in a Catholic port, without a commission,
the captain found himself at the mercy of Father Biard, who, far
from seeking to avenge his wrongs, made no appeal to the Portu-
guese authorities. The vessel finally reached England, whence
Biard returned to France.*
St. Savior's was now a ruin — the broken cross alone remained
above the body of Du Thet to guard that land for Catholicity ; all
was silent — no hymn, no voice of prayer; no savages reclaimed for
God and society were gathered there. Thus the first Abnaki mis-
sion was crushed in its very cradle by men who founded a colony
in which the gospel was never announced to the aborigines.f
* Peter Biard was a native of Grenoble, in the south of France. H«
was a man of learning and ability. After his return to France he became
professor of theology at Lyons, and finally died at Avignon, on the 17th o.
November, 1622, being at the time a chaplain in the army.
Enemond Masse was born in 1574, and entered the Society of Jesus at the
age of twenty-two. When sent to America he was socius of Father Colon,
the celebrated Provincial. After escaping from Argal he returned to France,
and did all in his power to restore the mission, exciting the zeal of the
younger members of his order by his description of the vaet field from
which he had been torn. In 1625, the mission was restored, and he to his
joy returned to Canada, where he labored unremittingly among the Algon
quins and Monfagnais, till Quebec was taken in 1629, and he once more be-
came a prisoner. In 1633, however, he was again sent to Canada, and re-
mained till his death, May 12, 1646.
f Champlain, liv. iii. ch. i. (ed. 1603, p. 98); Jouvency, Hist. Soc. Je«.
FRENCH MISSIONS. 1S5
Some years after the desolation of St. Savior's, some Recollects,
or Refoimed Franciscans, of the province of Aquitaine, began (in
1619) a mission in Acadia. Their chief station was on the St.
John's River, and, according to Father Le Clercq, they began cer-
tain Indian missions, for which he refers to their own published
account, a work of which no copy is known to exist in this coun-
try or the large libraries of Europe. We know merely that one
of their number, Father Sebastian, visited Quebec, and subse-
quently died of hunger or by accident while on his way from Mis-
con to Port Royal; and that in 1624, three other Fathers, James
de la Foyer, Louis Fontinier, and James Cardon, abandoned theii
mission, and joined the Recollects of Quebec ;* but three Recollects
were sent to La Tour's colony -by Tufet in 1630, and these were
still at their old posts in 1633, to serve the French, and convert
the Indians.1}1
Some Capuchins, who were afterwards stationed on the coast
as chaplains to French posts, had a convent on the Penobscot, and
a hospice on the Kennebec, but we are not aware that they ever
attempted any Indian missions.^
Many years after the effort of Biafd, an accident recalled the
Jesuits to that coast. In 1642, there existed on the banks of the
St. Lawrence a reduction or missionary station, St. Joseph's or
Sillery, founded by the pious and excellent commander, Noel Bru-
lart de Sillery, where the Jesuits had gathered many Algonquins and
Montagnais, who, from their love of the faith, gave up their wan-
dering life to till the ground, and reside near their pastors.§
p. 824 ; Lescarbot, 663-681 ; De Laet, Nov. Orbis, 59 ; Eel. 1646, p. 37 ; Eres-
Bani, Relation abregee, 174; Litt. Ann. 1611-8.
* Le Clerc, Establissement de la Foi, vol. i. ch. 5.
t Champlain (ed. 1632), p. 282.
t Charlev. i. 435 ; Eels. 1646, 50 ; Crenxius, 483; Jesuit Journal.
§ It owed its name and foundation to Noel Brulart de Sillery, Knight 01
Malta, who, after a brilliant life at the court of Louis XII., became a model
»f sanctity after the jubilee of 1625, and embracing the clerical state sax
136 AMERICAN CATHOLIC MISSIONS.
Among the noblest of the neophytes, who renewed at Sillery all
the purity and sanctity of the primitive church, and made it the
elysium of Canada, was Charles Meiaskwat. In 1642, some Abna-
ki.s were taken by a party of pagan Algonquins, and though well
known not to be enemies, and easily recognized by their language
as members of the same great Algic family, were treated with every
possible cruelty. To rescue them, Charles and Nicolet, an early
explorer of the west, started in all haste from Sillery : Nicolet per-
ished in a rapid, Meiaskwat reached his pagan countrymen in time
to save their victims, and brought them back in holy triumph to
Sillery, where then existed a Hospital of the Nuns, now at Quebec.
Here the poor Abnakis were received, and soon cured of all their
wounds. When sufficiently recovered, one set out for his native
village, armed, equipped, and supplied with provisions, and, more-
over, not alone, but attended by Charles Meiaskwat. That excel-
lent man reached the Kennebec, visited the English at Coussinoc,
now Augusta, and everywhere so extolled the greatness of the
Christian doctrine and its sublime promises, that many were filled
with a desire to know it thoroughly, and see it in its practical
workings. One sagamo, or chief, accompanied Meiaskwat to
Quebec, and, after instruction, embraced the faith.* Others fol-
lowed his example, and in a few years each Abnaki village could
count several Christians. At last two sagamos came on Assump-
tion-day to ask for Black-gowns to instruct the tribe. They were
joyfully and graciously received by the governor, Montmaguy, a
knight of Malta, and zealous for the spread of religion. As soon
as the peace with the Iroquois, in 1646, gave the Jesuits a breath-
ing-spell, Father Gabriel Druillettes was sent to the Kennebec, at
years later, gave limself entirely to good works. Sillery was begno in 1637.
Bressani, p. 300.
* Relation de cc qui s'est passe dans les missions de la Nouvelle France
es annces, 1642-3, p. 15-70. These volumes are the annual reports of the
Superiors at Quebec, and will be quoted constantly. See
" Jesuit Relations."
FRENCH MISSIONS. 137
Ihe same time that Father Isaac Jogues was sent to the Mohawk.*
As this new mission had been asked for on the feast of that name»
it took the title of the Assumption.! The missionary set out on the
2J)th of August, attended by Noel Negabamat and a party of In-
dians, and soon reached the Kennebec, though the journey was one
of pain and hardship. All gathered around him with joyful wel-
comes, for the Abnakis are a docile people, and quite susceptible
of good impressions. Further acquaintance confirmed their esteem ;
the missionary shared their poor fare without a sign of discontent,
bore every hardship in travelling with gayety and cheerfulness, and
in their hour of plenty took his own portion to the sick. To learn
their dialect was his first care, and in two or three months he was
better able to converse than Algonquins who had been long
amongst them.J
God gave a wonderful blessing to the instructions of F. Druil-
lettes : the Abnakis listened with joy, and many sought baptism,
but the missionaiy prudently deferred it, granting that precious
boon only to the dying. A league above the English post the na-
tives had built him a chapel of boards. This was his central sta-
tion, and here, after many instructions, he called upon them, as a
preliminary to their reception as catechumens, to do three things —
1st, To renounce intoxicating liquors ; 2d, To live in peace with
their neighbors ; and 3d, To give up their medicine bags, drums,
and other superstitious objects. To these demands they all agreed,
* Journal of the Superior of the Jesuits, MS. The same resolution in coun-
cil gave birth to the Iroquois and Abnaki missions — both still in existence.
t Relation, 1646.
J As a specimen of their language we annex the Our Father, as given by
the Picpusian Edmund Demilier, Ann. Prop. viii. 197 :
"Kemitanksena spomkik ayan waiwaisehnoguatch ayiliwisian amantai
paitriwai witawaikai ketepelta inohauganeck aylikitankouak ketelailtamo-
hangan spomkik tali yo nampikik paitchi kik tankouataitche mamilinai yo
paitni ghisgak daitaskiskouai aipournena yopa hatch! anaihail taraa wihaikai
kaissikakau wihiolaikaipan aliniona kisi anaihailtamakokaik kaikauwia kai-
taipanik mosak kaittv litchi kitawikaik tampamohoutchi saghihouneminamai
on lahamibtakai saghihousouaminai mainaitchikill, Nialest.
138 AMERICAN CATHOLIC MISSIONS.
The English, witnesses of the good he had already accomplished,
hailed F. Druillettes as a true friend of humanity, although at the
moment Plymouth was passing a cruel law against his order and
profession. Father Ignatius de Paris, superior of the Capuchins on
the Kennebec below, met him with a warm welcome. When the
Indians went to Moose Head Lake to hunt, Druillettes accompanied
them; his catechumens gathered around him, and though the
medicine-men declared that the followers of the Black-gown would
be taken by the Iroquois and find no deer, they returned safe and
well, loaded with venison. He continued his labors and visits to
sick and well till the month of May, the period fixed for his return.
Then he announced his departure. A general grief prevailed.
" Thou grievest our minds to talk of thy going, and the uncertainty
of thy return." " We must say," said others, " that Father Gabriel
does not love us : he does not care, though we shall die, as he
abandons us." The grief of the missionary was not less, but docile
to the voice of obedience, he set out with a party, and reached
Quebec in June.*
Charmed by the happiness they had enjoyed, the Abnakis sent
in September for their missionary, and again in the two following
years ; but were ..nable to obtain him, so limited was the number
of missionaries for the stations then under their charge.f In 1650,
their assiduity and fervor was rewarded by success, and Druillettes
set out with a party on the last day of August, although just re-
turned from a long wintering at the mouth of the St. Lawrence,
and spent with fatigue. Besides his missionary duties, he was now
* Relation, 1647, p. 176: Journal Superiors. J.
t The opposition of the Capuchins was another reason. They had received
him kindly, and, in 1643, Father Cosmas de Mante, the Superior, wrote to
encourage him (Relation, 1650-1, p. 68) ; yet, by an entry in the Journal of
the Superior of the Jesuits, it is stated that the Abnakis, who came July
8-4, 1647, brought a letter from the Capuchins, asking that he should not re-
turn, and they declined for that reason. Before the second mission of Druil
•ettes the Capuchins had been carried off by De la Tour.
FRENCH MISSIONS. 13S
an envoy of the governor of Canada to the New England colonies
which had proposed a kind of union, to which the French gov-
ernor acceded, provided the New Englanders would aid Canada
against the Iroquois. On his way to the Kennebec he suffered
greatly : the guides, in attempting to shorten the route, lost it, and
the party wandered about till their provisions were all consumed.
They ascribed their final success in hunting only to the prayers of
Druillettes, who offered up the holy sacrifice to draw down the
mercy of God, and obtained, as he often did, relief which seems
truly miraculous. That good missionary suffered not only from
want, but also from the brutality and ill treatment of an Etchemiu
Indian in the party, who, nursed by Father Druillettes in sickness,
repaid his charity by the blackest ingratitude. At last, after four
and-twenty days of hardship, they reached Norridgewalk, the chief
Abnaki village. All the tribe were forthwith in motion, and, amid
a volley of firearms, the chief embraced the missionary, crying :
" I see well that the Great Spirit, who rules in the heavens, deigns
to look favorably on us, since he sends us back our patriarch."
Universal joy prevailed : men, women, children, all sought to ex-
press their happiness at the missionary's return. A banquet was
spread in every cabin, and he was forced to visit all. " We have
thee, at last," they cried ; " thou art our father, our patriarch, our
countryman. Thou livest like us, thou dwellest with us, thou art
an Abnaki like us. Thou bringest back joy to all the country.
We had thought of leaving this land to seek thee, for many have
died in thy absence. We were losing all hopes of reaching heaven.
Those whom thou didst instruct, performed all they had learnt,
but their heart was weary, for it sought and could not find thee."
On every side he heard gentle reproaches : here a father led him
to the cross-covered grave of his children, whom he had baptized
in death, yet feared that he had erred, and that they would no<
enjoy eternal life.
After giving a few days to these joys and sorrows, Father Druil
140 AMERICAN CATHOLIC MISSIONS.
lettes descended to Coussinoc, and announced to the English agent
his political mission, and, having paid occasional visits to his flock,
•was at last, in November, coasting along past Cape Ann to Boston
harbor. Amid the homes of the Puritans, the son of Loyola was
well received, and at Roxbury, Elliott, devoted like himself to the
conversion of the Indians,* invited him to pass the winter under his
hospitable roof; but rest was not a part of the Jesuit's life. His
Abnakis called him, and by February.be was back among them,
and engaged in his missionary toils.f " In spite of all that is pain-
ful and crucifying to nature in these missions, there are also," he
•writes, "great joys and consolations. More plenteous than I can
express are those I felt, to see that the seed of tiie gospel which I
had scattered here four years ago, in land which for so many cen-
turies had produced only thorns and brambles, already bore fruit
so worthy of the Lord."
The great mass of his former catechumens had persevered, and
had communicated what they had learnt to others : a few months'
instruction prepared them for baptism, which he could now give
without scruple, after the trial which they had passed. In June,
1651, he returned for two weeks to Quebec, and after a second
official visit to Boston, continued his labors on the Kennebec till
March, 1652, when, after much hardship and suffering, he reached
Quebec. Nothing could exceed the devotedness of the Indians to
their missionary. When an Englishman accused Druillettes of
speaking against his nation, the Indian chiefs repaired to Coussinoc,
and declaring the accusation to be false, warned them not to attack
their patriarch, even in words. Extolling his sanctity and devoted-
ness, they exclaimed : " Know that he is now of our nation ; we
* It is worthy of remark that the Indians, to whom Elliott first preached,
were not ignorant of Christianity, and the New England missionary ascribed
the knowledge they possessed to some French priest, shipwrecked on
the coast. See his Life by Convers Francis.
f Druillette's Noire d'un voyage, &c., MS., New York Hist. Coll. I, Hi.
FRENCH MISSIONS. 141
have adopted him into the tribe, and regard him as the wisest o{
our chiefs ; we respect him as the ambassador of Jesus. Who-
ever attacks him, attacks all the Abnaki tribe."*
The faith had thus been planted among the Abnakis ; but the
destruction of the Hurons, the death and recall of many of the mis-
sionaries, rendered it impossible to send a successor of Druillettes to
the Kennebec. In 1656, he was sent, with Father Garreau, to
found a mission on Lake Superior ; but when that project was
ruined by the death of Garreau, slain near Montreal by the mur-
derous Iroquois, Father Druillettes was again sent to Maine, and
wintered with his neophytes ; but in the following spring took a
final leave of them, and, as we shall subsequently see, spent most
of his remaining years in far distant missions.f
Two years after, when the holy Bishop Laval and the veteran
superior Jerome Lalemant gave a new impulse to the Indian mis-
sions, Fathers of the Society of Jesus were again sent to the lodges
of the Abnakis to break to them the bread of life ; but these mis-
sions were not permanent, and for years no tidings reach us.
* Relation, 1651-2, p. 2, 8. Jesuit Journal, March 30, 1652.
t Relation, 1656-7. Father Gabriel Druillettes was born in the year 1593.
He embarked at Rochellc with Garreau and Chabanel in May, 1643, and after
a stormy voyage arrived on the 15th of August. Sent the next year to winter
with the Algonquins, he completely lost his sight, but recovered it in a most
wonderful manner while offering up Mass for his recovery. From this time
he was constantly with the Montagnais, the Algonquins, Kristineaux, Papina-
chois, and Abnakis. In 1656, he set out for the west with Garreau, but the
mission was defeated. In 1661, accompanied by Dablon, he attempted to reach
Hudson's Bay by land, but was compelled to return. After instructing Mar-
quette, in 1666 he followed him to the west, and, though broken by age and
infirmity, labored at or near Sault St. Mary's till 1679. He then returned to
Quebec, and died there on the 8th of April, 1681, at the age of 88, nearly
forty of which he had spent on the Canada mission. A man of fifty when he
came, he suffered more than most even of his companions ; " while his extreme
zeal for the conversion of souls, and the great talent God had given for lan-
guages, made him one of our best missionaries," says a contemporary; and
Charlevoix, after relating one of the many miracles ascribed to him, says that
God had rendered him powerful in word and work. For his Life, see Paris
Doc., Boston, iii. 21 ; N. Y. Hist. Soc. II. iii; Charl. i. 310, and the Relations.
CHAPTER III.
ABNAKI MISSION (CONTINUED.)
Abnakis at Silleiy — Bigot founds the Chandiere mission — The Bigots In Maine — Thnry
•t Penobscot— Father Simon on the St John's— Fervor of the Neophytes — The JesuiU
— Rale and his mission — Death of Thury — New mission of St Francis — Attempts on
Bale's life — Mission of Bocancour — Wrongs of the Indian — Cruel murder of Hale.
ON the failure of the ecclesiastical authorities to keep up regular
pastors for the converted Indians in Maine, the Jesuits sought to
draw the Christian Abnakis to Sillery, which was now greatly
reduced by war and sickness. Here the men of the Kennebec
mingled with the surviving Algonquins, and soon made it an
Abnaki mission. As the soil was nearly exhausted, Father James
Bigot looked out for a new site : a charitable lady in France, the
Marchioness de Bauche, became the foundress ; and a charming
spot was purchased in 1683 at the falls of the Chaudiere, one of
the most beautiful cataracts in Canada, where the mission of St.
Francis de Sales soon rose. Many settled here, and at last all
removed to it in 1685, with their missionaries, Fathers Bigot and
Gassot ; and Sillery, which had been for nearly half a century a
refuge of the Algic church, was deserted.* In spite of many
accidents, the destruction of their new church, the loss of their
chapel furniture and other misfortunes, this mission flourished and
amply repaid the zeal of the missionaries,! who, however, soon had
to struggle with a sickness which desolated their flock. The tender
* The walls of the chapel of Sillery were still standing thirty years ago;
and the foundations of that edifice, the hospital, and mission-house may still
be found on the ground occupied by the offices and sheds of Mr. Le Mesu-
rier, at the foot of the hill, opposite the residence of Judge Caron. — Ferland,
Notes sur Les Eegistres de Notre Dame de Quebec, p. 28.
t Letter of F. Jas. Bigot, October 6, 1684.
« FRENCH MISSIONS. 143
piety, zeal, and desire of amendment in the Indians, render the
account of the Fathers most touching.*
About the time of this removal, or shortly prior to it, the two
Fathers Bigot had attempted to restore the mission of Father
Druillettes, but were opposed by the Fishery company, which had a
monopoly of the coast. Governor Denonville, however, saw the
injustice of yielding to the avarice of these merchants, and in a
memoir to the court insisted on restoring the Jesuit mission.f In
1688, Father Bigot resumed his labors on the Kennebec, while
Thury, a priest of the diocese of Quebec, a man of ability and tact,
soon gathered around him a numerous and fervent band of neo-
phytes at Panawaniske, on the Penobscot, under the protection of
the Baron St. Castine, and not long after, the Recollect, Father
Simon, governed a more distant mission at Medoktek, near the
mouth of the St John's. Though missions were thus established in
all the Abnaki towns, new difficulties arose. Their territory was
a disputed ground between the French and English, and the Abna-
kis, attached to the former by a common faith and former acts of
kindness and good-will, were embittered against the latter by
-^wrongs and oppression sustained at their hands. War soon broke
out, and the missionaries, often in jeopardy, remained manfully at
their posts, inculcating mercy in war, as well as every other Christian
virtue. Sometimes they accompanied the war-parties as chaplains,
at others they remained with the women and children. We may
judge of the fervor of their neophytes by the fact that when the
braves of Panawaniske set out to attack Fort Pemquid, in 1689, they
all approached the sacraments with their wives and children, that
the latter might raise pure hands to heaven, while they were in
deadly combat with the enemies of their race and faith. During
the whole period of the expedition a perpetual rosary was estab-
lished, not even the time of meals interrupting so edifying an
exerciee.J
* Letter of same, 1685. f Charlev. ii. 876. J Charlev. i
144 AMERICAN CATHOLIC MISSIONS.
Such was the flock of the excellent Thury, and the Indians of
the Jesuit stations were not, we are told, at all inferior in piety and
devotion to the neophytes of the zealous priest of the seminary of
Quebec. Besides the two Bigots, scions of the noble house of the
Viscounts Bigot, there labored from time to time on these Jesuit
missions, Father Julian Binneteau, Joseph Aubery, Peter de la
Chasse, Sebastian Rale, Stephen Lauvergat, and Loyard ; but of
their labors, their trials, their hardships and success, time has spared
us few details.
Father Rale, long the terror of the New Englanders, is the best
known of these. Stationed first at the Chaudiere village, then iu
the Illinois country, we find him from 1695 at Norridgewalk en-
gaged in duties which were his only thought, till his death satis-
fied a political hatred. The site of his mission, now called Indian
Old Point, is a sequestered spot on the Kennebec, where nature, in
all her charms, still arrests the attention of the traveller. Rale is
not the apostle of the Kennebec. At his arrival the Abnakis were
almost, if not quite, all converted, and had a small but well-built
church. For a part of the year, the missionary and his flock re-
mained at the village ; but when the crops had been sown, they
repaired to the seacoast to fish : a travelling tent^ like Israel's tab-
ernacle, being their chapel on the way, and a bark cabin receiving
it on the shore. In like manner the winter was spent in hunting,
either on the coast or in the mountains.
Soon after beginning his labors here, Rale beheld a new tribe
approach his mission. The Amalingans came to ascertain the
truth of what they had heard. Struck by all that they saw
at the mission, they solicited instruction, listened to his teach-
ing, and embraced the faith when, at the next season, he visited
their camp. Thenceforth they and the Abnakis seem to have coa-
lesced.
On the third of June, 1699, Thury died among his forest chil-
dren, regretted by all who knew him. His loss was felt to be a
FRENCH MISSIONS. 145
severe blow, not only on account of his labors as a zealous and able
missionary, but also of the credit which his virtue and disinterested-
ness gave the mission.*
Thury was succeeded at Penobscot by Messrs. Gaulin and Ra-
geot, both of the Seminary of the Foreign Missions, who were in
Penobscot till 1703. In that year the mission was transferred to
the Jesuits, who thus had the direction of all the missions in
Maine.f
Meanwhile the mission on the St. Lawrence flourished under the
care of its founders, the Bigots ; but as the location on the banks
of the Chaudiere was found inconvenient, the Abnakis, after a res-
idence of ten or twelve years at that beautiful and most romantic
spot, removed in 1700 to the spot which they still occupy, giving
it the name of their patron saint^ Francis de Sales.J This village,
in consequence of the wars, soon increased by emigration from
Maine, and is that which poured the St. Francis Indians on the
New England frontier.
We come down now to the war of 1703, a contest between
England and France, which involved their colonies in a desolating
war. New England, which had just passed an act condemning
the Catholic missionaries to imprisonment for life, sought their
mediation to obtain neutrality on the part of the Abnakis. Fail-
ing in this, they resolved to make them atone for all, and sought
* Peter Thury was born at Bayeux, ordained priest at Quebec, December
21, 1677, and soon became a member of the Seminary of the Foreign Mis-
sions. Manifesting a great desire to labor among the Indians, he was sent
by Bishop Laval to Acadia in 1684, and, after exploring the state of the
country, began a mission at St. Croix in 1685. At the earnest request of St.
Castine he was sent to the Penobscot in 1687, and though removed, it is said,
for a time, finally died at last among his neophytes, as stated in the text.
— Memoir on the Acadian Missions of the Priests of the Foreign Seminary at
Quebec, by the Eev. E. A. Taschereau.
t Same Memoir. Mr. Gaulin reached Quebec in September, 1704,
most of his Indians, who returned to Maine in the following spring.
t De la Potherie, i. 809 ; Bouvart, Memoir. (Jes. Archives, Canada.)
7
146 AMERICAN CATHOLIC MISSIONS.
especially the blood of Rale. In 1705, a party of New Englanden
under Captain Hilton, reached Norridgewalk, burnt the church
and village, and profaning the sanctuary, withdrew. The Indiana
were absent at the time of this valiant attack, but on their return
quickly raised a bark chapel to replace their handsome church.
Soon after, their beloved missionary, on a painful journey, fell and
broke both legs. On his recovery he returned to his mission,
though doubly exposed to danger, for the English had offered a
reward for his head, and used every effort to induce the Indians to
betray him ; but the Abnakis were faithful, and all the expeditions
against this mission failed. The peace of Utrecht in 1713 at last
restored peace, but ceded that territory to England. On this some
of the Abnakis resolved to emigrate, and proceeded to Becancour
on the St. Lawrence ; the greater part, however, resolved to re-
main, and Father Rale prepared to rebuild his church. As Bos-
ton was nearer than Quebec, a deputation of chiefs went to ask
for workmen, whom they promised to pay. The governor, eager
to gain them, offered to rebuild their church at his own expense,
if they would dismiss their missionary, and take one of his choice.
Indignant at this, the Indian speaker replied : " When you first
came here, you saw me long before the French governors, but nei-
ther your predecessors nor your ministers ever spoke to me of
prayer or the Great Spirit They saw my furs, my. beaver and
moose skins, and of this alone they thought ; these alone they
sought, and so eagerly that I have not been able to supply them
enough. When I had much, they were my friends, and only then.
One day my canoe missed the route ; I lost my path, and wan-
dered a long way at random, until at last I landed near Quebec,
in a great village of the Algonquins, where the Black-gowns were
teaching. Scarcely had I arrived, when one of them came to see
me. I was loaded with furs, but the Black-gown of France dis-
dained to look at them : he spoke to me of the Great Spirit, of
heaven, of hell, of the prayer, which is the only way to reach
FRENCH MISSIONS. 147
neaven. I heard him with pleasure, and was so delighted by hia
words, that I remained in the village near him. At last the prayer
pleased me, and I asked to be instructed ; I solicited baptism, and
received it. Then I returned to the lodges of my tribe, and re-
lated all that had happened. All envied my happiness, and wished
to partake it : they, too, went to the Black-gown to be baptized.
Thus have the French acted. Had you spoken to me of the prayer
as soon as we met, I should now be so unhappy as to pray like
you, for I could not have told whether your prayer was good or
bad. Now I hold to the prayer of the French ; I agree to it ; I
shall be faithful to it, even until the earth is burnt and destroyed.
Keep your men, your gold, and your minister : I will go to my
French father." The church was accordingly rebuilt by the
French, though little chapels were subsequently raised by English
workmen in 1721.
This period of peace enabled the missionaries in the various
villages to resume their labors without further fear or danger, both
in Maine and Canada. The troubles with New England were
not, however, at an end. The English constantly encroached, and
the Indians in vain demanded a reservation line. This was re-
fused. At a conference held at Georgetown, in 1717, Governor
Shute, says an American author, evinced " his inferiority to those
whom we denominate savages, in all the essential qualities of a
man, in vigor of sentiment, force of eloquence, in politeness of
manners," and, it may be added, in honesty, for " he offered them
a Bible with the same hand with which he grasped their lands."
He left the Rev. Mr. Baxter, a Protestant clergyman, at Ports-
mouth, to begin a rival mission, but with all his zeal the new mis-
sionary, after a few months' trial, failing to seduce the Catholics,
and having drawn on himself a controversy with Rale, abandoned
the unpromising field, and returned to more comfortable quarters,
whence he continued to argue with Rale on theology and Latin.
Soon after this, the Indians in several parts were seized and de
148 AMERICAN CATHOLIC MISSIONS.
tained, and another war seemed imminent. Father Charlevoix
wrote to the government in France, earnestly urging the settle-
ment of a definite boundary. " The least delay," says he, " may
lead to irreparable results." The French government wished tc
remove the Indians to Prince Edward's, but were assured by the
Superior, De la Chasse, that the plan was impracticable. The
missions were meanwhile surrounded by the English : several fam-
ilies of the latter were near Norridgewalk, and Rale durst not op*
pose their encroachments. Father Lauvergat at Panawaniske was
in the same position, under the very cannon of Fort Pemquid.*
In spite, however, of his prudence, Father Rale became obnoxious
to the English, who, after seizing several Indian chiefs, resolved on
a second attempt to secure the missionary. A party of 230 men
under Colonel Westbrook was sent against Norridgewalk, in the
fell of 1722, in hopes of finding him alone, for it was the hunt-
ing season. They were not mistaken : a few old men and inva-
lids were the only occupants of the village. Fortunately, however,
the English as they entered the Kennebec were seen by two young
braves, who tracked them far enough to be sure of their design,
then hastened on to give the alarm. The missionary had barely
time to consume the hosts in the tabernacle, and strike into the
woods with the altar vessels : he had now been long a cripple, and
without snow-shoes could not flee far. When the English found
that he was gone, they pursued him, but by the will of God passed
by him as he lay behind a tree, without ever discovering him.
Failing in their great object, they pillaged his church and cabin,
carrying off every thing, even his chests, papers, inkstand, and
among the rest, his now celebrated AbnaM dictionary .f He was
* Charlevoix, Memoire sur les limites de 1'Acadie, Oct. 1720. Paris Doc.,
Boston, vii. 22.
t This Dictionary has since been regarded as one of the most precious
remains of the early philological labors on the Indian languages. The
original is still preserved with the greatest care in the safe of the library
of Harvard College, and it was carefully published in the first volume of th«
FRENCH MISSION'S. 14S
now exposed to die of starvation in the woods, and underwent
great sufferings before relief reached him from Quebec.*
This last outrage roused the Indians to war : the life of the
devoted missionary was in constant peril, and his food was chiefly
acorns, for hunting and tillage were both interrupted, and little
corn was raised. Nothing could exceed the solicitude of the In-
dians for his safety, except his fidelity to remain and share their
peril ; for though urged to retire to Quebec, he replied : " My
measures are taken : God has committed this flock to my care,
and I will share its lot — too happy, if permitted to sacrifice my life
for it." With the apostle, he exclaimed, " I fear none of these
things, neither do I count my life more precious than myself, so
that I may consummate my course, and the ministry of the word
which I received from the Lord Jesus." Forced rapid marches
were now his daily lot, and he was constantly with the main body
of the tribe as the only place of safety, flitting from place to place
as they attacked or retired.
So much were these missions reduced, that Father Loyard, who
had apparently succeeded Father Simon on the St. John's, went to
Europe in 1723, to solicit aid for the poor Abnakis, whose only
offence was a preference for Catholicity and the French. On his
return he infused a new spirit into his people, and the war went
on. Peace was spoken of by the English in 1724, but before
concluding it, they resolved to make a last effort on the life of
Father Rale, the greatest object of their desires, f On the 23d of
August, 1724, a small force of English and some Mohawks sud-
new series of the Memoirs of the American Academy of Arts and Sci-
ences, p. 370. The original forms a quarto of 220 pages, though all are
not written on; it was begun by him in 1691, and received constant addi-
tions down to its loss.
* Kale's letter, 1722; VaudreuiPs letter, 18th Oct. 1722 : Paris Doc., Boa-
ton, vii. 113.
t See in Dr. Francis' Life of Eale the resolutions and expeditions in 1720
1721, 1722, 17-i3, and 1724.
150 AMERICAN CATHOLIC MISSIONS.
denly emerged from the thick copse which surrounded the unde-
fended village, and as soon as they came in view, their volleys,
rattling through the bark cabins, aroused the unsuspecting in-
mates. All was consternation ; the women and children fled ;
the braves who had lingered in the village, seized their arms, and
rushed forward to meet and check the foe ; but the devoted mis-
sionary was the first to appear. He had been warned of the ene-
my's approach, but believing it impossible at this season, had
induced his flock to attach no credit to the report. Now fatally
undeceived, he came forth, conscious that he alone was the object
of their hate, and hoping by the sacrifice of his own life to save
his flock. Indeed, no sooner had he reached the mission cross,
than a shout arose, and a volley, awakening anew the echoes of
the forest, laid him dead at the foot of that symbol of redemption.
Seven chiefs who had gathered around him shared his fate. The
Indians fled, and the victors wreaked their fury on the corpse of
the aged missionary, which was hacked and mangled ; his head
cloven open, his legs broken, and his whole body mutilated and
trampled on. Proceeding to the church, they rifled the altar, pro-
faned the adorable host and the sacred vessels, and consummated,
what every civilized man must term, their atrocities, by firing the
church.*
On the retreat of the English, the Abnakis, who had escaped,
returned, and began to .bury their dead, above all, the body of
their beloved missionary, which they interred amid the ruins of
* Letter of F. de la Chasse, Lettres Edif. et Cur. xxiii. ; Charlev. iv. 120 ;
Paris Doc., Bost. vii. 217. The English account ia quite different ; it repre-
sents him as in a hut, defending himself to the last, and staining his handa
with the blood of an English prisoner. This is too extravagant to believe.
The French account is derived from the Indians, and had Father Eale died
fighting, the Indians would doubtless extol him. as the English did the
Rev. Mr. Fry, killed in Lovell's expedition, after killing and scalping an In-
dian with his own hand. Dr. Harris, Mass. Hist. Coll. II. viii. p. 267, and
Dr. Francis in his classic Biography, acknowledge tkat these aspersioni OB
Kale are entirely unfounded.
FRENCH MISSIONS. 161
iheir church, where the altar had stood at which he had so often
offered up the adorable sacrifice. To Quebec they sent as a relic
his tattered habit, which the English had thrown away in their
precipitate retreat.
Thus fell the greatest of the Abnaki missionaries : by Catholics
esteemed a martyr, by the Puritans a bloody inciter of Indian
war. His position was a trying one, and in the iniquitous course
pursued by the English towards his flock, he certainly could not
counsel the latter to submit ; but while thus urging resistance to
oppression, there is nothing to show that he excited his flock to
cruelty. On the contrary, it is admitted by a governor of Maine,
" that when the old man expired beside the altar he had reared,
the barbarism, which he had only in a manner controlled, broke
loose with a ferocity not softened by the dogmas he taught."*
If his national feeling as a Frenchman ever led him to overstep
the bounds of prudence at the suggestion of the French king and
the governor of Canada, with whom he was in constant corre-
spondence, and who urged him, as we well know, to continue his
opposition to English encroachment, there is, on the other hand,
no doubt as to the injustice of New England to his flock, and of
their bitter hatred to him personally on mere religious grounds,
which prompted their unrelenting efforts to take his life.f
Among our Indian missionaries, Father Rale will always rank
as one of the greatest ; learned, zealous, and laborious, careful of
the religious progress of his flock, careless of his own comfort and
life, desirous even of martyrdom. Tried on the Illinois mission,
he spent most of his life in Maine, and dying at an advanced age,
when most men seek rest and quiet, he was still, though a cripple,
an earnest laborer.J
* Gov. Lincoln, Maine Hist. Coll. i. Dr. Francis makes the same ad-
mission.
t Paris Documents, Boston, vii. 391 ; Bancroft, iii. 838.
t Sebastian Rale was born in 1658, in Tranche Comte, where his familj
occupied a respectable position. After teaching Greek in the College of
iTG
152 AMERICAN CATHOLIC MISSION'S.
The Indians of Norridgewalk were so disheartened by the death
of their missionary, that one hundred and fifty retired to Canad?
to swell the mission of St. Francis, then directed by Father Au-
bery ; the rest, unwilling to leave their country, nevertheless aban-
doned their village, and the place became desolate. The war
continued meanwhile with unabated ferocity, and it was only in
August, 1727, that peace was finally restored.*
The missions on the Penobscot and St. John's were not disturbed
by the English ; but Lauvergat at the former had much to suffer
from the half-breed Castines.
CHAPTER IV.
THE ABNAKI MISSION (CONTINUED.)
The mission at Norridgewaik restored — Lauvergat leaves the Penobscot— Father Ger-
main, the last Jesuit missionary — The French war — The Abnakis during the Revolu-
tion— Orono — They apply to Bishop Carroll — Mr. Ciquard— Mr. afterwards Cardinal
Cheverns— Later missionaries— The Jesuits again at the grave of Eale — Present state
of the tribe.
To console the Abnakis of the Kennebec the king ordered Fa
ther de la Chasse to cover the body of Father Rale, which, in
Indian phrase, is to condole with them on their loss. Anxious to
restore their village, they earnestly begged for a missionary. Yield-
Nismes, he came to America in 1689, arriving in Quebec on the 13th of
October in that year. Sent first to the Abnaki mission of St. Francis, he
•was, about 1693, sent to Illinois, but in 1695 at least was on the Kennebec.
His life there we have briefly sketched.
His Abnaki Dictionary is still preserved as a treasure at Harvard College,
nnd to the great joy of all philologists, was published in the Memoirs of the
American Academy in 1833. In the same year Bishop Fenwick, of Boston,
once a Father of the Society of Jesus, raised a monument to the memory
of Father Kale on the spot where he was buried one hundred and nin«
years before.
* Paris Doc., Boston, vii. 397, &c.
FRENCH MISSIONS. 153
ing at length to their entreaties, the Superior at Quebec sent Fa-
ther James de Sirenne to Norridgewalk in 1730, and under that
missionary the village soon bore resemblance to the prosperous
mission of Rale.
But while Norridgewalk was thus restored, the Penobscot mis-
sion declined. Lauvergat, worn out by the opposition made to
him, retired to Medoktek, and the Penobscots were left without a
missionary.
In this position matters remained, till the old French war, or
as it is called -in Europe, the War of the Austrian Succession, broke
out, and involved the colonies in a useless and bloody contest,
Acadia was desolated. Louisburg, the Gibraltar of America, was
taken, and the missionaries in the parts now called New Bruns-
wick and Nova Scotia were deported, or compelled to seek refuge
in the woods ; those in Maine were even more exposed, as the In-
dians were still hostile to the English. They acted, however, with
great prudence, and when the Indians took up arms, willingly on
behalf of the English undertook to effect a peace.
This peace was, however, of short continuance. The treaty of
Aix-la-Chapelle, in 1748, closed the war of the Austrian succes-
sion, but left the boundaries of the American colonies unsettled.
Six years had not elapsed when Washington shed the first French
blood on the banks of the Ohio, and enkindled a war which proved
fatal to the power of France in America.
In the course of this contest the old country of Acadia was
crushed to the ground ; the French settlers were carried off, their
farms and villages burned, the missionaries imprisoned or driven
out. Manach, of the foreign missions, the missionary of the Mic-
macs, was sent to France, Le Loutre was a prisoner in Jersey, and
in 1760 there remained on the St. John's only Coquart, who soon
after withdrew to France ; and of the Jesuits, one certainly, per-
haps two, for as their popularity was waning in France, their mis-
sions in Canada declined. Father Germain was the last of tha
7*
154: AMERICAN CATHOLIC MISSIONS.
old Jesuit missionaries in Maine. His chief station was the village
of St, Anne, on an island in the St John's, near the site of the
present town of Fredericton, whence he visited the various tribes
in Maine, leading a life of laborious usefulness, amid the general
respect.* Yet even he did not deem his life safe in the war, and
withdrew to the mission of St Francis, on the St. Lawrence, where
he remained till his death. From the period of the war the vari-
ous Abnaki villages in Maine were deprived of pastors for several
years. The flourishing mission of St. Francis, in Canada, was to-
tally destroyed by the English partisan Rogers and his rangers,
who killed many of the Abnakis, burnt the church, and left the
survivors utterly destitute. Worst of all, one of their pastors gave
them a fearful scandal in that sad hour, by becoming all but an
apostate.
In this desolation the spirit of the Abnakis was not broken.
Gallantly, as Christian warriors, had they fought beside the sons
of France, and now that the cross of St. George replaced the lilies
of the Bourbons, they shared the lot of the conquered Canadian.
St Francis rose from its ruins, Becancourt continued unaffected by
the change, and both towns, down to the present time, have been
regularly objects of the spiritual care of the bishops of Quebec.f
Different was the position of the towns in Maine. By the peace
of 1763, in which France surrendered Canada and its dependen-
cies, the missions received a terrible blow. The English govern-
ment, while guaranteeing to the Canadian the freedom and rights
of his church, took steps to suppress the Jesuits and Recollects.
On these two orders the distant missions, both French and Indian,
had relied. As the old members of these institutes died at their
posts, the Bishop of Quebec was unable to find priests to succeed
* Taschereau, Memoir. Father Germain died at St. Francis in 1779.
f The village of St. Francis preserved many valuable manuscripts of the
early missionaries, but all unfortunately perished in the conflagration which
destroyed their chapel about 1818. — Note of the Albe Fetland of Qud»c.
FRENCH MISSIONS. 155
them. The missions of Maine were deserted, and all seemed to
forbode difficulty and danger to the Abnaki church.
In a few years, however, another war swept over the land ; the
colonies which had attacked Canada to extend the power of
Britain, now rose in revolt against that very power, roused by acts
of parliament which threatened their rights. This was the war of
the American revolution, which, nursed by prejudice against the
Catholic Church, was destined, in the designs of Providence, to
give it ultimately a new, free, and unimpeded field. During the
contest the Abnakis of Maine sided with the Americans, who at
an early date solicited their friendly co-operation. In answer to let-
ters from Washington to the tribe, in 1775, deputies of the Indians
on the St. John's, and of the various Micmac clans from the Bay of
Fundy to Gaspe, met the council of Massachusetts at Watertown
The record of their interview has been preserved, and is as noble a
monument as our annals present, showing into what men Catho-
licity had transformed the savage. Ambrose Var, the chief of the
St. John's clan, was the speaker of this band of Catholic Indians.
" We are thankful to the Almighty to see the Council," is the first
word of these truly Christian men. To the applications which had
been made, they replied, that they intended to adhere to the Ameri-
cans in the coming struggle, and aid them to the best of their power.
Having attained the political object of their embassy, they
added : " We want a Black-gown or French priest. Jesus we
pray to, and we will not hear any prayer (i. e. religion) that comes
from old England." And such was their desire to enjoy once
more the consolations of their faith, that before the assembly
closed they again renewed the request. The Court of Massachu-
setts expressed its satisfaction at their respect for religion, and de-
clared themselves ready to get them a French priest ; but, as was-
to be expected, added, that they did not know where to find one.*
* American Archives, VI. i. 838, 848.
156 AMERICAN CATHOLIC MISSIONS.
The Penobscots next joined the Americans, and like the Passam*
quoddies, at once asked for a French priest, and to them, too, the
General Court could do no more than declare their sincere desire
to place in their villages a Catholic priest. Strange revolution in
the minds of men ! the very body which, less than a century be-
fore, had made it felony for a Catholic priest to visit the Abnakis,
which had offered rewards for the heads of the missionaries of that
tribe, which had exulted in slaying one at his altar, now regretted
that it could not give these Christian Indians a missionary of the
same faith and nation.*
Numbers of the Abnakis joined the army of the Revolution ;
and Orono, the Penobscot chief, bore a commission, which he en-
nobled by his virtues and bravery. In all his changes, from the
wigwam and forest to the camp and the crowded city, from the
society of the Catholic children of the forest to that of the more
civilized Congregationalists of New England, Orono was ever faith-
ful to his religion. When urged to frequent Protestant places of
worship, as he had no clergyman of his own, he exclaimed : " We
know our religion, and love it : we know nothing of you or yours."
Never, indeed, did the labors of our missionaries produce a faith
more firm and constant than that of the Abnakis.f
When peace was restored, and the few Catholics in Maryland
had time to look around them, they sought a Bishop, and the Rev.
John Carroll, a member of the suppressed Society of Jesus, was
chosen. To him the Abnakis of Maine sent a solemn deputation
to ask a missionary to guide and direct them. Bearing the cruci-
fix of Father Rale, they presented it to the Bishop, exclaiming :
" If I give it to thee to-day, Father, it is as a pledge and promit 3
* American Archives, 1223. At that time the people of Massachusett ,
as a general thing, had never seen a priest. The Court could only offer i
minister. " If one of our priests would be agreeable to you," they say, " v«
will endeavor to get you one, and take care he be a good man." — 846.
t See a sketch of Orono's life in the Mass. Historical Collections, iz. 88.
FRENCH MISSIONS. 157
that thou wilt send us a priest." Straitened as he was with the
wants of his vast diocese, Bishop Carroll promised to give them a
pastor, and applied to Mr. Ernery, the Superior of St. Sulpice, con-
scious that France would not refuse a successor to her Rale. Mr.
Ciquard, of that congregation, was soon at Old Town, and having
learned the language, extended his cares to the whole tribe, and
directed it for nearly ten years, down to 1794, when he left the
Passamaquoddy to take charge of the Indians of Tobique and St,
Anne, near Fredericton.*
The Abnakis of the Penobscot were not, however, abandoned.
The Rev. John Cheverus, then a missionary at Boston, began to
study the Abnaki, and, having acquired some knowledge of it,
visited the Penobscots. Poor and forsaken as they had been, these
Indians still preserved their faith, the old regularly instructing
the young, and all assembling on Sundays to chant the music of
the mass and vespers, although the altar was deprived of a priest,
and no sacrifice was there. The unexpected appearance of M. de
Cheverus filled them all with joy ; and he himself, as he approached
the village, was filled with rapture to hear the royal mass of Du-
mont resounding through the woods. For three months he con-
fessed, catechized, baptized, visiting the sick and dying, not only
on the Penobscot, but also on the Passamaquoddy. During his
career as priest and bishop, the apostolic Cheverus visited them
every year, built them a church, and gave them, in the person of
his townsman, the Rev. Mr. Romagne, an excellent missionary.!
* Francis Ciquard was born at Clermont, in France, and ordained priest
in 1779. He joined the Sulpitians, and when the revolution broke out, was
director of the Theological Seminary of Bourges. He came to America in
order to join the Sulpitians of Montreal, but was not permitted by the Eng-
lish government to enter Canada. After laboring many years in the United
States and New Brunswick, he obtained the necessary authority, and was
for some years missionary at St. Francis. He died at Montreal, leaving the
reputation of a holy, humble, and zealous priest. — Note of the Abbe Ferland.
t John Louis Lefebvre de Cheverus was born at Mayenne on the 28th of
January, 1768. He received the tonsure at au early age, and was ordained
158 AMERICAN CATHOLIC MISSIONS.
This successor of Druillettes established his abode at Point Pleasant
on the Passamaquoddy, and for nearly twenty years devoted him
self to the care of the Penobscots and Passamaquoddies. Hia
house was a wretched log-cabin of but two rooms ; his chapel little
better ; though both were superior to those of his flock. Worn
down by frequent infirmities, he returned to France just after
Bishop Fenwick was raised to the See of Boston in 1825. His
departure was regretted by all who knew him, but especially by
his flock, and by the new prelate. " His devotedness to these poor
Indians, the happy fruits of his apostolic labors," says the Bishop
in 1831, "are still visible, and make me the more regret his de-
parture, as his experience might have been most useful to me, in
showing me how best to govern and instruct that part of my dio-
cese ; but I had not the pleasure of knowing him."*
Finding the Penobscots thus desolate, Bishop Fenwick commit-
ted them to the care of the Dominican Father Charles Ffrench,
then stationed at Eastport, who frequently visited them to celebrate
mass and instruct the young. About this time an attempt was
made to weaken the faith of these noble Catholics. As these In-
dians are the only surviving aboriginal inhabitants of New Eng-
land, the government of Maine, anxious for their social improve-
ment, and a missionary society in Massachusetts, equally anxious
for their religious progress, concurred in choosing a Mr. Kellogg as
priest in December, 1790, at the last public ordination in Paris before the
revolution. In the persecution which succeeded the overthrow of the mon-
archy, Cheverus escaped to England in 1792, and three years after joined his
friend, Mr. Mategnon, at Boston. His visit to the Penobscots was made soon
after his arrival. Appointed Bishop of Boston in 1808, he was transferred to
the See of Montauban in 1823, and three years after created Archbishop of
Bordeaux. Sogreatwere his virtues that Leo XII. in February. 1836, pro-
claimed him a cardinal — a dignity he did not live long to enjoy. His death,
which occurred on the 7th of July in the snmeyear, occasioned sincere grief
in Europe and America. See his Life by Dubourg, American edition, Phil.
1839, pp. 60-112.
* Annales de la Propagation de la Foi, v. 454.
FRENCH MISSIONS. 159
teacher and missionary to the Passamaquoddies ; in which capacity,
however, it seems he did just work enough to enable him to draw
from the government his pay as teacher, and from the society his
stipend as missionary ; for he made no converts, and not one of his
pupils could spell a word of two syllables in 1827.*
About this time the Penobscots had a missionary for about two
yoars ; but being of another diocese he was then recalled by his
Buperiors,f and for five years they had to depend on occasional
visits from the nearest priest. Yet here, as at Pleasant Point, the
parents were good catechists, and the children grew up instructed
in their catecLlsm and prayers.J
In July, 1827, Bishop Fenwick visited this portion of his dio-
cese, and was received with the most unbounded enthusiasm, being
conducted to the church in procession amid the report of fire-
arms and preceded by the red-cross banner of the tribe, such as
had waved over the martyred Rale. His duties were those of a
missionary during his stay ; he instructed, confessed, confirmed the
living, and purified the dead, who had been buried unattended by
a clergyman. Putting a stop to Kellogg's career, the Bishop was
now earnest in his endeavors to procure a missionary, and as Eng-
lish was not needed, appealed to the Association for the Propaga-
tion of the Faith.§
His efforts were crowned with success : before his next visit in
1831, the Penobscots had a resident missionary, and showed how
much they had gained by his presence. A beautiful church, with
its towering steeple and a neat parsonage, had replaced Romagne's
hut : the cabins of the Indians in many instances, too, were re-
placed by neatly painted cottages, and an air of comfort pervaded
^all the settlement. After administering confirmation, the Bishop
consecrated the church in honor of St. Anne, the patroness of the
* Annales, Ac. v. 460. t W. 478. J Id. 465.
§ See his interesting letter, Annales v.. 447-480.
160 AMERICAN CATHOLIC MISSIONS.
tribe ; but the Passamaquodclies were still without a pastor, and ex-
posed to the influence of the corruption and proselytizing spirit of
the whites.*
During this visit the Bishop, himself a member of the same so-
ciety as the illustrious Rale, purchased the site of the latter's church,
and prepared to erect a monument to his memory. For this he
chose the anniversary of his death, and invited the Abnakis of the
Penobscot and Passamaquoddy to meet there,f on the 29th of Au-
gust, 1833, one hundred and nine years after the fight at Norridge-
walk. The village had disappeared, and the spot itself was now
deserted. For a mile along the river lay a beautiful and lovely
plain, where the site of the grave, never forgotten by the Indians,
was easily found. Bishop Fenwick repaired to the hallowed spot
on the appointed day : the Abnakis of the Penobscot and Passama
quoddy came with their pastor ; those of St. Francis de Sales were
also there. An altar was raised in a little grove, and mass began,
the Indians chanting as of old the traditional masses of the mis-
sion, but so great and so curious was the crowd that it was found
impossible to continue the service : the Bishop then rose and ad-
dressed the assembly, extending for nearly a quarter of a mile on
either side. Quiet now prevailed within reach of his voice, and
after an address of an hour he ordered the shaft of the monument
to be raised on the pedestal.
This monument of our old missions is twenty feet high, the shaft
being a single block of granite, surmounted by a cross. On the
base a Latin inscription tells the traveller that that lonely spot was
once the site of a house of God in a Christian village, that the
pastor was slain and the flock dispersed.};
In his communications with the Society for the Propagation
of the Faith, the Bishop sought to attract some French priest
* Annales, &c. vi. 260-269. t Id. 274.
J Letter of the Bishop to his brother, August 29, 1833 ; Annales de 1*
Prop. vii. 187.
FRENCH MISSIONS. 161
to that ancient mission,* and his endeavors were not in vain
In 1833, the Society of Picpus, a congregation of the third
order of St. Francis, sent out Messrs. Edmund Demilier and Petit-
homme, destined to restore the Franciscan missions in Maine.
They arrived at Boston, while the Bishop was, erecting the monu-
ment of Father Rale, and on his return proceeded to Pleasant Point,
and began their labors. Finding but one Penobscot able to speak
French, they commenced the study of the native language ; Demi-
lier art, the villages, Petithomme in their winter camp. They con-
tinued their mission with great profit, and early in 1834 the
Bishop, now possessed of a manuscript prayer-book of Mr. Ro-
magne, had it printed, and thus facilitated the labors of the mis-
sionary school.
In the spring Mr. Petithomme received another destination, and
Demilier was left alone. His study of the language was most
successful ; he was soon able to confess his penitents in Ab-
naki, and when the Bishop next visited the mission, he could not
withhold the expression of his astonishment at the facility with
which the Father preached in his newly-acquired language.f
Turning his knowledge to account, Father Demilier drew up a
new prayer-book, the printed one being very erroneous, and also
translated the Quebec catechism.
Under his care the mission took a new form. Many vices were
abolished and some improvement made in the social well-being of
these Indian Catholics, while the regularity of divine worship did
much to restore their former piety.
Notwithstanding the insignificance of his mission in numbers,
Mr. Demilier devoted himself to it without a murmur till his
death on the 23d of July, 1843, when his flock lost a kind and
self-sacrificing pastor.
The successor of Bishop Fenwick, John Fitzpatrick, resolved to
* Annales de la Prop. vi. 187. t Id. viii. 186-191.
162 AMERICAN CATHOLIC MISSIONS.
give the Abnaki mission to the Fathers of the Society of Jesus,
which had founded it ; and in 1848, Father John Bapst was sent to
Oldtown by the Superiors of the Maryland Province, and since that
time both Penobscots and Passamaquoddies have been under the
care of the Jesuits. .
Both these tribes are divided into parties, between which great
dissensions prevail, most injurious to their progress. They do not
now exceed one thousand souls in all, and are rapidly decreasing :
the fact of their being obliged to marry relatives (for almost all of
each village stand in this regard to each other, and they cannot by
law marry whites), proves fatal to their offspring. This, with their
precarious mode of life, — for they dislike agriculture as much as
ever, — will doubtless ere long absorb the Abnakis, who have so
long out-lived the other Indians of New England.
At present the Penobscots are on the island of Indian Oldtown,
the Passamaquoddies at Pleasant Point and Louis Island in the St.
Croix. Each village has its church dedicated to St. Anne, the
patroness of the tribe, which has an unbounded devotion to the
Mother of the Virgin, and in distress sends her pilgrims to the
\7onder-working shrine in Canada.*
* Letter of Father Bapst, 8. J.
CHAPTER V.
THE HURON MISSION.
The Huron nation— Their manners — Language — Religion — Their acquaintance with th«
French— The Recollect Le Caron founds the mission — Sagard and Viel — Unexpected
murder of Viel — Tiie Jesuits-mission renewed — The Recollect Dallion among the
Attiwandaronk — The Jesuit Brebeuf among the Hurons — The difficulties of the col-
ony— The missionaries recalled— Touching scene — Capture of Quebec by the renegade
Kirk — End of the first mission — Philological labors of the Fathers.
THE nation known in Canada by the name of Hurons, call
themselves Wendat, and are now termed by us Wyandot. At
the period when the French founded Quebec, they occupied a
small strip of territory on a peninsula in the southern extremity of
Georgian Bay, not exceeding in all more than seventy-five miles
by twenty-four, a territory more circumscribed than that of any
other American nation ; for in these narrow limits, four tribes,
containing at least thirty thousand souls, lived in eighteen populous
villages. West of them, in the mountains and on the shores of
the lake, were the Tionontates or Petuns, afterwards confounded
with the Hurons, to whom they were closely allied, being of the
same origin and language. Other kindred tribes extended, as we
have seen,* down to Carolina, the most powerful being the five
Iroquois tribes in New York.
This group, superior to the Algonquins in many respects, with
well-built and strongly-defended towns, thriving fields of com,
beans, squashes, and tobacco, with active traders and brave war-
riors, always acquired a superiority over their neighbors. In point
of dress they were, if any thing, less advanced. The men wore
generally the simple breech- cloth — a piece of dressed buckskin —
passed between the thighs and hanging down in front and behind
* See introductory chapter.
164: AMERICAN CATHOLIC MISSIONS.
about a foot over a thong passed around the hips. In winter, in
deed, leggins and sometimes sleeves were used, and a whole skin
formed a sort of cloak or mantle. While the Algonquin women
wore a robe reaching from the shoulders to the knees, the Huron
women wore but a beaver petticoat from the waist. Modesty
seemed almost unknown, and both sexes appeared to see no im-
propriety in absolute nudity ; and as the tattooing and painting of
the body was a mark of valorous deeds and high emprise, there was
no inducement to make the uncovered part small or inconspicuous.
Feathers, claws of beast and bird, shells, or scalps torn from the
bleeding head of an enemy, were their jewels.
Their language, the only certain key to their connection with
the rest of the world, a link pointed out by a Jesuit* a century ago,
but newly discovered yesterday, was a perfect system of synthesis.
Nothing is abstract, nothing general ; the real, actual present lives
in their language ; nothing is infinite, indefinite, or undefined.
In this tongue, as in every other of our continent, the verb usurps
all, absorbs all ; the noun, pronoun, adjective are conjugated with
the verb or like it.f
Their religion and cosmogony were as different as their lan-
guages from those of other nations. Their cosmogony begins with
a woman named Ataentsic, who, driven or flying from heaven, fell
into the abyss of waters, and for whom the turtle and beaver, after
long consultation and many efforts, at last brought up the earth.
* Charlevoix, the real founder of American ethnology.
t How far it differs from any European tongue, the reader may judge bj
the Lord's Prayer, as translated by Brebeuf: "Onaistan de aronhiae istare.
Sasen tehondachiendatere sachiendaouan. Ont aioton sa cheouandiosta
endinde. Ont aioton senchien sarasta, ohoiient soone ach<$ toti ioti Aron-
hiaone. Ataindataia sen nonenda tara cha ecantate aoiiantehan. Onta taoii-
andionrhens, sen atonarrihoiiauderacoiii, to chienne ioti nendi onsa onen-
dionrhens de oua onkirrihouanderai. Enon che chana atakhionindahaa
d'oucaota. Ca senti ioti." — Ledesma'a Catechism, published with Champliun'a
Voyage, in 1634.
FRENCH MISSIONS. 165
Reposing on this she became the mother of two sons, — Tawiscaron
and Jouskeha, the latter of whom slew his brother. This Jouskeha
is regarded as the sun, and his son, Tharonhiawagon or Aireskoi,
was regarded as the great deity. Yet no definite idea existed aa
to nis nature, whether man or god. According to some, the first
progeny of this woman were certain animals, from whom the
various tribes descended, each of which bears as a totem the animal
from which it sprung.
Besides this deity, whom they styled . Master of Life, yet be-
lieved evil, they peopled all creation with spirits propitious or
hostile to man. Eveiy cataract, every dangerous pass, every
stormy wind, every object of danger, was ruled by a demon to be
appeased ; the corn, the deer, the squash, the beaver, the fish, by
spirits to be propitiated. To the great god alone was offered
sacrifice properly speaking, — human victims, or, by substitution,
the dog, their only domestic animal : inferior deities were propi-
tiated by tobacco.*
A trading people, they soon heard from the Algonquins that
strangers had entered the St. Lawrence bearing wonderful things
which they gladly exchanged for furs. The settlement of Quebec
was scarce begun, when they descended to Three Rivers, reaching
it by the long and painful route of French River and the Ottawa.
Champlain welcomed the strangers, and soon formed an alliance
with them. The missionaries of the Recollect reform, who came
out in 1615, went to Three Rivers and Tadoussac to see the na-
tions that came to trade, and, returning to Quebec, consulted as to
the plan of the missions to be attempted. They were but three
priests, yet they took possession of the outposts. The Commissary
Father Dennis Jamay remained at Quebec ; the hardy John d'Ol-
* Brebeuf, Do la Creance, cles Moeurs et clea Coutumes des Hurons, in Eel.
1636, p. 86 ; Sagard, Histoire du Canada, ch. 30 ; Charlevoix, vi. 65 ; Lafitau,
Mcears des Sauvages, i. 223; Le Caron in Le Clercq, 5. 270. The accounts
of the relationship of Ataentsic to Tharonhiawagon vary.
166 AMERICAN CATHOLIC MISSIONS.
beau hastened to Tadoussac, at the mouth of the Saguenay, te
learn the language, manners, and life of the Montagnais ; Father
Joseph Le Caron, taking as his share the Hurons and western
tribes, prepared to visit the great lakes of the west
With twelve Frenchmen, sent to the Hurons to trade, he set
out, in the fall of 1615, and, plying his paddle all day long, or
toiling through the rapids, bearing canoe and baggage at the
many portages, with no food but the insipid maize, the gentle
missionaiy made his way undauntedly to the homes of the Wen-
dat The village Carragouha invited the envoy of Christ within
its safe palisade, which, with triple strength, rose near forty feet
in height, and the Hurons offered him their great cabin, but, fearless
of danger, and seeking rather quiet and seclusion than the busy
haunt of men, Le Caron asked to live apart. A cabin was soon
raised near the village, and here he began his mission by offering
up the sacrifice of the mass before Champlain and his few coun-
trymen, amid the crowd of wondering natives.
While the founder of Canada led his Huron allies into the heart
of New York, to be repulsed by the stout wooden walls and
stouter hearts of the Iroquois, the zealous Recollect was gathering
what he could of the Huron language, arranging, studying, en-
deavoring to discover some rule or guide in its strange and unu-
sual combinations. When Champlain returned in January, the
missionary accompanied him to the mountains of the Tionontates,
but, in his endeavors to announce the truth, suffered much from
the persecution of the Ohis, or medicine-men ; consoled, like the
Dominicans at the Coosa, only by the baptism of some dying babes
and adults. Returning to his Huron mission, he labored on till
the flotilla prepared to descend to Three Rivers, and embarked
with a considerable knowledge of the people, and a vocabulary
of some extent.*
* Le Clercq, Etablissement de la Foi, i. 78-89 ; Sagard, Histoire du Can«
ada, ch. iii.
FRENCH MISSIONS. 167
The weight of the general direction of the missions, which now
devolved on him, as well as the necessity of attending to tribes
nearer Quebec, in the unsettled state of the colony, prevented his
return for some years, although Father William Poulain visited
the Hurons in 1622. In the following year, Father Nicholas Vielf
and Brother Gabriel Sagard, the historian, arrived, and Father Lo
Caron set out with them for his mission. Reaching Carragouha,
or St. Gabriel, on the 20th of August, after all their hardships, they
found his cabin standing, and here renewed the community life of
the order of St. Francis, in poverty of all things. Their little cabin,
now repaired, was like that of the natives, a mere framework, like
an arbor, covered without with strips of bark, and lined within
with thin pieces of board.* Here they labored as well as they
could, attending to the spiritual wants of the Frenchmen who had
accompanied them, learning the language of the people, and en-
deavoring to dispel some of their superstitions, and to shed on their
benighted minds some ray of gospel light. Won by their poverty
and austere life, some Indians pitched their cabins near them, and
the baptism of two adults, a father and daughter, gave hopes of a
permanent and successful mission.
When summer arrived, Father Le Caron determined to return
with Brother Sagard, leaving the laborious Viel to continue the
mission, which he did for another year, though with little success.
Hard indeed was the missionary's life. " Our ordinary food," says
Le Caron, " was that of the Indians, that is to say, sagamity, a
kind of pottage made of bruised Indian corn, squashes and peas
boiled in water, seasoned with marjoram, purslane, and a kind of
balsam, with wild onion, which we found in the woods and fields.
Our drink was the water of the stream which ran before the cabin ;
and if, when the trees were in sap, any one was unwell, we made
an incision in the bark of a maple, whence flowed a sugary water,
* Sagard, ch. viii ; Le Clercq, i. 249.
168 AMERICAN CATHOLIC MISSIONS.
which, being gathered in bark trays, was drank as a sovereign
remedy. Our only candles were little roljs of bark, which lasted
but a moment, so that we were obliged to read and write by the
light of the fire during the winter evenings, which was a great
inconvenience." Their little garden, tilled with an old axe and
a pointed stake, could yield them little ; wine for the mass was
pressed from the wild grape of the country.*
After overcoming the great difficulty which the language pre-
sented by its want of abstract terms, Father Viel began his in-
structions by teaching the Indian to recite the ordinary prayers.
Many attended the instructions, but from the unmoved countenance,
the missionary could not discover whether it was politeness, inter
est, friendship, or conviction that drew the Indians around him.
Opposition to Christianity as a new doctrine they did not appear
to have, for it had not yet sufficient development among them to
excite the medicine-men. Hence Le Caron wrote : " No one must
come here in hopes of suffering martyrdom ; they are incapable
of putting a man to death in hatred of the faith." By an error of
judgment, which, is very common with our Protestant writers, the
early Recollects believed the conversion of the tribes impossible
till Canada was peopled and the Indians familiarized and settled
among the French.f Time has shown the fallacy of this hope :
the American Indian has never coalesced with the European,
as the Goth, Roman, Celt, and Iberian in Spain, or other tribes in
other parts of the Old World, have coalesced with each other.
In Mexico and Peru, the natives were, to a considerable extent,
fused into the mass of colonists, but elsewhere the social difference
was too great to allow any such union of the races, and the Indian
showed no adaptability to the usages of Europe.
The Recollects, however, were not disposed to leave the Indiana
in darkness. Content to labor, even almost in vain, they grieved
* Le Clercq, i. 288. t Ibid.
FRENCH MISSIONS. 169
to see their efforts thwarted by the avarice of their countrymen,
and looked around for some more powerful order to second them
in their good work. The Jesuits willingly em'braced the offer, and
in 1625, Fathers Charles Lalemant, Edmund Masse, of the old
Acadian mission, and John de Brebeuf, landed at Quebec with
new Recollect laborers.*
Father Viel prepared to descend to Three Rivers, to make a
letreat, consult his superiors, and obtain some necessary articles.
Father Brebeuf and the Recollect Joseph de la Roche Dallion, of
the house of the Counts Du Lud, were to meet him at the trading-
post, on the descent of the annual fur flotilla from Huronia, and,
under his guidance, labor among the Wyandots ; but they never
met. Shooting the last rapid, a dangerous pass in Des Prairies
River, behind Montreal, the Indian who conducted Father Viel,
from some unexplained hatred, hurled him and a little Christian
boy into the foaming torrent, and they sunk to rise no more.f To
this day the place bears the name of the Recollect's Rapid.
When the Huron flotilla arrived at Three Rivers, the new
missionaries were filled with dismay. Ignorant of the language
and customs of the people, with no guides or attendants, they
deemed it unsafe to proceed. A year elapsed, and no missionary
was in the cabins of the Hurons ; but when the usual flotilla ar-
rived in 1626, Brebeuf, Dallion, and the Jesuit, Anne de Noue',
prepared to embark in it, being now prepared by some knowledge
of the language, derived from the instructions of Le Caron and
his manuscripts, as well as from those of Father Viel. The Indians
received de la Roche readily, but, not being accustomed to the
Jesuit habit, objected to the portly frame of Father Brebeuf. By
force of presents, however, he and his companion at last obtained
* Lalemant : Letter in Mere. Franijais.
t Lalemant in Le Clercq, i. 314, 823 ; Sagard, 820 ; Lo Clercq, i. 817. No
information is given by any of these writers as to the age, birthplace, or
previous labors of Viel.
8
170 AMERICAN CATHOL[C MISSIONS.
a place, and. after the usual painful voyage, all arrived at thft
Huron town, St. Gabriel or La Rochelle,* and here the Fathers
resumed the labors of Le Caron and Viel.
In October, Father de la Roche left the Jesuits at Toanche, and
tei out x> explore the country of the Attiwandaronk or Neutrals.
This tribe lay on both sides of the Niagara River, at peace with
both Hurons and Iroquois, and, like them, of the same stock and
language. He was at first well received, and being adopted by
Soharissen, the chief of the whole nation, took up his residence
among them at Ounontisaston, near the Seneca border, but was
soon after robbed and brutally beaten by a lawless party. By the
advice of Father Brebeuf, he then abandoned the Neutrals, and
returned to the Huron country, after an absence of several
months.
Father de Noue was unable to learn the language, and de-
scended to Quebec in 162*7.f Father De la Roche followed him
in the ensuing year ; but the energetic Brebeuf, undeterred by the
troubles of the colony, labored on, gaining the good-will of the
Indians, and acquiring alike their language and their manners in
a way that endeared him to their hearts. Adopted by the name
of Fx:hon, he was indeed become one of them, and had begun to
move their flinty hearts to feel the necessity of religion, so that he
defeated the plots of the medicine-man Tehoronhaegnon. When,
in 1629, he received an order from his superior, Father Masse, to
come to Quebec, the Indians crowded around him. " What,
Echon ! dost thou leave us ? Thou hast been here now three
* The town, called Carragouha by Champlain and Sagard, is later called
by Sagard, Tequeunonkiaye, or Quieuindohan, St. Gabriel, or La Rochelle
(ch, 8).
t Father de Noua had been a page at the court of France before entering
the Society of Jesus. He returned to Canada in 1632, and after several
years of laborious zeal, was frozen to death on the St. Lawrence, near lisle
Plat'e, about the 2d oi% February, 1646. See a sketch of his death in Br«i-
sani, Relation abrogee, 117.
TRENCH MISSIONS. 171
years to learn our language, to teach us to know thy God, to
adore and serve him, having come but for that end, as thou hast
shown ; and now, when thou knowest our language more perfectly
than any other Agnonha (Frenchman), thou leavest us. If we do
not know the God thou adorest, we shall call him to witness, that
it is not our fault, but thine to leave us so."*
Moved as he was by this appeal, he could not yield to his in-
clination and their entreaties. He reached Quebec in July, three
days before the English, led by the traitor Kirk, captured the city,
and destroyed in a moment the hopes of Champlain.
The previous year that gallant navigator had by his bold de-
fiance driven off his countryman who fought under the cross
of St. George ; but now, destitute of supplies and of arms, he
yielded to the invader. The Recollect Fathers gained the good-
will of Kirk, but the Jesuits all experienced his hatred of their
order, and Brebeufs life especially was in danger. Master of the
country, Kirk resolved to make it a desert : fifty years before they
would have been put to the sword, but the ferocity of the religious
feuds was passing away, and he merely plundered all, carrying off
Champlain and the missionaries to England.
From* England, Le Caron, Brebeuf, and their associates passed
to France, to deplore the ruin of their labors. Of the Huron
mission scarce a shadow remained. A few converts at Carra-
gouha, not yet well grounded in the faith, remained alone in the
midst of barbarism and infidelity. In France there was one Huron
Catholic, a young man, who had been baptized with great cero-
inony at Rouen, and was now at a Jesuit college.
The missionaries did not despair of returning to Canada, and ap-
plied themselves to the study or the language from the materials
which each had brought. Sagard drew up his history of Canada,
and a Huron vocabulary to accompany it ; and Brebeuf, after
* Champlain, Voyages, 210.
V.
172 AMERICAN CATHOLIC MISSIONS.
completely revising his Huron version of Father Ledesma's cate-
chism, had it published in French and Huron by Champlain, as
an appendix to the last edition of his Voyages.*
CHAPTER VI.
HURON MISSION (CONTINUED.)
Mission restored — The Jesuits alone return on the refusal of the Capuchins — Brebeu^
Daniel, and Davost among the Hurons — Mission of St Joseph at Ihonatiria— Mission
system — New missionaries and new missions — Huron college at Quebec — The voyages
of the Fathers— Their trials — The pestilence— The first convert— They are suspected
— Plots against their lives — Courage of Brebenf and his associates — New mission of St.
Joseph's at Teananstayae — Mission at Ossossan6, Scanonaenrat, Taenhatentaron, and
among the Tionontates — New persecution.
To the joy of all interested in the conversion of the Hurons,
Canada was restored in 1632, but there seemed a design to exclude
the former missionaries. The Capuchins were invited to undertake
the work of converting the natives, but as they declined, the
mission was confided to the Jesuits, and the Recollects were ex-
cluded by the company formed to govern the colony .f
Father Brebeuf arrived in 1633, and almost at the same time
Louis Amantacha, a Christian Huron, came in to announce the
approach of the Huron flotilla. In a solemn council, held after
its arrival, the chiefs agreed to receive the missionaries, and
* Father Le Caron, after a vain struggle with the mercantile company who
ruled Canada, finding himself unable,|even with the approval of the Propa-
ganda, to reach his beloved mission, of which he was now procurator, died
broken-hearted, on the 29th of March, 1632. Le Clercq, Etab. i. 439. He
was a man of eminent piety, zeal, and virtue ; and as founder of the Huron
mission, one of the greatest servants of God in the annals of the Ameri-
can missions. His nephew, the Sulpitian Souart, at a later date revived
tie memory of his virtues in Canada.
t JVessani, Eolation abregee. 295 : Le Clercq, i. 488.
FRENCH MISSIONS. 17S
Fathers Brebeuf, Daniel, and Davost, prepared to depart ; but, as
the Algonquins of the Ottawa River declared that none should
pass through it, they were forced to remain till another year.
New difficulties then arose. The Hurons having been recently
defeated in a battle, with severe loss, were little inclined to take
missionaries ; but at last yielded to the remonstrance of Duplessis
Bochart, the commander of the fleet; and the three missionaries
were separately embarked. Their voyage was one of unusual
hardship : the difficulties of the way, the rapids, portages, and toil
of paddling, were still the same that has been before described ; wani
of food supervened, and Father Daniel was finally abandoned by hit
party, and only with great difficulty reached the Huron country.
Father de Brebeuf was taken indeed to the site of his old residence,
Toanche, but there was abandoned. Nevertheless he succeeded
in reaching the new village Ihonatiria, and was received with rap
turous joy by all. Here, in the cabin of the hospitable Awandoren
he welcomed Father Daniel and poor Father Davost, who had suf
fered most of all.
When recovered from their fatigue, the three Fathers resolved tc
begin the mission at this town, and in September erected a log
house thirty-six feet long by twenty-one wide, which, being divided
off, gave them a house and chapel. This poor edifice and its fur-
niture were a never-ending wonder to the natives ; and a striking-
clock, possessed by the Fathers, was, they were sure, a strange ani-
mal from the east, though how it lived without eating, was a mat-
ter of dispute among the sages of the village.
Brebeuf meanwhile instructed his companions in the Huron
language, and sent them to the cabins to acquire as many words
as possible. This was a most trying method, but desirous of gain-
ing souls, and equally desirous of mortification, they persevered in
it. As soon as they were able, Daniel and Davost assisted him in
teaching the catechism and prayers to the children. On Sundays all
who came were allowed to hear mass to the offertory according to th«
174 AMERICAN CATHOLIC MISSIONS.
custom of the primitive church.* A desire of embracing the
faith soon rewarded the zeal of the missionaries ; and the devil,
fearing to lose his empire, urged his ministers, the medicine-men,
and especially Tehoronhaegnon, to accuse the Fathers of causing a
drought, which threatened their crops. The cross was the especial
object of the hate of these impostors. It was, they declared, the
instrument of witchcraft of the Fathers, and they threatened to
break down the one which towered before the residence of St.
Joseph. But the prayers of the missionaries and their catechu-
mens soon opened the flood-gates of heaven, and defeated the
enemies of the Cross.
In the summer two new missionaries, Father Francis le Mercier
and Peter Pijart, came to their aid ; and the fearless Brebeuf, at
the Feast of the Dead,f where thousands of every clan assembled,
declaimed against the native superstitions with all the eloquence
and zeal of an apostle. With several missionaries now to aid him,
he extended his sphere of action. Other villages were visited,
among them Teananstayae, the largest of all, the residence of Louis
JeSte.Foi, who, after being baptized at Rouen, had returned to his
aative woods, and lived like one that knew not Christ. By this
/isit of the Fathers, his fervor was restored, and his family, con-
verted to the faith, implored the missionaries to take up their resi-
dence there.
To propitiate the favor of heaven, the mission was now solemnly
dedicated to the Immaculate Conception ; and, to avoid any hasty
* Eel. Huron, 1635.
t The Hurons enveloped their dead in bark, and laid them on scaffolds
in their oigosaye or cemetery. Here they remained till the " Feast of the
Dead," which took place usually every eight or ten years. At this period
the bones were taken down, stripped of any flesh that might remain, wrapped
in fine furs, and, after many games and ceremonies, deposited, with presents,
in a common grave, also lined with furs. These trenches, sometimes circu-
lar, at others rectilinear, are the "bone-pits" which our farmers frequently
atrike upon in turning up the soil near the site of ancient Huron and Iro-
quo* towns. See Bressani, Brebeuf, Lafitau.
FRENCH MISSIONS. 175
step, the missionaries resolved to remain another year at Ihona-
tiria, and then remove to Ossossane, a large and well-fortified town.
In order to give stability to their labors, they now resolved to
found a Huron school at Quebec, where some boys might be
trained up in religion and the arts of life, who, on their return,
would form a nucleus in the tribe, inasmuch as it was found very
difficult to keep them regularly at school in their own country.*
Accordingly, in the summer of 1636, twelve boys were collected,
and Fathers Daniel and Davost prepared to lead them to Quebec ;
but when the period of departure came, three only were found firm
enough to resist a mother's tears.
With these the missionaries departed. Used to toil, they took
their paddles, and, barefooted and in rags, journeyed to Quebec.
But a better spirit was now gaining ground : the Hurons had
learned to respect the priestly character. On their way the
Fathers met new missionaries, Gamier and Chatelain, who, thanks
to the kind chief Aenons, sat comfortably in the canoes, and were
not compelled to paddle. Soon after another, Father Isaac Jogues,
arrived ; but with their coming, a pestilential disorder broke cut,
and swept the land of the Hurons. The missionaries were pros-
trated by it, but all finally recovered, and rushed to the care of
the sick and dying. Every village resounded with the orgies,
games, feasts, and other rites, in honor of the demon Autoerhj,
ordered by the medicine-men, in whom the natives had unbounded
confidence, and who attributed the scourge to the anger of that
god. Amid this tumult the missionaries continued their task.
The catechumens were the first objects of their solicitude : no effort
was spared to prevent their dying unbaptized; but when the
medicine-men accused the Fathers of being the authors of the dis-
ease, the people drove the latter from their cabins.
Persevering in charity, they at last overcame much of the oppo-
* Bel. Huron, July, 1638.
176 AMERICAN CATHOLIC MISSIONS.
sition, and even induced the chiefs of Ihonatiria, Wenrio, and
Ossossane, to promise solemnly, in the presence of God, to renounce
their superstitions, embrace the faith of Christ, bring their mar-
riages to the Christian standard, and build chapels to the living
God. But this engagement was insincere : the Hurons soon
crowded around the medicine-man Tonnerauanont, who vaunted
that he was a devil incarnate. All through the summer, fall, and
winter, the malady continued its ravages, and the missionaries
their charitable visits, through all the large, and many of the
smaller villages of the Hurons, and even to those of the Tionon-
tates. The result of these laborious missions, fraught as they were
with every danger, was most consoling : thirty journeys, often
through snow and ice, from town to town, had enabled them, be-
sides the bodily cures their skill effected, to open the gates of
heaven, by baptism, to 250 dying children and adults, on the
former of whom, indeed, they often conferred the rite by a strata-
gem. Thus we find Father Pijart, when rudely repulsed from a
cabin, whose inmates refused to have their dying babe baptized,
offer to give it some sugar to relieve it, and, as he applied it to
the lips of the sufferer, press from a wet cloth on the fevered brow
drops of water, enough to baptize it, and depart unsuspected by
the Indians, who had watched him. More, however, do we ad-
mire the missionary, when we find him by the couch of a child
above the age of reason, whom he could not consequently baptize
without instruction and an avowal of faith. There he spent a
weary night, imploring the intercession of St. Joseph, patron of all
their American missions, and instructing the parents. Reason at
last returned ; the child, docile to his teaching, was speedily bap-
tized, and died in great sentiments of piety.
The new missionaries, as soon as the sickness had spent its force,
applied to the study of the language, in which Brebeuf, theii
teacher, had now made great discoveries, and had completely
analyzed its system of conjugations. In May, the Fathers begaa
FRENCH MISSIONS. 177
bt Ossossane, the residence of the Immaculate Conception ; and on
Trinity Sunday, for the first time, baptized an adult in health.
This convert, who had been long tried, and took in baptism the
name of Peter Tsiwendaentaha, never proved recreant to the grace
he had received.*
Meanwhile the Huron seminary at Quebec, on which so many
fond hopes rested, gave little hope of success ; and to dash still
more the prospects of Christianity on the Huron Lakes, the sum-
mer of 1637 witnessed the pestilence return with renewed fury in
their fated country. The calumnies against the missionaries daily
increased : not only the medicine-men and the common people,
but even the chiefs openly charged the missionaries with destroy-
ing the land by witchcraft. They were now in constant danger of
death, as by the Indian custom any one may strike down a wizard.
The mode of life pursued by the missionaries became a matter of
constant suspicion ; the mass, their prayers .at night, their clock,
cross, a flag above their cabin, all were in turn suspected. They
justified themselves in a council at Angoutenc, but in August a
general council of the three great tribes was held, at which
Ontitarac, the blind and venerable sachem, presided. The mission-
aries were required to give up a cloth in which they had wrapped
the pestilence. Brebeuf fearlessly denied the charge, and, though
interrupted, ascribed the fatal effects of the malady to their owi
superstitions and improper treatment, while he declared that its
cause God only could know. This produced some effect, but all
expected that one at least would be killed. In October their cabin
was set on fire, and Brebeuf then drew up a letter to the Superior
at Quebec, which was signed by all the missionaries at Ossossane,
himself. Le Mercier, Chastellain, Gamier, and Ragueneau ; the
other two, Jogues and Pijart, being still at Ihonatiria. " We
are," it begins, " probably on the point of shedding our blood in
* Eel. Huron, 1636-7, dated June 21, 1637 ; Garnier's Letters.
178 AMERICAN CATHOLIC MISSIONS.
the service of our blessed master, Jesus Christ. His goodness ap-
parently vouchsafes to accept this sacrifice in expiation of my great
and countless sins, and to crown the past services and the great
and burning desires of all our Fathers here."
Grieving only to leave their few Christians desolate, they con-
fided their altar furniture and Huron manuscripts to Peter, their
proto-convert. Then, as council after council was convened, and
Brcbeuf repeatedly examined, they prepared to die ; and on the
day named for their execution gave, in accordance with Huron
custom, their dying banquet. Their undaunted demeanor had its
effect. Summoned once more to a council, Brebeuf at last con-
vinced the assembled sachems of his innocence ; and as he left the
cabin, saw a medicine-man, his greatest persecutor, tomahawed by
his side. Believing that in the dusk the avenger had mistaken his
victim, he asked, " Was that for me ?" " No," was the reply ;
" he was a wizard, thou art not."
During all this period of danger, thus happily closed, the
missionaries, confined to Ossossane and Ihonatiria, had been untiring
in their labors. Cabins were closed indeed, but they persevered
in their visits, their instruction, and study. Their zeal was not
unrewarded. Joseph Chihatenhwa, whose after life was that of a
saint, was baptized, and the first war-chief of the confederacy
solicited the same favor.*
Banquets and councils restored their popularity, and, as the
malady decreased in the spring, they enjoyed greater freedom.
The conversion of Joseph's wife enabled them to solemnize the first
marriage, and at last, in 1638, two Christian families rewarded
their long yftars of toil.
Ihonatiria, wasted by disease, was now in ruins, and the mission
of St. Joseph was transferred in the spring to Teananstayae, and a
chapel erected in June. Somewhat later a reinforcement of
* Bel. 1638, Hnron ; Garnier's Letters.
FRENCH MISSIONS. , 179
missionaries arrived, with Father Daniel. One of these, Jerome
Lalemant, was nearly slain on the way ; the other two, Simon Le
Moyne and Francis du Perron, met with the usual hardships, but
arrived safely.*
The two missions now contained four Fathers each, while two
others were constantly visiting the other towns. Gamier and
Jogues, moreover, wintered among the Petuns, to begin, amid
every opposition, a new mission among that tribe. Many converts
now declared themselves, but a greater number were found in the
Wenro, a tribe which sought refuge in the Huron territory from
Iroquois cruelty. The labors of the missionaries soon created, too,
the mission of St. Michael at the town of Scanonaenrat, itself a
tribe, known as perfect fiends ; Taenhatentaron became the mis-
sion station of St. Ignatius. At the fixed missions all was now
regularly conducted, and day by day instructions for young and
old went on ; while on Sunday a missionary, in the Indian style,
traversed the streets to call all to prayer. The chapels were
crowded, and the faith now seemed about to take root in the land.
Amid this smiling prospect a new storm arose, which had well
nigh crushed the mission. A squaw demanded that the mission-
aries should offer a blanket to a beautiful woman holding an
infant in her arms, who had appeared to her in a dream, and
among other gifts from various tribes and individuals, required from
the missionaries a blanket, as an offering to her, the sovereign of
the country. The dream is the great deity of the Indian ; it can-
not be disobeyed, yet here the missionaries could not obey. Their
lives were in danger, but they persisted, although the idea of the
woman doubtless arose from some picture of the "Virgin Mother,
and might perhaps have been turned to advantage by less soiupu-
1« us men. But they resolved to grant nothing to the idolatry of
dreams, and at last triumphed, These troubles gave them influ-
* Eel. 1638, New France, 162-75.
180 AMERICAN CATHOLIC MISSIONS.
ence; and at this time, the spring of 1639, they had nearly fifty
who had made their first communion : .and the mission was
founded never to perish.*
With the summer more missionaries arrived ; — Chaumonot,
destined to outlive all his companions, and Poncet, a martyr of mor-
tification, who, after long sufferings and toils in Canada, died in
Martinique. Unfortunately, the Indian flotilla brought back from
Quebec, along with European goods, the small-pox — the greatest
scourge of the red-man — conveyed, apparently, in some clothes.
As this deadly distemper ravaged village after village, and the
Indian, terror-struck, hastened death by his own act, all turned
again on the missionaries. To them, as on the former occasion,
all ascribed their misery, and on them they wreaked their ven-
geance. The missionaries, now thirteen in number, were again
exposed to every danger. The crosses on their dwellings were
thrown down ; the furious votaries of the demons entered their
cabins ; tomahawks often glittered over the heads of the Fathei-s ;
their crucifixes were torn from them, and one was cruelly beaten.
Yet amid all this the zealous envoys of the gospel did not falter or
shrink from their perilous duties. They visited every village ; used
every effort to reach the sick, and rouse them to renounce idolatry
or sin, — though often expelled from the cabins, and beholding in
the ranks of their persecutors men already bathed in the waters
cf baptism, but too weak to resist their countrymen. Often a
missionary, after toiling all day through the snow, reached a vil-
lage to be repulsed, or entered it to be watched as a sorcerer ; but
their steady perseverance triumphed, and they all passed the or-
deal scathless, after having borne salvation to hundreds.
* B«l. 1689.
CHAPTER VII.
SURON MISSION — (CONTINUED.)
f.an of the mission changed— St. Mary's founded — Mission of St John — The neighbor-
ing Algonquins— Brebeuf and Chaumonot among the Atttwandaronk— Gradual pro-
gress of the faith — The Christians styled Marians — The Algonquin missions — The
Iroquois war — Capture of Fathers Jogues and Bressani — Increased fervor — Mission
plan again changed — A moment of peace — The war renewed — Teananstayae de-
stroyed, and Daniel killed — Panic of the Hurons — Town deserted — St Louis and St
Ignatius destroyed — Death of Brebeuf and Lalemant — Ruin of the Hurons — The
Scanonaenrat remove to New York — Others flee to different tribes — St Mary's burnt,
and mission removed to St Joseph's Isle — The Petun towns attacked — Death of
Gamier and Chabanel — A considerable body descend to Quebec.
THE Huron mission, of which we have thus traced the history,
was, as we have seen, like the present Catholic mission in the
United States. A few Catholics mingled in among those who op-
posed them, often with the greatest virulence and hatred.* No
town of neophytes gathered by the Jesuits existed, as is com-
monly supposed, nor was a single mission village ever formed in
Huronia. The frequent persecutions, however, now induced the
Superior to alter the plan of action which we have seen them thus
far pursue. It was resolved to build a residence in some con-
venient spot apart from all the villages, but easily reached from
all. This would be the general resort of the missionaries when
the village was almost deserted by the absence of war, hunt-
ing, or fishing parties, or when popular fury made it prudent to
retire for a time. In case of need, a missionary could be sent to
any spot, and in the interval flying visits could be made.
Selecting a spot on the little river Wye, between two small
lakes, they erected the mission-house of St. Mary's ; and in the
fall of 1639 (after the persecution raised by the small-pox), the
* The towns called by the missionaries St. Gabriel, St. Louis, and St.
Ignatius were not Catholic towns or missionary settlements any more than
New York, Boston, or Philadelphia are now.
182 AMERICAN CATHOLIC MISSIONS.
missionaries of the Immaculate Conception, driven from Ossossane,
retired to it, followed in the spring by those of St. Joseph's, at
Teananstayae. They had faced every danger, and stood by their
altar to the last, afflicted in heart to see some of their little band
of converts yield to the storm of popular fury.
But from St. Mary's the missionaries now spread to new fields.
Fathers Daniel and Le Moyne founded the mission of St. John
among the Ahrenda tribe, the earliest friends of the French,
protected and aided by its chieftain, Atironta ; and Gamier and
Jogues again visited the obstinate Tionontates. In the various
missions, one thousand were baptized, almost all in danger of
death, one fourth being infants.*
In the summer of 1640 two missionaries arrived to labor among
the neighboring Algic tribes. These were Charles Raymbaut,
doomed to die the earliest, and Claude Pijart. Jerome Lalemant
now became Superior ; and the veteran Brebeuf, gladly resigning
a charge he had never sought, hastened with Chaumonot to the
Neutral Nation, to begin anew the mission which his old comrade,
the Recollect Dallion, had attempted years before. The other
missions were divided ; and in November the Fathers, in pairs', set
out for their allotted posts. Jogues and Chastelain remained at
St. Mary's, and visited five towns near it The mission of the
Conception, with its dependencies, the treasure of these apostolic
men, was bedewed with the sweat of Lalemant and Lemercier.
St. Joseph's and St. John's, two widely separated villages, were
ioyfully taken by Daniel and the courageous Le Moyne. Gamier
returned with Peter Pijart to his Tionontates, who had expelled
him the year before.
Since we are here giving only a general view of the Huron mis-
sion in Canada, as it preluded subsequent missions within our ter-
ritory, we must hurry on. Fain would we pause to follow each in
* Eel. 1689-40 ; Garnier's Letters.
FRENCH MISSIONS. 183
his laboi* his trials, and his toils ; recount their dangers from the
heftthe*. Huron, the skulking Iroquois brave, the frozen river,
hunger, cold, and accident ; to show Gamier wrestling with the
floating ice, through which he sunk, on an errand of mercy ; Cha-
banel struggling on for years on a mission from which every fibre
of his nature shrunk with loathing; Chaumonot compiling his
grammar on the frozen earth ; or the heroic Brebeuf, paralyzed by
a fall, with his collar-bone broken, creeping on his hands and feet
along the frozen road, and sleeping unsheltered on the snow, when
the very trees were splitting with cold.*
The faith now advanced. Chihatenhwa, slain by the Iro-
quois, was replaced by his brother Teondechoren, who had for
twenty years been a medicine-man. Sondatsaa, Atironta, Atonso,
and Ahasastari, famous chiefs, were the catechumens, and the
greatest sachems now listened to the words of the mission-
aries ; yet still, in a nation of 16,000, not one hundred were
Christians, and but a hundred baptisms rewarded their labors.f
The following year was more consoling. Although the war
with the Iroquois had assumed a dangerous form, the mis-
sions were pushed with renewed vigor, except that among the
Neutrals, for Brebeuf had gone to Quebec. The Christians and
catechumens now became so numerous, that in many villages
they formed a considerable party, and by refusing all participation
in feasts or ceremonies savoring of idolatry, drew on themselves
petty persecution and bitter hatred. Hearing the name of Mary
repeated frequently, the pagans called the Christians Marians, a
name which they joyfully received. In many families the Catho-
lic Indian was constantly persecuted ; and the annals of the mis-
sion give most edifying accounts of the perseverance even ot
children.
* Garnhr's Letters; Memoires snr la vie et les vertus des Peres Isaac
Jogucs, &c. ; Chaumonot's Autobiography,
t Eel. 1640-1.
184: AMERICAN CATHOLIC MISSIONS.
The Algonquin mission also took a new impulse. After a feast
of the dead, which had gathered deputies from every Algic clan
around the upper lakes, Raymbaut and Jogues, as we shall else-
where see, crossed Lake Huron, and announced the gospel to the
assembled Chippewas at the rapids of St. Mary, planting the cross
within the limits of Michigan, as it has been justly said, years
before Elliot had preached to the Algonquins, within ten miles of
Boston.* .
Reverses were now beginning to overshadow the future of
the Huron mission. Father Jogues, sent down to Quebec in
the summer for supplies, fell into the hands of the Mohawks
as he returned. The flotilla containing the bravest Christians
was taken, and all met sufferings or death on their way to
the Mohawkf Raymbaut soon after died. The Iroquois were
ravaging the Huron country; but the Superior, undaunted by
all, wrote — "Never have we had more courage for spiritual or
temporal." Every war or trading party now had its Christians,
who, by their fidelity in prayer, showed the sincerity of their
belief. Many who had turned a deaf ear to the poor missionary
in Huronia, yielded at last, when he saw the honor paid to reli-
gion at Quebec, and felt the greatness of the sacrifices made by
those apostolic men.
These, on their return, became apostles, and many, like Totiri,
•went to obstinate towns to announce the faith, and warn them of
the vengeance of Heaven. The Christian element was now work-
ing steadily on. Councils were held to determine the best means
of extending the faith ; and though the evils of war seemed to fall
especially on the Christians, none wavered.
By 1644, the face of the country was so changed, that the mis-
sionaries, though in great want, yet relying on the protection of
God, resolved on the return of Brebeuf, with Fathers Garreau and
* Bel. Huron, 1641-2 ; Bancroft. f Eel. 1642, ch. xL
» ^
FRENCH MISSIONS. 185
Chabanel, again to alter the mission plan, and became permanent
residents at the various stations of the Conception, St. Joseph's
and St. Michael's, returning to St. Mary's only for their annual re-
treat, or to attend consultations.* In the following year there
were two other little churches, St. Ignatius and St. John the Bap-
tist, with the Algic church of the Holy Ghost.t
The year 1645 brought a peace, which, for the first time in
many years, left the St. Lawrence free ; and Father Bressani, who
had been captured the preceding year, now reached the Huron
countiy with the necessaries of which the missionaries had long
been deprived. Relieved of the long and cruel war, Huronia
seemed to acquire new vigor, and the Jesuits began to feel hopes
of extending their spiritual conquests ; but the peace so lately con-
cluded was soon broken by the Mohawks, who massacred their
missionary, Isaac Jogues. War was rekindled. The Iroquoia
bui-st on the Huvon country, and all was soon dismay and ruin.
This hour of misfortune was the acceptable time of salvation. As
famine, disaster, and destruction, closed around them, the Hurons
gathered beneath the cross, their only hope. Every alarm pro-
duced sincere conversions, stimulated the slow or tepid, and sent
conviction into the hearts of unbelievers. In no town was there a
chapel large enough for the congregation. In summer and winter,
proof to the severity of the weather, the kneeling crowd without
joined, each in his own heart, in the sacrifice offered within.J
In July, 1648, early in the morning, when the braves were
absent on war or hunting parties, when none but old men, women,
and children tenanted the once strong town of Teananstayae, when
Father Anthony Daniel, beloved of all, fresh from his retreat at
St. Mary's, and full of desire for the glory of Heaven, was urging
*his flock to prepare for it in joy, a cry arose, " To arms ! to arms !"
* Eel. Huron, 1642-4. There is none of 1643; it was taken by the Mo
hawks,
t Eel. 1644-5, and 1645-6. J Eel. 1647-8.
186 AMERICAN CATHOLIC MISSIONS.
which echoing through the crowded chapel, filled all with terror,
Mass had just ended, and Daniel hastens to the palisade, where the
few defenders rallied. There he rouses their drooping courage, for
a formidable Iroquois force was upon them. Heaven opens to the
faithful Christian who dies fighting for his home ; but to the un-
believer, vain his struggle : temporal pain will be succeeded by
endless torment. Few and quick his words. Confessing here,
baptizing there, he hurries along the line. Then speeds him to
the cabins. Crowds gather round to implore the baptism they
had long refused. Unable to give time to each, he baptizes by
aspersion, and again hurries into cabin after cabin to shrive the
sick and aged. At last he is at the chapel again. Tis full to
the door. All had gathered round the altar for protection and
defence, losing the precious moments. " Fly, brethren, fly !" ex-
claimed the devoted missionary. "Be steadfast till your latest
breath in the faith. Here will I die ; here must I stay while I
see one soul to gain to heaven ; and, dying to serve you, my life
is nothing." Pronouncing a general absolution, he urged their
flight from the rear of the chapel ; and advancing to the main
door issued forth and closed it behind him. The Iroquois were
already at hand ; but at the sight of that man thus fearlessly ad-
vancing, they recoiled, as though some deity had burst upon them.
But the next moment a shower of arrows riddled his body.
Gashed, and rent, and torn, his apostolic spirit never left him.
Daniel stands undismayed, till pierced by a musket-ball, he
uttered aloud the name of Jesus, and fell dead, as he had often
wished, by that shrine he had reared in the wilderness. His
church, soon in flames, became his pyre, and flung in there, his
body was entirely consumed.
Thus, in the midst of his labors, perished Anthony Daniel,
priest of the Society of Jesus, unwearied in labor, unbroken in
toil, patient beyond belief, gentle amid every opposition, charitable
with the charity of Christ, supporting and embracing all. Around
FRENCH MISSIONS. 187
him fell hundreds of his Christians ; and thus sank in blood the
mission of St. Joseph, at the town of Teananstayae.*
The news of this disaster spread terror through the land.
Town after town was abandoned. The Hurons fled to the
islands of the lake, or the cabins of the Tionontates; and the
missionaries endeavored in vain to excite them to a systematic
plan of defence. During the winter the Iroquois roamed through
the country undisturbed, and there seemed no hope of ultimate
victory over them. The Huron nation, after having had its day
of glory and renown, was destined to melt away before the con-
quering iroquois, when sickness had enfeebled its towns. Though
it was proud and stubborn at first, Providence awaited the
moment of its conversion before the final blow was struck. " The
faith had now made the conquest of almost the whole country,"
says Bressani, an eye-witness of the scenes we relate ; " it was
everywhere publicly professed ; and not merely the common
people, but even the chiefs were alike its children and its pro-
tectors. The superstitious rites that at first were more frequent
than the day, began to lose credit to such a degree, that a heathen
at Ossossane, man of rank though he was, could find none to per-
form them in his illness. The persecutions raised against us had
now ceased ; the curses heaped on the faith were changed into
blessings. We might say that they were now ripe for heaven ;
that naught was wanting but the reaping-hook of death to lay the
harvest up in the safe garner-house of Paradise. This was our
sole consolation amid the general desolation of the country."
" Misfortune and affliction had begun with the faith ; they grew
* Father Anthony Daniel, called by the Indians Antwen (i. e. Antoine),
was born at Dieppe, in Normandy, in 1601, and entered the Society of Jesus
in his twenty-first year. Sent to Canada in 1633, he was at first stationed at
Cape Breton ; but from July, 1634, to his death, on the 4th of July, 1*548,
was connected with the Huron mission. In life, he had ever been distin-
guished for meekness, humility, obedience, and piety. For a sketch of his
K,e, see Aley">*>>>e, 642; Tanner, German edition, 673; Bressaui, 247.
188 AMERICAN CATHOLIC MISSIONS.
with its growth ; and when religion seemed at last the peaceful
mistress of the land, ' the waters of tribulation entered in' so furi-
ously, that the stricken church may well exclaim, 'A tempest has
overwhelmed me.' "
Such was the strange picture of this devoted land. Its cup was
not yet full. On the 16th of March, 1649, at daybreak, an army
of a thousand Iroquois burst on the town of St. Ignatius, and all
were soon involved in massacre. Three only found means to
escape, and, half-naked, reach the neighboring town of St. Louis.
Sending off the women and children, the braves prepared to
defend the place. Two missionaries were actually in the vil-
lage— the veteran Brebeuf and Gabriel Lalemant. These the
Christians urged to flee, as it was not their calling to wield sword
or musket ; but Father Brebeuf told them that in such a crisis
there was something more necessary than fire or steel ; it was to
have recourse to God and to the sacraments, which they alone
could administer. Lalemant, no less resolute, implored of Brebeuf
permission to remain with him, and obtained it. Like Daniel,
they too hurried from cabin to cabin to prepare the sick and in-
firm for death, and then at the palisades roused the courage of
the small band who awaited the approach of the enemy. The
Iroquois came madly on, but a well-directed Huron fire drove
them back with loss. Yet their force was too overwhelming. In
spite of losses they pressed up to the palisade, and soon effecting a
breach, drove back the few Huron braves, and as they advanced,
fired the town. The two missionaries, who remained to soothe
the wounded and dying, were soon in the hands of the Iroquois,
who, collecting their captives, began their torture by tearing out
their nails, then led them in haste to St. Ignatius, where the other
prisoners and booty had been left. The missionaries and their
companions were dragged along with every ignominy, and entered
the town only by the fearful gauntlet — blows raining on them
from the double row of furious savages who came out to meet
FRENCH MISSIONS. 189
them. A scaffold had been raised, according to custom, of poles
lashed together, and covered with bark. Here they were exposed.
Brebeuf seeing Christian captives near him, excited their courage
by reminding them of the glory of heaven now opening before
them. There were among the Iroquois some Hurons now natural-
ized, and of old enemies of the missionaries. At these words of
Brebeuf, they began the torture. Each was soon bound to a
stake. The hands of Brebeuf were cut off; while Lalemant's flesh
quivered with the awls and pointed irons thrust into every part of
his body. This did not suffice : a fire kindled near soon reddened
their hatchets, and these they forced under the armpits and between
the thighs of the sufferers ; while to Brebeuf they gave a collar of
those burning weapons; and there the missionaries stood with
those glowing irons seething and consuming to their very vitals.
Amid the din rose the voice of the old Huron missionary, consol-
ing his converts, denouncing God's judgments on the unbeliever,
till his executioners crushed his mouth with a stone, cut off his
nose and lips, and thrust a brand into his mouth, so that his
throat and tongue, burnt and swollen, refused their office.
They had left Lalemant, and now stopped to devise some new
plan of torture. Enemies of the faith, they had seen Brebeuf in
the very breach baptizing his neophytes ; often, too, in their vil-
lages, had the apostate Hurons seen him pour the vivifying waters
on the head of the dying. An infernal thought seizes them. They
resolve to baptize him. While the rest danced like fiends around
him, slicing off his flesh to devour before his eyes, or cauterizing
the wounds with stones or hatchets, these placed a cauldron on the
fire. " Echon," cried the mockers, for such was his Huron name,
" Echon, thou hast told us that the more we suffer here, the greater
will be our crown in heaven ; thank us, then, for we are laying up
for tliee a priceless one in heaven." When the water was heated,
Jiey tore off his scalp, and thrice, in derision of baptism, poured
the water over his head, amid the loud shout of the unbeliever*
L90 AMERICAN CATHOLIC MISSIONS.
/The eye of the martyr was now dim, and the torturers unable, from
first to last, to wring from his lips one sigh of pain, were eager to
close the scene. Hacking off his feet, they clove open his chest,
took out his noble heart and devoured it.*
Thus, about four o'clock in the afternoon, after three hours of
frightful torture, expired Father John do Brebenf, the real found-
er of the mission, a man such as the Catholic Church alone
could produce ; — as a missionary unequalled for his zeal, ability,
untiring exertion, and steady pei'severance ; as a servant of God, one
whose virtues the Rota would pronounce heroic, patient in toil,
hardship, suffering, and privation ; a man of prayer, of deep and
tender piety, of inflamed love for God, in whom and for whom he
did and suffered all ; as a martyr, one of the most glorious in our
annals for the variety and atrocity of his torments.
Gabriel Lalemant had cast himself at the feet of Brebeuf to kiss
his glorious wounds ; but he had been torn away, and after being
* Father John de Brebeuf, whose Huron name was J&hon, was born at
Baycux, in Normandy, on the 25th ol March, 1598, of a noble family, the
source of the ancient house of Arundel. By far the most eminent of the early
missionaries of Canada, his life is the history and the glory of the Huron
mission. He entered the Society of Jesus at Rouen on the 5th of October,
1617, and was ordained five years after. From the outset of his religious life
he was eminent for his mortification, austerities, zeal, and devotedness. He
first arrived in Canada on the 19th of June, 1625, and was employed among
the Ilurons from 1626 to 1629, from 16** to 1641, and from 1641 to his death
on the 16th of March, 1649. He was interred at the cemetery of St. Mary's,
but his head was carried to Quebec and inclosed in a silver bust sent from
France by his family. The bust, of which an exact copy is given in this
work, is still at the Hotel Dieu, Quebec. The intercession of Father Brebeuf
was constantly invoked, and many miracles are ascribed to him. He was tho
first Huron scholar, and wrote a catechism in the language of the tribe, pub-
lished in 1632, and a grammar never published. As Superior of the Huron
mission he is the author of two Relations, one of which contains a treatise
on the Huron language, republished in the Transactions of the American
Antiquarian Society, and another Treatise on the Manners and Customs of the
Tribe. For a sketcli of his life, see Alegambe ; Tanner, 533 ; Bressani, 251 ;
Memoires touchant les Vertus, &c. MS. 1652; O'Callaghan, Jesuit Rel»-
tfons , Drew's Fasti, i. 812-17.
FRENCH MISSIONS. 191
wrapped in pieces of bark, left for a time. When his superior had
expired, they applied fire to this covering; as the flame curled
around him, Father Lalemant, whose delicate frame, unused to toil,
could not resist the pain, raised his hands on high and invoked the
aid of heaven. Gratified by this expression of pain, his torment*, re
resolved to prolong his agony ; and through the long night added
torture to torture to see the writhing frame, the quivering flesh of
the young priest. He, too, underwent the cruel mockery of bap-
tism. " We baptize thee," said the wretches, " that thou mayest be
blessed in heaven, for without a good baptism one cannot be
saved." He, too, saw his flesh devoured before his eyes, or slashed
off in wanton cruelty, for it displeased their taste ; every inch of
his body, from head to foot, was charred and burnt ; his very eyes
were put out by the hot coals forced into them. At last when the
sun had risen on the 17th of March, 1649, they closed his long
martyrdom by tomahawking him, and left his body a black man-
gled mass.*
They had attempted to attack St. Mary's, where a small village
had now gathered ; but after receiving a check from a Huron
party gave up the design, and at last, fearful of surprise, retired
with precipitation.
This was the death-blow of the Huron nation ; fifteen towns were
»icv abandoned, and the people fled in every direction. The tribe
* Eel. 1648-9; Bressani, , Relation abregee ; Memoires sur les Vertus,
&c. MS.
Father Gabriel Lalemant, a nephew of Father Charles and Father Je-
rome Lalemant, both distinguished in the annals of the Canada mission, was
born on the 31st of October, 1610, at Paris, where his grandfather held the
post of Lieutenant Criminel. At the age of twenty he entered the Society of
Jesus, and, after teaching several years, followed his uncles and several of hia
schoolfellows to Canada. He arrived at Quebec on the 20th of September
1646. but was on the Huron mission only from the 6th of August, 1648, to the
time of his death. A gentle, innocent life, made him seem ever younger
*)ut not more innocent than he actually was. For his Life, see same authon
ties as 1'or Father Brebeuf.
192 AMERICAN CATHOLIC MISSIONS.
of Scanonaenrat or St. Michael's, with the survivors of that called
by the missionaries St. John the Baptist, made overtures to the
conquering Iroquois, and emigrated in a body to the Seneca coun-
tiy, where we shall afterwards find them. Others fled to the kin-
dred Tionontates, Attiwandaronk, Eries, and Gonestogues ; others
sought a refuge on the islands and shores of Lake Huron.
In this disorder the missions were all broken up. The Fathers,
assembling at St. Mary's, resolved to follow the fugitives who re-
mained in the country, and share their fate. The small body thus
left in the Huron countiy clung to the missionaries as their only
hope : the infidels promising conversion, the Christians fidelity
till death. Some of the missionaries struck a hundred miles into
the forests to console those who had fled amid their trials ; others
joined Garuier on his Petun or Tionontate mission, now the most
important of all ; the rest, with the Superior and the French in the
country, endeavored to assemble as many as possible, and form a
settlement on an island to which they gave the name of St. Joseph.
Before removing to it, however, they, with streaming eyes, set
fire to their house and chapel of St. Mary's to prevent its profana-
tion, and beheld the flames in one hour consume the work of nine-
teen years. The new settlement was unfortunate ; unable to raise
crops for the multitude gathered there, cooped up by war-parties of
the enemy, the devoted Hurons soon fell victims to famine and disease.
Father Gamier and his companions labored zealously among the
Tionontates, but calumny and persecution arose, and in one place
their death was resolved upon ; confident, nevertheless, in the pro-
tection of heaven, they fearlessly continued their labors during the
summer. Late in the fall the Superior at St. Joseph's Island heard
that a arge Iroquois force was in the field, intended to operate
either against the new settlement or the Tionoutates. Not to expose
too many, he recalled Father Natalis Chabanel from Etharita or
St. John's, and suggested to Father Charles Gamier, the other mis-
there, the propriety of retiring for a time. Father Cha-
FRENCH MISSIONS. 193
left on th« 5th of December, and on the same day the bravee
of Etharita, tired of waiting for the enemy, set out to meet them,
but unfortunately took a wrong direction : the Iroquois army passed
tham unseen, and late in the afternoon burst on the defenceless
town. Fearful of being surprised in their work by the returning
Petuns, they cut down all without mercy, and fired the place.
Gamier was everywhere exhorting, consoling, shriving, baptizing:
wherever a wounded Indian lay, he rushed to gather his dying
words ; wherever a sick person or child met his eye, he hastened
to confer baptism. While thus, regardless of danger, he listened
only to the call of duty, he fell mortally wounded by two musket-
balls ; and the Iroquois, stripping him of his habit, hurried on.
Stunned by the pain, he lay a moment there, then clasping his
hands in prayer, prepared to die ; but as he writhed in the agony
of death he beheld a wounded Tionontate some paces from him.
That sight revived him ; forgetful of his own state, he remembered
only that he was a priest, and rallying all his strength by two
efforts, rises to his feet and endeavors to walk, but after a few stag-
gering steps falls heavily to the ground. Still, mindful only of duty,
he dragged himself to the wounded man, and, while giving him the
last absolution, fell over him a corpse : another Iroquois had driven
a tomahawk into his skull.*
Fathers Garreau and Grelon hastened from the other town and
buried, amid the ruins of their church, the body of the holy mis-
sionary, the beloved Oracha of the natives, who, won by his mild
and gentle manners, entire devotion to them and their good, his
forgetfulness of all that was not connected with their salvation, no
less than his perfect knowledge of their language and manners, had
long considered him less a Frenchman than an Indian, or a being
of another world sent to assume the form.f
* Memoires, &c. 247 ; Bressani, Relation abre'gee, 263.
t Father Charles Gamier was born at Paris, in 1605, of an eminent and
pious family. After a youth of remarkable holiness he entered the Society
9
194 AMERICAN CATHOLIC MISSIONS.
«
His companion, Father Chabanel, did not escape. He had not
travelled far when the cries from St. John's alarmed his party in
the woods : they dispersed, and Chabanel, while endeavoring to
make his way alone to St. Mary's, was killed by an apostate Hu-
ron on the banks of a river, and flung into the stream, thus ending
a missionary career in which he had persevered against the utmost
repugnance, and the total want of all consolation.*
After this disaster, the Tionontates abandoned their other town
and fled with the Hurons, with whom they were now confounded.
As the misery on St. Joseph's Isle increased, the chiefs resolved
to emigrate to the lower St. Lawrence, and settle under the walls
of Quebec. To this the missionaries at last consented, loth as they
were to leave a land so endeared to them by the labor of years,
bedewed by the sweat and blood of their martyred brethren. The
of Jesus on the 5th of September, 1624, being the third brother who em-
braced the religious state. Sent to Canada in 1636, he was constantly on the
Huron missions from the llth of September in that year till his death on the
7th of December, 1649. He seemed to have been born and to live only for the
conversion of his Indians : of nothing else did he think or converse. Es-
teemed by his companions as a saint, his letters, still extant, bear testimony
to his eminent love of God and zeal for the salvation of souls, as well as his
entire disengagement from earthly things. As a Huron scholar he was, nest
to Brebeuf, the best in the whole body of missionaries. See Alegambe, He-
roes, 659 ; Tanner, 539; Drew's Fasti, iv. 295; CreuxJus, Hist. Canada, 565;
Eulogium, P. C. Garnier, MS. 1649; Chaumonot, Autobiography, MS.
* Bel. 1649-50; Memoires, &c. 273; Tanner, Societas Jesu Militans (Ger-
man ed.), 687. Father Natalis Chabanel was born in the south of France in
1613, and entered the Society of Jesus at the age of 17. He was professor ot
rhetoric in several eolhges of the order in the province of Toulouse, and was
highly esteemed for his skill and learning. Burning, however, with the dosire
of evangelizing the heathen, he was sent to Canada in 1643. After studying
the Algonquin language for a time he was sent to the Hurons, and continued
among them till his death. His virtue may be known from the fact that,
though he had an insuperable repugnance to the Indians and their mode of
life, he bound himself by vow not to leave the mission, and this without any
inte/ior consolation to sustain him. A doubt hung over his death; but his
murderer, Louis Honareenhax, finally avowed that he had killed the mis-
feiouury, because every misfortune had befallen him since he had embraced
CLristiauity. — Memoires pour servir, &c.
FRENCH MISSIONS. 195
pilgrims set out in June, 1650, and by the following month reached
the capital of the French colony.
The Huron nation was thus entirely dispersed, and the mission
broken up. Since the first visit of Le Caron in 1615, a period of
thirty-five yeare, twenty-nine missionaries had labored in the penin-
sula on Lake Huron. Seven of these had perished by the hand of
violence ; eleven still remained. These, like their neophytes, scatr
tered ; Bressani went to Italy, Lemercier and Poncet to the West
Indies, and Grelon to China ; but distance did not wean their
hearts from their long-cherished affection to the mission of their
early years. Words could not describe the thrill of joy which filled
the heart of Grelon, when, years after, travelling through the plains
of Tartary, he met a Huron woman whom he had known on the
shores of her native lake, and who, sold from tribe to tribe, had
reached the interior of Asia. There on the steppes she knelt, and
in that tongue, which neither had heard for years, the poor Wyan-
dot confessed once more to her aged pastor:*
* Charlevoix, v. 45. See, too, Hist. Spanish America, London, 1742, p. 84.
For Grelon's Chinese labors, see Navarrete, Le Comto. This fact first led to
the knowledge of the near approach of America to Asia.
The best account of the Huron mission to the destruction of their na-
tional existence is the " Breve Relatione" of Father Francis Joseph Bressani.
He was a native of Rome, and entering the Society of Jesns at the age of 15,
spent many years as professor of Literature, Philosophy, and Mathematics.
Filled with zeal for the salvation of souls, and doubtless moved by the ex-
ample of Chaumonot and Poncet, he solicited the Canada mission, and was
sent to America in 1642. For two years he was employed among the colonists
and the Algonquins near Quebec. Sent then to the Hurons, in 1644, lie fell
with his companions into a Mohawk ambuscade near Fort Richelieu, and was
taken prisoner. Father Bressani was tortured and condemned to the stake.
Led with every brutality to the banks of the upper Hudson, he was com-
pelled to run the gauntlet, beaten, cut, and mangled. Then hurried on again
over rocks and thorns, famishing with hunger, spent with blows and loss of
blood, he reached the first Mohawk village to run again the fearful race, and
meet the torture on the scaffold and in the cabins. He was now a living mass
of corruption, the worms that bred in him dropping as he moved. Yet he
lived, and when they changed their resolution and gave him to an old wo-
man, she sold him to the Dutch, who treated him kindly, and sent him back
CHAPTER VIII.
THE HURON MISSION (CONCLUDED.)
Fhe Hnrons at Quebec — Father Chaumonot and his labors — Troubled by tiie
Subsequent history — Present state— Hurons of St. Joseph's Isle — Tbeir division — IIu
rons at Mackinaw — Menard dies on his way to their camp on Green Bay — Allouez »
Chegoimegon — Marquette — Return to Mackinaw in consequence of Sioux war —
Mission of St. Ignatius — Its history — Removal to Detroit — Sandusky and Indian ter-
ritory— General view.
THE Hurons who went to Quebec were received there with all
charity, and placed by the Jesuits on lands of theirs at Beauport,
where they had already formed a colony of that unfortunate nation.
Notwithstanding all the efforts of their pastors their sufferings were
extreme, for the charity of the white-man is far different from the
hospitality of the Indian. After some struggles with poverty and
misery they removed to Isle Orleans in 1651, where a church and
fort were constructed, and the cultivation of the soil gave them
ample support. Guided by Father Leonard Garreau and by Father
Peter Mary J. Chaumonot, two of their surviving pastors, they be-
came models of piety and fervor. The latter missionary spent most
of his life among them, and completing the knowledge of the Hu-
to France. Canada was still his choice ; he returned in July, 1645, and pro-
ceeded to the Huron country, and, in 1643, accompanied a party.to Quebec,
•which, attacked by the Mohawks, defeated them with loss. He returned tho
same year. After the death of Daniel, Brebeuf, and Lalemant, he was sent
to Quebec again in September, 1649, for aid, but could not return till the fol-
lowing year. Wounded on the way by the Iroqnois, who again attacked him,
he met the first Huron party emigrating to Quebec, and learnt the final rniu
of the mission. He sailed for Europe on the 1st of November, 1650, and,
after preaching many years in Italy, died at Florence on the 9th of Septem-
ber, 1672. He published, in 1653, at Macerata, his Breve Relatione, of which
a translation appeared at Montreal in 1852. For Father Bressani, see the
biography in the latter edition drawn up by the editor, Father Felix Martin,
one who has'rendered incalculable services to the history of Canada by hut
researches, writings, and collection of precious documents.
FRENCH MISSIONS. 197
ron derived from Brebeuf and Garnier, he composed a grammar ol
the language, long regarded as a masterpiece by the missionaries
of Canada.* It was constantly placed in the hands of those who
were preparing for the missions, and formed the base of nearly all
the grammars of Indian tongues compiled by the French missiona-
ries. After remaining long in manuscript, copied from hand tc
hand, this admirable work was published by the Literary and His-
torical Society of Quebec in 1835.
The Iroquois, however, troubled the peace of this little Eden,
where two sodalities for the two sexes kept alive a spirit of fervor
and piety worthy of the primitive Church : the Senecas had, by the
accession of the Hurons of St. Michael and St. John, become too
powerful : the crafty Mohawk and deeper Onondaga sought, by
the same means, to swell their numbers. The Hurons unfortu-
nately listened to both, and, by unthinking negotiations, drew
new miseries on themselves, by promising to emigrate to both
cantons. While hesitating as to their best course, they were sud-
denly attacked by the Mohawks in May, 1656. and nearly a
hundred killed or hurried away captives.f Alarmed at this, the
rest made overtures of peace ; and it was finally agreed to separate :
the Bear family joined the Mohawks; in 1657 the Rock set out
for Onondaga, and the remaining family, the Cord, resolved to re-
main with the French. The grief of the Hurons at parting with
their missionaries was intense ; but as there was now every pros-
pect of permanent missions in the Iroquois cantons, they had still
some hope of enjoying the consolations of their religion. Some of
these unfortunate emigrants were soon after killed without scruple,
but many lived for years in the various cantons preparing their
conquerore for the faith. Their history we shall trace in that ot
the Iroquois missions.|
The small body that remained on Isle Orleans, sought shelter ir
* Chaumonot's Life, f Eel. 1656-7, ch. 8. J Eel. 1656-7, ch. 6, 7, 10-22.
198 AMERICAN CATHOLIC MISSIONS.
Quebec, and spent several years within its walls, till peace waf
again restored, when Chaumonot founded the mission of Notre
Dame de Foye,* about five miles from the city. Owing to want
of proper land, this mission was removed by the same missionary,
in 1693, to a new site, where he erected a church and chapel,
modelled on the Holy House of Loretto, and perfectly like it in
form, materials, dimensions, and furniture. From this circumstance
the mission took the name of Lorette. Here the Hurons long en
joyed great prosperity.!
* So called from a statue of the Blessed Virgin, which had been sent
from Belgium to be honored in an Indian mission ; as this statue was made
of the oak-tree in which the miraculous statue of Notre Dame de Foye
was found, near Dinan in Belgium. — Martin's Notes in Bressani, Relation
abregee, 318.
t Father Peter Mary Joseph Chanmonot, or, as he sometimes wrote his
name, Chaumonnot, was born in 1611, near Chatillon sur Seine, where his
father was a vine-dresser. While studying with his uncle, a priest, he was
induced, by a wicked associate, to rob his guardian and go to Baume to fin-
ish his studies. Soon disabused, he feared to return, and proceeded on a
pilgrimage t6 Rome. After a variety of adventures, which he has inimitably
described, he entered the Society of Jesus, on the 18th of May, 1632, as the
son of an advocate. He soon revealed the deceit, and, sincerely, converted,
devoted himself to the study of perfection. While in his theology, Father
Poncet, then also a student at Rome, gave him one of Brebeufs Huron Re-
lations, and he solicited the Canada mission. His desire was granted ; and,
after being ordained, he was sent to America. He landed at Quebec on the
1st of August, 1639, with Father Poncet, and with him proceeded imme-
diately to the Huron territory. Here he remained till 1650, visiting the vil-
lages of the Hurons, Petuns, and Neutrals. He descended to Quebec with
the party who settled on Isle Orleans, and was constantly with them till
his death, on the 21st of February, 1693, except from 1655 to 1658, when he
was at Onondaga, and a short stay at Montreal.
He founded Lorette, and from his devotion to the Blessed Virgin estab
lished the Confraternity of the Holy Family, to which the Pope granted nu
merous indulgences, and wliich still subsists. Besides his Huron grammar
above mentioned, he composed his " Racines Huronnes," a collection of the
radical and derivative words ; a Catechism and Instructions in Huron ; and
finally, in 1688, his own autobiography, in a letter addressed to his Superior,
Father Dablon. None of these latter works have been printed. He was a
man of great and earnest piety, boundless zeal, and confidence in God. Hie
humility was such that he ordinarily signed his letters " Le pauvre Hechon,'
FRENCH MISSIONS. 199
When Charlevoix visited it in 1721, the mission was directed
Dy Father Peter Daniel Richer, a man of eminent virtue. Tho
mission had for a time, during ChaumonoVs later years and after
his death, been somewhat neglected, but its fervor was restored,
and Richer had only to maintain matters as they were. The fervor
of the Hurons was such as to call forth the highest eulogiums of
the traveller, who dwells on their patriarchal faith, their upright-
ness, their docility of heart, their innocence and sincere piety.
Their fervor abated none of their valor : their chiefs figured in
every war ; and the defeat of Braddock was mainly due to the
courage and skill of Anastasius the chieftain of Lorette.
The want of good ground induced a subsequent removal to a
place now known as Jeune Lorette, where they still reside. Af-
ter having lost home, language, habits, and to some extent their
nationality, this portion is gradually disappearing. " It resembles,"
says Father Martin, " a tree which could never take deep root in,
the ground to which it had been transplanted. Deprived of quick-
ening sap, its detached leaves fall one after another, and there is
no hope that a new spring-tide will ever restore the verdure of its
early years."*
When the Hurons left St. Joseph's Isle with the missionaries,
several bands of the nation were still in various parts : one of these
made a stand on great Manitouline for a time, and, under the gal-
lant Stephen Annaotaha, defeated the Iroquois, but finally removed
to Quebec. Some, however, still clung to the west, and ere long
a Huron colony existed on the island of Michilimackinaw, an
island famous in the traditions of western mythology. Bleak and
exposed as was this little isle, it was safe, abounded in excellent
places for fishing, was convenient to fertile lands and good hunting
ground, and enabled them to carry on a lucrative trade.
the latter being his Indian name. — Autobiographic du P. Chaumonot; Dab-
Ion, Circular Letter, 1693; Creuxius; Relations, 1639 to 1679.
* Martin's Notes in Bressani, Kelatiou abregee, 318.
200 AMERICAN CATHOLIC MISSIONS.
Attacked even here, they removed for a time to the Noquet
Islands, then, entering Green Bay, reached the banks of the
Mississippi by the Wisconsin, and commenced a friendly inter-
course with the Illinois ; but, having incurred the anger of the
Sioux, they retraced their steps to the Noquet Islands. This band
numbered about five hundred, and were nearly all Christians.
Deprived of pastors and instruction, surrounded by infidels, driven
about by every wind of adversity, their faith was growing dim, and
the vices and superstitions of paganism were again reviving among
them. Yet, when the veteran Father Menard, for nine years a
missionary in the Huron country, reached the shores of Lake Su-
perior in 1660, to plant the cross among the Ottawas, the long-
forsaken Hurons on Noquet Island, or on the shore at the mouth
of Menomonee River, sent to implore him to visit them, as the
pagans would all e nbrace Christianity. Despairing of doing any
good among the Ottawas, Father Menard left Chegoimegon in
June, 1661, to traverse the forest. On his way want of food broke
up the party ; his Indians left him with a faithful Frenchman,
named Guerin, and soon after, at a portage, the aged Father lost
his way, or was taken by a roving band of Sioux.*
Soon after this the Hurons removed to Chegoimegon, and were
there when Father Allouez began his mission at that place, in
1665. These poor wanderers were of course the first objects of
his care, for he was not ignorant of their language. He endeavored
to recall them : some listened to his words. One woman, whom
Father Gamier had been about to baptize when death cut short
his career, was now prepared for baptism by Allouez, and expired
soon after receiving the sacrament. The instructions of Gamier
had sunk deep into their hearts, but long want of pastors had al-
lowed vice and supei-stition to grow up.f The efforts of Allouea
to root out these vices and superstitions failed ; the Hurons proved
• Bel. 1659-60, p. 61 ; R«l. 1662-8, ch. 8. t Kel. 1*66-7, p. 74.
FRENCH MISSIONS. 201
so ungrateful to his toil, that, in 1669, they were deprived of the
consolation they had once solicited. Allouez was summoned to
other fields, and his successor, Father James Marquette, was then
almost ignorant of the Huron tongue, and unable to give them in-
structions. This produced an impression on them, and a change
was soon visible, but new troubles arose. In their folly the
Hurons and Ottawas provoked the Dacotahs to war, and both
were compelled to fly before these formidable enemies ; the Ot-
tawas first launched their canoes on the lake, and steered to
Manitouline, leaving Father Marquette with the Hurons. That
remnant of a mighty nation resolved also to commit themselves to
the waves, and seek a new home. With their faithful missionary,
they embarked in their frail canoes, and once more turned towards
their ancient home. Fain would they have revisited the scenes of
Huron power, and the fur-lined graves of their ancestors. Fain
too would the missionary have gone to spend his surviving years
on the ground hallowed by the blood of Daniel, Brebeuf, Lale-
mant, Gamier, and Chabanel, but the power of the Iroquois was
still too great to justify the step, and the fugitives, remembering
the rich fisheries of Mackinaw, resolved to return to that pebbly
strand. A fort was raised on the northern shore, inclosing their
chapel and cabins. Separated now from other tribes, they listened
to their devoted missionary, and profited by his instructions.
Even when he was temporarily absent, they were always regular
in their attendance at chapel to chant their prayers. Some pagans
in the band solicited baptism : dreams and superstitions were re-
jected, and there was every prospect of seeing this little remnant
as fervent as their brethren at Lorette. A sort of mission or retreat
effected much good : general confession produced a marked change.
But the good missionary was now about to set out on the voyage
which has immortalized his name.*
* Rel. 1671-2: Eel. 1672-3; Life of Marquette in Shea's Exploration and
Discovery of the Mississippi, Ixi.
9*
2J2 AMERICAN CATHOLIC MISSIONS.
As some Ottawas also gathered here, Father Nouvel took charge
of them, and Father Pierson succeeded to Marquette. As the vil-
laj^s lay apart, a new and more commodious church was built
between the two. Under their new missionary the neophytes in-
creased in fervor, and were guided by two dogiques, or chiefs of
prayer, who fulfilled their duties zealously.* This church was the
honored spot where the bones of Marquette rest Taken up a few
years after his death by the Ottawas, they were with much pomp
conveyed to the mission, and there, unknown and unhonored, rests
the explorer of the Mississippi, the pious and fearless Marquette.
Some years later, general wars prevailed, and the Hurons, as
allies of the French, took part in the various war parties, greatly
to the detriment of the mission cause. Kondiaronk, or the Rat,
nearly ruined Canada by his treacherous intrigues ; and another
chief, uamed the Baron, joined the Iroquois with many of the
tribe. About 1702, when peace was restored, Detroit was founded,
and the Hurons, leaving Michilimackinac, settled near the new
postf Here they remained, guided and directed by their mission-
aries, for several years, but owing to the opposition of some factious
chiefs, the missionaries were compelled to withdraw ; and in 1721,
when Father Charlevoix visited the mission, the place was vacant
Sasteratsi, the hereditary chief of the Tionontates, was a child,
and his grandmother earnestly implored the Jesuit to obtain them
a missionary. Convinced of their sincerity, he made such repre-
sentations as at last obtained them the object of their desire. The
mission Register shows a resident pastor from 1728.J Fervor
•was restored again, and the mission, flourishing under its new
guides, was removed to the opposite shore.
Father de la Richardie was stationed among the Hurons of
Detroit from at least 1738 ;§ and in 1751, led a part of the Hurons
* Rel. 1678-9 ; Ottawa, ch. 3, art. 8. t Charlevoix, iv. 5.
$ Register at Sandwich. $ McCube, Directory.
FRENCH MISSIONS. 203
to Sandusky,* and these, under the name of Wyandots, soon took
an active part in the affairs of the west : they were conspicuous in
the last French war, and at its close in Pontiac's conspiracy;
though long withheld by the influence of Father Potier. During
these times of troubles the missionaries were driven from San-
dusky ; and though a regular succession was kept up at the mis-
sion of the Assumption near Detroit, still the suppression of the
Jesuits prepared for its close. Father J. B. Salleneuve was there
till 1760 ; and Father Peter Potier, the last Jesuit missionary tc
the western Hurons, died in July, 1781 : after that the Indians
depended entirely on the priests at the French posts.f The
Wyandots at Sandusky were thus cut off from all spiritual instruc-
tion, but they did not lose their faith. When the State began tc
be settled, they attracted the attention of Protestant missionaries,
who seem disposed rather to undo what Catholics have done, than
to begin by combating heathendom on its own ground. Between
1803 and 1810, the Rev. Joseph Badger, a Presbyterian, attempted
a mission among the Wyandots, but was steadily opposed by the
chiefs, who, it is said, actually put to death one who had renounced
the Catholic faith. The Methodists made the next attempt ; and
as the old members of the tribe, who had in youth been properly
instructed, died off, their descendants, bereft of priests, listened to
the new preachers.^
The Wyandots were subsequently deported to Indian territory,
and are now the smallest but wealthiest of all the exiles. Doubt-
less the remembrance of their days of faith is still fresh in their
minds, and we may yet see a Catholic missionary among them, a
successor of Le Caron and Brebeuf.
* Register at Sandwich.
t Hubert and Glapion. Papers in the Bureau des Terres, Canada. The
only monuments remaining at Sandwich are the Registers, some Huron
grammars, dictionaries, and parish-lists.
} Archseologia Americana, i. 272.
204 AMERICAN CATHOLIC MISSIONS.
We have thus traced the history of the Huron miasion in the
country of that people, and glanced at the state of the Church in .
the village of Lorette, and amid the western band. The others we
shall meet again in the history of the Iroquois mission, where in
captivity, like the children of Israel, they mingled their tears
with the torrents, and sung to the Lord in a strange land. Such
was the Huron mission, the boast of the Jesuit Fathers in
Canada, the scene of their utmost zeal and devotedness, It is in-
deed a noble monument. The mission had converted a nation ; it
had produced Christians eminent for piety. Joseph Chihatenhwa,
whom the missionaries invoked after his death ; Ahasistari, the
bravest warrior of his day, and as devoted a Christian ; the Atiron-
tas, iu whose family piety was hereditary; Paul, the Dogique;
Francis Tehoronhiongo, whom we shall meet again ; and, in later
days, Anastasius, the victor at Braddock's defeat, are men worthy
of the brightest days of the Church. Women and children evinced
an heroic fortitude in professing their faith, and resisting alike the
allurements and the threats of their pagan relatives-and countrymen.
It led, in an ethnological point of view, to great and glorious
results — the identity of the various branches of the Huron and Iro-
quois stock, the analysis of three dialects, a complete grammar,
dictionary, and exegesis of the Huron, the mother tongue, devo-
tional works for the use of the converts. Incidentally, too, the mis-
sionaries and their attendants were explorers of the west ; the first,
to visit Lake Superior and Lake Michigan, and study the great
water valleys of central America ; while Marquette, the founder of
the Huron mission at Michilimackinac, has given undying fame to
his name by the exploration of the Mississippi.*
• Shea's discovery and exploration of the Mississippi, Eedfield, 1852.
CHAPTER IX.
THS IROQUOIS MISSION.
The Recollects desigt an Iroquois mission — One of them, Father Poulain, & c»ptiv<»-
The Huron war — Captivity of Father Jogues — His escape — Kindness of the Dutch —
Captivity of Father Bressani — His ransom — Peace — F. Jogues returns to Canada, i»
sent as envoy to the Mohawks — Concludes the negotiations — He founds the mission
•- Hb glorious death.
IN the history of the Huron mission we have frequently alluded
to the Iroquois, a confederacy of five nations living in the State of
New York, the irreconcilable enemies of the Hurons, Algonquins,
and French in Canada. In origin, manners, and language, they
resemble the Wyandots: their distinctive name was Hotinnonsionni,
or the complete cabin. The French gave both these tribes at first
the name Hiroquais, from a word used in their speeches and their
usual cry.* The Wyandots, however, soon acquired the nickname
of Hurons, and the term Iroquois was applied exclusively to the
Five Nations. As the great Champlain joined their enemies before
Quebec was fortified, a war ensued which occupies the whole early
history of Canada — a war which destroyed the noblest missions of
the north — a war which seemed to close forever the way of the
gospel to the cabins of the Iroquois. Such was not, however, the
design of the Almighty, who makes human passions and hu-
man errors contribute, unseen and unobserved, to the glory of IPS
Church.
The apostolic men who founded the Canada mission longed to
attempt the conversion of these Romans of the west. A Recollect
Father, William Poulaiu, was a prisoner in their hands, in 1621,
* Hire closed every speech, like tho Dixi of the Latins. Kouai was a cry
of warning or alarm. The ois should properly be pronounced A.
206 AMERICAN CATHOLIC MISSIONS.
at the rapids of St. Louis, and consoled himself for his sufferings
by instructing in the faith some Iroquois prisoners,* in hopes of one
day visiting their cabins. When the Jesuits came to the aid of
the Recollects, it was resolved that some of the Huron missionaries
should cross the Niagara and found a mission among the Senecas ;
but the death of Father Viel and subsequent misfortunes in the
colony prevented the realization of the scheme. At the conclusion
of peace, which Champlain effected in 1627, Brother Gervase Mo-
hier was about to set out for the Mohawk with the Canada envoys ;
but delaying in order to receive his Superior's approval of his mis-
sion, escaped the cruel death which overtook the messengers of
peace.f
From that time, for many a long year, an Iroquois mission was
but a dream ; and, when founded at last, men could scarce credit
its reality.
The war against the Indians of Canada, waged by the Iroquois,
had not fallen on the French ; but at a restoration of some French
captives unharmed in 1640, a collision took place which infuriated
the Mohawks, and led to a change of conduct. Henceforward,
they proclaimed, French and Huron should be treated alike, and
war-bands beset all the water communications of the north, ready
to pounce on either. The Huron missionaries were thus reduced
to a state of great want ; and, in 1642, Fathers Jogues and Raym-
baut, who had just planted the cross in Michigan, set out for
Quebec, conscious of the danger, but ready to meet it. The party
of Indians with whom they went reached Quebec in safety ; Jogues
executed his various commissions, and prepared to return with the
Hurons. After commending themselves to God the party set out,
but two days after discovered a trail on the shore. Uncertain
whether it was that of a hostile party or .no*, the Huron chief
Ahasistari, too confident in his numbers, ordered the convoy on
* Le Clercq, i. 206. t Cham plain ; Sagard, 488.
TRENCH MISSIONS. 207
into the very midst of an ambuscade. A volley from the nearest
shore riddled their canoes, and disclosed the danger. The Hurons
fled to the shore. The missionary, after stooping to baptize a
catechumen in his canoe, followed the fugitives, but stood alone
on the bank, while in the distance he heard the noise of the pur-
suers and pursued. He might have fled ; but could he, a minister
of Christ, abandon the wounded and dying ? Looking around, he
saw some captives in charge of a few Mohawks, and, joining them,
surrendered himself. Ahasistari, with Couture, a Frenchman, drew
oft' a part in safety ; but not finding the missionary, returned to
share his fate, as the chief had sworn to do : such was the devotion
devotedness could inspire.
When the pursuit was over, the Mohawk warriors gradually re-
turned and gathered around their prisoners. Besides Father Jogues
and the brave Couture, there was Rene Goupil, once a novice, now
a donne* of the mission, a man who had given himself to the service
of the Fathers without any hope of earthly reward. Ahasistari and
nineteen other Hurons completed the group. Torture soon began.
Couture had slain a chief; he was now stripped, beaten, and man-
gled ; and Father Jogues, who consoled him, was violently attacked,
beaten till he fell senseless, for they rushed on him like wolves, and,
not content with blows, tore out his nails and gnawed the fingers
to the very bone.
Fearful now of pursuit the victors started for their village, hur-
rying their captives through the wilderness, all covered with wounds,
suffering from hunger, heat, and the cruelty which never ceased to
add to their torments by opening their wounds, thrusting awls into
their flesh, plucking the beard or hair. While sailing through
* These donnes or given-men were associated to Franciscan as well as
Jesuit missions. Many subsequently became eminent men in Canada, and
others are deserving of the highest rank among the missionary laborers.
Couture, Le Coq, Le Moync, Douay, and several others, deserve especial
mention.
208 AMERICAN CATHOLIC MISSIONS.
Lake Champlain they descried another party, which lauded on at
island, raised a scaffold, and formed a double line, through which
the line of captives closed by Jogues was forced to run, while blows
were showered upon them. The missionary sank under the cluba
and iron rods. " God alone," he exclaims, " for whose love and
glory it is sweet and glorious to suffer, can tell what cruelties they
perpetrated on me then." Dragged to the scaffold, he was again
assailed, bruised, and burned ; his closing wounds now gaped afresh,
most of his remaining nails were torn out, and his hands so dislo-
cated that they never recovered their natural shape. Amid all
these trials the good missionary was silent, grieving less for him-
self than for his comrades in misfortune, and for the Huron church,
whose oldest members were now on their way to death.
Another party, which met them on Lake Champlain, treated
them with similar cruelty ; but leaving Lake George they pursued
their march on foot, and on the fourteenth of August came to the
river beyond which lay the first Mohawk village.* The shout of
the warriors emerging from the woods was answered, and the vil-
lage poured out to receive the captives. Again the gauntlet was
to be run, and through " this narrow path to paradise," amid the
descending clubs and rods of iron they sped on to the scaffold,
where new cruelties awaited them. The missionary's left thumb
was hacked off by an Algonquin slave ; Rene's right with a
clam-shell. None of the party escaped. Night brought no
relief. Tied to the ground, with legs and arms extended, they
writhed in vain to escape the hot coals thrown on them by the
children.
* This tribe were usually called by the French the Agniers. Their name
as given by Megapolensis, Bruyas, and Barclay, is Kajingahaga, Ganniege-
haga, Ganingehage. This last termination was sometimes changed to ronon,
and the tribe called Ganniegeronon, whence the French name. The Mohawk
word means a Bear, and the Algonquins translating it, called the tribe
" Maquaas," or " Mahakwa." From them the Dutch and English adopted
the name, and wrote it Mohawk.— Bruyas' Dictionary, MS.
a prii
";M he <v
streamlet. 1
A council ofS;i
to p
as the Dutch li:
'
men set out, and «s 4«#-
prayer and self-obia-
1
Coni v b«f*» >
210 AMERICAN CATHOLIC MISSION'S.
were just at the palisades when one of the Mohawks, jerking his
tomahawk from beneath his mantle, buried it deep in the head of
Goupil. The name of Jesus burst from his lips as he fell on his
face in his agony. Father Jogues, who had shortly before received
him into the Society, knelt to share his fate, but was dragged off,
and beheld his dear brother's sacrifice completed by repeated blows
which freed his spirit from its mangled hold.*
Obliged to leave the body for a time, the missionary secured it
the next day, at the peril of his life, in order to inter it ; but it
was stolen, and he found it only in the spring, a blanched and
scattered skeleton.
Now solitary amid the Mohawks, Jogues devoted his leisure
moments to the spiritual comfort of the Huron captives, who were
scattered through the towns. The Mohawk dialect differed so
much from the Huron, that he was unable to address himself on
religious topics to the natives ; and in daily expectation of death,
with no writing materials, he deemed it useless to attempt a
comparison of the two dialects.f Led as a slave to the hunting-
* Rene Goupil, or "the good Rene," as all called him, was a native of
Angers, and educated as a physician. He entered the Society of Jesus, but
was compelled to leave from want of health. On his recovery, he oifered
himself as a donne to the Canada Tnission. He here rendered signal ser-
vices, especially in the care of the sick, and was admired by all for his good-
ness, piety, zeal, and devotion. He was put to death September 29, 1642.
The fullest sketch of his life is in a manuscript of Father Jogues; and that
illustrious missionary does not hesitate to call him "a martyr, not only to
obedience, but also to faith and the Cross."
t We have already given the Huron, and to effect a comparison we here
add the Our Father in Mohawk, according to the version of Lawrence Cla-
esse, an Indian interpreter at Albany about a century since, taken from
the prayer-book entitled, "Ne orhoengene neoni yogaraskhagh yondcre
anayendagwa'' (no date or place) : " Songgwaniha ne karonyage tighsideron,
wasaghnadogeaghtine. Sanayert iera iewe, tairserrsi eigliniawan siniyought
karoneyagough, oni oghwansiage. Niyadewiglmiseroge tasrgwanadaranon-
daghsik nonwa : neoni tondagwarighwiyoughston, siniyught oni lakwada-
derighwiyousrhsteani ; neoni toghsa daghwasarineght clewaddat dennnge-
raghtonggc nesane sedjadagwaghs ne kondeghseroheanse. Amen." That
form in the prayer-book entitled, "Ne yagawagh niyadewighniserage,"
FRENCH MISSIONS. 211
grounds, he drew on himself ill treatment and threats of death
by his firmness in refusing to touch food which had been offered
to the demon Aireskoi, as well as by his constant prayer before
a rude cross, carved on a stately tree. When his work was done,
he roamed the wood chanting psalms from recollection, or carving
the name of Jesus on the trees, to consecrate the land to Him.
Loaded with venison, he was sent back to the village ; there,
jaded and exhausted, to begin new menial toils.
By this time, however, his knowledge of the language enabled
him to converse, and the sachems soon began to res»p«ct him.
Availing himself of this impression, he visited the other towns to
minister to the Christians, baptize infants in danger of death, in-
struct the sick, and confer the sacraments, where they were touched
by grace. Above all, when unfortunate prisoners were brought in
to die, the missionary went to meet them, instructed, baptized, or
confessed them, as occasion required ; sometimes amid the very
flames, for he always assisted them in death.
This he now deemed the mission assigned him by the Almighty,
the efforts of the Dutch, as well as those of his countrymen and
the Sokoki Indians to effect his liberation, having all failed. His
life had been almost miraculously spared, and was as miraculously
sustained in the frequent attempts made to destroy him.
Several times, with parties of Indians, he entered the Dutch set-
tlement of Rensselaerswyck,* but made no effort to escape. Here,
in August, 1643, he wrote, in elegant Latin and in the form of a letter
to his provincial, a narrative of his captivity and sufferings, one of
the most precious monuments of the time, so simple, yet touching
and sublime. After writing it he proceeded to the banks of the
Gaines, New York, 1769, and that given by Smith, Hist. New York, i. 53,
probably of Onoquage, are substantially the same ; but that given by Davis
in his Book of Common Prayer, New York, 1837, is different, and identi-
cal with that, used by the Caughnawagas, from whom it was probablj
taken.
* The modern Albany
212 AMERICAN CATHOLIC MISSIONS.
Hudson to fish ; but as he was returning to the village, the Dutch,
hearing that the Mohawks, provoked by a defeat before Fort
Richelieu, had resolved on his death, advised him to escape, and
proffered their aid. Believing the Mohawk to be his mission,
Jogues hesitated, and only after a night of prayer consented.
The following night he arose from among his sleeping guards,
and, with cautious step and anxious eye, stole from the shed in
which they were ; but scarce had he a moment to rejoice at his
escape, when the dogs sprang upon him and bit him severely, while
their barking aroused the Indians. Compelled now to return, he
lay down, hopeless of succeeding ; but as the Indians fell asleep,
towards daybreak he rose, and reached the river, where he found
a boat, and after much toil gained a vessel in the stream, and was
hid away. His escape once discovered, filled the Mohawks with
rage; they rushed into the Dutch settlement brandishing their
tomahawks, and demanding their captive. Van Curler, true to his
promise, held out ; but when the Indians in their fury threatened
to destroy the settlement, the Dutch landed him, so as to be reacly
to give him up if forced to it at last, and as he now in his spirit of
sacrifice implored them to do. In the ship and on shore he was
closely confined, and suffered greatly from want of air and neglect ;
but the Dutch commander held out manfully : the Indians were at
last appeased by presents, and then Jogues was conveyed to New
Amsterdam, now New York ; and after a most kind reception from
the Governor Kieft and Dominie Megapolensis, his constant bene-
factor, sailed to Europe, in November, 1643.
His mission on the Mohawk had produced about seventy bap-
tisms, besides many confessions. Even at New York he found two
Catholics, and heard the confession of one, an Irishman, whom he
could understand.
Leaving him to pursue his way across the Atlantic, we return
to the St. Lawrence. In April, 1644, a Huron flotilla was speed-
ing westward, bearing Father Francis Joseph Bressani, with sup-
FRENCH MISSIONS. 213
piles for the destitute missionaries. The route was lined with
Iroquois war-parties, one of which lay near Fort Richelieu ana
attacked the Hurons on Lake St. Peter's. The latter were soon
defeated, and Bressani, after seeing one of his companions devoured
before his eyes, was hurried off with the rest up the Sorel River,
through Lake Champlain, and over the rough and rocky road that
led to the Mohawk, like his predecessor Jogues. When he reached
a fishing-village on the Upper Hudson, his torture began. He too
ran the gauntlet ; in that fearful race he was crushed beneath their
blows : his hand was slit open between the fingers ; and then
reaching the scaffold, he was handed over to be caressed, that is,
tortured in every way. Pricked, burnt, mangled, he was soon one
living wound. Several fingers were cut off, his hands and feet
burnt and hacked twenty-six times. Condemned to death by a
unanimous cry, he was conducted to the first town on the Mo-
hawk. Here his left hand was slit open ; the gauntlet run
again; his hands and feet were torn and mangled; himself
hung up by the feet in chains; and to crown all, when tied
down almost naked on the ground, they laid food on his
body, and set their hungry dogs upon it till he was all torn by
their teeth. His wounds, never dressed, soon began to fill with
corruption and worms. Unable to use his hands, he almost
perished of hunger, for few would give him a morsel. He
literally walked in living death. Become an \>bject of dis-
gust, he was given to an old woman, who, moved by compassion,
sold him to the Dutch in August. He was kindly treated by
them, and, like Jogues, was sent to Europe by Governor Kieft,
whose humanity in these cases somewhat redeems an otherwise
equivocal character.
During a residence of three months among the Mohawks, the
only exercise of Bressani's ministry was the baptism of a Huron,
who, half-roasted and shapeless, asked it at the stake. He was
unable to do any thing for those who were keot as slaves or had
214 AMERICAN CATHOLIC MISSIONS.
been adopted, for all shunned him, fearful of drawing down ven-
geance on themselves.*
Soon after the escape of Father Bressani, the mind of the Mo-
hawks inclined to peace, and the sachems sent their delegate to the
lodges of the French. In July, 1645, tbe chieftain Kiotsaeton
came to Three Rivers, bearing seventeen belts of wampum to ex-
press as many friendly propositions. He was received with every
mark of honor, and in a public reception presented those Indian
symbols to the French governor. Fathers Jogues and Bressani.
victims of their cruelty, were both present at the conference, for
neither had remained in Europe longer than necessity required ;
too eager to return to their dangerous mission. Kiotsaeton apol-
ogized for the cmelties perpetrated on them ; and though no
credit was given to his assertion that the Mohawks never intended
to put them to death, all the French were too rejoiced at the
prospect of peace to recur to the past, either for vengeance or re-
proach, and the missionaries showed by their manner that no
rancor existed in their hearts.
Peace was now concluded ; the envoys departed for the Mohawk
to obtain the ratification of the-Oyanders, and the Superior of the
missions projected a new mission among the Mohawks. " We
have called it the Mission of the Martyrs," says he, " and with
reason, since we found it among the very men who have made the
gospel-laborers suffer so much, and among whom great pains and
hardships must still be expected. Good Rene Goupil has already
met death in their midst ; and, if it be lawful to make conjectures
in things which seem so probable, it is to be believed that our
projects against the empire of Satan will not bear fruit till watered
with the blood of some other martyrs."
To found it, he chose, with the unanimous consent of his con-
* Bressani, Relation abregee, 116-189 ; Martin, Biographie de Bressani, id.
12; ReL 1643-4; Creuxius, Hist. Canad. 39».
FRENCH MISSIONS. 215
suitors, one whom the Head of the Church had honored, even in
life, with the title of martyr ; for when Innocent XL was applied
to for a dispensation to enable Father Jogues to celebrate mass
with his mangled hands, he granted it, exclaiming : " It were
unjust that a martyr of Christ should not drink the blood of
Christ."
Summoned from Montreal, the fearless Jogues prepared to set
out for the Mohawk with the Sieur Bourdon, less as a missionary
than as an ambassador. He even laid aside his religious habit,
for an Algonquin chief urged it, saying : " There is nothing more
repulsive at first than this doctrine, which seems to exterminate all
that men hold dearest ; and since your long gown preaches it as
much as your lips, you had better go in a short coat." Setting
out on the 16th of May, 1646, amid a general grief and public
prayers begun for their safe return, the envoys ascended the Sorel,
and, gliding amid the charming islands of Lake Champlain, the
scene of Jogues' former sufferings, reached the portage of Lake
Andiatarocte (now Lake George) on the eve of Corpus Christi,
and named it Lac Saint Sacrement.* Floating down the
Hudson, they reached Fort Orange, whence, after thanking his
kind friends, Jogues proceeded to the first Mohawk town, which
was now called Onewyiure. Here the French embassy was
joyfully received, and the presents, delivered in the Indian style
by Father Jogues, were returned by an equal number. The
peace was now ratified, and the missionary, after delivering a
* This is now called Lake George, after one of the worthy monarchs of
that name. Some old map had Horicon for Hirocoi, and the misprint has
been metamorphosed into a name for the lake ! Equally amusing is the
explanation of the name of Lac St. Sacrement to be found in many English
books, which tell us that the French clergy, struck by the purity of the
water, used it in the sacrament of baptism, and hence called it Lake St.
Sacrament, the unfortunate etymologists not being aware that the words
" Blessed Sacrament" denote the Eucharist and not baptism. Corpus Christi
being the feast of the Blessed Sacrament, the name given by Jogues WM
quite natural, and translated means Lake of the Blessed Sacrament.
216 AMERICAN CATHOLIC MISSIONS.
present to his own family, the Wolf,* transmitted another to the
sachems of Onondaga by some braves who happened to be there,
in order to open to the French the way to their canton.
The Indians now pressed their departure, and they set out, the
missionary leaving his trunk, as he was soon to return ; for the
Mohawks had asked a missionary, and he had been chosen. A
pleasant voyage brought them in safety to Quebec. Their arrival
filled all with joy ; and after a few days' repose, the missionary pre-
pared to return to the Mohawk, when a new obstacle arose. Ru-
mors of war and violence began to spread, but before the close of
September he was urging his canoe, as the envoy of heaven, to the
centre of the present Empire State.
Yet he was not without some presentiment of the closing scene.
" Ibo et non redibo," are the prophetic words of his last letter :
" I shall go, but I shall never return." A number of Hurons bure
him company, but as they approached the country of the Mohawks,
they gradually forsook him. " Did he hesitate ? No ! A true
missionary, he never quailed before the fear of death." With one
faithful French companion, John Lalande, he advanced. " I shall
be too happy," he had said, " if our Lord deign to complete the
sacrifice where he has begun it, and make the few drops of my
blood shed in this land an earnest of what I would give him frorc
every vein of my body and heart."
Onward they toiled ; but no sooner had they fallen in with a
band of Mohawks, than all the worst anticipations were realized.
A glance showed the change in the councils of the Iroqtiois. The
braves were dressed and painted for war. Raising a shout of joy
at the sight of the missionary, they rushed on his little party,
stripped and bound them, and, elate with joy, turned homeward.
On the 17th of October, 1646, Father Jogues again entered Gan-
* The Iroquois tribes were divided into three elans, the Turtle, Wolf, and
Bear, and some smaller ones ; and mary curious regulations existed as to the
descent and intermarriage of mem here of these clans or families.
FRENCH MISSIONS. 217
dawague, the place of his former captivity. He was not treated
as a common prisoner of war ; he was to die as a sorcerer, for in
their superstition they attributed to his chest, with its vestments '
and chapel service, a pestilential fever that ravaged their cabins,
and the swarms of caterpillars that devoured their crops. As he
entered the village, blows with clubs and fists were mingled with
threats of instant death. " You shall die to-morrow ! Fear not !
You shall not be burned," they cried; "you shall both die under
our hatchets, and your heads shall be fixed on the palisade, that
your brethren may see them, when we bring them in captive."
In vain did Father Jogues endeavor to show them the injustice
of treating him as an enemy. Deaf to all reason, they began the
butcheiy by slicing off the flesh from his arms and back, crying :
" Let us see whether this white flesh is that of an Otkon." " I
am but a man like yourselves," replied the fearless confessor of
Christ, " though I fear not death nor your tortures. I know not
why you put me to death. I have come to your country to pre-
serve peace, and strengthen the land, and to show you the way to
heaven, and. you treat me like a dog. Dread the vengeance of the
Master of Life !"
Although thus tortured his doom was not sealed. He was led
to a cabin of the Wolf tribe, and for a time left to prepare for any
event. A council of the Oyanders was called : the Bear family clam-
ored for his blood ; but the Wolf and Tortoise opposed them firmly,
and it was resolved to spare his life. It was too late. While the
council was sitting on the night of the 18th, some of the Bears came
to invite him to sup with them ; he rose to follow, but scarcely had
his shadow darkened the doors of his perfidious host when an In-
dian, concealed within, sprang forward, and with a single blow
stretched him lifeless on the ground. The generous arm of Kiotsae-
ton was raised to save him, but, though deeply wounded, did not
arrest the blow. Father Isaac fell dead ; his missionary toils were
ended. His companion shared his fate, and the rising sun beheld
10
218 AMERICAN CATHOLIC MISSIONS.
their helds fixed on the northern palisade, while their bodies were
flung into the neighboring stream.*
Founder of the Mohawk mission, his sufferings rather than hia
labors, give him a place in its annals. His letters are his noblest
monument ; in them we behold his deep and tender piety, his de-
votion to our Lord, especially in the sacrament of his Love, his love
of the cross, his perfect confidence in the all-directing hand of the
Almighty, his implicit obedience, angelic purity and attachment to
his holy mother, the Church. After his death miracles were at-
tributed to him and duly attested ; and the missionaries, who, at
a later date, saw a fervent church arise at the place of his glorious
death, and those who saw it produce that holy virgin, Catharine
Tegahkwita, ascribed these wonders of grace only to his blood.f
CHAPTER X.
THE IROQUOIS MISSION — (CONTINUED.)
Captivity of Father Poncet — Proposals of peace — Treaty concluded — Le Moyne yiaita
Onondaga — Mission projected — Father Chaumonot and Father Dablon are sent — Their
mission at Onondaga — Its success — Jealousy of tha Indians — Dablon returns— La
Moyne on the Mohawk — His dangers and his toils.
ON the death of Father Jogues the war broke out anew, and the
Mohawk and his kindred clans, almost without opposition, devas-
tated on every side : the Huron nation was, as we have seen, de-
stroyed or dispersed ; the Tionontates shared their fate ; the Atti-
wandaronk were annihilated or absorbed. Upper Canada was a
* This is commonly supposed to be the Mohawk, but it is more likely
Caughnawaga creek, on which the village lay ; the river being at some dis-
tance, according to Father Jogues' account of Goupil's death.
t Jognes' Letters, New York Hist. Coll. II. iii. ; Alegambe, Mortes Illustres,
p. 616 ; Tanner, Societas Militans, p. 511 ; Memoires surles Vertus, &c. MS.;
Butoux, Narre de la Prise de Pere Josues, MS. ; Creuxius, Historia Can*
densis, p. 460-500 ; Relations, 1642-3-6-7. For shtcft, see appendix.
FRENCH MISSIONS. 219
des«rt, and along the Ottawa and St. Lawrence the dwindled, fear-
ful bands of Algonquins showed their losses in the struggle. The
French had not been spared, their missionaries had fallen with their
tawny converts, and, in 1653, reverse after reverse dimmed thb
glory of France, and heightened the boldness of the all-conquering
Iroquois. Quebec was beleaguered ; men durst not go forth to
reap the yellow harvest, and want began to stare all in the face.
A poor widow mourned over the prospect. Touched by her deso-
late situation, Father Joseph Anthony Poncet, with a few whom
his devotedness drew around him, went forth to gather in her har-
vest. The ambushed Iroquois fell upon them ; Poncet and one
companion were taken, and, though hotly pursued by his flock,
were hurried off to the Mohawk. Treading the path opened by
Jogues and Bressani, he twice ran the gauntlet, was tortured and
mangled, and led through all their villages.
The Mohawks, however, were weary of war, and, to obtain peace,
restored Father Poncet ; yet he did not return before visiting the
Dutch at Fort Orange and hearing the confessions of some Catho-
lics there.*
The Onondagas had already asked for peace, and had even in-
vited missionaries to settle in their land, and teach them as the
* Father Joseph Anthony Poncet de la Riviere was one of the moat emi-
nent Jesuits of his time, and illustrious in life, and, after death, for sanctity.
He was a Parisian ; studied at Rome, and came to Canada with Chaumonot,
us we have seen. Besides gaining Chaumonot to the mission, he was in-
strumental in bringing Mother Mary of the Incarnation, and was the first
priest at Montreal. He was, at two different times, in the Huron country,
for a period of six years. Long cure of Quebec, he was the idol cf his flock.
Yielding his post to the aspiring Abb6 de Queylus, he was sent to Onondaga
in 1657, but recalled, and returned to France. After being in Brittany for a
time, devotion led him to Lorette, where he was Penitentiary of the French ;
but still full of missionary zeal, was sent to Martinique, and died there June
18. 1675, in the 65th year of his age, and the 45th of his religious career. See
Champion, Vie du Pere Rigoleu, p. 87 ; M^nologe de la Compagnie de Jestu*
wid, for hiu captivity, Rel. 1652-3.
220 AMERICAN CATHOLIC MISSIONS.
Hurons had been taught. Motives of policy, indeed, led the Western
cantons to this step, for they were now engaged in a deadly war
with the Eries, the last western tribe of their stock, which had
favored the Hurons.*
In the conferences which took place, Father Simon Le Moyne,
an old Huron missionary, who on the death of Father Jogues had
laid aside his name of Wane to take that of Ondessonk, borne by
the murdered Jesuit, was the interpreter between the French and
Iroquois.f . The latter were won by his manner, and both Mohawk
and Onondaga envoys were earnest in their entreaties to be allowed
to bear him to their lodges. The Onondagas were gratified ; but
the Mohawks had the promise of a speedy visit.
Thus strangely had the prospect altered. The whole country
seemed open to the gospel. Still undeterred by failure, the Jesuits
were eager to rush to the conversion of the tribes which had
slaughtered their Huron neophytes, and massacred, with fiendish
hate, their holiest missionaries. Again an Iroquois mission was
projected. On the 2d of July, 1653, Le Moyne set out from Que-
bec, and, toiling beyond Montreal, first passed through the rapid
river to the lake beyond, opening like a sea across the Thousand
Isles. Gliding through these islands, whence startled moose in
crowds plunged into the stream, and coasting along the southern
shore, he at last reached the mouth of the Oswego. Here, at a
fishing village, his mission began : captive Hurons required his ser-
vices, and at every step familiar faces gladdened to behold the
* The Eries have given name to their lake, but have disappeared as a
tribe ; many were adopted into the Iroquois tribes, and some, probably, fled
»outh to kindred nations. Their chief town was Gentaienton. — Chauchetiere,
Vie de Catharine Tehgahkwita.
t This custom was called Resurrection, and was constantly used. Thua
Chaumonot succeeded to Brebeuf s name of Echon. The names of the first
missionaries became inherent in the class. At the present day, Mr. Marcoux,
of Sault St. Louis, bears the name Tharonhiakanere, the title of Milet two
eenuuries ago.
FRENCH MISSIONS. 221
Black gown, who had so often, in their native towns, announced the
word of God. Long since an adopted Indian, Le Moyne entered
the town of Onondaga, in accordance with the custom of the red-
man, beginning, a mile before he reached it, a harangue, in which
he enumerated their sachems and their chiefs, and recounted the
glories of each.
Received with all pomp, he prepared for the solemn recep-
tion, where he delivered the presents of the French governor, ex-
horted them to peace, and, above all, to receive the faith of which
he was the envoy. His presents were accepted, and the sachems
of Onondaga, by their belts of wampum, invited the French tc
build a house on Lake Ontario. His duties as ambassador ended,
his duties as missionary began. Naught now remained but to
console the captive Hurons, and confer on them the happi-
ness they had so long coveted of being washed in the waters ot
penance. On all sides, too, he found children to baptize, and even
adults, instructed by the piety of the Hurons, of whom no less than
a thousand were here captive. Among others, he baptized, on the
eve of his departure, a chief setting out against the Eries. In vain
the prudent missionary sought to defer his baptism to his next
visit. " Ah ! brother," exclaimed the chief, " if I have the faith,
can I not be a Christian to-day ? Art thou master of death to
prevent its striking me without thy order ? Will the shafts of the
foe be blunted for me ? Must I, at every step in battle, dread hell
rather than death? Unless thou baptize me I shall be without
courage, and I shall not dare to meet the blows. Baptize me, for I
will obey thee, and give thee my word to live and die a Christian."
Such an entreaty Le Moyne could not resist, and finding the
chieftain already possessed of the truths necessary for salvation, he
instructed him more fully and baptized him by the name of John
Baptist, and the next day each set out on his different career. .
Stopping in the half-dried basin of Onondaga Lake to taste the
salt-springs, although the Indians told him that a devil lurked in
222 AMERICAN CATHOLIC MISSIONS.
it, Father Le Moyne proceeded to Quebec, which he reached on th«
llth of September to the joy of the pent-up settlers, who now, at
least, believed the peace to be real and sincere. Passing from one
extreme to the other, they revelled in gladness, and the colonization
of Onondaga became a matter of daily discussion.
Men were eager to be the pioneers of the new settlement, and
anxiously awaited the next embassy from Onondaga. At last, in
the following summer, John Baptist arrived scathless from the
Erie war, bearing his numerous presents, to ask again for a French
colony and aid in the Erie war, and offer the Black-gowns the
most delightful site in their canton at Onondaga, promising to
alleviate the hardships of the way.
No doubt now remained. The missionaries instantly prepared.
Father Rene Menard and Father Claude Dablon had been chosen
by the Superior to be the first to sit beneath the tree of peace
thus planted, and " which towered so high above all the trees of
the forest, that nations might see it from afar ;" but Menard was
supplanted by the enthusiastic Chaumonot, who, ablest linguist of
his body, had acted as interpreter, and attracted the attention of
the governor and the envoys.
On the 19th of September the chiefs embarked with the mis-
sionaries, who set out amid milch anxiety, for men's minds were
not without their misgivings; Scarce out of sight of Quebec, the
Fathers began their mission by instructing the wife of John Bap-
tist, who could not brook delay. Six other Onondagas and two
Senecas joined their entreaties to hers, and so their morning and
evening prayers were chanted on the majestic river by the voices
of nineteen Christians, in fact or hope, the first-fruits of the Iro-
quois. Not to be deprived of public worship, they landed on
Sundays, raised a rustic bower, and beneath it the missionary of
the wilderness, with wine pressed from the wild grape of our
woods, offered up the holy sacrifice of the mass.
By the 29th of September — the anniversary of Goupil's death
FRENCH MISSIONS. 223
— tl.e missionaries landed at the mouth of the Otihatangue, the
modem Oswego. Here Father Chaumonot was at once sur-
rounded by the Hurons among whom he had so long labored.
A cry of joy bui-st from every lip, as they shouted the name ol
their beloved Echon. They fell upon his neck, they clasped his
knees, they begged him to visit their huts. While awaiting their
public reception, the missionaries assembled the Christians, or-
ganized morning and evening prayer, spending the night. in the
confessional, to satisfy those who thronged around them with all
the eagerness which a Catholic feels after being long deprived of
the greatest gift accorded to the Church. A dejected group
stood near, — pagans who, in their day of prosperity, had spurned
the Blaek-gown and his teachings, but now, bowed by the heavy
hand of misfortune, came to solicit instruction.
After a short delay, the missionaries proceeded to Onondaga.
Three miles from th 3 town they were met and addressed by Go-
nuterezon, one of tb' principal orators ; another invited them to a
banquet, and, in a long harangue, exulted that the sun was then
to shine in its fulness on the land. All these Chaumonot an-
swered in Huron, with such ease and elegance that they were
rapturous in their applause. Then, with much pomp, they were
led through the eager crowd to the lodge prepared for them.
During the night sachems came to present belts of wampum, and
Father Chauraonot replied to them on behalf of Onontio, the
Governor-general, and Achiendas6, the Superior of the mission.*
On Sunday another secret meeting was held to treat of further
points, after which some lingered to ask about France, her govern-
ment, and laws. Chaumonot seized the opportunity, and, telling
what she once had been, led them to the history of the Redemp-
tion. Begged to continue, he so beautifully narrated the Creation
* Father Francis Joseph Le Mercier. The name was given originally tc
Father Jerome Lalemant when Superior.
224 AMERICAN CATHOLIC MISSIONS.
and chief events in sacred histoiy, that three of his hearers ranged
themselves beside him as catechumens.
After receiving deputies from Oneida, the missionaries were
conducted on the llth of November by a vast concourse to the
site proposed for the mission-house. For beauty and convenience,
no position could surpass this beautiful spot. Lake Ganentaa, the
Onondaga of our day, stretches before it, offering an outlet to the
lake above, while the rivers that swell its waters come from the
villages of the allied tribes. A stream of pure water and another
of salt gushed from a neighboring knoll : the rising ground of the
mission was encircled like the lake by woods, which in that season
seemed to rival the vegetation of the tropics, and abounded in
game, while the waters teemed with fish. Here, amid the joyous
crowd, Chaumonot began the mission by baptizing a poor Erie
captive, whom a band were leading to the stake.
The 15th of November was appointed for the solemn reception
of the envoys. After spending the eve in prayer and supplication,
the Christian orator entered the council of the sachems of Onon-
daga. Calling their attention to the importance of the council,
greater than Onondaga had ever yet witnessed, since now they
were to discuss, not peace or war, not things of earth and time,
but of eternity, he unfolded his symbolic presents, and explained
them in the Indian style. The main object of his address was to
set forth the Christian doctrine, and refute the slandeis and calum-
nies raised against it by pagan Wyandots. With such force and
beauty did he speak, that Dablon, his companion, enraptured,
seemed to hear the gospel preached to that whole benighted land ;
and that day of glory was in his eyes a triumph for the faith
worth all the toil and suffering its publication had hitherto cost.
On the following day, when the presents were returned, a new
bcone of interest occurred. The air resounded with the chants of
tht chiefs. " Happy land !" they cried, " happy land, in which
the French are to dwell !" and amid the continual response, " Glad
FRENCH MISSIONS. 225
tidings ! glad tidings !" raised on every side, the missionaries ad-
vanced to the council-lodge. There all was silent, till the leader
of the chorus broke forth — " I sing from the heart ; we speak to
thee, brother, from the heart; our friendly words are from the
heart. Hail, brother ! happy be thy coming, glad thy voice !" At
each pause all joined in chorus, echoing the response — " Farewell
war ! farewell the hatchet ! Till now we have been mad ; now
we shall be brothers !"
An orator* then arose and delivered the presents of the canton,
explaining the purport of each, and offering the whole tribe' as
candidates for enrolment in the church. " Brother," he exclaimed,
addressing the missionary — " brother, let no labor deter thee : go,
even if it weary thee, go on to instruct us — visit our cabins — for-
sake us not, if you find us slow in understanding the prayer;
plant it deeply in our minds and hearts." With these words, he
clasped the missionary in his arms, to show the sincerity of the tribe.
This council established Christianity at Onondaga, the capital
of the nation. Henceforth the missionaries might freely preach it
by the great council-fire of the allied cantons ; and even then
Cayuga and Oneida, by their deputies, invited the envoys of Christ
to their cantons.
This happy result was due in no small degree to the fervor of
Le Moyne's first convert. Inspired by his zeal, the braves, in a
recent battle, when surrounded by the Eries, had invoked the
God of the Christians, and vowed to embrace the faith if victory
were granted. The tide of battle changed, and the thousand
braves of Onondaga drove an Erie force which quadrupled theirs
from a strong post, and won the day. Of these triumphant war-
riors, many were now ready to fulfil their vow, though some
yielded to a false and fatal shame.
* These orators were an express class — neither chiefs nor sachems ; but
as the distinctions are not always observed in the old books, it is not always
possible to apply the correct term.
10*
226 AMERICAN CATHOLIC MISSIONS.
Chaumonot's first address had drawn several women to dean
the faith ; braves sought instruction ; and a chapel was no"»
needed. On the 18th of November, the anniversary of the dedi-
cation of the noblest temple ever raised to honor the Most High,
Fathers Peter Joseph Mary Chaumonot and Claudius Dablon
raised the first Catholic chapel in the present State of New York.
As soon as the ground was pointed out, the chapel rose beneath
the busy hands of the fervent warriors. Rude and plain was
this first shrine. "For marbles and precious stones," says
Dablon, " we had but bark ; but the path to heaven is as open
through a roof of bark as through fretted ceilings of silver and
gold."
The chapel, with its towering cross, was a constant call to bap-
tism, and hither mothers eagerly brought their new-born babes.
Every cabin was open to the missionaries. Here none of the pre-
judices of Huronia appeared ; and as in several cases persons in
danger of death rose in health after baptism, it was looked upon
as a blessing. The classes for instruction were soon organized.
The children of the Hurons, already trained by their parents in
the faith, were more thoroughly taught, and the missionaries
scarce found time for their own devotions. Their chapel was soon
too small, and on Sundays and holidays they assembled in the
cabins of the most eminent men, who eagerly sought the honor.
And there the choir of Indian girls, taught by Dablon, chanted to
his instrumental music the praises of God. Conversions went
steadily on among the adults, and especially among the female
portion, whose attachment to the faith was unbounded, after the
elder missionary had, in a solemn assembly, proclaimed the dig-
nity of woman, and the high prerogative of the sacrament of ma-
trimony.
The only danger to which the missionaries were exposed was at
the time of the Honnonouaroria, a kind of Saturnalia which took
place every March, Und in which, in obedience to their dreams,
FRENCH MISSIONS. 227
the Indians committed every extravagance.* One of the mission-
aries had well-nigh fallen a victim to the superstition, as one
brave dreamed that he had killed a Frenchman, and actually
rushed to their cabin to make it a reality ; but the Fathers had
prudently withdrawn, and the maniac was appeased by a Euro-
pean dress, on which he wreaked his fury : a strange substitution,
yet often to be met with in the annals of the time, and apparently
connected with the idea of sacrifice.
This period of prosperity was too beautiful to last. The enemy
soon raised up calumnies. Suspicions about baptism began to
gain ground; and though Chaumonot, as the representative of
France, had adopted the Cayugas and Oneidas in a great council,
yet the sachems constantly deferred sending messengers to Que-
bec ; and on a rumor of the arrest of some Onondagas at that city,
the two missionaries were summoned to a council, and accused of
treachery. After a vain endeavor to allay their suspicions, the
fearless Chaumonot offered that one of the two should go to Que-
bec to bring a faithful report of all, leaving the other a hostage in
their hands. Dablon, less skilled in Indian manners, was ac-
cordingly chosen to go, and on the 30th of March, after a four-
weeks' voyage, stood in the council-hall of Quebec, urging an im-
mediate colony for Onondaga.f
While Chaumonot and Dablon were thus evangelizing Onon-
daga, and opening the way to Oneida and Cayuga, the Mohawk
was not neglected. That tribe did not conceal its indignation at
the intercourse between the French and the western cantons, un-
pardonable in their eyes, since, in "the complete cabin,"J they
* For an account of this festival, see Charlevoix, Hist, de la Nouvelle
France, vi. 82. See Lafitau, Moaurs des Sauvages, ii. 78 ; Morgan, League of
the Iroquois, 207.
t Creuxius, Hist. Canndensis ; Eel. 1655-6; Chaumonot, Autobiographic-
J Hotinnonsionni, meaning "the complete cabin," or, more properly,
* those who form a cabin," was the name affected by the Five Nations. It
228 AMERICAN CATHOLIC MISSIONS.
were the door. They were at last appeased by a promise that
Father Le Moyne should visit them. He accordingly set out
from Montreal on the 16th of August, 1655, with two Frenchmen
and twelve Mohawks, and, after a month's travel, reached the first
village, where he was received with every mark of esteem. In
his address to the sachems, while delivering the presents, he an-
nounced the faith, invoking the vengeance of heaven on his head,
if his words were false.
As it was not proposed to found a regular mission yet, he at
once began his labors among the Huron captives, confessing them,
and baptizing their children. He then made a hurried visit to
Fort Orange and New Amsterdam, and at the latter found objects
for his ministry in the crew of two French vessels then in port.
Returning to the Mohawk, he narrowly escaped death ; and
finding the sachems uneasy at his presence, set out in November
for Montreal, and reached it after great danger.*
CHAPTER XI.
OUR LADY OF GANENTAA.
Mission at Onondags — A French colony — Honse and chapel erected at St. Mary's of
Ganentaa— Spread of the faith — Missions among the Oneidas, Cayugas, and Senecas —
Reinforcement of apostolic laborers — Hopes of ultimate success in converting th«
cantons — Sudden plot — Overthrow of the missions — Wonderful escape of the Fathers.
WHEN Dablon, half-hostage, half-envoy, reached Quebec, all
his enthusiasm and intrepidity could not give firmness to the fluc-
tuating counsels of the colony. A settlement at Onondaga had
is an error to translate i ; " Cabin-makers," as som« have done. See Bruyas
Bacines Acnieros,
* Bel. 1655-«.
FRENCH MISSIONS. 229
been promised ; a settlement or a war seemed inevitable ; yet the
recent treachery of the Mohawk, the cruelty of the western can-
tons to the Hurons and their missionaries, the conviction of the
survivors of that nation that the present invitation was part of a
deep-laid scheme, — all deterred the French from undertaking to
colonize the valley of the Oswego. Yet Canada was too weak to
bear a new war, and a few individuals must be exposed for the
common safety. The missionaries were not men who held life
dear, and they eagerly offered to go. Preparations were accord-
ingly made : a number of French colonists were equipped, under
the command of Captain Dupuis. The Superior of the m'^sion,
Father Francis Le Mercier, laid down his office, without awaiting
the close of his term, in order to lead the new band of mission-
aries in person, and with Fathers Rene Menard, Claude Dablon,
and Brothers Ambrose Broar and Joseph Boursier, prepared to
establish Christianity amid the lakes of Western New York.
They left Quebec on the 17th of May, 1656. Hurons, Onon-
dagas, and Senecas completed the party ; for the Senecas also had
sent for missionaries. Though attacked by the jealous Mohawks,
the fleet of canoes moved joyfully up the St. Lawrence, with their
royal banner floating in the breeze — the banner of the King of
kings, bearing his august name sparkling in the glad sunshine.
On the shore stood a motley group of savage and civilized
friends, whose anxious looks showed their sense of the danger of
the party, and whose prayers rose to Heaven for its safety.
The early part of the voyage was pleasant. Game was abun-
dant : the stately moose supplied their larder. But they at last
ran out of provisions, and many fell sick. They accordingly
pushed on, night and day, and on the 7th of July the main body
reached the mouth of the Oswego. After an ineffectual attempt
to ascend its rapid current, they were cheered by the approach of
a canoe loaded with corn and fish. A few days later their canoes,
amid the thunders of artillery echoing over the waters and through
230 AMERICAN CATHOLIC MISSIONS.
the woods which encircled the lake, reached the spot selected fo
their abode.
After the preliminary reception, and a few days of repose, the
missionaries blessed the ground, and Dupuis and his men began
the fort and house on the eminence. Father Le Mercier mean-
while proceeded to Onondaga, about five leagues distant, and was
received with all possible honor. From every quarter deputies
came to wait upon Achiendase, and ask that his mat should be
the council-hall. The treacherous Mohawk came with slanders,
but was promptly refuted ; and, as affairs stood, he durst not
show hostility, for the western cantons were ready for war, to
avenge the death of a Seneca chief murdered by the Mohawks.
All were interested to prevent a rupture. Deputies from all
the cantons came in to sit around the council-fire of Onondaga ;
and hither too came Chaumonot, bearing rich presents for the
tribe, as words from the French, Hurons, and Algonquins. In-
voking the guidance of Heaven by chanting the " VENI CREATOR,"
he unfolded and explained the presents with all the art of au
Indian orator. "As Onondaga," he said, " was the principal can-
ton, and her sachem, Agochiendaguete,* the greatest man in the
whole country, Achiendase came to him, as the mouth of Onontio,
to raise the ruined cabin, resuscitate the dead, maintain what was
still standing, and defend the country against the disturbers of
the peace."
Encouraged by the applause bestowed on his eloquence and
skill in the Onondaga, which he now spoke,f Chaumonot raised
his last present, that of the faith : " Not for traffic do we appear
in your country : our aim is much higher. Keep your beaver, if
you like, for the Dutch : what comes to our hands shall be em-
* For this title, see Lafitau, Moeurs des Sauvages, n. 172. It is the mod-
en: Atotarho.
t Chaumonot calls the Huron the mother of the other dialects, and sayi
that in a month he was able to speak the Onondaga. — Autobwgraphie.
FRENCH MISSIONS. 231
ployed for your service.* We seek not perishable things. For
the faith alone have we left our land ; for the faith have we tra-
versed the ocean ; for the faith have we left the great ships of the
French to enter your tiny canoes ; for the faith I hold in my
hand this present, and open my lips to summon you to keep your
word given at Quebec. You have solemnly promised to hearken
to the words of the great God : they are in my mouth — hear
them !" Then, running over the principal doctrines, he called
upon them to say whether they were not just, and summoned
them by their hope of bliss or fear of chastisement to embrace the
faith.
Thrilling was the effect of this address. Wonder and fear,
mingled with joy and hope, swayed the minds of his auditory, and
the missionary that day seemed more than human. He was in-
deed borne up by a heavenly strength ; for he had risen from a
sick-bed to deliver his address, and a few days after was sur-
rounded by his companions, who, in dejection, awaited his last
moment. He was, however, spared. Full .of confidence in St.
Peter, he invoked the aid of the Prince of the apostles, and soon
rose from his couch in health, being destined, in fact, to outlive
all those around him.
This council ended, all was activity. By August a chapel was
erected in Onondaga ; and while some advanced the fort and resi-
dence at Ganentaa, the missionaries attended the chapel, or visited
the cabins to instruct and learn. As in the Huron country,
sickness now broke out among the Europeans, and twenty of the
party were at once prostrated by fever ; but by the kindly aid of
the natives all recovered.
In October, Achiendase was solemnly adopted by Sagochienda-
guete, the head sachem, in the presence of deputies from the
other cantons ; and though a dispute seemed rising between
* A charge had been made that the missionaries were mere traders.
232 AMERICAN CATHOLIC MISSIONS.
the Mohawks and Onondagas, who both claimed the Hurons
of Isle Orleans, the mission was to all appearance firmly estab-
lished.
The work of conversions now began : the faith was more gladly
received by the Onondagas than it had been by the Hurons. The
easy manners of the people rendered intercourse less difficult ; and
at public and private gatherings the Fathers, availing themselves
of the custom of relating old traditions, recounted the events of
sacred history. Obstacles, however, were not wanting ; even direct
charges, of the most absurd nature, were brought against the mis-
sionaries, — a popular one being that the French baptized Indians
only to torment them more at ease in heaven ; and on one occa-
sion, Father Dablon was in no slight danger, being suspected of
having carried off a box full of souls.
Prisoners and slaves, brought from no less than seventeen differ-
ent nations, were the first to enter the fold ; but natives, and even
chiefs and captains, soon followed, moved especially by the influ-
ence of the Christian Hurons, who, being now helots in Onondaga,
showed the power of religion in their virtues and patience. . Among
the natives, John Baptist Achiongeras, the first convert, full of
faith, endeavored to convert his sister, who haughtily refused to
listen to him. Despairing of success, he began a novena to St.
Mary Magdalen ; and on the second day his sister's heart was
changed.
When the faith had thus acquired a footing at Onondaga, the
band of apostolic men spread themselves among the cantons. In
the latter part of August, 1656, Fathers Chaumonot and Menard
set out to answer the invitations of the Cayugas and Senecas.
The former, leaving Menard at Cayuga, proceeded to the populous
villages of the Senecas.
Menard, who was welcomed by the chief, erected a chapel, but
was coldly received by the tribe, and so little regarded that he
never appeared without being attacked by the childrer . To the
FRENCH MISSIONS. 233
day of his death, many years after amid the forests of Uppei
Michigan, he bore the scars with which these tormentors covered
his face. Yet the simple guilelessness of Father Rene soon
won their hearts ; and when once he had converted a chief, his
chapel was filled with admiring and listening crowds. On its
wall of mats, beside the altar, hung pictures of our Lord and
his Blessed Mother, and to explain these the missionary told the
history of our redemption. Now, too, the children changed and
became his helpers in the mission, leading him to the cabins of the
sick, and giving him the names of all, which some studiously con-
cealed.
The women, already moved by the 'virtues of the Huron fe-
males, were the first converts : they brought their babes to receive
baptism ; tBcy followed his instructions ; and in almost eveiy cabin
could be found an Indian mother teaching her wayward child to
lisp a prayer to Jesus and Maiy.
Menard, meanwhile, was now rapidly acquiring the Cayuga dia-
lect, under the instructions of an excellent family, in whose cabin
he was often a guest. His riiission was advancing ; his chapel was
crowded with catechumens; but he baptized few adults, and sel-
dom but in case of danger. The first admitted to the sacrament
was an old man on his death-bed ; the second, once a prominent
chief, now a cripple, eaten up by a cancer, whose conversion
seemed due to the martyred Brebeuf and Lalemant. At theil
capture he had been struck by their appearance, and bought
them with wampum,* yet was unable to save them, for his belts
were returned, and the missionaries put to death. His conver-
sion gave great influence to religion, for his authority always
stood very high in the canton; and indeed all protection was
* Wampum was beads made of the clam-shell, which, worked on belts
or collars, was the money and the jewelry of the Indians. Theso belts served,
too, as public documents, and in treaties one was delivered for every spe-
cific article of the negotiation.
234 AMERICAN CATHOLIC MISSIONS.
needed by Menard, who was on several occasions threatened witt
death.
After a stay of two months he was recalled to Onondaga, but
his converts were inconsolable, and he was soon restored to their
entreaties, and renewed his mission with greater success than ever.
Father Chaumonot, on reaching Gandagare, the chief village of
the Senecas, was received with pomp. In his address he urged
them to embrace the faith, staking his own life and that of all his
associates, as a guarantee of its truth. He was followed from the
council by a chief, who begged to be instructed without delay, —
a striking proof of the magic power which Chaumonot's eloquence
possessed, for an Indian must be deeply moved to show his feeling.
Conversions followed ; but the most important was that of the
great chief of the tribe, the invalid Annontenritaoui. Visited, in-
structed, and baptized by Chaumonot, his faith was rewarded by
the sudden cure of a cancer that had baffled all art.
Besides Gandagare, there was another village which had a
deep interest for the old missionary of Huronia. This was a vil-
lage made up of the survivors of the old missions of St. Michael's
and St. John's in the Huron country, when, as we have seen, those
towns submitted to the Senecas in the fatal war. Here all
thronged around the old companion of Brebeuf and Daniel. Not
one pagan now held back from baptism ; not one Christian from
confession ; not one was unconverted by misfortune. To be thus
able to minister to these poor exiles, was in itself a reward for the
toils of the missionary ; but his joy was dashed by the loss of his
faithful donne, Le Moyne, who had followed him in all his trials,
but now sank in death, on the beautiful shores of Lake Tlohero,
rejoicing that it was given him to die on the land of the Iroqouis,
in the work of the gospel.
After laying the foundations of a mission in this canton, the un-
wearied Chaumonot returned to Onondaga, but was immediately
sent, with Menard, to Oneida, to ooen friendly relations with that
FRENCH MISSIONS. 235
most difficult of the tribes.* They reached it amid the Onnonhou-
aroia, which was, however, after a few days, suspended to enable
the sachems to hear them. After urging the importance of peace,
announcing the law of Christ, and ministering to the Huron cap-
tives, they returned to St. Mary's.
Onondaga was, therefore, the central, or, in fact, the only regular
mission ; but it was now established on a firm basis. The offices
of the Church were celebrated, the sacraments administered, and
Christian virtues practiced, as regularly and carefully as in the most
Catholic parts of Europe. In a short time two hundred were bap-
tized, among them five chieftains, the corner-stones of that church ;
one of whom, in a public assembly, advocated the faith as the only
hope of saving their country by restoring morality, and, above all,
fidelity in marriage, and in their relations with each other — the
want of which had been more destructive than armies.
The women especially listened to the words of truth, and the
accounts of the missionaries dwell with interest on the noble death
of Magdalen Tiotonharason, who had gone to Quebec to learn the
prayer^ and who remained steadfast to her last sigh, amid the
seductions and persuasions of her unbelieving relatives. The bold
stand of the missionaries against polygamy had won to their cause
all the women, who felt, indeed, the crimes to which their actual
state often gave rise.
The church was composed of three nations, Onondagas, Hurons,
and Neutrals, all bound together by the common tie of faith, which
made master and slave kneel down side by side. No obstacle was
* On encamping one night in the woods, a chief thus addressed them :
" All, my brethren ! you are weary. What trouble you have to walk on
enow, on ice, and in the water. But courage ! let us not complain of the
toil, since we undertake it for so noble a cause. Ye demons, who inhabit
these woods, beware of injuring any ot'those who compose this embassy. And
you, trees, laden with years, whom old age must soon level with the earth,
suspend your fall ; envelop not in your ruin those who go to prevent the ruiu
»f provinces and nations." t Christianity.
286 AMERICAN CATHOLIC MISSIONS.
raised by the medicine-men, no sachem opposed the missionaries,
and all gloried in the name of Christian.
When tidings of this success reached Quebec, the Superiors
chose new missionaries to proceed to so promising a field. A party
of Hurons were alro-ady at Montreal, about to emigrate to Onon-
daga. Fathers Paul Ragueneau and Joseph Imbeit Duperon soon
joined them, with a lay-brother and some French colonists, and in
July, 1657, they set out for the mouth of the Oswego. Soon after
their departure a deep-laid plot was discovered. The missionaries
and other Frenchmen were treated coldly, and at last abandoned.
By chance they found an old canoe, and kept up with the flotilla ;
but, on the 3d of August, their worst fears were realized by a mas-
sacre of the Hurons, instigated by an Onondaga chief, who, pro-
voked at the resistance made to him by a virtuous Huron girl,
killed her, and urged the slaughter of all.
Ragueneau reproached the Onondagas with their treachery ; but
they boldly asserted that, in slaughtering the Hurons, they merely
complied with the orders of the governor and the missionaries.
The Fathers and their companions now prepared to die, for they
heard that it was resolved to put them to death. It was indeed
so, but considerations of policy caused the chiefs to suspend the
blow, and the Fathers reached the mission of St. Mary's in safety.
There they found that all was changed ; hostility was openly shown
by those who had warmly welcomed them, and nothing remained
but to endeavor to escape. With much difficulty they sent to
Quebec a full account of their position.
Such was the state of the Onondaga mission. That of the Mo-
hawk had made less progress. That tribe, still hostile, had attacked
the Ottawas near Montreal and killed Father Garreau, flien burst
on the Hurons of Isle Orleans and swept many away captive. Yet,
in the summer of 1656, the fearless Father Le Moyne again visited
theii strong castles, and after reproaching them with their cruelty
Mid want of faith, devoted himself to the care of the Hurons of the
FRENCH MISSIC^ S. 237
Bear family, who had, after the fatal day on Isle Orleans, emigrated
to the Mohawk. Like a good Father he consoled the afflicted, in-
structed the ignorant, heard the confessions of all who came, baj>.
tized the children, made all pray, and exhorted them to j>ersevere
in the faith and avoid sin. The Mohawks, touched by the piety
of the Hurons, especially of one whom they had put to death, now
came to listen to the instructions of the missionary, and he n-wer
let them go without some words on heaven and hell, the power of
an all-seeing and all-knowing God, who rewarded the good and
punished the wicked.
Having thus completed his duties as envoy, and fulfilled his
promise to the Hurons on their emigration, Le Moyne returned to
Quebec, which he reached on the 5th of November, 1656.* Soon
after the departure of Ragueneau and his companions for Onondaga
in the following summer, he, too, set out once more for the Mo-
hawk. He left the colony on the 26th of August ; but, on arriving
at the Mohawk castles, found himself held rather as a prisoner or
hostage than as a friend, for there, too, an evident hostility to the
French prevailed.
Thus, and apparently without a cause, the missionaries, after
having had access to every canton, after having announced in all
the gospel of truth, found themselves destined to death and driven
from the field.
The councils of the Iroquois were secret, but their plans were
known in the cantons, and some of the braves were too impatient
to await the development of their sachems' plot. Prowling arouud
the French settlements they committed several murders. Daille-
bout, the governor, quick and far-seeing, resolved to have host-
ages in his hands, and suddenly arrested all the Iroquois within
the limits of the colony ; and, on the 7th of November, dispatched
two Mohawks with letters for Le Moyue and the Onondaga mis-
* Bel. 1656-7 ; Journ. Jesuite.
238 AMERICAN CATHOLJC MISSIONS.
Bionaries. The former were delivered, the latter destroyed; bat
runners soon conveyed to Onondaga the news of the measures of
Daillebout.
Disconcerted by this unexpected step, the sachems of Onondaga
ana Mohawk deferred the blow. J^e Moyne, in December, sent
three messengers with a letter to the governor, announcing the
hostilities of the Iroquois tribes against the upper and lower Algon-
quins. Daillebout firmly demanded the immediate return of Le
Moyqe, and the surrender of some inurderets. Both were promised,
but the missionary remained, an object of suspicion and dislike,
unable either to continue his labors or to return, ;md beguiling his
half-captivity by an occasional visit to the Dutch.*
At Onondaga it was different : the saphems still hoped to be
able to cut off the colony in their midst without forfeiting the lives
of their hostages at Quebec. Foreseeing a bloody catastrophe, the
Superior had recalled all the Fathers, and Dupuis all his colonists
within the fort and house at St. Mary's, to resist, escape, or fall
together.
Thus the winter wore slowly away, and day by day their longing
eyes looked in vain for a ray of hope ; spring came, and, in a new
council on the Mohawk, the final resolution of the sachems was
taken. But before they could cany out their bloody design, while
the piles were actually preparing for their execution, the mis-
sionaries resolved to attempt a secret flight, impossible as it seemed
to escape unobserved through a country of defiles, where a dozen
braves could destroy them all.
Silently and rapidly, in the residence of St. Mary's, skilful hands
were constructing two swift, light boats, each large enough to cany
fourteen or fifteen individuals and a weight of a thousand pounds.
They also concealed in the house their canoes, four of Algonquin,
five of Iroquois make. The great difficulty now remained ; this
* It was on one of these that he revealed to the Dutch the discovery of the
•alt springs, to have his word disbelieved as a Jesuit lie !
FRENCH MISSIONS. 239
was to embark unseen, for the slightest suspicion of j|heir intent
would draw the whole force of the canton upon them. At last a
favorable moment arrived. A young Frenchman was adopted into
the tribe ; and, in accordance with their customs, gave a banquet.
Availing himself of one of their usages, he proclaimed it to be on*
where every thing must be eaten and nothing left, immense as
might be the mass of eatables placed before the guest.* To this
feast every neighbor was invited, the plenteous board groaned be-
neath the weight of viands, and as none could refuse his portion,
the overloaded guests, excited by the dances and games which the
French kept up in quick succession, or lulled by the music, were
insensible to all but the festivities before them. Amid the uproar
and noise the boats were silently borne to the water's edge, and as
silently loaded. Gradually as night closed in the weary guests
began to drop away, the music and dance being still kept up by
the French. When these ceased, all the Onondagas departed,
and were soon after buried in sleep. Silence reigned around.
The whole French colony hurried to their flotilla and pushed
off, about midnight, on the 20th of March, 1658. The water of
the lake froze around them as they advanced, and fear almost froze
their blood, yet on they went all night long, and all the next day ;
hand succeeded hand at the oar and the paddle, till, on the second
evening, without having met a single living soul, they saw Ontario
spread its sea-like expanse before them. Their greatest danger was
now past, and the distance between them and their treacherous
hosts gave them time to breathe.
When the Onondagas had slept oft' their revel they strolled from
their huts, and, as they rambled towards St. Mary's of Ganentaa,
were surprised at the silence that reigned around it. Supposing
the inmates at prayer or in council, they awaited the result calmly,
* As to this feast, see Lafitau, Moeurs ii. 211. It was originally religicua,
cud a kind of sacrifice.
240 AMERICAN CATHOLIC MISSIONS.
for an Indian never betrays curiosity. Of their presence there they
had no doulft, the cocks were crowing, the dog answered the kn<»ck
at the door. Yet as the afternoon waned, their patience was ex-
hausted, and, scaling the side of the house, they entered. No sound
echoed through the building but that of their own cautious steps :
in flight and trouble they stole through, and opened the main
door. The sagest chiefs enter : from garret to cellar every spot
is examined : not a Frenchman can be found. Fear and terror
seize them : gazing at each other in silence, they fled from the
house. No trace betrayed the flight of the French. " They have
become invisible," cried the Onondagas, " and flown or walked
upon the waters, for canoes they had not.'1*
They, meanwhile, amid a thousand dangers, in an unknown
route, through lake, and river, and rapid, and fall, reached Montreal,
after seeing one of their canoes and three of their party engulfed
in the St. Lawrence. In the colony they were received as men
from beyond the grave.
Thus ended, after a brief existence, the mission of St. Mary's of
Ganentaa in the Onondaga country, with its dependent missions
among the Oneidas, Cayugas, and Senecas. It had been founded
and conducted with great toil, and at great expense ; it was now
'crushed, but its effect was not lost : many had been brought to the
faith, and more convinced of the truth and beauty of Christianity,
who for motives of policy still held back.f
Among the Mohawks Le Moyne was in no less danger than his
brethren had been at Onondaga. On the 25th of March he wrote
from the Dutch settlement a letter which he supposed was to give
the last tidings of his labors; but soon after the sachems, remem-
bering their promise, appointed envoys to convey him to Montreal,
and an embassy, headed by the wily Atogwaekwan, brought him
safely to his countrymen in the latter part of May, 1658.
* Kel. 1 657-8, ch. viii.
t Kel. 1857-8, ch. ii. A MS, of F. Bouvart says that it cost 7000 livrea.
FRENCH MISSIONS. 241
Not a missionary now remained in the territory of the Iroquois,
and the war which immediately broke out precluded for a time any
hope of return.*
* Rel. 1657-8. Of the missionaries engaged in this first Iroquois mission,
some were eminent in other missions. Father Claudius Dablon arrived in
Canada in 1655, and made his first essay in the apostolate at Onondaga. In
1661 he accompanied Druillettes on an expedition overland to Hudson's Bay ,•
was next with Father Marquette, on Lake Superior, in 1668, and, after found-
ing Sault St. Mary's, became Superior of all the missions in 1670. This posi-
tion he occupied for several years, certainly as late as 1693, and he was still
alive in the following year. As Superior he edited the last published Rela-
tions (1671-2), and compiled others still in manuscript, and a narrative of
Marquette's voyage, published in " The Discovery and Exploration of the
Mississippi : New York, 1852."
Of Meuard we shall speak elsewhere. Father Francis Le Mercier arrived
in 1685, and was attached to the Huron mission till its ruin. He was Supe-
rior from 1653 to 1656 and from 1665 to 1670, and rendered eminent services
to religion. At Quebec he was, for a time, the director of the venerable
Mother Mary of the Incarnation. Leaving Canada, he was sent to the West
Indies, and, after being many years Superior, there died in the odor of
sanctity. As Superior in Canada he published six volumes of the Relations.
Father Paul Ragueneau was born at Paris in 1605, and arrived in Canada
in June, 1636. Under the name of Aondechete he labored in the Huron
country from this time, with a brief interruption, to the close of the mission.
He was Superior from 1650 to 1653, and returning to France in 1666, became
agent of the Canada mission, and died at Paris on the 3d of September, 1680.
He wrote four volumes of Relations, and the Life of Mother Catharine of St.
Augustine, an Ursuline nun.
11
r
CHAPTER XII.
IROQUOI8 MISSION (CONTINUED.)
Gnrscontie, the friend of the missions — His protection — Embassy to Quebec— Mis«io»
renewed — Father Simon le Moyne again at Onondaga— Retained till the spring — Hl»
labors during the winter — His dangers — Garacontie absent — Mission at Cayuga — He-
turn to Montreal — His character and death — Garacontie again —Conversion of a Seneca
chief— Negotiations — Missionaries asked and promised— Mohawk war— General peace.
DARK as the cause of Christianity seemed in the cantons, it was
not without its hopes of a new and brighter day. At Onondaga many
had been won to the side of Christianity, and on these the future
depended ; but, unfortunately, none seemed possessed of sufficient
influence to effect a change in the councils of the tribe. Neither
Achiongeras, nor any of the rest, could hope to restore the mission,
having in all probability lost grade by their adherence to a foreign
creed. At this moment God raised up one destined to be for years
a protector, and, at last, an humble follower of the Christian religion.
Garacontie, " the sun that advances," was a nephew of the Sago-
chiendaguete, or, as moderns call him, the Tododaho, great sachem
of the league. Himself neither sachem nor chief, undistinguished
on the war-path, he had, by his eloquence, ability, and political wis-
dom, acquired a power such as we have seen in our own days ex-
ercised by the orator Red Jacket.*
During the brief existence of St. Mary's of Ganentaa, Garaconti6
had examined with care the customs of the colonists and the doc-
trines of the missionaries, and had come to the conclusion that
* Lafitnu says positively that he was only an orator ; but it may bo that
he, like Charlevoix, confounds him with hia brother, who bore, <& we shall
see, the same name.
FRENCH MISSIONS. 243
civilization and Christianity were necessary for the preservation of
his nation. No sign had, however, betrayed this favorable opinion
to the missionaries : he never sat among their disciples, and seemed
as indifferent a hearer as any around him. His part, however, was
taken. After the flight of tHe French, he was openly the protector
of the Christians, and the earnest advocate of peace. In spite of
his endeavors war was renewed against the French with unwonted
ferocity. The villages of Canada were in flames, the whole frontier
was inundated in blood, Quebec was blockaded, the best men in
the colony were cut down in sight of the forts by the wily foe.
Others were led away to furnish sport by their tortures to the clans
in their village-homes, or to linger away in captivity. Garacontie
rescued as many as he could in all the cantons, by presents and by
arguments. These, to the number of twenty-four, he assembled at
Onondaga, and at morning and night, by a bell, called them and
the Hurons to prayer. On Sundays he gave feasts, now in one
cabin, now in another, in order to enable the Christians to spend
the day in prayer.
Meanwhile, in council and in private, he labored to incline his
tribe to peace, and at last succeeded. The Onondagas resolved to
send an embassy to Quebec, and restore some of the captives as a
preliminary of peace.
In July, 1660, the beleaguered townsmen of Montreal beheld an
Iroquois canoe shoot out above the town, with a white flag flutter-
ing in the breeze. Men crowded in anxiety to the wall, but the
canoe came silently on, and on reaching the bank in front of the
town-gate, the warriors stepped ashore as calmly as if they were
friendly guests, and, followed by four Frenchmen, advanced into
the town. An audience was soon given. There the spokesman,
the Cayuga Saonchiogwa, ,the warm friend of Garacontie, and
sharer of his thoughts, broke in public the bonds of the four pris-
oners, and promised the freedom of the rest, assuring the French of
the friendly disposition of the tribe. Beginning his address, he ex-
AMERICAN CATHOLIC MISSIONS.
plained the various presents : at the fifth he said : " This is to draw
the Frenchman to us, that he may return to his mat, which we
still preserve at Ganentaa, where the house is yet standing that he
had when he dwelt among us. His fire has not been extinguished
since his departure ; and his fields, Avhich we have tilled, wait but
his hand to gather in the harvest; he will make peace flourish
again in our midst by his stay, as he had banished all the evils of
war. And to cement this alliance and unite us so closely together
that the demon, jealous of our happiness, may no longer be able to
traverse our good designs, we beg that the holy women (nuns)
may come to see us, both those who take care of the sick, and
those that instruct the young. We will build them fine cabins,
and the fairest mats in the country are destined for them. Let
them not fear the currents or rapids, — we have banished them all,
and rendered the river so smooth, that they could themselves, with-
out pain or fear, ply the light paddle."
Here he paused, and his tone of compliment gave way to one of
stern resolve. Raising his last belt, he exclaimed : " A Black -gown
must come with me, otherwise no peace ; and on his coming de-
pend the lives of the twenty Frenchmen at Onondaga ;" and with
these words he placed in the governor's hands a leaf of the book
on the margin of which the captives had written their names.
The counsels of the French were divided. It seemed blind
temerity to yield to this demand ; but, influenced by the accounts
of the returned captives, who declared that the women were unani-
mous in favor of Christianity, that Garacontie was entirely on their
side, and had now remained only to prevent any counter-move-
ment in his absence, the council left the final determination to
the Viscount d'Argenson, who asked that Father Le Moyne should
meet the wishes of the Indians. That? intrepid missionary, for the
fifth time, girt himself to visit the homes of the Iroquois. It was,
he declared, the happiest day of his life. Now, at last, he seemed
to go, never to return, for his steps would be in a land still reeking
FRENCH MISSIONS. 245
with the blood of the French, where the fires were scarce extin
guished around which the Onondagas had danced in savage tri-
umph over their expiring prisoner.
He accordingly set out from Montreal on the 21st of July, 1660,
a hostage in their hands ; and though attacked by the Oneidas,
and with difficulty rescued from their tomahawks and scalping-
knives, reached in safety the mouth of the Oswego, where, not-
withstanding the negotiations, they found a war-party on its way
to attack Montreal.
Advancing now to Onondaga, they were met, six miles from the
town, by Garacontie, who thus came, as chieftain never came be-
fore, to greet the envoy of the peace of which he had been the
projector. Le Moyne entered the castle of the mountain tribe
amid the joyful shouts of the people, who offered him fruit, and
then ran on to stop and look back at the long-expected Ondessonk,
whose fearless manner won them all. With admirable tact, Gara-
contie led the missionary first to the lodges of the sachems and
chiefs most adverse to peace, and then conducted him to his own,
already fitted up as a chapel. 'Twas rude indeed, but as the pious
missionary adds, " Our Lord, who deigns to veil himself under the
forms of bread and wine, will not disdain to dwell beneath a roof
of bark ; and the woods of our forests are not less precious in his
eyes than the cedars of Lebanon, since where he is, there is para-
dise."
On the 12th of August, Le Moyne was solemnly received at the
mission-house by the sachems of Onondaga, Cayuga, and Seneca,
and on their ratifying the acts of the embassy, delivered his pres-
ents, concluded peace, and urged them to embrace Christianity, of
which he gave a summary. To this they replied in another ses
sion ; and then the speaker announced that seven prisoners from
Onondaga, and two from Cayuga, should be immediately sent with
Garacontie, and that the rest should return in the spring with
Ondessonk. Remonstrance failing, Le Moyne was compelled to sub-
246 AMERICAN CATHOLIC MISSIONS.
mit to this arrangement, and calmly prepared for his winter
mission with the remaining captives. Garacontie set out; and
though the Onondaga party met by Le Moyne had, in August,
under Outreouhati, ravaged the Island of Montreal, and slain,
among others, the estimable Sulpitian, James Le Maitre, and the
Mohawks, in October, killed another of the same congregation,
Mr. William Vignal, the oldest secular priest in the colony, the
Onondaga orator was well received, restored his captives, and ob-
tained the liberation of several of his countrymen.*
Meanwhile Father Le Moyne was busily employed in Western
New York. In his poor chapel, adorned with a cross carried off
from Isle Orleans, and redeemed by Garacontie, French, Huron,
and Iroquois assembled around the same altar, each chanting in
his own tongue the words of life and truth. Ever on the march,
village after village received his missionary visits, and everywhere
his presence was gladly welcomed. He was not, however, free
from danger. Dreams ruled the land, and their fulfilment, often
ridiculous, was sometimes criminal, and dangerous to others. One
brave, dreaming that he wore Ondessonk's cassock, burst into the
hut, and bid him strip. On another occasion all the sachems
were required to check another who burst in to destroy the cruci-
fix on his altar. Father Le Moyne was there ; but he bore the
name of Jogues, who had loved the cross, and laid down his life
for it by the banks of the Mohawk, and he would not see it dis-
honored. Springing between the altar and the madman, he bared
his head for the blow, and would have fallen had not the mur-
derer been caught back, as his tomahawk glistened in the air.f
* Eel. 1660-1, last chapter; Rel. 1664-5, ch. ix. ; Viger. Petit registre, in
4°, MS. For Le Maitre, see Faillon, Vie de Margaret Bourgeoys, i. 150 ;
Id., Vie de M. Olier, ii. 443. His murderer, Outrehouati, or Hoandoron,
became a Christian, and died at the Mountain of Montreal. For Vigual, see
Faillon, Vie de M. Bourgeoys, i. 154.
•f Le Moyne was at first called Wane, but on Jogue's death took his name,
Ondessonk.
FRENCH MISSIONS. 247
In this instance he escaped. However, the scenes of drunken
tiot hourly before his eyes (for Dutch traders flooded the cantons
with intoxicating liquors), made him accept with pleasure an in-
vitation to visit Cayuga, then ravaged by an epidemic. Together
with a young surgeon, he ministered to the sick, and saved many.
A month was too short for him to confess and console the Huron
women, baptize their children, and instruct them all. Glorious
women ! their faith was undimmed, although they had so long
had no chapel but their master's hut ; no priest but their con-
science.
Tearing himself at last from these fervent Christians, he re-
turned to Onondaga, and found Garacontie arrived, more friendly
than ever to the French cause. The chieftain soon baffled the
advocates of war, who had, in his absence, even plotted Le
Moyne's death, and he now prepared a party to conduct the
missionary and remaining captives to the St. Lawrence. The
mission of Le Moyne was now drawing to a close. He had
preached to captives of ten different nations ; he had, during the
prevalence of the small-pox, baptized two hundred infants, most of
whom soon died, and had won several adults to the faith, besides
ministering to the old Christians. Among the adults he was often
met with old calumnies. Some, however, hearkened to the truth.
An Illinois captive, dying of a horrible ulcer, visited by the
Father, asked him — "What must I do to go to the heaven of
which you speak?" "Believe." "Well, I believe." "Pray."
"Well, I will pray; but I know not how. Come and. teach me,
for I cannot go to thee." He was regularly instructed. Faith
soon changed him. No murmur or complaint left his lips. At
last, fully instructed, he solicited and received the sacrament ol
baptism.
During his stay at Onondaga, Christians, especially women,
came frequently from other cantons under various pretexts, and
thus profited by his ministry. Some even, by their piety and
248 AMERICAN CATHOLIC MISSIONS.
virtue, won their mistresses, and brought them to the missionary
to receive instruction.
Father Le Moyne had not set out from Quebec with the inten-
tion of beginning a mission, and his scanty supply of wine, he
foresaw, would soon be exhausted. To be able to say mass daily,
he dispatched an Indian to Albany, and readily obtained of the
friendly Hollanders a bottle of wine for the use of the altar.
At last the preparations for his departure were completed, an<?
all were ready to depart. But one was destined to become a
martyr of conjugal chastity. Refusing to take an Indian wife at
the command of his master, he was savagely butchered by the
cruel Onondaga. The rest, to the number of eighteen, now set
out with Le Moyne and an escort. On the last day of August
they reached Saut St. Louis, and were soon after welcomed by a
volley from the walls of Montreal.*
This ended the Iroquois missions of Father Simon Le Moyne.
Though named once more to his old post, he never again visited
the tribes of central New York. The voice of Ondessonk never
again called them to the truth. Companion of Brebeuf, Jogues,
Gamier, and Daniel on the Huron mission as early as 1638, he
had ever and justly been dear to the Indian and the white man
for his firmness, intrepidity, and zeal. Successor of Jogues, whose
name he bore, he founded the Iroquois missions planned by the
former, visited almost every village in the cantons, and was known
and respected in all. Now, worn out by his long missionary
labors, he sank under the weight of years and toil ; and, after ar.
illness of nine days, expired by a most holy death at the Cap de
la Madeleine, November 24, 1665, having just completed his
sixty-first year.f His death was mourned as a public loss by the
French colony, and the Iroquois sent presents to wipe away the
tears shed for his death.
* Kel. 1661-2.
t Journal Jesuite. I find nowhere any details as to his birth or early lifa
FRENCH MISSIONS. 249
Tl e work of Garacontie was not as yet destined to be crowned
with success. His labors had procured only the temporary and
almost unintended mission of Father Le Moyne, and on the de-
parture of that missionary, the war broke out anew. Now, how-
ever, the tide of battle turned. With villages ravaged by the
small-pox, the cantons were not in a position to hold their own
against the many adversaries whom they had raised up around
them. The Mohawks and Oneidas had been worsted by the
hitherto despised Chippeways. The stout Conestogues* pressed
hard on the western cantons, and scalped the braves of th^e league
at their very gates. In this dilemma they turned to the French,
and, in a new embassy, sought their alliance, offering their
daughters as hostages. But while in the colony, the astonished
deputies heard reports of the coming of a large French force, in-
tended not to aid but to crush them.f Even the scattered Algon-
quins resumed courage, and cut off Iroquois parties ; but, Chris-
tians now, they did not perpetrate on their prisoners the fiendish
cruelties which had been used by them before their conversion.
Giving the captives a missiunary, and time for instruction and pre-
paration, they led them out and shot them. The Hurons, still
partly pagans, seeing this, exclaimed — " 'Tis good. When we are
all Christians, we shall do so too."J
Hopes of peace, and consequently of missions, were not there-
fore wanting. Garacontie, at Onondaga, still labored to secure
both. Once more he began to rescue French captives, and direct
the little body of Christians at Onondaga, as far as his authority
* This is the tribe called by the Hurons Andastes, Andastogues, and Gan-
dastogues. They are the Conestogues of the English of New York, the
Minqua of the Swedes, and in all probability the Susquehannas of Mary-
land. Gallatin, whom Bancroft and O'Callaghan follow, erroneously placed
them on the waters of the Ohio. The Relations and Bressani describe their
position accurately, and make them close neighbors of the Swedes. Se«
Uolm.
t ReL 1662-3, ch. iv. J Id. oh. vi. vii.
11*
250 AMERICAN CATHOLIC MISSIONS.
and wisdom enabled him. The oldest Frenchman acted as cate-
chist, intoned the prayers, and, in case of danger, baptized infants
Fortunately, their moral character, far from being a reproach, gave
new dignity, in the eyes of the savages, to the Christian name.
Iroquois were scattered through the colony, as prisoners, hostages,
or envoys. Several of these were converted. Among these was a
Seneca chief, named Sachiendowan, whose conversion was not
unmarked by prodigy. Taken sick at Montreal, he had been re-
ceived into the hospital and carefully nursed by the nuns. Al-
louez, at missionary on his way to the west, endeavored to disabuse
him of the fables of his tribe ; but his efforts failed, and the chief
turned a deaf ear to the words of the gospel. The missionary re-
solved to appeal to heaven. On the eve of St. Ignatius he said a
mass for him, the nuns all joining their prayers to his to obtain the
mercy of heaven on the benighted savage. A sudden change took
place : the fierce wolf was changed into a gentle lamb : he asked
instruction, and after being grounded in the points necessary for
salvation, was baptized, and died most fervently and piously.*
In the spring of 1664, Garacontie succeeded in obtaining a de-
cree of the council for another embassy ; the object of which was
to restore the French prisoners and solicit peace. This delegation
surpassed all that had preceded it for the number and beauty of
the presents. No reason was given for their sudden desire for
peace ; but, as usual, they asked for missionaries, especially the
Senecas, who wished a Black-gown for their Christian village. Le
Moyne, still alive, offered to go ; but the French cautiously de-
laved, and often deceived by treaties which the sachems could not
or would not keep, avoided any terms ; although they acknowl-
edged and appreciated the personal merit of Garacontie, am1
could not but feel grateful for his oft-repeated efforts in the cause
of peace and harmony.
* Eel. 1663-4, ch. vi.
FKENCH MISSIONS. 251
Another embassy, however, arrived in August to announce that
all but the Oneidas sought peace. This led to an agreement for
an exchange of prisoners, and soon after the unwearied Garacontie
set out with the French captives, but his party was unfortunately
attacked by the Algonquins, and, after severe loss, compelled to
return. This for a time suspended all further attempts of the
Onondagas.
The Cayuga chief had also headed a delegation of his tribe,
and as earnestly solicited the Bishop and Superior to send mis-
sionaries and nuns to his canton ;* but he, too, had faile.1.
The French government had now determined to humble the
[roquois, and no longer leave Canada exposed to their pretended
treaties of peace, almost always violated as soon as made. The
Marquis de Tracy was sent out from France with a regiment of
troops, a number of colonists, and quantities of live-stock, then
much needed in Canada. On seeing them arrive, the Iroquois in
and near the settlements instantly disappeared, and spread terror
through the cantons by their exaggerated reports ; and the Cayuga
colony, formed at Quinte Bay by that canton, hard pressed by the
Conestogues, gave themselves up as lost.
De Tracy immediately erected three forts on the Sorel River to
check the Mohawks and Oneidas, and prepared to carry the war
into their country. Satisfied with the impression produced, he was
disposed to listen to the proposals of peace made by the western
cantons. When, therefore, Garacontie arrived in December with
deputies of Onondaga, Cayuga, and Seneca, declaring their peace-
ful intentions, he was graciously received. In his address he spoke
with modest dignity of the services which he had rendered the
French, and by a present wiped away the tears shed for the death
of Ondessonk, the lamented Le Moyne. Acknowledging and ap-
preciating his merit, the Viceroy, as it were, on his account, granted
* Bel. 1663-4, ch. viii. Jesuit Journal.
252 AMERICAN CATHOLIC MISSIONS.
peace to the western cantons, exchanged prisoners, and, in ac-
cordance with their request, promised them two missionaries.*
Left now to war on the Mohawk and Oneidas alone, who, un
dismayed by the defection of the western cantons, still kept the,
field, De Tracy sent an expedition under De Courcelle late in the
year 1665, attended by Raffeix and Albanel as chaplains, which,
traversing the country on snow-shoes, burst on the Mohawks ; but
warned of his approach, the savages had fled, and he found only
their deserted villages.
In consequence of this blow the wily Oneidas sent ambassadors
in June, and, after receiving a favorable answer from Father Chau-
monot, the delegates set out with Father Beschefer and two French-
men, apparently to induce the Mohawks and Oneidas to send
deputies to a general council in the following month.f But they
had scarcely departed, when news arrived of the murder of several
French officers by a party of Mohawks. On this, Father Beschefer
was recalled, the Oneidas seized, and every preparation for war re-
sumed. The negotiations with the other cantons continued, and on
the 31st of August, 1666, ambassadors from every one, "hactenus
inauditum," writes Father Le Mercier, the Superior, in his Journal,
met in the park of the Jesuits to confer with the Viceroy and Gov-
ernor of Canada. Peace was here concluded with all but the Mo-
hawks ; and as the Cayuga chief earnestly renewed his request for
missionaries, Fathers James Fremin and Peter Raffeix were chosen
to go with him, the former apparently already a laborer among the
half-tribe at QuintAj
The French were now left to cope with the Mohawks alone. De
Tracy resolved to punish them in person, and prepared his troops
for a new expedition. The Seneca Onnonkenritewi in vain en-
deavored to avert the blow by belts to Le Mercier and Chaumonot,
* New fork Colonial Documents, iii. 128.
t Journal of the Jesuit Superior.
J New York Colonial Documents, iii. 130; Journal of the Superior
FRENCH MISSIONS. 253
but the missionaries could not inteifere. The Viceroy, with a force
of 1200 whites and 100 Indians, entered the Mohawk country,
burnt the villages, and carried off or destroyed their extensive stores
of provision.* This compelled them to ask sincerely for peace,
and after De Tracy's departure this was granted by Governor de
Courcelle. Like the western cantons, they solicited missionaries,
and professed a desire to embrace Christianity.
CHAPTER XIII.
IROQUOIS MISSION — (CONTINUED.)
Period of peace— Missions projected and begun in all the cantons — Mission at Quints'
Bay — The Sulpitians — Father Fremin sent to the Mohawk with Bruyas and Pierron
— Mission founded— Zeal of Huron Christians— Converts to the faith— Bruyas founds
the Oneida mission — Gamier restores that of Onomliitiii, is joined by Milet and de Car-
heil, and founds that of Cayuga — Fremin, in the west, founds the mission of the
Senecas— Conversion of Mary Ganneaktena at Oneida— She founds the Christian
village of Laprairie.
A PROFOUND peace now reigned in the valleys of Lake Ontario
and its outlet. For the first time in many years no war-party
stealthily traversed the forest, or lurked around the St. Lawrence.
The braves of the five cantons turned their arms to the south
and west. Such a moment was one which filled the heart of Le
Mercier with rejoicing and hope. Again Superior of the missions,
he saw that now at last the Iroquois mission, so often projected, so
often apparently founded, was now at last to begin ; and he ex-
ulted to think that the great object of his order in Canada was to
be accomplished in his day.
* New York Colonial Documents, iii. 185.
.JD-i AMERICAN CATHOLIC MISSIONS.
The Jesuits, always eager to christianize the Iroqi ois, had be-
held with pleasure a Cayuga colony formed at Quinte Bay, north
of Lake Ontario; and in 1666 some Fathers, among them appa-
rently Fremin, were sent to labor in the new village, some of whose
denizens were already Christians. The complete peace now estab-
lished with all the cantons, opened a wider field in the cantons
themselves ; and the Jesuits resigned the Quinte mission to the
Seminary of St. Sulpice at Montreal, which, having lost two of its
members by the hands of the Iroquois, now sought to return evil
for good by laboring for the conversion of the nation which it had
espoused in blood. Two members of their congregation, young
Levites, aspiring to the priesthood, Claude Trouv6 and Francis
de Salagnac de Fen'elon, arrived in June, 1667. These were in-
stantly selected to begin the first Iroquois mission of their congre-
gation at Quinte. After a year's delay, doubtless spent in gather-
ing a knowledge of the language, these two young clergymen, full
of zeal and devotedness, were ordained by the sainted Montmorency
de Laval, first Bishop of Quebec, and repaired to Quinte. On the
28th of October, 1668, they reached it and began their labors, to
which we shall elsewhere allude.
Meanwhile the Jesuits had again advanced into New York.
When all the negotiations of the treaty were concluded, prepara-
tions were made to renew the missions, commencing in the Mo-
hawk valley, where Jogues had led the way. For this great work
were selected Father James Fremin, a missionary of St. Mary's of
Ganentaa, Father James Bruyas, whose name is indissolubly con-
ue«ted with Indian philology, and Father John Pierron.* In
July, 1667, these three set out with some Mohawk hunters for
their destination, but were delayed for a time at Fort St. Anne, a
stronghold recently erected at the mouth of Lake Champlain, by
* Not Andrew Pearron, as he is often called. He must not be confounded
with a Contemporaneous Father Pierson, of whom we shall hav occasion
to speak in the Ottawa mission.
FRENCH MISSIONS. 255
a report that the intervening ground was beset by war-parties of
'the Mohegans, who then for a moment kept the Mohawk in awe.
At last, however, they launched their canoes, and safely reached
the head of the lake, a place noted for storms often fatal to the
Indian, and hence the object of his reverence. In their wild the-
ogony, they peopled the bottom of the lake with a fairy race,
whose constant toil it was to cut gun-flints and scatter them on
the shore. In their leisure hours these elfs skim over the water
in fleet canoes, but disappear when seen by mortal eye ; and when
their chief descends, the lake, at his anger, is lashed to storms, and
the curious mortal perishes.
Leaving this spot, they soon came upon Mohawk scouting par-
ties, whom the fear of a new French invasion kept in the field.
Rejoiced at the appearance of the missionaries, the best proof of
peaceful dispositions, these parties joined that of the embassy, and
all soon reached the chief village, Gandawague, the spot where
Jogues had been put to death. The missionaries were received
before the village with the usual ceremonies, and conducted to the
lodge of the chief sachem.
Although the Mohawks had been foremost in their cruelty to
their prisoners, two-thirds of this village consisted of Huron and
Algonquin captives. Many of these were Christians, and though
so long bereft of all spiritual guidance, had remained steadfast in
the faith. Father Le Moyne was the only one who had ever
reached them, after the captivity of Father Jogues, that was really
enabled to minister to them. Of their fervor, we may judge from
the fact, that in winter several of them swam two rivers in order
to meet the missionary, and approach the sacrament of penance,
la their secret assemblies, these faithful Christians encouraged one
another to psrsevere in faith, constancy, and courage, and heavenly
favors increased their zeal and fervor.* Among the women espe-
* Rel. lWO-l,ch. *L
256 AMERICAN CATHOLIC MISSIONS.
cially, the spirit of religion was maintained. Several were heroic
examples of Christian virtue. One there was, whose long captivity
had been passed, like Tobias of old, in visiting the sick, in bury-
ing the dead, in standing by the pallet, and still more generously
by the stake of the dying captive, suggesting fervent prayer, and
encouraging them to die as Christians. She was not deprived of
her reward. Enabled at last to return to Quebec, she was cruelly
murdered and mangled in her hut by two Mohawk deputies whom
she had hospitably received.*
Such were the first objects of Father Fremin's zeal after his
public reception. He opened his campaign of hope by the bap-
tism of ten infants ; but while thus enrolling the young in the
flock of Christ, a piteous spectacle met his eye, and called up all
his sympathy. The Mohegans, dashing down upon the village,
scalped a wretched squaw at the very gates. Fremin was one of
the first to hasten to her, eager to save a soul, where life was in
so great peril ; but she spurned his offers. Four times she turned
away in scorn. But the prayer of them that believe is powerful :
she is changed, baptized, and dies a fervent Christian, with a
prayer for mercy on her lips. In the three days spent by the
missionaries in this town, they began to see some of those fruits
which were afterwards reaped in this canton, hitherto the most
deadly enemy of the faith, and almost the only one whose hands
had been imbrued in the blood of missionaries, nine of them
having been slain by braves of the Mohawk .valley. Heaven
could no longer resist the voice of their blood. Jogues, Daniel,
Brebeuf, Lalemant, Gamier, Buteux, Liegeois, Garreau, and Vig-
nal, — all interceded for the benighted men who had given them
the martyr's crown.
Here in this very town of Gandawague,f wet with the blood Oi
Jogues, Goupil, and Lalande, and in the very cabin where they
* Eel. 1662-8, ch. iv. t Now Caughnawaga.
FRENCH MISSIONS. 257
stopped, was a child, Tegahkwita, whose sanctity at a later d«te
was to throw such a halo around the mission. Appointed to wait
upon the missionaries, the pure girl here first learned to reverence
religion, and from their words derived her first knowledge of it.
Among those who presented themselves to the missionaries was
a Mohawk squaw, who showed great fervor and an earnest desire
for baptism. To try her firmness, she was appointed to call the
Christians to prayer. This office, humiliating in itself to an Iro-
quois of rank, and exposing her, moreover, to mockery and insult,
she fulfilled with humility and charity. When the missionaries
were departing for Tionontoguen, Fremin promised to instruct her
fully on his return, in about a fortnight, as he expected. As that
time passed without his appearing, she followed him ; and as in
the interval she had learnt the prayers and catechism, she implored
baptism again. Father Fremin, not aware of all the facts, hesi-
tated, for he was afraid of baptizing too hastily, and put her off
till his return. Then he learned the particulars of her fervor, and
with joy and consolation made her a child of God. She never
wavered in her faith ; the ardor of her first days but increased. A
series of domestic afflictions desolated her cabin, and stretched her
on a bed of suffering. Full of confidence in God, she rejected the
superstitions that her friends would have had her employ ; nor
was her trust in God disappointed. A few months later saw her
restored to health.
But we are anticipating the course of events. Leaving Gan-
dawague, the missionaries visited another town, where they bap-
tized a few children, and proceeding on, at last reached Tionnon-
toguen, the capital, rebuilt about a quarter of a league from that
which had been burnt. It was now the capital ; and here the
missionaries were solemnly received, with eveiy demonstration of
honor, by the sachems of the tribe. In general assembly of the
six villages of the Mohawks, held on the 14th of September,
Father Fremin arose, and. after reproaching the tribe with their
258 AMERICAN CATHOLIC MISSIONS.
faithlessness and cruelty, entered at length on the advantages ol
peace. Then, planting a pole and attaching a belt of wampum
to its top, he declared that Onontio would hang in a similar
way the first who should violate the treaty, be he Frenchman or
Mohawk.
Provoked and confounded as they were, the humbled Gan-
niegue answered in terms of peace, surrendered all their captives,
and assigned the missionaries a place for a chapel. A cabin was
soon raised on the spot, the Mohawks themselves being the
builders. Here the mission began, and divine service was offered
up, to the joy of the Hurons, so long depiived of the rites of the
Church. Forty of these, in fervor far above the ordinary grade of
Christians, so fervent yet so long forsaken, at once gathered around
the altar. Fremin, skilled in Huron and Onondaga, soon spoke
the dialect of the Mohawks, and Bruyas and Pierron devoted
themselves to its study. Their sermons excited the attention of
the people to such a degree, that heaven and hell were almost the
only subjects of conversation in the cabins on the banks of the
Mohawk ; and Fremin rose to such influence, that when, contrary
to the treaty, the youth were about to put an Ottawa to death,
he, by cries and threats through the streets of the village, com-
pelled the sachems to rescue him from the hands of the infuriate
mob.
His influence did not, however, save him from insult and vio-
lence, especially in the time of their wild debauches, when, mad-
dened by the liquor so plentifully supplied by the neighboring
traders, they forgot all restraint. Then firebrands were flung at
the missionaries' heads, their papers burnt, their chapel con-
stantly entered.
The mission of St. Mary of the Mohawks was, however, estab-
lished. In three months fifty had been baptized — two only of the
Mohawk tribe, and they at the point of death. Fifty more SOOT
followed, and the mission life was regularly organized.
FRENCH MISSIONS. 259
Having thus established one mission, Father Fremin dispatched
his associate Bruyas to Oneida, and Pierron, first to Albany to
renew acquaintance with the Dutch, and conciliate their new
masters, the English,* then back to Quebec to announce the
happy results obtained.
Father Bruyas set out in September with one Boquet, a
Frenchman, as hunter and interpreter, and soon arrived at the
castle of the Oneidas, feeblest but proudest of the cantons. They,
too, welcomed the envoy of the faith, raised a chapel, and came
to listen to his sermons. They were not mere idle hearers ; the}
took heed of what was said, and recounted it to the absent. Thus
a woman related to her dying mother the glorious doctrines she
had heard, the exhortations to a nobler life, and she believed.
Bruyas, summoned to her couch, instructed and soon baptized
her. Shortly after she sank ; and as he raised the crucifix before
her glassy eyes, he asked — " Do you love Him who died for you ?"
" Yes," she exclaimed ; " yes, I love Him, and will never offend
Him." Thus had God rewarded her for a conjugal fidelity which
had made her honored in her tribe.
A Mohawk who fell sick, and was surrounded by medicine-men,
was less easily reached; but the zeal of Bruyas, aided by the
Huron women, triumphed, and the brave died with a prayer for
mercy on his lips. "None, I hope, will die unconverted,", wrote
Bruyas. Fifty-two, principally children, were soon baptized — the
first-fruits of the mission of St. Francis Xavier of the Oneidas.
Onondaga — cradle of the faith — could not be overlooked.
Pierron, after meeting Governor Nicolls in October, reached Que-
bec in Februaiy, and in May the youthful Father Julian Garnicr,
the first Jesuit ordained in Canada, not yet twenty -five, set out
for Oneida, accompanied by Boquet, who had just come in with
thirty of that tribe.f This ne^v missionary was tc pass on to the
* See N. Y. Col. Doo. iii. 162. t Jcnrn. Jes.
260 AMERICAN CATHOLIC MISSIONS.
Onondagas, and report the prospects whL h that canton offered
for rebuilding St Mary's.
Accordingly, after a short stay with Father Bruyas at Oneida,
Gamier set out for Onondaga, where he was received with all cor-
diality by that friendly nation, and with perfect enthusiasm by
Garacontie. They earnestly implored him to fix his residence
among them, but as he declared that he was ordered not to re-
main, unless a chapel was erected, Garacontie at once took it in
hand, and, having seen it accomplished, set out for Quebec with
some French prisoners to bring back an associate for Gamier, and
a missionary for the Cayugas, who had been so cruelly disappointed
the preceding year.
Arriving at Quebec, Garacontie, in a noble speech, thanked the
Governor for his moderation in the last war, and, after reminding
him of his own services to the French, whom he had so often
rescued from a cruel death, he begged two missionaries for the
cantons. Complimenting him on his fidelity, the Governor ac-
ceded to his request, and Fathers Stephen de Carheil and Peter
Milet, selected by the Superior, were committed to his care, and
thus rewarded for his long exertions, he set out for his castle.
Meanwhile Gamier was evangelizing the canton. The Hurons,
still ardent in their faith, needed his ministry. The Onondagas,
whom they or the French had won, needed final instruction an<i
baptism. The news of the presence of Black-gowns at Mohawk
and Oneida had sent a thrill of joy through them all. At the
very moment of his arrival, an Iroquois, converted by his Huron
wife, and fervent in his new faith, was about to start for Oneida,
when the runners announced that a Black-gown was coming.
" Joy, joy, forever !" he exclaimed ; " he will open the gate of
heaven, at which I have been so long knocking."*
While endeavoring to meet all the duties now devolved upon
* Eel. 1667-8, ch. iv.
FRENCH MISSIONS. 261
him in this mission, Gamier was joined in October by Milet and
de Oarheil, and leaving the former to replace him at Onondaga,
proceeded to Cayuga to introduce de Carheil to that tribe. On
arriving at the castle of the Cayugas, on the 6th of November,
they found them devouring, with sacrilegious rites, a Cones-
togue girl, to propitiate their god. Yet they received the mission-
aries kindly, and at once raised a chapel, which Father de Car-
heil dedicated to St. Joseph, patron of the Jesuit missions, and ot
Northern America.*
Just before this, Father Fremin, the pioneer of the new missions,
leaving Pierron on the Mohawk, which he had reached three
days before, set out on the 10th of October for the Seneca qpuntry.
In three weeks he was in the villages of the western tribe. Re-
ceived as an ambassador of Onontio, he built a chapel, and began
his labors by baptizing the children of the Christians there, and
hearing confessions.!
Thus, by the close of 1668, there were missions founded in all
the Iroquois cantons.
Besides this, an incident occurred at the Oneida mission which
led to results of the most striking character in the propagation of
the faith among the Iroquois.
Among the flock of Father Bruyas at Oneida was a Huron, whose
wile, Ganneaktena, by birth an Erie, by adoption an Oneida, had
long been esteemed for her virtue, her modesty, purity, and gentle-
ness. She was one of the first to become a disciple of Bruyas,
whom she aided in his study of the language of the canton. Her
inclination to Christianity was not, however, relished by her family,
and she in consequence met with unceasing persecution from her
relatives. When Boquet set out for Montreal with several Oneidas,
she seized the opportunity, and with her husband proceeded to the
colony, in order to be able to embrace Christianity in peace. Fa-
* Bel. 1667-8, ch. v., and 1668-9, p. 59. t Rel. 1668-9, p. 82.
262 AMERICAN CATHOLIC MISSIONS.
tbcr Raffeix was then at Montreal planning a settlement at La-
prairie : during the winter he instructed her, and in the spring the
party proceeded to Quebec, where she was baptized by the name
of Catharine, and confirmed by the holy Bishop Laval. Full ot
joy and zeal, she now longed to make those who had persecuted
her sharers of her happiness ; and, as she returned, she, to her great
astonishment, found them at Montreal, and desirous of following
her example. With them she again proceeded to Quebec, and,
after their instruction, returned to Laprairie, as Raffeix had urged
her, and founded a new Iroquois village on the banks of the St.
Lawrence — a village Christian in its origin, Christian in the zeal,
sanctity, and purity of so many of its children.*
Such were the fruits of this eventful year, 1667, in which, after
years of trial and endeavor, missions were at last begun in all the
cantons, and a new home opened for the convert whom the pagan
arid the unbeliever harassed for his faith. These missions con-
tinued for several years, the last with its filiations to the present
day ; and as each has in a manner a history of its own, we shall
now proceed to trace their annals, sometimes grouped together, at
others giving each its distinct narrative as materials or the events
seem to require.
* Compare Eel. 1667-8, ch. iii. with the account of Catharine Ganneaktena,
In Chauchetiere's Life of Catharine Tegahkwita (MS.)
CHAPTER XIV.
IROQUOIS MISSION (CONTINUED.)
The Mohawk mission— Pierron and his labors— His paintings — Cards— jivokes th*
•id of the English governor in repressing the liquor-trade— Success at Caaghnawaga —
Father Boniface — The feast of the dead— Triumph of Fremin — Idolatry abolished —
Conversions — Peter Assendase — Fervent women — Notre Dame de Foye — Death ol
Boniface— Conversion of Kryn, the great Mohawk— Emigration to Canada — Catliarinw
Tehgahkwita — Her piety — Departure — Later missionaries — Close of the mission.
FATHER PIERRON returned to Tinniontoguen, the mission site, on
the 7th of October, 1668, and three days after, Father Fiemin,
setting out for Seneca, left him sole missionary. He was not un-
equal to the task ; though but a short time in America, and scarcely
yet a resident at his mission, he had acquired enough of the Mo-
hawk dialect to express himself readily, and, what was more im-
portant, had at once seized the characteristics of the Indian race.
His instructions in the seven Mohawk towns were unremitting, and
not without fruit. A witness of the good done in country missions
by the symbolical pictures of Mr. Le Nobletz, the home-missionary
of Brittany, Father Pierron turned his own skill in painting to ac-
count ; and two pictures, the death-scenes of a Christian and of a
pagan Indian, with their future symbolized, produced the greatest
impression, and effectively aided him.
The present was a season of turmoil on the Mohawk : the Mo-
hegans, more numerous and far more alert, carried the war to the
very palisades of the haughty tribe, whose humiliation by the
French had broken the prestige of awe before which the Algic
tribes had so long cowered. Amid all this din of battle, Pierron
wrestled manfully with the two great enemies of his work, super-
stition and inebriety : the former he so covered with ridicule that
juggleries ceased at his presence : to crush the latter he appealed
264 AMERICAN CATHOLIC MISSIONS.
to the manly Christian sense of the English governor. His lette*
was not without its effect. " I will restrain by severe penalties the
furnishing of any excess to the Indians," writes Lovelace in reply
and, alluding to the request of the sachems and chiefs inclosed by
the missionary, he adds : "I am delighted to see such virtuous
thoughts proceed from heathens to the shame of many Christians;
but this must be attributed to your pious instructions, for, well
versed in a strict discipline, you have shown them the way of mor-
tification, both in precept and practice."* Seven villages were toe
large a field for one missionary : at his call the zealous Father
Boniface joined him.
Of all the Mohawk towns, Gandawague, committed to the care
of Boniface, now took the lead in piety, fervor, and constancy,
amid insult. This village had its chapel, built by the Indian con-
verts, who assembled regularly each Sunday to chant by their
rapid streamlet the law delivered amid the thunders of Sinai ; for
circumstances did not always permit the missionary to offer up the
holy sacrifice among them. The fruit here granted to his labors,
the missionaries in general attributed under God to the death and
blood of Father Jogues. " He shed it," says the Relation, " at the
very place where this new Christian church begins to arise, and
it seems as though we are to see verified in our days the beau-
tiful words of Tertullian : ' The blood of martyrs is the seed of
Christians.' *
The conversions were indeed consoling; one hundred and fifty-
•>ne were baptized, nearly half of them adults, one having been in
his day the great war-chief of the confederacy ; three others, men
venerable for their years and wisdom in the management of affaire.
The women, touched by the beauty of the truths of Christianity,
embraced them with joy, and clung to them with the fidelity of
their sex.f
* Letter of November 16, 1668. f Rel. 1668-9, ch. L
FRENCH MISSIONS. 265
As the Mobegan war went on, the battle-field and the scaffold
gave new theatres to the zeal of Pierron and Boniface. Despite
the wish of the Mohawks to see their captives burn in hell, he in-
structed and baptized them, giving to the wounded both medical
and spiritual aid. Entering a village one day, the missionary to
his joy descried a cross planted in the middle of the broad street
In a transport of joy he knelt to thank the Almighty for this
change in the hearts of the Mohawks, but found, to his regret, that
it had been raised by a me«licine-mau, who had learned, in a dream,
that the cross was the mistress of life. Strange revolutions since
the day of Goupil's death ! Following the Mohawk, however, to
the fishery, the chase, or the field, he at last gained proselytes :
several embraced the faith : one, a brave warrior, was honored
after death with a solemn funeral service, and the corpse, surrounded
by tapers during the requiem, was borne to the grave to the chant
of the Miserere, amid the throng of wondering Indians. Pierron
was a thorough missionary : zealous, capable, active in mind and
body, labor never weighed upon him. He taught catechism twice
a day to old and young : now in one village, now in another, for
he was ever in motion. He undertook a school at Tinniontoguen,
and for a month taught Mohawk boys to read and write ; but at
last, finding himself unable to cope with such varied duties, he sus-
pended it. The chief doctrines of the Church he next drew on
cards, and, by forming games, inculcated them on the minds of all.
A Christian life formed the game of point to point, the cradle to
the grave.
Still his progress was slow. Hawenniio* had not yet over-
thrown Aireskoi and the other ancient deities of the land. A
happy accident accomplished what zeal and devotedness had failed
* The modern Iroquois name for the Great Spirit : it is composed of Niio,
a corruption of the French Dieu, written, at first, Di8, and the native prefix
Hawen. It means the true God, and the present pagan Iroquois undoubtedly
worship him, though with many superstitions. ,
266 AMERICAN CATHOLIC MISSIONS.
to do. Gandawague was the scene of a feast for the dead, and to
this cradle of the tribe repaired not only the Mohawk, but also the
clansmen of Oneida and Onondaga ; and each in cabins apart pre-
pared to take a part in the funeral rites, and games, and banquets.
For respect to the dead the aborigines have ever been remark-
able. The Huron-Iroquois were peculiar in the honors which
they paid to the departed. Unless he died by frost or violence,
the body was at first buried in a circular pit in a sitting posture,
or, more frequently, inclosed in a bark cofen, laid on a platform of
bark raised on posts to protect it from wild beasts. Food was
regularly offered on the grave, or at this aerial tomb ; and when a
certain period had elapsed, generally about ten years, all who had
died in the interval were disinterred and committed to one common
fur-lined grave, with game, and banquet, and solemn rite. This
was the festival of the dead.
At the present one, Father Pierron stood amidst the Mohawk
sachems. When, in the course of the ceremonies, orators began
to relate their theory of the creation, he ridiculed the tale, and,
though ordered to be silent, continued to refute it. Or this he
was driven from the group where he stood, and compelled ..o take
a position among the Onondaga delegation. The ceremonies
lasted five hours ; and as Pierron had thrown out hints of his leav-
ing the canton, they were no sooner closed, than the Mohawk
chief who had treated him so, came to apologize, and beg him not
to leave on that account. The missionary, however, affected to
be greatly hurt at the insult. Driven at last to despair, the chief,
who foresaw no alternative but a rupture with the French, ex-
claimed— " I see what is at the bottom of all this. We are not
Christians ; but if you leave this great affair to me, I promise you
success. Convoke a council ; give a belt to each of the three
families ; speak out your mind, and leave the rest to me."
On the following day, notwithstanding his advanced age, he
went around to the cabin of every sachem, and summoned all the
FRENCH MISSIONS. 267
Oyanders to Pierron s chapel. There the missionary addressed
them, and, declaring his intention to return to Canada, urged
them by h.s belts to renounce Aireskoi, to stop invoking the evil
spifits, and to suppress superstitious dances. A few days after, on
the 25th of March, 1670, while Garacontie and an Onondaga
party were there, they returned to the chapel to make their
answer. Before the proceedings commenced, Garacontie spoke
to support the requests of Pierron, but the great Mohawk chief
said — " This Frenchman has changed our hearts and souls ; his
desires and thoughts are ours ; we listen not to thee, but to him ;"
and then repeated all his address. The politic Garacontie again
rose, and, after complaining of the apparent slight put upon him,
changed his tone, and exclaimed — " I thank you. Take his word,
for he has sacrificed all for you." This conduct of the Onondaga
orator had a great effect, as his authority and reputation were im-
mense.
On the following day another council was held, and the
sachems, after declaring the difficulty of renouncing old customs,
agreed to the demands of the missionary, renounced Aireskoi,
and promised to do all in their power to stop any future invoca-
tion of that false deity, and to suppress the superstitious dances by
all the arguments they could adduce — sole power of the sachems.
The missionary thanked them for their resolve, and at their in-
stance en»arged his chapel. A few days after, the medicine-men
cast into the fire their turtle-shell rattles, with all their other
badges and instruments of office. Their occupation ceased. No
cabin now echoed with their howls around the couch of the sick
and dying ; they were not even summoned. The lascivious dance
ordered by dreams was neglected. The old urged the young to
attend to the instructions. Paganism had fallen. Aireskoi was
disowned, and his name is not even known in our days among the
Iroquois. The next step of the missionaries was to implant Chris-
tian truth and Christian feeling in their hearts.
268 AMERICAN CATHOLIC MISSIONS.
This was the moment of triumph. Henceforward idolatry
ceased amid the Mohawks. A vast field opened to Pierron, and,
hastening to Quebec, he soon returned with Fathers Thierry Be-
schefer and Louis Nicolas, to aid him in cultivating to the har-
vest the whitening field so suddenly presented. Fervor pervaded
all, and converts were made, who never wavered in the faith.
The Catholic Indians of the Mohawk were now known and ridi-
culed by the people of Albany, who had never made an attempt
to introduce Christianity there. The burghers of Albany and
New York even threatened the squaws for displaying their " beads
and popish trumpery" in their villages; but, far from conceal-
ing these marks of their faith, the noble Mohawk women were
ready to die for it. One of them, stung by the taunts of the
whites, went into their meeting-house, and recited aloud the
prayers taught her by the Black-gown chief of the prayer.*
Among these women some experienced persecution from the
pagans also ; and Skawandes, after escaping from the tomahawks
and scalping-knives of the Mohegans, resolved to go to Canada,
and set out with an Oyander, who had been deprived of her rights
for embracing the faith .f
Yet the mission went steadily on, and eighty-four baptisms are
reported for the year 1670, when Pierron was again alone J with
Boniface. Destined, however, soon to yield his mission once more
to Bruyas,§ now made Superior of the mission, Pierron was re-
called to govern the new mission of St. Francis Xavier des Pres,
at Laprairie. A malignant fever desolated the canton in 1672,
arising from excessive debaucheries at the end of the Mohegan war.
It gave abundant employment to the missionaries, and was the oc-
casion of many conversions. Thus only, however, did the faith
make any considerable progress. The impulse given by Fremin
had spent its force, and the Mohawks relapsed into their usual in-
* Eel. 1669-70, p. 111-193. t Rel. 1670-1, ch. iii.
; Eel. 1670-1, ch. iii. p. 46. § Kel. 1671-2, p. 59.
FRENCH MISSIONS. 269
difference.* Yet converts were made ; among others, the almost
octogenarian chief, Assendase, eminent for talent and experience,
sachem of one of the great families, who, after a long and proud
struggle, bent to the cross. All human reasons seemed to induce
him to remain a pagan, and adhere to his superstitions, for he was
a medicine-man, and a haughty dissembler; but when he sub-
mitted, his fervor repaid his patient pastor. Immediately after
his baptism, Peter Assendase declared officially that he would no
longer sit in council on any dream, or such like superstition ; and
he was true to his word. So far, indeed, did his zeal, not merely
for the conversion of his own family, but of his tribe, carry him,
that " we thought," say the missionaries, " that he would have the
glory of being the first Iroquois martyr." An idolatrous relative
one day sprang upon him, and, tearing from his neck his crucifix
and beads, raised his tomahawk to strike him down. " Strike,"
said the hero ; " I shall be too happy to die in such a cause. I
would not regret my life's blood given in testimony of my faith."
He was deemed the soundest statesman in his tribe, and on him
the missionary Bruyas now perhaps relied too much. God soon
withdrew him from this world. After an illness of six months, he
expired in August, 1675, in perfect resignation to the will of
God, " who sets," to use his dying words, " what limit he will to
our days."f
Meanwhile Father Boniface was cultivating the more prosperous
mission of Gandawague, and by his zeal achieving results which
rank him among the greatest of our missionaries. At Ganda-
wague the faith was more constantly embraced than in any other
part of the Mohawk country, and " here," say the missionaries,
" we first saw, properly speaking, a native church, and Christian
generosity displayed. We accordingly style it the first and chief
mission that we have among the Iroquois." Here the neophytes
* Eel. 1672-8, MS. t Kel. 1673-9 ; 1676-7, MS.
270 AMERICAN CATHOLIC MISSIONS.
showed many instances of fervor. Christian women rejected the
hands of heathen chiefs, preferring privation to wealth, where
their faith would be endangered. Another, more fervent than
well-informed, drove from her lodge an unbelieving husband, who
had destroyed her beads ; but learning that she had done wrong,
recalled him, and won him to the faith. A pagan custom had
condemned the unweaned child to be buried with its mother.
These innocents were now saved, and nursed by Christian
women.
Such was the progress of the faith, that in this village alone,
containing about four hundred souls, thirty-three adults were pub-
licly baptized in less than ten months. From 1673, prayers were
publicly said at this mission of St Peter's as regularly as in any
Christian community in Europe. The choirs of men and women,
with the tiny voices of the children, honored the solemnity of
Sunday, and after the sacrifice of the mass, bread was blessed, ac-
cording to the customs of the churches of France. The matron
who presented the bread then gave a little entertainment to the
Christians, and distributed the bread. This " Agape" was opened
and closed by prayer, and in cordiality, purity, and piety recalled
those of the catacombs.
Father Bruyas had received at his mission a miraculous statue
of Notre Dame de Foye from the shrine of Dinan, which so
awakened the zeal and fervor of Agnie, that the town was com-
pletely changed. Whenever it was exposed on the rustic altar, as
it was on the feast of the Immaculate Conception, the crowds that
flocked in never retired without leaving some better disposed.
So, too, at St. Peter's. Father Boniface, at Christmas, exposed
beside the altar an effigy of the infant Jesus, lying in his wretched
manger, and in like manner increased the piety of the Christian,
a§d excited the attention of the Imbeliever.*
• Eel. 1673-9, 1675, 1676, MS.
FRENCH MISSIONS. 271
But amid his triumphs at Caughnawaga* the health of Father
Boniface sank rapidly ; the privations of his missionary life, his
unsparing labors were hurrying him to the grave. In 1674 he was
recalled to Quebec, and in December lay stretched on a bed of
pain, surrounded by his fellow-missionaries, who saw him wasting
away unconscious of his state, for he was constantly delirious. In
order to obtain him a happy death, all with one consent had re-
course to the intercession of Father Brebeuf. Heaven was not deaf
to the voice of prayer, or insensible to the merits of his servant ;
Father Boniface, by what all deemed a miracle, recovered his senses
and expired, in sentiments of the most tender piety, on the 17th of
December, 1674.f
Caughnawaga was thus bereaved of its devoted pastor, but the
zeal and fervor of the Christians were undiminished. New converts
were constantly made, and Bruyas extended to them too his apos-
tolic care. Among those who now embraced the faith was the
wife of Kryn, the great sachem of the tribe, who resided there. On
her conversion, the chieftain's anger knew no bounds, and, forsaking
his lodge, he struck into the wilderness. In his rambling hunt he
reached the St. Lawrence, where the new village was rising at
Laprairie. Entering it, he was struck by the peace and order which
prevailed ; he listened more attentively than he had ever done to
the instructions of Father Fremin. Resolved to examine, he win-
tered there with a pious Christian woman, who taught him and his
companions the prayers, and overcome their doubts. Before spring
he had become a Christian, and an enthusiastic advocate of the
new village. Unaware of the change effected in him, Father Boni-
face was startled one day by his well-known gathering-cry, which
had so often summoned the braves to follow him on the war-path,
for, contrary to custom, Kryn was a brave. To his clansmen he now
* Thus we shall now modernize Gandawague.
t Manuscript attestation of the miracle.
272 AMERICAN CATHOLIC MISSIONS.
related all that had transpired, and he urged all who shared his
ideas to follow him to Laprairie. Many were already Christians,
and conscious of the dangers to which their faith and morals were
exposed amid pagans addicted to vice and superstition, had already
turned a longing eye to Laprairie. Forty at once joined him, a noble
band of pilgrims for religion's sake. Turning to take a last look of
the home of their tribe, the grave of their sires, they knelt, and,
with one prayer for its benighted people, turned with heavy hearts,
upborne by faith alone, to the woodland trail that led to the St.
Lawrence.* On Easter Sunday, 1676, they reached the mission,
amid the celebration of that happy day.f
Alarmed at this desertion, the sachems met at Tinniontoguen, and
summoning Bruyas before them, charged him with depopulating
the canton. His answer was clear. Of the act of the chief he
knew nothing more than they : he had neither counselled nor pro-
jected it. Their own conduct, vice, and superstition, were, he
showed them, the real causes of the decline of the tribe.
Father James de Lamberville had been sent to replace Boniface
at Caughnawaga, and from 1675 labored in this village of predi-
lection^ recurring in his difficulties to Father Jogues, the illustrious
founder of the mission, and seldom recurring in vain.
The departure of many fervent Christians, first with Boniface and
then with the great Mohawk, had indeed greatly reduced the vil-
lage and still more his flock, but consolations were not wanting.
Tegahkwita, daughter of a Christian Algonquin woman, had been
an orphan almost from her birth. A weakness of the eyes, the re-
sult of fever, confined her much to the cabin, and thus shielded her
modesty and purity. When Fremin and his companions were in
her uncle's hut she had waited on them, and learned to love and
respect the Black-gown. She longed to be a Christian, but was too
• Churlev. de la Mission de St. F. X. des Pres,16"4,MS. ; Kel. 1673-9, MS.
t Lettres edifiantes. J Kel. 1675, MS. ; .lei. 1676-7, MS.
FRENCH MISSIONS. 273
bashful to present herself, and her uncle's hostility to the faith pre-
vented any allusion to it in his presence. Soon after Lam bervi lie's
arrival, while most of the village was absent in the field or woods,
the missionary began to visit the cabins to instruct the sick and
such as remained. A wound in her foot had kept Tegahkwita at
home. Joy lighted up her countenance as the missionary entered.
She at once confided to him her desires, the long-treasured wish of
her heart to be a Christian, the opposition of her family, their in-
tention to compel her to marry, to which she was strongly dis-
inclined. Delighted as the missionary was to have discovered
such simplicity, candor, and courage, he was far from hastening her
baptism. The winter was spent in instructing her, and in examining
the character she had borne till then. Her courage amid petty per-
secution exalted her perfection, and after witnessing the departure
of the great Mohawk, whom she longed to follow, she was baptized
on Easter Sunday, 1676, the very day of his arrival at Laprairie.
Faithful to her conscience, when unaided by the gospel light
Catharine Tehgahkwita, as may easily be supposed, now gave her
soul entirely to God. Her devotions, her austerities, her good
works, were at once determined upon and perseveringly practised,
in spite of the obstacles raised by her kindred. Sundays and holi-
days beheld her the sport of their hatred and cruelty : refusing to
work in the fields, she was compelled to fast, for they deprived her
of food. She was pointed at by the children, and called, in derision,
u the Christian." A furious brave once dashed into the cabin to
tomahawk her, but awed by her calm and dignified mien as she
knelt to receive the blow, he slunk back as from a superior being.
This was not enough : calumny now raised its viper-head against
her, and, though Father James was convinced of her innocence, she
Btill had much to suffer. Amid this strife, with no Catholic ex-
ample around her, deprived of all sympathy, she longed to reach
Laprairie de la Madeleine, and even those convents of Ville Marie
and Quebec, of which she had heard. Accordingly, when the great
12*
274 AMERICAN CATHOLIC MISSIONS.
Mohawk returned, in 1677, with the Oneida, Garonhiague, and one
of her own relatives, she escaped, although her uncle, discovering
her flight, pursued her armed for her destruction, and passed within
a few steps of her place of concealment
Deprived thus of the fairest blossom in his mission, Father Lam-
berville continued his labors at Caughnawaga. Bruyas, at Tin
niontoguen, was replaced, in 1679, by Father Francis Vaillant du
Gueslis, who seems to have continued it till the close of 1681, when
a hostile spirit began to evince itself, attributable, in some degree,
to English influence. Most of the Christians, too, had emigrated,
and it was probably deemed better to leave it for a time, as Avar
was about to commence with the western cantons.* Whatever
was the precise time or cause of the withdrawal of the missionaries,
it was final ; for, as we shall see, they never returned, though Fa-
ther Vaillant, at a later period, made an ineffectual effort to reach
his former neophytes.f
* In the census of 1681, Poor's Paris Doc. III. 38, the Jesuits among the
Iroquois are put down at ten, which must have included lay-brothers, yet
shows that the missions were still continued on the original footing. De la
Barre held his council of war in October, 1682.
t Father James Bruyus, apparently of Lyons, one of those most connected
with the last Mohawk mission, arrived at Quebec on the 3d of August, 1666,
and on the 14th of July following set out for the Mohawk. After laboring
among the Mohawks, Oneidas, and Onondagas, he was stationed at SautSt.
Louis. He was Superior of all the missions from 1693 to 1699, was envoy to
Boston in 1700, to Onondaga in 1701 and 17QS- His death was subsequent
to 1708. He was the best philologist of the Mohawk language, and compiled
many valuable works on it and in it. Hennepih journeyed from Quinte" to
the Mohawk to copy his dictionary, and Cotton Mather had a copy of his
Iroquois Catechism in his hands. — Mag. Chrixti. Henn^pMs Discovery. Of
these there still exist in manuscript, " Ratines Agnieres" radical words of the
Mohawk language, a French Mohawk Dictionary, and a Mohawk Catechism ;
the former of which, a precious philological work, has been loaned to me by
the Eev. J. Marcour, the present pastor of Caughnawaga, or Saut St. Louis,
911 the St. Lawrence.
CHAPTER XV.
THE IROQUOIS MISSION (CONTINUED.)
I Tint OinctDA MBBION— Its sterility— Conferences— Conversions— Mtlet sucoe«di
Bruyas— His long npostolate. II. THE ONONDAGA MISSION— Gamier and his labors
— Milet— His skill and succew— Advice of Garaconti6— Overthrow of worship of
Agreskoue— Meeting of Iroquols missionaries at Onondaga— Baptism of Garacontie at
Quebec— His firmness at Onondaga— His efforts for Christianity — A Huron missionary
— Father John de Lamberville succeeds Milet — Garacontie; his sickness, recovery,
visit to Frontenac, fervor, final sickness and death— Bruyas at Onondaga— The Lam-
bervilles. III. THE CAYUOA MISSION— F. Stephen de Carheil— His unavailing Inbors
— Afflictions — Falls sick — Succeeded by Kaffeix — Recovers and returns — Conversion
of Saonichiogwan— Expulsion of de Carheil. IV. THE SENECA MISSION— Labors o«
Fremin — Succeeded by Gamier — The Huron Christians — Peril of the missionaries-
Fathers Eaffeix and Fierron— La Salle, and the effect of his visit— Expulsion of the
missionaries.
•
I. — THE ONEIDA MISSION.
THE Oneida mission, founded by Father Bruyas, never repaid
the toil of the apostolic men employed upon it. This clan was
ever noted for its intractable, ungovernable spirit, evinced even in
the concerns of the league. To the faith they were always opposed.
When Bruyas began his mission, the Mohegans and Conestogues
both pressed the Oneidas so hard that famine desolated the
canton. Still no change was operated in their hearts ; even some
Christians apostatized ; and the missionary, living on dried frogs
and herbs, had no consolation but the baptism of some dying chil-
dren, and the piety of a few old Christians.* During other years
he was in constant peril from the intoxicated braves ; for atone time,
in less than three months sixty casks of rum were consumed in one
village. At such periods he was compelled to retire to a kind of
hermitage by the lake, or even to Onondaga.
* Eel. 1668-9, p. 80.
276 AMERICAN CATHOLIC MISSIONS.
On Christmas day, 1669, he for the first time baptized an adult
in health ; for hitherto only the dying, or the prisoner at the stake;
had received the sacrament. Giving it all the pomp his poveity
permitted, he drew crowds to his chapel, and from morn to night
preached and instructed.* No conversions, however, followed
this commencement ; and, as death gradually thinned the little
band of old Huron Christians, there seemed no hope of eventual
success.f
In 1671 his Superiors, conscious of his worth, appointed him
Superior of the Iroquois missions; and Bruyas, summoning Father
Milet from Onondaga to supply his place, proceeded to the Mo-
hawk. Just before his departure he had, during an idle season in
the year, begun a series of conferences which were well attended,
and produced a result which he had not dared to anticipate. Some
aged chiefs embraced the faith, and such a spirit of inquiry was
excited that Milet found a better field than he had at first been led
to expect On the day of his arrival he baptized a dying woman,
and soon after formed a regular congregation, where the Lord's
day was sanctified by the celebration of Mass, while from the choirs
rose the alternate chants of the Huron and Oneida Christians. The
missionary himself became so popular, that he too, like Pierron on
the Mohawk, persuaded the sachems to forbid all invocation of
Agreskoue, and was himself invited to open their assemblies by
a prayer to the Maker of all things. J
The sodality of the Holy Family, founded in Canada by Chau-
monot, had everywhere produced great good. Milet established
it at Oneida, and was consoled by the effect it procured. The
women especially became more fervent, and gained others to the
faith. Sensible of the danger attending union with unbelievers,
Christian maidens and widows rejected the best marriages in
the village sooner than peril their faith, preferring the helpless
• Kol. 1669-70, p. 193. t Rel. 1670-1, ch, iL ; Rel. 1672-3, MS.
FRENCH MISSIONS. 277
and degraded state of lone women to the plenty of a chieftain's
lodge.*
In 1675, he converted Soenrese, a chief whose manly courage
in defence of the faith, and zealous opposition to debauchery and
vice, did much to raise the character of the Christians.f Borne
up by occasional consolations like these, Milet continued his mis-
sion till the prospect of a war became too certain to make a fur-
ther stay prudent. He was then recalled, after an apostolate in
the canton of nearly fourteen years, and reached the camp of De
la Barre in July, 1684. With his departure closed the Oneida
mission, half restored, indeed, for a time, by his long captivity, of
which we shall soon speak.
II. — THE ONONDAGA MISSION.
TL<s Onondaga mission had always been regarded as the most
promising of all, and the attention of all friends of the mission
turned naturally to it. The influence of Garacontie seemed to
insure the triumph of the gospel. Gamier began his labors under
happy auspices, but soon found that the hopes were too sanguine.
The knowledge of the faith implanted by the missionaries of Ga-
nentaa had almost died away in the hearts and minds of the
Onondagas. Dreams ruled the land. The Hurons alone were to
be relied upon ; and the first care of Gafnier was to revive their
fervor, and baptize the captive and prisoner, whom he found
means to instruct. Milet came at last to his relief; and possess-
ing great facility for languages, soon acquired the Onondaga suffi-
ciently to catechize.J In the following year, Milet was left alone,
Gamier having proceeded to the Seneca country to aid Fremin in
that populous tribe. Milet, to whom the Onondagas gave the
name Teharonhiagannra, " The one who looks up to heaven," un-
* Eel. 1672-3, MS.
t Etat present, 1695, MS. ; Bel. 1676, MS. J Eel. 1668-9, p. 87.
278 AMERICAN CATHOLIC MISSIONS.
derstood the Indian character well. Like a chief, he, by his criei
through the street, gathered the old and young to his lodge, and
there, by symbolic presents, belts of wampum, and other devices,
announced the faith. On the approach of Christmas, he gave in-
structions on the Creation, the Trinity, the Incarnation, birth and
mission of Christ, and denounced the worship of Agreskoue, and
of dreams. These denunciations first produced their effect. Hence-
forward he opened their councils with prayer.
Garacontie, anxious for the conversion of the tribe, advised
Milet to instruct the old, and not give all his time to the young.
Delighted at the opportunity, Milet offered to begin the next Sun-
day, and Garacontie invited all to a feast. The cabin was adorned
with all the skill the time permitted. A fine wampum belt hung
in the middle of the wall, with a map of the world on one side,
and a picture of St. Louis on the other. Below the belt, on a
table covered with a crimson cloth, was a Bible, and upon it a
crucifix, with emblems of superstition below.
When the guests had assembled, Garacontie addressed them,
explaining the object of the feast. Then Milet himself declared
the greatness of the one true God, adored by both king and pea-
sant, the Creator of all, the Master of life and death, and, with
every argument, inculcated the necessity of serving him. The
sachems listened with pleasure, and regularly convened to hear
him, so that by Christinas he was obliged to increase his chapel,
and borrowing the bell of the old mission at Ganentaa, rang it foi
the sachems and braves, while the children, answering a smallei
one, sang as they ran along — " There is but one God, the mastei
of life." " In heaven are all good things, and endless happiness .
in hell, fire and eternal torments."
When insulted, Milet, by assuming a high tone, was soon re-
spected, and the medicine-men quailed before him, for his wit was
keen. His presence was a sure stop to their incantations. Some-
times they excluded him, but he appealed to the sachems, and
9
FKENCH MISSIONS. 279
•
they were condemned. In that council, Garacontie, to appease
him, reminded him that Agreskoue was no longer mentioned, and
all promised to prevent improper dances, or public honor tc
dreams. An effort was indeed made in favor of the old customs ;
but Milet at last prevailed, though he could not suppress the On-
nonhouaroia, a sort of carnival, productive of great disorder.*
In August, 1669, the Superior of the Iroquois missions sum-
moned all the Fathers to meet at Onondaga ; and Fremin from
Gandachiragou, Gamier from Gandougarae (both Seneca towns),
Bruyas from Oneida, Pierron from the Mohawk, and de Carheil
from Cayuga, all joined Milet at Onondaga. After a short time
spent in prayer, and the solace afforded by each other's company,
after so long a banishment from civilized life, they drew up a uni-
form plan for their missions, and, aided by each other's lights and
suggestions, after six days' deliberation, returned to their solitary
posts to resume their toil amid the motley population of the Iro-
quois towns, peopled by fragments of conquered tribes, often out-
numbering in the mass the native Iroquois.
The Hurons, who throughout formed a large body, were the
great consolation of the missionaries. Here one would meet an
old Christian like Francis Tehoronhiongo, who, baptized iu his
own land by the martyred Brebeuf, afterwards a host of Father
Le Moyne, had never, for twenty-seven years, missed his prayers,
and, though without a spiritual guide during most of that long
captivity, had brought up his family in the practice of piety.f
Here a Huron woman converts her Iroquois husband, and inspires
him with such a desire for baptism, that he sets out for Montreal,
and meeting a missionary, bursts into a chant of joy and triumph.
» Eel. 1669-70, p. 207.
t.This excellent man subsequently removed to the Sulpitian mission, at
the Mountain of Montreal, and died there at an advanced age. He was
buried in one of the towers of the fort still or quite recently standing, at
What is called the Priests' Farm.
280 AMERICAN CATHOLIC MISSIONS.
While the missionaries thus pursued their quiet way, otheit
reaped at Quebec the fruit of their toil. A murder committed bj
some French miscreants on an Iroquois chief, and collisions be-
tween the cantons and the Ottawas, led to an assembly of chiefs
at that city. Garacontie set out with the deputies of all the
western cantons, except the Senecas, who were really the offend-
ing party.
After a long and important conference, the Governor restored
peace, and ordered the prisoners taken by the Senecas to be re-
stored. In the course of the treaty, Garacontie inveighed in no
measured terms against the manner in which the Ottawas treated
their missionaries, whose zeal and devotedness he eulogized in the
highest terms. He then declared his love for Christianity, his
long examination of it in theory and practice, and at last, turning
to the Bishop, solicited baptism. Sudden as this declaration was,
it was not unexpected. His long attention to the instructions
of the missionaries, his well-known purity of life, his zeal for
the conversion of his countrymen, — all induced the prelate to
comply.
The ceremony was performed with great solemnity in the
Cathedral of Quebec, before an assemblage such as the French
settlements alone could show. In that pile, all feudal in its archi-
tecture, amid the descendants of the crusaders, men of noble line-
age in the olden world, amid Hurons from Montmorency, Tionon-
tates from Mackinaw, Mohegans from the Hudson, Algonquins
from the St. Lawrence, Chippeways from Lake Superior, and Iro-
quois from every tribe along the Mohawk and Genesee, stood
Garacontie to receive baptism at the hands of Laval, as the chief-
tain Clovis did centuries before at the hands of Remy. With
calm attention, he followed the rite. Clear and distinct were his
responses as to the doctrines he would embrace, positive to stern-
ness itself his declaration of adherence to Christianity. Then,,
amid the thunder of the cannon of Fort St. Louis, with the Gover
FRENCH MISSIONS. 281
nor standing by as his sponsor, the waters of baptism flowed on
his head, and the greatest Iroquois of the epoch, the virtual head
of the league, was now the Christian Daniel Garacontie.*
Ere long he was in his native Onondaga, already the head of
the Christian party, now himself a Christian. Accustomed here-
tofore to preside at various ceremonies and rites peculiar to the
tribes, and of a superstitious or doubtful character, he announced
lijs resolution to take no part in them. The saturnalia in Feb-
ruary, in honor of Tharonhiawagon, were disregarded by him, and
when the subject of the Onnonhouaroia was taken up in the coun-
cil, he rose and said : " You know my sentiments on this point. I
have but to tell you, once and for all, I am a Christian." With
these words, he left the cabin, and the council broke up without
any action on the subjectf
This conduct produced a great change, for his influence was
great, recognized even by the English governors of New York,
who asked his mediation to effect a peace between the Mohawks
and Mohegans. At Onondaga, several who had held out against
their convictions from pride or other human motives, now came
forward ; and Garacontie was soon able, by the conversion of his
wife, to render his cabin entirely Christian.^
On returning from a council at Quebec and in one at Albany,
Garacontie nobly professed his resolve to live up to the doctrines
which he had embraced. In a dangerous illness which surprised
him soon after his return, he rejected all the superstitions of the
medicine-meu, and when, without his knowledge, one superstitious
rite was performed in his cabin, he no sooner knew of it than he
became inconsolable. "Alas!" said he, "what will Teharonhia-
gannra (Milet) say of me ? He will think me a hypocrite ; but I
* Rel. 1669-70, ch. ii.
t This circumstance seems to show that he was really a saihem, and not
merely an orator, as Lafltau avers.
; Kei. iero-1, p. 55.
282 AMERICAN CATHOLIC MISSIONS.
have too much heart, and have promised God too solemnly evei
to relapse."
On every occasion where an opportunity offered, he raised hia
voice for the faith, as later he did at Montreal, before an assembly
of five hundred deputies of different tribes, assembled to treat with
de Courcelle, and at which he was present as Iroquois deputy to
the Ottawas.*
On his return, he was accompanied by a zealous Tionontate. ^
deputy there. Louis Taondechoren had for twenty years been
" Dogique," or chief of the prayer, in the Huron mission at Que-
bec. In an apostolic spirit, he now proceeded to the Iroquois can-
tons to exhort the tribes to embrace the Christian religion. His
excursion was not unfruitful. He and his companions were joy-
fully welcomed as valuable auxiliaries by Father John de Lamber-
ville at Onondaga. Their days were spent in instructions to such
as could come, but in the evening they gathered all around them.
Extending their labors to Oneida and the Mohawk, they met with
equal success. " They have changed the face of my little church,"
writes Bruyas, from the Mohawk. " A man like the fervent Hin-
nonskwen would be worth two missionaries like me." John de
Lamberville was now at Onondaga, a companion, then successor
to Milet, enjoying the labors of the latter, who had given the mis-
sion a regular form, and freed the Christians from all intoxication
and debauchery ; these being, in fact, matters of public penance.
Of extending the faith by the conversion of the rest of the tribe, de
'Lamberville wrote despondingly. "To convert the upper Iro-
quois," says he, " we should have to undertake to reduce them by
two arms — one of gold and the other of steel : I mean, gain them
by presents, and subdue them by fear of arms. The missionaries
have neither the charms of the one nor the strength of the other."
Garacontie was their stay. After his baptism, he never com-
« Bel. 1671-2.
FRENCH MISSIONS. 283
mitted a wilful fault, and, in spite of the clamors of a faithful DUI
scolding wife, showed in the woods of America a character worthy
of the primitive Church, by the wondrous union of magnanimous
virtues, and those " little virtues" which give peace and confidence
to all around.
His religion drew upon him taunts and even menaces from the
dissolute youth ; but his acknowledged superiority as the clearest
head and best statesman in the cantons, still made him revered
by all the leading men. In 1672, he was prostrated by a danger-
ous malady, and the anxious sachems gathered around his couch
to hear his dying counsels, his political testament. Milet and do
Lamberville, who, like most of the missionaries, possessed some
medical knowledge, frequently called into requisition, succeeded
by their care in restoring him to health, and he soon after set out
with other deputies to meet Frontenac at Cataracouy, where that
governor, wishing their consent to erect a fort, had summoned
them, in July, 1673.
Two hundred in fact came, and Frontenac, attended by Fenelon
and D'Uife, urged them to embrace the faith. " Children !" ex-
claimed the French governor, " children of the Onondagas, Mo-
hawks, Oneidas, Cayugas, and Senecas ! I cannot give you any
advice more important or more profitable to you than to exhort
you to become Christians, and to adore the same God as we. He
is the sovereign Lord of heaven and earth, the absolute master of
your lives and properties, who hath created you, who preserves
you, who furnishes you with food and drink, who can send death
among you in a moment, inasmuch as he is almighty, and acts as
he willeth, not like men who require time, but in an instant, and
at a word. In fine, he can render you happy or miserable, as he
pleases. This God is called Jesus, and the Bhick-gowns here,
who are his ministers and interpreters, will teach you to know
him, whenever you are so disposed. I leave them among you
and in your villages only to teach you. I therefore desire that
284 AMERICAN CATHOLIC MISSIONS.
you respect them, and prevent any of your braves daring or pre-
suming to injure them in the slightest degree ; for I shall consider
the injuries done them as personal, and punish them as such.
Sachems ! give herein an example to your children, as your judg-
ment must be sounder than theirs, or, at least, if you be not dis-
posed to become Christians, do not prevent them becoming so,
and learning the prayer of that great God, which the Black-gowns
will teach them, and his commandments."
By the aid of Garacontie, Father de Lamberville converted
another chief of rank, long convinced, but too addicted to dreams
and superstitions to obtain the favor of baptism. Sickness at last
showed him the inefficacy of the arts of the medicine-men. He
became a sincere believer, and gave up all his treasured okis or
charms. More consoling to the missionary, however, was the
death of a poor blind woman, mangled and mutilated by an ine-
briate, and abandoned by all. Nursed and tended by the mission-
ary, she made her time of suffering a canticle of hope, and expired
bathed in the sweetest joy.*
Soon after, Garacontie again opposed the superstitions and
dances, and, as before, did much to check them. His piety was
undiminished. Though his cabin was half a league from the
chapel, he attended mass regularly, with his wife, and caught a
severe cold while going to the midnight mass on Christmas-day,
in the year 1675.f It soon proved serious, and he prepared for
death. On that festival he had, as if foreseeing his speedy release
from his labors, taken up a picture of our Lord, at the feast which
he gave in honor of the day, and covering it with kisses, ex-
claimed : " Behold the true Master of our lives ! Our dreams do
not give us long life. Jesus, born of a virgin ! thou art peerless
in beauty ! Grant that we may sit near thee in heaven. Chris-
tians, remember what we promised him in baptism."
« Eel. 1672-3, MS. t Eel. 1676.
FRENCH MISSIONS. 286
As his pulmonary disease declared itself by the blood he raised,
he went to the missionary, exclaimed " I am dead !" and made
what he intended as a last general confession, with every mark of
sincere piety. Anxious to save so valuable a life, the missionary
lavished every care upon him ; but the health of the sachem of
Onondaga had been broken by constant labors and fatigues, for
he had been employed on every embassy of note from the Onon-
dagas for many years, and figured constantly at Albany, New
York, Cataracouy, and Quebec, — the zealous friend of the French,
the ardent and impetuous child of the Catholic Church.
When he found his death near at hand, he gave his last coun
sels to his family, and ordering his death-banquet to be prepared,
invited to it the sachems and chiefs of Onondaga. In his address,
he exhorted them to live in peace with the French, and to turn
their arms against the distanAOntwagannha ; to become Chris-
tians, and to banish liquor from the canton. Then, turning to the
missionary, he said : " Write to' the Governor that he loses the
best servant he had in the cantons of the Iroquois ; and I pray my
Lord Bishop, who baptized me, and all the missionaries, to pray
that my stay in purgatory may not be long."
After this, he gave the missionary directions for his burial, and
then prepared for his last passage. His agony was brief, and, as
it came on, he exclaimed — " Onne ouage che ca" — Behold, I die !
Then all fell on their knees, and amid their prayers he expired.
Contrary to custom, he was, as he had requested, buried in a
coffin, in an ordinary grave, and this was surmounted by a lofty
cross, that all might see from afar, and remember that Daniel Gar-
acontie was a Christian. No clothes, no bow, no hatchet was
buried in his grave : it was like that of a white man.
Thus closed the career of one of the most remarkable men in
"">dian annals, — eminent as a Christian statesman, a friend of his
1-j.oe, and an ardent laborer in the cause of their civilization. A
ti ue friend of peace, lie more than once saved Canada from a deso-
286 AMERICAN CATHOLIC MISSIONS.
lating war. To induce his countrymen to follow his ideas, he em-
braced many European habits, and, though advanced in years,
began to learn to read and write, and actually made considerable
progress. Friendly to the French from the first, and attracted bj
the beauty of Christianity, whose inherent truth he felt, Garacontie
long kept aloof, and betrayed no sign of conversion, either because
he deemed himself not sufficiently aware of the obligations im-
posed by baptism, or because he distrusted his own strength ; but
when once he had received the character of a Christian, he never
swerved, and his fidelity won even the admiration of the colonists
of New York, although, on one occasion, his zeal, provoked by
the taunts then, as now, often launched by the ignorant and
silly at the faith of the majority of Christians, led him to enter
the meeting-house at Albany, and kneel down to say his beads.
When commanded to leave by the clergyman, he poignantly re-
joined— •»' What ! will you not let inen pray in this house of God ?
You cannot be Christians ; you do not love the prayer."*
His death was heard of with grief by the missionaries and the
entire French colony ; and even the English deplored the loss of a
great and good man, though not an adherent of their cause.
Soon after the death of Garacontie, Father Bruyas, the Supe-
rior, obliged to leave the Mohawk, replaced Father John de Lam-
berville at Onondaga,f about 1679; but his stay was short, for
Father John soon returned, and was joined by his brother James
from the Mohawk, and they were together when the political hori-
zon darkened, and the policy of Dongan drove them, last of the
missionaries, from the land of the Iroquois.
* Eel. 167&-9. t Bel. 1673-9, MS.
TRENCH MISSIONS. 287
III. — THE CAYUGA MISSIOX.
The mission among the Cayugas was, as we have seen, founded
by Father Stephen de Carheil, who accompanied Milet to Onon-
daga in 1668, and thence proceeded to Cayuga. Father Rene
Meuard had begun a mission there in the time of St. Mary's of
Ganentaa, but scarce a trace of his labors remained, except in a
few Christians,* and the good-will and friendly disposition of Saon-
chiogwan. During the present period, the history of the mission
is a history of the almost fruitless labors of de Carheil ; for though
he spoke the Cayuga with elegance and ease, possessed the
greatest missionary talent, and was regarded by French and
Indians as a saint and a genius, he never made more than a small
number of conveits.f Arriving at Cayuga on the 6th of Novem-
ber, 1668, he raised a chapel ©n the 9th, and dedicated it to St.
Joseph. With a knowledge of the Huron, which all could under-
stand, he began his instructions, and, though at first scarce re-
garded, by his courage in acting as sentinel in times of danger,
and accompanying them when attacked by the Conestogues, he
won their esteem. Reducing the .Cayuga language to roots or
radical words, he soon began to use that dialect, and drew up his
formula of baptism in it.
Three villages — Goiogouen, Kiohero, and Onnontare — were the
objects of his care. In all he found Hurons, some of them Chris-
tians, eager to profit by his ministry, others inveterate pagans.
One of these latter had a daughter at the point of death. In vain
de Carheil sought to baptize her. The father sternly refused :
" You speak as Echon did in our country. He killed men by
water, and you too wish to do the same." Expelled from the
cabin at the coming of the medicine-men, he burst into tears, and
when the child died he was inconsolable. "All that night," he
O '
* Bel. 1669-70, ch. ix. t Charlev. ii. 185.
288 AMERICAN CATHOLIC MISSIONS.
writes, " my heart was full of bitterness. I could not sleep, haviag
constantly before me the loss of that soul, which I loved, and
would have saved, but which was now lost. Then, better than
ever, I realized the affliction of the heart of Jesus, who loved all
men, and wished to save them, yet knew the prodigious multitude
of those who should be lost." So inveterate, indeed, was this
hatred of Christianity, that the father who had thus lost the soul
of his child, attributed its death to Carheil, and sought his life.
With other superstitions he was more successful. These he
ridiculed, and often rendered so absurd, that the sick were ashamed
to use them. His plan was not to argue, but to seem to acquiesce,
and begin a ridiculous prayer to the pretended god.
Gradually his church began to increase in numbers, though
slowly,* and sachems, warriors, women, and children attended his
catechism classes, and disputed for his little prizes.]- Baptisms of
adults, some obtained only after great exertion and trials, began to
reward and console him.J Just then he was attacked by illness,
and was compelled to return to Canada in 1671. Father Peter
Raffeix was sent to replace him, while de Carheil, after finding
human skill unavailing, made a pilgrimage to the still celebrated
shrine of St. Anne's, and obtained a deliverance from the nervous
disorder which afflicted him. On this he returned to his mission,
and Raffeix proceeded to the Seneca country. De Carheil found
prejudice still deep-rooted in the public mind, and calumnies of
every kind spread against the faith. Some consoling conversions,
however, among others, that of a young chief, gladdened his
heart ; but, unfortunately, murder and license rendered them few
indeed. The tribe, as a tribe, never seem to have had any char-
acter for firmness or decision. His mission, it is true, gave the
greatest number of infant baptisms, the mothers readily presenting
their children when sick, so that here, and we may say every-
• Bel. l«68-9, p. 59. f Eel. 1639-70, p. 264. J Kel. 1670-1, p. 64.
FRENCH MISSIONS. 289
where, the number of baptisms is no criterion of the success of the
mission.*
His only stay was the chieftain Saonchiogwan, who, though in-
ferior in many respects to Garacontie, seconded all his efforts.
Like the hero of Onondaga, he was convinced of the truth of
Christianity, which he had learned from Menard and Chaumonot,
as now from de Carheil, for all had been his guests. He was
crafty, politic, and shrewd, and though he had solicited baptism,
it was deferred by the cautious missionary. In the spring of 16 Yl,
a Seneca embassy was sent to Quebec to restore some Pottawata-
mies, whom the braves of the western canton had surprised in
violation of the peace. This embassy was headed by Saonchiog-
wan, who, after concluding the negotiation, solicited baptism from
the Bishop. Instructed and examined by Chaumonot, he was
found sufficiently grounded, and baptized by the name of Louis,
the Intendant, Talon, being his godfather. Immediately after a
solemn feast was given in his name to the Indians in the neighbor-
hood of Quebec.f
The Cayuga mission continued in this way for several years, un-
marked by any striking event ; the obstinate and haughty spirit of
the pe^p]e continuing the same as ever till about 1684, when de
Carheil was plundered of every thing by a chief named Hor-
chouasse, and driven from the canton by two others.J
* Eel. 1671-2 ; 1672-8, MS. ; 1675, MS. ; 2673-9, MS. f Eel. 1670-1, ch. i.
J Father Stephen de Carheil arrived at Quebec on the 6th of August,
1666, &:id wns immediately placed with the Hurons, who gave him the name
of Aondechete. After his expulsion from Cayuga, as above related, he was
sent to the Ottawa mission, and, as we shall see, labored there for many
years. " He had sacrificed the greatest talents in the hopes of bedewing
Canada with his blood — He labored there indefatigably for more than sixty
years — French and Indians regarded him as a saint and a genius of the
highest order." As a philologist, he was remarkable. He spoke Huron
and Cayuga with the greatest elegance, and he composed valuable works in
and upon both, some of which are still extant. Eeturning to Quebec, he
died there, in July, 1726, at a very advanced age.
13
290 AMERICAN CATHOLIC MISSIONS.
IV. — THE SENECA MISSION.
The Seneca mission lay in the most populous of the cantons, and
offered the greatest hopes of success.* One town, Gandougarae, was
composed of Hurons, Neutrals, and Onnontiogas, the former being all
the survivors of the missions of St Michael at the town of Scano-
naenrat, and St. John the Baptist, at the town of Kontarea in
Huronia. During the mission of St. Mary's of Ganentaa, Father
Chaumonot visited them, and revived their feelings of faith. When
the new missions were well begun, Father Fremin left the Mohawk,
and on the first of November, 1668, was received at Sonnontouan
as an ambassador. He came, however, as a missionary, and, build-
ing a chapel, sodn began his ministry among the Hurons. His
labors, as envoy of Onontio, were, however, needed : attack and
reprisal had taken place between the Senecas and Ottawas, and all
Fremin's exertions were needed to prevent Seneca war-parties from
taking the field. Fortunately, Father Allouez soon after arrived
with some prisoners taken by the Ottawas, whom he restored, and
thus appeased their anger,f and a final arrangement was made by
the French governor at the council which witnessed the conversion
of Garacontie. In the summer of 1669, Fremin, as Superior of the
Iroquois missions, called the meeting at Onondaga, of which we
have spoken, and, finding his own labors too great, summoned
Gamier to his assistance, and assigned him the town of Ganda-
* Having given specimens of other Iroquois dialects, we add that of the
Senecas from Morgan's version of the New Testament, Matt. vi. 9: "Gwah-
nih gaoyah gehshoh chihdyoh Dayesaahsaonyook henisahsanandogahdih.
10. Idweh niis ne saiwahgeh ne dwanohdo osha gwen ni yuh : Neh kuh nils
heni di sanigoohdaah nehhuh niyawah neyo anjahgeh naeh henidyuhdouh
ne gaoyahgeh. 11. Dagyoh naga wanishadeh nahdewanishage nogwaahg\vuh.
12. Neh, kuh, neh dondagwai wahsagwus nogwai wanehakshah naeh niih
hede jakhiwahsagwahseh nokhiwanehagih. 13. Sanoh kuh nehhuh hasg-
waan hadyogwah nigodaguh ; nehgws sho dagwayahdohnook hayahdadch •
naahnigoetgah."
t Kel. 1^63-9, p. 82.
1
FRENCH MISSIONS. 291
Jriragou, where that missionary built a chapel in September, while
Frerain himself remained at Gandougarae. In both places mass
was said daily, and the Huron catechists, now supported by the
presence of a missionary, continued with new zeal the labors which
had hitherto kept the faith alive. James Atondo and Francis
Thoronhiongo were especially eminent in the band of old Huron
Christians. The pagans soon received the attention of the mis-
sionaries, who here, as elsewhere, took every means to instruct the
prisoners brought in to die. Conestogues were frequently burnt,
and always instructed and baptized, and Fremin found one who
had received some instructions in Catholic doctrine, probably from
the Maryland Fathers.* Gamier had meanwhile neariy perished,
having been attacked by an inebriate at Gandagaro ; but he win-
tered at his mission of Gandachiragou, which contained only three
or four Christians, studying the language, compiling a dictionary,
and performing such missionary duties as he could.f
The next year Fremin was recalled to the St. Lawrence, and
Gamier was left alone to cope with the labors of the mission, Bruyas
succeeding as Superior of all the Iroquois missions. New diffi-
culties crowded around Gamier ; the village of Gandougarae, or
St. Michael's, was burnt, and in the conflagration the missionary
lost his chapel and all that it contained ; but the zeal of the
Christians repaired all : prayers were now said publicly morning
and evening in all the towns ; the Christians sternly refused all
participation in superstitious rites ; and many, whom pride had kept
from professing Christianity, began to yield.J Soon after the
sachems of Gandachiragou publicly declared their wish to pray to
God, and Gamier conceived hopes of effecting a great change ; but
* These Conestogues, commonly called by the French Gandastogues, or,
ehorter, Andastes, were, in all probability, the Susquehannaa; and might
thus have been objects of the care of the Jesuits of Maryland.
t Rel. 1669-70, p. 283.
J Rel. 1670-1, ch. vi. p. 70.
292 AMERICAN CATHOLIC MISSIONS.
the horizon was suddenly darkened by rumors of a French inva-
sion, and the slanders raised against the faith by a Cayuga brave.
No longer an object of esteem, Gamier was suspected, even by the
chief in whose cabin he dwelt, and the death of the chieftain's
niece, who then lay sick, or any clearer rumor of war, would have
led to the massacre of the Black-gown, whose assiduity in prayer^
at this crisis, heightened suspicion. 9
The faithful Hurons of St. Michael and St. John were his con-
solation ; though longing to rejoin their countrymen at Notre Dame
de Foye near Quebec, they bore their exile with submission to the
will of God, and sought comfort in his service ; Gamier was not,
however, doomed to remain longer alone.
Father Raffeix, leaving Lake Tiohero and the banks of the Ochou-
guen (Oswego), reached the Seneca mission of the Conception in
July, and began his labors there, not borne up by any ignorant en-
thusiasm, but well aware of the forbidding toil which awaited him.
"To expect that a whole tribe will convert at once," he says}-" or
to hope to make Christians by the hundred or thousand, is to de-
ceive one's self. .Canada is not a land of flowers ; to find one you
must walk far, through thorny paths."
A third town, St. James, contained several Christians, who
anxiously begged for a missionary, and Father John Pierron, whom
we have already seen among the Mohawks, was sent to it, and the
Seneca canton was thus possessed of three missionaries. By their
ingenious zeal, piety soon flourished in these towns, and the mission
was scarce inferior to the reductions founded on the banks of the
St Lawrence. Conversions went slowly on, contested at every step
by the medicine-men, who so won on the minds of the people,
now emboldened by their triumphs over the Conestogues, that the
missionaries were often actually in danger. Gamier was accused
of sorcery, and as accusation and condemnation were nearly
synonymous, they determined to tomahawk him. The executioner
was named and paid, but God averted the blow. Rafleix sought to
FRENCH MISSIONS. 293
•
ead a dying girl to truth, but such was the hatred then prevailing
against the missionaries that she sprang from her sick couch and
tore his face with her nails till he streamed with blood. He did
•
not, however, despair ; continuing his visits, his kind and gentle
manner disabused her. She listened, was convinced, and, to his con-
solation, died piously, uttering a prayer to Jesus, the giver of life.
The French occupation of Niagara under La Salle in 1678, and
the hdstility of that commander, evinced by his forcing Father
Gamier to leave a council, must have also contributed to weaken
the influence of the missionaries, and excite distrust of the French.*
As their position seemed thus more precarious than ever, they used
greater caution in baptizing, lest any should afterwards live to be
brought up pagans.f
Such was the state of this mission when the Relations close in
1679.J Idolatry was generally discountenanced throughout the
cantons, now fully instructed in the mysteries of faith, but not
courageous enough to embrace them. The life of the missionaries
for some years had been perilous indeed ; they were often treated
with personal violence, and had even been frequently doomed to
death in public or private councils ; yet they had built and main-
tained their chapels, and worked on patiently in hope, gradually
* Honnepin ; La Salle.
t Eel. 1671-2; 1672-3, MS.; 1675, MS.; 1876, MS.; 1873-9, § 8, MS.
J The Relations furnish the following statistics of the Iroquoia mission,
which will hardly suit those who accuse the missionaries of baptizing bj
wholesale :
Years.
1668-9
Mohawks.
151
Oneidas.
Onondagas.
30
Cayugas.
28
Senecas.
60
Total.
269
1669-70
53
40
37
120
250
1670-1
84
62
110
818
1671-2
60
30
89
80
41
200
1672-3
72
84
80
55
70
261
1675
80
72
21
100
273
1676-7
850
1677-8 . .
800
8 years 2221
294 ^ AMERICAN CATHOLIC MISSIONS.
gaining all not corrupted by debauchery and intoxication ; and
baptizing the dying children whom they could reach.
Now a new obstacle was to arise ; England and France were to
dispute the valleys of the Mohawk and Oswego, and, though
both then governed by Catholic sovereigns and their colonies by
Catholic governors, the missions were sacrificed. Of this period
•we shall now speak generally, after giving a sketch of the Reduc-
tion of Laprairie and the Mission of the Mountain of Montreal.*
* As this was the close of Fremin's labors in New York, we give such a
Bketeh of the missionary as we are able. The time of his arrival in Canada
is unknown. Sent to Onondaga in 1656, he remained till the close of the
first mission, in March, 1658 ; was then for a couple of years at Miscou ; next
at Three Rivers and Cape de la Madeleine. After being appointed to the
projected Caynga mission, in 1666, he was the next year sent to the Mohawk,
•where he remained till 1671. He was placed at Laprairie by the advice of
de Courcelle, and made several voyages to France in its behalf. He is said
to have been again in the Iroquois missions ; and, after many years of toil,
he died on the 2d of July, 1691, at Quebec.
Father Julian Gamier, the last Seneca missionary, was born at Connerai,
in the diocese of Mans, about 1643, and was a brother of the celebrated Bene-
dictine Gamier. He came to Canada, while still a scholastic, in October,
1662, and, after teaching some years, completed his studies, and was ordained
in April, 1666. After passing with success his final examination in 1668, he
was sent to the Iroquois missions, and labored at Oneida, Onondaga, and
Seneca. He probably returned as late as 1702, and was still alive in 1722.
He was apparently employed also on the Algonquin missions. Lafitau, who
derived from him much of the matter of his work, speaks highly of his zeal
and austerity. Of the de Lambervilles, Milet, and le Vaillant, who figure in
the later mission, little is known beyond their labors in the cantons.
Father Peter Raffeix, the founder of Laprairie, arrived in ill health in 1663 ;
was chaplain in the expedition against the Mohawks in 1665; appointed to
go to Cayuga in 1666. In the following year he was at Isle Percee, and, after
founding Laprairie, labored among the Cayugas and Senecas till 1630. He
W:is at Quebec in 1703, broken down with years and toil.
CHAPTER XVI.
IROQUOIS MISSION (CONTINUED.)
THE REDUCTIONS IN CAN AD A. 1. LOBETTK — Iroquois there — La Precieusa— SogaressA
— Ignatius Tocachin. II. ST. FRANCIS XAVIEB des pres and du Sank or Caugh»
nawaga— Its origin— Founded by Father Raffeix— Catharine (Janneaktena— Garon-
hiagu6 or Hot Cinders— Kryn, the Great Mohawk— Life at the mission— Fervor of th«
Neophytes— Mode of Instruction — Visit of Bishop Laval — Removal from Laprairie to
Sault St Louis or Caughnawaga — Catharine Tehgahkwita — Her eminent holiness—
Her life and death — Reputation for miracles. III. QOTNTK BAT AWD THE MOUN-
TAIN OF MONTREAL— Sulpitian missions at Quints Bay— Resigned to Recollects — Da
Belmont founds the mission of Notre Dame des Neiges — His zeal — Margaret Bour-
geoys and her Indian school — Success of this mission — Mary Barbara Attontinon and
Mary Theresa Gannensagwas, Indian sisters of the Congregation.
I. LORETTE.
THE Huron mission of Lorette had been the first resort of the
Christian Iroquois, who resolved to become pilgrims of the faith.
The Oyander won by Fremin, and the woman tomahawked by the
Mohegans, who so long resisted his exhortations, both emigrated to
Lorette, which they illustrated by their piety ; and the former gave
birth to Ignatius Tocachin, a child whose early development, apti-
tude for learning, and rare childish piety, are the theme of several
early narratives. Such hopes were indeed excited that it was ex-
pected that he would one day say in reality the Mass, which it was
his only amusement to imitate, showing even then that incipient
vocation so often remarked in servants of God. But the Almighty
called him to himself, and his truly Christian mother, who had
sacrificed the honors of her birth on the banks of the Mohawk to
the Giver of life, now bowed without a murmur to this new sac-
rifice. Here Catharine Ganneaktena, the foundress of Laprairie,
was baptized. Here long lived, eminent for her piety, zeal, and
Christian virtue, Mary Tsawente, whom the French honored with
the surname of " the Precious." She enjoyed in life and death the
296 AMERICAN CATHOLIC MISSIONS.
reputation of a saint, and was indeed a model of self-devotedness
and charity. Her husband, James Sogaresse, was a worthy imi-
tator of Garonhiague, and, like him, frequently visited the cantons
to announce Christianity to his pagan countrymen.*
When, however, the distinct Iroquois missions were well organ-
ized, the number at Lorette decreased, and it became exclusively
Huron.
IL — MISSION OF ST. FRANCIS XAVIER DES PRES.
Opposite Montreal lay a fine open tract extending for several
miles, which early obtained the name of Laprairie : it was, at first,
allotted to de la Ferte, Abbe de la Madeleine, a member of the
Society of a hundred, who for a time controlled the destinies of
Canada. Deeply interested in the success of the missions, he sub-
sequently bestowed this tract on the Jesuit Fathers, in whose name
it still stands, though actually seized by the British government.
The position was too exposed to be soon settled, and it was not
till towards 1669 that the missionaries resolved to begin a resi-
dence there as a resort for the missionaries on the upper lakes, and
in the Iroquois cantons, to which they might retire for their annual
retreats, or in case of sickness. When, however, Father Raffeix
proceeded to the spot to begin the village, a new idea presented
itself. The faith was now advancing in the Iroquois cantons ; but
the missionaries saw with deep affliction that the Indian convert,
whose instruction and conversion had cost so many an anxious hour,
was often lost by the bad example and corrupting influence of his
pagan countrymen, already depraved by connection with the whites,
and maddened by the liquor supplied by the New York traders.
Often, too, the converts were subjected tc? a constant persecution
from their own kindred. No sooner, then, weie the missions
founded, than many saw that if they wished to fulfil their bap-
* Eel. 1673-9, MS.
I
FRENCH MISSIONS. 297
tismal vows, and enjoy the gospel in peace, they must go forth, like
Abraham, from their idolatrous kindred, and seek a new home,
where, freed from such example, religion and virtue might aloue
possess their hearts.
At the moment, Lorette, the Huron colony near Quebec, seemed
the surest refuge, as there, under the zealous and holy Chaumonot,
piety and order flourished. Hither, accordingly, the first pilgrims
repaired ; but, as they passed at Laprairie the little chapel raised
by Raffeix, that missionary conceived the project of forming around
it a Christian reduction to rival Lorette or Sillery. The governor,
seeing the political advantage of the step, eagerly encouraged it,
and induced the realization of his plan on a more extended scale.
Catharine Ganneaktena, the hostess of Bruyas at Oneida, where
she, an Erie girl, had been adopted, was instructed by Father Raf-
feix during a winter at Montreal, and requested by him to begin
the new colony. Joined by most of her family, she, on their con-
version and baptism, came to Laprairie from Lorette and founded
the first Iroquois reduction, which assumed the name of St. Francis
Xavier des pres, probably at the close of 1669, for none had settled
there in the middle of that year, the chapel being visited only by
the wandering hunter.
Catharine was well worthy of the honor of founding so celebrated
a reduction. Amid the seductions of an Indian village, her life had
been blameless before marriage, and after her union with the
Christian Francis Tonsahoten, she overcame, by her mild and win-
ning ways, his fierce and intractable temper, acquiring such an
ascendency over him that her whisper was his law, yet using it
always for his good. No sooner did she know the faith than she
embraced it ; but, as we have seen, retired from the persecution of
her family to Canada. Her cabin at Laprairie was ever hospitably
open to French and Indian, the latter being immediately objects
tif her zealous care ; for sh\) became at once a catechist.
Others soon gathered around her, won by her arguments or her
13*
298 AMERICAN CATHOLIC MISSIONS.
virtues ; and the little colony received constant accessions from
Lorette, or the missions in the cantons. In 1670 it contained
eighteen or twenty families — in all, sixty souls \ and having thus
attained considerable size and importance, a government was or-
ganized, and two chiefs elected — one for prayer and one for gov-
ernment.* When Raffeix was sent to Cayuga, in 1671, Fremin
was recalled, at the request of de Courcelle, who deemed him best
fitted to insure the success of the new village. That missionary,
after witnessing with joy the good already done, hastened to
France to obtain such aid as would enable him to carry out the
plan. During his absence, Father Peter Cholenek was stationed
there, and he describes in glowing colors the faith and fervor of
the little colony at his arrival. Although within sight of their
lodges stood a tavern, where constant scenes of riot met their eyes,
not a drop of liquor entered their cabins. Yet fifty, at least, had
been notorious inebriates.f
At first the emigration was chiefly from Oneida. Among the
most illustrious who came was Ogeratarihen or Garonhiague,
known to the French by the name of La cendre chaude or La poudre
chaude. Beside the stake of Brebeuf he had stood a mocker of
the Christian's hope ; now, in the designs of God, he was des-
tined to be himself an apostle of the faith. Quarrelling with
another Oneida sachem, he withdrew towards the French, and
soon after hearing of his brother's death, resolved never to return.
In his rambles he stopped at Laprairie, and there his wife, soon
won to the faith, lost no time in bringing to it a husband whose
fidelity to her had never wavered.
Not long after his baptism he was elected the fourth chief, for
the number was now increased, and, though the youngest, became
really the head chief of the mission, a rank which he was too
diffident to seek. A declartxl enemy of fire-water, he began his
• Eel. 1670-1, p. 89. t Bel. ] 671-2.
FRENCH MISSIONS. 299
efforts by ingeniously oversetting a kettle of liquor at an Oneida
encampment near Montreal. In the village his eloquence and
fervor produced such effects, that he was made a catechist; and
when some pious pictures were placed in his hands, representing
various mysteries, he explained them so lucidly and eloquently,
that the heathen were converted, and the tepid Christians roused
to exertions for a better life.
He drew many of his old adherents from Oneida, but the Mo-
hawk sent more. Father Boniface, during his mission, saw a
party of forty families depart for Laprairie with the great Mo-
hawk,* as we have already mentioned. That chieftain, called
Kryn by the English, was a worthy assistant of Garonhiague, and
as distinguished, after his wonderful conversion, for his zeal and
piety as he had previously been for his opposition to Christianity.
Both he and Garonhiague frequently visited their own cantons to
announce the faith, and invite all who wished eternal happiness
to follow them to Laprairie; and many followed them indeed.!
Kryn led a large party from Gandawague in 1674, and again, ap-
parently, in 1676 ; and in the following year Garonhiague enabled
Catharine Tehgahkwita to escape from the same place to Laprairie,
henceforth to be hallowed by her virtues, and be honored by her
wonder-working tomb.
From the continual wars of the Iroquois, these new settlers,
although all from the cantons of that league, were in many cases
Iroquois only by adoption. In 1674, the village contained repre-
sentatives noi only of the five Iroquois tribes, and their kindred
Hurons, Tionontates, Attiwandaronks, Eries, Conestogues, but also
Abnakis, Montagnais, Mohegans, Nipissings, Sokokis, Mascoutens,
and members of several other less known Algonquin tribes. As
we have seen, they began by electing a chief, and adopting a form
• Eel. 1672-3.
t Etat present, 1674, MS. ; Kip's Jes. Miss. 93 ; Ctolepek's letter • D« U
I'otherie, ii.
300 AMERICAN CATHOLIC MISSIONS.
of government like that of the cantons. The number of the chiefs
was soon after increased to five, and has remained so till the
present time. The first step was to pass laws excluding all who
would not forswear the idolatrous observance of dreams, changing
of wives, and drunkenness.
This mission now rivalled that of Paraguay. Its annals display
the same regularity and innocence of life, the same fervor in the
practices of religion, virtue carried to heroic acts, and a spirit of
mortification and penance worthy of the primitive Church.
The missionaries began their instruction in religion at once ;
they did not seek to teach the Indians to read and write, as an in-
dispensable prelude to Christianity. That they left for times
when greater peace would render it feasible, when long self-con-
trol had made the children less averse to the task. The utter
failure of their Huron seminary at Quebec, as well as of all the
attempts made by others at the instance of the French court,
showed that to wait till the Indians were a reading people, would
be to postpone their conversion forever ; and, in fact, we see Elliott's
Indian Bible outlive the pagan tribes for whom it was prepared.
The mode of instruction adopted by the missionaries was that
of sermons, and instructions after the nature of conferences, in
which objections to doctrine are raised by one of the audience,
and answered by the catechist. Symbolical pictures were em-
ployed with great advantage in all the missions ; those which the
celebrated le Nobletz, the holy missionary of the Bas Bretons, had
used with such success in impressing on an ignorant peasantry the
truths of faith, were found no less efficacious here.
These instructions were not always given by the missionaries;
the chiefs and elders of the tribe themselves, well instructed in all
the points of Christian doctrine necessary for salvation, became in
turn catechists, and with a set of pictures as their library, ex-
plained the mysteries of faith, the Incarnation, Redemption, the
Last Judgment, the pain« of hell, the joys of heaven. Several of
FRENCH MISSIONS. 301
the early chiefs were eminent as dogiquos or catechibts, but Ga-
ronhiague was unrivalled among them.
These instructions made the people thoroughly acquainted with
all that is necessary for salvation, with the commandments and
precepts of religion. All did not come to the mission well dis-
posed, but all yielded to the fervor of the converts. Many, de-
spaired of in their native cantons, became here models of virtue ;
while others, rising #bove the path of the precepts, sought to em-
brace the counsels also, especially after the wonderful Catharine
Tehgahkwita had set them so glorious an example in her extraor-
dinary life.
The day of the Christian Iroquois began with the morning
prayer, which each recited in his cabin at an early hour. At five
all repaired to the chapel to visit the Savior there enshrined, and
pay him their morning adoration. If a mass was said at that
hour, they heard it, and returned to their cabins. This visit was
one of their own choice, but so well established by custom, that a
fervent woman and her daughters punished, by a severe penance,
their omission of it, from having over-slept themselves one morning.
The village mass was said at sunrise. This all heard with great
piety, chanting hymns and various devotional acts, intoned by
their dogique or catechist, and sung by alternate choirs of men
and women.
After the service, they wound their way to the cabins or fields,
and the children now filled the chapel, and, after mass, were cate-
chized and otherwise instructed ; for a school for the boys was co-
eval with the mission.*
Meanwhile the busy labors of the field engaged them all. The
lands of the poor and sick were tilled by their wealthier neigh-
bors, and often was a fervent neophyte seen to resign, in a peni-
* Mem. de M. du Chesneau, Nov. 13, 1681. De la Potherie, iii. remarks
that the Indians did not care to have their children taught to read and write,
muting being better, as it enabled them to live.
302 AMERICAN CATHOLIC MISSIONS.
tential spirit, his new-made clearings, or give them to a recent
comer, and begin his toil anew, for there the fervor of faith tri-
umphed over Indian aversion to labor.
If they had occasion during the day to enter the village, they
always took the chapel-path, and loosing their rosary from the
neck, offered the Virgin Mother the homage of their prayers, and
bowed 'in adoration before her Son in the Sacrament
Devotion to the Blessed Virgin characterised these converts ; all
wore their beads visibly, generally around the neck : the more
fervent, like Martin Skandegorhaksen, made them a chaplet, bound
around their brows. This young man, whose piety is commemo-
rated in the annals of the mission, was a nephew of the great Mo-
hawk, and one of his earliest followers. After a life of great piety
and purity he died on Christmas-day, 1675, as his uncle was bear-
ing him from the distant hunting-ground to the mission. Even
in their visits to Albany to sell their peltries or goods, they bore
their beads conspicuously, for all its exciting the displeasure of the
burghers there. One woman, taunted with adoring a creature,
replied : " What ! would you have me believe that the Mother ot
Jesus deserves no honor ?" clearly distinguishing what they con-
founded.
When the declining sun called the Indians of the mission to
repose, they all assembled once more in the chapel for prayer, and
then returned to their cabins.
Such were their daily habits, the eve of Sunday beheld the con-
fessional crowded with penitents, declaring their slightest faults
with the greatest compunction. Sunday, sanctified by repose, gave
more time to God. Besides the High Mass on that and festal days,
fullei instructions were given to young and old ; books written for
their profit were read and explained, and at a later date the as-
sembly of the pious confraternity of the Holy Family filled the hours
of the afternoon.
TH; festivals of the Church, with their processions and hallowed
FRENCH MISSIONS. 303
rites, had replaced the Onnonhouaroia and other idolatrous festivi-
ties ; yet two national festivals were retained, blessed and sanctified
by religion. These were the planting festival, when the seed was
blessed for sowing, and the harvest festival, when the first-fruits
were brought in and laid upon the altar.
During the hunting-season each party had its chief who directed
their devotional exercises, and superintended all ; so that not even
then did their fervor slacken.*
The success of this mission astonished all, and the Bishop of
Quebec, Monseigneur Laval, resolved to visit it in pervu, and ar-
rived before Laprairie on the 25th of May, 1675. No sooner was
the canoe of the venerable prelate discerned from the village than
Father Dablon's shot out to meet him ; and the Hurons of the
village descended to a temporary dock to harangue him. After
the address, he landed and advanced through rustic bowers to the
church, escorted on the right by Father Fremin and the Indians,
on the left by Father Cholenek and the French, who alternately
filled the air with sacred chants. Twice the procession halted,
and at each station a new address was delivered to the prelate, thus
successively greeted by a Huron, an Oneida, and an Onondaga, and
last of all by the dogique Paul, the ablest speaker of the village.
Entering the church, he gave the Benediction of the Blessed Sacra-
ment, and then in the missionaries' cabin received the visits of his
forest children.
The next day he solemnly baptized fourteen adults and seven
children, and for the first time administered there the Sacrament of
Confirmation ; a hundred Hurons and Iroquois receiving strength
to become strong and perfect Christians.f
This visit extended to several days, excited admiration in the
* Chauchetiere, Life of Catharine Tehgahkwita, MS.; St. Valicr, Etat
present; De la Tour, Vie de Mgr. Laval.
t Manuscript account of visit; Bel. 1678-9, ch. vii. MS.; Etat present,
. «75, MS.
804 AMERICAN CATHOLIC MISSIONS.
Bishop, fervor in the Indians, and gave new courage to their labo-
rious pastors.
At this time the mission numbered about two hundred, and
already finding the low lands of Laprairie unsuited to their cultiva-
tion, they resolved to emigrate, and, in 1676, removed to the little
stream called Portage River, where cabins were soon thrown up,
and a temporary chapel raised, near the spot now marked by the
cross of Catharine Tehgahkwita. Lying within sight of the rapids
of the St. Lawrence, which Canadians call Sault St. Louis, the mis-
sion now changed its name of St. Francois Xavier des pres to that
of St. Franpois Xavier du Sault. The Indians themselves called it
Caughnawaga or the Rapids ; and the English, who soon learned
to dread them, adopted the name for the mission and the tribe.*
Here a substantial stone church, sixty feet long, was begun, and,
when completed in the spring of 16*78, was one of the finest in that
part of Canada.f
Before its completion, and while Fremin was absent in Europe,
Catharine Tehgahkwita arrived, and, forming a close friendship
with a few pious women, aspired to the highest sanctity. Her
hours were spent in labor or in prayer, and in both she seemed
never to lose sight of God. Deaf to all offers of marriage, she lived
by the work of her hands, a hazardous experiment for an Indian,
but from her skill and industry successful in her case. What
leisure her labor permitted she spent in the chapel, edifying all by
her modesty, recollected ness, and voluntary poverty.
Her first desire, formed as she sat beneath the village cross with
Theresa Teguaiagenta, gazing upon the rapid river which hurried
by them, was to lead, with some others, a life like that of the nuns
at Quebec ; but this being impracticable, she resolved to avoid all
* The Etat present of 1675 heads a chapter, " De la mission de St. Frarn-ois
Xavier a Laprairie de la Magdeleine ; the Eolation of 1676, St. Frac^ois Xaviel
da Saut."
f St. Valier, Etat de 1'Eglise ; Cholenek, Lettr«.
FRENCH MISSIONS. 305
the vanity of her countrywomen, and observe the utmost modesty
in dress and life. For poor as the Indians were, they had their
belles, whose toilet was as anxiously cared for as in any polished
country. A manuscript of the time describes the Indian maiden,
with her well-oiled and neatly-parted hair, descending in a long
plait behind, while a fine chemise was met at the. waist by a neat
and well-trimmed petticoat reaching to the knee ; below this was
th 3 ^.ch leggin, and then the well-fitted moccasin, the glory of an
Iroquois belle. The neck was loaded with beads, while the crimson
blanket enveloped the whole form.*
All the finery of dress Catharine renounced ; the ordinary blue
blanket, now universally worn by the women, served her use ; her
other garments were plain. In summer and winter alike her face
was muffled, so that no brave of the village had ever looked her in
the face but one, who rudely put aside her blanket to see her blush
with shame. But it was not enough to renounce pleasure. A
virgin, she kept the vow of chastity, and resolved to assume the
painful austerities of a penitential life to liken hereelf to her Re-
deemer. " Who will teach me," she would exclaim, " what is most
agreeable to God, that I may do it ?" * Two days in every week
she fasted, while scourging and chains were in constant use, the
former even to the effusion of blood. These austerities were indeed
moderated by her directors ; but as they were evidently prompted
by the spirit of God, those which the missionaries were forced to
concede to her fervor, rank her among the most austere.
After one winter spent in the woods, her desire of attending all
the offices of the Church made her renounce the advantages of the
* Mr. Faillon, Vie de la Soeur Bourgeoys, i. 291, falls into the strange error
of supposing that the women were perfectly naked, with no covering but the
blanket. All writers, from the time of Champlain, represent the Huron-
Iroquois women as wearing a petticoat of beaver-skin, and later of cloth, with
leggins and moccasins, besides the blanket. Sagard gives their id^as of
modesty with curious detail.
306 AMERICAN CATHOLIC MISSIONS.
hunting season, and remain in the village, where she supported
herself by sewing and the manufacture of various articles of wood
and bark, which she made with great ingenuity.
The servants of God are ever tried by persecution. Pure as
was the life of Catharine Tehgahkwita, she did not escape the
breath of calumny, under which she long suffered in silence, un
able to dispel the suspicions against her. Her self-imposed pains
did not equal this sorest trial of her life. Her pilgrimage was,
however, drawing to a close. Towards the end of 1679 her
health failed ; a long march on the ice led to a malady which
proved fatal. During the winter she was often unable even to
drag herself to the chapel. As spring came on, the out-door oc-
cupations of the rest left her sole occupant of the cabin, where the
missionary, to console her, would frequently assemble the children
to instruct them in their religion and such branches as the more
settled state of the village now enabled him to undertake.
As Holy Week came on, she sank rapidly, and it was found
impossible to convey her on a bark litter to the chapel, according
to custom, for the last sacraments. For the first time the Viati-
cum and Extreme Unctiom were administered in a cabin. The
novel sight and the general esteem for Catharine drew all around
the priest, as, accompanied by the acolytes, he bore the sacred
host to her dying couch. She received the body of her Lord
with the most tender devotion, but intimated to the missionary
that he need not then anoint her, as her death would not take
place till a moment which she named.
Till that moment her lowly couch was surrounded by the old
and young, learning in her death the deep lesson of life. Life
ebbed slowly away, and on Wednesday afternoon, about three
o'clock, she uttered her last words, the names of Jesus and Mary ;
then a slight shudder ran through her frame, and she fell into her
ag°ny- Conscious to the last, about half an hour after she
breathed her last so calmly, so peacefully, that she seemed
FRENCH MISSIONS. 307
She was buried beside the church, and her grave became im-
mediately the resort of those who wished to interest in their behalt
a faithful servant of God. It became a pilgrimage where the pre-
late and the viceroy came alike to kneel and pay homage to ex-
alted virtue, as they invoked on themselves and their charge the
blessing of Heaven. This devotion was not unrewarded i miracur
Ions cures attested that it was pleasing to Heaven, while they en-
kindled anew the devotion to this holiest of the children of the
American forests.*
The mission especially was renewed by so holy a death. Her
example and her life served, in a series of paintings, to rouse the
lukewarm and confirm the fervent in their struggles against the
world and self.f
A few years after this memorable epoch in the annals of the
mission, the valley of the St. Lawrence was visited by one of the
most terrific hurricanes ever known in the country. The new
stone church of the mission was levelled by it to the ground.
This was in August, 1683, three years after the death of Cath-
arine, to whose prayers was attributed the preservation of the
three missionaries who were in the chapel at the time. The
rains came crashing around them, the bell even fell at the feet of
one, yet two escaped with slight bruises, and the other entirely
unhurt.J
A fervent chief immediately offered a new cabin for a place of
worship, and as they soon went still further up the river, and
settled for a time in the woods, the former chapel was never re-
* See attestations of two cures in Father Cholenek's Letter, in the Lettres
Edifiantes (Kip'6 Jesuit Missions, p. 115); also a manuscript by M. Remy,
Cure of Lachine, at first warmly opposed to the devotion entertained for
Catharine, afterwards an earnest propagator of it.
t Her life was first written and her portrait drawn by Father Chauche-
tiere, a missionary there at the time. These were evidently used by Futhei
Cholenek in preparing his letter and portrait for the Lettres Edif antes.
Chauchetiere's manuscript is still extant, and we give the portrait.
I St. Valier, Etat, &c.
308 AMERICAN CATHOLIC MISSIONS.
built, and at this day not the slightest trace of it or of the \illage
is to be seen. The cross of Catharine alone serves to remind us
that it was the abode of the Catholic pilgrims from New York.
The loss of the church and the subsequent migrations entailed
another misfortune. Eager to rear up maidens to imitate the
piety, zeal, and fervor of Catharine, the sisterhood of Margaret
Bourgeoys had, soon after the death of the holy maiden of the
Mohawk, begun a school for girls beside the Portage River ; but
when the village moved to the woods, and, unsettled in location,
became so in manners, the sisters, unable to labor with any suc-
cess, withdrew for a time,* and subsequent events long retarded
their -return.
The memory of Catharine was, however, in itself, a constant
lesson and model to the young. The devotion to her, checked
by some as imprudent, from the feet that the Holy See had not
spoken in the matter, contributed in no slight degree to the main-
tenance of religion and fervor, not only among the Catholic Iro-
quois, but also among the French settlers of Canada. The devo-
tion subsists to our day, and at this moment we learn that a
movement has been set on foot in order to solicit the necessary
permission to introduce the cause of her beatification, and that of
the celebrated martyrs of Canada.
II. — THE MISSION OF QuiNifc BAY AND THE MOUNTAIN OF
MONTREAL.
The Sulpitians, who were founded by Mr. Olier, the projector of
the Society of Montreal, acquired finally the seignory of the island,
and, individually and as a body, were deeply interested in the In-
dian missions. One of their number had given means to found
the mission at Quinte Bay, among the half-tribe of Cayugaa
* Faillon ; Vie de M. Bourgeoya, i. 288.
FRENCH MISSIONS. 309
where Messrs Fenelon and Trouve began, in 1668, the first Sul-
pitian mission among the Iroquois.* Messrs. d'Urfe, de Cice, and
others succeeded them, and for ten years stmggled in vain, and
they concluded that only by a " reduction" could real good be
done. The success of the Laprairie mission confirmed this. Ac-
cordingly, when some Iroquois and others, in 1676, asked leave to
settle on the Island of Montreal, their offer was accepted, and a
place assigned them where the country-house of the Sulpitians
now stands. Some of the Indians of Caughnawaga, probably dis-
liking their new station, also came over, and the mission of the
Mountain was begun.f Colbert, the sagacious minister, approved
the plan and the idea of opening schools for the instruction of
boys and girls. Accordingly, the Sulpitians closed their Quinte
mission, and, resigning it to the Recollects, turned all their atten-
tion to the new reduction.}; A village of bark cabins was soon
* De la Poth. iii. 216 ; Eel. 1667-8, ch. v. ; Faillon, Vie de M. Bourgeoys,
i. 274 ; Le Clercq, Etubl. de la Foi.
The Abbe" Fenelon here mentioned has been confounded by some late
writers with the Archbishop of Catnbray; but the great Fenelon was too
young to be a priest at the time when the other was in C'anada.
t See Faillon, Vie de la Sceur Bourgeoys, i. 275, note, where he refutes the
errors of Montgolfier and Noiseux, who carry the mission back to a very
early date. See Belmont, Histoire du Canada (Quebec Hist. Coll. p. 13),
who gives 1677 as its foundation.
J Of this Quinte mission, we have given the brief notices which our au-
thorities enable us. Of its subsequent history we know little. The first
Recollect missionaries sent were the famous Father Louis Hennepin and
Father Luke Buisset. The former visited the cantons in New York, copied
Bruyas' dictionary, and returned to Fort Frontenac. His missionary career
was, however, short. He soon after set out with La Salle on his voyage of
discovery. Father Luke, a man of piety and erudition, twice wintered with
the Indians, and labored zealously for their conversion, as Le Clercq assures
us (vol. ii. p. 114; Hennepin, New Discov. p. 19-277). He was succeeded,
apparently about 1(581, by Father Francis Wasson, of whom Le Clerc-.i
speaks in terms of eulogy, and who remained as chaplain of the fort and
missionary of the Iroquois for six years (Le Clercq, Relation de Gaspesic,
565). His labors in the latter capacity could not, however, have been great,
for when Denonville required an interpreter at the place, he was compelled
to substitute Father Milet as chaplain, a step whic , would have been ua
310 AMERICAN CATHOLIC MISSIONS.
raised, ranged in regular order, and a chapel built at the expense ol
the fervent Francis de Belmont, then a deacon. One hundred and
sixty Indians, half of whom were Christians, had now assembled
there. The boys' school was begun in 1679, and in the following
year was directed by Mr. de Belmont ; while Margaret Bourgeoys,
foundress of the Congregation Sisters, sent two of her community
to begin a school for girls. Under srtch auspices, the mission
could not but prosper. The want of European females to train up
the girls had been felt at Sillery and Lorette. The disciples ol
Margaret Bourgeoys, in all the fervor of the beginning of their
institute, infused a new spirit into the Iroquois women. The
sisters, besides their day-school, brought up, by the help of a pen-
sion from the king, in their own cabin, a few of the most promis-
ing girls, who were, in the sequel, of the greatest assistance to them.
The boys, of whom Mr. de Belmont had twenty-three from the
very first, learned to read, write, and chant, as well as various
trades ; the girls to read, write, sew, knit ; and the government,
which took a deep interest in the mission, sent out women to teach
them to spin, knit, and embroider. The girls also adopted the Euro-
pean dress completely, but this was apparently only for a short time.
Among the earliest fruits of the care of Sister Bourgeoys was an
Onondaga girl, Attontinon, who took in baptism the name of Maiy
Barbara. She was one of the earliest converts of the mission ; and
after displaying great fervor, was, after repeated requests, received
into the community in 1679, making the promises, by which
alone the sisters were then bound. So great a change had been
made in her Indian character, that she lived for twelve years as a
sister, eminent for her regular observance of the rules and all the
little virtues of a community-life.*
necessary had Father Wasson spoken the Cayuga dialect. It may, there-
fore, be concluded that the mission was virtually abandoned in 1687.
* She died 29th November, 1691, and was buried in the vaults of the pariah
ehurch.
FRENCH MISSIONS. 311
When the mission was established, several came from different
cantons in New York. The aged Francis Tehoronhiongo and his
wife left the Seneca towns, in 1677, with a son and grandchild, to
spend his remaining days at the Mountain, having become free by
the death of the heads of the cabin in which he had so long been
a slave.* At the Mountain he was received with joy ; already
known by the annual relations of the Jesuits for his fervent piety,
he justified his reputation by his conduct at the mission, by his
labors for the poor and afflicted, and, when he finally became blind,
by his unremitting prayer and union with God.
His granddaughtei, Gannensagwas (she takes the arm), was
placed with the sisters, and, after being baptized by the name of
Mary Theresa, soon surpassed all her companions, especially by her
modesty. After spending several years in that school of virtue, she
asked to become a sister, and having shown a decided disinclina-
tion for marriage, was received, and made school-mistress — a post
which she filled to the age of twenty-seven. She was ever emi-
nent for modesty, silence, and a spirit of mortification, which her
prudent directors had constantly to control.f
Such was the state of this mission at the time of the border
troubles. It was poor, but fervent ; the zealous missionaries and
self-devoting sisters lived, like their flock, in wretched cabins, sub-
jected to many hardships, for even the royal aid had not enabled
them to obtain what could be called comfort.
* Fnillon, Vie de la Soeur Bourgeoys, gives some details as to a son and
grandson of Francis, in which he taxes F. Fremin, Rel. 1669-70, of bad
memory and error. Yet his own account makes a boy of certainly less than
twelve take his father prisoner in battle, i. 297. Francis lost his wife in 1678
(V«iger, Petit Registre, in 4°, p. 36) ; but Mr. Faillon seems not to have known
the fact.
t Faillon, Vie ^ la Soeur Boursjeoys, ubi supra.
CHAPTER XVII.
THE IROQUOIS MISSION (CONTINUED.)
n and his project — English Jesuits — Endeavor to r<»cnll the CaughnawagM — Th«
Bn:*sionaries generally retire — The de Lambervilles — The elder left alone in New
York — Treachery of Denonville — Danger of the missionary — Magnanimity of the
Onondagas — De Lamberville retires — Close of the mission — Retrospect — Denonville'e
campaign — The Catholic Iroquois in the field — Death of Garonhiagne — Movements
of the missionaries — Capture of Father Milet— Lachine and Schenectady— Tehoron-
hiongo — Death of Kryn, the great Mohawk— Attack on the Mountain— The decline
of piety in the Indians while at Montreal — Stephen te Ganonakoa and his heroic
death — Oureliouaro — Paul — Frances Gonanhatenha, her torture, fidelity, and death —
Milet and his captivity — Conversion of his owner— Her baptism— Restoration of Milet
— Death of Oureouhare — Conflagration of the mission at the Mountain — Zeal and
generosity of de Belmont — Mary Theresa Gannensagwas — Mission at the Sault au
Kecollet begun — That at the Mountain closed— Sault St. Louis — English mission to the
Mohawks— Bellamont— His falsehoods and bigotry— French missionaries again in
New York in spite of penal laws — Bruyas at Onondaga — The last mission and its close
— Treatment of Father Macenil — Tegannissoren — Captives at Onondaga — The Nairn
family— Mission of the Sault au Secollet transferred to the Lake of the Two Moun-
tains.
THE STRUGGLE OF ENGLAND AND FRANCE FOR THE IROQUOIS.
THE English colony of New York had now passed under the
sway of Colonel Dongan, one of the most enterprising and active
governors that ever controlled the destinies of any of the English
provinces. His short but vigorous administration showed that he
was not only thoroughly acquainted with the interests of England,
but able to carry them out A Catholic, who had served in the
French armies, he was biased neither by his religion nor his former
services in the duties of the station now devolved upon him.
Claiming for England all the country south of the great lakes,
he it was who made them a boundary. His first step was to extend
the power of New York over the five Iroquois cantons, and bind
those war-like tribes to the English interest His next, to recall the
Caughnawagas to their ancient home by promises of a new location
FRENCH MISSIONS. 313
on the plains of Saratoga, where a church should be built for them,
and an English Jesuit stationed as their missionary. In this plan he
found his efforts thwarted by the missionaries, whoj French by birth
and attachment, looked with suspicion on the growing English in-
fluence in the cantons as fatal to the missions which had cost so
much toil, and who relied little on Dongan's fair words, and subse-
quent promise to replace them by English members of their society.
Several circumstances tended to favor his plans ; the murder ol
a Seneca chief at Mackinaw, an attack by the Iroquois on a French
post in Illinois, the seizure of a flotilla, all prepared for a renewal
of the war between the cantons and Canada. Amid these troubles
the cantons became no longer safe for the French missionaries ;
Seneca breathed only war, and Fremin and Pierron retired, fol-
lowed in 1683 by Father Gamier, who thus left the Senecas un-
attended. Among the Cayugas, de Carheil was plundered and
maltreated by Horchouasse, and, in 1684, driven from the canton
by Oreouate and Sarennoa, the two head chiefs of the tribe.*
Meanwhile de la Barre, bent on punishing the Senecas, collected
a considerable force in Canada, and for the first time called the
mission Iroquois into service. The braves of the Mountain and
Rapid obeyed the call, although the gallant Garonhiague was so
evidently averse to action, that, by his lukewarmness, he fell under
suspicion. As de la Barre advanced, Father Milet met him at
Hungry Bay, leaving his Oneida mission, which had so long defied
his labors. Here, too, the French governor was met by deputies
of Oneida, Cayuga, and Onondaga, who proposed terms of media-
tion, which Father de Lambervillef urged the governor to accept.
This opinion was shared by Garacontie II. and Oureouate, who
headed the embassj* With his army wasted by sickness, de la
Barre lost courage, patched up a peace, and retired.
At this moment no French missionaries remained but the two
• De Belmont ; Paris Doc. t Doc. Hist. i. 127 ; CoL Doc. iii. 456.
14
r
314 AMERICAN CATHOLIC MISSIONS.
de Lambervilles at Onondaga; and Dongan bad now received, what
he had earnestly sought, three English Jesuits to continue the
former missions.*
Father John de Lamberville, the Teiorkensere of the Indians, was
now to be removed ; but, conscious of his duty to those whom he
had so long instructed, and whom his predecessors had converted,
before Dutch or English had visited the lakes of New York, the
elder Lamberville resolved not to forsake his flock. Seeing Don-
gan's constant efforts to induce them to drive off and plunder the
French traders, and the evil dispositions of the Senecas, who had
determined not to fulfil the terms made in their name by the other
cantons at Hungry Bay, Father John de Lamberville resolved to
visit the new Governor Denonville, and set out for that purpose,
leaving his brother James sole missionary in the cantons. He was
indeed but a hostage, and Dongan now asked the canton of Onon-
daga to surrender him into his hands, while at the same time he
invited the missionary to come to Albany as a place of safety ; but
the canton and the missionary alike declined, and de Lamberville
remained at Onondaga. Baffled in this, Dongan, at the same time,
witnessed the failure of his efforts to seduce the Indians of Caugh-
nawaga. His professed respect for the missionaries now vanished,
and he no longer concealed his hostility to them.f
Yet not Dongan, but Denonville, was to give the last blow to the
Iroquois mission, and it soon after closed, as it had begun, in the
captivity of a missionary. Although Dongan had failed to induce
the Onondagas to surrender Father James, he persuaded them that
his brother would appear only as a guide to a French army. War-
parties were actually in the field when de Lamberville arrived
alone, with presents from the governor, and tvas soon able, by his
frank address and insinuating manners, to change the opinion so
unfavorably formed. Having thus quieted the storm, he hastened
* New York Doc. Hist. i. 286, iii. 110. t Col. Doc. iii. 463, Ac,
FRENCH MISSIONS. 315
back to Quebec to announce the good disposition of Onondaga, and
the hostility of the Senecas. Then, his political career ended, he
set out in September for his mission, whence his brother was now
to depart. Yet, though to be deprived of that consolation, with
life in constant danger from the drunken braves wh6 staggered to
his door, an object of jealousy and suspicion to the authorities of
New York, fearless, unbroken, and undismayed, the gallant John
de Lamberville, the last of the missionaries, alone in the heart of
New York, with enemies on every side, clung to his desperate
mission.
Will it be credited that a Catholic governor could sport with the
life of such a devoted man ? Yet so it was. Father John de
Lamberville little knew, as he bent his way to Onondaga, that he
was the dupe of an act of treachery as savage as any by which the
faithless Iroquois had sullied their name.* In his instructions to de
la Barre, the French king had ordered some Iroquois captives to be
sent to the galleys in France. Unable to take them in war, De-
nonville resolved to employ treachery ; and now, through Father
de Lamberville, invited the Iroquois chiefs to a council at Cata-
raqui in the following spring, intending to seize them all ; and, at
the same time, he sent Father Milet to that fort to act as chaplain,
and when necessary, as interpreter. When the deputies arrived
in the spring of 1687 they were seized and sent in chains to
France. This news came like a thunderclap on the cantons.
All rose in war. De Lamberville's life was forfeited; but the
sachems of Onondaga knew Teiorhensere too well, and resolved
to save his life. Summoning him before them, they exclaimed,
after bitter reproaches to the governor : " Every consideration,
Teiorhensere, would justify our treating thee as an enemy ; but we
cannot bring ourselves to do so. We know thee too well not to
be convinced that thy heart had no part in the act of treachery
* Charlev. ii. 385; N. Y. Doc. Hist. i. 216.
316 AMERICAN CATHOLIC MISSIONS.
which thou hast done us; and we are not so unjust as to punish
thee for a crime of which we believe thee innocent ; which, doubt-
less, thou dost detest no less than we ; and of which thou art horri-
fied to have been the instrument Yet it will not do for thee to
tarry here ; all will not perhaps do thee the same justice as our-
selves ; and when our young braves have once chanted the war-
song, they will behold in thee only a traitor, who has delivered up
our chiefs to a harsh and unworthy slavery. They will hearken
only to their fury, from which we could not save thee. Fly then,
Teiorhensere, fly !"
Nor did they allow the missionary to depart alone ; guides and
guards led him in safety to the nearest French post, and returned
to dance the war-dance of vengeance.*
Thus closed in the spring of 1687 the Iroquois mission, founded
in 1667, having thus lasted just twenty years, a period illustrious
for the labors of the zealous men employed on an ungrateful task,
subjected to reproach and calumny even in Canada, and misrepre-
sented in many writings of the time. Of the purity of their mo-
tives and of their conduct, time and freedom from the passions then
awakened enables us to form a calm and unprejudiced judgment.
Their triumph had been great, though not complete. The wor-
ship of the demon Aireskoi, or Agreskoue, had been publicly
abolished ; the superstitious slavery to dreams had been, in a great
measure broken, and the power of the medicine-men overthrown.
In this way the ground had been prepared for the superstructure
of Christianity ; but this was not all. Hundreds of infants had
been baptized ; many adults gained to the truth, as death revealed
to them the futility of their idolatry; nay more, many had in
health embraced the faith, and illustrated the Church by a life of
piety ; children had been trained up in the knowledge of Christ,
* Charlevoix, ii. 846, ascribes this to Garacontie ; but the great chief of that
name was dead, and his brother was not possessed of his influence. Col
Poc. iii. 453.
FRENCH MISSIONS. 317
had partaken of the sacraments, and, in their riper years, ear-
nestly adhered to the glorious doctrines impressed on their infant
minds.
At the moment, when the labors of the missionaries seemed
destined to gain gradually the great end of the entire conversion of
the tribes, the jar of statesmen and human avarice was to drive
them from the cantons. But as we have seen, ere this the Catholic
part of the Iroquois nation had begun to emigrate. The banks of
the St. Lawrence, the old home of their nation, were now adorned
by villages of Iroquois, who gloried in the name of Christians, and
" men who made the sign of the cross."
Henceforth these sedentary missions will almost entirely claim
our attention. Their religious history is calm and tranquil ; the
arrival of pagans to be converted, the seasons of fervor or of te-
pidity, the death of one noted for sanctity or piety, are the events
to be recorded. Their chief historical interest lies in the part which
they occupy in the ensuing wars.
In the army which Denonville raised to advance into the Seneca
country, the Iroquois of the Reductions and the Hurons of Lorette
took their stand beside the Canadians, and the regular soldier
of France. Tegaretwan or " the Sun," led fifty braves from the
Mountain, Garonhiague as many from Caughnawaga, and fifty
more followed Gonhiagwi (the Heaven) from Lorette. The depu-
ties of the cantons had, since the meeting at Hungry Bay, con-
stantly declared that the praying Indians must return or share the
fate of traitors. To return to the dissolute towns of New York,
now destitute of missionaries, was to abandon their faith ; neutrality
was impossible, and as the English governor threatened severe usage
to any who appeared in New York, the Catholic Iroquois took the
only course left, a close union with the French.
The army proceeded to Irondequoit Bay and threw up, at
the mouth of the des Sables, a fort of that name. This force
having been here swelled by the Ottawas, who had come dowt
318 AMERICAN CATHOLIC MISSIONS.
with Father Enjalran, their missionary, Denonville advanced through
the defiles, two of which he passed in safety, but at the third fell into
an ambush of 800 Senecas. The Christian Indians received the first
shock, a volley of insults and bullets. Stung by the former, their
chiefs, to show that the faith did not make them cowards, as the
enemy charged, rushed on, and both fell mortally wounded. " I
am dead." exclaimed Garonhiague to the missionary who bent over
him ; " God wills it, and I do not regret to die since Christ died for
me," and with these words he expired. His name will ever be re-
membered in tho annals of the mission. Few missionaries made
more converts than he, as they themselves testify : as a catechist,
he was unequalled ; as a warrior and sachem, he enjoyed the highest
reputation, and a truly Christian death closed his career.*
The Sun was the first Christian of his mission — the prayer
chief. For the twelve years that he had spent at the Mountain,
he had been so complete a model of regularity, that he was be-
lieved to have preserved his baptismal innocence to the grave.f
After ravaging the country, Denonville erected a fort at Nia-
gara, and returned. Father de Lamberville, anxious to hover
around his old mission-ground, was the first chaplain of this post
Sent there in September, 1687, he soon fell sick of the scurvy,
with most of those in the fort, and was drawn on the ice in almost
a dying state to Cataraqui.J He was succeeded by Milet, who
retired when the fort was abandoned, in September, 1688.
The missionaries now used every effort to bring about a peace.
De Lamberville negotiated with the Onondagas at Cataraqui,
Vaillant hastened to New York, Milet sought to gain his Oneidas.
Denonville saw the worth of the missionaries, no less than his own
folly, and looked upon their return to the cantons as the only hope
of peace ; but this was now impossible. The French had lost
ground. The Iroquois at the Rapids and Mountain began to
• Chwlevoix. f St. Valier, Etat de 1'Eglise, Ac. J Charlev. ii. 869.
FRENCH MISSIONS. 319
waver. They surrendered their prisoners. But this did- not save
'the latter from an attack, in which Haratsion, a chief of great
worth, was slain.* Fifty at once left the village at the Rapids for
the cantons, and the panic was general. Kryn, the great Mo-
hawk, was, however, undismayed. His eloquence and skill pre-
served the mission ; and such was his power over the Mohawks,
that, alone and unarmed, he induced a war-party to return.
In June, 1689, Fort Frontenac was still invested, and Father
Milet, whose zeal and charity were known, was lured out to attend
A dying Christian brave, and fell into the hands of the Oneidas,
who, exulting at their good fortune, inflicted on him the prelimi-
nary tortures. The stake at which BO many French prisonera
perished would now have been his fate, had not a matron adopted
and saved him.f
Soon after this came the terrible massacre of Lachine, where, in
a single night, the Iroquois butchered two hundred Canadians,
men, women, and children, with frightful cruelty, led off as many
for future torture, and gave the country to the flames, to the very
gates of Montreal. Panic seized all. Every effort to arrest the
destroying band proved unavailing. The small bodies sent, out
were cut to pieces. The braves of the Mountain and Caughna-
waga were defeated, and the inhabitants of those two villages came
to Montreal for safety ;J destined in the midst of that city to lose
much of their fervor.
The French resolved to retaliate this massacre on the English —
the instigators of the Indian war. A plan was formed for the
conquest of New York, and Le Moyne de St. Helene and d'Aille-
bout de Mantet led into New York a force of about a hundred
Frenchmen, with eighty Indians of the Rapid and Mountain, com-
manded by Kryn, the great Mohawk.§
Schenectady was the first point of attack. As they approached,
* De Belmont. t De Belmont ; De ^ Potheri*.
J Charlev. ii. 408. 5 Doc. His. i. 298.
320 AMERICAN CATHOLIC MISSIONS.
Kryn addressed his men. He urged on all to perform their duty,
and forget their weariness in hopes of taking full vengeance of all
the wrongs they had received from their countrymen at the insti-
gation of the English. The town was taken completely by sur-
prise, left undefended in consequence of the civil war then prevail-
ing between Leisler and Bayard. The houses were fired, and
sixty-three of the inhabitants butchered. Such cruelty we may
deplore, but vengeance is ever cruel.
Soon after this campaign of the Reduction braves, the Moun-
tain lost the aged Francis Tehoronhiongo, long since blind, but
devoted at prayer and devotional exercises ; for he sought to ob-
tain the conversion of an erring and impenitent son. At last,
worn down by the weight of over a hundred years, he expired on
the 21st of April, 1690, having been "by his piety and probity
the example of the Christians and the wonder of the unbeliever."*
Not long after, Kryn, the great Mohawk, set out with Lieu-
tenant Beauvais on a war-party; but while halting at Salmon
River on the 4th of June, 1690, to throw up a stockade, they
were suddenly attacked by some Abnakis, who mistook them for
English. At the first fire Kryn fell dead, and some others were
killed before the mistake was discovered. Thus, after nearly
twenty years spent in the mission, the great Mohawk chief, whose
talents, piety, and zeal endeared him to the French, fell by a
friendly hand. The governor deplored, in his death, the loss of a
faithful ally, but the missionaries that of a most faithful coadjutor.
In his own canton he had never lost esteem, and at his death there
were hopes of his drawing the whole canton to Canada.f
The Christian Indians had now to a great extent assumed the
European dress, and several bore military grades in the French
service.J One of the most active officers, indeed, was Lieutenant
Laplaque, a nephew of Kryn's, who figures in all the accounts of
* Faillon, Vie de la Sceur Bourgeoys, i. 800. f Charlevoix.
I Doc. Col. Hist. iii. 488.
FRENCH MISSIONS. 321
the time, as the heir of his uncle's bravery, but not, unfortunately,
of his virtues.
The Mohawks, in their inroads, now carried off some of the
Caughnawagas, and in 1691 attacked the Mountain. At the
latter mission a long fight took place, but the Christian Indians
wasted their five, and, after losing their chief, Tondiharon, saw
thirty-five of their women and children dragged off as captives.
In spite of the hostility thus shown by the cantons, natural affec-
tion frequently made the Christian Iroquois dupes of their dupli-
city. Frontenac, who had again come out as governor, bearing
the chiefs seized at Cataraqui, had always been prejudiced against
them and their missionaries. In his anger at their present conduct,
he attacked the Jesuit Fathers for not making them more French,
and the charge is renewed by his flatterer, the Recollect Father
Le Clercq.* His plan was to bring the Indians and whites in
constant contact, in the idea of thus civilizing the former. Ex-
perience had taught the Jesuits, and the failure of every such
effort has shown conclusively, that this plan is fatal to the Indian.
At that very moment the Catholic Iroquois were a proof of this,
and their recent residence in Montreal should have been enough
to dissipate any idea of benefiting them by contact with the
whites.
Accordingly, as soon as Phipps was defeated before Quebec,
and the New York army, thinned by sickness, had disbanded, the
Jesuits and Sulpitians hastened to collect their flocks again at the
old missions. The evil, however, had been done, and from this
time their much-admired piety decayed, and on its loss a decay
of morals necessarily followed. This was not so total as to efface
all their former attachment to religion. Although it was no longer
the spirit of the whole body, many cases occur evincing the con-
tinuance of their primitive fervor.
* Etablissement de la Foi. See Shea, Discovery of the Mississippi, p. 79.
14*
322 AMERICAN CATHOLIC MISSIONS.
At the very period of which we speak, Stephen te Ganonakoa
displayed a heroism worthy of a place among the noblest acts of
the martyrs. Surprised while hunting, in September, 1690, by a
Cayuga party, he, his wife, and a companion were conducted to
Onondaga, and there received with fiendish joy. Stephen was
forced to run the gauntlet and undergo the usual tortures ; but he
avowed himself a Christian, happy to suffer as such, even to the
loss of life. In the torture, while they were tearing out his nails
and cutting off his fingers, one of his tormentors cried, " Pray !"
" Yes," said Stephen, "I will ;" and raising his fettered hands, he
blessed himself in a loud voice. A shout of rage burst from the
crowd, and rushing on him, they cut off half his remaining fingers.
" Pray now !" yelled the infuriated savages, and again he raised
his hand to his forehead ; and again rushing on him, they hacked
off all his fingers, leaving only the mangled palm. Blows, insults,
taunts, all were showered upon him, and again they dared him to
pray. As this true lover of the cross again raised his hand, it was
entirely cut off, while, as if to efface the hated sign, wherever his
hand had touched forehead, shoulders, or breast, was slashed with
their knives. He next underwent the torture of fire ; and triumph-
ing over all, was at last bound to the stake. " Enjoy," he ex-
claimed— " enjoy, my brethren, the savage delight you take in
burning me. Spare not ! My sins deserve far more than your
cruelty can inflict, and the more you torment me, the richer my
crown in heaven shall be." Nor did they spare him. Yet all
their cruelty could not wring a sigh from the hero who stood
motionless there, with his eyes raised to heaven, and his soul rapt
in prayer. At last, feeling the dew of death on his brow, he
asked a moment's calm, and chanted aloud his dying prayer — a
prayer for his torturers, who in a few moments completed their
work.
He had been ever distinguished at the mission for his fervor and
regularity, and especially for his careful education of his children
FRENCH MISSIONS. 828
Flis wife escaped, as he had himself predicted, and returned to the
mission.
This case alone shows the injustice of Frontenac's suspicions of
the Christian Indians ; nor were other evidences wanting. Two
belts, sent by Onondaga to the chief of the Mountain and to Louis
Aterihata of Catighnawaga, were at once placed in his hands, and
the whole design of the canton made known to him.
In August, 1691, the fear of an English attack again assembled
a motley force at Laprairie. The Hurons came, led on by Oureou-
hare, a Cayuga chief, who had been seized at Cataraqui, sent to
the galleys in France, but now so won by Frontenac, who had
brought him back, that he had already, on several occasions, sig-
nalized himself on the side of the French : the Caughnawagas were
led by Paul, their Huron chief, and the Temiscamings by La Rou-
tine. The confederate camp was negligently guarded, and as a
contemporary document* declares, a scene of riot and debauch,
On a sudden an English-Mohawk force burst into the camp, but
was repulsed by the French, who lost, however, their commander,
St. Cyrque, and a detachment which pursued the enemy too far
In the general fight which ensued the New Yorkers were finally
beaten, and gave way, leaving 120 dead, and more wounded on
the field. The French lost two officers ; but the Caughnawagas
had to deplore the loss of their head chief Paul, who fell exhorting
his men to corrrbat to the last the enemies of the faith. Other
chiefs here signalized themselves so as to leave no doubt of their
attachment.! The loss of Paul was a severe blow ; for he was one
of the oldest and most fervent, as he was, undoubtedly, the ablest
and most eloquent chief at the mission of the Rapid.
The month of November was marked by two new efforts against
Caughnawaga ; both failed, but a detachment of the second party
fell on a band of Christian hunters near Chambly and killed oj
* Histoire de 1'Eau de Vie. Quebec Hist Coll t 9* la Potli. iiL
524 AMERICAN CATHOLIC MISSIONS.
took twelve ; the Caughnawagas were at once in pursuit, and, over-
taking the Mohawks on the banks of Lake Champlain, attacked
them in their intrenched position, and succeeded in delivering their
countrymen, taking or killing thirty of the enemy.
The Caughnawagas next appear in Mantet's expedition against
the Mohawks, in which their affection for their own tribe led them
to steps which imperilled the safety of all. But they were faithful
to the French, and equally so to their religion. Frances Gonanha-
tenha was a convert of Fremin's, and the model of Caughnawaga
for her piety, modesty, and charity ; the more remarkable, as the
pristine spirit of the mission was gone, having declined from the
moment when Frontenac refused to aid the missionaries in exclu-
ding liquor from the mission. Frances heard one day of the ap-
proach of a hostile party towards the spot where her husband was
hunting: she instantly started in her canoe, with two others, to
go and warn him ; but alas ! arrived only to see him slain, and
become, with her companions, prisoners in the hands of the
enemy.
Their torments began on the first evening : their nails were torn
out, their fingers burnt When they reached Onondaga, the native
place of Frances, she was given to her own sister, who, dead to all
the ties of blood and the cries of nature, gave her up to die. On
the scaffold she loudly professed her faith and her happiness in
dying for such a cause. A relative used every entreaty to induce
her to renounce the faith, till, furious at her resistance, he tore her
crucifix from her neck, and, with his knife, slashed a cross on her
uncovered breast. " I thank thee, brother," she exclaimed ; " it was
possible to lose the cross of which thou hast despoiled me, but
thou hast given me one I can lose only with my life." She then
spoke to all present with great force and unction, exhorting them
to embrace the faith as the only means of escaping eternal torments
infinitely more frightful than those which she was to suffer.
Their hearts, however, were untouched : she was tortured for
FRENCH MISSIONS.. 325
three successive nights ; then tied to the 'stake, and, after being burnt
for a considerable time, was scalped and forced to run till she fell
beneath a shower of stones, which she received on her knees, for
after running for some distance, she knelt to offer her life to God.
Such is the account of her heroic death given by the French pris-
oners, one of whom did all to alleviate her sufferings during her
long martyrdom.*
During all this time Father Milet had been a prisoner at Oneida.
Although subjected to torture at his capture, his life was spared on
arriving in the canton, and he was assigned to a squaw, who thus
left to choose whether she should adopt him instead of a lost mem-
ber of the family, or sacrifice him to his manes, chose the former.
The missionary was thus comparatively free. A few old Huron
Christians still remained at Oneida. These enjoyed his ministry,
and the Oneidas were again exhorted to embrace the gospel. The
French prisoners, whom he could not save, he attended in death,
consoling and encouraging them amid those torments which might
yet be his own.f Gradually the Oneidas became attached to the
missionary, and, in spite of all the efforts of the English to obtain
possession of him, kept Milet at Oneida, and began to treat with
the French. Accordingly in June, 1693, Tareha, one of the chiefs,
proceeded to Quebec to negotiate an exchange of prisoners. The
letter of the missionary secured him a favorable reception, and in
September he again visited Quebec with the squaw who had
adopted Milet, and who, apparently won by him, now came osten-
sibly to see the great governor of the French, but really to remain
as a Christian. She was instructed, baptized by the name of Su-
sanna, and settled at Caughnawaga, where she died fifteen years
after, having constantly edified the mission by her fervor and piety.
* Chnrlevoix, ii. ; Lettres Edifiantes ; Kip, Jesuit Missions.
t There ia still, in the archives at Quebec, the decision and arguments in
> ease arising as to the validity of the nuncupative will of a Canadian burned
at Oneida, to which Father Milet was a witness.
82 6 AMERICAN CATHOLIC MISSIONS.
The embassy of Tareha was followed by one from Cayuga and
Seneca, led by Tegannissoren, an Onondaga chief, who now occu-
pied the position once held by Garacontie, as a friend of the French.
Peace was now prepared, and on the restoration of Father Milet in
October, 1694, concluded.* The missionary had been five years a
captive, and, on the peace, earnestly sought to return ; but an Eng-
lish fort at Onondaga rendered a mission unsafe, and, indeed, the
peace seemed only delusive.f
War, in fact, broke out the next year ; but Frontenac, with his
French and Indian forces, ravaging Onondaga and Oneida, forced
them to a definite treaty. During the war, however, the Catholic
Iroquois of the Mountain lost their excellent chief, Totathiron, by
an accident similar to that by which the great Kryn had fallen.J
Caughnawaga, meanwhile, received an accession of thirty-three
Oneidas, who came to settle, and earnestly begged to have Father
Milet, to whom they were extremely attached. If this, nowever,
elated the Christians, they were soon saddened by the death of
Oureouhare, who, on his return from a mission to his native canton
of Cayuga, where he disposed all minds to peace, was seized with
a pleurisy, which in a few days hurried him to the grave. At
first, the bitter enemy and persecutor of de Carheil, then, by a
base stratagem, sent to the galleys of France to toil amid the out-
casts of European society, Oureouhare had, under the instructions
of Father Le Roux,§ learned to love and appreciate the beauties
of Christianity ; and, on his return to Cayuga, exerted all his in-
fluence in favor of religion and civilization. His fiery zeal relied,
perhaps, as it too often happens, on his own prowess, and his ex
pression, when listening on his death-bed to the story of the in-
dignities offered to the man-god, recalls that of Clovis, and shows a
striking resemblance of character between the chieftain of the
* De la Poth. iii. 243.
t MS. Laud-paper office, Canada.
J De la Poth. iii. 255. § Paris Doc., Boston, iv. |4T.
FRENCH MISSIONS. 827
Franks and the sachem of Cayuga.* "0, had I been there," he
cried, " they never should have so treated my God !" forgetting for
a moment that He who suffered needed no arm to strike in his de-
fence ; or, like Peter, nobly desiring to die beside him.
Regretted by the whole colony, and especially by Frontenac,
Oureouhare was interred as a captain in the French army.
The mission of the Mountain was soon after desolated by a con-
flagration, the baleful effects of intoxication. On the llth of Sep-
tember, 1694, a young brave, for some fancied insult, rushed in a
drunken phrensy to an enemy's cabin, and fired into it ; the light
bark was soon in flames, and a bag of powder gave the devouring
element a deadly impulse. In three hours fifty cabins, fifteen French
houses, the beautiful and well-adorned church, and the all-important
village palisade, were reduced to ashes.f These had all been raised
by Mi1, de Belmont, and consisted of wood ; not disheartened, he
now began, at his own expense, a stone fort, completed in 1698,
after an outlay of over 100,000 livres. As soon as the towers were
erected he gave the Congregation Sisters one for a residence, the
other for a school, and as such they were occupied till the mission
was removed to the Sault au RecolletJ
In the course of the following year the mission was to lose its
brightest flower, Sister Mai-y Theresa Gannensagwas (she takes the
arm\ the granddaughter of Francis Tehoronhiongo. She was one
of Sister Bourgeoys' earliest pupils and Indian associates. After
having long edified all by her piety, modesty, talents, industry, and
zeal, she was seized with a fatal malady, and died in the odor of
sanctity on the 25th of November, 1695. She had asked to be
buried privately in her poor habit ; but such was the esteem enter-
tained for her, that she was, like her grandfather, interred in tho
Hew mission church ; and, when that was demolished, the remains
* Se« N. Y. Hist. Coll. II. ii. 169.
t Histoire de 1'Eau de Vie en Canada, p. 13 ; Vie de la Scour Bo'irgeoys,
.. 804 ; De la Potherie. iii. 234. \ Id. 805.
328 AMERICAN CATHOLIC MISSIONS.
of both were transferred to one of the towers of the fort, now used
as a chapel.*
The next year the Sulpitians resolved to divide the mission : and
sixty, who were given to intoxication, were sent off to the Sault au
Recollet, where the new mission of Lorette was begun by Mr.
Maurice Quere de Treguron ; three years later another colony was
sent, leaving only 120 at the Mountain. The new mission had
now improved so muc'h in tone and numbers, that in 1701 the
Sisters of the Congregation left the Mountain and took up their
residence in a new house which they had erected in the fort at the
Sault au Recollet, on the banks of the Desprairies River.f Here,
as in the old mission, two sisters taught the Indian girls to work
and read, keeping six as boarders with themselves, who gradually
acquired European habits, and, as they grew up, tended much to
improve their countrymen.J
The mission of the Mountain was finally abandoned in 1704, and
* The following inscriptions are still to be seen there :
Ici reposent
les jestes raortels
de
FRANCOIS THORONHIONQO,
Huron,
Baptise par le Reverdnd
PERK BBEBEUF.
D fut, par sa piete et par sa probite, Texemple des Chretiens et 1'admiration
des infideles : il mourut, age1 d'environ 100 ans, le 21 avril, 1690.
Ici reposent
les restes mortels
de
MARIE-THERESA GANNEN3AGOUAS,
de la
CONGREGATION DE NOTRE DAME.
Apres avoir exerce pendant treize ans, 1'office de maftresse d'ecole
a la Montagne, elle mourut en reputation de grande
vertu, agee de 28 ans, le 25 Novembre, 1695.
Her life was written by de Belmont in his " Eloges de quelqucs personnel
mortes en odeur de suiutete a Montreal en Canada," and is still preserve!.
* Vie de la Sceur Bourgeoys, ii. 169. J Id.
FRENCH MISSIONS. 329
the new one took the title of the Annunciation, and continued, a»
we shall see, for some years beside the Rapid, where Viel perished.*
Of the Jesuit mission of Sault St. Louis we have, during this
period, no account ; it had finally settled in its present locality, and
a grant of the seigniory had been obtained in the name of the In-
dians who still possess it.
The border-war ended with the peace of Ryswick, in 1697, and
the French then hoped, as the English dreaded, to see the restora-
tion of the Jesuit missions. The seed of opposition sown by Don-
gan had now grown to ripeness, and a new governor, an Irish peer,
of deep-rooted fanaticism, ruled the destinies of New York. One
of his first acts was to warn the Indians against the French priests.
Mindful of Dongan's promise of English Black-gowns, the deputies
asked Bellamont to fulfil it. Accordingly, Dellius, the Dutch
pastor at Albany, was appointed missionary to the Mohawks,
although he never took up his residence among them, and limited
his ministry to occasional visits, when he preached by an interpre-
ter, and to the administration of baptism to such children as were
brought to him in Albany. Such a man hardly seemed to the In-
dians a successor of Fremin, Bruyas, and Boniface, whose cabins
had so long been seen in their villages. Disappointed in their ap-
plication to New York, they naturally turned to Canada for reli-
gious teachers. Bellamont was provoked, and resolved to exclude
the Jesuits, uublushingly declaring " that the Five Nations had
earnestly implored him to drive out the Jesuits who oppressed
them," although he knew that since 1685 there had been no mis-
sionary in the cantons, except Father Milet, and he noi oppressor,
but oppressed, a prisoner and a slave.
To cany out his plan, he sent to the Assembly the draft of a
bill against Jesuits and priests. It was not relished : several of the
missionaries had, at various times, visited the colony ; they were
known and esteemed by the leading men, who had thus been
* Viger, MS.
330 AMERICAN CATHOLIC MISSIONS.
enabled to see Catholicity in its workings, which the infatuated
governor had not The Council negatived the bill : Bellamont
voting as a member made a tie, and then voting again as governor
carried it ; and, having obtained its passage in the house, made it
the law of the land. Assuming the Iroquois to be subjects of the
English monarch, and with still greater disregard of truth, averring
that " Jesuit priests and popish missionaries had lately come into,
and, for some time, had had their residence in remote parts of the
province, to excite hostility against the English government," the
bill enacts that every priest in the colony, " after the 1st of Novem-
ber, 1700, be deemed an incendiary, disturber of the public peace,
and enemy of the Christian religion," and condemned him to per-
petual imprisonment ; and, in case of escape, to death, if retaken.
The generous burghers and their clergy, who had so often shown
hospitality to the French missionaries, were by the same act threat-
ened with a heavy fine and the pillory, should they ever again
harbor a priest beneath their roofs.
Ignorance and absurdity could go no further : the fiery zealot
was satisfied with his act ; the New Yorkers disregarded it, and the
very next year the Canadian Iberville landed a Jesuit at New York
to proceed to Canada.*
Bellamont had sought to prevent the Iroquois from making any
separate peace with the French ; but, on Frontenac's death, the
cantons sent deputies to the St. Lawrence to condole with the
colony. This was not, however, their only care ; they asked that
Father Bray as should be sent among them, and the elder de
Lamberville be recalled from France to resume his old mission.
The latter was deferred ; but, on the coming of a new embassy,
Father Bruyas, with Joncaire and Maricourt, active officers and
•wlopted Iroquois, set out for Onondaga. Here they were received
by Tegannissoren with much solemnity, and all terms having been
* O'Callaghan.
FRENCH MISSIONS. 331
arranged, peace was signed at Montreal on the 8th of September,
1700, by deputies of all the nations, being the first written treaty
of the French and Indians.
To carry out its provisions, Bruyas visited Onondaga again in
1701, and having brought back the French prisoners there, a new
treaty was signed at Montreal by the French, Iroquois, Abnakis,
Hurons, Ottawas, Illinois, and Algonquins. No mention was
made of the missions in this document; but a deputation sent at
the request of Tegannissoren, in 1702, invited the return of the
missionaries to their former posts. "Fathers were accordingly
sent everywhere," says Charlevoix, " and a contemporary list num-
bers as Iroquois missionaries Father James de Lamberville, Julian
Gamier, and le Vaillant, who renewed their labors among the
Onondagas and Senecas."* These missions the cantons bound
themselves to maintain ; and though a new war between England
and France soon broke out, the missionaries won the cantons, and
Schuyler the Caughnawagas, to neutrality, so that New York and
Canada escaped all the horrors of Indian war.
The missions accordingly continued, but we have no tidings of
them. Father James d'Heu and Father Peter de Mareuil joined
the rest, and they labored on till 1708, when the English finally
induced all but the Senecas to take up arms. The missionaries
retired to Canada.f Mareuil, recalled by his Superiors, but unable
to escape, accepted Schuyler's kindly invitation, and retired to
Albany. There, in spite of the cruel penal law, he was welcomed
as a friend, and, by a resolution of the Assembly, maintained at
the public expense.J
Mareuil was the last Jesuit missionary to the cantons. With
him ended the long struggle on that soil, begun sixty-seven years
before by Jogues in his blood. Three times expelled, they had re-
* Catal. Prov. Francise Soc. Jea. 1703. f Paris Doc.
t Journal N. Y. Assembly. He subsequently returned to France, and
died <*t Paris in 1742. Charlevoix, iv. 48.
332 AMERICAN CATHOLIC MISSIONS.
aimed again and again ; but now unable to continue the struggle,
withdrew, to continue at their Reduction the labors they would
fain have devoted to the still unconverted foresters of New York.
From time to time Iroquois would join the sedentary missions,
some of high rank. Tegannissoren, whose eloquence charmed
alike French, English, and Indian, the upright and clear-headed
chief, one of the noblest orators that the country had ever pro-
duced, came at last to embrace the faith at Caughnawaga. Like
Garacontie, he had ever been friendly to the French, for he easily
saw that the power of religion was greater in Canada than in New
York. Warned once against the Jesuits, he retorted — " We
know that the Black-gown favors his nation ; but it is not in our
power to change our affection for our brethren. We wish that
you would bury all misunderstandings conceived on his account,
and we likewise wish that you would give less credit to rum-
carriers." English writers, who witnessed his oratory, compared
him to Cicero, and the king of France had his portrait hung up
in the galleries of Versailles. Such were the men whom Chris-
tianity won to its bosom.*
The Iroquois of Caughnawaga and the Mountain were not neu-
tral to New England. They were employed in many incursions,
and frequently brought in prisoners from the frontier towns, who
were adopted by the tribe. Even on the declaration of peace,
some of these declined to return, and their descendants are still
members of the tribe. Among the most known are the Tarbells,f
Eunice Williams^ Elizabeth Nairn, and Ignatius Raizenne.§ The
two latter subsequently married, and their family has ever been
distinguished by piety. The descendants of this Puritan family,
Indians by adoption, have given several clergymen and religious
* Golden ; Charlevoix.
t Taken at Groton, in Qneen Anne's war.
J Taken at Deerfield, in 1703 ; Hutchinson, ii. 180.
I Faillon, Vie de la M. Bourg^oys.
FRENCH MISSIONS. 333
to Canada, and almost in their own day their daughter became
Superior of the Sisters of the Congregation.
Elizabeth, at the time of her capture in 1702, was only two
years old, Ignatius ten. Both were adopted by the Indians, and
brought up among them, carefully instructed by the missionaries
and the sisters, and after refusing to return to Deerfield, on the
close of the war, were liberated at the request of the missionaries,
who gave them a tract of land at the lake, on which the family
still resides.*
When the mission had been for about twenty years at the Sault
au Recollet, the want of hunting-ground, which drew the Indians
to the main land, and the great facility of intercourse with
Montreal, induced a new removal. The Lake of the Two Moun-
tains seemed suited to their wants. The location was approved
by the government, which viewed the Indian villages as military
posts. This mission was then composed of about nine hundred
souls, and could furnish one hundred and fifty braves.
The site of the new mission is a point on the St. Lawrence, just
at the extremity of the island of Montreal, where the river widens
into a kind of lake. Two slight eminences, which soon obtained
the name of mountains, give it its name. Near these the mission
was begun in 1720. For some time all lived in bark cabins, as
the precise spot for the fort was not fixed ; but it was soon found
to be so well suited to their wants, that a Nipissing and Algon-
quin mission, begun on the Isle aux Tourtes by the Sulpitian Rene
Charles de Breslay, was transferred to the same spotf
A grant of the land was made to the Sulpitians in 1718 by the
king of France, on condition of their building a church and fort,
but delays intervened, which for some time prevented its execu-
tion. However, on the bishop's visit in 1730, they began the
work, and two years after erected a spacious church and fort, with
* Vie de la Soeur Bourgeoys, ii. 442.
t Faillon, ii. 266 ; Petit Kegistre de M. Viger, MS.
334 AMERICAN CATHOLIC MISSIONS.
ft house for the sisters about a mile from the old mission. Thesg
still remain ; and though the walls of the fort have in part fallen,
the church and mission-house still stand between the two villages,
which fora? the two-fold flock of the Sulpitian missionaries.*
CHAPTER XVIII.
THE IROQUOIS MISSION (CONCLUDED.)
The interval of peace— Difficulties — Emigration — Fervor of the adopted captives —
Picquet at the Lake of the Two Mountains — His labors — The old French war — Picquet
projects a new Reduction — The Presentation— It is attacked — Its restoration— Visit
of the Bishop — Banner — Picquet in the cantons — Goes to France and returns — The
second French war— St. Regis founded — Its origin — Effect of the loss of Canada on
the missions— Margon de Terlaye »ml the mission at the lake — The American Revolu-
tion— Close of the Presentation mission — McDonnell at St. Regis — New churches
erected— Mr. Joseph Marcoux — Charles X. and Pope Leo XII. benefactors of the
mission— Cross of Catharine Tehgahkwita— Caughnawaga — St. Regis — The Lake of
the Two Mountains — Retrospect
THE peace of Utrecht closed the cantons to the Catholic mis-
sionaries, and during the ensuing years, while the war-song and
the war-path were forgotten, the sedentary missions acquired a
more settled condition, and the Catholic Iroquois, undistracted by
the exciting scenes of border strife, devoted themselves to various
branches of industry. Their great danger was indolence and its
almost necessary attendant, intoxication and immorality. Unfor-
tunately, a small body of soldiers, stationed in time of war at each
mission, was kept up after the peace, and corrupted the Indians,
in spite of all the efforts of the missionaries. In vain they de-
nounced the traffic in liquor ; in vain they strove to screen the
* Faillon, Vie de M. Bourgeoys, ii. 836.
TRENCH MISSIONS. 885
Iroijuois maidens from the seductions of the dissolute soldiery.
On more than one occasion the commandant succeeded in having
the too faithful missionaries displaced, and then the unguided In-
dians plunged into every excess presented to them.*
Many of the Indians began to forsake the villages, and a new
Caughnawaga village grew up on the distant banks of the Mus-
kingum, amid the Wyandots, Delawares, and Miamis,f where
many, like Logan's father, relapsed into a kind of paganism.
Yet the missions had gleams of fervor, and religion again gained
the ascendancy over the hearts of the tribe. Not only the sons of
the forests, but the children of the Puritans of New England clung
with unwavering attachment to the missionaries and the Catholic
faith. Eunice Williams, married to the chieftain Ambrose,^ visited
her native Deerfield ; but though daughter of the minister of the
place, no entreaty could induce her or Mary Harris to forsake their
Indian ways or the faith which they had embraced. So, too, the
Tarbells would ramble to Groton, but though viewed with jealousy
at Caughnawaga, refused to return to their kindred.§
Among the missionaries who directed these Reductions, several
deserve mention, but especially the Sulpitians de Belmont, who
closed his laborious career on the 22d of May, 1*732,1 and Francis
Picquet, who, stationed at the Lake of the Two Mountains in
1740, completed the fort of which we have spoken, surrounded
* Lalande in his memoir of Picquet.
t Smith's Journal, in Drake's Indian Captivities, 184.
J Id. 129.
§ Hanson, Lost Prince, 181 ; Hutchinson, Hist. Massac. ii.
| Francis Vachon de Belmont, whose name is indissolubly connected with
this Sulpitian mission, renounced the world and its honors to devote his for-
tune and toil to the cause of the Indian. He was only in deacon's orders
when he arrived, and began a school at the Mountain. After a long mis-
sionary career, he became Superior of the Seminary of Montreal in 1699,
and continued so till his death, in 1732. He wrote a work entitled " Elogc
de qnclques personnes mortes en odeur de saintete a Montreal en Canada,'*
which is still in manuscript; and notes entitled " Histoira du Canada," pub-
lished in the Collections of the Quebec Historical Society.
836 AMERICAN CATHOLIC MISSIONS.
i
the villages by palisades, and on the sandy height erected th«
calvary which is even now a pilgrimage, worthy of mention for its
stone oratories, which mark the stations, and the chapel on the
summit, which terminates this Way of the Cross.* He did not,
however, devote himself merely to the material improvement of
the place ; he labored no less zealously to advance his flock in the
way of Christian virtue and perfection.
The period of peace was, however, drawing to a close. In
1 744 war was again declared between France and England — the
"old French war" of our colonial writers. Again the "villages re-
sounded with the noise of war. The young braves were all eager-
ness to show their prowess, and parties took the field often at
tended by the missionary as chaplain.f Thus they went as Chris-
tian warriors ; and an English captive has recorded his surprise to
find the savage foe, into whose hands he fell, kneeling, when the
fight was over, to thank God for victory — a moment when, in an
English camp, oaths and blasphemy would alone have been
heard.|
Picquet himself attended the warriors of his flock, who served
under Marin, in his attack on Fort Edward in 1745, and appa-
rently on other occasions, down to the peace of Aix-la-Chapelle, in
1748. During the war he had come more in contact with the
Indians of the cantons, and found them desirous of embracing
Christianity. A mission in New York at any of the Indian towns
was impracticable. He therefore conceived the idea of founding
a new Iroquois Reduction still further up towards Lake Ontario, to
which the well-affected in the cantons might easily be drawn.
His design having been approved by the government, he set
out in May, 1748, with de la Jonquiere, to select a site, and finally
decided on a spot at the mouth of the Soegatzy or Oswegatchie,
* Eastburn's Narrative, 268 ; Lalande's Memoir.
t Lalande, Memoire sur 1'Abbe Picquet.
t Eastburn's Narrative, in Drake's Indian Captivity.
FRENCH MISSIONS. 337
where Ogdensburg now stands. In this beautiful spot, with fertile
fields, valuable woods, and a deep and spacious harbor before it,
he soon, with his French and Indians, threw up a storehouse and
a picket-fort, to which he gave the name of Fort Presentation —
the festival of the Presentation of the Blessed Virgin being the
patronal feast of St. Sulpice. Here he hoped soon to gather
numerous converts from the cantons; but his buildings were
scarcely completed, when he was attacked in October, 1749, by a
Mohawk war-party, who burnt all to the ground except his house.
Picquet had already expended 30,000 livres ; but, unbroken by
misfortune, he began all anew, and soon repaired the loss. Once
established, the progress of the mission was rapid. In 1749, it
numbered only six families, the next year it had eighty-seven, and
in the next three hundred and ninety-six, comprising in all three
thousand souls, drawn chiefly from Onondaga and Cayuga.*
In Canada his plan had at first drawn on him a shower of ridi-
cule ; but on his success, the heads of the government visited a
post which might be so useful in the now lowering war. The
Bishop of Quebec came in May, 1752, and after spending several
days in instructing the neophytes, baptized one hundred and
twenty, and confirmed many.f So great was the interest then
taken in the Presentation mission, that the ladies of Montreal pre-
sented to it a splendid banner, which is still preserved at the Lake
of the Two Mountains, bearing the totems of the three great Iro-
quois families and their council-fires, with the monogram of Christ,
linked together according to their own peculiar devices.
His flock being now so considerable, Picquet drew up a plan of
government, vesting the power in twelve chiefs, who formed the
council, and who all took the oath of allegiance to France. By
the exertions of the missionary, the place was well supplied with
horned cattle, and every means of procuring a subsistence.
* Lettres Edif. ; Doc. Hist. i. 559.
t Banner at the Lake of the Two Mountains.
15
338
With this success to cheer him, he visited the cantons in 1751
and was everywhere well received. The better portion, who de*
spaired of English missionaries, inclined to embrace Catholicity
and the French cause. The Senecas especially showed a most
earnest desire for the faith, and the aged chief Petit Sault, a real
apostle, followed the Abbe Picquet with his own family and many
others. A general move towards the St. Lawrence would indeed
have taken place, could France have sent to those wilds the de-
voted missionaries of the preceding century ; but Picquet, full of
zeal and ability, was thwarted and alone, and the Society of Jesus
now struggling for existence, had no means of renewing her former
efforts.
Yet the influence of one man, aided by the reminiscences of the
old Black-gowns, nearly drew the clans of the complete cabin from
the English alliance. Sir William Johnson alone, by his influence
with the Mohawk, was able to arrest this, but he could not destroy
the new mission. At a general meeting of the Six Nations at
Onondaga, in 1753, he called on them to extinguish the fire at
Oswegatchie — that is, to break up the mission. But while, Indian-
like, they seemed to consent, they replied, by their chief Redhead
— " We do not conceive that we did much amiss in going thither,
when we observe that you white people pray ; and we have no
nearer place to learn to pray and have our children baptized than
that. However, as you insist, w.e will not go that way."*
Picquet was the last missionary who visited the cantons from
Canada. Two schemes, destined to triumph, annihilated all hopes
of extending the work begun at Caughnawaga, Aquasasne, Caiia-
sadaga, and Soegatzy. England prepared for a final effort to re-
duce Canada, and the courts of continental Europe on their side,
blind instruments of a rising spirit hostile alike to religion and
monarchy, combined to crush the Society of Jesus.
* Doc. Hist. ii. 688.
FRENCH MISSIONS. 339
Yet Picquet did not falter. Repairing to France in 1753, with
tl ree of his flock, he left M. La Garde in charge of his mission, and
in the following April sailed for Canada, with two clergymen to
aid him.
The war began in 1754; and though at first favorable to
France, resulted at last in the loss of Canada. In every campaign
the Catholic Iroquois, although their towns were cut down in
1755 almost to one-half by the small-pox,* were in the field
side by side with the Canadian and French soldiers, generally at-
ended, as before, by their missionaries as chaplains. They figure,
indeed, in every engagement from Braddock's defeat, where they
played a conspicuous part, down to the close of the war, and were
never charged with the barbarities which disgraced the western
Indians.]-
With their bark canoes, they captured an English flotilla on
Lake George ; and when an English officer offered a reward for
the head of the Abbe Picquet, the Indians of the Presentation
sent out a war-party, which secretly made its way to the opposite
camp, and seizing the officer, led him in triumph to their mission-
ary, on whose nod his life depended.^
During this last contest of the rival powers, the Jesuits resolved
to divide the Caughnawaga mission, and remove some of their
flock further from the dangers of Montreal. Karekowa, one of the
Tarbells, had long been viewed with envy and jealousy by some of
the native Caughnawagas. After many annoyances, he and his
brother, with their families, resolved to remove, and Ijeaded the
party sent from the mission of the Rapids. Choosing Aquasasne
- -" the place where the partridge drums" — a plain east of a slight
* Faillon, Vie dc M. d'Youvillc, 141. This author, generally correct,
here omit* the Iroquois at the Lake, and seems to make the Presentation
Ui Algonquin and Nipissing mission !
t Lalande, Memoire ; Smith's and Eastburn's Narratives, iu Drake.
J L&l&nde.
340 AMERICAN CATHOLIC MISSIONS.
hill, at one of the few spots where the rapid-vexed river glides
calmly by — they began the mission of St. Francis Regis, and
threw up a log-cabin for the Jesuit Father, Mark Anthony Gordon,
who accompanied them, bearing as a precious treasure part of the
relics of Catharine Tehgahkwita.*
On the fall of Quebec, Mr. Picquet, who had become very ob-
noxious to the English, left the country — the last entry .on his
Register bearing date May 13, 1760, one month before the Eng-
Ksh took possession of the fort.f He had for twelve years directed
the mission which he had created, never having left it except dur-
ing his visit to France on its behalf. His labors rank him among
the greatest of our Indian missionaries, and the English so esteem-
ing him, gave him the name of " the great Jesuit of the West."£
On his departure, the mission was confided to Mr. Peter Paul F.
de la Garde, also of St. Sulpice ; but the Indians were soon har-
assed, and in the subsequent war, joining the English, removed to
Canada.
Just before the peace, Father Gordon, at St. Regis, beheld his
log chapel and its contents destroyed by fire, but, in spite of the
* Hough's Hist. St. Lawrence Co. ; Mr. Marcoux.
t Hough's St. Lawrence, 97 ; Viger, MS.
J Lettres Edif. See Vie de Mme. d'Youville, p. 213.
Mr. Francis Picquet was born at Bourg, in Bresse, on the 6th of Decem-
ber, 1708. Entering the ecclesiastical state, he soon showed great talents
for the pulpit, and, completing his divinity course at St. Sulpice, Paris,
joined the congregation. Sent to Canada in 1733, his career, after a few
years spent at Montreal, was that of an Iroquois missionary. The French
authorities, both civil and ecclesiastical, entertained the highest respect for
him. His zeal made him, in the eyes of the English, a Jesuit; Montcalm
called him the Patriarch of the Six Nations, and the cantons bestowed on
him, as a gift, the lands around Lake Ganeutaa. After his return to France,
he was employed in active duties, esteemed alike by the Gallican clergy and
the Pope. He died at Verjon on the 15th of July, 1781. His portrait is
still preserved at the Lake of the Two Mountains. A copy of it, made by
Duncan, enriches the Canadian Album of the Hon. Jacques Viger, of Mont-
real, who kindly permitted me to have it engraved for this work. It will
appear ia a subsequent edition, as an accident has prevented its completion
FRENCH MISSIONS. 34l
difficulties of the time, began a new wooden church, which lie
soon completed, and continued to direct the mission till his death,
in 1777 *
All the missions, by the peace of 1763, lost the annuities
granted by the French court, and were thrown upon their own
resources. That of the Lake owed its preservation mainly to the
generosity of the Sulpitian, Margon de Terlaye, who gave 10,000
livres to the sisters, and maintained them till his congregation
undertook their support. Their labors were as fruitful as ever.
Mary Gaguiracs, a Choctaw, carried her virtues and zeal to hero-
ism. Her cabin was the home of the new-comer, and her example
and exhortation won many. Even when dying, she dragged her-
self to the bed-side of a neophyte, to animate his piety by her
burning words.f
The zeal and charity of the Indians at these missions had not
declined. When the conflagration of 1765 laid Montreal in ruins,
and left • hundreds destitute, the Indians of Caughnawaga and
Canasadaga came to their relief, selling their silver ornaments,
their wampum, blankets, rich-hilted knives, and other articles, to
raise money for the relief of the .poor.J
When the American revolution broke out, the -Catholic Iroquois
refused to take up arms against the colonists, as many of their
chiefs and leading men were natives or descendants of natives of
the English provinces. It is not strange, then, that they inclined
to neutrality, and though urged and even threatened by Sir Guy
Carleton, the English governor, adhered as a body to their pur-
pose, though some actually joined the American army, among
them Atiatonharonkwen, or Louis Cook, who rose to the rank of
captain ; while Thomas Williams, or Tehorakwaneken, who had
fought by his side at Braddock's defeat, now battled for England.
* Viger, Liste corrigee. The registers begin in 1782.
t Vie de la Soeur Bourgeoys, ii. 396, 433.
J Faillon, Vie de Mme. d'Youville, p. 222.
342 AMERICAN CATHOLIC MISSIONS.
The missionaries took no part in the war, yet experienced harsh
treatment from the Americans during their invasion of Canada.*
Since the close of the American war, few incidents mark the
history of these quiet missions. That of the Presentation, after
being demoralized by a British garrison stationed there, was settled
by the English government, first at Johnstown, then at Indian
Point, Lisbon, on American ground. Here they had a little vil-
lage of twenty-four families, which was finally dispersed in 1806
and 1807, and the people retired to Onondaga and St. Regis.f
Those of Caughnawaga, Canasadaga, and St. Regis still subsist,
and have of late years greatly improved, having shared in the
general religious progress of Canada, whose Church, so suddenly
severed from France, and harassed by England, maintained for
some years a doubtful struggle.
St. Regis, for some time after its founder's death, was deprived
of a resident missionary, and depended on visits from neighboring
priests; but in December, 1785, when peace once more' left all in
quiet on the St. Lawrence, the Rev. Roderic McDonnell, a zealous
Scotch priest, took up his residence among me Indians of Aqua-
sasne, and in 1791 erected the present massive stone church. He
continued his labors, undaunted by ill-health, down to the period
of his death, in 1806.
His almost immediate successor was the late John Baptist Roupe,J
during whose pastorship war broke out between the United States
and England, and as his flock lay on both sides of the line, he had
the affliction of beholding them arrayed in two hostile parties. As
the war advanced, his Indians were reduced to starvation, and
subsisted only on the rations doled out to them by the American
* Letters of an American Farmer; American Archives, ii. 301, 244, 1002,
Iu48; Journ. Prov. Cong. 169.
t Hough's St. Lawrence Co. 108.
J He was afterwards at the Lake of the Two Mountains, and died at
Montreal in September, 1854, at the age of 78.
FRENCH MISSIONS. 343
Commissariat. In these Mr. Roupe shared, but was condemned in
Canada, and soon after made prisoner by the Americans, who at-
tacked the village, and seized him in his house.
The other missions being less exposed, enjoyed greater csJm.
Caughnawaga, under Mr. Joseph Marcoux, advanced rapidly, and
as the old church showed signs of decay, he prepared to rebuild
it, and a new church was actually erected in 1845.
These missions have even attracted attention abroad. In 1826,
Joseph Torakaron, one of the Tarbells, visited Europe, and was
presented to Charles X., king of France, and to his Holiness Pope
Leo XII., who then occupied the See of Peter. Both received
most kindly the descendant of the Puritans, the descendant, too,
of the Iroquois Catholics, who had never swerved in their fidelity
to their religion, nor indeed in their fidelity to France, so long as
France was true to herself.
The king bestowed on the chief three paintings for the churches,
— one of St. Louis, now at Caughnawaga, and the others of St.
Francis Xavier and St. Francis Regis, still at St. Regis. His
Holiness added a collection of books, a silver service for the altar,
and a jewelled rosary. With these valuable presents the chief re-
turned to America ; but at New York was robbed by his com-
panion and interpreter of all but the money of which he was the
bearer, and indeed of every thing but the paintings and rosary.*
Besides these important epochs for the mission, the year 1843
witnessed a ceremony of great consolation to the Catholic Iroquois.
It was the erection of a new cross over the tomb of Catharine
Tehgahkwita. The spot had always been marked by the sign of
redemption, and is well located even by deeds of property, which,
such was the devotion to her, sometimes made a mass in her honor
a part of the consideration.! At the period we mention, the old
cross was mouldering, and a new one, twenty-five foet high, waa
* Hough's St. Lawrence Co. 166.
f Papers in the Notarial of Laprairie.
344 AMERICAN CATHOLIC MISSIONS.
prepared, in which were enchased some relics of the hcly virgin
of Caughnawaga. On Sunday, the 23d of July, 1 843, the Caugh
nawagas, headed by their missionary and chiefs, repaired to the
little river Portage, near which their former church and village
had stood, on a bluff between that little stream and the lordly St.
Lawrence. The space on the left was soon filled by whites, drawn
thither by interest or curiosity, alike of French and English origin.
The banner of Laprairie and the pennons of the Sault floated above
the crowd on either side of the highly adorned cross, at the foot of
which was a painting of the Christian heroine. At the signal
given by the discharge of artillery on the right and left, the clergy
in procession advanced into the centre, chanting the "Vexilla
Regjis." At another discharge, Father Felix Martin, one of the
first Jesuits to whom it was given to return to the land enriched
by the sweat and blood of his society, rose to address the assem-
bled throng in French. Then, after a hymn in Iroquois, the Rev.
Joseph Marcoux, the pastor of the tribe, pronounced a discourse
in the guttural language of his flock, and gave place to the Rev.
Hyacinth Hudon, Vicar-General of Montreal, who delivered a
third address in English, and then performed the ceremony of
blessing the cross. That sign of faith was then slowly raised,
amid the chants of the Church, the thunder of the cannon, and
the mingled shouts of men of many climes and races, who, differ-
ing in language, bowed to the symbol of a common faith.
Such is the history of the Iroquois mission, on which we have
Iwelt longer because its annals have reached us in a more com-
plete form,, and because of all the early missions it presents at this
day the most numerous and thriving communities.
Sault St. Louis, or Caughnawaga, formerly a seigniory in the
hands of the Jesuits, now contains about twelve hundred souls,
many of them half- breeds, some pure whites, taken captive long
years ago. They support themselves by tillage, raising chiefly
maize, by the manufacture of baskets, mats, sleds, moccasins, and
FRENCH MISSIONS. 345
other Indian articles, and by the pilotage of vessels, and especially
of rafts over the rapids. Their village is irregular, unpaved, and
not, indeed, very tidy ; though some of the houses are well built
and comfortable. They have a fine church, built a few years age
on the site of a former one ; the old parsonage still remains, with
the chamber in which Charlevoix and Lafitau wrote, and many
books and manuscripts of Bruyas and his companions. They have
also a capacious school-house, and possess, indeed, every advantage
enjoyed by the whites. The present pastor, the Rev. Joseph Mar-
coux, has been for forty years attached to the Iroquois missions, and,
since 1819, stationed at Sault St. Louis. This long intercourse
with the tribe has rendered him the most thorough master of their
language that ever lived ; and Tharonhiakanere, mindful of his suc-
cessors, has composed a full and clear grammar of the language,
and two dictionaries — one in French, with Iroquois interpretations ;
the other giving the French of the Iroquois words, as well as cate-
chisms and prayer-books.* These noble works rank him with
Chaumonot, Bruyas, de Carheil, and Zeisberger, who had previously
composed similar, but less complete works on the same language
or its dialects. His missionary labors, at first chequered with much
opposition and difficulty, have succeeded to his wishes, and the people
of his parish are now sober, moral, and not ungrateful for his care.
* Kaiatonsera Jonterennaientakwa — Tiohtiaki (Montreal) 1852 — Jontcri-
•warenstakwa ne kariwiioston teieasontha, id. 1844. From these we take the
Lord's Prayer in the present dialect of the Caughnawagas:
" Takwaienha ne karonhiako tesiteron, aiesasennaien, aiesnwenniiostake,
aiesawennarakwake nonwentsiake tsiniiot ne karonhiake tiesawennarakwa.
Takwanont ne kenwcnte iakionnhekon niahtewenniserake ; sasanikonrhena
nothenon ionkinikonhraksaton nonkwe ; tosa aionkwasenni nekariwaneren,
akwekon eren sawit ne iotaksens ethonaiawen."
To show the changes it has undergone we add two lines of the Litany oj
Loretto from a very old manuscript, and the corresponding ones in Marco ux
MS. Di8 r « seiena garonhiage etisiteron Atagwentenr senwen.
MAEOOUX — Niio iesaniha karonhiake tesiteron Takwentenr.
MS. Marie saialotogeton tagtfatrendajenhab.
MAKCOUX — bari saiatatokenti takbaterennaienhas.
15*
846 AMERICAN CATHOLIC MISSIONS.
Si. Regis, or Aquasasne, is intersected by the New York boun
dary-line, so that part of the village is American and part British —
an unfortunate division, which has led to much dissension. Of this
some of the Protestant sects soon took advantage. Lazarus, or, as
he is now called, Eleazar Williams, a grandson of Eunice, and son
of Thomas Williams, after having been educated in New England,
returned, as a member of the American Board of Missions, to Caugh
nawaga in 1812, and in 1815 attempted to establish at St. Regis
a school and chapel as an Episcopal clergyman ; but failing on
both occasions, became a missionary among the Oneidas on Green
Bay. Of late he claims to be Louis XVII., king of France, and is
again in the neighborhood of St. Regis. In 184Y, the Methodists
also began a mission, and built a fine church and parsonage in the
neighborhood, but their success is inconsiderable ; the great ma-
jority still adhere to the faith preached to their fathers by Jogues
and his successors. The whole village numbers over eleven hun-
dred souls, governed on the English side by chiefs, on the American
by trustees. The present missionary is the Rev. Francis Marcoux,
who has been stationed there since 1832.*
Canasadaga, or the Lake of the Two Mountains, is, as we have
seen, a double mission. From the point where the church stands
two villages run off on different sides along the shore — the Iroquois
on the left, the Algonquin on the right — as distinct in language and
manners as their ancestors were in the days of Cartier or Cham-
plain. Behind them rise the two sandy heights which give name
to the mission ; one of them crowned by a calvary, to which you
approach by a number of stone chapels, often visited by pious pil-
grims. The number of Iroquois at this mission is about 250, and
* This gentleman has been made the object of most scurrilous attacks by
the late Mr. Hanson in his " Lost Prince," and it is due to him to state that
the accusations are founded simply in prejudice. No less than thirty persona
at Caughnawaga recollect Williams from childhood ; and as Mr. Lorimier, the
Indian Agent, avers, no influence of Mr. Marcoux was needed to make Mary
Ann say what she has ever said, except when under the dictation of Eleazar.
TRENCH MISSIONS. 347
their present pastor is Mr. Nicholas Dufresne. Besides this there
are many Catholic Iroquois in the cantons, at Gre$n Bay, and in
various western tribes.
The Catholic Iroquois, therefore, number about 3000 ; the rest
of the nation are mainly pagans, with some few Presbyterians,
Episcopalians, and Methodists. Some Oneidas and Onondagas,
with a considerable number of Senecas and Tuscaroras, remain in
New York ; the Mohawks, with many of all the cantons, are in
Upper Canada ; some Oneidas in Wisconsin, some Senecas in In-
dian Territory.
When the Catholic missionaries were expelled, some effort was
made by the authorities in New York to convert the Mohawks to
Anglicanism, and many, led by Brant, became members of the
Church of England. The Moravian Zeisberger attempted in vain
a mission at Onondaga, and Pyrlaeus another at the Mohawk.
The civilized Oneidas were visited by New England missionaries,
and were finally gained by the Methodists, while some of the same
tribe at Green Bay are Episcopalians ; missions of various sects
were begun among the Senecas and Tuscaroras, but a powerful
party here and at Onondaga are still pagans, and celebrate their
heathen rites amid the city-studded realm of New York.
We have thus brought down the history of the Iroquois mission,
and the more famous Huron one, of which it may be considered a
branch. Coeval almost with the origin of the Canadian colony,
the work of the missionaries still endures. We have traced their
labors from the days of Jogues — labors pursued amid every diffi-
culty and trial, but pursued with an energy and zeal almost un-
paralleled. We have seen their Christian villages arise in another
land, and piety and virtue flourish in the desert : we have seen
these villages for generations honor the faith, and profess it still,
while the mass of their countrymen are yet pagans. Such is the
Iroquois mission : we shall allude to it again as evangelizing the
Pacific shores ; but here we leare it to take up the western mission*
CHAPTER XIX.
THE OTTAWA MISSION, OR MISSION TO THE ALGONQUIN TRIBES
IN MICHIGAN AND WISCONSIN.
fhe Ottawa country— Its various tribes — The Ojibwas invite the missionaries — Joguec
and Raymbaut at Sault St. Mary's — The fall of the Hurons — Garreau and Druilletes
sent to the West — Defeat of the mission — Death of Garreau — Mission of Menard —
His heroism — His voyage and its trials — Founds a mission at Chegoimegon — His labors
and death — Father Claudius Allouez — His chapel of the Holy Ghost at Lapointe — His
labors — Joined by Louis — By Marquette — Their labors — Dablon becomes Superior of
the Ottawa mission — Sault St. Mary's founded — An Illinois mission projected — Allouez
founds St Francis Xavier's at Green Bay— The tribes there— Drnilletes in the West
— His labors at the Sault — Marquette founds St. Ignatius at Mackinaw — Father Andre
in the Archipelago — Mission of Green Bay — Xouvel as Superior — Labors of the various
Fathers — Allouez — Marquette, succeeded by Pierson, goes to explore the Mississippi
— His obsequies — Enjalran in the West — Later labors and laborers.
THE peninsula lying between Lake Superior on the north and
Lake Michigan on the east, extending back to the Mississippi, was
in early times the last outpost of the Algonquin race in the West,
inhabited by several tribes of that family, who thus formed a bar-
rier to the Dahcotas or Sioux — a tribe of Tartar origin, who had
advanced eastward to the banks of the Mississippi. One Dahcota
tribe had, however, pushed further on, and settled on the shores of
Green Bay, amid the Algonquins, who styled them Winnebagoes or
Salt-water men, while to the main body of the Dahcotas they gave
that of Nado-wessiouex or Cruel — the same name, in fact, which
they bestowed on the terrible Iroquois. The chief tribes of this
section were, on the north, the Ottawas or Traders, the Outchibouec
or Sauteurs, since called Chippeways and Ojibways, the Menomo-
nees or Wild-rice tribe, the Sakys, the Outagamies or Foxes, the
Mascoutens or Fire-Nation, the Kikapoos, and, towards the south;
the Miainis and Illinois or Illiniwek,
FRENCH MISSIONS. 349
Trading as they did with the Hurons, these tribes were soon knowt
to the French, and their country was visited at an early day by
Nicolet, one of the hardiest pioneers of civilization in the annals of
New France. Ten years spent in Algonquin cabins on the banks
of Lake Nipissing and the Ottawa, fitted him to traverse in safety
the vast regions where that language prevailed. Several years
prior to his death, which took place in 1642, while engaged in a
work of charity, Nicolet set out from the Huron country, and, after
a voyage of three hundred leagues, visited the " Sea-tribe," un-
doubtedly the Winnebagoes on Green Bay, with whom, in the
name of France, he concluded a treaty in an assembly of four or
five thousand men.*
There was none to follow him to that wild West till 1641,
when a great " feast of the dead," given by the Algonquins in
Huronia, gathered there all the kindred tribes to take part in the
funereal games, the dances, chants, and mournful processions of
those decennial rites. Among the rest came the Chippewas from
the Rapids, which close to the vessels of man the entrance of the.
vast upper lake. These deputies, like the rest, were visited by the
Jesuit missionaries, and so won were the good Chippeways by the
gentle, self-devoting ways of those heralds of the cross, that they
earnestly invited them to their cabins at the Falls, portraying
with all the lively imagination of the child of the forests the
riches and plenty that reigned in their sylvan abodes. Ever eager
to extend their spiritual conquests, to enlarge the bounds of free-
dom in this western world (for there alone is liberty where dwells
the spirit of the Lord), the missionaries joyously accepted the in-
vitation of the Chippeways.
By command of their Superior, two missionaries, Father Charles
Raymbaut, thoroughly versed in the Algonquin customs and lan-
guage, with Father Isaac Jogues, nr less complete a Huron, were
* Eel. 1«42, p. 8
350 AMERICAN CATHOLIC MISSIONS.
detached to visit them. On the 17th of June they launched then
canoes at the mission-house of St. Mary's, and for seventeen days
advanced over the crystal waters of the inland sea, amid the beau-
tiful islands which stretch across the lake, clustering around the
Jake-gemmed Manitouline, so hallowed to the Indian's mind.
When they reached the Falls, they found two thousand Indians
assembled there, and amid their joyful greetings, the missionaries
gazed with delight on the vast field which lay before them. They
heard of tribe after tribe which lay around, and ever and anon of
the (terrible Nadowessi who dwelt on the great river of the West.
Earnestly did the Chippeways press the two Fathers to stay in
their midst. " We will embrace you," said they, " as brothel's ;
we shall derive profit from your words ;" but it could not be so.
The paucity of missionaries in the Huron country did not yet
permit the establishment of that distant mission. Raymbaut and
Jogues could but plant the cross to mark the limit of their spirit-
ual progress ; yet they turned it to the south, for thither now their
hopes began to tend.* After a short stay they returned to St.
Mary's, and hopes were entertained of soon establishing a mission
on Lake Superior; but Raymbaut shortly after fell a victim to the
climate, while Jogues began in. his own person a long career of
martyrdom, preluding the ruin of the Huron mission, the death of
its apostles, and the destruction of the tribe.
By 1650, Upper Canada was a desert, and the missionaries,
thinned in numbers, turned to nearer fields, and even tried to bend
the haughty Iroquois, and bow his neck to the cross.
The West, however, was not forgotten. In 1656, a flotilla ot
Ottawas appeared on the St. Lawrence, led by two adventurous
traders who had two years previously struck into the far West.
These Indians asked a French alliance and missionaries, both of
which were readily granted. Two Jesuit Fathers were selected
* Eel. 1642, p. 185.
FRENCH MISSIONS. 351
to accompany them, with a considerable number of Frenchmen,
intended to form a commercial establishment in the West. Dis-
gusted with the brutality and heedlessness of the Ottawas, the
Frenchmen, on reaching Three Rivers, resolved to abandon the
undertaking ; but the two missionaries, Fathers Leonard Garreau
and Gabriel Druilletes,* undismayed by the danger, still kept on
their way. As the French had foreseen, the flotilla was attacked
by an Iroquois war-party, posted in ambush. At the first volley,
the generous Garreau was mortally wounded, and, abandoned by
the Ottawas, fell into the hands of the enemy, who, tearing off his
clothing, left him weltering in his blood in a fort which they had
thrown up on the end of the island of Montreal. Yet after several
days, fearing the vengeance of the French, they earned him to
Montreal, where he soon after expired. Druilletes meanwhile had
been left by the Ottawas in another fort, which they threw up,
but finally abandoned, refusing to take the missionary with them.f
Thus failed the second projected mission in the West, baffled like
the first by the cruelty of the Iroquois.
In 1660, another flotilla descended ; the result of the enterprise
of French voyagers, who now led to the trading-posts of France
sixty canoes loaded with peltry, and manned by three hundred
western Algonquins. These, too, asked an alliance and Black-
gowns to teach them to pray. At this epoch the missions had
received a new impulse from the zeal and devotedness of the first
bishop of Quebec, who found a kindred spirit in the veteran
Father Jerome Lalemant, then Superior of the Jesuits in Canada,
a man full of energy and zeal. Gladly would he have gone him-
self to the upper lakes, to which, as Superior of the Huron mis-
sion, he had sent Jogues and Raymbaut nearly twenty years be-
fore. His duties, however, detained him at Quebec. There was
* In the Abnaki mission, we have given the name Druillettes ; in fact, hr
Wrote it both ways, but more commonly as now given.
1 Rel. 1655-6."
352 AMERICAN CATHOLIC MISSIONS. *
still, however, another survivor of the old Huron missions, long
years before the comrade and fellow-laborer of Jogues, Bressani.
Brebeuf, Gamier, Garreau, and others, who had already won a
martyr's crown amid their apostolic toil. His head was whitened
with years, his face scarred with wounds received in the streets of
Cayuga, for he had been one of the first to bear the faith into
central New York. Thoroughly inured to Indian life, with many
a dialect of Huron and Algonquin at his command, Rene Menard
sought to die as his earlier friends and comrades had long since
done. The West seemed a promised land, to be reached only
through the Red Sea of his own blood, and with joy he received
the order to begin his march into the wilderness. We have still
extant a letter written by him in August, 1660, on leaving Three
Rivers, replete with a spirit of sacrifice, which can scarce find a
parallel. He went destitute and alone, broken with age and toil,
but with a life which he saw could last only a few months ; yet he
had no thought of recoiling : it was the work of Providence ; and
in utter want of all the necessaries of life, he exclaims : " He who
feeds the young raven and clothes the lily of the field, will take
care of his servants ; and should we at last die of misery, how
great our happiness would be !"*
There is something grand and sublime in the heroism of these
early missionaries, which rises as we contemplate it ; and few will
win our admiration more than Menard, a saan devoid of enthusi-
asm, whose letters are as calm and unimpassioned as those of a
commercial house, yet one who, in his vocation and in the ap-
pointment of his Superiors, saw the will of God, and did it man-
fully.
Soon after leaving Three Rivers he met Bishop Laval. " Every
consideration, Father," said the pious prelate, " would seem to re-
quire you to remain here ; but God, stronger than all, will have
* Eel. 1659-60, p. 152.
FRENCH MISSIONS. 353
you there," and he pointed to the distant West.* Encouraged
and borne up still more by this, full of a desire of suffering, ne
filially started from Montreal, the frontier post. In spite of their
promises of good treatment, the Ottawas compelled the aged
priest to paddle from morning to night, to help them at the many
portages — in a word, to take on him all their drudgery. The
moments he could steal to say his office displeased them ; they
flung his breviary into the water ; and at last, insensible to pity,
left him on the shore without food or protection. During the
whole voyage, Menard had, like the rest, suffered greatly from
famine. Berries were their chief food ; and happy he who found
some edible moss, and happier he who had in his clothing a piece
of moose-skin. He had borne all patiently ; but now, barefoot
and wounded by the sharp stones, he stands at last on the shore
of Lake Superior, abandoned to starvation. After a few days,
during which he lived on pounded bones and such other objects
as he could find, his faithless conductors relenting, returned, and
conveyed him to the rendezvous of the tribe, a bay which he
reached on St. Theresa's-day, and named after her. " Here," says
he, " I had the consolation of saying mass, which repaid me with
usury for all my past hardships. Here I began a mission, com-
posed of a flying church of Christian Indians from the neighbor-
hood of the settlements, and of such as God's mercy has gathered
in here."
This first mission in the West was situated, as the date of his
letter tells us, one hundred leagues west of Sault St. Mary's ; in all
probability at Kneweenaw. Without waiting to repose, he began
his ministry among the few Christians there, and sought out the
afflicted and miserable. " One of my first visits," says he, " was in
a wretched hut dug out under a large rotten tree, which shielded
it on one side, and supported by some fir-branches, which sheltered
* Eel. 1663-4, ch. viii.
854 AMERICAN CATHOLIC MISSIONS.
it against the wind. I entered on the other side almost flat on my
face, but creeping in I found a treasure, a poor woman, abandoned
by her husband and by her daughter, who had left her two dying
children, one about two, and the other about three years old. I spoke
of the faith to this poor afflicted creature, who listened to me with
pleasure." " Brother," said she, " I know well that our folks reject
thy words ; but, for my part, I like them well ; what thou sayest
is full of consolation." With these words she drew from under the
tree a piece of dry fish, which, so to say, she took from her very
mouth to repay my visit. I thanked her, however, valuing more
the happy occasion which God gave me of secuiing the salvation
of these two children, by conferring on them holy baptism. I re-
turned some time after to this good creature, and found her full ol
resolution to serve God ; and, in fact, from that time, she began to
come to morning and evening prayers so constantly that she did
not fail once, however busied or engaged in gaining her scanty
livelihood. Soon after thus beginning his distant and laborious
mission, Le Brochet, a chief, who had especially ill-treated him on
the way, drove him out of his cabin ; and Menard had no refuge
but " a kind of little hermitage, a cabin built of fir-branches, piled
on one another, not so much," says he, " to shield me from the
rigor of the season, as to correct my imagination, and persuade me
that I was sheltered." Such was the winter residence of an aged
and enfeebled man. Consolations were not wanting. A pure and
noble young man, who, amid the vice and debauchery of his na-
tion, had always been regarded rather as a spirit than a being of
flesh and blood, came to be instructed. Heroically he embraced,
heroically he professed the faith of the cross. His widowed sister
and her children, and some few others, were soon added to Me-
nard's flock, but the missionary's progress was slow. He had, how-
ever, no idea of abandoning his post. " I would have to do myself
great violence," says he, " to come down from the cross, which God
has prepared for me, in this extremity of the world in my old days.''
FRENCH MISSIONS. 355
I
" I know not the nature of the nails which fasten me to this ado-
rable wood ; but the mere thought that any one should come to
take me down makes me shudder, and I often start up from my
slumbers, imagining that there is no Ottawa land for me, and that
my sins send me back to the spot from which the mercy of my
God had by so signal a favor once drawn me." His letter of July,
1661, announces his desire, or rather his resolution, to attempt a
journey of two or three hundred leagues over a land intersected by
lakes and marshes, in order to announce the gospel to four popu-
lous nations, doubtless the Dahcotas, of whom he had heard.
The project, however, he never realized ; another field opened
before him. It had nothing grand or sublime in its novelty or the
power of the nation, it was beset with difficulty and danger, but it
was one which an old Huron missionary could not think of re-
fusing. A party of the unfortunate Wyandots had, as we have seen,
fled to the upper lake, and, at this moment, lay on or near the
Noquet Islands, in the mouth of Green Bay. Long destitute of a
pastor, the Christians were fast relapsing into pagan habits ; but,
still clinging to the faith, they sent to implore Menard to visit them.
The missionary first sent some of his French companions to ex-
plore the way. They descended a rapid river, and after countless
rapids, portages, and precipices, reached the village, which was in*
habited by a few wretched Hurons, mere living skeletons. Con-
vinced of the impossibility of Menard's reaching it, or remaining
if he did, they returned, encountering still greatei difficulty in
ascending the river. On arriving at the mission in June, 1661,
they implored the aged missionary not to attempt a jouraey so
evidently beyond his strength. All the French joined their en-
treaties to those who spoke from experience, but in vain. Speak-
ing of his Sioux mission he had said : " I hope to die on the way."
No fear of death then could deter him from answering a call of
duty. His faithful companion, the Donne, John Guerin, spoke ic
the spirit of the cross, and, reminding him of St. Francis
JL
356 AMERICAN CATHOLIC MISSIONS.
expiring at the very threshold of the Celestial Empire, induced h •
to attempt the voyage, even if he, too, should perish ere he reached
the scene of labor. " God calls me thither ; I must go, if it cost
me my life : I cannot suffer souls to perish under the pretext of
saving the bodily life of a wretched old mau like myself. What !
are we to serve God only when there is nothing to suffer and no
risk of life?"
He set out with some Hurons whom accident had brought to
the mission; but, on reaching a lake, they left him. After waiting
here a month for their return, he and Guerin proceeded ; but, on
the 10th of August, the poor Father, following his companion at
the last portage on the river, mistook one wood for another, and
was lost or seized by some band of Indians. Guerin having ac-
complished the portage, sought him, but in vain ; hurrying on to
the Huron village, he, by signs, at last procured assistance ; but no
trace of the missionary could be found. Long after his bag was
found in the hands of an Indian, who refused to tell where he had
got it, and some of his chapel-service was subsequently seen in a
lodge.* He was probably murdered on the first rapid of the Me-
nomonee, closing a long life of assiduous toil in the missions of
America by a death glorious in the sight of heaven, although there
was none to chronicle his sufferings and his constancy in death.f
* Perrot, Mceure et Coutumes des Sauvages, MS.
t Father Rene Menard, born in 1604, had been in France confessor to
Madame Daillebout, one of the founders of Montreal; but of his previous
history we know nothing. He came to Canada in the Esperance, which
Bailed from Dieppe on the 26th of March, 1640, and, after being compelled to
put back by storms, reached Quebec in July. After being director of the
Ursulines, lie was sent to the Huron country, and succeeded Raymbaut as
missionary of the Algonquins, Nipissings, and Atontratas. On the fall of the
Hnrons he was stationed at Three Rivers till he was sent to Onondaga, as we
have narrated in the Iroquois mission. After the close of St. Mary's of Ga-
neutaa he was again at Three Rivers till the period of his departure for the
West. He died about the 10th of August, 1661, being 57 years of age. His
constitution was weak and delicate, but his courage boundless. His fervent
piety made him in all adversities and hardships consider only the glory of
FRENCH MISSIONS. 357
With the death of Menard closed the first Ottawa mission. A*
that moment there was not a missionary station nearer than Mont-
real, and indeed bis post was almost as near to the Spanish mis-
sions of Santa Fe or Alachua as it was to Montreal ; yet, regardless
of all. he had fearlessly penetrated to that distant spot
The Jesuits had faced death and difficulty in every shape ; mis-
sion after mission had been ruined, and the ablest men of the order
ruthlessly butchered. But, says the Protestant Bancroft, " it may
be asked if these massacres quenched enthusiasm. I answer that
the Jesuits never receded one foot; but, as in a brave army, new
troops press forward to fill the places of the fallen, there was never
wanting heroism and enterprise in behalf of the cross under French
dominion." At the present moment they were true to their spirit ;
no idea of abandoning the Ottawa mission seems to have entered
their minds. The Superiors needed only a man fitted for the vast,
field. One soon arrived. Claudius Allouez had long sought the
Canada mission, not buoyed up by any false enthusiasm, founded
on an ignorance of the real state of the Indians, but conscious of
the difficulty, and ready to meet it.* Him the Superior of the
mission now selected, and he soon prepared to face all the dangers
of the long and perilous route, to meet hunger, nakedness, cold, and
cruelty, to win the West to Catholicity. In 1664 he was at Mont-
real, too late however to embark, as the Ottawa flotilla was already
gone. More successful in the following year, he embarked, and,
with happier auspices, reached the southern shore of Lake Superior
God, and realize the truth " that, when most bereft of human consolation,
God takes possession of the heart and convinces it how far his holy grace
surpasses all consolation to be found in creatures." Hence he was a most
useful laborer in God's vineyard. H's Superiors called him " Pater Frtigifer,"
and Bishop Laval styles him a religious of most exalted piety, for whom not
only the " French, but even the Indians, had a most profound veneration."
As to the spot of his death I differ from Bancroft, who (vol. iii. 147), sup-
poses him to have perished between Keweenawand Chegoimegon; InuJfrom
a study of the narratives, and the fact of the Hurons being at the time on
Green Bay, I have come to the conclusion stated in the text.
* Jesuit Journal ; Kelation, 1664-5, ch. 3 ; MS. notice of death of Allouei
358 AMERICAN CATHOLIC MISSIONS.
and began his labors, which, for the next thirty years, were devo-
ted with unabated zeal to the moral and mental elevation of the
Indians of Michigan, Wisconsin, and Illinois. He may indeed be
styled, in justice, the Apostle of the West.
After great toil and suffering, aggravated by the brutality of
his conductors, he arrived on the 1st of September, 1665, at Sault
St. Mary's, and for a month coasted along the southern shore.
After stopping at St. Theresa's Bay, where two Christian women
reminded him of Menard's labors, he advanced to the beautiful
bay of Cbegoimegon, which he reached on the 1st of October.
Ten or twelve petty Algonquin tribes soon assembled there to
hang on the war-kettle, and prepare for a general invasion of the
land of the Sioux. The young braves were rousing each other to
phrensy by dance, and song, and boast. The envoy of Christ was
the envoy of peace. His influence was not exerted in vain. The
sachems pronounced against the war. Tranquillity being thus in-
sured, Allouez adorned his chapel of the Holy Ghost at the spot
henceforth called Lapointe du Saint Esprit, and began to gather
his Indian church. His chapel was soon an object of wonder,
and wandering hunters of many a tribe came to wonder and to
listen. Their numbers and attention roused the hopes of the
earnest and laborious missionary. In a short time the Chippe-
ways, Pottawotamies, Sacs and Foxes, Kikapoos, Miamis, and
Illinois became known to him, and to all he announced the truths
of Christianity. In his excursions he met the Sioux, and wrote
home telling of the great river " MESIPI."
At Chegoimegon his labors were crowned with but partial suc-
cess. Many were no strangers to Christianity, but had long re-
sisted its saving doctrines. Like Menard, he had to struggle with
superstition and vice, consoled only, amid hardship and ill-treat-
ment, by the fervor of a few faithful souls. His mission com-
prised twc towns — one inhabited by the Ottawa clans, the Kiska-
kons and Sinagos, the other by the Tionontates. The latter
FRENCH MISSIONS. 359
mostly converted in their own land, be endeavored to recall ; the
former, embittered against the faith, he endeavored to gain, and
not in vain. In the first winter he baptized eighty infants and
three adults in danger of death, and had the consolation of gain-
ing one whom he deemed worthy of the sacrament in health.
Superstition reigned around him. The lake was a god, the
rapids, rocks, and metals all were gods ; and a chimera of their
own imagination, Missipissi, was the object of universal adora-
tion.* He visited also the Saulteurs at Sault St. Mary's, and after
spending a month among them, proceeded to Lake Alimpegon,
where the Nipissings, better taught by adversity than their old
Tionontate neighbors, afforded the missionary greater consolation.
They had had no priest for twenty years, and many were still
pagans, but the old Christians were full of fervor. But the great
field in his eyes was, however, the new tribes yet uncorrupted by
intercourse with the whites.f
After two years of labor, Allouez, having thus founded the mis-
sions of the Ottawas and Ojibwas, and revived those of the Hurons
and Nipissings, returned to Quebec to lay before his Supe-
rior a full account of the West, and then, two days later, without
waiting for repose, having received supplies and a companion in
the person of Father Louis Nicholas, he set out again for Chegoi-
megon.J Though forced to leave their French companions at
Montreal, and otherwise, harassed, they reached their mission in
safety, and entered on their apostolic duties, in poverty and hun-
ger, amid the insolence and mockery of the unbeliever. They an-
nounced the faith to twenty-five different tribes, and out of these
men of many tongues, gathered eighty souls by baptism into the
church of Christ.§
* Eel. 1666-7. t Rel. 1666-7, p. 16, &c.
J Jesuit Journal.
§ The Our Father in the Ottawa tongue, as given by Bishop Baraga in hii
Kittolik Anamie-Misinaigan (3d edition, Detroit, 1846), is:
1. Nossiaa wakwing ebiian apegich kitchitwawendaming kid anosowin.
360 AMERICAN CATHOLIC MISSIONS.
Assistance was now coming. In April, 1668, the celebrated
Father James Marquette left Quebec with Brother Le Boesme,
now inured to the work, and soon reached the West to begin his
labors.* Before that, however, Father Louis had set out with a
flotilla of Nez-perces, and did not again return to his western
labors. Among the incidents of mission life, the Fathers record a
noble speech in favor of the faith by an old Christian, who, after
having led for years a nomad life, in danger of dying unprepared,
now cabined near Father Allouez, as if to be assisted by him in
death. Death soon came on, and, thankful for the blessing
afforded him, he gave his dying feast, and to his heathen guests
declared his hopes of happiness and the joy of his heart, warning
them to believe, if they would escape fires more terrible than those
of the Iroquois, and prolonged to eternity .f
The next year Allouez himself came down, in part to restore
some Iroquois prisoners, in part to seek additional missionaries.
After completing his errand of peace, he prepared to return.
Father Claudius Dablon. though greatly needed at Quebec, was
sent with him, and appointed Superior of those Dipper missions.
Under the conduct of this active and energetic Superior, matters
took a new form. Long trained to mission life, he was equally
2. Apegich bidagwichinomagak kid agima wiwin.
8. Enendaman apegich ijiwebak, tibichko wakwing, mi go gaie aking.
4. Mijichaning nongo agijigak nin pakwcji ganimina wa-iji-aioiaug meme-
5. Bonip letawichinang gaie ga-iji-nichkiinangi eji bonigi detawangidwa
ga-iji-nicnkiiamindjig.
6. Kego gaie ijiwijichikange gagwedibeningewiniug.
7. Atchitchaii dach ininamawichiuamj maianadak. Apeingi.
The Chippeway differs but slightly from it, as may be seen by the same
prayer in his Chippeway work of the same title. It begins: "1. Nossinan
gijigong ebiian Apegich kitchitwawendaming kid ijinakasowin ;" and ends :
"7. Midagwenamawichinam dach maianadak. MigeLng." But besidet
these there are only nine or ten words that differ.,
* Jes. Journal; Rel. 1667-8, p. 103.
t Jes. Journal; Eel. 1667-8, p. 110.
FRENCH MISSIONS. 361
fitted for command and direction. The Indians who had gathered
at Lapointe had scattered again, some to the Falls of St. Mary's,
others even to Green Bay. Dablon and Marquette began a new
station at the foot of the rapids on the southern side. Here Mar-
quette found an abundant harvest. " Two thousand souls," he
wrote, " were ready to embrace the faith, if the missionary was
faithful to his task." But though thus deceived by his enthusi-
asm, he committed no errors. He and his Superior went on
patiently instructing all, baptizing such only as were in danger of
death.*
Allouez had resolved to leave Lapointe and proceed to Green
Bay, weary of the obstinate unbelief of the Kiskakons, who, in-
structed by the old Huron missionaries in Upper Canada, by
Menard and by himself, answered their exhortations only by ridi-
cule. Shaking the dust off his feet, he prepared to depart. An
accident detained him, and the Kiskakons, corresponding at last
to grace, yielded. The chief, Kekakoung, now baptized, spoke in
favor of Christianity. Three venerable chiefs supported his views.
Polygamy, sacrifices, and superstitions were suppressed ; the
chapel was thronged ; and by long and repeated instructions,
Allouez now prepared one hundred for baptism.f
This post, however, he soon left to Father Marquette, who
reached it in September, 1669, after a month's navigation amid
snow and ice, which closed his way, and frequently perilled his
life. He found at the mission five villages — four Algonquin and
one Huron. Of these, the Hurons and Kiskakons were chiefly
Christians, the Sinagaux and Keinouches bitterly opposed to the
faith. The Hurons assembled in their village to receive him;
but Marquette, little versed in their language, was not able to
minister to their wants. The Kiskakons received him joyfully ,|
and afforded him much consolation. At a word, they renounced
* Eel. 1668-9, p. 102. f Eel. 16*3-9, p. 86. J Eel. 1669-70, p. 40.
16
r
362
practices still retained, but savoring of superstition ; and the sick
earnestly begged his presence to keep off the medicine-men. A
skilful missionary, Marquette did not endeavor to alter their time-
honored customs, unless when sinful. Prayer replaced the idola-
trous ceremonies in their festivals, and acts of devotion their sense-
less juggleries. To enjoy the labors of the missionary the more,
they separated from the rest, and erected their winter cabins
around his chapel.
Dablon remained at the new mission of St. Mary's of the Sault.
The little tribe of Pah-witing-dach-irini, or Saulteurs, which con-
tained only one hundred and fifty souls, were the permanent resi-
dents. The rich fisheries had gathered others — the Nouquet hun-
ters on the lake shore, the Chippeways, Maramegs, Achirigouans,
Amicoues, and Missisagues, scattered in the islands, the Kilisti-
nons and Winnebagoes in the interior. Anxious to extend the
faith, Marquette had sent an interpreter to the Sioux, bearing a
present to the tribe to obtain protection and safe conduct for the
European missionaries ; " that the Black-gown wished to pass to
the country of the Assinipoils and Kilistinons ; that he was already
among the Outagamis, and that he himself was going in the fall
to the Elinois."
Such were their plans. While Marquette was learning from an
Elinois captive the dialect of his tribe, Allouez had proceeded to
Green Bay, which he reached early in December, and saying his
first mass on the festival of St. Francis Xavier, called the mission
by his name. The town was a motley one, made up of Sacs and
Foxes, Pottawotamies and Winnebagoes. Assembling the sachems,
he explained the Christian doctrine and his puipose, and urged
them to embrace " the prayer." His chapel was then opened for
instructions ; and when not occupied there, he visited the cabins to
minister to the sick, and, if possible, save them from eternal death.
Such was his usual plan. Besides this town, he visited anothel
Poltawotamie town in the spur of Green Bay, and in April ascended
FRENCH MISSIONS. 363
Fox River to a town of that tribe, where he announced the faith,
and after a short visit to the Mascoutens, returned to St. Francis.
The tribes he had seen were powerful, and, except the Winneba-
goes, spoke Algonquin dialects, received the missionary with every
honor, and seemed a rich field for labor.* The Menomonees, of
the same tongue, a feeble tribe, next received his care ; then the
Winnebagoes, once cut down by the Illinois to a single mat,
called his attention. Their language he found new and strange,
with no analogy to the Huron and Algonquin. He began to
study it, and soon translated the Lord's prayer and Angelical Salu-
tation, with a brief catechism. His stay was not fruitless. The
Wiunebagoes responded far better to his teachings than the Al-
gonquins had done, and he found less resistance to the truth,
having been able to baptize fifty infants and seven adults.f
When tidings of this vast field reached Quebec it was resolved
to send more missionaries to the wild, irregular field, which, with
all its difficulties, could not appall or dishearten the soldiers of the
cross. The veteran Father Gabriel Druilletes, with Father Louis
Andre, who had in the last year learnt the language, were ac-
cordingly sent in 1670. J
* We give the Our Father in Pottawotamie, from De Smet's Oregon mi»-
Bions :
Nosinan wakwik ebiyin ape kitchitwa kitchilwa wenitamag kitinosowin,
enakosiyin ape piyak kitewetako tipn wakwig, apo tepwetakon chote kig.
Ngom ekijikiwog michinag mamitchiyak ponigeledwoiket woye kego kachi
kiohiimidgin, kinamochinag wapatadiyak chitchiikwan nenimochinag mey-
aiiik waotichkakoyakin. Ape iw nomikug.
In Menomonee, as furnished to me by the politeness of the Rev. Fl. Blon-
duel, it runs :
Nhonninaw kishiko epian. 1. Nhanshtchiaw kaietchwitchikatek ki wish-
Wan. 2. Nhanshtchiaw katpimakat kit okiinanwin. 3. Enenitaman nhan-
Bhtchiaw kateshekin, tipanes kishiko hakihi 0e min. 4. Mishiame ioppi
kishixa nin pakishixaniminaw eniko eweia 0anenon kaieshixa. 5. Ponikite-
tawiamo min kti eshishnekihikeian, esh ponikitetawakiOwa ka ishishnekihi-
amefhva 6. Pon inishiasliiame ka kishtipeniSwane. 7. Miakonamanwiam*
tfe meti. Nhanshenikateshekin.
t Bel. 1669-70, p. 62. J Bel. 1669-70.
364 AMERICAN CATHOLIC MISSIONS.
Druilletes, full of sanctity and zeal, soon changed the Snult
The cures he effected during an epidemic were regarded as mi-
raculous, and the Indians, in a general council on the llth of Oc-
tober, 1670, declared the Sault to be Christian, and adopted the
God of ",the prayer" as the master of life. The chiefs came to the
chapel for instruction ; the young cried out : " The Sault prays ;
the Sault is Christian !" All was now in motion ; the minds were
open to light, the hearts to grace : in six months 120 children were
baptized, and when in January, 1671, the church and mission-house
were destroyed by fire, Druilletes, who had saved nothing but the
Blessed Sacrament, began to erect a new and finer one. Within
the year he baptized three hundred souls ; but Druilletes was not
only a most successful missionary and able counsellor ; he was> in
the eyes of his contemporaries, a saint.*
Marquette had, as we have seen, opened a friendly corres-
pondence with the Sioux ; but the Ottawas and Hurons of La-
pointe, by their folly and treachery, provoked a war which com-
pelled them to flee eastward. The Dahcotas, sending back to
Marquette his pictures and other presents, declared war. The Ot-
tawas set out first, having chosen as their abode the island Ekaen-
touton or Mauitouline : the Hurons remained for a time with
Marquette, but finally embarked on Lake Superior, and descending
the rapids, doubled the cape and landed at Michilimackinaw, where
they had been some years before. Here Father Marquette began,
in 1671, his mission of St. Ignatius, having raised his chapel on the
mainland opposite the island. The place was bleak, exposed,
and barren ; but the missionary was full of confidence and hope,
although he had more to suffer than to do.f
The Ottawas were not abandoned. Father Andre was appointed
pastor of the tribes on the islands and shores of Lake Huron, many
of whom were in part Christians. His duties were equally labo-
* Eel. 1670-1, p. 162 ; see Charlevoix. t Eel. 1670-1, p. 147.
FRENCH MISSIONS. 365
nous and dangerous ; but he was fall of zeal and couiage. Leaving
Sault St. Mary's on the 28th of August, 1670, he first visited the
Missisagues, then the Amicoues, and, after renewing the fervor of
the old, he hastened to the new Ottawa mission of St. Simon's on
Manitouline ; where, like his predecessors, he had to struggle with
the perversity and superstition of most of the clans. Although he
had hitherto suffered greatly from want and scarcity of all kinds
of food, he ascended French River to Lake Nipissing, and wintered
there among the Outisquagamis (? Temiscamings), the long-haired
tribes on its borders, whom he drew to the chapel by his skill in
music, and taught assiduously, living on acorns and tripe de roche,
an edible moss. In the spring he returned to Manitouline, his central
station.*
The new mission of St. Francis Xavier was now the chief hope
of the missionaries, who, finding further progress through Lake
Superior closed by the war-like and outraged Dahcotas, hoped,
through Fox River, to reach new nations. In September, 1670,
Allouez returned with Dablon, his Superior. Throwing down a
rude, unshapely idol at the Kakalin rapids, they proceeded to the
Mascoutens' town, inhabited partly by Miamis. Addressing the
sachems as to' their object, they both preached and urged the In-
dians to embrace the faith. Some Illinois whom they met gave,
however, better hopes, and inspired them with the desire of realizing
Marquette's projected Illinois mission. Meanwhile, however, Al-
louez wintered in Wisconsin, laboring alternately among the
Miamis and Mascoutens in one village, which formed his mission
of St. Francis Xavier, and among the Foxes at his mission of St.
Markf
The same year Dablon descended to Quebec to become Superior
of all the Canada missions, and sent, as his successor in the West,
Father Henry Nouvel, who had already been inured to toil and
* Eel. 1670-1, p. 115. * Eel. 1670-1, p. 155.
366 AMERICAN CATHOLIC MISSIONS.
difficulty, amid the tribes on the lower St. Lawrence and Saguenay
Dispatching Andre to Green Bay, Nouvel took his wandering mis-
sion, and for more than six months traversed the islands and the
northern shore of the lake from Lake Nipissing to Sault St. Mary's.
Louis, the fervent convert of Menard, now chief Christian at Mani-
touline, was his main support and consolation. Among the Beaver
Indians, or Amicoues, he was beaten and expelled from a cabin,
where he was endeavoring to save a dying Christian from the medi-
cine-men, but was rewarded for this humiliation by the conversion
of one of those impostors. The sick were, as usual, his chief care ;
and, as he was a devout client of Father Brebeuf, he frequently
employed his relics, and invoked his aid. His letters assure us
that heaven deigned to approve the sanctity of the illustrious
martyr by miraculous cures.
Druilletes still labored at Sault St. Mary's and Marquette at
Mackinaw, while in Wisconsin Allouez and Andre gave form at
last to their missions. Andre gathered the children at the Bay,
and taught them to sing hymns embodying the doctrines of
Christianity, or ridiculing superstition, whilst he accompanied them
on the flute. Allouez, among the Foxes and Maseoutens, was
regularly increasing his little flock.*
In 1672 many of the Ottawas settled at Marquette's post, having
been much improved by a mission of Father Andre. Their fort
was at some distance from the Hurons, and the church attended
by both lay between. Their isolated position afforded many ad-
vantages, and the zealous missionary found many consolations in
the improvement of his flock. He was constantly in movement
from one village to the other, visiting them in their cabins and
fields, or summoning them to prayer on holidays.
At the Green Bay mission, Andre, during a temporary absence,
had his mission-house and all his winter supply of dried fish, his
* Bel. 1671-2, p. 109.
FRENCH MISSIONS. 867
nets, and all his property burnt by the pagans. Un Jaunted by this,
he raised a cabin amid the ruins, and renewed his attacks on their
polygamy and superstition. Avowed adorers of the devil or evil
spirit, they attacked him for the opposition he made to the object
of their worship. " The devil," exclaimed a chief, " is the only
great captain : he put Christ to death, and will kill you."* Such
was the hard and unpromising field now before Andre ; but he did
not falter, and made converts in the very cabins of his bitterest
enemies at Chouskouabika and Oussouamigoung, his two chief
villages.
Allouez, meanwhile, had planted a towering cross at St., James
of the Mascoutens, and by Assumption Day, 1672, opened his
chapel of mats to the Illinois, Kikapoos, Mascoutens, Miamis, and
Weas cabined there. So great was the curiosity of the throng,
that they broke in the sides of his chapel, and Allouez at last came
forth, and, when silence had been proclaimed by an aged chief, rose
to speak. " God gave me grace to speak Miami," says he. In
that tongue he poured forth words of truth and love. His long in-
struction was heard with wonder, for so fluctuating was the popu-
lation that few had ever seen or heard him before. He now began
regular instructions in his chapel for the various tribes, visited each
nation, cabin by cabin, instructing, consoling, baptizing the sick.
When about to depart, he met a band of the Illinois, whom he also
instructed, but whose surprise was endless at his attention to a poor
sick boy ; for philanthropy and benevolence are but faint shadows
of Christian charity, and are found only where the cross has been
planted. With these, the Pottawotamies near Green Bay, and the
Foxes of St. Mark, he spent the year. The latter had received from
the Iroquois calumnies against the missionaries, and, losing some
* A similar speech occurred, it will be recollected, in the Florida mission,
and no fact is better established than that cf the 'lemon-worship of tha
American tribes.
868 AMERICAN CATHOLIC MISSIONS.
Christians iti war, began to view Allouez with suspicion ; yet his
mission, during the year, shows nearly 200 baptisms.*
Such was the wandering life of this early apostle of Wisconsin,
continually visiting the various stations, instructing in public and
in private, planting the cross on many a highland ; above all, en-
deavoring to abolish idolatry and superstition, sometimes heard,
sometimes derided : now an object of suspicion, as some rambler
came in from a distant tribe with his tale against the Black-gown ;
now, a very murderer in their eyes, as a Christian fell in battle, or
died after baptism : ever, therefore, with his life in his hands, ex-
posed to perish by famine or the hand of man, when, driven from
a village, he cabined alone in the snow. Such was indeed not the
life of Allouez alone, but of all his associates in the Northwest. But
Allouez, the pioneer of all, was doomed also to see his toil and
labor of years misrepresented and ridiculed by his own country-
men, and even by missionaries.
At Sault St. Mary's, Druilletes, meanwhile, had gathered around
his church the fervent Kichaoueiak, and formed among the Missisa-
kisf a little church of twenty souls — inducing many, by his won-
derful cures, his sanctity and power, to renounce polygamy and vice.
The spirit of these Indians was that of the ages of faith. Not only did
they bring their children to receive the benediction of the holy mis-
sionary, they led him to bless their fields, they brought to the altar
their first-fruits, and, when going to war, came like the fervent
Chichigouecs to call down the blessing of heaven on their arms.
Druilletes was not alone : the missions in the lake were especially
in the hands of the Superior Nouvel, who, in his constant contests
with the medicine-men, had well-nigh fallen a victim to his zeal,
for the axe was thrice brandished over his head ; but he was fear-
less, and amid the storms on the lake, and the perils on the shore,
where he had no recourse but prayer, he put his trust in the Holy
» Eel. 1672-*, MS. t Or Missisagues.
FRENCH MISSIONS. 369
Family, and was not disappointed. Singular was the instance of
protection once afforded him. Anxious to reach his mission, he
prepared to launch his canoe, when the Indians, pointing to the
coming storm, implored him to stay ; but he put off boldly, and.
after gazing at him for a time, they retired. Soon the storm came
on in all its fury ; and Nouvel, unable to paddle, advance, or re-
turn, lay down in the bottom of his canoe and let it drive before
the storm. At last he felt that it was approaching the shore — that
the Holy Family, constantly invoked, had not rejected him. In a
few moments he sprang ashore, and to his wonder beheld a new
mercy. He was at the very spot whence he had started, but his
absence had saved his life ; a tree had been struck by lightning,
and the forest far around was wrapped in flame.*
The following years find the same missions still existing, though
traversed by accidents. In 1674, Father Druilletes beheld his
church consumed by fire during a conflict between some Sioux and
some Algonquins. The former came as ambassadors to treat of
peace, for the tribe had been worsted in recent engagements. The
missionary, desirous of founding a Sioux mission, had already some
of the tribe in his house under instruction : with the same view he
now received the envoys. A council of reception was held at the
mission-house to deliberate on the proposed peace. While all were
thus engaged, a Cristinaux brandished his knife in the face of a
Sioux chief. Fired at the insult, the Dahcota sprang to his feet,
and, seizing the stone knife in his belt, drew from his long hair a
second, which they always carry there. Brandishing these, he
shouted his war-cry, and, with his clansmen, soon drove the Al-
gonquins from the house. To dislodge them, their antagonists fired
the building, which was totally destroyed, killed the ten Sioux
envoys and two women, but lost twice as many of their own num-
ber. Thus was Druilletes doomed to witness his hopes all dashed
» Eel. 1672-3.
16*
370 AMERICAN CATHOLIC MISSIONS.
in a moment ; his church and house in ruins ; the Sioux rendered
bitter enemies, and the Algonquins exposed to a relentless war.*
In 1675, Father Peter Bailloquet joined the mission, and Nouvel
leaving to him his former ground,f the islands and upper shore,
pushed further east, and wintered with the Amicoues near Lake
Erie in the former country of the Sakis,J in great plenty, for the
country abounded in game. Meanwhile, another missionary, Fa-
ther Peter A. Bonneault, came up, in 1676, and returned with
Nouvel to the Sault,§ making their journey one continuous mission.
Druilletes remained alone at the Sault, " broken by age, past hard-
ships, and infirmities, yet laboring on with unexampled vigor" till
1679, when he returned to Quebec, and died there the next year
•with the reputation of a saint, supported and sustained by miracles.||
At Mackinaw, which Father Marquette had founded, we find
Father Philip Pierson succeeding him in the care of the Hurons,
when that missionary at last set out on the voyage which has im-
mortalized his name. By his exertions a new church was built
and opened in 1674, awaiting Marquette's return; but only his
bones reached it long after, to be deposited in a grave before the
altar. In 1677, Father Nouvel repaired to this post to take charge
of the Ottawas ; for them he built the bark chapel of St. Francis
Borgia, and though the cross, when first planted, was fired at by
the pagans, a zealous chief caused a reparation to be made. This
chief was the soul of the mission ; such was his piety and devo-
tion that he drew on himself the title of the Black-gown chief; but,
proof alike to ridicule and violence, he became the column of the
rising church.
In this double mission the Kiskakons numbered about 1300 ; the
Hurons 500 : each village was under an officer of the faith oi
catechist, who, after the missionary had finished his instruction, re-
peated and explained it. The dances were by this time almost
* Eel. 1673-9. t Eel. 1675. J Eel. 1676-7. § Eel. 1673-9. | Paris Doc.
FRENCH MISSIONS. 871
abolished, those only of the women being left, and at these th«
chants were consecrated by religion. The Sundays and holidays
were kept with extraordinary piety, and both villages assembled
every Thursday afternoon at the Benediction of the Blessed Sacra-
ment. In fact, Mackinaw now began to rival Laprairie and Lo-
rette in the fervor and piety of its Christian Indians.
The solemn and interesting ceremony of the translation of the
remains of Marquette from their obscure resting-place to the mis-
Bion which he had founded, gave a new Impulse to their fervor.
The illustrious explorer of the Mississippi expired near the mouth
of the river which bears his name, and was there interred by hia
sorrowing comrades. His Kiskakons were too deeply attached to
their faithful missionary to leave his body in so unhonored a grave.
They resolved, in 1677, to transport his remains to Mackinaw ;
and, landing at the spot, opened the grave. The body was entire,
though dried up ; clearing the flesh from the bones, they inclosed
them in a box of bark, and, depositing it in a canoe, proceeded to-
wards their village in a long and silent convoy. Some Iroquois
cunoes which met them, learning the nature of the ceremony, joined
the line. On appearing before Mackinaw, the two villages, headed
by their missionaries, Pierson and Nouvel, came down to the shore,
and verifying the identity of the body, landed it amid the chant of
the "De Profundis." Borne then with the usual ceremonies fo the
church, it lay exposed till the next day, the 9th of June, when,
after a mass of requiem, it was interred in a little vault in the
middle of the church, " where," says Father Dablon, " he reposes as
the guardian angel of our Ottawa missions."*
To consolidate this mission of St. Ignatius, another missionary,
Father Jehn Eujalran, was sent in 1678, destined to labor for
many years at that post.f
Meanwhile the third Ottawa mission, that of Green Bay, went
» Shea's Disc. Mississippi, p. 68. t Bel. 167S.
872 AMERICAN CATHOLIC MISSIONS.
steadily on. Father Louis Andre, a man of firmness and ability,
directed at St. Xavier's his little church of five hundred Chris-
tians, which slowly but gradually increased, and at the same tima
he kept down the opposition of the pagans. His house at Green
Bay had been burnt, another on the Menomonee now shared its
fate ; but he still went on, 'and, living almost constantly in his
canoe, went from station to station along the bay, visiting the six
tribes of his parish.* In 1676, the veteran Father Charles Alba-
nel, broken by toil, just returning from an English prison, whither
he had been hurried from the snows of Hudson's Bay, became
Superior of the western missions, and took up his post at Green
Bay, where again a fine church was soon raisedf by the Rapide des
Peres, partly, it would seem, by the aid of the western traders,J
and among others of Nicholas Perrot, so well known as an ex-
plorer of the West.
Allouez still directed his two-fold mission near Winnebago
Lake, and during the year 1674, baptized one hundred and sixty
of the Fox, Mascoutens, and other tribes, propagating assiduously
devotion to the cross,§ and consoled by the piety of Joseph, a fer-
vent Miami chief, and of the Christian maidens, who, amid all
allurements, persevered in the path of virtue. He labored chiefly
in the Fox town, then harassed by war, but extended his labors
also to Sacs and Winnebagoes.| To assist him, the Superior at
Quebec now sent Father Anthony Silvy, who, on the 6th of April,
1676, announces his arrival at Mascoutens, where he found thirty-
six adult Christians and one hundred and twenty-six children, and
soon added to the number by baptisms, for he immediately began
* Rel. 1675-6-7. t Eel. 1673-9.
J In digging the foundations of a house on the site of this church a few
years since, a splendid silver ostensorium was found, with this inscription:
"»J« Ce Soleil a etc1 donne par M. Nicolas Perrot & la mission de St. Franqoii
Xavier, en la Baye des Puants. t%> 1686." — McOabe's Gazetteer of Wlscon-
tin. The Puants here mentioned are the Winnebagoes.
5 Rel. 1675. | Rel. 1676-7.
FRENCH MISSIONS. 373
his labor? Allouez and Silvy now labored, together or apart,*
iil! October, when the former, appointed successor to Marquette,
set out for the Illinois countiy, leaving the latter alone.f About
1679, Silvy, recalled to Tadoussac, was in turn replaced by Father
Peter A. Bonneault;J and soon after Allouez, driven from the Illi-
aois country, returned to Mascoutens, and again resumed his mis-
sion there.
Such was the state of the Ottawa mission when the last Jesujt
Relations were written. Deprived of their guidance, we find, iu
subsequent years, but scattered notices, from which we must now
endeavor to form a connected whole.
CHAPTER XX.
THE OTTAWA MISSION (CONTINUED.)
Later history of the old Jesuit missions — A mission servant killed — The church at
Green Bay burnt — Mission at Mackinaw abandoned — Its restoration — Detroit — Death
of F. Constantine — The last missionaries — Le Franc, Du Jaunay, and Potter — The
Sioux mission — Hennepin — Marest — Captivity of Guignas — Martyrs — Close of the old
mission — The Sulpitinn mission at the Lake of the Two Mountains.
FOR some time the only account of the western missions is such
as we glean from incidental expressions of travellers. Father Le
Clercq, the author of the Recollect annals, pays his tribute of
praise to the unremitting labors of the Jesuits, which had all the
success that could be expected in nomadic tribes. The mission*
of the Fathers of the Society of Jesus had indeed, from the arrival
of Allouez in 1665, resulted in the baptism of many pagans, old
* Rel. 1673-9. t Shea's Disc. Mississ. p. 00.
t Rel. 1673-9. Silvy is meutiored in Rel. 1678.
374 AMERICAN CATHOLIC MISSIONS.
and young, most indeed since dead, yet enough surviving to form
important missions at Sault St. Mary's, Mackinaw, Green Bay,
Whmebago Lake, and the scattered islands in Lake Huron, all of
which were in successful operation. Of the individuals we know
little. In 1680, Father Enjalran was apparently alone at Green
Bay, and Pierson at Mackinaw — the latter mission still comprising
the two villages, Huron and Kiskakon. Of the other missions,
neither Le Clercq nor Hennepin, the Recollect writers of the West
at this time, make any mention, or in any way allude to their
existence, and La Hontan mentions the Jesuit missions only to
ridicule them.
France had taken formal possession of the West in 1671, at a
congress of tribes, held at Mackinaw, and in the wars now about
to break out with the Iroquois,*called on their western Indians to
aid them. This caused much activity and preparation on the
lakes, and with the former opposition of La Salle to the Jesuits,
tended materially to injure the missionary cause. Dissensions
among the Indians followed, and the French finally lost much of
their hold on the affection of the western tribes which the mission-
aries had hitherto secured without an effort. The missionaries
themselves were now in danger. Among the Winnebagoes, a ser-
vant of the mission was murdered, and though demanded, the sat-
isfaction in presents required by Indian ideas was never given.
Indeed, so ill-disposed were the Winnebagoes, that they were
about to follow up the blow by the destruction of the missionaries
and their church, for fear the Jesuits should by some means de-
stroy their tribe. A faithful chief succeeded in dispelling this
superstitious idea, and calmed them all for a time.
Among the Foxes, too, a lay-brother was cruelly treated, and
compelled by a chief to work for them, a drawn sabre over his
head awaiting but a signal to descend.*
* De la Potherie, ii. 158.
FRENCH MISSIONS. 375
While things were thus unfavorable, Father Enjalran waa
called upon to accompany the Ottawa troops led by Durantaya,
to join in Denonville's expedition against the Senecas. To absolve
the dying Christian, he fearlessly exposed his person on the field
of battle, and was there severely wounded. While stretched on
his bed of pain, during the tedious period of convalescence, he
soon after heard, in deep affliction, that his church and house at
Green Bay had been destroyed by fire, the pagans having in the
absence of the Christian chiefs accomplished their design.*
Enjalran returned, however, the next year, as he appears in
1688 on the Ottawa mission with Allouez, Nouvel, Albanel, and
Bailloquet, the veterans of the West, aided by Gravier, soon to
repair to Illinois, with Claude Aveneau, whom La Hontan met at
Detroit in 1687, with the Cayuga missionary, Stephen de Carheil,f
and soon after with Father Nicholas Potier.J By these some new
stations were begun, and among them the long flourishing Potta-
wotamie mission of St. Joseph's River, founded by Allouez, who
died there full of days and merits.§
For several years we now lose all trace of the labors of our mis-
sionaries in the Northwest. Political • intrigue had entered that
field, and the propagation of the faith was sacrificed to petty and
selfish views. The race of truly Catholic-hearted rulers in Canada
was gone ; a new race had succeeded, and not one would re-echo
the words with which Champlain, the first governor, opens the
history of his voyages. This was not all. England had entered
the field to contest with France the mastery of the Northwest.
Mackinaw was abandoned ; a new post arose at Detroit, and hither
the Hurons and afterwards the Ottawas removed. At Mackinaw
there remained only a few Algonquins, all heathens, with soino
toureurs de bois almost as heathen as they.j]
* De la Potherie ; Charlevoix, ii. 354. t Catal. S. J. 1688.
J Belmont's Canada. He makes Potier descend in Dec. 1684.
| Charlevoix iii. 393. | Charlevoix.
376 AMERICAN CATHOLIC MISSIONS.
In the first year of the eighteenth century, Father Enjalran
then at Quebec, was sent to the West with Courtemanche to in-
duce the western tribes to appear, by their envoys, at the great
Congress of 1701. He wintered at Mackinaw.* At that epoch
we glean from a catalogue! that Nouvel, Aveneau, and de Car-
heil were still on the Ottawa mission, aided by Father James J.
Marest; but of their respective stations even, to say nothing of
their labors, we have no tidings.
Three years later, the veteran Nouvel disappears, replaced by
Father John B. Chardon,J whom we soon after find in Illinois ;
and in 1706, the missionaries at Mackinaw, finding it useless to
continue the mission there, or struggle any longer with supersti
tion and vice, fired their house and chapel, and returned to Que-
bec. Alarmed at this step, the governor at last promised to en-
force the laws against the dissolute French, and prevailed on
Father James J. Marest to return. Soon after the Ottawas, discon-
tented at Detroit,§ where the blood of a Recollect had been shed
in a riot, began to move back to Mackinaw, and the mission of St.
Ignatius was renewed.)]
Here, in 1711, we find Father James J. Marest Superior of the
Ottawa and Illinois missions; and so little intercourse was there
between the various stations, that his official duties now, for the
first time in fifteen years, brought him in contact with his brother
Gabriel, although the distance between their posts could now be
travelled in a day. Then it was a long journey in the wilderness,
* De la Potherie, iv. 102. t Catal. Prov. Francise, S. J. 1700.
t Cat. 1703.
§ The French post at Detroit was served by Recollects. In 1706, the rash-
ness of DC Bourgmont, the French commander, led to trouble between the
Indians of different tribes, in the course of which Father Nicholas Benedict
Constantino, the Recollect chaplain of the fort, was killed. Other Recollect
succeeded him at this post down to 1782, but none apparently undertook
any Indran mission; that duty devolving on the Jesuits. Of Fnthei Con
•tantine, I have no tidings beyond the fact of his death.
| Chsrlevoix, ii. 306.
FRENCH MISSIONS. 377
aad each, overborne with toil, could ill steal days for rest or a
visit.
Charlevoix, the historian, visited the Ottawa missions in 1721,
and his journal gives us the next account of them. Mackinaw was
still a missionary station ; but, as he remarks, the Fathers were not
much employed, having never found any great docility among the
Ottawas.* There was a missionary at the Sault, and another,
Father Chardon, at the fort of Green Bay, about a mile and a half
from the mouth of Fox River. This missionary labored chiefly
among the Sacs; but, finding them indocile, was busy studying the
Winnebago in order to labor among that tribe. Charlevoix, as an
envoy of the king,f urged the Sacs to greater respect and docility
for their missionary, if they hoped to retain the favor of the French
king, and apparently produced a good effect. At the fort on the
St. Joseph's River was another missionary, recently arrived, who
was attempting to restore the long-interrupted work. His flock
consisted of two villages, one of Miamis, the other of Pottawotamies.
Some Mascoatens and Foxes had been there previously, but were
now settled elsewhere. The Pottawotamie orator Wilamek was a
Christian in name, but far from being so in practice. Charlevoix
reproached him, but without effect, for his neglect of his Christian
duties.^
Subsequently to this the Fox war plunged all the West into dis-
order, and greatly embarrassed every effort made by the missiona-
ries. From that time, indeed, the Ottawa mission is almost un-
known till the days of the last Jesuit missionaries of the West.
After a time the whole mission devolved on two celebrated Fa-
thers, Marin Louis Lefranc and Peter du Jaunay, the last of the
old Jesuit missionaries among the Western tribes. They were both
stationed at Mackinaw till about 1V65,§ and regularly visited the
* CLarlev. v. 412. t Charlev. v. 432 ; Sandwich. J Charlev. vi. 29.
§ In this year two Jesuit missionaries are said to have been put to death
Oil an eminence by a rapid on the Fox River, thence called Le Kapide des
378 AMERICAN CATHOLIC MISSIONS.
various stations on Lake Michigan. Their memory was long in
benediction among the Indians, and as late as 1820, aged men of
the tribe at Arbre Croche could point to the spot where du
Jaunay was wont to say his breviary. Father Peter Potier occa-
sionally visited Illinois and ministered to the Indians near that post
till his death in 1781.* Du Jaunay and Lefranc had already
preceded him, and with his death closed the old Jesuit missions in
the Northwest.
There is yet, however, one mission of which we have not hitherto
spoken. Father Menard had projected a Sioux mission: Mar-
quette, Allouez, Druilletes, all entertained hopes of realizing it, and
had some intercourse with that nation, but none of them ever suc-
ceeded in establishing a mission among them. When La Salle
was carrying out his mighty plans for colonizing the West, amid
a thousand difficulties, he sent the Recollect Father, Louis Henne-
pin, in 1680, to explore the Ohio to its mouth. That well-known
missionary was ascending the Mississippi in April, when he fell into
the hands of the Sioux, and was by them detained as a^ prisoner till
July, when Du Luth, a French agent, effected his liberation. A
stay of four months enabled him to acquire some knowledge of
their language and manners ; but as a missionary his labors were
confined to a single case of baptism, having, after some hesitation,
conferred the sacrament on a dying child.f The tribe was subse-
quently visited by Father Joseph Marest, to whom, doubtless, Char-
levoix alludes when he says : " Our missionaries have tried to
found a mission among them, and I know one who greatly regretted
that he had not succeeded, or rather that he was, unable to stay
any longer among an apparently docile people."| But there is no
extant account of his visit, its time, or duration.
yeres, a name preserved in the town of Depere. This may be true, but no
trace of the fact is to be found in any work of the time. See Ann. Prop.
IL 121. * MS. in Bureau des Terrea.
. f Hennepin, Eelation de la Louisiane. J Charlevoix, v. 269.
FRENCH MISSIONS. 379
The first Bishop of Quebec, the venerable Laval, had this mis-
eion greatly at heart, and his biographer says that Jesuit Fathers
were sent there in his time ;* but nothing is certain beyond Ma-
rest's visits till 1728, when Father Ignatius Guignas began a mis-
sion among them. His labors were not, however, to continue long ;
he was compelled to abandon his infant church on a victory of
the Foxes over the French. Attempting to teach Illinois, Guignas
fell into the hands of the Kikapoos and Mascoutens in October
1728, and was for five months a captive in the hands of those allies
of the Foxes, constantly exposed to death. After a time he was
indeed condemned to be burnt, and was saved only by the inter-
vention of an old man who adopted him. Relieved by supplies
from the Illinois missionaries, Guignas used what he received to
gain the Indians, and having induced them to make peace, he was
taken to the Illinois country and left on parole till November, 1729,
when they returned and took him back to their canton, though
there is nothing to show that he then resumed his Sioux mission.f
We cannqt the"n consider this mission as more than an episode
in thet of the Ottawas ; but if we can believe tradition, the Sioux
shed the blood of Catholic missionaries. According to the Oblate
Father Aubert,J a fervent missionary, attempting to penetrate to
Red River, was killed by the Sioux on a little isle in the Lake of
the Woods, and the rock bedewed by his blood is still pointed out
by the Indians.
We have now closed the history of the old Ottawa mission, so far
as authorities have enabled us to follow it out, and we now resume
its results. It dates properly from 1660, when Menard began to
convert the Kiskakons, and undertook to minister to the fugitive
Hurons. His successors established missions among the Chippe-
ways and Nezperces on Lake Superior ; the Ottawas, both Kiskakon
* De la Tour, Vie de Mjrr. Laval.
t Marest in the Lettres Edifiantes, &c., Ac
I U. S. Cath. Mag. vii. 363.
380 AMERICAN CATHOLIC MISSIONS.
and Sinagos in their various posts, among the PottaWotamies, Win
nebagoes, and Menomonees, on Green Bay ; and among tne Sacs
and Foxes, Mascoutens, Kikapoos, and some families of the Miamia
in the interior of Wisconsin. All these tribes still exist, except the
Mascoutens, merged probably in the Sacs and Foxes. All were,
to some extent, converted to Catholicity before that sad period for
the French missions, when Choiseul directed the destinies of France.
His two great achievements, the surrender of Canada and the sup-
pression of the Jesuits, were adeath-blow to the missions of the West.
For thirty years there was no priest west of Detroit,* and the
Catholic Indians thus left to themselves, where not well-grounded
by time in Christianity or removed from pagan influence, lost much
of their fervor, and even of their faith. Yet most remained true to
their religion, and awaited with eagerness the coming of a Black-
gown.
When the western country finally fell into the hands of England,
the war of Pontiac soon desolated the whole country, and the In-
dians were in too excited a state to hope for any missionary opera-
tions, even had there been priests to conduct them. The Ame'rican
war followed, and after its close in 1783, a new Indian war broke
out in the West, so that in fact Indian hostilities continued with
slight interruptions during more than half of the last century. These
wars not only prevented any access of missionaries, but also
served to extinguish the faith in the hearts of the people. Deprived
of pastors, constantly in motion, mingling with war-parties of pagan
tribes, and sharing in their superstitious rites, they soon relapsed
into many of the old customs of their race.
Of this mission our narrative has been less full and edifying
than we should have wished ; but, last of the old Jesuit missions,
it arose but a few years prior to the publication of the last Rela-
tions, and after their close our sources have been precarious.
* McCabe, Gazetteer of Wisconsin.
FRENCH MISSIONS. 381
It embraced, as we have seen, the Ojibwas oil Lake Superior,
the Ottawas, who finally settled in Michigan, the Menomonees on
the river which still bears their name, the Sacs, Foxes, Kikapoos.
and Mascoutens around Green Bay, with the Winnebagoes. Only
two languages, the Algonquin and Dahkota, prevailed ; the former
in various dialects. Not only have the narratives of the missiona-
ries perished, but also the philological works which they composed ;
and at this day there is no trace of any grammar, vocabulary,
catechism, or prayer-book, in any of the diaJects of Wisconsin and
Michigan.
On the death of the old missionaries, the Algonquins, who are
great ramblers, frequently visited the Sulpitian mission at the Lake
of the Two Mountains, where a small body of Catholic Algonquins
still remain. At this place they revived their early knowledge of
the faith, and, returning to the West, kept religion alive. The
mission at the Lake may then be considered as having been in the
interval the only sanctuary of religion for the western branches of
the Algic race. There only could they find the consolations of re-
ligion ; there only hear the truths of the gospel proclaimed in their
own tongue.*
* Of these western missionaries brief notices can be given. Father Peter
Pierson was a native of Ath, in Hainault, where his father was a royal offi-
cer. He came to Canada as a scholastic on the 25th of September, 1667, and
was for some time a tutor. After his ordination, we find him at Sault St.
Louis, Sillery, and Lorette, before going to the West.
Father Louis Nicolas, who appears in the Iroquois and Ottawa missions,
spent most of his days among the Montagnais.
Father Albunel had been chaplain in expeditions to the heart of New
York and to the snowy plains of Hudson's Bay, which he was the first tc
seek overland.
Silvy was also at Hudson's Bay, arid was at various times in the Saguenay.
Father Enjulran died, it is said, December 6, 1700.
CHAPTER XXI.
THE OTTAWA MISSION (CONCLUDED.)
AMERICAN MISSIONS— The OTTAWAS— Richard at Marquette's grave— Petition of the
Ottawa chiefs — Badin — Dejean resident missionary at Arbre Croche — Ottawa youth
sent to Eonie by Bishop Fenwick — Reze— Baraga— The Redeinptorists at Arbre
Croche and Sault St. Mary's — Baraga and Viszogsky at Grand River— Pierz at Arbre
Croche — Baraga at Lapointe— The Ance— Pierz at Grand Travers Bay— Proulx and
the Jesuits on the Canada side — Skolla — Chippeway missions in Minnesota — Belle-
court — Lacnmbe — Baraga made Vicar Apostolic. — The MKNOMONEBS — Mission re-
stored by Vandenbroeck — Blonduel and his labors — Removal of tribe — Father Skolla.
— The POTTAWOTAMIES — Richard — Reze — The chief Pokegan — Fervor — Badin — His
labors — Desseille — His mission and death— Petit and his exiled flock — Edifying con-
duct of the Indians — Death of Petit. — The WINNEBAGOES — Mission of Mr. Mazzuchelli
— Petiot — Persecution of the missionaries — Cretin — Strange conduct of government
-Cretin bishop — Canon Vivaldi.
As the Catholic Church of the United States acquired form
after the close of the Revolution, the attention of the first bishops
was drawn to the French and Indians of the West. To meet
their^ wants was, however, a matter of great difficulty, and it was
only when the French Revolution made the clergy of France wan-
derers in foreign lands, that any hope existed for them.
Soon after the outbreak of that terrible war on religion, the
active and laborious Sulpitian, Gabriel Richard, was stationed at
Detroit. A man of great activity and zeal, he was eminently
fitted for the difficult post. His life may seem strange indeed tc
many ; but though, as we have said, founder and director of the
first printing-press in Michigan, and deputy to Congress from that
territory, he was not the less a laborious and zealous priest, who
did much for the cause of religion in the West. As early as 1 799
he visited Arbre Croche, where the Ottawas of Mackinaw then
were., The memory of the Jesuit missionaries was still fresh.
Tradition had banded down the death of Marquette, invested with
FRENCH MISSIONS. 383
ornaments of romance, and many were yet alive who could point
to the favorite walk trodden by Du Jaunay while reciting his bre-
viary. But, unfortunately, little else remained. One only of the
tribe, a man of seventy-five, had been baptized.* Several years
elapsed without Richard's being able to return, although often in-
vited by the Indians.f When the Episcopal See of Cincinnati
was erected, and Michigan attached to it, steps were at last taken
to give the Ottawas a pastor. Richard visited the shores of Mi-
chigan again in 1821, and was conducted by the Indians to the
spot where Marquette had been first buried, and where, as Richard
supposed, his remains still lay. To honor the founder of Macki-
naw, he raised a wooden cross at the spot in the presence of eight
Ottawas and three Frenchmen, and with his penknife cut on the
humble monument, the only one ever raised to the honor of the
Discoverer of the Mississippi :
" Fr. Jh. Marquet.
Died here 9th May, 1675."
He celebrated mass at the spot on the following Sunday, and
pronounced the eulogium of the missionary to whom tradition
still attributes miraculous gifts.
After this passing visit, the Ottawa chiefs, more anxious than
ever to have missionaries, as their fathers had, addressed to Con-
gress the following petition :
" We, the undersigned, chiefs, heads of families, and others, of
the tribe of Ottawas, residing at Arbre Croche, on the east bank of
Lake Michigan, take this means to communicate to our father,
the President of the United States, our requests and wants. We
thank our father and Congress for all the efforts they have made
to draw us to civilization, and the knowledge of Jesus, redeemer
of the red man ard white. Trusting in your paternal goodness,
we claim liberty of conscience, and beg you to grant us a master
* Ann. Prop. iii. 338. t Ann. Prop. ii. 50.
884 AMERICAN CATHOLIC MISSIONS.
or minister of the gospel, belonging to the same society as the
members of the Catholic Society of St. Ignatius, formerly estab-
lished at Michilimackinac and Arbre Croche by Father Marquette
and other missionaries of the order of Jesuits. They resided long
years among us. They cultivated a field on our territory to teach
us the principles of agriculture and Christianity.
" Since that time we have always desired similar ministers. It
you grant us them, we will invite them to live on the same ground
formerly occupied by Father Du Jaunay, on the banks of Lake
Michigan, near our village of Arbre Croche.
"If you grant this humble request of your faithful children,
they will be eternally grateful, and will pray the great Spirit to
pour forth his blessings on the whites.
" In faith hereof, we have set our names this day, August 12,
1823. *
"HxwK, CRANE, BEAR,
FISH, EAGLE, STAG."*
CATERPILLAR, FLYING-FISH,
Fearing lest even this should fail, Magati Pinsingo, the Ottawa
chief, four months after, again addressed the President, but no
steps were taken to make any provision for a missionary .f
In 1 825, they were visited by Rev. J. V. Badin. Hearing of his
approach, they erected with their hatchets a log-chapel, covered
with bark, and lined with planks. This Mr. Badin blessed on
the 19th of July, dedicating it to St. Vincent of Paul. On the
following day he read a letter from Mr. Richard, in reply to those
of their chiefs, and delivered to the eldest a silver medal.J After
a short stay, he visited other posts — Drummond Island, Mackinaw,
Sault St. Mary's, and Green Bay — reviving in all their desire for
Catholic missionaries. Returning in the following September to
Arbre Croche, he again ministered to their wants, officiating in
• Aou. Prop. ii. 100. f Ann. Prop. ii. 102. J Ann. Prop. ii. 127.
FRENCH MISSIONS. 385
the rude chapel, baptizing thirty children and adults, five of whom
made their first communion. The chiefs delivered him letters, in
their style, for Mr. Richard, which were published in the Annales
of the Propagation of the Faith.
During his short stay, Mr. Badin also preached in English to
the soldiers under Major Clark, then stationed there.* In the fol-
lowing year he renewed his visit ; and Richard, at Washington,
endeavored to obtain the government permission for a missionary.
The Secretary at War at last agreed to bear two-thirds of the out-
lay for buildings for educational purposes, and allow twenty dol-
lars for each child instructed. By his zeal, too, Badin inspired two
good ladies of Mackinaw to offer their services as teachers of the
Indian girls, and his great object now was to induce the Jesuits to
return to the former possessions of their society. Arbre Croche
was thus formed as a mission station ; and though Badin failed in
securing the former laborers, he soon found a man fitted for the
task.
Mr. Dejean, a priest of the diocese of Rhodez, after some years'
stay on Huron River, was now sent to Arbre Croche ; but before
his arrival, the news spread that a missionary was to reside there,
and Catholic Indians began to flock in. Assaguinac, a pupil of
the Sulpitians at the Lake of the Two Mountains,f just appointed
chief at Drummond's Island, renounced his post and its English
pension to come to Arbre Croche. Though disappointed at find-
ing no priest, he remained, became by his influence a chief, and
began to catechize the people, and teach them hymns.J
When Dejean arrived at Mackinaw, in 1827, six Indians came
for him, and took him to the village. Here he found much done
* Ann. Prop. 15. 99.
t Besides the Iroquois mission here, there is an Algonquin one also di
rected by the Sulpitians. It has been in a measure the cradle of the western
Algonquin missions in the present century; its documents, catechisms, vo-
cabularies, hymns, and prayers having been the basis on which the othei
missionaries worked. J Ann. Prop iii. 844.
17
386 AMERICAN CATHOLIC MISSIONS
by the zeal of Assaguinac. Twenty-one were prepared for bap-
tism, which was now conferred. The number of Christians had
by this tim 3 become about one hundred and fifty. The rest of
the tribe, about four hundred and fifty, showed every inclination
to embrace the faith. Three chiefs even gave up their medicine-
bags, and asked to be instructed.
In 1829, Mr. Dejean was again there ;* and finding one hundred
and thirty catechumens, of all ages, sufficiently instructed, bap-
tized them. As his visit was but short, he named seven catechists,
and urged the Christians to cabin apart, as the pagans now
showed much opposition.
Having laid out their new village, they renewed their entreaties
for a pastor, and the Dominican Bishop Fenwick at last, in May,
1829, sent Mr. Dejean to reside permanently there, and in his
diocesan visit stopped at Arbre Croche, to the great joy of the
Ottawas.f As he neared the shore in his canoe, he was received
by the tribe, who came in procession, headed by Assaguinac, and
all knelt to receive his benediction, then led him to their chapel,
where they recited their evening prayers. The next day he began
his mission, for such, in reality, his visit was, and, with the clergy-
man who attended him, spent some time in instructing, confessing,
baptizing, confirming, and marrying. A temperance society,
already established, was approved ; the labors of the excellent
ladies, Misses Bailie and Williams, in instructing the women, were
encouraged ; the attempts of Mr. Ferry, a Presbyterian minister at
Mackinaw, defeated. This visit convinced the bishop of the neces-
sity of a Catholic missionary on the Lake, to save the Indians
from being led astray, and he even resolved to try and form Indian
priests.J
On the 29th of October, 1829, Dejean wrote: "My desires
we at last fulfilled. Here I am stationed since June among the
* Ann. Prop. iv. 465. f Ann. Prop. iv. 486. t Cath. Mag. vi. 98.
FRENCH MISSIONS. 387
Indians of Arbre Croche. Already eighty-five, chiefly adults, have
received baptism, five of the number being over eighty-one. A
house 46 feet long by 20 wide, and a church 54 by 30, have been
built of wood. . . . My good Indians have worked with zeal and
courage."
Schools were also begun, and thus, at last, a regular Indian
mission was established in the tribe, which Menard had first
labored to convert. Besides this, the bishop had two Ottawa boys,
William Maccodabinasse and Auguste Hamelin, whom he was
carefully educating, in the intention of sending them to the Pro-
paganda, that, if they showed avocation, they might, as priests,
labor among their countrymen.* Both finally proceeded to
Rome, where they were received by the Pope with every mark of
esteem, and began their studies ; but William died, and Auguste
returned to his tribe.
The Ottawa mission was thus restored. The Church could now
advance to new conquests. Other tribes which had been con-
verted by the old missionaries were next to be recalled. In- the
month of July, 1830, the Rev. Frederic Reze, afterwards Bishop
of Detroit, was sent to visit the various Indian tribes iu the North-
west. He first reached the Pottawotamies of St. Joseph,f then
under the Rev. Stephen T. Badin. Proceeding then to Sault St.
Mary's, he for a time administered the sacraments to the French
and Chippeways; thence, byway of Mackinaw, he reached Green
Bay. Here he baptized a considerable number of Menomonees,
already instructed in the faith by F. Mazzuchelli, who had a school
in operation, and a church erecting. While here, Mr. Reze was
invited by the Sacs and Foxes to visit their villages. The inhabi-
tants of Wisconsin thus showed a desire to enjoy once more the
blessings of religion, to which they had at first turned a deaf ear.J
* Ann. Prop. v. 521, vi. 180 ; Cath. Church iu Ohio ; Cath. Mtg. vi. »8.
f As to St. Joseph's, see Illinois mission.
J Ann. Prop. vi. 147 ; U.S. Cath. Mag. 264.
388 AMERICAN CATHOLIC MISSIONS.
Dejean, meanwhile, advanced rapidly at Arbre Crochek Withifc
a year he had received six hundred into the church ; a prayer-book
had been compiled and printed ; twenty comfortable log-cabins
had been erected around the church ; the schools for boys and girls
contained sixty-four pupils. Intoxication was banished from the
village, and, as a natural consequence, all wore an air of greater
comfort.*
The government now allowed one thousand dollars a year for
this school, that of the Menomonees at Green Bay, and of the
Pottawotamies ; so that even though this bounty should continue
but a few years, it would give a permanent foundation to them
all.f
In May, 1831, Dejean was replaced by the Rev. Ferdinand
Baraga, a native of Dalmatia, now Vicar Apostolic of Upper Michi-
gan. A man of great energy and activity, he soon extended his
missions to the Beaver Islands, and even beyond Lake Michigan,
erecting chapels in various parts. In one year he baptized 266
Indians, 137 of whom were afterwards confirmed by Bishop Fen-
wick, who here found his greatest consolation. The parish of St.
Peter's at Arbre Croche now contained 700 Catholic Indians.^
The mission at Green Bay was now undertaken by the children
of St. Alphonsus Liguori.§ The Redemptorists, under Father Si-
mon Sandrel, here began their first Indian mission in the country.
Sandrel soon after devoted himself at Arbre Croche with zeal to the
study of the Ottawa, analyzing it to compile a grammar and dic-
tionary. Another of the some order, Father Francis Hetscher,
raised a bark-chapel at Sault St. Mary's, and gathered the Chippe-
ways around him. At Green Bay, Mazzuchelli and Vandenbroeck
directed the mission, extending their labors to the Menomonees and
Winnebagoes. Reze had now been created Bishop of Detroit:
Ann. Prop. vi. 147 ; U. S. Cath. Mag. 264. t Ann. Prop. vi. 179.
Id. vi. 197. § Id. 203.
FRENCH MISSIONS. 389
attached 1o his Indian missions, he visited them in 1835. Arbre
Croche could then boast of sixty-one houses and 1200 inhabitants,
all temperate, industrious, and well instructed, almost all being able
to read and write ; still nomadic, but, by their number of succursal
chapels, never deprived of their religion.
At Sault St. Mary's a fanatical opposition prevented the Catholic
missionaries from erecting a brick church on the Indian reserve,
but the Chippeways were attached to Catholicity, and rejected all
allurements of the various missionary societies.*
Baraga meanwhile had proceeded, in 1833, to Grand River,
where a Baptist mission, after eight years' struggle, had failed. By
1835 he had 200 Catholics; but so great was the opposition to
him, that several attempts were made on his life, and he was at
times obliged to shut himself up. Failing by this even to alarm
him, his persecutors petitioned government for his removal, and,
though the governor of Michigan wrote in his favor, Baraga was
compelled to return to Arbre Croche, succeeded at Grand River by
the Rev. Mr. Viszogsky. He, too, had to contend with the same
opposition, but remained firm.
Mr. Baraga was about to proceed to a new mission on Lake
Superior; but as Father Sandrel, after two years stay at Arbre
Croche, was recalled by his Superior at Vienna, Baraga repaired to
his former inission.f Some time after it passed to the care of the
Rev. Francis Pierz, who for many years directed it with great
ability, extending his care to Sault St. Mary's and Mackinaw.
On leaving Arbre Croche, the unwearied Baraga proceeded to the
southern shore of Lake Superior, and halting at the spot where
Allouez had begun his mission nearly two centuries before, at La
Pointe du St. Esprit, now simply called Lapointe, began a new
mission. After extraordinary efforts and struggling against all sorts
of obstacles, privations, and difficulties, he succeeded in establishing
* Ann. Prop. viii. 293. t Id. viii. 808.
390 AMERICAS CATHOIIC MISSIONS.
a missionary station. Here he built a church, mission-house, and
dwellings for the converted Indians.*
Eight years after he quitted it, and repaired to the Ance, where
an Indian village lay, steeped in idolatry and intoxication. His
first efforts were unavailing, but, gaining the children, he soon
began to make progress. A medicine-man was soon converted :
his example had a powerful effect, and the mission village rapidly
increased. By 1849 it contained 42 families; by the following
year not a single pagan was left, and the tribe which, by vice, had
been reduced to a mere handful, now sober, industrious, in com-
fortable houses, began rapidly to improve. Their families became
more numerous, their children healthy, the church and school-
house both well attended. For over fourteen months prior to
August, 1850, not one death occurred at the mission. The pagans
around saw the change, and many joined the village at the Ance.
At the present time the Ance contains upwards of three hundred
converted Indians, directed by Mr. Angelus Van Paemel.
Pierz, on his side, extended his Ottawa mission : Sheboygan,
Manistie, and Castor Island, became regular stations; and, in 1845,
a new mission was begun at Grand Traverse Bay, while Arbre
Croche, with Middletown and La Croix, its first offshoots, gradually
increased in numbers without diminishing in fervor. Besides
Baraga and Pierz, the Rev. Ignatius Mrak and Otho Skolla have
for several years labored in this Ottawa and Chippeway field. Fa-
ther Skolla is a Franciscan. He succeeded Baraga at Lapointe in
1849, and had care of Fond du Lac, Pigeon River, and even the
pagans on Lake Courte-oreihe and Flambeaux. Some years after,
however, most of th° Indians and half-breeds were removed beyond
the Mississippi, and skolla has became the missionary of the Meno-
monees, visiting, however, his old post. Meanwhile, about 1838,
Mi. Proulx, a zealous Canadian priest, restored the mission on Isle
* Letter of Bishop Bang*.
FRENCH MISSIONS. 391
Manitouline, and, in 1844, Father Chone, of the Society of Jesus,
soon followed by others, extended the sphere of action and good to
the furtherest extremity of Lake Superior. Sault St. Mary's has
been for some time under the care of "one of the Jesuit Fathers
connected with the Canada mission.*
In 1852, Pierz was succeeded by the Rev. Eugene Jahan, and,
leaving Arbre Croche, hastened himself to a new Chippeway field.
Besides these missions a new class began by emigration from
Canada. The Abbe, now Bishop Provenchere, was sent, in 1818,f-
to Red River, near the American border ; and finding the tribe of
Chippeways and half-breeds divided, stationed his companion, M. Du-
moulin, at Pembina, but he had to leave it in 1823, as it was found
to be in the United States. George A. de Bellecourt, in 1 833, began
a new Indian mission on St. Boniface River ;J but, as Pembina again
attracted the half-breeds and Indians, they again entered Minnesota,
and began a settlement at that spot. Bellecourt, who knew them,
also entered the country in 1846. Pembina seemed to him the
point for central missions : the Chippeways, though pagans, awaited
him earnestly ; but having no powers from the Bishop of Dubuque,
in whose diocese he now was, he did not undertake any ministry
till he received them.§ Five hundred soon gathered here around
his church of the Assumption, and he thence, for several years,
aided by the Rev. Albert Lacombe, visited many scattered tribes,
amid great hardship and danger, drawn by dogs over the snow.
In 1852, Lacombe succeeded also in establishing a mission among
the Mandans, which has not yet, however, acquired permanence.
Meanwhile the town of Pembina grew up, twenty miles from the
mission, and soon had a population of 1500 Catholics, chiefly half-
breeds. This now became Bellecourt's chief station, whence he
visited the Assumption. Many Chippeways were to be found
* Ann. Prop, xviii. 449. t Id. xxi. 77.
J Id. ix. 852. S U. S. Cath. Mag. vii. 827.
392 AMERICAN CATHOLIC MISSIONS.
around Mille Lacs ; among these Pierz, on leaving Lake Michigan
fixed his residence, and established a mission at Crow Wing, where
the log-chapel of St. Francis Xavier soon rose. Here 250 Catholics
reside, and many more Sandy Lake, Chippeway, and Sac Rapid In-
"dians are also Catholics.
Such is the state of the Ottawa-Chippewa mission at present,
greater in reality than it ever was in the most flourishing
times of the old Jesuit Fathers. To confirm and extend it, the
Holy Father has recently appointed the Rev. Mr. Baraga, Bishop
of Amyzonia and Vicar-Apostolic of Upper Michigan. He has
fixed his residence at Sault St. Mary's, and most of the missions we
have mentioned are in his diocese, or have been placed under his
control by the neighboring Bishops.
We have already seen that the Menomonees, another of the
tribes evangelized by Allouez of old, had been visited by the Rev.
Mr. Reze in 1830,* and that a church was erected and a school
begu'ri by Mr. Mazzuchelli, so that several were ready for confirma-
tion at Bishop Fenwick's visitf No permanent mission, however,
v/as established till 1843, when the Rev. T. Vandenbroeck extended
his labors to them, although an Indian school had been in opera-
tion for some time previous.^ In the following year the same
clergyman began the new mission of St. Francis, on Wolf's River
or Lake Powahegan, which, in 1846, numbered four hundred In-
dians, with a good church and school. He was soon after suc-
ceeded by the active and enterprising Flavien J. Blonduel, who
added a second school. In 1850, the Menomonees were enumer-
ated at five hundred souls. All were agriculturists ; fifty-seven
families living in substantial log-houses. The government agent
reported that they were the most numerous and interesting tribe
in his department, and speaks in high terms of the wonderful im-
Annales de la Prop. vi. 148. t Id. vi. 182, 204, 297.
U. S. Catholic Almanac, 1844.
FRENCH MISSIONS. 393
provemcnt which they had made under the missionaries. The
impression made on the whites was felt by the pagan Menomonecs.
Oshkerenniew, brother of the Christian chief Oshkosh, joined the
Christian party, and was followed by a considerable number.
Ellis, the agent, had expressed the hope that they would not be
disturbed. This was not to be so. Preparations for their removal
were made in the following year. Seventy families then resided
there. Among these, one hundred and forty-eight persons were
members of a temperance society ; one hundred and twenty could
read Ojibwa and Ottawa books. Two hundred Testaments and
other books in those dialects had been distributed among them
The Sunday-schools for young and old were well attended.
So happy a state of things made a distant removal almost cer
tainly ruinous. By the exertions of the missionary, they were per-
mitted by the general government and that of Wisconsin to settle,
in 1852, on a tract between the Oconto and Wolf Rivers. Here,
on the banks of Lake Showano, the mission and school arose
under the invocation of St. Michael, and Blonduel resigned to
Father Otho Skolla the mission which he had created.
Another tribe evangelized by the old Jesuits on this mission was
the Pottawotamies. A part of these, with some Miamis, had, as
we have seen, settled on St. Joseph's River. These, like all the
other western tribes, attracted the attention of Mr. Richard. Reze
was sent to them, and arrived early in July, 1830, at the village.
As soon as the Pottawotamies knew that a Black-gown was really
there, all begun to gather around his cabin, pitching their tents
hard by, not to lose his words. Many solicited baptism. All
sought to show their desire to embrace the religion which had
been preached to their fathers. Reze baptized Pokegann, the
chief, and twelve others whose past conduct seemed to promise
perseverance. At the end of the ceremony, they held a council to
decide on a place for a chapel. They finally decided to ask the
Baptist ministers stationed there to leave, and give up the mission-
17*
394 AMERICAN CATHOLIC MISSIONS.
house to a Catholic missionary at the expiration of a month.*
Having found all their efforts useless, the Baptist missionaries
agreed to the proposal.
Reze's mission could not be permanent, and he soon left. Poke-
gann was inconsolable. He repaired to Detroit on the 1st of
July, 1830. "Father! Father!" he exclaimed, "I come to beg
you to give us a Black-gown to teach us the word of God. We
are ready to give up whisky and all our barbarous customs. Thou
dost not send us a Black-gown, and thou hast often promised us
one. What ! rn,ust we live and die in our ignorance ? If thou
hast no pity on us men, take pity on our poor children, who will
live as we have lived, in ignorance and vice. We are left deaf
and blind, steeped in ignorance, although we earnestly desire to be
instructed in the faith. Father, draw us from the fire — the fire
of the wicked manitou. An American minister wished to draw
us to his religion, but neither I nor any of the village would send
our children to his school, nor go to his meetings. We have pre-
served the way of prayer taught our ancestors by the Black-gown
who used to be at St. Joseph. « Every night and morning my
wife and children pray together before a crucifix which thou hast
given us, and on Sunday we pray oftener. Two days before Sun-
day we fast till evening, men, women, and children, according to
the tradition of our fathers and mothers, as we have never our-
selves seen Black-gowns at St. Joseph."
Touched by this appeal, Richard resolved to send the Rev.
Stephen T. Badin to them, promising not to remove him till
he found another. That missionary was at his post in August.
Twenty-four were soon enrolled for instruction and baptism. *Toc
old to learn the language, he nevertheless began to take down from
Pokegann's lips the prayers and commandments as preserved by
tradition. So destitute was he, that he had not even an altar
• Ann. Prop, vi 148.
FRENCH MISSIONS. 89£
stone to say mass, but nevertheless was cheerful in his privations.
The Kikapoos in Illinois sent to ask him to extend his labors to
them.* Miss Campo, an excellent lady, acquainted with the In-
dian language, soon joined him, to lighten his labors, acting as his
interpreter, and teaching the young the Christian doctrine.f
In the winter he proceeded to Chicago, which had not seen a
priest for eight years. Here he was met by the Kikapoos, who
again earnestly implored his care. They were now a petty band
on a prairie by Vermilion River,J most of the nation having been
transported. But he could not leave his Pottawotamie mission.
On the withdrawal of the Baptists from St. Joseph, the govern-
ment agent took possession of the mission, although it had been
built from funds expressly reserved, by the request of the Indians,
for a Ca'tholic mission. Badin accordingly bought a house, 25
feet by 19, for a chapel, and fifty acres of land two miles from it,
near Pokegann's house, leaving the old mission-house in the hands
of the government. \
Pokegann and his wife, heirs of the Catholic traditions and vir-
tues of the tribe, were his greatest consolation, by their piety, zeal,
and devotedness. All showed great docility. Men of thirty and
forty came to kneel at the feet of the chief morning and evening,
to leam their prayers like little children.
Badin's first labor was to restore the prayers which had become,
he found, greatly corrupted ; then instruct in them such as present-
ed themselves, or as he found disposed in his visits to the cabins.
The work of conversion thus went on. By January he counted
three hundred Christians, all of whom confessed regularly, besides
a hundred children and adults baptized. As he baptized none ex-
cept on sufficient trial, he relied perfectly on their fidelity in keep-
* Ann. Prop. iv. 546.
t Id. vi. 148 ; U. 8. Cath. Mag. vii. 264.
J Called at times Vermilion and Prairie Indians. They are probably th«
Vlascoutens.
896 AMERICAN CATHOLIC MISSIONS.
ing the promises which they made to God. Their life was indceC
truly Christian, and worthy of their being allowed frequently tc
approach the holy table. Their influence on the pagans was soon
felt, and many, desirous to renounce their dissolute habits, came tc
ask instruction and baptism.
But he was not without his afflictions. During the winter one
of his earliest converts, the fervent James, died in the woods on a
hunting-party, which the general scarcity compelled him to follow,
though sinking in a consumption. The missionary himself suffered
in the general want, but this never elicited the slightest complaint
from him.* He was soon after joined by Messrs, de Selles and
Boheme, and, aided by contributions from Europe, began to give
solidity to his mission.f
Badin's stay, however, was only temporary. The bishop found
a missionary for the tribe in the Belgian, Mr. Desseille, ready to
follow them in their intended removal, for the government was
about to deport them.J The missionary extended his visits to
Chitchakos and another town on Tippecanoe River, in 1834, bap-
tized several, and planted a cross at Yellow River. He returned
the next year ; and Brute, Bishop of Vincennes, about the same
time reached both stations, and confirmed some at the latter, which
was in his diocese. At Tippecanoe the greatest joy prevailed.
The Indians, then scattered, came from all sides and encamped
around the missionary, to whom they offered ground for a church
and school. In ten days Desseille baptized forty-three adults, and
admitted to their first communion thirty baptized the previous
year. Proceeding thence to Yellow River, where he had already
planted the cross, he found a little chapel raised, and the people
anxious to enjoy his ministry .§
Desseille continued his labors zealously, in spite of the difBculr
• Ann. Prop. vi. 154. Id. vi. 203.
I Id. viii. 805. § Id. viii. 828.
FRENCH MISSIONS. 397
ties caused by the removal of the tiibe in 1836.* In October
1837, however, he fell dangerously ill, and sent for the nearest
clergyman, but it was too late. Worn out by his toil, he expired
alone, before any one could reach him.t
Benjamin Mary Petit^ a young deacon, was now ordained by
Bishop Brute and sent to South Bend, where a chapel rose in the
village of Chichipe Outipe. This town lay on a rising ground near
four small lakes, and contained 1000 or 1200 Christians, all fer-
vent, and eager to gain and instruct their pagan brethren. By the
aid of his excellent interpreter, apparently the zealous Miss Campo,
Mr. Petit preached and instructed those who had already learned
the rudiments from the older converts. After several missions here,
interrupted by ministering among the whites, he proceeded in May,
1838, to Pokegann's village, which was yet without a missionary :
at both places he continually added to the number of the flock by
baptism, having enrolled nearly two hundred during Paschal-time.
The fatal hour at length arrived. In September, 1838, a force
of United States troops surrounded the Pottawotamies, and, as
prisoners of war, compelled them to remove. Petit had asked of
his Bishop leave to accompany them ; but that prelate had de-
clined it, not deeming it proper to give any approval of the cruel
act of the government. But being himself on their route, he after-
wards consented. The power of religion then appeared : amid their
sad march he confirmed several, while hymns and prayers, chanted
in Ottawa, echoed for the last time around their lakes. Sick and
well were carried off alike. After giving all his Episcopal blessing,
Bishop Brute proceeded with Petit to the tents of the sick, bap-
tized one, and confirmed another, both of whom expired soon after.
The march began again ; the men, women, and elder children,
urged on by the soldiers in the rear, followed by the wagons
loaded with the sick and dying, with many of their wives, and
* Ann. Prop. x. 142. t Id. xi. 884.
398 AMERICAN CATHOLIC MISSIONS.
children, and property. Thus, through the country, excited by th«
Mormon war, they proceeded to the banks of the Osage River,
where Mr. Petit confided his flock to the care of the Jesuit Father
J. Hoecken.* He remained a time to repose and to initiate his
successor, but lie had overtasked his powers, fell dangerously ill,
and, though he recovered sufficiently to set out for Indiana, soon
relapsed, and died at the University of St. Louis, in the arms of the
Jesuits, on the 10th of February, 1839, regarded by all as a martyr
of charity .f
On the sale of their lands in Indiana and Illinois, the United
States government allotted the Pottawotamies a territory on the
Missouri near Council Bluffs, containing 5,000,000 acres. Sixteen
hundred arrived near the Kikapoo village in 1836, and three thou-
sand soon followed. They were thus brought within the field of
the Jesuit missions, but in our free republic the Fathers could not
without leave extend their ministry to them.J The Pottawotamies,
by their chief and head warriors, in the presence of the government
officers, solicited some of the Jesuit Fathers as their resident mis-
sionaries ; and Father Verhaegen, the Vice-Provincial, set out for
Washington to obtain the necessary leave. By the aid of Mr.
Nicolet he obtained permission to begin a mission among the Pot-
tawotamies, and to send missionaries to the other tribes in the In-
dian territory, with a promise that the wishes of the natives as to
their religion should be respected.§
Here we leave the Pottawotamies|| for a time, and return to
another tribe embraced in the old Ottawa mission. This is
the Winnebagoes, or Puants, as they were called by the French.
They derived their name from the fact of their coming from the
* Ann. Prop. xi. 379. t Id. 398. J Id. x. 142. § Id. xi. 468.
| The last remnant of the tribe was deported in 1841 ; they had been
attended by M. Bernier, and were visited by Bishop de la Hailandiere, who
confirmed several, just before their removal, at Notre Dame du Lac. — An*,
Prop. xv. 46.
FRENCH MISSIONS. 399
Pacific, and were a branch of the Dahcotas, or Sioux, who,
penetrating among the Algonquins, were almost entirely de-
stroyed by the Illinois, but all captives were at last allowed to
return and form a tribe again. The Jesuit missionaries converted
many to the faith, and, in 1721, we find them with the Sacs, under
the pastoral care of the zealous and charitable Father Chardon.*
On the suppression of that society, and the death of the last sur-
vivors of the old Fathers, the Winnebagoes were left in entire
destitution of religious instruction.
From the intercourse with the French, the tribe soon counted
many half-breeds who became Christians, however, and, as in other
tribes, preserved Catholic traditions. Mazzuchelli was one of the
first to visit them, and when Bishop Loras was raised to the See of
Dubuque, the Winnebagoes requested a missionary. When they
had again and again renewed their entreaties, he sent them the
Rev. Mr. Petiot, who possessed great faculty for learning languages.
This clergyman soon made great progress in Winnebago, and began
his labors ; but the Indian agent, Lowry, raised many obstacles,
and finally, through misrepresentation, procured his removal by the
governor of the territory. The Indians were naturally indignant
at this religious tyranny, and on the 3d of November, 1844, in
council with James McGregor, the next agent, requested him to
write and inform the President that the nation wished their
brother, the Black-gown, to reside in the nation and take charge
of the Indian school, and the superintendent and teacher then
among them to depart. On the 20th of November, Waw-kawn-
haw-kavv, the chief, renewed his request, and demanded explicitly a
Catholic teacher. The sub-agent, McGregor, supported the request
of the Winnebagoes, and declared that, as they had from their earliest
intercourse with the whites, until within twelve years past, lived
Under the influence of the Catholic Church, he deemed it ques-
* Charlevoix, vi. 48C.
400 AMERICAN CATHOLIC MISSIONS.
tionable policy to force them to receive instruction from a class tc
whom they objected. On this the Indians again applied to the
Bishop, who dispatched the Rev. Joseph Cretin, now Bishop of St.
Paul's, to their assistance, and the chiefs formally authorized him
to erect a church and schoolhouse. At a public council, held in
the presence of Governor Dodge, they strongly expressed theii
desire to have a Catholic priest to instruct their children ; but in
spite of all, Cretin could obtain leave only to reside there, being
expressly forbidden to open a school !* He continued his mission,
however, but at last he too was summarily removed by order oi
Governor Chambers.
The affair excited general condemnation, and was even taken up
in Congress ; but, of course^ was soon forgotten, and not only did
the government continue to pay the money of the Winnebagoes to
a missionary whom the tribe rejected ; but, strange for a govern-
ment that professes equality of religious rights, and is indignant
at Tuscan laws, deprived the Winnebagoes of a priest of their
religion.f
The tribe was next removed to Long Prairie, and left out of the
reach of the Catholic missionaries; but, in 1850, Cretin was made
Bishop of St. Paul's, and restored the mission, soon after reaching
his new diocese. He placed at Long Prairie, Francis de Vivaldi,
Canon of Ventimiglia, and obtained some justice from government.
The mission now assumed a flourishing aspect, and, though em-
barrassed by the opposition of an agent, Vivaldi has now a Catholic
population of two hundred, a school of ninety children, and has,
to aid him in the care of the female children, three Sisters of St.
Joseph. Among the Sioux, now extremely scattered, no perma-
nent mission has yet been founded. The Red River missionaries,
de Smet, Hoecken, and the other Jesuits in Indian Territory, at
various times visited separate bands and converted many, so that
* Ann. Prop. xvii. 487. t N. Y. Freeman, 1846.
FRENCH MISSIONS. 401
a missionary always finds some Catholics in their bauds. In 1847
the Rev. Augustfne Ravoux was sent by Bishop Loras to Fort
Pierre, and there began a mission among the Sioux and half breeds,
which he still continues ; and Father de Smet has for some time
projected a Sioux mission in Indian Territory.*
Such is the present state of the principal other tribes embraced
in the old Ottawa mission. The Mascoutens have disappeared : the
Sacs and Foxes, constantly at war, are now in Indian Territory with
the Kikapoos and Pottawotamies, whose later history we shall re-
sume at the close of the Louisiana mission.
Of the modern Algonquin missions in the West, the Illyrian,
Bishop Baraga, is, if not the pioneer, certainly the one who has la-
bored most earnestly and successfully ; and no missionary of whom
we have had occasion to speak has published more works in In-
dian dialects, or treatises on them, or issued more frequent editions.
These works comprise catechisms, prayer-books, instructions, medi-
tations, Bible histoiy, epistles and gospels, and form a richer reli-
gious library for the Ottawas and Chippeways than any other tribe
possesses. Their use is not limited to them alone : the Menomo-
oees also use them, occasionally adapted by their missionaries.!
Owing chiefly to his care, this part of the Church contains now
several thousand native Catholics, directed by zealous and earnest
* U. S. Cath. Mag. vii. 19-84; Ann. Prop. xxii. 267, «fec.
t Bishop Baraga's works are:
1. Anamie Misinaigan. (A Prayer and Hymn Book, and Catechism.) 1st
edition : Detijpit, 1832. Three others since.
2. Gete Dibadjimowin, Gaie Jesus, Obimadisiwin oma Aking. (Bible
Extracts, Life of Christ, Epistles and Gospels.) L&ibach, 1837. Detroit,
1637. Second edition, 1846.
3. Kawlik Enamiad o Nanagatawendamowinan. (Instructions and Medi-
tations on a-1 the Doctrines of the Catholic Church.) 712 pages: Detroit,
1849.
4. Chippeway Grammar. 576 pages: Detroit, 1849.
5. Chippeway Dictionary. 662 pages : Cincinnati, 1852.
6. History, Character, and Habits of the North American Indians: Lai
toch, 1837. * (Paris, 1837.)
402
AMERICAN CATHOLIC MISSIONS.
priests, and no obstacle exists to the progress of the faith, except
the occasional opposition of fanatical or dishonest government em-
ploy^es.*
* The Rev. Stephen T. Badin, whose name is associated with the new
Pottawotamie mission, is famous as being the first priest ordained in the
United States. He was born at Orleans, in France, on the 17th of July,
1768, and after studying at Paris, entered the Sulpitian seminary at Orleans.
Refusing to join the Constitutional Church, he came to America in 1792,
and was ordained at Baltimore by Bishop Carroll on the 25th of May, 1793.
Kentucky was the chief scene of his labors, and he has been not inaptly
called its apostle. He died at Cincinnati on the 21st of April, 1353, at the
age of eighty-five. (See Spalding's Sketches of Kentucky.)
The Rev. Andrew Viszogski, another zealous missionary, noted for hi*
labors and piety, was a native of Hungary. He died on the 2d of January,
1&58, after a missionary career of eight yean.
CHAPTER XXII.
THE ILLINOIS MISSION.
Rid Miamis and Illinois — Their country — Their first meeting with mi
Allouez — Marquette projects a mission — Allonez meets them at Mascoutens — Mar-
quette meets them on the Mississippi — Visits the Kaskaskias — Returns and founds
the mission of the Immaculate Conception — His death — Allouez at the Knska>ki*
village— The Recollects in Illinois— Their labors— Flight— Death of Father Ribourrtc
— Allouez returns — Gravier begins his mission — Rale and his labors — Gravier again
— Details of his mission — Kaskaskia chief converted — Madame Ako, his daughter —
Binnpteau— Plnet founds Cahokia mission — Marest — Settlement of Louisiana — Death
of Binneteau and Pi net — Gravier wounded at Peorfa — Descends to Mobile — His
death.
IN early times the country lying north of the Ohio, from the
headwaters of its northern branch to the Mississippi above its
mouth, was inhabited by various distinct nations. Of these, the
Eries, who lay south of the lake which still bears their name, the
Wenro, and other tribes, of whose existence no trace remains
except in the Relations of the Jesuit missonaries in Huronia,
were of the Huron-Iroquois family. By the middle of the seven-
teenth century, all these had been conquered, annihilated, and
absorbed by the Iroquois, w. »o thus changed into a desert the
whole basin of Lake Erie and Lake Huron, as they depopulated
the valleys of the Ottawa and St. Lawrence. The territory now
occupied by the two states of Ohio and Indiana was a wil-
derness, which separated the Iroquois from the far-famed Algon-
quin archei-s of the West. Illinois was then occupied by two
kindred nations, each composed of several clans, Algonquin in
language, but approaching the Abnakis more than any others in
manners. These were -the Illinois and Miamis, the former made
404 AMERICAN CATHOLIC MISSIONS.
i
up of the Peoria, Cahokia, Tamaroa, Kaskaskias, Moingwenas, tht
latter of the Wea, Piankeshaw, Pepikokia, and Kilatak clans,
Both have left their names in the states, rivers, towns, and height*
of the West.
When first known they were very powerful nations, and though
in collision with the whites only for a short period, have almost
entirely disappeared. What we know of them is connected with
the labors of Catholic missionaries to win them from idolatry, and
gain them to Christ By stubborn and unyielding toil, those de-
voted men succeeded at last in beholding all embrace the faith,
and then it would seem the reprieve granted by Providence to the
tribes expired, and they disappear. In other lands the priest of
God converts the expiring sinner, in America the expiring nation.
Rome tribes are entirely extinct ; none can ever rally and regain
their former strength ; most are dying silently away.
When first known to the envoys of Christ, the Illinois lay on
both sides of the Mississippi, pressed on the west by the Tartar
Dahcota, and on the east by the fierce Iroquois, so that some
tribes descended to the south and southwest, where, not unlikely,
traces of them may yet be found. The Miamis lay around the
southern shore of Lake Michigan, stretching eastward to the shores
of Lake Erie. Although distinct, and at times at variance, the
Illinois and Miami easily intermingled, being of the same race and
language.
The Illinois first met the missionary of Christ at Chegoimegon,
where Father Allouez planted, in 1667, his first Ottawa mission.
Here, too, his successor, the illustrious Marquette, received visits
from straggling parties, projected a mission, and from one of the
tribe learned the language of the Illinois. War defeated his de-
sign, and drove him to Mackinaw. When Allouez, at a later
date, ascended Fox River, and passed the Kakalin Rapid, h«
cams to the motley town of Mascoutens, where a number of Illi-
nois and Miamis resided, with the Mascoutens and Kikapoos, all
FRENCH MISSIONS. 405
gathered in the same village, although the Illinois were about to
remove to the banks of their own river. Later still, Marquette
was enabled to realize his fond project of exploring the great river
of the West, and founding an Illinois mission. Following the
track of the adventurous Allouez, he reached Mascoutens, but
there were no Illinois there. Crossing a short portage, he em-
barked on the Wisconsin, in the name of the Blessed Virgin Im-
maculate. His canoe glided on, and at last, on the 17th of '
June, 1673, shot into the calm, transparent waters of the Upper
Mississippi, to which, as he had promised, he gave the name of
Conception River. His wish was not realized therff — the Indian
name prevails — but Mary, under the title of her Immaculate Con-
ception, is the patroness of our whole wide republic. Long sailed
he on, with no witness to his way but the birds and the beasts of
the plains, till he at last descried a trail on the shore, leading to
the Illinois towns of Peoria and Moingwena. These he visited,
meeting a kindly welcome, and promising them to return. As is
well known, he ihen pursued his voyage, passing the Missouri and
Ohio, till he reached the Arkansas, when, convinced that the
river emptied in the Gulf of Mexico, he returned, in consequence
of an Indian report that the Spaniards were not far off. Ascend-
ing, he passed the Missouri, and entering the Illinois, met the Peo-
rias on its banks, and spent three days preaching in all their
cabins. After baptizing a child among them, he reached the
Kaskaskias, not far from Rockfort. Like all the other Illinois
clans, they received him joyfully, and earnestly entreated him to
remain. He promised to return and begin a mission, and after a
short stay, doubtless spent in announcing the word of God, he re-
turned to Green Bay, by the way of Lake Michigan. Such was
the first incidental mission among the Illinois, of which the only
result was the preparation of the field for the gospel, passing in-
structions, and the baptism of a single child, whose soul, era
the good missionary embarked, had soared regenerate on high
406 AMERICAN CATHOLIC MISSIONS.
to open in the realms of bliss the place of the elect of th€
Illinois.
Father Marquette reached Green Bay late in September, 1678.
If he returned to Mackinaw, as some documents seem to say, he
certainly spent the next summer at Green Bay in & state of suffer-
ing, for excessive toil and exposure had shattered his health, and,
almost the youngest of the western missionaries, he saw his career
about to close. One object alone inspired him with a desire to
live — his mission of the Immaculate Conception among the Kas-
kaskias. To them he had plighted his word to return and instinct
them in the faith. The order of his Superior at Quebec to begin
that mission seems to have restored his health, lie received it in
September, and in October set out to realize his last earthly de-
sire. Suffering in body, his playful, winning ways gave no token
of his inward pain, and his courage bore him up in that winter
journey in the wilderness, unsheltered and unprotected. So late
was his departure, that the ice surprised him on the Chicago
River, and there, in a wretched hovel, open to every wind, the
dying missionary, upborne by the consolations of heaven, awaited
the moment when Providence should enable him to complete his
course. No murmur, no complaint escaped his lips, and his lan-
guage in his letters soems to describe a place of abundance and
comfort. With his two pious boatmen, he embarked again on
the 30th of March, when the river had opened, and, in conse-
quence of some delay, reached the Kaskaskias only on the 8th of
April. He was received as an angel from heaven by the kind-
hearted Illinois, who had, during the winter, shown their interest
in their missionary by even sending him a deputation, and offer-
ing to carry him to their village. Eager to profit by the strength
which had been miraculously restored by a novena in honor of the
Immaculate Conception, he went from cabin to cabin instructing
the inmates. Then, when all were sufficiently aware of the doc-
trines of the cross to follow his discourse, he convoked a genera!
FRENCH MISSIONS. 407
meeting in a beautiful prairi.. There, before their wondering
eyes, he raised his altar, and, as true a knight to Mary as chivalry
ever produced, displayed on every side pictures of that mother of
all purity, who was to purify and elevate a land sunk in all horrid
vice. At least two thousand men, with countless women and chil-
dren, were grouped around, and with the breathless attention of
the Indian, all listened to the pale and wasted missionary, who
spoke his heart to them on the mystery of the cross. And still
their wonder grew as they beheld him then offer up on his sylvan
altar the holy sacrifice of the mass, on the very day when, more
than sixteen centuries before, the God he preached had instituted
it in the upper room at Jerusalem. Thus^ on Maundy Thursday,
was possession taken of Illinois, in the name of Catholicity, of
Jesus and Mary.
Marquette remained there instructing them till after Easter,
which fell that year on the 14th of April. Then he felt that the
strength given him begati to fail, and he was warned to depart, if
he would die in the arms of his brethren at Mackinaw. He set
out accompanied by the Illinois, whose fond adieus and earnest
entreaties to return cheered him as he launched his bark at last
on Lake Michigan, and began to coast along the unknown eastern
shore towards Mackinaw. Day by day he sank, and his two poor
companions trembled for their dear Father. No couch was there
for the dying missionary, but the canoe, rocked by the waves, or
the earth where they laid him at night. But Marquette was
calm and cheerful. He spoke of his death, and gave them all
directions for that awful moment, and for his obsequies. Ever a
priest, he recited his office to his dying day, and almost his last
act in life was to hear the confessions of his pious comrades. At
last, as he reached a river, he pointed to a rising ground as the
place of his interment. It was prophetical ; for though the day
was c.ear, and the men sought to push on, a sudden change drove
them back. When they laid him on the shore, the dew of death
408 AMERICAN CATHOLIC MISSIONS.
was already on his brow. Repeating his last directions, he
begged their pardon for all the trouble he had given. EM be-
sought them, in his name, to beg pardon of his Superiors and all
his fellow religious, and then, with a promise never to forget them,
bade them rest awhile their wearied limbs. While they slept, he
communed alone with God, till he telt that his hour was come.
Then he called them to him, and with a loud voice pronounced,
as lie gazed on his crucifix, his profession of faith, and thanked the
Almighty for his mercy in permitting him to die in the Society of
Jesus, alone amid the forests. Then with the names of Jesus and
Mary on his lips, and his face lit up with a rapturous smile, his
pure soul passed away, and the discoverer of the Mississippi, the
founder of the Illinois mission, the most loyal servant of the Queen
of Heaven that ever traversed our land, went on her chosen day
and in her chosen month to chant her glories in heaven. It was,
as he had asked, on a Saturday, the 19th of May, 1675.
Need we stop here to tell how they buried him there, and rais-
ing a cross over his solitary grave, knelt to invoke his intercession
with God, sure that in glory he could not forget them ; how, twc
years later, his Kiskakons of Mackinaw disinterred the body, dried
but undecayed, and removing the flesh, bore the bones in funereal
triumph over the waters of the lake to Mackinaw ; how he was
buried there in the centre of the church, as the guardian of the
Ottawa mission.*
Thus, calmly and gently, as he had lived, died the sainted Mar-
quette, a martyr to his zeal.f But the Illinois mission was des-
* Shea's Discovery and Exploration of the Mississippi, passim.
t Father James Marquette was born in 1687 at Laon, in Picardy, in the
present department of Aisno, where his family had long held a distinguished
rank. His mother was a relative of the venerable John B. de la Snlle, the
founder of the Christian schools. Entering the Society of Jesus in 1654, he
WHS for twelve years employed in study or teaching ; then exchanged from
his province of Champagne to that of France, he came to Canada. After
Btudying Montagnais, under Druilletes, he went to the West, and after
founding Sault St. Mary's, became the missionary of the Ottawas and Huron*
FRENCH MISSIONS. 409
tined not to perish. Allouez, founder of so many western mis-
sions, was chosen to cany out the plans of the discoverer. He set
out in October, 1676, and wintering on the way, reached the Chi-
cago in the spring. Here he met a band of eighty Illinois, who
welcomed him with the calumet of peace, and accompanied him
to Kaskaskia, which he reached on the 27th of April. He was
immediately installed in Father Marquette's cabin, and, convoking
the sachems, announced the object of his visit, and unfolded the
mysteries of the faith, for all had to be begun anew, so changed
was the village. Marquette had found but one tribe and seventy-
bur cabins, where his successor found eight tribes in three hun-
dred and fifty-one cabins, ranged along the river in a beautiful
prairie.
Allouez began his mission by proceeding to the cabin of th«
chief of the clan which he intended to instruct. There he pre-
pared his little altar, and exposing a crucifix, began to explain th«
Christian doctrine, and teach the most necessary prayers. All
joined with the utmost alacrity, repeating the prayers, bringing in-
fants to baptize and children to instruct.
On the 3d of May, the feast of the Invention of the Holy Cross,
he raised in the midst of the village a cross twenty-five feet high,
which for many a year stood erect, to show that Christ had been
preached in that new land. Such was the fervor of the Illinois,
that Allouez, seeing nothing to prevent a permanent mission,
yielded to their entreaties, and baptized thirty-five infants and one
at Lapointe, with whom he removed to Mackinaw. His subsequent we
have given. Zealous, laborious, cheerful, mild, and humble, he was the
same in life as in death — forgetful of self. His last thoughts were for hia
companions; his last entry in his journal, sympathy for the sufferings of the
traders. Of his own he never spoke. His devotion to the Immaculate Con-
ception was wonderful. He never wrote a letter without mentioning it. He
gave that name to his Illinois mission, and to the great river which he dis-
covered. He died on the 19th of May, 1675, aged forty-eight. His life may
be found in Sparks' American Biography, vol. x., and more fully in Shea'i
Wacovery of the Mississippi, xli.
18
r
410 AMERICAN CATHOLIC MISSIONS.
dying adult. In this he acted unwisely, as events proved. Hii
mission was never to be permanently established in his lifetime.
He nimself was driven from Illinois, and his enemies, who
called the cross a stick, boasted that those whom he had bap-
tized were growing up in idolatry.* Such an issue of events
Allouez could not foresee, and doubtless he weighed the matter
well before he conferred the sacrament on any of the infants not
absolutely in danger.
After a short stay, he left Kaskaskia for Mackinaw, to make ar-
rangements for a permanent residence there. In 1678, he again
set out for his new mission, intending to prolong his stay for two
years ; but soon after his arrival, the Iroquois invaded the country,
the Illinois scattered, and the mission was checked.f Allouez ro-
mained, however, till the approach of La Salle, in 1679. That
commander was so opposed to the Jesuit missionaries, that he had
refused to treat with the Senecas till they dismissed Father Gai-
nier from the council-lodge ; and to Allouez he had constantly
shown a personal opposition. Aware of this, Allouez thought it
better to yield to the storm, and, with a heavy heart, retired to
Mascoutens, awaiting the time when the clouds should pass
away.J
Meanwhile, La Salle reached the village in December, but it
was empty — all had gone some distance down the river to hunt
buffalo. He came to colonize the West, and accumulate wealth
by a monopoly of the fur-trade. The Illinois River was to see the
first of his posts arise. Possessed of great influence with Indian
tribes, he now soxight to win the Illinois. Descending with the
current, his flotilla, arrayed for battle, came by a turn in the
river into the very midst of the Illinois camp, at the head of Peo-
ria Lake, on the first day in the year 1680. As soon as confr
* Le Clercq, Etablissement de la Foi ; La Salle in Ilennepin.
t Shea's Discovery and Exploration of the Mississippi.
I Hennopin, Eng. edition, 1697, appendix.
FRENCH MISSIONS. 411
dcnce was restored, La Salle entered into friendly relations with
the tribtt, and began a fort on a rising ground. Misfortunes had
meanwhile chequered his path. His vessel, the first to ply the
waters of Erie, Huron, and Michigan, had foundered ; faithless
agents had plundered his stores ; and he now set out for Niagara,
across the unknown region on Lake Erie, leaving the Chevalier de
Tonty, his lieutenant, in command of his new fort.
Although La Salle's object was purely a mercantile speculation,
he was not indifferent to religion. Three missionaries of the order
of St. Francis, and the reform called Recollects, had accompanied
him. These were Father Gabriel de la Ribourde, who had been
the first Superior of the Recollects after their itlurn to Canada,
Fathers Zenobius Mernbre and Louis Hennepin. The last named
was sent westward by La Salle before he himself set out, and
never returned to Illinois ; but Father Gabriel and Father Zeno-
bius at once began a mission among the Indians. Each was
adopted by a chief, and both, when Tonty's men deserted the fort,
were compelled to accept the hospitality of chiefs who had adopted
them. Zenobius was the first to begin the study of their language,
but unaided by previous studies of Algonquin dialects, with no
grammar or vocabulary to guide him by analogy, his progress was
slow. When Zenobius followed the Indians back to their village,
Father Gabriel soon joined him, and even, at his advanced age,
began to study the dialect of the Illinois. For both it was their
first essay in an Indian mission, and what wonder that they were
discouraged ! Like; many even in our days, they had misconceived
the language of other missionaries, and when these spoke of great
results, figured to themselves churches filled with neophytes.
They had now to learn by experience that one or two conversions
in their first years were really a splendid triumph.* They made
none, and the excellent Father Membre was completely disheart-
* Le Clercq, Etab. de la Foi, i. 173, 179. For Hennepin's character, se«
Discovery of the Mississippi.
412 AMERICAN CATHOLIC MISSIONS-
ened. He baptized some dying infants, and two or three expiring
adults . but even then saw one breathe his last amid the incanta-
tions of the medicine-men, an apostate from his new faith. He
visited a Miami village, but the same prospect met him there.
Dejected as he was, he struggled on, for he was a faithful and
earnest missionary, who, through every adversity, would bear up
to the end. In September, however, a change of affairs blasted
every hope. The Illinois were again attacked by the Iroquois.
Unable to meet that terrible foe with their villages weakened by
the absence of war-parties, the Illinois fled, leaving the mission-
aries and their French companions alone. Tonty, Membre, and
Ribourde had now no alternative but to try and reach Green Bay,
the nearest spot where they could hope to receive a welcome.
Embarking on the Illinois on the 18th of September, their canoe
was soon injured by the rocks, and the next day they landed tc
repair it. Leaving his comrades on the shore, the aged Father
Gabriel retired apart to say his breviary. While thus engaged,
he was met by a party of Kikapoos, out against the Iroquois, who
ruthlessly murdered him. Such was the end of this holy religious,
who, after having filled the most important offices in his order,
had in his old age, consulting his xeal rather than his strength,
embarked on a long and dangerous expedition, in the hopes of
gaining souls to Christ.*
His companions, on discovering his absence, sought him in vain ;
and when all hope was gone proceeded on their way, and, after
* Father Gabriel de la Eibonrde was the last scion of a noble Burpundian
house, who renounced the world and its honors to enter the order of St.
Francis, and then, when advanced in years, renounced the comforts of
Europe for the wilds of Canada. He came out in 1670, and soon became
Commissary or Superior of his order in the colony. His conduct in this
position met universal praise. Sent by his successor to Fort Frontenac, he
was induced by Ilennepin to join La Salle's party. He died on the 9th of
September, 1680, in the seventieth year of his age, and the fortieth of hia
rel'.gioub career, during most of which he held important offices. (See Hen-
nepln's New Discovery, Le Clercq, Shea's Discovery of ?he Mississippi.)
FRENCH MISSIONS. 418
much suffering, reached the Jesuit mission at Green Bay, where a
kindly welcome soon restored them to health and strength.
Thus ended the Recollect mission among the Illinois, for, though
Father Zenobius passed through again in 1682, with La Salle, wher
he went down the Mississippi, and again on his return, he makes
no mention of any intercourse with the Indians.*
The next year Tonti restored the fort, and, feeling the want of a
priest, welcomed Allouez with pleasure, when that missionary, in
1684, returned to Illinois with Durantaye. Aware, too, of the
groundlessness of La Salle's suspicions against Allouez, Tonti per-
suaded him to remain, and he did till 1687, when the survivors of
La Salle's fatal expedition arrived .f As they falsely announced
that the great adventurer was still alive and on his way, Allouez
again withdrew to Wisconsin. Of these missions of Allouez no
trace remains, and none of another apparently later visit He
died in 1690 at Fort St. Joseph, full of days and merits, but
the fragment which records his death gives no details of his
labors. J
In the same year that Allouez withdrew, as we have stated, on
the arrival of Father Douay and his companions, Father James
Gravier visited Illinois,§ but his mission did not then become a
permanent one. On the death of Allouez, the Superior of the Jesuit
* Shea's Disc, and Exploration. t La Hontan, ii. 146 ; Lc Clercq, ii.
t Of Father Claude Allouez I find neither the time nor the place of his
birth. We know that on the 3d of March, 1657, he received permission to
embark for Canada, and came out in the following year. After laboring at
Three Rivers and Montreal he set out for the West in 1665, and labored there
ateadily till his death, which took place about August, 1690k Fora sketch of
his life, see Discov. of the Mississippi, p. 67. He was a fearless and devoted
missionary: as a man of zeal and piety, he is not inferior to any of his day ;
lind his name is imperishably connected with the progress of discovery in
the West,
§ Tonti, in Louis. Hist Coll. i. p. 70. The English version of Tonti hag
Crevier ; but as Gravier was on the Ottawa mission at that time (Catal. Prov,
Francise S. J. 1688), we may safely infer him to be meant: all the names it
the memoir having suffered in transcription or translation.
414 AMERICAN CATHOLIC MISSIONS.
missions selected, as his successor, the now celebrated Father Se-
bastian Rale, who set out from Quebec in August, 1691, but did
not reach the great Illinois village till the next spring. On ar-
riving at the first village, then composed of 300 cabins, all of four
or five fires, and twice as many families, he was invited by the head
chief to a solemn banquet, given in his honor. Yet kindly as his
welcome was, he found that the faith had yet made but little
progress. u There would have been less difficulty in converting the
Illinois," says he, " if the prayer had permitted polygamy among
them. They acknowledged that {he prayer was good, and were
delighted to have their wives and children instructed ; but when
we broached the subject to the men, we found how difficult it
was to overcome their inconstancy, and induce them to adhere
to a single wife." " There are none," he adds, " even of the
medicine-men, of course the worst enemies of religion, who do
not send their children to be instructed and baptized."
, The account given by this missionary was written thirty years
after, and is necessarily vague. As in most rising missions, the
best and most certain fruit was the baptism of the infants, many ol
whom died before attaining the age of reason : yet adult converts
were not wanting. A considerable number had been won, and
such was their fervor and attachment to the faith, that they would
have suffered any torture sooner than forsake it
The services of religion were regularly maintained ; and besides
the daily mass, all assembled in the chapel for morning and evening
prayer.
After two years' stay amoug the Illinois. Father Rale was recalled
to the Abnakis, his original charge, and Father Gravier again re-
sumed the mission.* He was the first to analyze the language
thoroughly, and compile its grammar, which subsequent missiona-
ries brought to perfection, admitting that their labors were but
* Bale, in Lettros Edif and in Kip's Jesuit Missions, 40.
FRENCH MISSIONS. 415
developments of Graviei's masterly sketch.* As a missionary he
met great opposition from the medicine-men, who often threatened
his life. Patient and mild as Gravier was, he was no less firm and
intrepid where duty required it. Of his mission we have a journal
extending from March 20, 1693, to February 15, 1694, which
gives some idea of his labors.
His mission was near the French fort, within which his fii-st
chapel was ; but after wintering with the Mianris he erected a new
chapel outside of the fort in a very convenient place for the Indians,
and, opening it in April, planted before it a towering cross amid the
shouts and musketry of the French.
The Peorias, among whom he labored, already numbered some
fervent Chnstians. Even in the absence of their pastor the men
assembled in the chapel for morning and evening prayer, and after
they had left, an old chief went through the village to call the
women and children to perform the same duty. The head chief,
however, who was a medicine-man, with many of his associates,
did all in their power to prevent the people from listening to the
missionary, and eagerly endeavored to draw a discontented neo-
phyte to their party, hoping to prove by him that Gravier poisoned
the dying ; for here, too, that old calumny was spread. Even the
French at the post, whose dissolute life could not brook the censor-
ship of a priest, aided these slanders. During the year, hftwever,
Ako, apparently the companion of Father Hennepin in his voyage
on the Mississippi, married Mary, the daughter of the chief of the
Kadkaskias; and this, although at first a source of great persecution
to Father Gravier, became, in the end, a great help to the mission.
* None of his works exist. A catechism and dictionary were extant some
years since, but seem to have perished. As a specimen of the language, we
give from Kale his version of the "O Salutaris Hostia:"
" Pekizhmu manet we
Piaro nile hi nanghi
Keninama \vi oo kangha
Mero wiuang eosiang hi." — Kip, J^s. Mitnont^ 80.
416 AMERICAN CATHOLIC MISSIONS.
When Ako sought her in marriage, far from being flattered with
the prospect of a union with a Frenchman, she told her parents
that she did not wish to marry ; that she had already given all her
heart to God, and could not share it with another. This she re-
peated when they all proceeded to the chapel, and there Gravier
told her that she was free to marry or not, as she chose. Deeming
Gravier her adviser, Ako and the chief resolved to drive him to per
form the ceremony, or leave the place. The chief stripped hi
daughter, and drove her from his cabin : then convening a council
of the chiefs of the four nearest villages, he declaimed against the
missionary, and easily induced them to issue an order forbid-
ding the women and children to go to the chapel. Regardless 01
the order, fifty Peorias and some Kaskaskias came to prayers, and
the intrepid missionary, as usual, traversed the villages to summon
them at the accustomed hour. Finding this first step useless, the
chiefs next blocked up the paths to prevent all from going ; but
as even then some, by a circuitous path, reached the chapel, a chief,
tomahawk in hand, rushed into the cabin during prayers, and, in
a menacing tone, ordered all to leave. Gravier ordered him, in
turn, to retire ; and, as the faithful Christians remained firm, the
intruder was compelled to retire baffled. Such an outrage in the
house of God was, the missionaiy deemed, too grave to let pass :
he applied to the commandant of the French fort, but was himselt
overwhelmed with reproaches and accusations, in the very presence
of the Indians. Thus left exposed to every violence, the missionary
could but mourn in secret over the blindness which had aroused
such a storm. Meanwhile the poor Illinois maiden, finding, that
her father threatened to use all his efforts against religion if she
persisted, repaired to Gravier. Earnest as was her desire to lead
a life of virginity, she trembled to see herself and her tribe deprived
of a pastor. " Father !" she exclaimed, " I have a thought, and I
know not whether it is good. I believe that if I consent to the
marriage my father will listen to you, and induce all to do so. I
FRENCH MIS6IONS. 417
desire to please God and would wish to remain as I am to be
agreeable to Christ ; but I have thought of consenting against my
inclination for love of Him. Will this be right ?" The missionary,
moved at her piety, approved her thought ; but bade her tell her
parents distinctly that she did not yield to their menaces, but simply
because she hoped that, by marrying a Christian, she could more
easily gain them to Christ.
This she did, and consented to become the wife of Michael Ako,*
more a victim than a bride. On this her father submitted, and
pubHcly disavowed all that he had said against the Black-gown.
After her marriage her life was of the greatest purity and virtue.
By her example and exhortations she soon converted her husband,
whose profligacy had been notorious. Reverses overtook him, and
his only consolation in the general odium raised against him
was the practice of his religion, and the society of his pious and
devoted wile.
This elect soul was the great comfort of the missionary. Her
love for Jesus, her devotion to Mary, her zeal for the conversion of
her countryman were truly remarkable. When asked whether
she loved the Mother of the Redeemer, she replied : " I do nothing
but call her my mother, and beg her, by every expression of endear-
ment, to adopt me as her daughter ; for if she is not my mother,
and will not regard me as a child, how can I conduct myself? I
am but a child, and know not how to pray : I beg her to teach me
what to say to defend myself against the evil one, who attacks me
incessantly, and will make me fall, if I have not recourse to her,
and if she does not shield me in her arms as a good mother does
a frightened child."
As may be supposed, her virtue gave her a wonderful influence
in the tribe, and her father's position as chief redounding on her-
* Sometimes written d'Acan. The noble prefix was claimed, probably,
from his having been a member of La Salle's expedition, to whom it wu
granted by the king.
18*
418 AMERICAN CATHOLIC MISSIONS.
f
self, ^ ivo Christianity a foothold it had never yet acquired. Her
parent' conversion was now her great object : they were long deaf
to all tior entreaties, — filled with bitterness against Gravier for his
supposed apposition to the marriage, and giving full credit to all
that Ako had then said. Conscious at last of this, the now re
pentant Frenchman disavowed all that he had said against the
missionaries. On this the chief and his wife called upon Gravier
to instruct them. Summoning the chiefs of the various villages to
a public banquet, the Kaskaskia sachem openly renounced all their
superstitions, and urged them no longer to thwart their own hap-
piness by resisting the grace of Chiistianity which God offered them.
His wife made a similar address to the women ; and when Gravier
had duly instructed them, he traversed the villages, calling all to
the chapel to witness the ceremony of their baptism.
During the summer, sickness ravaged their villages, and many
were again opposed to Gravier. Regarding him as " the bird of
death," the source of the malady, they, in their incantations,
mimicked and ridiculed his ceremonies ; but he fearlessly remained
undeterred by their threats of personal violence. Strong in the
jupport of the chief, who soon, amid the ingratitude of the French,
showed the power of religion in checking his vengeance, the mis-
sionary struggled on with the medicine-men, even holding his
meetings of Christians in their cabins to prevent their being used
for superstition, and throwing down the heathenish poles to which
dogs and other offerings were attached.
During the absence of the tribe on the winter hunts, Madame
Ako regularly assembled the children, who remained at her house
for catechism, and herself fully instructed, rendered great service to
the mission. Gravier himself at other seasons catechized all, and
especially adults, using copperplate engravings of the scenes of the
Old and New Testament, as texts for oral discourses. Madame
Ako soon learned the narrative connected with each cut, and bor-
rowing them, gathered not only her class around her, but th«
FRENCH MISSIONS. 419
oldest of the village, explaining more intelligibly than the mis-
sionary what scene in Holy Writ was there portrayed. So great was
the impulse given by these means to Christianity, that in the cate-
chetical instructions which he 'gave every evening for two hours,
Gravier had three fourths of the Kaskaskia village crowded into his
cabin, old and young, chiefs and matrons, all ready to answer the
questions of the catechism, and eager to receive a token of the
missionary's approval ; while their children, day and night, sang in
the village streets the hymns which Gravier had composed, embody-
ing the truths of Christianity.
Such is the brief gleam of the Illinois mission in 1693, during
eight months of which Father Gravier baptized 206 souls, many
of them infants, who soon after died, and whom he was enabled to
bathe in the sacramental waters only by stratagem.
His chief progress was, as we have seen, in the Kaskaskia tribe :
the Peorias were more obstinate. The Tamarots and Cahokiashe
would fain have visited ; but he was alone in the land, and when
the Osages and Missouris, men of another language, came to pray
him to visit their cabins, he could only promise to do what in him
lay to reach their land.*
Of his labors in the ensuing years we have but scanty data : his
name appears at various intervals on a register of baptisms from
March 20, 1695, to February 22, 1699.f
Gravier was, as Marest informs us, recalled to Mackinaw, and
succeeded by Father Julien Binneteau, whom we have seen as a
missionary in Maine in 1693, and who was on the St. Lawrence
in the following year; and by Father Francis Pinet, who founded
the mission of Tamaroa, and was certainly in Illinois in 1*700.
Binneteau's name is not in the catalogue of that year. Of him we
* " Journal de la Mission de 1'Immaculee Conception de Notre Dame au$-
Illinois, 15th Feb., 1694," MS. I am indebted for a copy of this long and very
interesting letter to the Hon. Jared Sparks.
t Dillon's History of Indiana, i.
420 AMERICAN CATHOLIC MISSIONS.
know, that following the tribe to the upland plains of Missouri,
stifled with the heat amid the tall grass, he contracted a deadly
fever, and expired in the arms of Father Gabriel Marest, who, after
being delivered from captivity in England, had returned to Canada.*
The French had, meanwhile, under Iberville, reached the mouth
of the Mississippi by sea, and projected a settlement One year
after this we find Father Gravier, in 1700, at the mouth of the
great river awaiting the arrival of the French vessels, from which
he expected a necessary supply of articles for his Illinois mission.!
He then apparently returned to his mission and continued hi&
labors. Communication was now opened between the Illinois
countiy and Fort Biloxi. Father Lymoges, stationed at first among
the Oumas in the lower Mississippi, probably ascended with Gravier.
Fathers Pinet and Bovie were also there, with Marest ; but Bovie,
de Lymoges, and Gravier disappeared in 1703, and in 1704 Pinet
died, having founded the Tamaroa mission, and obtained such
benedictions of heaven by his zeal and labors that his church could
not contain the crowds that flocked to it Bovie, and apparently
Lymoges, had been withdrawn ; Gravier returned to Peoria, and
renewed his labors; but the medicine-men excited a sedition,
in which the missionary was dangerously wounded, and narrowly
escaped with life. He descended to Mobile, which he reached on
the 17th of January, 1706 ; but his wound, aggravated by the heat
and motion of his long voyage down, proved fatal.J
* He was carried off from Hudson's Bay in 1695, and as Binneteau's name ia
not in the catalogue of 1700 or 1703, his death must be between 1695 and 17*0.
t Sauvolle, in Louis. Hist. Coll. iii. 237.
J La Harpe, in Louis. Hist. Coll. iii. 36. Father James Gravier is said by
a very incorrect writer to have been born at Lunel in Languedoc. The time
of his arrival in Canada is uncertain. He was at Sillery in the fall of 1684,
and the ensuing spring, but must have gone west S'K>n after, as he appears
connected with the Illinois mission from 1688 till his death in 1706. Of his
philological labors wo have already spoken. He first reduced the Illinoii
language to grammatical rules. Some of his works are believed to have bean
in the possession cf the late Ethnological Society at New York.
CHAPTER XXIII.
THE ILLINOIS .MISSION — (CONTINUED.)
The priests of the foreign missions — Montigny — Bergier at Cahokia — His trials and
death — Mermet on the Ohio — De Ville among the Peorias — Miami mission of Si.
Joseph's — The famous Jansenist Varlet — General view of mission — Charlevoix'e
visit — Father le Boulanger and his literary labors — All the Illinois settle on the
banks of the Mississippi — The chieftain Chicago — Eulogium of the missionaries —
Father Doutreleau and his narrow escape — Father Senat and his glorious death —
Decline of the missions — Period of war — Gibault, the link of the old and new line of
missionaries— Flaget— Kivet— The Chief Piskewah, or Richardville— The Indian ele-
ment in the French population.
THE Illinois mission, thinned by these losses, devolved now on
Marest and Father James Mermet, whose name appears as early
as 1700.* They were unequal to the task before them. Coad-
jutors were not wanting from an institute which owes its creation
to the Society of Jesus. The Seminary of the Foreign Missions at
Paris rose from a sodality of the Blessed Virgin, such as the
Jesuits everywhere established. One of its earliest ornaments was
Laval, the first bishop of Quebec, who founded a similar seminary at
his see. Foreign missions being its peculiar object, it soon looked
towards the West, and as early as 1699, Francis J. de Montigny,
Vicar-General of Quebec, and Antoine Davion, proceeded to the Mis
sissippi, and in July reached Biloxi.f Others followed, and now
Tamaroa, the mission of Father Pinet, was confided to their care.
A grant of land secured the permanency of their mission, which
* I cannot explain a passage in Marest's letter, where he says, that after
the death of Binneteau and Pinet, he was alone till Mermet's arrival. Bin-
neteau died before 1700, as his name is not on the catalogue of that year.
Pinet's is on that of 1700 and 1703, so that he must have died in 1703 OB
1704 at the earliest, and yet Mermet is on the list of 1700 and 1708.
•f Sauvolle, in Louis. Hist. Coll. iii. 227 ; Ferland, Notes.
422 AMERICAN CATHOLIC MISSIONS.
was long fruitful in good. The first of their clergymen sent tc
Cahokia, as the post was more generally called, was. Mr. John
Bergier, a man of true merit and most austere life. Being unused
to Indian customs, and ignorant of their language, he was soon in
difficulty. The medicine-men, awed by Pinet, now seized their
opportunity, and sought to obtain the upper hand, and actually
drew off some recent converts ; but Bergier was soon able to cope
with his antagonists. He restored peace to his little church, and
soon saw it increase in numbers and fervor. His health, however,
failed, and Father Marest, then at Kaskaskia, which had already
assumed its present position, hastened to his relief. He found
Bergier ill indeed, but that zealous missionary soon rallied. He
urged Marest to return to his post ; but soon after the departure
of the Jesuit Father, he again relapsed, and finding it too late to
recall him, prepared for death, and pressing his crucifix to his lips,
expired.* While the medicine-men danced in triumph, glorying
in his death, and broke the cross which he had planted, Christian
runners hastened to Marest, who came to render the last rites to
his deceased fellow-laborer.f
By this time, then, we see two regular missions — one at Ta-
maroa, thus deprived of its second pastor, the other at Kaskaskia,
tinder Father Marest Father Mermet, meanwhile, was at a new
French post on the Ohio, founded by Juchereau, laboring almost
in vain among a party of Mascoutens who had migrated to that
river. Peoria, where Gravier received his death-wound, had been
for a time the station of Marest, but was now vacant, and the In-
dians, in punishment for their cruelty to their late missionary, were
* Marest, in Lett. Edif., and Kip's Jes. Missions, 214.
t John Bergier, priest of the Seminary of the Foreign Missions, is said to
have arrived in 1683. He reached the Illinois country after the spring of
1694,. and in all probability as late as 1704, the earliest period to be assigned
to Pinet's death. His own decease took place, according to Noiseux, on tne
16th of July, 1710, in his 58th year. It is mentioned in Marest's letter o«
Novel iber, 1712. Kip's Jes. Missions, 214.
TRENCH MISSIONS. 423
cut off from the French trade. Marest visited them again in 1711
and found them humbled and conscious of their fault. The chiefs
implored him to renew his mission, promising to destroy the power
of the medicine-men, and hearken to the voice of the missionary.
From the apparent sincerity of their repentance, Father Marest,
then on his way from Mackinaw, promised to return to his old
post, but on reaching Kaskaskia, found the French and Indians
there so muck opposed to his removal, that he sent Father de
Ville, who had recently joined the mission, to renew the faith
among the Peorias. De Ville was a man of zeal and talent, and
possessed of the art of winning Indians, so that the progress of the
mission was rapid.
Besides these Illinois' missions, there existed a mixed one on St.
Joseph's River, to which we have already alluded.* La Salle, on
liis way to the Mississippi, had built a temporary fort on that
river, not far from the portage leading to the Theakijd. Here his
party rested for a time ; but no Indians seem to have been near,
and had they been, the Recollects were not acquainted with their
language. Soon after his time, however, a band of Miamis settled
on the northern, and a band of Pottawotamies on the southern
shore, near the fort. Father Allouez was soon placed here, but
when, precisely, does not appear. Father John B. Chardon, who
was on the Ottawa mission as early as 1700, was stationed here
in 1711. According to Marest, he was a missionary of great zeal
and rare facility in acquiring Indian languages. This mission is
the first among the Miamis after that at Mascoutens, founded by
Allouez, where some Miamis were found.
Such were the mission-posts in Illinois and on its borders in
1712. St. Joseph's for the Miamis and Pottawotamies, under
Chardon ; Peoria, under de Ville ; and Kaskaskia, under Marest
* It was partly Pottawotamie. At this time the Miamis consisted ot
three villages — one on the St. Joseph's, one on the Maumee, and the other
tn the Wabaah. CharlevoLx, v. 278.
424 AMERICAN CATHOLIC MISSIONS.
and Mc-rmet, who had joined him. Tamaroa was not long unoo
cupied. As successor to Bergier, came, probably in 1712, Dom-
inic Mary Varlet, a doctor of the Sorbonne, whose subsequent
career was a scandal to the Church. For nearly six years he was
a zealous* and laborious missionary among the Illinois, but on his
return to Europe, where he was raised to the episcopacy as Goad
jutor of Babylon, in 1718, he avowed his Jansenistical doctrines,
became the head of the schismatic church of Utrecht, and died
interdicted, deposed, and excommunicated by three successive
popes.* About the same time the Kev. Philip Boucher is said to
have labored in Illinois, chiefly at Fort St. Louis.f
Of the other missions, till 1721, nothing is recorded; but we
may here give some idea of their position and success, as well as
of the labors of the devoted missionaries. Not even at this epoch
was the whole Illinois nation converted. Few, indeed, of the Peo-
rias had bowed to the cross, and, as we have seen, the pagan party
at Tamaroa was still powerful. Yet the Christians were no in-
considerable body, forming the very elite of the nation. Before
their conversion, cruel and licentious to the most frightful degree,
the Illinois had, under the influence of religion, softened their sav-
age customs, and became so pure in morals, that the French
settlers frequently chose wives from the Indian villages. These
* He was at Quebec in 1717, about to return in the spring with another
priest.— Pew's Paris Doc. vii. 124. He died in 1742. See de la Tour, Vie
do Mgr. Laval, 101 ; Feller, Diction. ; Kohrbacher, Histoire Gen. de 1'Eglise,
xxvii. 155.
t Noiseux is the only authority for this. According to him, this clergy-
man, born at Quebec, and ordained there in 1689, set out for Illinois in 1692,
and was with Bergier till 1696. After which he labored in Arkansas, but
returning to Illinois, died at his mission of St. Louis in 1719. Much of this
is at variance with all other accounts, but as it may lead to some better date,
we insert it. He was, according to M. 1' Abbe Ferland, son of Pierre Boucher,
Governor of Three Rivers, and author of a work on Canada.
Noiseux also ranks Mr. GeoftVoy Thierry Erborie among these mission-
aries, and states that he died in Illinois in 1727. As to the credit to b«
given, however, to this work of Mr. N., see Martin. Relations das Je&uitCB.
Faillon, Vie de M. Bourgeoys, i. 275.
FRENCH MISSIONS. 425
intermarriages are indeed represented as so frequent, that we must
consider the present French families of Indiana and Illinois as to
some extent representing the Illinois Indians, whose blood flows so
freely in their veins. The labors of the missionary here, as among
the Abnakis of Maine, had two fields — the villages at one season,
the hunting or fishing ground at others ; being thus partly fixed,
and partly nomadic. The Illinois had two great buft'alo hunts — •
the short but severe summer hunt on the parched upland plains,
and the winter one, which lasted four or five months. All the
clans went on these hunts, except some Kaskaskias, who preferred
a permanent abode. The missionary had to follow his flock of
hunters, and undergo incredible fatigue in visiting the scattered
huts. Those who were separated from the missionaiy assembled
at night in a large cabin for prayers, and recited in their chanting
way the rosary, so dear to all Catholic converts.
The village afforded the missionary greater consolation by the
regularity which prevailed. "Early in the morning," says Marest,
" we assemble the catechumens in the church, where they say
prayers, receive an instruction, and sing some hymns ; then the
catechumens retire, and mass is said for the Christians, who sit
as in all Indian churches, the two sexes on different sides ; then
follow morning prayers and an instruction, after which they dis-
perse to their several avocations." The missionary's day was then
taken up by visits to the sick, in which he was often obliged to
become physician to body as well as soul, comforting, consoling,
instructing all. The afternoon was set apart for those regular
catechetical instructions by which the truths of religion were in-
culcated, in old and young, till they became a part of their
thoughts, a tradition of the tribe, for thus alone can any nation
become Christian. The chapel at sunset was filled again by the
village, assembled for evening prayer, and in responsive chant
they closed the day as piously as it began. This was the ordinary
day. Sundays and holidays witnessed still greater devotion, and
426 AMERICAN CATHOLIC MISSIONS
each Saturday the confessional was thronged by fervent penitent^
for most of the Illinois Catholics received every fortnight.*
In 1721, Father Charlevoix visited these missions. As we have
already stated, he found the Mi amis and Pottawotamies of St.
Joseph's almost all Christians, but, from the long absence of a mis-
sionary, fallen into great disorders, so that it would require great
efforts to revive piety among them.
Peoria, which rewarded Gravier's labors with death, and had,
on its repentance, been assigned to Father Louis de Ville, was
again without a missionaiy, and almost entirely pagan. Yet it
presented hopes. The great chief wore on his breast a cross and
a figure of the Blessed Virgin. He had found the latter, and wore
it with confidence when told that it represented the Virgin Mother
of God ; that the infant in her arms was the Redeemer of man-
kind ; that she was the help of Christians invoked by them in the
hour of danger. Believing this, one day, when a lurking Fox In-
dian aimed at him, he invoked Mary, for Lis own gun was un-
loaded. The Fox five times missed fire, and as the Peoria had
now his gun to his shoulder, the other surrendered, and the votary
of Mary led him in triumph to the village. At the time of Char-
levoix's visit, the chiefs little daughter was dying, and he brought
her to the missionary to be baptized.f
The chief missions were now on the banks of the Mississippi.
The Cahokias and Tamaroas under the priests of the Foreign Mis-
sions ; the Kaskaskias, Christian Peorias, and the Metchigameas, a
tribe whom Marquette found near the Arkansas, still under the
Jesuits. None of the missionaries named by Marest remained.
That illustrious Father, whose name is so intimately associated
with the Illinois mission, had been apparently recalled, for his
death is said to have occurred some years later.J
* Marest, in Lett. Edif. ; Kip. t Charlevoix, vi. 129.
t NoLseux. Besides his missions in Illinois, F. Gabriel Marest was em-
FRENCH MISSIONS. 427
Cahokia was on a little river about a mile from the Mississippi,
which was gradually retiring on that side. Composed of two
tribes, informed a large town. The two missionaries had both, in
other days, been pupils of Father Charlevoix at Quebec. At the
time of his visit, the elder, Dominic Thaumur de la Source, who
had been stationed there at least two years,* was absent ; the other,
Le Mercier, a man feeble in health, severe to himself, but full of
charity to others, and inspiring all with a love of virtue, now
struggling with a mission which seemed above his strength, but
which he attended for many years.f
The Kaskaskia mission had just been divided into two : one,
stated to have been the more numerous, was about half a league
above old Fort Chartres, within gunshot of the river. It was
ander the direction of Father Joseph Ignatius le Boulanger, a man
of great missionary tact and wonderful skill in languages. His
Illinois Catechism, and Instructions in the same dialect for hearing
mass and approaching the sacraments, were considered by other
missionaries as masterpieces. To enable the latter to avail them-
selves of his labors, he added a literal French translation. In
1721, he was assisted by Father de Kereben.J The Jesuit Father
de Beaubois was parish priest at the French village below the fort,
and the second Kaskaskia village, six miles inland, was directed by
Father John Charles Guymonneau, apparently at the time Supe-
rior of the mission.§
Almost all the Illinois were now Christians, and greatly attached
to the French. They cultivated the ground in their own way,
and had become, under the influence of religion, very industrious,
raising poultry and live stock to sell to the French. The women
jfloyefl in Hudson's Bay, and there taken prisoner by the English. He
wrote two letters in the Lettres Edifiantes.
* Spalding's Life of Bishop Fbigel, 126. t He is nam?-d in 1789
t Le Petit, in Lettres Edifiantes ; Kip!
§ Spalding's Life of Flaget, 12(5, makes him Superior in 1719-
13
4:28 AMERICAN CATHOLIC MISSIONS.
were adroit, weaving of buffalo-hair a fine glossy stuff, which they
dyed of various colors, and worked into dresses for themselves
manufacturing a fine thread with great ingenuity.*
In the following year the Illinois of the Rock and Fimiteouy,
harassed by continual attacks from the Foxes, resolved to aban-
don the old villages,! and join their countrymen on the Mississippi.
This was providential for them ; for they had long been too far
removed from the missionaries to profit by their instructions. On
the banks of the Mississippi they all became Christians, led by the
chief who had already such confidence in Mary/J;
Louisiana was now rising in importance, and on its organization
as a colony, Illinois became subject to its government. The
Jesuits, after failing at first, were at last established at the mouth
of the Mississippi, and their Superior at New Orleans had the
superintendence of the Illinois mission. Missionaries for the Illi-
nois country now came by way of the Mississippi. Thus, in 1725,
we find Fathers de Beaubois and de Ville ascending the river, fol-
lowed in 1727 by Fathers Dumas, Tartarin, and Doutreleau. At
the same time Father le Boulanger was still Superior of the Illi-
nois mission,§ and Father C. M. Mesaiger directed the Miami mis-
sion of St. Joseph.||
The Illinois Christians frequently descended to New Orleans,
and le Petit describes the edifying conduct of a party, led by their
excellent chieftain, Chicago. " They charmed us," says he, " by
their piety and edifying life. Every evening they recited the
beads in alternate choirs, and every morning heard my mass,
chanting at it, especially on Sundays and holidays, prayers and
hymns suited to the day. They are well acquainted with the his-
tory of the Old and New Testament Their manner of hearing
* Charlevoix, vi. 140. '
t They were near Buffalo Eock, La Salle Co. 111. ; Reynold's 111. 20.
I Charlevoix, iv. 234. § Le Petit in Lett. Edit
I Register of St. Joseph's, 1724.
FRENCH MISSIONS. 429
mass and approaching the sacraments is excellent. The mission-
aries do not suffer them to grow up in ignorance of any of the
mysteries of religion or of their duties, but ground them in what
is fundamental and essential, which they inculcate in a manner
equally sound and instructive."
Chicago had been in France, and had learned the advantages
of civilized life. Mamantouensa, another chief, was not inferior to
him. Seeing the Ursulines with their pupils, he exclaimed to one :
" I see you are not nuns without an object. You are like our
Fathers, the Black-gowns, you labor for others. Ah ! if we had
three or four of you, our wives and daughters would have more
sense, and be better Christians." " Well," said the Mother Supe-
rior, " choose any that you like." " It is not for me to choose,"
replied the truly Christian chief; "it is for you, who know them;
for the choice should fall on those who are most attached to God,
and who love him most."*
Hitherto we have cited the missionaries themselves, or members
of the same missionaiy bodies. Their judgment was not peculiar
to themselves. While the Illinois mission, under the wise guid-
ance of le Boulanger, was rapidly gaining in numbers, an officer
of the French marine in Louisiana writes : " Nothing is more edi-
fying for religion than the conduct and unwearied zeal with which
the Jesuits labor for the conversion of these tribes. There are now
Illinois, Apalache, even Choctaw Christians. Picture to yourself
a Jesuit missionary as a hero. Four hundred leagues away in the
depths of the forests, without comforts or supplies, often with no
resource but the liberality of men who know not God, obliged to
live like them, to pass whole years with no tidings of their coun-
try, with men human only in figure, without relief or society in
the hour of sickness, constantly exposed to perish alone, or fall by
the hand of violence. Yet this is the daily life of these Fathers
* Le Petit, in Lettres Ediflantea.
430 AMERICAN CATHOLIC MISSIONS.
in Louisiana and Canada, where many have shed their blood for
the faith."*
Louisiana was soon to see her missionaries tread the path of
those of Canada. Before the descent of Chicago, which we have
mentioned (for he and his pious followers were a war-party),
Fathers Poisson and Souel had been killed by tbe Indians in the
rising of the Natchez. An Illinois missionary, Father Doutreleau,
was well-nigh involved in the massacre. He had set out on the
first day of the year 1730, and deeming it impossible to reach
Father Souel's chapel in time to say mass, landed at the mouth of
the Yazoo to offer up the holy sacrifice. A rustic altar was soon
raised, and the missionaiy began to vest, while his boatmen loi-
tered along the shore, firing at the wild-fowl. Some Indians came
up, and to their hail, responded, " Yazoos, friends »f the French ;"
so, without delay, all knelt down, French and Indian, alike before
the altar. Just as the priest was about to begin the glorious chant
of the angels at Bethlehem, the Indians, who knelt behind, fired,
killing one of the boatmen, and wounding the missionary in the
arm. His companions fled to their boat, but Doutreleau knelt to
receive his death-blow. When, however, they had twice fired,
and twice missed him, he sprang to his feet, and enveloping the
sacred vessels in the altar-cloth, fled, vested as he was, to the
shore. The boat had put off, but the missionary, though wounded
again, reached it, and seizing the rudder, urged his comrades to
ply their oars vigorously. The hope of escape was almost too
slight to nerve an arm with vigor, for two were wounded, all un-
armed, and almost destitute of provisions, for they had nothing
but one bit of pork. Death from exhaustion or famine seemed
their only prospect, could they even distance the enemy ; but their
trust was in God. For an hour the Yazoos pressed on in hot .pur-
suit, pouring in volley after volley on the unarmed French, till at
* Relation de la Louisiane : Amsterdam.
FRENCH MISSIONS. 431
last the latter, by adroitly showing an old rusty musket, when the
pursuers came too near, distanced them, and the Yazoos returned
to boast of having killed them all. After many other dangers on
the liver, Father Doutreleau and his companions at last reached
the French camp at Tonicas.
More terrible was the trial of another Illinois missionary, Father
Senat. As the Natchez war proceeded, the French resolved tc
attack the Chickasaws from Louisiana and from Illinois. The latte*
expedition was led by Dartaguettes and Vincennes. Senat accom-
panied it as chaplain. Success attended the first efforts of the
French and Illinois ; but at a third fort, meeting a determined re-
sistance, the Illinois gave way, and the French were surrounded.
A few cut their way through ; the rest fell into the hands of the
Chickasaws. Bienville, who led the expedition from Louisiana,
still pressed them on the south, and the prisoners were spared for a
time. Among them was the " generous Senat, who might have fled ;
but regardless of danger, mindful only of duty, had remained on
the field of battle to receive the last sigh of the wounded." While
their fate was undecided they received no ill treatment ; but when
Bienville retired, the prisoners were brought out, tied by fours to
stakes, and put to death with all the refinement of Indian cruelty.
One alone was spared to record the story, but he has left no nar-
rative of their last scene. We only know that to the last the de-
voted Jesuit exhorted his companions to suffer with patience and
courage — to honor their religion and country.*
The Illinois mission was now to decline ; the mismanagement of
Louisiana affected the whole valley of the Mississippi. The foil
in Illinois, garrisoned by dissolute soldiers, where liquor was freely
sold to the Indians, added to unsuccessful ware, thinned down the
tribe, so that in 1750 there were but two Indian missions, both con-
* Dumont, ii. 229 ; Charlevoix, iv. 298. The place of their death is said
to be in the present county of Pontotoc, Miss. Keyuold's Illinois, 40.
432 AMERICAN CATHOLIC MISSIONS.
ducted by Jesuit Fathers : one containing six hundred Indians undei
Father Francis Xavier de Guienne and Father Louis Vivier, then
recently arrived, and actually studying the language ; the other
still smaller, under Father Sebastian Louis Meurin, probably at
Vincennes.* The priests of the Seminary of Foreign Missions had
no longer any charge over the Illinois, but continued at Cahokia
as pastoi-s for the French. A third Illinois village completed the
nation, now so reduced that it could not raise three hundred fight-
ing-men.
The Miami mission had not been made subject to Louisiana. St.
Joseph's still flourished under the care of Father John Baptist La-
morinie ;f and among the Weas, near the present town of Lafayette,
we then find Father Pierre du Jaunay, who had been at St. Joseph's
in 1745.J
Twelve years later Choiseul drove the French Jesuits from their
colleges, and surrendered the possessions of France in North
America to England and Spain. The centre of the mission at New
Orleans was suppressed in 1762, and all further reinforcement was
cut off' from the Illinois mission. Part of the Jesuit property in
Illinois had been sold by the French government,§ and the means
of the missionaries thus reduced.
The Fathers generally remained as secular priests in their former
missions, under the authority of the Bishop of Quebec, till one by one
they died off. Gagnon, Vivier, Meurin, and others ended their lives
where they had labored. Father Peter Potier, the last Jesuit in the
West, was at St. Joseph's in 1751, and frequently visited the Illi-
nois country down to his death in 1781 at Detroit.
The great political changes by which the flags of France, Eng-
* Menrin was at \Tincennes from 1749 to 1753 ; Vivier, from 1753 to 1766 ;
and Julian Duvernay, the last Jesuit, from 1756 to October, 1763. Keglster
cited by Spalding, Life of Flag^t, 41. The body of Father Meurin was a
few years since transferred to St. Louis.
i Keg. St. Joseph's. J Spalding, 41. § Reynold's Illinois, p. 62.
FRENCH MISSIONS. 433
land, and the United States, in quick succession, floated over the
Illinois country, with the Miami war, which ensued the Ameiican
occupation, had prevented any new organization of the missions.
The Rev. Mr. Gibault, who was there during the brief English rule,
and down nearly to the close of the century, ministered for many
years to both French and Indians : Flaget, afterwards Bishop of
Bardstown and Louisville, was for a time at Vincennes, followed by
Rivet, a priest driven from France by the Revolution — a man of
learning and ability. During his ministry at Vincennes, from 1795
to 1804, Rivet devoted himself especially to the Indian tribes in that
territory. In his Registers he styles himself " Missionary to the
Indians, temporarily officiating in the parish of St. Francis Xavier."
God rewarded his zeal with abundant fruits ; his Registers show
baptisms and marriages of many Indians of different tribes — Pot-
tawotamies, Weas, Piankeshaws, Miamis, Kaskaskias, and even
Sioux and Cherokees.
Some of his Indian converts were most exemplary, and he men-
tions especially a chief named Louis, commonly called " Le vieux
priant" — the old Christian — who died on White River during a
winter encampment, shortly after having approached the sacra-
ments at Vincennes.*
In subsequent years the few remaining Indians came incidentally
under the care of other clergymen : Bishop Rosati baptized the
brother of the great chief; Bishop Blanc, when at Vincennes, fre-
quently ministered among them. Some of them had entirely
adopted the European dress and customs, and acquired ease and
competence, such as John B. Richardville or Piskewah, son of the
chieftainess, who led the Miamis at Harmar's defeat.f Many of the
others, however, had relapsed into paganism — retaining, never-
* Spalding's Flaget, 117.
t Ann. Prop. ii. 40, i. 344 ; Schoolcraft. He died August 13, 1841, buried
at St. Mary's, near Fort Wayne.
434: AMERICAN CATHOLIC MISSIONS.
theless, an attachment to the Catholic religion, and a desire of
baptism.*
The Miami and Illinois clans were, however, soon after carried
west of the Mississippi, and thus fell within the district of the
Jesuit Fathers, whose labors we shall hereafter treat in detail.
Such is the story of the Dlinois mission, one of the most suc-
cessful in our annals ; and though the tribes were generally docile,
its early missionaries number many who may some day be enrolled
in our national martyrology. Marquette, its founder, and Binneteau,
died in the wilderness ; Ribourde, Membre,f Gravier, Rale, and
Senat, by the hand of violence, and Doutreleau narrowly escaped
a similar fate.
Of the result of the mission we are not to judge by the small
bands that remain, sole survivors of the wars and diseases which
have almost extinguished the clans. More than in any other part
the settlers intermarried with the Indians, and there are few of the
French families in Illinois and Missouri that cannot boast their
descent from the noble tribe which has given its name to the
former State.
* Ann. Prop. x. 188.
t As we have frequently mentioned the gentle Membre, we may here give
some details as to his life and death. Zenobius Membre1 was born at Ba-
paume, in Artois, in 1645 (Paris Doe., Boston, iii. 88), and was a cousin
of Father Le Clercq, the author. (Hennepin.) He was the first novice in the
new province of St. Anthony, and c»me to Canada in 1675. Three years after
he accompanied La Salle west, and in 1682 returned to France, where he
became Warden at Bapaume. When La Salle sailed toLouisinna he accom-
panied him, and on bis being wrecked was left in Texas, At a fort near
Galvestou Bay, with Father Maximus Le Clercq and the Sulpitian Chefdeville.
Hero Membre projected a mission among the friend-ly Cenis, or Assinais;
but the fort was attacked, and all its inmates killed by the Quouquis, i-n 1687
or 1688. See Le Clercq, Joutel, Ensayo Cronologico, cited in the Discovery
mud Exploration of the Mississippi. Father Membre was universally es-
teemed for his mildness and virtues ; and his Journal, published in the work
of Le CJercq, gives a most favorable idea of his worth.
CHAPTER XXIV.
THE LOUISIANA MISSIONS.
Father Matquette visits tribes on the Lower Mississippi— Hennepin, tho Sioux — Mem-
bro, the Arkansas — Jesuits succeed him — The Stminary at Quebec and its projects--
Montigny descends as Vicar-General — His plans— Missions of the Canadian clergy —
The Taenzas and Tonicas— St. Come at Natchez— The Jesuits — De Limoge at the
Ournas — Mr. Foucault among the Yazoos — His death — Close of the Jesuit mission —
Davion and the Tonicas — Death of St. Come — Davion finally retires — Father Char-
levoix — New Jesuit mission — I)u Poisson in Arkansas— Souel on the Yszoo — 'J'iielr
death in the Natchez war — Yazoos attack F. Doutreleau — Father <le I'lUieiU'.e ai-o the
Alibamons — Father le Petit and Baudoin among the Choctaws — Suppression 01' the
Jesuits, and close of the mission.
THE discovery of the existence of a great river in the West ha 1
inflamed the zeal of the Jesuit missionaries on the upper hikes.
"In this western world they t had ever been the pioneers of civili-
zation and the faith ; scarce a river was entered, scarce a cape
was turned, but a Jesuit led the way." A new world now
opened to their ambition of love : they resolved to explore it.
Accident after accident arrested their progress. Marquotte resolved
to open the way : he made his preparations at Lapointe, in 106'J, to
visit " this river and the nations that dwell upon it, in order to open
the passage to so many of our Fathers who have so long awaited
this happiness." But again accident prevented their further pro-
gress. The French government at last resolved to undertake the
exploration, and sent Louis Jolliet, a native of Quebec, to explore
the river. Marquette, to his great joy, was deputed by his Su-
periors to accompany him, and thus was at last enabled to realize
his ardent desire of extending the kingdom of Christ, and making
his name known and adored by all the nations of that vast country.
Thus they set out — the one the envoy of the French government, to
explore, the other the envoy of the Almighty, to illuminate the
valley with the light of the gospel.
They embarked at Mackinaw on the 17th of May, 1673 ; and,
136 AMERICAN CATHOLIC MISSIONS.
ascending Fox River, entered the Wisconsin and floated down ta
the lordly Mississippi, which the pious Marquette, " with a joy,'
says he, "which I cannot express," named the River of the Con
ception. On the 25th of June he reached the Peorias and Moin-
gwenas, Illinois clans.
Passing the Missouri and Ohio, he found a party of Indians on
the shore resembling both Hurons and Iroquois, whom he address-
ed in the Huron language, and being understood, was invited to
their cabins. Who they were, the missionary gives us no sur-
mise ; they were evidently unacquainted with the French, but
traded with some Europeans at the east, and, as it would seem,
with Catholics. To these Marquette announced the gospel, and
leaving medals to show the visit of a Black-gown, proceeded.*
About 33° north he came to the Metchigameas, who prepared
to attack them. In vain Marquette showed the calumet ; death
seemed inevitable, and the little party, commending themselves to
the Blessed Virgin Immaculate, prepared to die by the shower of
arrows which threatened them. But the aged chiefs stopped the
turmoil, and they were saved. Now hospitably received, Mar-
quette, by an interpreter, endeavored to give them some knowl-
edge of God and the way of salvation. Imperfect, indeed, it was,
but as he remarks, " it is a seed cast in the earth which will bear
its fruit in season," and in season the Metchigameas joined the Il-
linois mission which Marquette founded, and were absorbed in
that tribe.f
He next reached the Arkansas, on the eastern shore, and by
that good people was received with all favor. Finding one well
acquainted with the Illinois tongue, he delivered the presents ol
the faith, explaining each in Indian style. They showed great
admiration for his doctrines and the truths which he announced,
and entreated him to take up his stay among them.J
* Marquette, in Shea's Discovery, <fec. 43. t Id. 45. J Id. 47.
FRENCH MISSIONS. 437
Here the missionary and his companion ended their exploration,
and returned by way of the Illinois River, visiting the Peorias and
Kaskaskias as we have already seen.*
The Cross was thus planted again in the valley of the Missis-
sippi. Marquette from the north reared it at the mouth of the
Arkansas, whose head-waters had been reached by Father Padilla,
and whose waters meet the Mississippi not far from the spot where
a Spanish priest had knelt to hear the dying confession of De Soto:
The Jesuits were unable then to evangelize this mighty field
Tn 1680 the adventurous La Salle was in Illinois, but accident
having compelled him to return to Canada, he sent the Recollect
Father Hennepin to explore the Elinois River to its mouth. The
missionary set out with two companions in March, reached the
Mississippi, and for a month sailed on till he was taken by a Sioux
party, and carried to a village near St. Anthony's Falls. Here he
was detained till July, when he was delivered by Duluth, who
Lad the previous year explored the Sioux country .f During his
captivity Hennepin seems to have made no attempt to announce
the gospel, and merely, after some hesitation, baptized a dying
infant. J
La Salle returned to Illinois in 1682, and descended the Missis-
sippi accompanied by the Recollect Father Zenobius Membre", a
man of great zeal and mildness. On reaching the Arkansas in
March, Membr6, delighted with the manners of the people, planted
a cross, and attempted, chiefly by signs, to give them some idea of
Christianity and the true God.§
They now entered on a new region, passing beyond the limit
reached by Marquette. The next tribes, the Taenzas, were reach-
ed on the 22d of the same month. Thoir eight populous villages
and half-civilized natives seemed a most promising field for the
* See Illinois Mission. t Paris Doc. vi. 269.
J Hennepin, in Shea's Discover) , where his character is discussed.
| Membre, in Shea's Disc. 170.
438 AMERICAN CATHOLIC MISSIONS.
gospel ; and the pious Recollect here too endeavored to give th«
poor benighted natives some notion of a purer faith, and raise
their minds from the sun and fire to " Him that made them, more
beautiful and mightier than they."*
Visiting the Natchez and Tangibaos they now proceeded to the
sea, and then returned. Thus, by Jesuit and by Recollect, Christ
was at last announced along the mighty river, from the Falls of
St. Anthony of Padua to the Gulf of Mexico, and naught remained
but to find apostolic men to complete, by ysars of patient toil, the
outline made by the missionary explorers.
The unhappy La Salle, whose life was ever checkered by mis-
fortune, endeavored in 1685 to reach the Mississippi by sea, hoping
to colonize the West, but he failed, and after landing in Texas per-
ished in an attempt to reach the Mississippi. Of his Texan colony
•we have spoken elsewhere.f It was cut to pieces by the Indians ;
but of the party with him at his death several, among others the
Recollect Anastasius Douay and the Sulpitian Cavelier, reached
Illinois, but performed no missionary duty among the Mississippi
tribes. Douay returned in the fleet with which the gallant Cana-
dian, Iberville, at last reached the delta of the Mississippi in 1699,
and ascended the river for some distance, but did" not remain.J
A Canadian had first reached the mouth, and was to be the
father of the new colony. Canadians were to be the pioneers of
the faith. The Bishop of Quebec and his clergy resolved to en-
ter the great field opened by Marquette. Tonty, the faithful lieu-
tenant of La Salle, had obtained of him a grant of a considerable
tract on the Arkansas River. Here he built a house and fort in
168.1, and being a man of genuine and sincere piety, had sought
to obtain missionaries for the new post. Unbiassed by the preju-
dices of La Salle, he applied to the Jesuits, the more readily, per-
haps, as Couture, whom he sent to begin the post, had been a donne
* Membre', id. p. 173. t See note, p. 434. t La Harpe's Journal
FRENCH MISSIONS. 439
of those missionaries, and had shared with Jogues the trials and tor-
ments of Indian captivity. By a deed dated November 26, 1689,
he gave to Father Dablon, then Superior of the Canada mission, a
strip on the Arkansas River, a little east of his fort, of about eight
acres, for a chapel and mission-house, besides an immense tract on
the opposite side of the river near the Indian village, for the sup-
port of a missionary. This mission was to begin in November,
1690, and the missionary was, among other things, to build two
chapels, raise a cross fifteen feet high, minister to whites and In-
dians, and say a mass for Tonty on his feast, St. Henry's day.*
What missionary was then sent does not appear, nor is there
any account of the duration of his mission. It could not, how-
ever, have been ksting, as no trace remains of its existence.
If the Jesuits of Quebec attempted any missions on the Lower
Mississippi they soon abandoned them. In the capital of Canada
an institution still exists, founded by the illustrious Laval, the first
Bishop of Quebec. This is the Seminary, itself a filiation of the
Seminary of the Foreign Missions at Paris, from which Laval had
come. Like the house to which it owed its origin and spirit,
the Seminary of Quebec had long aspired to enter on the work of
evangelizing the heathen, but avoided all rivalry with bodies then
engaged in that undertaking. Now, however, a vast field lay
open to them, ou which the Jesuits and Recollects of Canada de-
clined to enter.
St. Valier, Bishop of Quebec, claiming the valley of the Missis-
sippi as part of his diocese, was= also desirous of establishing his
clergy at the mouth of the great river. As pioneer of the new
missions, the Seminary chose Francis Jolliet de Montigny, a man
of vast designs and boundless zeal. Invested by the Bishop with
the powers of Vicar-General. Montigny set out with Anthony Da-
vion, a priest of the same seminary, in the Ottawa flotilla of 1698.f
* Deed in Bureau des Terres. t De la Potherie, iv. 10ft.
440 AMERICAN CATHOLIC MISSIONS.
After wintering at Mackinaw they visited the Illinois, trie last
Jesuit field, and entered the Mississippi. Descending to tbt
Taenzas, Montigny was charmed with the dispositions of the
tribe.* The Taenzas were half civilized, and occupied eight
towns or villages composed of houses built of earth and straw,
with many articles of furniture not found among the northern
tribes. The people were subject to an absolute chief, who was
treated with great honor. In dress, too, they were somewhat
advanced, being clad in a cloth woven of the fibres of a tree.
Selecting this as his own station, the Vicar-General proceeded to
the Tonicas on the Yazoo River, and raising a mission-house, es-
tablished Davion as a laborer there.
At the Red 'River they heard of a French settlement at the
mouth of the Mississippi, and resolved to visit it. After ten days'
sail in their bark canoes, suffering greatly for want of water, they
reached Biloxi on the first of July. As it was too poor to offer
them hospitality without danger, they remained but ten days, and
again set out for their posts with presents for the Great Sun of the
Natchez, wine for mass, flour, and some necessary tools. It is
probable that Mr. de Montigny went at once to the villages of the
Natchez, among whom he proposed founding a new mission, for
which another priest had arrived : this was the Canadian, John
Francis Buisson, commonly called de St Come, who was at his
post before Iberville's coming in lYOO.f
This nation was by far the most civilized to be found in the val-
ley of the Mississippi, as their country was the finest. Adorers
of the sun, they had a temple in its honor, built, like their houses,
of earth and straw, where a fire was kept constantly burning in
honor of their god. The great chief bore the name of Sun, and
* La Hiirpe, in Louisiana Hist. Coll. iii. 16.
t Sanvolle, Journal in Louisiana Hist. Coll. iii. 227 ; La Harpe, in Louisi-
ana Hist. Coll. iii. p. 17, says that Iberville found hhn at Natchez, Manh
11, 1700.
FRENCH MISSIONS. 441
he was the high-priest of the nation, daily offering an oblation of
incense from his calumet to his pretended sire. Succession was
in the female line, and the mother of the Sun, or female chief, was
treated with the greatest honor, although she took no part in the
government.
Among these, then, St. Come took up his residence. He soon
gained the favor of the female chief, who was indeed so attached
to the Black-gown that she conferred his name on one of her sons.
But his labors were not blessed with fruit : his instructions were
seed which fell on the rock. No converts to the faith enabled
him to begin a church of Natchez Christians ;* yet he struggled
on for some years undeterred by his ill-success.
About the same time Davion visited the villages of the Chicka-
saws, but no mission could be attempted in a tribe already devoted
to the Engiish.f
Besides these missionaries, of whose presence on the Lower Mis-
sissippi there can be no doubt, a work on the Canadian clergy
names two others as companions of the Vicar-General. These
were Michael Anthony Gaulin and Geoffry Thierry Erborie. The
fonner attempted a mission among the Assinays or Cenis, but
after a struggle of two years, in the midst of constant ill-treatment
and danger, he abandoned his mission and embarked for Quebec
by sea. The latter repaired to the Choctaws, and labored among
them and the Natchez till 1709, when he returned to Illinois.
Of these missionaries, however, we find no trace in the early
documents relating to Louisiana, and the account is probably
erroneous.
These missionaries, all of whom belonged to the secular clergy
of Canada, were not alone — the Jesuits of France sent members to
a field which they had been the first to explore. With Iberville
came a Father of the Society of Jesus, Father Paul du Ru, followed
* Charlevoix, vi. 194. f Sauvolle, Louisiana Hist. Coll. iii. 281.
19*
442 AMERICAN CATHOLIC MISSIONS.
soon after by Fathers Joseph de Limoges and Dongy. Du Ru
was intended for the Natchez, but as St. Come was actually there,
remained at the fort. De Limoges, whom we find at a subsequent
period laboring in Illinois, now proceeded to the Oumas on Red
River, and began a mission among them, which apparently lasted
several years.*
Thus almost coeval with the settlement of Louisiana, when the
civil power had but a single petty fort, the Church had begun
missions among the Taenzas, Tonicas, Natchez, Arkansas, and
Oumas, and probably among the Choctaws and Cenis, and was
laboring to elevate them to civilization and truth by the light and
practice of the gospel.
Zeal did not, however, command success. Like every other
mission, that of Louisiana was baptized in blood, and illustrated by
the deaths of its pioneers. In 1702 Nicholas Foucau!t,f who had
arrived tfie previous year, and was laboring among the Yazoos and
Tonicas, set out with three Frenchmen for the fort, attended by
two young Koroas as guides. Led by hopes of plunder, or insti-
gated by hatred, these treacherous savages affected the murder of
the whole party near the Toniea villages ; thus giving the zealous
Foucault the glory of first shedding his blood in the dangerous
mission.
On learning his death, Davion, the missionary among the Toni-
cas, and Father de Limoges, from the Oumas, deemed it no longer
prudent to remain in so exposed a situation, and descended to the
French fort, which they reached on the 1st of October.}; The
governor determined to exact reparation for the murder, and this
* He was there in 1702.
t Nicholas Foucault was, according to Noiseux, a Parisian, ordained at
Quebec in 16S9. For ten years pastor at Batiscau, he was impelled by zeal
for the missions to follow Montigny, and set out for the Mississippi in 1701.
Noiseux erroneously puts his death in 1718.
J La Harpe, in Louisiana Hist. Coll. iii. 28, 32. The chief put the murderew
to death. Mem. de Richebourg, id. iii. 246.
FRENCH MISSIONS. 443
made a return still more dangerous. Meanwhile Father du Ru
projected a new mission at the Bayagoula village, but as disputes
had arisen between him and Sauvolle the commander, the latter
made complaints in France which led to the recall of du Ru and
the abandonment of the Jesuit mission in Louisiana. Dongy died
at Mobile in 1704, of a pestilence in which he had displayed the
zeal and charity of his order. De Limoges apparently ascended to
Illinois and du R-u returned to France.*
Thus closed the Jesuit mission. De Montignyf and Gaulin had
long since departed, and not a missionary remained below the
mouth of the Illinois, except St. Come, to realize the schemes
which the zealous Montigny had formed.
At last, however, in December, 1704, the Tonicas sent their
deputies to Mobile to beg Davion to return and instruct them.
Although they had hitherto shown little regard to his teaching,
he finally yielded to their solicitations and returned, but resolved
to adopt a different course from that which he had^ hitherto pur-
sued. He spoke freely and boldly, denouncing their vices and
idolatry, and urging them to embrace Christianity. Finding them
* Cretineau-Jdly, La Harpe, Sauvolle, ut ante iii. 237.
t Francis Jolliet de Montigny, who took so conspicuous a part in organ-
izing these early missions on the Lower Mississippi, was l>orn at Paris, but
ordained at Quebec on the 8th of March, 1693. After being Cure at St.
Ange Gardien, and Director of the Ursulines, he was sent to the Mississippi
in 1698, with the title of Vicar-General. His right as such was Apparently
not recognized by the Jesuits with Iberville, and he seems not to have met
any support in his missionary projects from that Canadian officer. The
period of his stay is not known. He is said to have been Superior of the
Seminary of Quebec from 1716 to 1719, and to have died in Paris in 1725, al
the age of 64.
Michael Anthony Gaulin was born at Ste. Fumille, in Isle Orleans, and was.
elevated to the priesthood in December, 1697. He spent the ensuing year
at Lorette, in charge of the Hurons. but left them to accompany Montigny.
On his way from Mobile to Quebec, in 1702, he was wrecked on the coast o£
Maine, and, as we have seen, for a time aided the Abnaki mission. He die J
•t the Hotel Dieu, Quebec, March 6, 1740, aged 67.
444 AMERICAN CATHOLIC MISSIONS.
deaf to Lis exhortations, he destroyed their temple and quenched
their sacred fire. Incensed at this, they drove him from their
village, but were so indifferent in reality that they took no steps
to rebuild their sacred edifice, and soon after invited Davion to
return.
St. Come, meanwhile, was laboring among the friendly Natchez ;
but he too was destined to be cut off by plundering Indians. De-
scending the Mississippi in 1707, with three Frenchmen and a
little slave, he was attacked and murdered while &»leep by the Siti-
machas, who to the number of eighty surprised the little party.
Bergier, the Cahokia missionary, was on the river at the time, and
announced the sad tidings at Biloxi. On hearing it, the governor
called on his Indian allies to avenge St. Come ; and the Sitima
chas were almost exterminated by the Natchez, Biloxis, and Bay-
agoulas.*
Davion was now alone, but he too soon after finally left the
Tontcas, who, though so attached to him as to offer him the rank
of chief, showed no desire to adopt the dogmas and morals of the
gospel.f A change, however, came over them. He once more
became their missionary, and such we find him till 17 16. By this
time the chief and several others had been baptized. The former
had even adopted European costume, and acquired some knowl-
edge of French. Still, Davion was soon forced to leave for
ever.J
* La Harpe, in Louisiana H. C. iii. 35 ; De Eichebourg, id. 245, mis-
dates. John Francis Buisson, of a family originally from St. Cosme-le-Vcrt,
was baptized at Pointe Levi, February 6th, 1667, by Father Henry Nonvel.
He was ordained in 1690. — Note of Abbe Ferland. Noiseux gives 1711, as the
year when he went West, and 1717 as that of his death ; but La Harpe men-
tiima bis arrival in 1700, and his death in 1707. If not a companion of M.
ue Montigny, he must have followed him closely.
t Memoire de M. de Eichebourg, Louisiana H. Coll. iii. 246 ; Kip s Jes.
Missions, 246.
J Davion is said by Noiseux to have been a native of Issigny, in Norman-
J.
FRENCH MISSIONS. 445
The visit of Father Charlevoix in 1721 revealed to France the
spiritual destitution of both French and Indians on the Lower
Mississippi, where not a priest was to be found, except at Yazoc
and New Orleans.* To supply its various posts the company
naturally turned to the religious orders, and finally entered into an
agreement with the Capuchins and Jesuits, by which the former
were to supply priests for the French posts, and the latter for the
Indian missions. The Capuchins accordingly entered New Orleans
in 1722, and became the parish priests of that city and colony,
their Superior being Vicar-General of Quebec. The Jesuits, who
were allowed a house in New Orleans, though precluded from
exercising any functions, except by leave of the Superior of the
Capuchins, entered in 1725. The first colony consisted of Father
Vitre, Superior, Fathers le Petit, de Beaubois, and de Ville ; the
two last-named being old Illinois missionaries, who in all probabil-
ity returned to their former posts. The others established them-
selves outside the city, in a house purchased of M. de Bienville,
the commandant.
In 1727, Father de Beaubois, then Superior, received a new party,
consisting, it would seem, of Fathers du Poisson, Souel, Dumas,
and de Guyenne, followed soon after by Tartarin and Doutreleau,
both for the Illinois mission.
Severed from Canada, and attached to Louisiana, this mission
was, in fact, the only one in existence. New posts were, however,
projected, tribes selected, and Fathers sent at once to their various
dy, to have arrived at Quebec, May 24, 1690, and to have been a parish priest
till 1700. On leaving the Tunicas he remained at New Orleans till just
before the arrival of the Capuchins, and then returned to France, where he
died before 1727. See Charlevoix, vi. •
* The latter post had always been attended by a chaplain. The Eev. Mr.
de Vente and four other priests arrived in 1704 ; and when the Western
Company undertook to colonize the country, M. Francis le Mayre is men-
tioned as the first chaplain on Dauphin Island. Charlevoix ; Paris Doc,
Canada, ii. 640 ; La Harpe, in Louisiana Hist. Coll. iii. 36.
AMERICAN CATHOLIC MISSIONS.
destinations. The Arkansas mission, the oldest of all, projected
by the Jesuits, and perhaps cultivated for a time by Boucher, was
to be restored, and the light-hearted du Poisson was named to it :
de Guyenne set out to announce the faith to the Alibamons, and le
Petit founded the first Choctaw mission ; while Souel proceeded tc
Yazoo, to raise his sylvan chapel beside the French post. Dumas.
Tartarin, Doutreleau, went to swell the numbers of the Illinois
Fathers.
Du Poisson, after a voyage full of discomfort, of which he has
left us a most graphic description, reached the Arkansas post on
the 7th of July, 1727. When a short distance from the village, a
company of Indian youth announced his coming, and the tribe
poured forth to receive him. Their first question was: "How
many moons will Paniangasa, the Black-chief, stay among us ?n
"Always," replied a Frenchman. The Arkansas doubted; but
when assured that du Poisson came indeed to teach them to know
the Great Spirit, as other Black-gowns had taught the Illinois, the
Indian exclaimed : " My heart laughs within me when you tell me
this." At the Sauthouis village the missionary was received with
every mark of joy by the great chief in his antichon, or rural
pavilion. Yet at first Father du Poisson needed all his pru-
dence, as he found that they expected from him rather a profitable
trade than instruction. A few days after his arrival a deputation
waited upon him for leave to come and dance the Calumet, or at
least the Discovery dance. The French sent by Mr Law to the
\ikansas had, on the dance of the Calumet, made great presents,
and they would expect the same now ; if the missionary established
a precedent, it would entail great difficulty, and he avoided it.
The Discoveiy dance being less expensive, he agreed to allow
it. Their 'visits to him were now continual, and having learned
the words " Talon jajai," " How do you call that," he soon col-
lected a considerable vocabulary, though as yet unable to apply
L nisn-lf regularly to the investigation of the language. He saw
FRENCH MISSIONS. 447
perfectly the difficulty of his task, and says that it will require much
time to be able to address the Indians understandingly on religious
matters.* For a time he was devoted to study and to the care of
the thirty Frenchmen at the post, whom sickness soon made ob-
^ects of his solicitude.
Here he labored till 1729, although we do not know with what
success.
Meanwhile Father Souel had been left at the Yazoos, intended,
apparently, to minister to the French, and announce the gospel to
the Yazoos, Ofagoulas, and Coroas. This missionary was rudely
treated by the climate : on his way up he fell sick at Natchez, and,
though he had recovered when Father Poisson left him at the
mouth of the Yazoo, he subsequently relapsed, and his constitution
was completely shattered. Yet he took up his residence in the
Indian village, and devoted himself to the study of the language,
endeavoring to gain the good-will of all.
The two missions were, however, soon destined to fall. In 1727,
the French commander at Natchez had, by his arbitrary conduct,
exasperated the chieftain of that tribe. Silently and secretly the
Great Sun sent his runners to the neighboring tribes to engage all
to rise on one appointed day, and by a simultaneous attack sweep
the French from Louisiana.
Ignorant of this, Father du Poisson, who had conceived a plan
of removing the Arkansas villages, set out in November for New
Orleans to consult Perier, the governor, as to its expediency. By
the 26th he reached Natchez. It was Saturday, and as Father
Philibert, the Capuchin chaplain of the post, was absent, the people
begged him to stay and say mass for them the next day. To this
request du Poisson acceded, remained, said mass, and preached
* The present remnant of the Arkansas are called Quapaws, the ancient
name of the people, at first written Oo-yapes or Oo-gwapes. Their language
is of Dahcota origin, and nearly approaches the Usage, of which a specimen
will be given.
4:48 AMERICA^ CATHOLIC MISSIONS.
doubtless on the terrors of the Last Day, for such is the theiae o
the gospel of the day. After mass, as he had lost his companion,
Brother Crucy, by a sun-stroke, he determined to return to hia
mission ; but wishing to administer the last sacraments to some
sick persons, he remained another day. Monday was the fatal
moment fixed upon by the Natchez in their secret council for the
massacre. While du Poisson was preparing to say mass and carry
the viaticum to the sick, the signal for slaughter was given by the
Great Sun. A gigantic chief rushed on the devoted missionary
Du Codere, the commandant of the Yazoos. who stood beside du
Poisson, endeavored to save his life, but was himself cut down ; and •
the savage felling du Poisson to the ground, hacked off his head
with a hatchet. In a short time every Frenchman at the post
shared his fate, and the women became captives in the hands of
the Natchez.*
The Yazoos had joined the people of the Sun in their plot, and,
although they had just returned from New Orleans, whither they had
gone to dance the calumet of peace, united with the Coroas, whose
hands had been the first to spill the blood of missionaries, and pre-
pared to massacre the French. They began with Father Souel.
On the 1 1th of December, as the missionaiy was returning through
a ravine to his cabin from a visit to the chief, he received a volley
of musket-balls, and fell dead on the spot. His cabin was then
plundered, and his faithful negro, who, ignorant of his master's fate,
attempted to resist the violence of the murderers, was cut to pieces.
Remorse for this treatment of one who they knew really loved
them, soon followed. The Yazoos mourned over their own folly ;
but the blow was struck, and it was too late to recoil. The next
day they attacked a French fort a league distant, and massacred
the inmates, sparing only the women to keep as slaves.
* Le Petit, in the Lettres Edifiantes ; Kip, 286 ; Dumont, Louis. H. C. V
19-72.
FRENCH MISSIONS. 449
They then attempted to cut off Father Doutreleau, but, as we
have seen elsewhere, providentially failed.* A war of vengeance
now ensued : the French, aided by the Tonicas, Arkansas, Choc-
taws, and other tribes, nearly exterminated the Natchez, and drove
the Yazoos and Coroas from their territory. In this war a woman
recovered her liberty, who gave some account of the remains of
Father Souel. " I saw him," said she, " lying on his back in the
canes very near his house ; they had taken nothing from his body
but the cassock. Although he had been dead a fortnight, his skin
was stil! as white, and his cheeks as red as if he were merely
sleeping. I was tempted to examine where he had received the
fatal blow ; but respect checked my curiosity. I knelt for a mo-
ment beside him, and brought away his handkerchief, which lay
near his body." This same woman, full of veneration for the mis-
sionary, finally induced the Indians to give him burial.f
The Natchez massacre, which thus desolated the valley of the
Mississippi, arrested forever the Yazoo mission, and deprived the
Arkansas of their beloved pastor. Another was indeed sent to
console them for the loss which they had sustained, for they daily
mourned his death. Of the subsequent history of the mission no
trace remains. Vivier tells us that the post was vacant in 1750,
and the Register does not date further back than 1764, when we
find Father S. L. Meurin,J the last of the Jesuit missionaries in Illi-
nois, officiating here.
The tribe was known among the French by the name of Arkan-
sas, but their distinctive name was Ouguapas, or Kappas, and one
of the clans bore the same name ; the others being the Torimans,
Dogingas, and the Sauthouis. Known at present under the name
of Quapaws, they were early in the present century visited by our
western missionaries, and are now in the diocese of Bishop Miege.
The third Jesuit mission was that of the Alibamons, a tribe who
* Dumont, in Louis. Hist. Coll. v. 80. t Kip's Jesuit Missions.
I Spalding's Flaget, 152.
450 AMERICAN CATHOLIC MISSIONS.
have left their name to the State of Alabama. The mission wa»
founded by Father de Guyenne, but it was much exposed owing
to the proximity of the English, and Indians in English interest, in
Carolina. After much opposition on the part of the latter, de
Guyenne succeeded in building cabins in two different villages, so
as to be able to learn the language and instruct the people ; but his
cabins were soon demolished, and though he persevered, the pios-
pects of the mission were so unpromising in 1730, that Father le
Petit writes that he would probably be compelled to confine his zeal
to the French fort of the Alibamons, or leave the country entirely.*
The Choctaw mission, the fourth of those begun by the Jesuits
in Louisiana, was the most exposed and difficult of all.f It was
founded by Father le Petit, but he was replaced prior to 1730 by
Father Baudouin. The Choctaws, though allies of the French,
and battling with them against the Natchez, were a wild and law-
less band, and could not be relied upon. The missionary acquired
no ascendency over them ; he could not even obtain from their
hands the church plate and vestments recovered from the Natchez
and Yazoos. Desperate, however, IB his mission was, Baudouin
persevered for eighteen years on the unproductive field.| Of his
* Le Petit, Lettres Edif. xx. 100; Kip's Jesuit Missions, 810.
t According to Mr. Noiaenx, a Choctaw mission was begun in 1713 by
John Daniel Testu, a native of Cape St. Ignatius, in Canada, who was or-
dained in 1698, and went to join Mr. de Mont'gny in 1712. In August,
1718, while on his way to Mobile, he and his party, while cabining at night
on shore, were attacked by Indians, and at the first volley Testu received a
lirtal wound. His age is given as fifty. Of this Charlevoix, who was on the
river in 1721, and mentions Foucault and St. C6me, makes no mention, and
the Hon. Mr. Viger does not include him in the list of martyred Canadian
priests. According to the same unreliable writer, Mr. Erborie also preached
to the Choctaws.
J Our Father in Choctaw reads as follows :
9. Piki *ba ish binili ma ! Chi hohchifo ht>t holitopashke. 10. Ish apeli-
chika yet clashke. Nana ish ai ahni ka yakni pakna ya a yohmi ki?t, z>ba
yakni a yohmi mak o chiyuk mashke. 11. Ilimak nitak ihlpak pirn ai rlh-
pesa kaki ish pi ipetashke. 12. Mikmi't nana il aheka puta ish pi kushofl
kct pishno i>t nana pirn aheka puta il i kashofi chatuk a ish chiyuhmichasuke.
FRENCH MISSIONS. 461
struggles during that period we have no record. A letter oT his
from the Indian town of Tchicachee, dated November 23, 1732, is
still preserved at Paris in the archives of the Marine and Colonies,
and is said to be an interesting account of his mission, but it has
never been copied.*
When Baudouin was at last on the point of reaping the reward
of his long labors, the troubles excited by the English and his
manifest danger, induced Father Vitre, then the Superior, to re-
call him to New Orleans. He was himself Superior in 1750, and
tenderly attached to the field of his toil, was taking measures to
restore the mission ;f but its subsequent history is unknown, al-
though it subsisted till about 1770.J
Such were the Jesuit missions in Louisiana. They never had
the extent nor the favorable field which those of Canada at first
possessed, and unfortunately the missionaries employed have left
us scanty memoirs of their exertions. The missions extend in their
utmost limit from 1700, the visit of Montigny, to 1714, and from
the arrival of Father Vitre, in 1725, to 1764. In the later years of
this period, the hostility then growing against the Society of Je&us
in France greatly impeded the success of any missionary effort,
and rendered it impossible to attempt any extension of their plan.
The French court at last suppressed all the houses of the order,
and seized their property. The royal officers in New Orleans,
without awaiting the royal decrees in form, dispersed the Jesuits
at the point of the bayonet, confiscated their property, and sold it
off prior to February, 1764§ With this ended all the Jesuit
missions in the lower valley of the Mississippi.
Under the Spanish rule, there is no trace of any effort made to
restore the ancient missions, although some attempt was probably
18. Mikmut anukpulika yoka ik ia chik pirn aiahno hosh, amba nan okpuls
B ish pi a hlakcfihinchashke. Amen. — Cnoctaw Testament, Matt. vi. 9.
* Louisiana Hist. Coll. ii. 77 ; Arch. Portf. 8 n. 407.
t Vivier, in Lettres Edif. et Curieuscs ; Kip.
J Ann. Prop. ix. 89. § Louisiana Hi»t. Coll, ii. W
452 AMERICAN CATHOLIC MISSIONS.
made at the time when New Orleans was made an episcopal See.
No mission was, however, established, and the Jesuit missions wer«
the last colonial efforts to civilize the Indians in the lower an<?
western valley of the Mississippi.
The missions which we have thus described never acquired the
solidity and permanence of the others. The Quapaws-Arkansas
are at the present time almost the only remnants of the old French
missions. They are, as we shall see, now under the care of the
Jesuits in Indian Territory.
Like the other missions, that of Louisiana can count its heroes
who did not hold life dearer than duty. Foucault, St. Come,
Membre, Cavelier, Testu, du Poisson, and Souel dyed with their
blood the land where they had preached the gospel, earnestly,
zealously, if not with fruit.
CHAPTER XXV.
THE LOUISIANA MISSIONS REVIVED IN MISSOURI AND INDIAN
TERRITORY.
Louisiana becomes part of the United States — Dn Bourg, Bishop of New Orleans— The
Society of Jesus restored — Du Bonrg invites the Jesuits to Missouri — Disposition ol
the Indians — Fathef Van Quickenborne leads out a colony of missionaries — La Croix
among the Osages — Schools— Odin and the Qtiapaws — Van Qnickenborne's plan —
Andnze with the Apalaches and Pascagoulas— Lutz and the Kansas— The Flatheads —
Van Quickenborne' prepares to found permanent missions — The Kikapoos — Potta-
wotamies — Neighboring tribes — Death of Van Quickenborne — New mission among
the Osages — Tne Miamis — Sioux — Blackfeet — The territory formed into a vicariate
— Bishop Miege — State of his diocese.
THE power of Spain in Louisiana passed now to other hands.
The eagle of Napoleon and the tricolor of the Republic were to
occupy the territory colonized under the lilies of the Bourbons,
But almost at the same instant the whole vast territory was trana-
ferred to the United States
FRENCH MISSIONS. 453
Spain, as we Lave seen, did nothing to restore the Indian mis-
lions begun by France. Indeed, after suppressing the Jesuits, it
was difficult enough for her to meet the exigencies of the missions
already established. Still, she was a Catholic power, and the acts
which gave the sway of the country to Napoleon or the cabinet
at, Washington, gave omen of sadder days for the cause of Catho-
lic zeal. Such was not, however, the case. In the designs oi
Providence it was the prelude to the new Indian missions which
have been carried on vigorously to the present time.
As before, the Jesuits were to be the pioneers, and their new
missions were to be a legitimate consequence of their former
efforts. Their houses had, as we have seen, been suppressed by
the government of France : the society itself was extinguished by
Pope Clement XIV. Many members remained in Canada and
Maryland, laboring in the ranks of the secular clergy, but none of
the French Jesuits who had labored in America lived to see the
restoration of their order. Not so those of England. Several of
the Fathers in Maryland survived the close of the century, two oc-
cupied the episcopal chair as Bishop and Coadjutor of Baltimore.
When Pius VII. approved the society as existing in Russia, and
permitted those in Naples to reorganize, Carroll and Neale, in a
touching address, implored the same privilege for the aged Fathers
of Maryland. This was granted, intercourse with Russia was
opened, and when the society was finally re-established by the
bull " Solicitude omnium ecclesiarum," the Maryland mission was
already in a state of prosperity.
When the zealous du Bourg was appointed to the See of New
Orleans, the whole of the country west of the Mississippi, with iti
Indian tribes, became the field of his labors. This was the ancient
Louisiana. To revive the faith in the Indians who had been' con-
verted, to call others to the faith, needed zealous, devoted men,
and he applied to the Jesuits of Maryland.
The western tribes remembered the old missionaries, and re
454 AMERICAN CATHOLIC MISSIONS.
jected the ministers offered by government Sioux and Miamia
called in sickness on the Black-gown and solicited baptism. The
Osages,* headed by their chief, Sansnerf, invited the Bishop to
visit their villages, and promised to embrace the faith.f Al-
though relying mainly on the Jesuits, du Bourg did not let the
time pass in vain. La Croix, chaplain of the Ladies of the Sacred
Heart at Florissant, was sent in 1821 to the Osage tribe. He
was well received at the only village not then engaged in the
chase, and from their welcome conceived great hopes of seeing
the faith prosper. During his stay he baptized forty of various
ages. Having thus prepared the way, he returned in 1822. Noth-
ing could exceed the joy of the Osages at his leiurn : they came
out on horseback to meet him, and then with every mark ot
honor conducted him to the cabin of the chief, Sansnerf. After
a series of banquets here, he spent ten days in visiting the other
* The Osages, first made kn^-n by Marquette, were frequently visited,
and, as we have seen, invited Gravier to their country. In 1720 some ol
the Missouris went to France, and the chief's daughter having embraced
Christianity, married Sergeant Dubois ; but the tribe soon after their return
massacred all the French at the post. — Dumont, in Louisiana Hist. Coll. v. 37.
In the language of the Osages, the Our Father, for which we are indebted
to Bishop Miege and Rev. F. Schoenmakers, is as follows :
" Intaatze ankougtapi manshigta ninkshe, shaashe digta
Father our sky sitting in name thy
ougoupegtzelow. Wawalatankapi digta tshigtailow. Ilakistze
be it worshipped much. Greatness thine let it come. As thy will
inksh* manshigta ekionpi manshan lai akaha ekongtziow. Hiunpale
in sky they do earth this on just so let it be. This day
humpake sani waatziitze onkougtapi wakupiow. Ouskan pishi
day all corn our give us dealings bad
waxshigepa onkionlc ankale ekon ouskan pishi ankougtapi
to us have done we again throw off. We so * dealing bad ours
waonlapiow. Ouskan pishi ankagchetapi wasankapi ninkow.
throw away from us. Dealings bad ours us try not
Nanshi pishi inkshe walitsisapiow. Ekongtziow.
but evil in remove from us. Be it so.
t Ann. Prop. I. i. 239 ; iv. 56.
FRENCH MISSIONS 455
villages, everywhere meeting a most cordial welcome. His in-
structions were heai d with attention, divine worship attended with
respect, and he was about to build a chapel, when he was seized
by a dangerous fever, which compelled him to return.*
Meanwhile the Jesuits of Maryland had joyfully accepted the
offer of du Bourg, which a promise of the government to allow
two hundred dollars a year for each missionary rendered free from
all hazard. The novitiate in Maryland contained seven young
Belgians, Francis de Maillet, Peter J. de Smet, Verreydt, Van
Asche, Clet, Smedts, and Verhaegeu, directed by the Father
Masters Charles Van Quickenborne and Temmerman. Embar-
rassments had for a moment induced a design of dissolving the
novitiate, but on the offer of the Bishop of New Orleans it was
offered to him to transport to Upper Louisiana, there to become a
hive of missionaries. Setting out at once, the Jesuits soon ar-
rived, and began an establishment at Florissant,f where, by the
month of June, 1824, they had opened a boarding-school for In-
dian boys, of whom they had eight, supported by a government
allowance,! while the Ladies of the Sacred Heart had about as
many girls in their school.§
The Jesuits were thus restored to the missions on the Missouri :
those on the Mississippi were confided to the Lazarists, who pro-
iected a foundation at Prairie du Chien.|| One of their body,
Odin, now Bishop of Galveston, visited the Quapaws on the Ar-
kansas River. Nothing could exceed their joy at the arrival of a
missionary. " Now will I die happy," said the^ aged chief Sar-
rasin, who had come out with all his family, " now will I die hap-
py, as I have seen my father, the Black-gown of France." Though
all really pagans, they preserved an affectionate remembrance of
the missionaries, and evinced a strong desire to have one among
* Ann. Prop. I. ii. 51 ; iv. 57. t Id. I. iv. 40-43 ; Cret. Joly. vi. 288.
t Id. I. iv. 49. $ Id. ii. 397. | Id. I. v. 71.
456 AMERICAN CATHOLIC MISSIONS.
them again. Mr. Odin said mass among them, and gleaning som®
idea of their religion and customs, returned to obtain, if possible,
some means to restore the Arkansas mission.*
Father Van Quickenborne now drew up, at the suggestion of
the government, his plan for the improvement of the Indians. It
was as follows :
" 1. Our little Indian seminary should continue to support the
present number of boys from eight to twelve years of age, while
the Ladies of the Sacred Heart in our neighborhood should bring
up about as many girls of the same tribe. They should be taksn
young, from eight to twelve, to habituate them more easily to the
customs and industry of civil life, and impress more deeply on their
hearts the principles of religion.
2. After five or six years' education, it would be good that each
youth should choose a wife among the pupils of the Sacred Heart
before returning to his tribe.
3. Within two or three years two missionaries should go to re-
side in that nation to gain their confidence and esteem, and gradu-
ally persuade a number to settle together on a tract to be set apart
by government. Agricultural implements and other necessary
tools for the new establishment to be furnished.
4. As soon as this new town was formed, some of the couples
formed in our establishments should be sent there with one of the
said missionaries, who should be immediately replaced, so that twc
should always be left with the body of the tribe, till it was gradu
ally absorbed in the civilized colony.
5. Our missionaries should then pass to another tribe, and pro-
ceed successively with each in the same manner as the first.
6. As the number of missionaries and our resources increased,
the civilization of two or more tribes might be undertaken at once.
The expense of carrying out this plan might be estimated thus:
* Anu. Prop. ii. 880 ; iii. 49«.
FRENCH MISSIONS. 457
Supper* of 16 to 24 children in the two establishments $1900
Three missionaries 600
"Total |2500
Such was the great scheme projected by the Jesuits of the
West, never indeed to be realized, but, as their history shows, one
which would have approached, if it did not obtain, complete suc-
cess."*
The Jesuits had thus their field atfthe north. In 1825 the Rev
Mr. Anduze had reached Nakitoches with Bishop du Bourg, and
found there the remnant of the Apalaches and Pascagoulas united
in a single tribe, whose cemetery showed them to be Christians,
although from the long want of pastors ignorant, knowing little
beyond their prayers, but all careful to baptize the children. f
To carry out his plans, Van Quickenborne, in August, 1827,
visited the old Osage village near Harmony, and in the house of
the Presbyterian missionary baptized ten, heard confessions and
said mass, for many of the tribe were Catholics. He then visited
the villages on the Niosho, where, to the joy of the Indians, he
spent two weeks, and baptized seventeen of the tribe.J
About the same time the chief of the Kansas arrived at St.
Louis to treat with the Indian agents. In a public assembly he
requested some one to teach his nation how to serve the Great
Spirit. A Protestant minister present offered to go : but the chief
eyeing him, said with a smile, " This is not what I ask : this man
apparently has a wife and children, like myself and other men of
my tribe ; I do not wish him. Whenever I come to St. Louis I
go to the great house (church) of the French, there I see Black-
gowns vrho have no wives or children : these are the men I ask."
Joseph Anthony Lute, a young German priest of a delicate consti-
tution, but. intrepid and full of zeal, heard this and entered into
correspondence with the chief.§ Bishop Rosati at last yielded hia
• Ann. Prop. ii. 894. t Id. iv. 506. J Id. iv. 512. § Id. ill. 5iO.
20
458 AMERICAN CATHOLIC MISSIONS.
consent, and Lutz set out for his mission with Vasquez, the pioua
agent of the Kansas, who died on the way, leaving the zealous
priest to pursue his way alone.*
Arriving at the Kansas village, all was to be begun : the cus-
toms, language, and ideas of the Indians were to be studied, a mis-
sion site selected, and good-will to be gained. The tribe was then
desolated by sickness : nearly two hundred had died, and now the
chief, Nombe-ware, lay at the point of death. This chieftain,
whose name, Furious, characterized his disposition, had in his ill-
ness raved furiously against God. No sooner, however, had he
heard of the coming of the Tobosca or Black-gown than he hav
himself borne to meet him, entirely changed in heart. " 0 Fa-
ther," he cried, " welcome : at last I see him whom I have so much
desired ; my heart leaps with joy. Pray the powerful Wachkanta
(Wakonda) to restore my strength, for I will aid you in your la-
bors among the Kansas." The tribe received the new missionary
with every mark of respect, which increased on their perceiving
how easily he adopted^ their usages. The arrival of a government
agent enabled him to address them in a body, and announce the
object of his coming. A very good disposition was evinced, but
such was the barbarism and superstition of the tribe that he did
not venture to baptize any adults, although many solicited the
sacrament at his hands.f
In 1828 Van Quickenborne again visited the Osages, while
Badin in the south baptized at Attacapas some of the almost an-
nihilated tribe of Sitimachas,J and Odin, a Shawnee chief.§
This was not all: in 1831 two Flatheads of a party of four fell
Bick at St. Louis, and by signs requested baptism, which was
administered, it being found that they had learned some idea of
Christianity from two Iroquois of the Caughnewaga mission, who
* Ann Prop. iii. 589, 550. f Id. ii. 558.
1H. iv. 572, 599. § Id. vii. 185.
FRENCH MISSIONS. 45S
had wandered thus westward and been adopted among the Flat-
heads.*
A rich field thus opened for the new missions : tribes eager to
receive the Catholic, and steadily rejecting the Protestant envoys;
soliciting the doctrine which their fathers had so coldly heard ;
the government not opposed, and even inclined to 'favor in some
degree the efforts of Catholic missionaries, which, in a utilitarian
view, seemed most likely of success. • As yet, however, no perma-
nent mission was formed. There were Catholics in almost every
tribe, in many cases, like the whites on the borders, trusting to an
occasional visit of a priest, and from their petty number, almost
lost amid the infidels ; there were many, too, who preserved but
the name, yet were so numerous that a missionary would find a
sufficient field among them.
As yet no permanent mission had been formed, but as Indians
of various parts east of the Mississippi were daily transported to
what is now called Indian Territory, a greaty facility was afforded.
Van Quickenborne set out again from St. Louis in June, 1834.f
On entering Indian Territory he met a man with several women.
" 1 am a Shawnee," said the man ; " I was baptized by a Catholic
priest ; so was my wife, she is a Wyandot ; but as, since our emi-
gration, we have seen no priest, we go to the Methodist church."
The other women were Kaskaskias,J who still adhered to the faith,
although without a regular missionary since the days of Father
Meurin. With their neighbors, the Peorias, now counting in all
but 140 souls, they earnestly implored the missionary not to
forsake them. Although debased, degraded by intoxication, they
were still Christians ; and some, like the chief's daughter, faithful
to their duties as such, undertaking from time to time a long
journey to approach the sacraments. Near them were th«
* Ann. Prop. v. 599.
t Yet see x. 129, which puts it in 1835.
t Only oue man and 60 half- breeds of the tribe remained*
460 AMERICAN CATHOLIC MISSIONS.
two Miami clans, the Weas and Piankeshaws, similarly reduced
and fallen into the same disorders. Among these the mission
ary distributed rosaries, justly deeming that a revival of theii
devotion to the Blessed Virgin would be the easiest step to a con-
version.
He then visited the Kikapoos. The celebrated Prophet called
upon him : Blackhawk was absent. When the chief returned, the
Jesuit told him that he had come in person to learn whether it
was really true that they wished a Black-gown, as he had been
told, " Have you a wife ?" was his reply. " You know well,"
rejoined Van Quickenborne, "that Catholic priests do not many:
I am a Black-gown." The chief promised to hold a council and
send an answer to St. Louis. He kept his word, and invited the
Black-gown to his tribe.
The Pottawotamies, Chippewas, and Ottawas had, as one tribe,
sold their territory and agreed to remove westward. A pagan
party of the first of these tribes was already among the Kikapoos.
Their chief wished a Catholic missionary, and persuaded his clan
to receive no other. After many conferences with Van Quicken-
borne, he came up on the^lay of his departure to bid him farewell.
" Do not forget us, Father. I conjure you to pray to the Great
Spirit for us. Come and live among us. We know that the
Black-gowns have been chosen by the Saviour of the world to in-
struct us. Bear us in your heart, and when you return we will
listen to you."
Encouraged by this, the missionaries obtained the government
authority to begin a school and mission among the Kikapoos and
Pottawotamies in the spring.*
The two Flatheads who returned had spread the tidings chrough
Oregon of the kindness of the Black-gowns. An Iroquois came
with his Children to St. Louis to have them baptized, and implored
* Ann. Prop. ix. 88.
FRENCH MISSIONS. -, 461
missionaries for his new country. Here, too, it was resolved U
found a mission.*
In May, 1836, Father Van Quickenborne set out with Father
Hoecken and two lay-brothers to found the Kikapoo mission. On
arriving at their country, difficulties were raised by the government
agent, who at last gave the missionaries positive orders to suspend
their label's. Sickness soon prostrated the Fathers; and as tidings
of war alarmed the Kikapoos, Van Quickenborne took the oppor-
tunity of performing his annual retreat. In this way they were
enabled to pass speedily the time which elapsed till the new orders
came.
These were favorable, and the missionaries now selected a spot
for the mission-house in an agreeable and healthy site, about 400
paces from the Missouri, near its junction with Salt Creek. Here
their house was built, and the two missionaries began their labors.
Van Quickenborne soon after, leaving Hoecken there, hastened, as
he had promised, to the Weas and Piankeshaws, Kaskaskias, and
Peorias, who had finally listened to other missionaries, and of
whom many had become, exteriorly, at least, Protestants. The
Wea and Kaskaskia chiefs had remained Catholics, and when
with them, Van Quickenborne asked whether they had become
Protestants, all were silent, till a woman, with tears, acknowledged
it, believing it better to be something than to have no worship.
Their state of abandonment moved the good Father's heart : he
promised to visit them regularly till a missionary could be sta-
tioned among them.f
Here, however, Van Quickenborne's labors end. First Superior
of his order in the West, he had restored the Jesuit missions
among the Indian tribes. After a brief illness he expired at the
Sioux portage on the 17th of August, 1836, in the fiftieth year ot
his age.J His mission was, however, firmly established. Fathef
* Ann. Prop. ix. 103, x. 145. t Id. x. 129. f Id. 240 ; Cath. Alma.
4:62 AMERICAS CATHOLIC MISSIONS.
Hoecken, aided by Verreydt, still remained with the Kikapoos.
Verhaegen hastened to Washington to effect such arrangement*
with the Secretary of War as would enable him to found a Potta-
wotamie mission in the same territory ; and having succeeded to
his utmost desire, set out on the 2d of May, 1836, with Fathers
de Smet and Eysvogels, and with Claessens, a temporal coadjutor'
for the territory of the Indian tribes, and soon reached the Kika-
poo village. From this point he proceeded with Father Christian
Hoecken to the Pottawotamies of the woods, on Osage River, and
after some difficulty reached the village, where they were received
with open arms by the Catholic chief, Napoleon Bourassa, who
had been educated in Kentucky, and spoke English and French
perfectly. The principal chief welcomed them, and recounting
the spiritual destitution of his tribe, implored them not to forsake
their children. Here Hoecken remained for a time to administer
the sacraments; and Verhaegen having consoled them with the
hope of soon possessing a church and resident missionary, returned
to St. Louis.
Meanwhile de Smet, Verreydt, and Brother Mazzelli had crossed
the tracts of the lowas and Ottoes to reach the village of the
prairie Pottawotamies,* a tribe made up of Pottawotamies proper,
Sacs, Foxes, Chippeways, Ottawas, Menomonees, Kikapoos, and
Winnebagoes. Among these they began their mission under the
protection of the Blessed Virgin and St Joseph. A little chapel,
twenty-four feet square, surmounted by a modest steeple, soon rose
in the wilderness ; and beside it the log-huts of the missionaries.
Their field offered a life of crosses, privations, and patience, yet
relying on the aid of divine grace and the prayers of their brethren,
they boldly began their work. The result of the first four months
was indeed consoling : many of the Indians showed a great desire
for instruction. The missionaries opened a school : their log-hui
* These are perhaps the old MascoutenB.
TRENCH MISSIONS. 463
could hold out thirty pupils ; it was soon crowded to overflowing.
The Indians, who left the schools of other missionaries silent, soli-
itary, and empty, crowded the log-school of the Jesuit to hear the
instructions given twice a day to those who wished for baptism.
One hundred and eighteen were baptized during the first three
months. The festival of the Assumption was celebrated with the
greatest pomp and devotion. On all sides they renounced Nanna-
bush and Mesukkummikakevi, to embrace the true faith. The
sick were dragged for miles to be enrolled in the flock of Christ
by baptism ; — their fables were forgotten.*
As in all the Indian tribes, the death which followed baptism in
many cases was ascribed to it, or to some cross, medal, or prayer
tt' the missionary ; and, from time to time, the medicine-men would
excite the greatest trouble. Polygamy, too, presented its fearful
obstacle, requiring, as it did, a restraint on the passions to which
these children of the wilderness were not accustomed ; while intoxi-
cation, the deadly bane of the red race, at times converted their
towns into images of hell.
Not content with the field offered by the Pottawotamies, de Smet
visits the Sioux, and, after explaining to them the Christian doc-
trine, makes peace with them.f
Meanwhile, Hoecken, at. the first Pottawotamie mission of St.
Stanislaus, instructed his little tribe. At daybreak, after his medi-
tation, he summoned his flock to morning prayers, then said mass
amid their Indian chant, and followed it by a catechetical instruc-
tion. Then the day was given to labor, and at sunset all met to
chant the evening prayers. His Christians were all exemplary,
devout, respectful, and faithful in approaching the sacraments.
Not careful merely of their spiritual interests, anxious also tc
elevate their social position, Hoecken inspired the men with a love
of labor, and gave them lessons in agriculture, and a plentimj
» Ann. Prop. xi. 467. t Id. xiii. 60.
A.MERICAN CATHOLIC MISSIONS,
harvest showed those rude children of nature the advantage oi
•kill*
But his little parish did not content his zeal ; he visited the
Ottawas, and inspired them with a horror of intoxication and a love
of virtue. He converted and baptized their chief :f then extended
his excursions to the Sioux, Gros Ventres, Ricarees, Mandans, and
Assiniboins, of whom he baptized about 400. Meanwhile the Flat-
head mission, so long projected, so often resolved on, so frequently
implored by the Indians, who, amid a thousand dangers, war, sick-
ness, accident, had sent embassy after embassy for priests, so often
traversed at the moment of execution, was at last to be crowned
with success.
The Kikapoo mission, left by the death of Father Van Quicken-
borne under the care of Hoecken, was soon after abandoned or fused
into the Pottawotamie mission of St Mary's on Sugar Creek, di-
rected by Hoecken, aided by Verreydt, Eisvogels, Soderini, de Coon,
Guilland, and later by Schultz. Before long the mission contained
1200 Catholic Indians; and two schools in a flourishing condi-
tion gave every hope of the rising generation. The Fathers were
aided in this mission by the Ladies of the Sacred Heart, who
began a school at Sugar Creek about the same time.
This was for a time the only mission in Indian Territory ; but,
after 1846, a new one was begun among the Osages on the Neosho
River, under the invocation of St. Francis Hieronymo, by Father
John Shoenmakers and John Bax, while the Sisters of Loretto, to
rival the Ladies of the Sacred Heart, came forward to conduct the
school for girls. This mission has continued to the present time
under the same missionaries, aided by Father Maes, and afterwarda
by Paul Ponsiglione, who replaced Bax.
About the same time, a new mission was founded at the Marais
* Ann. Prop. xiii. 50. See his Letters on the Pottawotamies ; U. S. Cath.
Mag. vi. 688, 1-19, 214, 325.
t Ann. Prop. xiii. 60 ; U. S. Cath. Mag. vi. 825.
.L
FEENCH MISSIONS. 465
des Cygnes, among the Miamis, by Father Charles Truyens and
Henry Van Mierlo; but it was abandoned in 1849. At that time
Father de Smet was making great efforts to found a Sioux mission,
and paid several visits to the tribe in 1848, while Father Point,
who had converted over a thousand Blackfeet, hoped to raise a
chapel among them east of the Mountains.*
The difficulty of giving full scope to these missions east of the
Mountains, while they remained a mere dependence on the diocese
of St. Louis, led to the erection of the Vicariate of Indian Terri-
tory, which was committed to the charge of Father John B. Miege,
consecrated, on the 25th of March, 1851, Bishop of Messena, in
partibus. He took up his residence at the Pottawotamie mission,
and at the present moment has with him there Fathers Duerinck,
Guilland, and Schultz, who attend three other stations. This
mission has its manual labor school, where fifty boys are boarded
and educated by the Fathers and eight Brothers. The girls' school
contains from 70 to 75, under the charge of the Ladies of the Sacred
Heart.
The other mission, that of St. Francis among the Osages, is still
directed by Fathers Shoenmakers and Ponsiglione, aided now by
A. Van Hulst, who visit the Miamis, Quapaws, and several other
tribes. The manual labor school here contains about 50 boys,
directed by the Jesuits ; the school for girls, about 40 pupils, under
the care of the Sisters of Loretto. Dependent on these two stations
are several other chapels and stations among various tribes, the
Kikapoos, Miamis, Piankeshaws, Weas, Peorias, and Quapaws, and
the whole Catholic population is estimated at nearly 6000.
The result of the labors of Van Quickenborne is thus a noble and
steadily progressing good : the Vicariate contains over five thou-
sand Catholic Indians, and many of the younger members, brought
up to habits of ind istry and neatness, give great promise for the
Ann. Prop, xxii, 257.
20*
466 AMERICAN CATHOLIC MISSIONS.
future. To Father Van Quickenborne, as the founder of the
Vice-Province of Missouri and its Indian missions, too little honor
has been paid. His name is almost unknown, yet few have con-
tributed more to the education of the white and the civilization of
the red man, to the sanctification of all.*
CHAPTER XXVI.
THE LOUISIANA MISSIONS REVIVED THE OREGON MISSION.
Origin of the Oregon mission — The Flatheads — They seek missionaries — Their trials
and disappointments — De Smet Is at last granted— He reaches their village — Found*
the mission — Visits the Blackfeet and returns — Blanchet and Demers — Their labors
— Return of de Smet with Point and Mengarini — Mission village of St Mary's— The
Cceare d'Alenes — Progress of the mission — Journeys of de Smet — The mission of the
Cceurs d'Alenes — Blanchet and Demers — Joined by others — Found a seminary — De
Smet at St. Louis — In Europe — Sails for Oregon — Willamette — Various missions —
New Sees — Present state — Testimony of government.
HAVING already related the origin of the Oregon mission, so far
as it is a development of the Jesuit missions of Missouri, we now
resume its history as an independent mission, and will briefly
sketch its course from its origin.
At an early period Oregon was visited by French and Indian
* Father Charles Felix Van Quickenborne was born at Peteghen, near
Devizes, in the diocese of Ghent, on the 21st of January, 1788. Educated
at Ghent, he surpassed his classmates in industry and talents as much as in
piety, and at an early age entered the diocesan seminary. As R priest, ho
was at first a professor irl the Petit Seminaires or colleges, then a village
pastor, but, on the establishment of the Jesuits in BeTgium, entered tbo
novitiate of Eumbeke on the 14th of April, 1815. After his period of pro-
bation he sought the American mission, and came to the United States at
the close of 1817. Two years later he was made Master of Novices. His
career in the "West we have briefly sketched. Spent with toil, he was seized
with a bilious fever at St. Francis or the Sioux Portage, and after a brief ill-
ness expired about eleven o'clock in the morning of the 17th of August,
;887, deplored and regretted by all. — Circular letter on hit dtath.
FRENCH MISSIONS. 46<
trappers from Canada, many of whom remained for years, and
even settled there. Though deprived of pastors, and not always
exemplary in their lives, they were Catholics, and propagated
among the tribes with whom they associated some knowledge of
'Christianity. Some Iroquois of Caughnawaga joined the Flat-
neads, and the tribe became Christian in heart as early as 1820,
conforming as nearly as they could to the doctrines and even the
religious practices of the Church, daily offering up their prayers to
the Father of mercies, and sanctifying the first day of the week in
his honor.
Every year the tribe assembled on the Bitter-root River. From
this camp, in 1831, a deputation was sent to St. Louis to obtain a
Black-gown, but it never reached that city. Most of the envoys
fell victims to disease, and left their bones to blanch on the trail
in the wilderness. Undaunted by the first failure, the fervent tribe
sent a new delegation, which happily reached St. Louis ; but the
bishop was so destitute of priests, that he could only promise to
meet their wants at the earliest moment. Buoyed up by this
promise, they lived on in hope ; but when they encamped in 1837,
and no Black-gown had yet appeared, they once more chose an
embassy, but they were destined to a new disappointment : the five
who composed it were massacred by the Sioux. Yet still the
Flatheads persevered. In 1839, they sent two Iroquois deputies,
Peter and Ignatius, who at last obtained the long-desired mis-
sionary. Peter, elate with joy, hastened back to proclaim his suc-
cess ; Ignatius remained to guide de Smet to their camp. On the
30th of April, 1840, that missionary left Westport with the an-
nual caravan of the American Fur Company, whose destination
was Green River. The fever of the plains soon seized the good,
father; but after passing the Sheyenne village, he arrived o,n the
30th of June at a rendezvous to which Peter had sent on an escort.
After celebrating mass for the Indians assembled there and the
Canadian trappers, he set out with his brave escort, and on the
468 AMERICAN CATHOLIC MISSIONS.
14th of July arrived safely in the camp of Peter Valley, where th«
Flatheads and Ponderas, to the number of sixteen hundred, had
assembled.*
His entrance into their encampment was a triumph, in which
men, women, and children took part The great chief, Tjolizhit-
zay, a venerable old man, who reminded one of the ancient patri-
archs, awaited the missionary, with his chief braves ranged around
him, and wished at once to yield to the envoy of Christ all his
power. Disabusing the chief of the object of his mission, de Smet
arranged with him the order of the religious exercises of the tribe.
At the close of the day two thousand Indians assembled before his
tent to recite in common their evening prayer, and chant a solemn
hymn, which they had themselves composed.
Such was the opening of the Flathead mission, the glory of
our later annals, child of the Iroquois missions of two centuries
back, and first conquest of the faith beyond the Mississippi valley.
Every day at dawn the aged chief summoned all to prayer.
On the second day de Smet had, with the aid of an interpreter,
translated the Lord's Prayer, the Creed, and the Commandments.f
A chief soon learned them by heart, and became the catechist of
the rest. In a fortnight all the Flatheads knew their prayers.
These were soon explained thoroughly and completely. In two
months six hundred had sufficiently proved their dispositions to be
admitted to baptism. All showed the greatest desire to obey the
commandments which they had learned. " Father," said the Pan-
dera chief, " I lived long in profound ignorance. Then I unwill-
* Indian Sketches, 90; Ann. Prop. xiv. 58.
t The Lord's Prayer in Flathead and Pends-d'oreilles is as follows :
Kyle-e-ou Itchitchemask askwest kowakshamenshem, ye-elskyloog. Ent-
riezie telletzia spoeoez. Assintails ye-elstoloog etzageel Itchitchemask.
Koogwitzelt yettilgwa lokaitsiapetzinem. Kowaeksweemillem klotaiye
kloistskwen etzageel kaitskolgwelem klota.ye kloistskwen klielskyloeg
koayjuokshilem takaekskwentem klotaye kowaeksgweeltem klotaye. E»
mieetzegail. (De Smet, Oregon Missions, 409.)
FRENCH MISSIONS. 469
tingly did evil, and may have displeased the Great Spirit ; hut
when, with better instruction, I knew a thing to be bad, 1 re-
nounced it, and I do not remember since having offended God
voluntarily !"
Having thus founded the mission, de Smet set out on the 27th
of August for St. Louis,* to report the state of affairs, and take steps
for a permanent establishment. His way was through the country
of the Blackfeet, Grosventres, and Sioux, all hostile to the Flat-
heads and their friends. Passing an Assiniboin party in safety,
he and his companions were, in October, surrounded by a fierce
war-party of the Blackfeet. The soutane of the missionary, the
crucifix which glittered on his breast whenever he travels over the
prairies, arrested the eye of the Blackfoot chief. "Who art
thou ?" " He is a Black-gown," said the companion of de Smet ;
" a man who speaks to the Great Spirit." In a moment all was
changed. Invited to the missionary's humble board, the chief
showed still greater respect when he saw him address the Great
Spirit before eating. When the frugal meal was ended, twelve
Indians stretched a buffalo-skin before him, with motions indica-
ting a wish that he should sit upon it. Supposing it meant as a
mat, he did so, but they raised it aloft, and so bore him in triumph
to their village. There, too, he was treated with every honor.
" It is the happiest day of my life," said the chief ; " it is the first
time that we see among us a man in such close communication
with the Great Spirit. Behold the braves of my tribe ! I have
thus unwonted brought them here, that the memory of thy pas-
sage may be ever engraven in their memory."
Having thus, contrary to every expectation, opened the way by
the pacification of a tribe the terror of the wilderness, he pursued
his way in peace.f His safe and speedy return sent a thrill of joy
* Ann. Prop. xiv. 59.
f Indian Sketches, 13-58 ; Ann. Prop. xiii. 487.
470 AMERICAN CATHOLIC MISSIONS.
through the hearts of all his associates, and when, with the enthu
siasm of zeal, he described the favorable disposition of the Flat-
heads, the richness of the vast field opened to their labors, all
burned with desire to join him on his return. As to the estab-
lishment of the mission, there was now no question, and during
the winter preparations were made for its commencement.
De Smet's was not, however, the only mission in Oregon. Un-
known to the Flatheads, as well as to the American Jesuit, two
Canadian priests, Francis N. Blanchet, now Archbishop of Oregon,
and Modest Demers, now Bishop of Vancouver, had reached Fort
Vancouver on the 24th of November, 1837, to the joy of the
Canadian families so long deprived of the sacraments. After at-
tending to their wants for two years, Blanchet was met in June,
1839, at Cowlitz, by twelve natives of Puget Sound, who had
come to see the missionary. While instructing these, he con-
ceived the plan of the " Catholic Scale," a form of instruction
which represents the history of religion and the various truths and
mysteries of faith in a chronological form, with emblems for flx-
ing it in the mind. It was afterwards generally adopted, and
proved of great service to the missionaries.* With this " Scale"
these Indians in turn instructed their tribe, and a knowledge of
the faith was rapidly propagated, so that in the following year
Blanchet met, near Whitby Island, Indians who had never seen
a priest, but had some knowledge of Christianity.
Demers, meanwhile, after laying the foundations of a mission
among the well-disposed Indians of Nesqualy, visited Wallawalla,
Okenagan, and Colville ; while Blanchet, who had also visited Nes-
qualy, again met the Puget Sound Indians and renewed his in-
structions.
Their labors in 1840 were as varied and as arduous: Demers
laid the foundation of the Chinook mission, Blanchet planted the
• De Smet subsequently published one in his Indian Sketches.
FRENCH MISSIONS. 471
woss at Nesqualy, reconciled two warring tribes, baptized many,
and for a considerable time prolonged his instructions, stimulated
by a letter from de Smet, who, hearing of their labors, sent to an-
nounce his coming. During the next year Demers penetrated to
Frazer's River, and to the crowds of natives announced the truths
of the gospel. Overjoyed with the good tidings, all pressed him
to stay amongst them, and offered their children for baptism.
Yielding to their desire, he baptized no less than seven hun-
dred.
Such was, in the year 1841, the state of the two Oregon mis-
sions, of which we shall pursue the separate history.
Father de Smet, in the spring of 1841, set out with Father
Nicholas Point, a Vendean, Father Gregory Mengarini, a Roman,
and three lay-brothers, all expert mechanics. Leaving Westport
on the last day of April, they passed the friendly Kansas, who
still remembered the visits of La Croix, the Sheyennes, the treach-
erous Banacs on the dangerous La Platte, then the less reliable Paw-
nees, and at last, on the 15th of August, met at Fort Hall the
Flathead escort, who had come 800 miles to join the missionaries.
They were full of zeal and fervor. Simon, the first convert, in-
firm with age, his grandson Francis, Ignatius, the brave Pilchimo,
Francis, and Gabriel the half-breed. The fidelity of the tribe was
confirmed by their conduct. Pushing on with these, the mission-
aries on the 30th came in sight of the camp of Bigface, and soon
after were amid their children. All crowded around them —
mothers offered their children — every heart seemed wild with joy.*
The tribe wished to select a site for a permanent residence.
Father Point drew the plans for the mission village, on which al]
now depended ; and on the 24th of September the whole party
arrived at Bitter-root River, the chosen site. Here a cross was
planted, and the mission of St. Mary's begun on Rosary Sunday.
* Indian Sketches, 106.
472 AMERICAN CATHOLIC MISSIONS.
The lay-brothers were soon at work : the panting forge and clang
ing hammer ere long resounded, and the house of prayer began to
rise. Before it was completed, chiefs of the Coeurs d'Alenes came
to beg the missionaries to have pity on them, and visit their cabins
to announce the word of truth.
The Flatheads, among whom their chief mission now lay, are
disinterested, generous, devoted to their Mends, of acknowledged
probity and morality. Their dress and manners were equally
modest : no superstitions prevailed, no medicine-men favored the
worship of demons. Many chiefs were most exemplary men.
Among them, Simon, Peter, and especially Paul, were eminent
after their conversion for their piety, zeal, and purity of life.
They now aided their missionaries in erecting the first neces-
sary buildings, and by St. Martin's day a temporary chapel and
residence were raised, although the lay-brothers had few and in-
sufficient tools.* De Smet was, meanwhile, on his way to Colville,
to obtain, if possible, a supply of provisions, leaving Point and
Mengarini to instruct the catechumens who were to be baptized
on the 3d of December, when two hundred and two became by
the sacrament children of God.
The rehabilitation of marriages was the next care. Finding
few previously contracted valid, they conferred the sacrament on
all the baptized couples : where polygamy existed one wife was re-
nounced, and this led to the most touching scenes — as the hus-
band hesitated between two equally dear, both mothers of his
children. In several cases a woman would generously yield in
favor of one more loved than hei-self. The village was now Chris-
tian, and the greatest piety prevailed. At the sound of the Ange-
lus in the morning they rose from sleep, half an hour later they
met for prayers, then heard mass, and attended instruction. The
day vwas given to labor ; the Fathers visiting the sick or attending
* Indian Sketches, 160. 178-
FRENCH MISSIONS. 473
to other duties. In the afternoon the children were catechized,
and after sunset another 'instruction was given to the adults
Among young and old emulation was stimulated by little rewards,
which to us might seem petty, but to the Flatheads, as to the old
Huron braves, derived their value from religion itself.* By the
8th of December de Smet returned, having, amid much danger and
hardship, baptized 190 persons, 26 of them adults, of various
tribes, Coeurs d'Alenes, Kalispels, Koetenays,f and preached to
over two thousand Indians. Unable to obtain supplies, the tribe
was now compelled to disperse for the winter hunt, and this was
deferred only to allow them to celebrate Christmas at the mission.
On that day one hundred and fifteen Flatheads led by three chiefs,
thirty Nezperces and their chief, a Blackfoot chief and his family
were baptized. " I began my masses," says de Smet, " at seven in
the morning : at five in the afternoon I was still in the chapel.
The heart may conceive, but the lips cannot express, the emotions
which I then experienced. From six to seven hundred new Chris-
tians, with bands of little children, baptized in the past year, all
assembled in a poor chapel covered with rushes, in the midst of a
desert where till lately the name of God was scarcely known, of-
fering to their Creator their regenerated hearts, protesting that
they would persevere in his holy service till death, was doubtless
an offering most agreeable to God, and which we trust will draw
down the dews of heaven upon the Flathead nation and the neigh-
boring tribes."
A few days later Father Point left with the hunters to undergo
* Indian Sketches, 148.
t In the Flatbow and Koetenay the Our Father runs : " Katitoe naitle
naite, akiklinaia zedabitskinne wilkane. Niushalline oshemake akaitlainam.
Inshazetluite younoamake yekakaekinaitte. Komnakaike logenie niggena-
waislme naiosaem miaiteke. Kekepaitne nekoetjekoetleaitle ixzeai, iyakia-
kakaaike iya/eaikinawash kokakipaimen aitle. Amatikezawes itchkest
Bhinimekak kowelle akataksen. Shaeykiakakaaike." — De Smet, Oregon
Miss. 409.
474 AMERICAN CATHOLIC MISSIONS.
the sufferings of the winter chase, and peril his life among the
Blackfeet. De Smet and Mengarini remained to translate the
catechism, and prepare one hundred and fifty for their first com
munion, while the lay-brothers erected a palisade around the mis-
sion.*
Soon after, de Smet resolved to visit Fort Vancouver, in hopes of
obtaining the supplies necessary to make St. Mary's a fixed mis-
sion. On his way he visited the Koetenays, Kalispels, Coeurs
a Alenes, Shuyelpis, and Okinakanes, teaching them the ordinary
prayers and the rudiments of faith, and instituting among all the
custom of morning and evening prayer. After a dangerous pas-
sage down the Columbia, in which he narrowly escaped a watery
grave, and saw some of his fellow-travellers perish, he reached
Fort Vancouver. Here he had the pleasure of conferring with
Messrs. Blanchet and Demers, but found that he could not there
obtain the necessary supplies. Returning to St. Mary's, he resolved
to cross the wilderness again to St. Louis, and leaving Mengariui
with the Flatheads and Ponderas, he sent Point to found a new
mission among the Cceurs d' Alenes, then set out in August, bearing
back the joyful tidings that 1654 souls had been already redeemed
by baptism.f
At the close of the hunting-season, Father Point set out, and
on the first Friday of December planted the cross of his new mis-
sion of the Sacred Heart among the Coeurs d' Alenes. Several
years before, this tribe, hearing the Christian doctrine, had re-
nounced idolatry, but never having been instructed, fell again into
the superstitions of the Indian tribes. Now all embraced the
truth. The medicine-men were the first to destroy the objects of
ido.atrous reverence, and fervent piety was soon awakened.
In the spring a new village was laid out ; trees were felled,
roads opened, a church erected, and the public fields sown. Thus
* Indian Sketches, 169. t Id. 224.
FRENCH MISSIONS. 475
the second permanent mission, that of the Sacred Heart of th«
Coeurs d'Alenes, was founded. To instruct the Indians in tlie in-
tervals of the chase required all the missionary's care, till agricul-
ture should enable them to be stationary. By October, 1844, the
little village contained one hundred Christian families.*
During the autumn of the same year, Blanchet and Demers,
overtasked with the care of the Canadians, and the missions
among the Indians, were gladdened by the arrival of two other
priests from Canada, Messrs. John B. Bolduc and Anthony Lang-
lois. They now began a seminary at Willamette, intending to
make that their centre for missionary excursions. Leaving the
rest engaged in the new works, the aixlont Bolduc set out in
March, 1843, to visit the tribes on Vancouver's Island and around
Puget's Sound, and baptized many of the Kawatskins. Klalams,
and Isanisks.f
On arriving at St. Louis, de Smet laid before his Superiors the
whole prospect of the country. Immediate action was taken
Oregon was then a territory in dispute between England and the
United States, yet the American prelates, in their Provincial Coun
cil, solicited the Holy See to appoint a Vicar- Apostolic. Mean-
while the Provincial of the Jesuits in Missouri dispatched Father
Peter de Vos. and Father Adrian Hoecken, with three lay-brothers,
to the mountains, and directed de Smet to proceed to Europe to
make further provision for the conversion and civilization of the
Indian tribes.
In Europe de Smet excited the greatest enthusiasm in behalf of
his work. The names of the Oregon tribes became more familiar
to the faithful in Belgium and France than in the United States
Many Fathers of his order wished to join him, and the Sisters cf
the Congregation of our Lady offered to proceed to the distant
wilderness to aid the missionaries in instructing those of their owu
* Oregon Missions, 280. t Id. 51.
476 AMERICAN CATHOLIC MISSIONS.
»ex. Having obtained considerable relief, he at last, on the 12th
of December, 1843, sailed from Antwerp with Fathers Vercruysse,
Accolti, Ravalli, Nobili, a lay-brother, and six Sisters of the Con-
gregation of our Lady, and after a long and dangerous voyage,
arrived, to the joy of all, at Fort Vancouver, on the 5th of August,
1844, having been long given up as lost.* Mr. Blanchet soon
arrived (for he was temporarily absent), and hailed with joy this
new accession to his future diocese. To relieve the Jesuit mis-
sionaries of all embarrassment, he offered them a delightful spot
on Willamette River for their central mission, and here they at
once began to clear the ground and erect buildings. So rapidly
did the work advance, that in October the Sisters, who had already
begun their school in the open air, took possession of their convent.
Two other Italian Fathers and a lay-brother now joined the mis-
sion. The station of St. Ignatius was begun among the Kalispels
by F. Hoecken in an extensive prairie, thirty miles above the mouth
of Clark River, near a beautiful cascade encircled by snow-clad
mountains. Here, in their winter camp, a church was raised, and
the missionary began his labors, consoled by the fervor and docility
of his flock. On Christmas day a considerable number were bap-
tized by Father de Smet, who celebrated that festival there with all
possible pomp.f
On the same day, Fathers Mengarini and Zerbinati among the
Flatheada, and Point and Joset among the Coeurs d'Alenes, com-
memorated the nativity of our Lord with similar ceremonies and
consolations, — Joset devoting himself to render them agriculturists,
Point directing the mission.^
In the spring the Pends-d'oreilles began their permanent village
of St. Ignatius, and by the month of July had fourteen log-houses,
300 acres in grain, and a church erecting, with a steadily increasing
supply of poultiy and cattle.§
* Ann. Pivp. xvii. 475, note. t Oregon Missions, 252.
J Ann. Prop, xviii. 504, xxi. 158. § Oregon Missions, 248, 259. M.
FRENCH MISSIONS. 477
From this station, Hoecken, joined by Ravalli, visited the Zin-
gomenes, Sinpoils, Okenaganes, Flatbows, and Koetenays. De-
mers had visited the tribes of New Caledonia, and Nobili now
set out in June, 1845, for the same district; while the Zingomenes,
Sinpoils, Okenaganes, Flatbows, and Koetenays, were to be evan-
gelized from St. Ignatius. Among these de Srnet now began a
series of missions extending to the water-shed of the Saskatshawan
and Columbia, to the camp of the wandering Assiniboins and
Crees, the flock of Belcourt and Fort St. Anne, the station of
Thibault and Bourassa, announcing on all sides the good tidings,
and, in the company of other missionaries, finding new incentives
to zeal.*
During his absence, the laborious Hoecken had completed the
conversion of the Shuyelpi or Kettlefall Indians ; and Nobili, from
Vancouver, had planted the cross and raised chapels among the
Sioushwaps, Chilcotinj, and other northern tribes.
The Oregon mission was now to take a permanent form. The
Holy See, listening to the application of the American prelates, had
resolved to erect Oregon into a Vicariate ; and on the first day of
December, 1843, appointed Mr. Blanchet Vicar- Apostolic. On
receiving due notification of his election, the founder of the Oregon
church proceeded to Montreal, where he was consecrated on the
25th of July, 1845, and then proceeded to Europe to obtain as-
sistance for his new diocese. There a change was made in the
diocese ; Blanchet was raised to the rank of Metropolitan, as Arch-
bishop of Oregon City, and several suffragan Sees erected, Demers
being appointed Bishop of Vancouver, and Magloire Blanchet,
Bishop of Wallawalla.
* On Jasper Eiver he met an old Iroquois with a name famous in the
annals of the old missions, Louis Kwaraghkwante — the sun that walks — the
Garacontie of the Relations. His family, to the number of forty- four, whore
he had instructed in their prayers, were now baptized, and seven marriagof
•eiiewed and blessed.
478 AMERICAN CATHOLIC MISSIONS.
On his return to Oregon with several priests, secular and regular,
including some Oblates, who now joined the mission, the Chinooka
were converted ; and, in 1851, obtained a resident pastor in Mr.
Lionnet, while the Rev. John B. Brouillet set out in December,
1847, to found the mission of St. Ann among the Cayuses, then
desolated by disease. On arriving, however, he found that the
Indians had risen on the whites, and killed Dr. Whitman, an
American missionary, his wife and ten others, suspecting them of
being the cause of the pestilence. Brouillet, whose well-known
dress protected him, hastened to the next Protestant mission, and,
by his timely warning, saved the station from a similar fate.* A
war ensued, and the Cayuse mission was deferred ; but the Rev.
Lewis Rousseau and Toussaint Mesplee began another among the
Waskosin in June, 1848, which still subsists. Besides these secu-
lar missions, the Jesuits still direct the Pointed Heart, Kettlefall,
and Kalispel missions, while that of St. Mary's among the Flat-
heads has been vacant since 1850. The whole number of Catholic
Indians is now estimated at 3400, but the missions have not the
same advantages for schools as those in the Vicariate of Indian
O
Territory .f Of the effect produced by the missions we may judge
* U. S. Cath. Mag. vii. 490.
t To complete our specimens of the languages of the Indian tribes where
our missions have existed, we annex the Pater in Assiniboin :
Tnchiachttoobe machpiachta yaeoenshi baeninshi nabishi metshalzilzi,
nitanwiudezi ekty yaegnizi, yetehoeszizi aittshaiszi lenmachkoetzizi aseett-
ehaiszi machpiachta. Tnkoem nansraah oezoezandie innimbechain. Ezieya-
kink taniozeni etchoengoebezie sinkimbishnitshaa ektas etchoengoebezie.
Youoechtontjen tanniaenni etchoem goebishniet tchain, napeen giettshioenn
ingninoaege. Eetchees.
And also in Blackfoot :
Kinana spoegsts tzittapigpi kitzinnekazen kagkakonuaiokzin. Nagkita-
piwatog neto kinyokizip. Kitzizigtaen nejakapestoeta tzagkom, nietziewae
epoegsts. Ikogkiowa ennoch matogkivitapi. Istapikistornokit iiagzikamoot
komonetziewae nistowa. Nagkezis tapi kestemoog Spemmook mateakoziep
makapi. Kamoemanigtoep.
Of the missionaries employed in the Missouri and Oregon missions most
FRENCH MISSION'S.
from the instfuctions of Stevens, governor of Washington Territory,
to the Indian Agent. " You understand well the general characte.
of the Flatheads — the best Indians of the mountains or the plain)
— honest, brave, docile — they need only encouragement to become
good citizens. They are Christians, and we are assured by good
Father de Smets they live up to the Christian code."*
are still alive ; but we add notices of two who died in the midst of their labors
Father Peter Zerbinati was of the Roman province of the Society of Jesus,
Bent to Oregon in 1843, and reached tbe Flatheud mission in September,
1844. Applying himself to the study of the language, he was soon a zealoiy
catechist; but in the spring of 1845 he was accidentally drowned. Al
humble monument was raised in the cemetery to this first missionary whi
died in the Rocky Mountains. — Not* of F. de Smet. Father Christiafl
Hoecken was a native of Upper Brabant, who had been fifteen years amonj
the Indians, died of cholera in the arms of Father de Smet, on board of tin
St. Ange, while ascending the Missouri on the 19th of June, 1851, twelvi
days after leaving St. Louis, and was interred at the mouth of the Littl*
Sciouse. Ho was a perfect master of the Indian languages and customs, and
consequently was highly esteemed by them. In fact, he lived only for the
Red-man, and full of patience, piety, simplicity, and equanimity, was emi-
nently fitted for his post. It would be impossible to find a more apostolio
missionary, and we are convinced that the illustrious Society to which h«
belonged did not number among its children a more faithful or fervent re-
ligious. De Smet ; Voyage au Grand Desert, 20
* President's Message, 1854, p. 468
ENGLISH MISSIONS
THE ENGLISH MISSIONS
CHAPTER I.
THE MARYLAND MISSION.
General indifference of English to salvation of Indians — Lord Baltimore — Catholic
emigration — Jesuit missionaries — Father Andrew White and his companions — Al-
tham at Piscataway — White at St. Mary's — The tribes of Maryland — Language, dress,
religion — Philological labors of the Jesuits — White at Mattapany — Maquacomen, ana
his inconstancy — Conversion of Chilomacon, king of Piscataway — His baptism — Death
of Altham 'Illncfc. »f White— Death of Brock— Father Rigby- The finsquehanna
•war — Attack on a missionary station — Reported death of a Father— Life on the
mission — Wonderful cure — Ruin of the mission — The Father seized and sent to Eng-
land—Ineffectual attempts to renew the Indian mission.
MISSIONS among the Indian tribes, efforts to Christianize and
civilize the red-man, were, as we have seen, coeval with all the
attempts of Spain and France to plant colonies in America. At
a later date, England, Holland, and Sweden began to form settle-
ments on the Atlantic coasts. With one solitary exception, these
colonies were Protestant, and in them, with that single exception,
we look in vain for the same spirit of faith and charity, the same
desire of extending to the natives the benefits of Christianity,
which characterized the Catholic powers.
The efforts made were purely individual ; they were isolated
and unsupported ; they did not spring from any public opinion as
to their necessity, and they were necessarily evanescent. Indeed
it was not till the middle of the last century that any general plan
was adopted in England for evangelizing the heathen, and then
revolutions soon neutralized the tardy effort.
4:84 AMERICAN CATHOLIC MISSIONS.
Amid the English colonies, one was founded by Catholics, and,
strange contrast, here Indian missions are coeval with the coloniza-
tion. A few years since the Indian missions of Maryland, with
most of the details of their first years, were shrouded in mystery.
Fortunately, however, a recent discovery in the archives of the
Society of Jesus enables us to trace them till their close.*
Lord Baltimore returning to the faith of his ancestors, resolved
to found a Catholic colony in America. The Catholics of the
British isles clung almost as tenaciously to their native land as
they did to their religion. Still, unable openly to profess the faith
of Bede, of Alfred, of Edward, of Becket, and of Anselm, of thirty
generations of their ancestors, a few resolved to emigrate, and oc-
cupy the territory of which Lord Baltimore had secured a grant.
Mindful of his duty as a Christian, the Catholic peer resolved to
send clergymen to his colony, and applied to the Superior of the
Jesuits in England for Fathers of his society " to attend the Cath-
olic planters and settlers, and convert the native Indians." The
conversion of the heathen could not be a matter of indifference to
the Society of Jesus, and least of all that of the natives of a region
already watered with their blood. They did not refuse the call
Father Andrew White, a man who had already suffered imprison-
ment and exile for the faith, was chosen to found the new mission.
His associates were Father John Altham and the lay-brothers,
John Knowles and Thomas Gervase.
The settlers, thus attended, at last set sail from England in the
* This is the " Relatio Itineris," or Journal of Father Andrew White, copied
Bt Eome by Father William McSherry, of Virginia, and published by Force
in hia Historical Collections, vol. iv. He is our authority, with Oliver's
Collections towards illustrating the Biography of the Scotch, English, and
Irish members of the Society of Jesus, and Tanner's Gesta prseclara. Whit«'i
narrative is freely used by Campbell, Historical Sketch of the Early Christian
Missions among the Indiana of Maryland ; Burnap, Life of Gal vert ; and by
McSherry in his History of Maryland. From all these much incidental in.
formation has been derived.
ENGLISH MISSIONS. 485
Ark and Dove, on the 22d of November, 1633, choosing St. Igna-
tius as patron of Maryland, and placing their voyage under his pro-
tection, that of the Guardian Angels of Maryland, and especially
of the Immaculate Conception. Exiles as they were for conscience'
sake, they bore no revengeful feeling to the Anglican Church,
•which persecuted as it had robbed them : none to the Calvinistic
party, which sought to exterminate them. They came, and as
they came let the broad Atlantic wash out the memory of their
wrongs ; they came to found the first State where men could freely
practise the religion of their choice. ,
After touching at the West Indies, they arrived on the 3d of
March at the mouth of the Chesapeake, and on the feast of the
Annunciation, which England has not yet forgotten to call Lady-
day, Father White landed on St. Clement's Island* to offer up
the holy sacrifice of the mass ; then raising a cross as a trophy to
Christ the Saviour, they humbly chanted, on bended knees, and
with deep devotion, the Litany of the Cross.
Thus did Catholicity plant her standard once more on the
Chesapeake, and claim the land for Mary. The conversion of the
natives was the first thought of the devoted missionaries. Those
at St. Clement's Isle were friendly, and White at once entered
into relations with them to see what ground was to be the lot of
the missionary — whether the barely covered rock, the way-side, or
the fertile field.
Meanwhile, and before the site of the new settlement was deter-
mined upon, Father Altham accompanied Governor Calvert in his
voyage of exploration up the Potomac River, and with him visited
the great chief of Piscataway, who is represented as superior to
the other chiefs, and is sometimes styled emperor. The governor
nnd his exploring party first landed on the Virginia side of the
river, where the natives received them kindly. Here Father Al-
* Now Blackstone's Island. — Campbell.
486 AMERICAN CATHOLIC MISSIONS.
tham explained to them the doctrines of the Christian religion by
means of an interpreter. The regent-chieftain Archihu heard him
with pleasure, and earnestly besought him to remain. " We will
use one table," said the chief; " my servants will hunt for you, and
all things shall be in common between us." After proceeding to
the residence of the Piscataway chief, however, the whole party
returned to St. Clement's Island, and purchasing a site from the
friendly Yoacomico and his tribe, founded the city of St. Mary's.
Obtaining a wigwam from a native, the missionaries immediately
fitted it up as a chapel — the first in the land. The conversion of
the Indians being the great object of their zeal, they without delay
began to study their language, manners, and customs.
The Maryland tribes consisted of several branches of the great
Huron-Iroquois family, and, doubtless, of some Algonquins, although
it is not easy in all cases to decide to which class a tribe is to be
referred. The most powerful were the Susquehannas, the An-
dastes or Gandastogues of the French, the Minquas of the Swedes,
known in later annals as the Conestogues.* On the Western Shore
the Patuxents, Piscataways, Anacostans, and Yaocomicos, seem to
belong to the same great family, while the tribes of the Eastern
Shore, the Nanticokes, Ozinies, Toghwocks, Atquinachunks, and
Wycomesses, were of the Algic stock.f
The Susquehannas, or Conestogues, were the dominant tribe ;
the Algonquins their allies, the other tribes their enemies or vic-
tims. Among these last the Catholic missionaries now began their
labors, and during their short career in the field evangelized chiefly
the Piscataways and Patuxents. From the few words found in the
narrative of Father White, the language was evidently a Huron
dialect, and the English Fathers would have derived no little aid
from the catechism of Father Brebeuf, then just published at Paris;
but of his labors they were probably unaware, and Father White,
* Compare McSheny, History of Maryland, 89; Campanius; Rel. 1643'
Pennsylvania Annals. t McSherry, History of Maryland, 62.
ENGLISH MISSIONS. 487
devoting himseli to the study of the language, soon compiled a
grammar, dictionary, and catechism in the Piscataway language,*
while Rigbie, at a later period, compiled a catechism for the Pa-
tuxents.f Of these valuable works a catechism still exists in the
archives at Rome, and was seen by Father McSherry, when he dis-
covered the precious Relation of Father White. J
In dress, the Indians of Maryland resembled the tribes around
them; the breech-cloth or petticoat, with the cloak or mantle,
being their chief attire, and from their vicinity to the English and
Swedes, many had European articles.
Their wigwams bore more resemblance to those of the Iroquois
than to those of the Algonquin tribes. Oblong or oval, they wero
apparently of bark, with the opening above alike for chimney and
window. The fire occupied the centre, and beside it, in better
cabins, was a sort of shelf made of long poles and slightly raised
from the ground. They were, too, generally from eight to ten feet
high, so that the occupants were not compelled to crouch, as was
sometimes the case.
Their morals were pure, and their desire of improvement great ;
their religion such as we have found it in all other parts. Recog-
nizing a God of heaven, they paid him no external worship, but
endeavored to propitiate a certain spirit which they called Okee.§
Like the Iroquois, they worshipped corn as a deity wonderfully
beneficent to the human race, and paid the same honors to fire.
" Some of our people," says Father White, " relate that they have
seen this ceremony in a temple at Barcluxen. On an appointed
day all tho men and women, of all ages, from many villages, as-
sembled around a great fire. Next to the fire stood the young
people ; behind them those more advanced in life. A piece ol
* Oliver, Collections, art. White. t White, in Force.
J Campbell, Early Christian Missions.
§ This word is Huron- Iroquois. Lafitau, i. 115, Eel. 1636 (Brebwfi
Huron part, 96).
488 AMERICAN CATHOLIC MISSIONS.
deer's fat being then thrown into the fire, and hands and voicei
being lifted towards heavei. they cried out, ' Taho ! taho !' Then
they cleared a small space, and some one produced a large bag;
in the bag were a pipe and a kind of powder, which they call
Potu. Then the bag was carried around the fire, the boys and
girls singing 'Taho! taho!' After this the Potu was taken from
the pouch and distributed to those standing around, who smoked
it successively, fumigating his body as if to sanctify it."*
Such was the superstition which Father White and his com
panions were here to overthrow. The power of Satan was to be
prostrated; but like the strong man armed, he battled for hi»
stronghold, and difficulties soon embarrassed the missionaries.
In 1635, Claiborne, the evil genius of Maryland, excited the
natives against the settlers, and circulated calumnies against the
missionaries. Still the Jesuits were undaunted. Another priest
reached them in that year, and still another in 1636. Though
some sank under the climate, they still carried on the work vigor-
ously among the Indians around St. Mary's. Father White, as
soon as he had acquired some knowledge of the language, pro-
ceeded to the town of Mattapany, on the banks of the Patuxent,
where the friendly chieftain Maquacomen ruled a populous tribe.
A strip of ground was allotted to the missionary ; and raising his
bark chapel, he began his ministry. The chief, though friendly,
showed little inclination to embrace the faith, or gave but momen-
tary gleams of hope. His people were more docile : yielding to
the instructions of the good missionary, six adults were baptized,
and a native church established. Then the baptism of infants,
and especially of the dying, added to the numbers of the elect.
While exulting in the prospect now open before him, Father White
was recalled to St. Mary's by the governor, on a rumor of war.
In 1639, however, the cloud cleared away, the epidemics which
* White, in Force, p. 23 ; Burnap, 74.
ENGLISH MISSIONS. 484
had ravaged the colony ceased, and the Indians became friendly
White, Altham, with John Brock, the Superior, and Philip Fisher,
" settled in places widely distant, hoping thus to acquire a knowl-
edge of the neighboring idiom, and consequently spread more
widely the truths of the holy gospel."
Brock took post at Mattapany, where White had begun hia
labors; Altham on Kent Island ; Fisher remained at St. Mary's,
and White, in June, 1639, reached Kittamaquindi, to preach the
gospel to the Piscataways.* The king or tayac, Chilomacon, who
exercised a sovereign sway over several petty chiefs, received
Father White with great cordiality, and installed him in his own
lodge. The missionary immediately began to announce the truth,
explaining to the prince and his family, as well as to the braves of
the tribe, the glorious dogmas of Christianity. His words impressed
them deeply. At his suggestion, they became more modest in
dress, and Chilomacon renounced all but one wife. So thoroughly
was the Piscataway chief imbued with a sense of the importance
of Christianity, that when the governor adduced commercial rea-
sons for an alliance, he declared u that he esteemed such considera-
tions lightly, compared with the treasure bestowed by the Fathers —
the kuor-'edge of the true God ; a knowledge then and ever to be
the chkjf object of his wishes."
At a general council of his tribe, when several of the settlers
were present, he avowed his determination, and that of his family,
to renounce their ancient superstitions, and pay homage to Christ,
declaring that there was no true God but that of the Christians,
nor aay other name by which the immortal soul could be saved
from ruin. Accompanying Father White on a visit to St. Mary's,
his piety edified all, and he in turn witnessed with wonder the
* The Relation has Pascatoe, which Barnap thinks mast be Patapseo;
but he forgets that Father White wrote in Latin, and that the last two
letters correspond to the English. " oway," Campbell calls them the Piscat-
oways, and he is undoubtedly right. See McSherry, Hist, of Maryland, 48.
21*
490 AMERICAN CATHOLIC MISSIONS.
real of the Fathers in attending an Indian condemned to die foi
murder. In the capital of Maryland he solicited baptism, and the
missionary could not refuse him the sacraments of regeneration.
Anxious, however, to avail himself of its effect on the tribe, he de-
ferred it till their return to Kittamaquindi, the site of the modern
Piscataway. Then in the bark chapel of the town, on the 5th of
July, 1640, Father White, in the presence of Altham and the
governor, with many colonial officers, who had threaded the wil-
derness to assist at so important a ceremony, baptized Chilomacon
by the name of Charles, and conferred the same happiness on his
wife Mary, and infant daughter Ann. Mosorcoques, the chief
counsellor of the king, with his son, were also baptized on that
day so full of hope and triumph for the Maryland tribes.* The
afternoon witnessed more imposing ceremonies. The tayac and
his wife were united in the bonds of marriage by the sacrament of
matrimony, and then the governor and his officers, with the tayac
and his chiefs, bore to its destined spot a large cross, which was
soon planted by the Fathers, who had led the way, chanting the
Litany of the Blessed Virgin.f
Before the missionaries could follow up this success, both were
seized with a dangerous illness, contracted that very day. Father
Altham soon after died, on the 5th of November ; and White, now
thoroughly versed in the language and manners of the people, was
rendered unable to perform any missionary duty. He was not
idle, however ; he revised and compiled the grammar, dictionary,
and catechism, in the language of his flock, to aid his successor in
the mission.
In this position White called on his brethren in Europe. "Those
who are sent," he says encouragingly, " need not fear lest means of
support be wanting, for He who clothes the lilies and feeds the
* There is a curious cut of this baptism in Tanner's Gesta prseclar*, p*
808, art. Andreas Vitus.
t White, in Force, 85 ; Bnrnap, 96.
ENGLISH MISSIONS. 491
birds of the air, will not suffer those who are laboring to extend
his kingdom to be destitute of necessary sustenance."
Chilomacon died the next year in sentiments of great piety ; but
Mosorcoques still upheld the faith, and induced Anacostan, a
neighboring prince, to invite the missionaries to his tribe. The
Tesuits were, however, sinking under the climate and toil. Brock
ecclaimed, " For my part, I would rather, laboring in the conver-
sbn of these Indians, expire on the bare ground, deprived of all
hitnan succor, and perishing from hunger, than once think of
abmdoning this holy work of God from the fear of want." And
fin weeks after this noble declaration he died as he had chosen.*
Ihe English Jesuits in Europe, on hearing of the state of the
misaon, its difficulties, dangers, and prospects, were inflamed with
a hoy zeal to join their brethren in Maryland ; and many, in most
urgert letters, besought their Superiors to send them to Maryland.!
Several obtained their wish ; among them Roger Rigbie, sta-
tioned in 1642 at Patuxent, where, speedily acquiring the lan-
guage he composed a catechism in it. White, who remained at
Piscatiway till 1642, was caught in the ice, and proceeding to
Potomac town, began a mission. During a stay of over two
month;, he increased the church there by the conversion of the chief
and seieral of the tribe of the Potomacs, as well as of three chiefs
and mmy braves of other tribes.
A wir now broke out, and the Susquehannas, Wycomesses, and
Nanticdtes, poured down on Maryland and its allies. They at-
tacked i settlement, apparently of the missionaries, massacred the
people, and carried off the spoil. In New York the rescued
Jogues heard of the war, and learned that one of the Jesuit
Fathers had fallen amid his neophytes. J
* Father John Brock's real name was Morgan. He died June 5, 1641.
t Mr. Gunpbell had no less than twenty-three of these letters in his hand*
•11 bcarinj date in July and August, 1640.
J Burmp, p. 193 ; Buteux, Narrd, <fec. MS.
492 AMERICAN CATHOLIC MISSIONS.
Piscataway was now constantly exposed to attacks from -.he
enemy ; and as the young queen, who had been educated in the
colony, had been baptized, the mission was removed to Potopaco, ,
where the young queen, the wife, and two children of the former,
chief, and 130 of the people, almost the whole tribe, embrace/
Christianity. In the same year the missionaries made several er
cursions up the Patuxent River, and in other parts, the war r^i-
dering this the safest and best means. Their life is thus descried
by one of themselves :
" We sail in an open boat — the Father, an interpreter, and ^er-
vant In a calm, or with a head-wind, two row and the tird
steers the boat. We carry a basket of bread, cheese, butter, Iried
roasting ears of corn, beans, and some meal, and a chest^ con-
taining the sacerdotal vestments, the slab or altar for ma£, the
wine used in the holy sacrifice, and blessed baptismal water. In
another chest we carry knives, combs, little bells, fishinghooks,
needles, thread — and other trifles, for presents to the Indian! We
take two mats, a small one to shelter us from the sun, and i larger
one to protect us from the rain. The servant carries implements
for hunting and cooking utensils. We endeavor to ream some
Indian village or English plantation by nightfall. If wa do not
succeed, then the Father secures our boat to the bank collects
wood, and makes a fire, while the other two go out to hint : and
after cooking our game, we take some refreshment, and then lie
down to sleep around the fire. When threatened with (rain, we
erect a tent, covering it with our large mat. Thanks be to God,
we enjoy our scanty fare and hard beds as much as if wefwere ac-
commodated with the luxuries of Europe; with this presenj comfort,
that God now imparts to us a foretaste of what he is about to give
to those that live faithfully in this life, and mitigating allhardship
with a degree of pleasantness ; so that his Divine Majesty appears
to be present with us in an external manner."*
* White, 40.
ENGLISH MISSIONS. 493
This life was not exempt from danger, but the divine interposi-
tion excited them to hold life less dear than duty. An Anacostan
Indian fell into a Susquehanna ambush, and pierced from side to
side with the keen spear, lay weltering in his blood. His friends,
recalled by his cry, bore him to Piscataway, and laid him on a
mat before his door. Here Father White found him, chanting in
his dying voice .the never forgotten death-song, while his friends
joined in, the Christians invoking the aid of heaven in his behalf.
He too was a Christian ; and Father White, seeing his perilous
state, renewed his faith and heard his confession. Then reading a
gospel and the Litany of Loretto over him, he urged him to com-
mend himself to Jesus and Mary. After applying to his wounds
a relic of the Holy Cross, he directed the attendants to bring his
corpse to the chapel for burial, and then launched his canoe to
visit a dying catechumen. As he was returning the next day, to
his amazement he beheld the same Indian approaching him in a
canoe, paddling with as vigorous a stroke as his comrade. Still
greater was Father White's surprise when the Indian, stepping
into his boat, threw off his blanket and showed a red line, the only
trace of his deadly wound. Glorifying God for so signal a favor,
the good missionary admonished the happy man never to be un-
grateful to God, but ever to love and honor the most holy name
of Jesus and his holy cross, to the instrumentality of which he
owed his recovery.*
While the English Jesuits in Maryland were thus equalling
their brethren in Canada in devotedness and zeal, Claiborne, the
evil genius of the colony, raised the standard of rebellion in 1644,
expelled the governor in the following year, " carried off the priests
and reduced them to a miserable slavery." All the Jesuits were
sent prisoners to England, and the missions, not only of the In-
dians but of the whites, deprived of pastors in a land the first to
» White, in Force ; Burnsp, p. 40, 1»4.
494 AMERICAN CATHOLIC MISSIONS.
establish free toleration.* This state continued for three years,
then Father Philip Fisher and some others returned to labor in
secret. Fisher, in March, 1648, joined the Indians from whom he
had been torn, and renewed his mission. Others followed, and
there was once more a hope that the natives would be won to
Christ
A new storm, however, arose. Charles I. was at last overthrown,
and monarchy in England fell. Fanaticism again ruled in Mary-
land : the clergy officiated only in secre^ and Indian missions be-
came impossible. In vain were the Stuarts restored, the ban was
still OE the Catholic, and the Indian missien of Maryland was
closed forever.
Restricted to the care of the whites, the Jesuits in Maryland
soon numbered native members, who, on the suppression of their
society, formed the nucleus of the present church in the United
States, and reorganizing at the earliest moment, restored the
order. .
The Maryland Province, as we have seen, founded the present
Vice-province of Missouri, and thus the missions among the Pas-
* This ends the career of Father White, the illustrious founder of the
Maryland mission. He was born in London, about 1579. Educated at
Douay, he became a priest, and was banished from England in 1606. (Chal-
loner's Missionary Priests, ii. 14.) Entering the recently opened novitiate
of the Society of Jesus at Louvain, in 1607, he was, after his probation, sent
to England, and after being a missionary there, was professor of Hebrew,
Theology, and Holy Scripture in Spain, at Louvain and at Liege. From Vir-
ginia he was sent to England — tried, and banished. After in vain endeavor-
ing to reach Maryland he returned to England, and died December 27, 1656
(O. S.). 'See Tanner, Gesta praclara, 803 ; Oliver, verbo White ; Campbell,
Early M». Jions.)
Fathei ii*»r- 'tigby was born in Lancashire in 1608, and entered the So-
ciety at the «g«i of 21. He was one of those who in 1640 solicited " that
happie mission of Mariland." He was carried to Virginia with Father White,
and died there in 1646.
Father Fisher was also taken. During the period of the mission, Fathera
Altham, Copley, Gravener, Brock, and the lay-brothers Gervase and Knowles,
fcAd died — a fearful mortality for so short a period.
ENGLISH MISSIONS. 495
samaquoddies in Maine, the Pottawotamies, Osages, Miamis,
and Quapaws of Indian Territory, the Flatheads, Pends-d'oreilles,
and Coeurs d'Alenes of Oregon, and even among the Indians of
California, are developments of the mission founded by Father
Andrew White. In this way the separate missions founded under
Spanish, French, or English rule, blended into one, are now, under
the American hierarchy, carried on as of old.
APPENDIX.
FATHER ISAAC JOGUEa
tf the notice of the Iroquois mission no notice was given of the life of thii
holy missionary. Isaac Jogues was a native of Orleans in France. Born on
the 10th of January, 1607, of a highly respectable family still existing there,
he was eminent in childhood for piety, and, on the close of his studies,
entered the Society of Jesus, at Rouen, in October, 1624. Full of zeal for the
missions, he solicited that of Ethiopia; but was applied to teaching, for which
he possessed rare qualifications. When he at last began his theological
course, he again solicited a foreign mission, and, on his ordination in 1636,
was sent to Canada. After a short stay at Miscou he proceeded to Quebec,
and thence to Huronia. His subsequent career on the mission we have
given ; and we have only to add that on his way from New York, then New
Amsterdam, he was driven on the coast of England, and robbed of every
thing. Reaching France in a wretched plight, he was soon an object of
general admiration : the Queen Mother invited him to Court ; and the Pope,
with words of highest praise, gave him permission to celebrate Mass with
his mutilated hands. " Indignum esse Christi martyrem Christi non bibere
sanguinem." On his return to Canada he projected the Iroquois mission,
and was killed at Caughnawaga on the 18th of October, 1646. We have still
extant a description of New Netherland, and a sketch of Rene Goupil, in his
own handwriting. The former is to be found in the Documentary History
of New York. His Journal is given by Alegambe, Tanner, Bressani, and
will appear in the New York Historical Collections. His letters have been
collected, and published in Canada. All his writings breathe a spirit of
fervent piety, love of suffering, fidelity to the vows and obligations of his
order.
FATHER JOHN BAPST.
This missionary, connected intimately with the later Abmiki missions,
enjoys the enviable position of a confessor for the faith. He was born at La
Roche, in the Catholic canton of Friburg, in 1815, and educated at the
Jesuit college in the capital. Here, too, he entered the Society of Jesus,
and was constantly employed till 1848, when the Catholic cantons were de-
prived of their inalienable rights, and reduced to a sort of slavery. The
198 APPENDIX.
Society of Jesus in Switzerland was compelled to send many of its mission-
aries abroad. Father Bapst, who had a great aversion to the foreign mis-
sions, was suddenly sent to America, at a moment when, in dreams, he be-
held himself atnid a barbarous race. Stationed at Oldtown, on the Penob-
Bcot, he devoted himself to the study of the Abnaki, and ministered to the
Indians for two years. Hero he established habits of temperance, reconciled
party feuds, attended his flock in the trying time of the cholera, and en-
deavored to secure the tribe the benefits of Christian education. Govern-
ment, however, thwarted his designs, and depriving the Penobscots of a
priest, drove many, as voluntary exiles, to Canada. Father Bapst was then
placed on the white mission, and ministered, with some companions, to the
scattered Catholics. His attempt to prevent Catholic children from being
forced to learn Protestant doctrines at their own expense, drew on him the
odium of some of the people of Ellsworth. On the 8th of July, 1854, it was
resolved, at a town meeting, that if he returned to the place he should bo
tarred and feathered, and ridden on a rail. On the 14th of October, Father
Bapst visited the place, to officiate the next day. When this was known, a
mob assembled, broke into the house, robbed him of his purse and watch,
dragged him out, and putting him astride a rail, carried him along the street
for a considerable distance. Halting at length, they stripped him, using
every violence in act and language, filthy as hell or their own hearts. The
sheriff, it is said, came up at this time to rescue him, but, it seems, was un-
able to see him, and returned. Then the mob covered the priest with tar,
and pouring feathers over him, left him about two miles from the house
whence he had been taken. This he at length reached in a state of great
suifering, and it being past midnight, refused all nourishment, as he had to
say mass that day.
The citizens of Bangor, where Father Bapst resided, were loud in de-
nouncing the miscreants who had cast such a blot on the honor of the Eepublic.
They presented the illustrious sufferer with a watch and purse, and sought
to bring the villains to justice; but alas I hatred of Catholicity is so rampant
that a public meeting justified, as another had suggested the act, and the
grand jury refused to indict the offenders, twelve or fifteen of whom had been
arrested and identified.
Such is one of the later Abnaki missionaries. And it is a curious fact that
no missionary to that tribe was ever injured by the lodians, while Brother
du Thet and Father Kale were killed, and Father Bapst has been thus cruelly
treated by the whites, more savage than the original occupants of the soil.
APPENDIX.
LIST OF MISSIONARIES
ABNAKI MISSIONARIES.
MIS8IONAr.IfS.
ARK1VKD.
IN MAINE.
DIED.
1 Peter Blard, S. J
June, 1611
1613
Nov. 17, 1622
2 Enemond Masse
Jane, 1611
1613
May 12, 1656
1646
1648
4 Gabriel Druilletes, S. J
Aug. 15, 1643
1646-1,1650-2,1656
Apl. 8, 1681
16S7
6 Vincent Bigot
168T
1693
about 1707
8 Louis Pierre Thury, F. M., I
1687-99
d. June 8, 1699
9 Sebastian Bale, S. J.
Oct 13 1689
1693-1724
k. Aug. 23, 1734
10 Stephen Lnuvergat
1724
11 John Lovard
1724
12 Claude Du Puy
1724
1731
14 Pierre de la Chasse
1703 '
15 Joseph Aubry.
1703
d. after 1750
16 Michael A. Gaulin, F. M
1704
IT Eageot F M. ...
1698-1704
18 Coquard, F. M.
1760
19 Germain S. J
1760
20 Francis Ciquard, Sulp
1792 or 1793
after isi2
21 John Cheverus.
1795
about 1796
July, 1*86
22 Romagn6
HURON MISSIONARIES.
MISSIONARIES.
ON MISSION.
1 Joseph Le Caron, Kec May 25. 1615
2 William Poulain, Rec June, 1619
3 Nicholas Viel. Kec I June 28, 1623
4 Theodat Sasard. L. B ! June 28, 1623
5 Jos. de la Roche Dai lion, Rec. (1625
6 John de Brebeuf, S. J June 19, 1625
T Anne de None July 14, 1626
8 Anthony Daniel June 24, 1633
9 Ambrose Davost June 24, 16,33
10 Fnin cis Lemercier , July 20, 1 635
11 Peter Pijart July 10, 1635
12 Charles Ga-nier June 11, 1636
13 Peter Chasiellain June 11, 1636
14 Isaac Josiu-s July 2, 1636
15 Paul Ragueneau June 28, 1636
1615-16,1623-24
11622
T623-25
1623-24
1626-23
16-26-9. 34-41,44-9
! 1626-27
'1634-36,1638-48
1634-36
1635-50
; 1635-44
1636-49
1 1036-50
1636-42
1 1687-M, 1641-60
1632
k. July, 1625
left in 16'24
left in 1629
k. Mar. 16, 1649
frozen Feb.l.l64«
k. July 4. 164«
d. at sea in 1643
left after 1670
left in 1650
k. Dec. 7, 1649
d. Aug. 14, 1683
k. Oct. 18. 1646
left Sept 166«
600 APPENDIX.
HURON MISSIONARIES— (Continued.)
MISSIONARIES.
ARRIVED.
OK MISSION.
DUD.
16 Jerome Lalemant, 8. J.
Aug. 26, 1638
1633
1638
Aug. 1, 1639
Aug. 1, 1639
1637
July 14, 1637
July 8, 164>l
Aug. !5. 1643
AUU. 15, 1643
1642
Sept. 20, 1616
Aug. 6. 1646
Aug. 14, 1647
Aug. 14, 1647
1633-45
1638-50 ?
1633-41
1630-50
1639-40, 1645-50
164U-42
1640-50
ll>41-50
1644-5')
1644-W
1645-49
164*-49
1648-5U
1648-5)
1648-50
d. Jan. 26, 1673
d. No-v. 24, 1665
d. Nov. 10, 1665
d. Feb. 21, 1G93
17 Sitnon le Moyne.
18 Francis Duperon
19 P. J. M. Chaumonot
20 Joseph A. Poncet
21 Charles Raymbaut
d. Oct. 22. 1642
d. after 1668
k. Aug. 1661
k. Sept 1656
k. Dec. 8, 1649
left Nov. 2,1650
k. Mar. 17, '1649
left in 1650
left in 1650
died in China
22 Claude Pijart
23 Rene Menard.
24 Leonard Garrean
25 Natalis Cliabanel
26 Franc. J. Bressani
27 Gabriel Lalemant,
28 Adrian Daran
29 James Bon in
80 Adrian Grelon
LROQUOIS MISSIONARIES IN NEW YORK.
MISSIONARIKS.
ARRIVED.
ON MISSION.
DIED
1 Isaac Jogues, 8. J
July 2, 1636
16 fi
Aug. 1, 1639
1633
Aug. 1, 1639
1655
July 20, 1635
July 8, 1640
1642-43, 1646
1644
1653
1654-58, 1661-62
1655-53
1655-53
1656-58
1656-58
1656-58, 1667-71
1657-58
1657-58
1667-79*
1667-79*
k. Oct. 18, 1646
d. Sept 9, 1672
(L June 18, 1675
d. Nov. 24, 1665
d. Feb. 21. 1693
alive in 1694
in West Indie*
k. Aug. 1661
d. July 20, 1691
d Sept 8, 1680
d. Nov. 1665
d. after 1703
2 Francis J. Bressani
8 Joseph A Poncet
4 Simon le Moyne
6 Peter J. M. Chaumonot
6 Claude Dablon
7 Frs. J. le Mercier
8 Rene Menard
9 James Fremin
10 Paul Ragueneau
June 2S, 1636
1638
Aug. 8, 1666
June 27. 1667
Oct. 1662
Aug. 6, 1666
11 Francis Duperon
12 James Brnyas
18 John Plerron
14 Julian Gamier
1668-83, 1702
1668-71, 1672-84
1668-84, 1689-94
1670-71 ?
alive in 1722
d. July, 1726
alive in 17<H
alive in 1691
15 Stephen do Carheil
16 PelerMilet
June 19, 1665
May 25, 166S
Sept 22, 1668
19 Louis Nicholas
1670-71
1671-79*
1671-73
1674-79,? 1703-04
1671-S7
1675-86
1709
1708-9
1743-60
1750-52
1753-54
19 Peter Raffdx
alive in 1702
i Dec. 17, 1674
20 Francis Boniface
21 Frs. Vaillant de Gneslis
92 John de Lamberville
1663?
in France, 1699
d. after 1705
d. 1742
24 Peter Mareui!
25 James d'Eu
26 Francis Picqnet, S. S. 8.
Sept 1733
d. July 15, 1781
d. April 15, 1761
d. 1790
d. April, 1757
d. 1781 f
d. April 4, 1734
27 Hamon Guen
28 John Pierre Davaux Berson |
de la Garde
29 Elie Deperet
90 John Claude Mathevet
Aug. 7. 1740
June, 1754
1758-60
1760
11 Peter Paul F. de la Garde
* And perhaps later.
APPENDIX. 501
IROQUOIS MISSIONARIES IN NEW YORK— (Continued.)
MISSIONARIES.
ARRIVED.
ON MISSION.
DIED.
82 Mark A. Gordon, 8. J
1760-1775
1785-1806
1800-2
1802-3
1807-12
1812-19
1819-25
1825-32
1832
d. 177T
d. 1806
83 Itoderic McDonnell, Sec. P. ...
84 A. Van Felsen
86 - Kinfrct
86 J. B. Roupe. 8. S. 8
d. 1S64
88 Nicholas Dufresne, 888
89 Joseph Vallo, Sec. P
<L1S50
40 Francis Marcoux, Sec. P.
OTTAWA MISSIONARIES.
MISSIONARIES.
ARRIVED.
TIME ON MISSION.
DIED.
1 Isaac Jogues, S.J
July 2, 1686
1637
July 8, 1640
July 11, 1658
May 25, 1663
Sept. 20, 1666
1653
1642
1642
1660-61
1665-89
1607-68
1668-75
1668-71
1669-79*
1669-80
1671-1700*
1678-88*
1675-88*
1675-81*
1670-78*
1676-79*
1678-88*
16 -84
ICSSt
16S8-M703*
1688t-1703*
17uOt-1712*
k. Oct 1646
Oct 22, 1642
k. Aug. 1661
about Aug. 1690
8 Reno Menard
4 Claude Allouez
6 James Marqu<;tte
d. May 19, 1675
T Claude Uablon
8 Louis Andre
9 Gabriel Dmilletes
Aug. 15, 1643
Aug. 4, 1662
Aug. 23, 1649
June 25, 1647
Sept. 25, 1667
d. April 8, 1631
10 Henry Nouvel
11 Charles Albanel
12 Peter Bailloquet
13 Philip Pierson
14 Anthony Silvv
15 Peter Andrew Bonneault
16 John Enjalran
17 Nicholas Potier
18 James Gravier
1706
19 Claude Aveneau
20 Stephen de Carheil
Aug. 6, 1666
July, 1726
21 James Joseph Marest
22 J. B. Chardon
23 J. C. Guymonneau. .. .
1721-22
1728-30
1724
1749-50
24 Peter M. Guignas
25 C. M. MessRiger
27 Justinian la Kichnrdie
23 Marin Louis Lefranc
till 1764
1764
17511-81
29 Pierre Dujaunay
80 Peter Potier
d July 16, 1781
* And perhaps later. t And perhaps earlier.
ILLINOIS MISSIONARIES.
MISSIONARIES.
ARRIVED.
WHEN IN ILLINOIS.
DIED.
Sept 20. 1C66
July 11,1658
Aug. 16TO
June, 1675
1673-75
May 19, 1675
about Aug. 1690
k. Sept. 19, 1680
k. 1686-7
2 Claude Allouez
1677, 1679-87
16SO
1680
8 Gabriel de la Ribourde, Rec. . .
4 Zenobius Membni
602
APPENDIX.
ILLINOIS MISSIONARIES— (Continued.)
MISSIONARIES.
ARBIVBD.
WHEN IN ILLINOIS.
DDO>.
June, 16, 1672 ?
1 687-1706
k. about 1704
Oct. 13 1689
1691-92
k Aug 23 1724
7 Francis Pinet
1700, 1703
d before 1712
8 Gabriel Marest
1700, 1703, 1712
1700, 1703, 1712
10 Julian Binneteau
1700
1700
12 Bovie
1700
13 John B. Cbardon
1700, 1703, 1721
14 John Bergier, Priest of F. M. .
1700. 1707, 1710
15 Louis Mary <Ie Ville, S. J
1712
16 Dominic Mary Varlet, F. M...
1712-18?
d.1742
17 .Joseph Ign. le Boulanger, S. J.
1721
18 de Kereben
1721
""9 de Beaubois
1721
20 J. C. Guymonncau
1721
21 G. Calvarin, F. M
1719
22 D. A. R. Taumur de la )
17J1
d. April 4, 1781
23 John le Mercier, F. M., ord. 1
1721
d. April 17, 175i
May, 1718
24 — Scnct, 8 J.
1730
k. 1730
1750
d. after Aug. 1WO
26 A. F. X. de Cayenne
1750
27 Doutrcleaa
1727
28 Dumas
1727
1727
29 • Tartarin
1727
1727-46
80 Vattrin
1750
1750
d. after 1768
82 Claude F. Virot
on Ohio In 1767
88 Julian Duvernay
1763
LOUISIANA MISSIONARIES.
MISSIONARIES.
DIED.
1 Anthony Davion, F. M
2 Francis J. de Montigny, F. M.
8 Geoffrey T. Erborie, F. M. ?.
4 John B. de St Come
Tunicas, In 1699-1716
Taensas, in 1699 1716
died before 1727
Choctaws, in 1699?
Natchez, in 1700
C«nis, 1 in 1700-2
Bayogoulas, 1700
Ouuios, 1700-2
died 1727?
killed in 1T07
left in 1702
6 Michael A. Gaulin
6 Paul du Ru S J
died at Mobile, 1704
killed in Oct 1702
filled 1718?
killed Nov. 28, 173
9 Nicholas Foucanlt,' F. M. . .
10 John D. Testn, F. M. »
Koroas ?
Cboctaws, in 1703?
Arkansas, 1 727
Alibanums, 1727
Choetaws, 1727 to near 1730
Tazoos, 1727
Alibamons. 1730*
Choctaws from about 1730 to 1T48
13 - • • lc Petit
14 • Soncl
killed Dec. ii,"l72»
u ou n
-
• And perhaps later.
APPENDIX.
60S
AUTHORITIES
USED IN THE COMPILATION OF THIS WORK.
THE MISSIONS GENERALLY.
HAKES OF AUTHORS.
TITLES OF WORKS. PUBLISHED.
listoire Generate des Missions, 4 vols
listoire de la Compagnie de Jesus, 6 vols...
Tableau de Personnages Signal6s
Tistoria Societatis Jesu « j
flistoria Societatis Jesu
Jaris.
Paris, 1847.
Douay, 1622.
Antwerp & Borne
1620-&.
Etome, 1710.
Rome, 1760.
Rome, 1609;
Lug. Bat., 1633.
Rome, 1667.
Prague, 1673.
Prague, 1673.
London, 1626.
London, 1809.
Hafnla>, 18«7.
nafnifB, 1836-9.
New York. 183ft
Boston, 1839.
Dublin, 1849.
Paris, 1770.
Madrid, 1605.
Madrid, 1723.
Mexico, 1848.
Paris, 1609.
Madrid, 1723.
Paris, 1888.
Madrid, 1723.
Madrid, IfiSO.
Madrid, l5S9.
Mexico, 1S50.
Madrid, 1748.
Madrid, 1786.
Madrid, 1723.
Madrid, 1723.
Paris, 1810.
Paris, 1841.
London, 1666.
Paris. 1740.
London, 1763.
New York, 17T&
Mexico, 1760.
Bare., 1754.
Mexico, 1851.
Madrid, 1757.
Venezuela^
Mexico, 178T.
D'Oultreman
Bacchinus
Jouvency
De Laet
Alegambe
Tanner
Mortes Illuslres
Kakluyt
Rafh
NORWEGIAN.
Memoirs of the Royal Society of Northern 1
Antiquaries.
America Discovered in the Tenth Oentnry..
Binith
White
Apologia pro Hibernia,
SPANISH.
Histoire G6nerale de 1'Amerlqne, 14 vols. . . .
Historia General
Rerrera
Gomara
Historia General
Disertaciones sohre la Historia de Megico . . .
Cronique des Freres Mineurs, 2 vols
'Naufragos ....
Barezzi
Cabeza de Vaca
Castaneda de Nagera. .
Torquemada
Relation du Voyage de Cibola.
Monarquia Indiana
Mendoza
Relacion de la Sina
Villaseiior
Teatro Americano
Diccionario Geograftco
Cardenas
Ensayo Cronologico
Xa Florida
IQJuvres
Vega
Las Casas
Cancer &Beteta
Davis
Relation de la Florida
Carribee Islands
Charlevol^
Roberts
Florida
Florida
Manual para Adrriinisfrar los Sacraraentos . .
Apostol afanes de la Compania de Jesus
Vene^as •• . ...
JIisrori» de la California .
Clavigero iStoria della California
Palou...... ...jlielacion Historica
604 APPENDIX.
SPANISH— (Continued.)
KAMK OP AUTHOK8.
TITLES Of WORKS.
PUBLISHED.
Notlcia de la Provlncia de las Californias —
Valen.. 1794.
New York, 1&46.
Paris, 1&44.
New York, 1&16.
New York, 1S54.
Paris, 1851.
Lyons, 1611, &c,
Paris, v. a.
New York, 1S46.
Paris.
Paris, 1632-72.
Lyons, 1822, &o.
Camb., 1888.
1824.
1792-54.
1309-54.
1846.
1852.
1846.
1883.
Philadelphia, 179ft
lass.
Boston, 184S.
Philadelphia, 1811.
Paris, 1830.
Paris, 1C32.
Paris, 1636.
Paris, 1609.
Paris, 1686.
Macerata. 1658.
Paris, 1691.
Paris, 1849.
Paris, 1744
Paris, 1722.
Paris, 1724.
Quebec, 1852.
Hall, 1832.
London, 1828.
New York, 1829.
1858.
1S46.
Indiana, 1843.
New York, 1833.
Cincinnati, 1846.
Balttmore, 1849.
New York, 1854.
Paris.
Philadelphia, 188(1
Ni»w York.
Duflot de Mofrus
Robinson
Exploration de TOregon
Lite in California
»P
Force
Sparks
Uistoiro Chretienne de la Californie
FRENCH.
Lltterse Annuse, 8. J
Lettres Editiantes et Curieuses
Jesuit Missions
Mercupe Francais
Kelatiotfs de la'Nouvelle France et du pays]
des Hnrons, par Lalemant, Le Jeune, 1
Baguenean, Lo Mercier, Dablon, Bre- [
beuf, 40 vols. J
Annales da la Propagation de la Fol, 24 vols.
Maine Historical Collections. 8 vols.
New Hampshire Historical Collections, 6 vs.
Massachusetts Historical Collections
New York Historical Collections, 18 vote. . .
New York Documentary History, 4 vote
l>.cw York Colonial Documents, 8 vols
Louisiana Historical Collections, 5 vols
(Quebec Historical Collections, 8 vols.
American Philosophical Society, 5 vols
Memoirs of the American Academy
Historical Collections, 4 vols
American Biography, 28 vols
Voyages, 2 vols
Hlstoire du Canada
Historia Canadensis
Breve Kelatione ...
Le Clercq
Etablissement de la Foi, 2 vols....
Histoire Naturelle du Canada
Histoire Gem-rale de la Nouvelle France, 6v.
Histoire de 1'Amerique
De la Potherie
Histoire du Canada, 8 vols
Williamson
Hutcliinson
Smith
History of Maine
History of Massachusetts.
History of New York
O'Callaghan
History of New Netherland
Dillon ...
History of Indiana.
Brown
History of Illinois.
History of Illinois.
History of Michigan
Arnals of the West
Lanman
Peck
McSherry
History of Maryland. ,v
Martin
History of Louisiana.
IHstorv of Louisiana
Gayarre
(Discovery and Exploration of the Mississippi, New York, 1853.
APPENDIX.
506
FRENCH— (Continued. )
TITLES OF WOEK8.
PUBLISHED.
Bancroft.
Holmes.
Sehoolcr«ft .........
Drake
Bablon
Le Clercq
Hennepta
La Honta*
American Archives, 6 series ................ Washington, 1887.
American State Papers, 21 vols ............. Washington, 1882.
Journal of the Assembly of New York, 2 vis. New York, 1764
Journal of the Provincial Congress of New { '^jhanv 1342.
York.
History of the United States, 6 vols. ........ Boston, 1854.
Annals of America, 2 vols ................. jCamb., 1829.
^o7s.and PrOgreS" °f th* Indi*n Tribe"> ( Washington, 1888.
Indian Captivities ......................... New York, 1864.
Voyage da Pere Marquette. ................ ! New York, 1852.
Relation de Gaspesie ...................... iPatis, 1691.
Relation de la Louisiana ................... [Paris, 1691.
New Discovery ........................... I Amsterdam.
Voyages .................................. |La Haye, 1708.
KaJm ............... Travels ................................... |Londoa, 1772.
Ullc* ................ Notidas Americana ....................... iMadrid, 1772.
History of Spanish America. ............... London, 1742.
Henry ............... Travels and Adventures ................... INew York, 1809.
Butler ............... History of <5roton ......................... (Boston, 1848.
Viger ................ 'Histoire des Paroisses de Montreal ......... Montreal, 1850.
Bt VaHer. ............ Etat present .............................. 'Paris, 1688.
Ferland ........... ...'Notes ear l«s Registres de Quebec .......... jQuebec, 1654.
" .............. 'Notes sur THistoire du Canada de Brasseur.| Quebec, 1858.
DeSmet ............. Indian Sketches ........................... Philadelphia,
Williams..
Heckwel
8t John
Bayley.
Mather
Onegon Missions.
Voyage au Grand Desert ,.
Neutral Frerrch (Introduction)
Heckwelder Missions of the United Brethren.
Letters of .an American Farmer.
HiBtory of the Catholic Church in the City )
of New York. f
Magnalia Christi Americana
A brief Account of, &c., of the Society of)
Friends for the Improvement of the In- V
Campbell ..
Eagueneau.
Charlevolx.
De la Tour.
Faillon ....
dian Tribes.
Early Catholic Missions in Maryland ,
Vie de la M£re Catherine.
Marda
Champion
Sparks... „...„..
Francis . .
Shea
Campbell
Dubourg.
Burnap . .
Bpalding
U. 8. Cath. Magazine „
Oliver
Mxrconx
!
Vie de la Mere Marie de 1'Incarnation
Memoires sur Mgr. de Laval
Vie de M. Olier ,
Vie do Margaret Botrrs«eoys .,
V''e de Mme. d'Yonvifte
Vie de Bressani
Vie du Pere John Bigoleu
Life of Fat/her Marquette. „ . '.
Life ofLaSalle
Life of Father Rale ,
Life of Father Marquette
Life of Archbishop Carroll
Life of Cardinal Cbeverns ,
Life of Calvert
Life of Bishop Flaget
Various Lives and Sketches
Biography of the English, Irish, and Scotch )
Jesuits. j
Kaietonseru lonterennaientakwa (Canghn).
jlonteriwaienstakw;
dacsse JNe orhyengene, &c. (Mohawk)
Andrews
Morgan
fiaraga
,wagh myadewighniserage (Mohawk) New York, 1769.
neca Spelling Book
Misiuaigac.
New York, 1847.
Brux., 1858.
Providence, 1841.
Philadelphia, 182ft,
Dublin, 1782.
New York, 1853.
London, 1762.
London, 1806.
Baltimore, 1847.
Paris.
Paris, 1724.
Col., 1751.
Paris, 1848.
Tours, 1852.
Tours, 1852.
Montreal, 1852.
Lyons, 1788.
Boston.
Boston.
Boston.
New York, 1852.
Baltimore, 1846.
Philadelphia, 1838
Boston, 1847.
Louis., 1832.
Baltimore, 1844.
London, 1845.
Mtntreal.1852.
Montreal, 1844.
New York. 17«9.
Buffalo Creek, 181ft
Detroit
506 APPENDIX.
Unpublished Works to wkiek I have had a cess tkrougk the Kind
ness of authors*
Viger Liste Corrig&s.
Petit registre, in 4°, avec dee grarnrea,
Album des son venire Canadians.
Tascbereaa Memoire sur lea Missions da TAcadie.
Martin . Vie du Pere Isaac Jofrues.
Vies des P&es de None, 6arnl«r, Gairean, BaUu.
Manuscript*.
Kubn Letter of September 16, t«9&.
Ferret Moeurs et Contumes des Sauvagea.
Cbaumonot Autobiographic.
Journal du Supertenr de la Missloa.
Garnier Lettres.
Jogues Description dnNtew Nederland.
" .Notice sur Bene Goupil.
Bnteus Narr6 de la prise du PdreJogaes.
Ra£rnf.no*n } M6mofres touciiant les vertus des Pdres do None, JOJTBML
^ } Daniel, Brebeuf, Lalemant, Gamier et Chaban«L
Dablon Relations de la Nouvelle France, 1 6T2-3.
Jitbloa Eelations de la Nnuvelle France, 16T3-91
"• Belations dftla NouTcIle France, 167&
1 Etat present, 167&
u Circular on the death of Chaumonot,
" Circular on the death of Garnfer.
u Letters and statements.
Eemy Notice snr !es Miracles de Catherine Te
Cbaucbettere Vie de Catherine TehgahkwiU.
Druilletes Narr6 de Voyage a Boston.
Bigot Eelations de Sillery et de St. Francois.
flravier Eelations ae I'lllfeiois.
Archives of St. Mary's College, Montreal
Archives of the Bureau des Terres.
Archives ot the Notarial of Laprairia
Paris Doeuments at Albany.
Paris Documents at Boston.
Bnryas M Eacines Agni6r«s.
" .Dictionnaire Francais-Agnley.
Villteis Journal d« Campagne.
Besides Massrs. Tasehereaii, Viger, and Martin, I am indebted to the
Abbe Ferland for many valuable notes, and also to Fathers de Smet, Bapat,
Shoenmakers, the Eev. Messrs. Pierz and Bondnel, the V. Rev. Wm. 8.
Murphy, Bishop Micge, and Bishop Baraga, for notices of missions under
their charge. The manuscripts are almost all in the collection of Father
Martin and the Hon. James Viger ; those of Bruyms being in the hands of
the Eev. Mr, Marcoux.
To them, and all who have aided my researches,! be*« return my warmest
INDEX
A boll a, F. Ram M, 114.
Abnaki mission, 28, 129, 156, 498.
Acagchemetn Indians, 98.
Achiongeras, John B., 221, 282.
Achirigouans, 862.
Acoma, S3.
Adsye mission, 86.
Aes, 86.
Agnler, Le Grand. See Kryn.
Agreda. Maria de, 81.
Ahasistarl, 183, 209.
Alreskol, 211, 266, 2T6.
Ako, Madaino, 415.
Alabama mission, 50.
Alasapas, 86.
Albanel, F. Charles, 871, 8T5.
Algonqulns, 22, 184.
Alibamons, 446, 450.
Allouez, F. Claude, 85T, 878, 418.
Altham, F. John, 184
Amantacha, Louis, 172.
America, 19, 21, 23.
Amicoues mission, 865.
Amurro, F. Gregory, 96, 109.
Anacostans, 485.
Andagoron, 209.
Andastes, 24.
Andre, Louis, 863, 872.
Anunciation, F. D. de la, 50.
Apaches, 82.
Apalache mission, 72-8.
Aquasasne, 346.
Aquinas, F. Thomas, 88.
Arbide. F. Martin, 82.
Arbre Croche, 384.
Aremla, 182.
Argal, 83.
Arkansas mission, 436, 446.
Asao, 67.
Ascension, P. Ant de la, 88.
Asinais mission, 86, 441.
Assaguinac, 885.
Assendase, 268.
Assiniboins, 24, 362.
Assumption, F. And. de la, 88.
Atimucas, 74
Atironta, 182.
Attikamegues, 23.
Attiwandaronk mission, 170, 182, 284.
Attontinon, Sister Mary, 810.
Aubery, F. Jos., 144, 152.
Augusliniana, 23.
Ann ?n, F. MicbMl d& <&
Avilt, F. Francis de, TO.
Axacan, 62.
Ayavalla, 74.
Badin, J. V., 884.
Badin, Stephen, 887, 402.
Baez, Augustine, 58.
Bailloquet, F. P., 870.
Baptisms, 293.
Baraga, Bishop, 888-401.
Barraneche, F. John, 102.
Bauche, Marchioness, 142.
Baudouin, F., 452.
Becancour mission, 146-154.
Bellamont Lord, 329.
Belleconrt, G. A. de, 891.
Belmont, Francis de, 319-38&,
Benavides, F., 80.
Bergier, John, 422.
Beschefer, T., 252-26S.
Beteta, F. Gregory, 47-5L
Biard, F. Peter, 130-4
Bigot, Fathers, 142.
Binneteau, F., 144, 420.
Biographical sketches of—
F. Claude Allouez, 418.
F. Dominic of the Anunc., II
F. John Bapst, 498.
Francis de Behnont, 835.
John Bergier, 422.
F. Gregory de Beteta, 52.
F. Peter Hard, 134.
Philip Boucher, 424
F. John de Brebeuf, 190.
F. Francis Bressani, 195.
F. James Bruyas, 274.
John F. Buisson, 444.
F. Joseph le Caron, 172.
F. Louis Cancer, 89.
F. Stephen de Carheil, 289.
F. P. M. T. Chaumonot, IDT.
F. Nat Chabanel, 194.
Card. Cheverus, 158.
Francis Ciquard. 157.
B. John of the Cross, 48.
F. Claude Dablon, 241.
F. Anth. Daniel, 187.
Anth. Davion, 444>
F. Gab. Druilletes, 14t
G. T. Erborie, 424
508
INDEX.
F. P. M. de Ferla, 52.
N. Foucault, 442.
F. James Fremin, 294
F. Francis Oarces, 102.
F. Charles Gamier, 198.
F. Julian Garnier, 294.
M. A. Gaulin, 448.
F. James Gravier, 420.
Rene Goupil, 210.
F. Chris. Hoecken, 479.
F. Isaac Jogues, 49T.
F. John Juarez, 41.
F. Euseb. Kiihn, 89.
F. Gab. Lalemant, 191.
F. Francis Le Morcier. 241.
F. Simon Le Moyne, 179-248.
F. Peter Martinez, 56.
F. Eneni. Masse, 184
F. John de Mesa, 46.
F. Zen. Membre, 434
F. Rene Menard, 866.
Fr. J. de Montigny, 443.
F. Mark of Nice, 42.
F. Anne de None, 170.
F. And. de Olmos, 46.
F. John de Padilla, 44
B. John de Palos, 41
F. Ant. Peyri, 110.
F. Peter Raffeix, 294.
F. Paul Eagneneau, 241.
F. Seb. Kale, 151.
F. Gabriel de la Eibourde, 413.
F. Ralph Rigby, 494
B. Aug. Rodriguez, 78.
F. John Roger, 65.
F. Dominic de Salazar, 52.
F. John B. de Segura, ft4
F. Juniper Serra, 91-102.
John D. Testu, 450.
F. C. F. Van Quickenborne, 466.
F. And White, 494.
F. Zerbinati, 479.
Blackfeet, 469.
Bianehet, Archbishop, 470.
Boldue, John B., 475.
Bonduel, Fl. J., 892.
Boniface, F., 264, 871.
Bonneanlt, F. P., 870.
Boulanger, F. J. le, 427.
Brebeuf, John de, 169-190, 869,
Bressani, F. J., 185-212.
Brock, F. John, 491.
Bruillet, J, B., 478.
Bruyas, F. James, 254-480.
Bueno, F. Salv., 78.
Bulsson, J. F., 440.
Cabot, F., 111.
Caeina, 78.
Cadodachos mission, 84
Cahokia. 404,419.
California Indians, 24, 98.
California missions, 91.
Camna, F. M. de hi, 91.
Cambon, F. Peter, 94
Canasadaga, 841, 846.
Cancer, F. Louis, 46-8.
Candaleras, 88.
Capuchins in Acadia, 18S — Canala, 171
Louisiana, 445.
Carheil, F. 8. de, 260, 287, 875.
Carmelites, 28, 88.
Odrraeouha, 170.
Cirgboawga (N. T.), 256.
-- (Can.), 458.
Cayuga mission, 232, 287.
Caynse mission, 47 i
Cenis. See Asinaia.
Cerda, Perez de la, 72.
Chabanel, F. Nat, 185-94.
Chardon, F. John, 876, 4%
Charles X., 843.
Chasse, F. P. de la, 144
Chatelain, F., 176.
Chaumonot, F. P., 180-WJ.
Chegoimegon, 858.
Cherokee mission, 22, C8, 72.
Cheverus, Card., 157.
Chicago, 42&
Chichigoueks, 868.
Chick.isaw mission, 224, 441.
Chihatenhwa, Jos., 178, 188.
Chilomaoon, 489.
Chippeways. See Ojibwat.
Chinook mission, 470.
Choctaw -- ,441-50.
Cholonek, F. Peter, 298.
Chone, Father, 891.
Cibola, 41.
Cicnye mission, 48.
Cipias mission, 81.
Ciquard, Francis, 157.
Cisneros, John de, 78.
Cocapo, 78.
Cochite, 83.
Cocos, 86.
Coeurs-d'Alenes, 478.
Collani, 82.
Comeyas mission, 96.
Congregation Sisters, 808-827.
Conception Imm., Various missions o$
101, 107, 175, 291, 405.
Conception, Immaculate, Devotion to,
174, 188, 404, 585.
Conestogues, 24, 287, &o., 486.
Constantine, F. Nich., death o^ 87&
Cook, Col. Louis, 841.
Coosa mission, 24,51.
Coroas, 442, 447.
Coronado Expedition, 42.
Corpa, F. Peter de, 66-8.
Cortes, F. Hyacinth, 89.
Creek mission, 24-67.
Crespi, Father, 91-101.
Cretin, Bishop, 400.
Cruzado, F. Ant., 95.
Dablon, F. Claude, 222, 241, 860, 86
D&kotas, 24. 848, mission to, 855,
869, 378. 465.
INDEX.
50S
DalHon, F. Joseph, 169.
Daniel, V. Anth., 173-S5.
D»vion,Anth., 421-44.
Davost, F. Amb., 178.
De Jean, Eev. Mr., 885-8.
Demers, Bishop, 470.
Deinilier, Edin., 161.
De Soto, 44.
Desseille, Eev. Mr., 896-9.
De Smet, F. Peter, 471.
De Ville, F. Louis, 423.
D'heu, F. James, 831.
Diaz, F., 87.
Diaz, F. John, 102.
Diego, Bishop, 111-8.
Dominicans in Florida, 4fi-9— Alabama,
50; Virginia, 55 ; California, 96.
Donnos, 207.
Douay, F. Anast, 488.
Doutfeleau, F., 428.
Doiiiran, Col., 312.
Druilletes, F. Gab., 136, 861, 870.
Du Bourg. Bishop, 453.
Du Jaunav, F. Peter, 377, 482.
Duin«iz, F. Francis, 94.
Dumoulin, Mr., 891.
Duperon, F. Jos., 236.
Duran, F. Narcissus, 111.
D'urlV, Mr., 2S3, 31/9.
Du Thet, B., 132,
Ekaentouton, 364.
English missions — Maryland mission, 481.
Enjalran, F. John, 371-5.
Erborie, G. T., 441.
Eric, Bishop, 84.
Eries, 24, 261.
Escalona, F. John de, 79.
Escobar, F. Franc, de, 80,
Estenega, F. Thomas, 113.
Etbarita, 192.
Fenelon, Francis de S., 254, 2S3.
Fen wick. Bp.. 8S6.
Feria, F. Pedro de. 50.
Ferrer, F. John, 49.
Flithosd mission, 45S, 466.
Flocne, Jesse, 129.
Florida missions, 46.
Font, F., 99.
Fortuni, F.. 109-113.
Foucault, Ntch., 442.
Fox mission, 862-374.
Franciscuns in New Mexico. 41-44— Texas,
45; Florida, 65. See Capttchitu, Re-
collects.
Fremin. F. James. 252-261, 290.
French missions, 121.
Atmaki, 129-162.
Huron, 166.
Iroquois, 205.
Ottowa, 848.
Illinois, 403.
Louisiana, 435.
Destruction of, 188, 146-9, 171.
Galisteo, 88.
Gandagare, 234, 280.
Gnndougarae, 291.
Gandachiragou, 291.
Gandawsgue. See i 'auyknemaga*
Gaaneakten*, Cath., 261, 295.
Gannensagwas, Sister Mary, 811, 827.
Ganonakoa, Stepltet te, 322.
Garacontie, Daniel, 242-286,
Garacontio II., 2S6.
Garces, F. Francis, 102.
Garcia, F. John, 47.
, F. Bart., S7.
Gamier, F. Charles, 175-193.
, F. Julian, 259-381.
Garonhiasue, 298-318.
Garreau, F. Leon, 184, 193, 286, S50.
Gaulin, M. A., 145, 441.
Georgia, uiissions in, 72.
Germ*in, F., 154.
Gibault, E«v. Mr., 438.
Goiogouen, 2S7.
Gomez, F. F., 91.
Gonanatenha, Frances, 825.
Gonzalez, F., 114.
Gotipil, Etine, 207.
Gravier, F. James, 875, 414, 420.
Grelon, F. Adrian, 193-5.
Greenland missions, 33.
GuaJalonpe, 82.
Guale. 58, CC.
Guerin, John, 855.
Guignas, F. Louis J,, 8T9.
Guilucos, 109.
Guyenne, F. F. X. d«, 446.
Havana, School at, 53.
Hemes mission, SO.
Hoecken, F., 461, 475.
Hotinnonsionni, 205.
Holy Fam.ly, Devotion to, 197, 869.
Horchouasse, 289-313.
Huron Indians, 163-204.
mission, 1C3-191— On St. Joseph's
Isle. 192 ; at Quebec, 104; in tho West,
199— General view, 195-204.
Hvitramannaland, 83.
Ihonatiria. 178.
Illinois Indiiins, 848.
mission, 403-35.
Indian tribes, 22-5.
Manners, 43-129-163-481. See Lan*
guaqes.
Irish, •«.
Irlanrt it mikla, 83.
louskiousme Indians, 109.
Iroquois mission, 205-348.
Izquienlo. F. Lope, 80.
Isleta, 80.
J»yme, F. Louis, M.
510
INDEX.
Jesuits, taw ayainst, 329.
Jesuit missions in Florida, 5<W55; Cali-
fornia. 89; Maine, 124; New York, 205;
Michigan and Wisconsin, 348; Illinois,
403; Arkansas and Louisiana, 435; In-
dian Territory, 464; Oregon, 466.
•licarillas, 82.
Jogues, F. Isaac, 1T5, 349, 184, 206-17,497.
John , 84
John of the Cross, 44
John Mark, 75.
Juarez, F. John, 40.
Jomanas Indians, 81.
Kalispels, 4T3.
Kappas, 24.
Kaskaskias, 404-14.
Kawatskins, 475.
Kechis, 108.
Keinouches, 361.
Kikapoos, 23, 348; mission, 464-8.
Kilatak, 404.
Kiohero Lake, 287.
Kiotsaeton, 214.
Kiskakons, 353, 370.
Klalams, 475.
Koetenays, 475.
Kondiaronk, 202.
Kryn, 271, 298, 320.
Kiihn, F. Kuseb., 89.
La Cendre Cbaade, 298.
La Combe, Rev. Alb., 391.
La Croix, Rev., 454
Laguna, 83.
Lake of the Two Mountains— Iroquois mis-
sion, 33-2-Si6; Algic, 381.
Lalande, John, 217.
Lalemant, F. Charles, 132-169.
, F. Gab., 188-91.
, F. Jerome, 179-82.
Lamberville. F. John de, 282, 818-5.
-, F. James de, 272, 831.
Langlois, Anthony, 475.
Language of—
Abnakis, 137.
Acagchemem, 99.
Assiniboins, 478.
Blackfeet, 478.
Caughnawagas, 845.
Chocouye, 109.
Choctaws, 450.
Comeyas, 92.
Flatbow, 47a
Flathead, 463.
Guilacos, 109.
Hnrons, 164.
Illinois, 415.
Jouskkmsm6, 109.
Kechi, 109.
Menomonees, 8631
Mohawks. 210.
Ojtbwas, 859.
Oiages, 454
Language of
Ottawas. 359.
Pends-d'orettle, 46&
Poltawotamies, 368.
Santa Clara, 100.
San Fernando, 10ft,
San Gabriel, 109.
Santa Inez, 1-09.
Senecas, 290.
Telamis, 93.
Lapointe, 358.
Laprairie, 300.
La Salle, Robert de, 84
Las Casas, Bp., 39.
Lauvergat, F. Stephen, 144 5&
Lazven, F., 91-108.
Le Caron, F. Jos., 166-172.
Le Franc, F. Marin, 377T
Le Maistre, James, 246.
Le Mercier, F. Frs., 174, 223, 241.
Lo Mercier, Mr., 427.
Le Moyne. F. Simon, 179, IS 2, 223-4L
Le Moyne (dorme), 284
Lenni Lenape, 23.
Leo XII., 341
Letrado, F. John, 81.
Link, F. Wenc., 90.
Louis, P. Nich, 263, 359.
Lopez, F., 81.
F. Franc, 77.
Lorette Mission, 198, 295.
Loyard, F., 144-9.
Luna, Don T. de, 50.
Lutz, Rev. J. A., 4f>J.
Lymoges, F. de, 420, 442.
Maccarlobinasse, Wm., 88T.
Manistie, 390.
Manitouline, 199.
Maramegs, 861.
Marcoux, Rev. J., 843-5.
Rev. F., 346.
Marest, F. J. J., 876.
F. Gab., 878.
Mareuil, F. Peter, 331.
Marians, 183.
Mark of Nice, 41.
Marquette, F. James, 360, M 405, 4»
407, 371, 408, 388,
Martin, F. Felix, 343.
Martinez, F. Felix, 110.
F. Alonzo, 78.
F. Peter, 56.
Martyrdom of
F. Arbide, 82.
Aufion, 69.
Barraneche, 102.
Brebeuf, 190.
Buisson, 444
Cancer, 49.
Chabanpl, 194
Chefdeville, 434,
Constantine, 87A
Corpa, 67.
Daniel, 187.
INDEX.
511
Martyrdom of
F. bias, 87.
Du Thet, 189.
Frances, 825.
Foucault, 442.
Franciscans, 74 78.
P*ic«s, 102.
Gamier, 193.
Goupil, 207.
Gravier, 420.
Jayme, 96.
Jognes, 21T.
Le Clercq, 484.
Lalemant, 191.
Letrado, 81.
Lopez, 77.
Martinez, 50.
Membre, 434.
Menard, 356.
Padilla, 43.
Penalosa, 47.
Poisson, 448.
Quiros, 64
Kale, 150.
Bibourde, 419.
Eodriguez, 68.
Segura, 64.
Senat, 431.
Sonel, 448.
Stephen, 323.
Testu, 450.
Velascola, 70.
Vlel, 169.
Maryland mission, 483-94
Mascoutens mission, 348, 865.
Masse Enem., 180, 169.
Matacumba Key, 78.
Mazzuchelli, F., 387.
McDonnell, Kod., 342.
Medoktek mission, 148.
Meherrin, 24.
Meiaskwat, Chs., 186.
Melendez, Pedro, 53-65.
Membre, Zenobius, 411-37.
Mernberton, 180.
Mena, B. Mark de, 49.
Menard, F. Kene, 200, 232, 852.
Menchero, F. John, 83.
Mendoza, Francis, 53.
Menomonee mission, 337, 842, 893.
Meras, Don Soils de, 58.
Merinet, F. James, 421.
Mesa, John de, 45.
Metchigameas, 426,48ft
Methodist mission, 846.
Miamis, 848, 365, 465.
Michilitnackinac, 199,
Micmacs, 23, 18C
Milet, F. Peter, 260-77, 819.
Missions —
Generally, 23.
Norwegian, S3.
Spanish, 87.
French, 121.
English, 431.
Missions, &uainaiy ot, 439.
Missionaries, List of, 499.
Missouris, 86.
Missisaguoe, 861-6.
Mobilians, 22.
Mohawks, missions to, 215-254
Mohcgans, 23.
Mohior, F. Gervase, 206.
Montigny, Francis J., 421-89.
Morena, F. Matthew, 102.
Mount Carmel mission, 99.
Mrak, Eev. Ig., 390.
Mugartegui, F., 98.
Murguia, F., 99.
Nacogdoches mission, 86.
Nambe, 83.
Narragansetts, 23.
Narvaez, Pamfllo, 89.
Natchez mission, 440-8.
Navajoes mission, 82.
Nazones mission, 86.
Neutral mission, 284
New Mexican mission, 41-4
Newport, Tholus at, 84
Nezpercee, 473.
Nipissingft, 359.
Noquet Island, 200.
Norwegian missions, 83
Nor*ids:ewalk mission, 187-53.
Notre Dame de Foye, 198-270.
Nottaways, 24.
Noiie, F. Anne de, 169-TO.
Nouvel, F. Henry, 865-8.
Nuestra Senora de Gnadalupe, 86,
del Pilar, 67.
de Soledad, 10T.
la Eedonda, 88.
Ofagoulas, 447.
Ojibwas, 348-391.
Okinakanes, 474.
Oliva, F. Vicente, 113.
Olmos, F. Andrew de, 45.
Onate, John de, 78.
Oneida mission, 284-277.
Onnonouaroia, 226.
Onontare, 287.
Onondaga mission, 220-288, 25HT7.
Ore, F. Luis I. de, 71.
Oregon Indians, 24.
mission, 466.
Orejones, 86.
Oriste, 56.
Orleans mission, 196.
Orono, 156.
Osages— 86 mission, 464
Ospa mission, 67.
Ossossane, 175.
Oswegatchie, 836.
Ottawa mission, 84-9-84
Ouchfbouee. (See Ojibw*.)
Ouma mission, 420.
Ourehouare, 323-6.
Outagamia. (See Foufc)
512
INDEX.
Ontrebouti, 246.
Owenagungas, 199.
Pacoas, 86.
Padilla, F. John, 43.
Padron, F. Aue.. S6.
'Pahwitingdachirlni, 862.
PajaJatBS. 86.
Panawaniske, 148.
Pareja, F. Francis, 67.
Pan-on, F. Ferd., 91.
Paso, 83.
Passamaqnoddies, 162.
Paterna, F. Ant., 95.
Patuxents, 485.
Pausanee, 86.
Payeras, F. Mariano, 109.
Pecos mission, 43, 80-3.
Pecuries mission, 88.
Peinado. F. Alonzo, SO.
Pembina mission, 390.
Pen*. K.. 99.
Penalosa. F. Diego, 47.
Penobscot mission, 143, 1<5J.
Peoria mission, 4"4-14, 420.
Pepipokia mission, 404
Pequods, 23.
Peralta, Gaston de, 80.
Perdomo, F. Diego, 66, S6.
Perrot Nich.. 871.
Petit, B. M , 397-S.
F. Louis, 450.
Petithoinme, Mr., 16L
Petiot Mr , 399.
Petuns. 166, 179, 194
Pejri. F. Ant., 107-110.
Philologists—
Baraga, 401.
Boulanger, 427.
Brebeu? 172.
Bruyas, 274
Chaumonot, 196.
iJemilier, 161.
Doin. de la Anun., 58.
Feria. 52.
Marcoux, 345.
Olmos, 46.
Pareja, 63.
Kale, 1+5.
Piankeshaws, 404
Picpnsian mission. 161.
Pieras. F. Mich., 93.
Piorson, F. PhiL, 870, 874,
Pierz, Rev. F., 889.
Pijart, F. Claude, 188.
Piiabo, 80.
Pimos mission, 89.
Plnet. F. Francis, 426.
Piscatawavs, 4S5.
Poisson. f. du. 445.
Point, F. Nicb., 471.
Pointed Hearto, 4^0.
Pokegan, 393.
Poncet. F Joseph, 18ft
Potier F. P., 378.
Potrinconrt, ISO.
Ponlain. F. Wm., 16T.
Powh»tans, 28.
Prado, F. Joseph, 87.
Proulx. Rev. Mr., 891.
Pueblo Indians. S3.
Pottawotami mission, 862, 575, 4ii, Ml
460, 89d
Quapaws. 450.
Quentin, F., 132.
Queret, 80.
Quere de Tregnron, 328.
Quinte mission, 252-4, 808-*.
Quiros, F. Louis, 62-4
Quivira Hiission, 42-3.
Raffeix, F. Peter, 252, 262, 288, 296.
Rageot, Mr., 145.
Ragueneau, F. P., 286-41.
Rate. F. Sebast. 414, 144-151, 1«0.
Raymbaut, F. Chas., 1S2, 343.
Recollects in Canada, 124; in Aetdla,
135; Quinte, 309 ; Illinois, 41L
Eedemptoiists —
Mission in Michigan, 3S8.
Religion of Indians, 25.
New Mexico. 78.
California, 99.
Hnrons, 163.
Religious Orders, 28.
Renssalaerswyck, 211.
Reze, Bishop, SSI -93.
Ribourde, F. Gab., 411
Richer, F. Peter, 199.
Richard, Gabriel, 883.
Rivet Rev. Mr., 48A
Rodriguez, B. Aug., 78,
F. Bias., 68.
Roger, F. John, 55.
Romagn<\ Rev., 157.
Roupe", Rev. J. B., 342.
Sachiendowan, 250.
Sac Indians. 23, 362.
Sagard. B. Gab., 167.
Salas, F.. SO.
Salazar. F. Christ de, 79L
— F Dom. de, ;..
Salvatierra, F., 90.
Sanchez, F., 110.
Sandrcl. F. Simon. 88'
Saonchiogwan, 248-51. 28i
Sarriit, F., 113.
Saultenrs. (See Ojibwmyj
Siiult au Rei-ollet. 328.
Scinonaenrat 179.
Sebastian. F., 135.
Sedefio, F. Ant., 58.
Segnra, F. J. B., 58.
Senat, F.. 431.
Seneca mission, 283, 261, tt
INDEX.
513
Seuecn, &0.
Berra, F. Junlp., 91-102.
Serrano, F. Alonzo, 71.
Sevilleta, 80.
Sliawnees, 23.
Sheboygan, 890.
Shuyelpes, 474
SUlery, 135.
Bilvy, F. Ant. 87".
Simon, F., 143.
Sinagos mission, 8W.
Sirenne, F. James. 15&
Sioux. (See Dakota.)
Sitjar, F. Bonav., 93.
St. Pius V, 60.
Sulpitian missions, 254.
Skandegorhaksen, 302.
Bkolla, F. Otto, 390.
Socorro, 80-3.
Soenrese, 27T.
Sokokis, 28.
Bomera, F. Aug., 94
Souel, F., 446-8.
Source, Dom. T. de la, 427.
Souriquois, 28.
Spanish missions —
Florida, 89-46, 58.
New Mexico, 41, 76.
Texas, 45, 84.
Alabama, 50.
California, 83.
St. Ana mission, 88.
San Antonio, 93.
St Barbara, 95-107.
St Bonaventure, 95.
San Carlos, 92.
Santa Clara (Cal.), 99
(N. M >, sa
Santa Cruz (N. M.), 8a
JQ7
San Diego, 92-6.
St Esprit, 855-60.
St Francis, SO.
San Francisco, 99.
St F. Xavier des pres, 296.
de la bale, 815-71
St F. Regis, 839-43.
San Fernando, 107.
St Francis de Sales, 148-154
St Francisco Solano, 100.
Bt Gabriel, 94
167.
St Helena, 53.
St Ignatius, 864-70.
179-186.
477.
St Ildefonso, 83.
St James, 867.
St John Baptist, 185-192.
St John's (PetunX 192.
St John, 182.
San Juan Capistrano, 96L
San Juan. 82.
St Joseph's, 428.
Swi Jose, 107.
il Joseph, 173-8.
22*
St Joseph's Isle, 192-4,
875-98.
433.
San Luis Obispo, 96.
St Louis (Sault), 804.
St Lorenzo, 83.
St Luis Key, 107.
St Mark, 865.
St Mary (Sault), 184, 86L
St Mary'a (Ganen.), 228.
Sta. Maria Juan de, 77.
St Mary's (Mohawk), 28&
181-82.
'
St Miguel, 10T.
San Pedro, 82.
St Peter and Paul, 101.
St Peter's Isl*, 67.
San Rafael, 109.
St Savior'e, 182.
San Salvador.
St Simon, 865.
St Stanislaus, 463.
St Theresa, 858.
Taenhatentaron, 179.
Tagaretwan, 817.
Taos, 80.
Taenzas, 440.
Tanos, 80.
Tamaroa, 419.
Tarbell Family, 883-9.
Taranteens, 129.
Teganissorens, 882.
Teananstayae, 174
Telamis, 93.
Teoas, 80.
Tehgahkwita, Cath., 272, 804-7, 341
Tehoronhiongo, F., 279, 291, 88C.
Texas mission, 84
Tezuque, 83.
Thet, G. du, 181.
Thury, Rev. Peter, 14a
Tiliyayas, 86.
Tonicas, 440.
Topiras, 80.
Tpcachin, Ign., 295.
Tionontates, 28.
Topoqni, 68.
Tolemato, 67.
Topiras, 80.
Toanche, 178.
Tsawente, Mary, 295.
Trouve, M. CL, 254
Tuscaroras, 24
Tuteloes, 24
Van Curler Arendt, 209.
Vandenbroeck, Kev. F., 899.
Van Paemel, Eer. Ang., 890.
Van Qnickenborne, F. Cb. Felix, 465-61.
Var Ambrose, 156.
Vaillant, F., 274, 381.
Varlet, Dom. M., 424.
614
INDEX.
Velascola, F., 66-TO.
Viilareal, B., 56.
Virginia missions, 65-83.
Viel, F. Nich., 16T-9.
Vignal, Rev. Wm., 846.
Vivaldi, Canon, 400.
Vizcaino, F. John, 91-9.
Vinland mission, 84.
Viszogsky, Kev. Mr., 889, 402.
Weas, 204, 867, 460.
Wendat, or Wyandot, 80S, (See Huron.)
Williams, Eunice, 832-5.
• Eleazar, JJ82-4C.
Winnebagoes mission, 843, 362. 874. 1
Wye Eiver, 181.
Tamassees mission, 8T.
Taboos mission, 446.
Yumas mission, 101.
Zalvidea, F. Jos^ 111
Zamorro, Francis, 8C
Zerbinati, F., 47&
Zia, 88.
Zingomei.es, 441.
Zufli, 41, S&
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gilt edges 3 OO
Schmid's Exquisite Tales. 6 vols 3 OO
Shipwreck. A Tale, 5O
Savage's Poems 2 OO
Sybil : A Drama. By John Savage 75
Treatise on Sixteen Names of Ireland. By
Eev. J. O'Leary, D.D 5O
Two Cottages. By Lady Fullerton 50
Think Well On't. Large type 4O
Thornberry Abbey. A Tale 50
Three Eleanors. A Tale 75
Trip to France. Rev. J. Donelan 1 00
Three Kings of Cologne 30
^Universal Reader 50
[Vision of Old Andrew the Weaver 50
1 Visits to the Blessed Sacrament 40
Willy Reilly. Paper cover 50
Way of the Cross. 14 Illustrations 5
Western Missions and Missionaries 2 00
Walker's Dictionary
Young Captives. A Tale 50
Youth's Director 50
Young Crusaders. A Tale 50
Catholic Prayer-Books, 25c., 50c., up to 12 00
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