The Jesuit relations and allied documents : travels and explorations of the Jesuit missionaries in New France, 1610-1791

^

3

THE JESUIT RELATIONS

AND

ALLIED DOCUMENTS

VOL. XXII

The edition consists of sev-
en hundred and fifty sets
all numbered

No. *~y.

I *3.

"• ZAU*

The Jesuit Relations and Allied Documents

Travels and Explorations

of the Jesuit Missionaries

in New France

1610-1791

THE ORIGINAL FRENCH, LATIN, AND ITAL-
IAN TEXTS, WITH ENGLISH TRANSLA-
TIONS AND NOTES ; ILLUSTRATED BY
PORTRAITS, MAPS, AND FACSIMILES

EDITED BY

REUBEN GOLD THWAITES

Secretary of the State Historical Society of Wisconsin

Vol. XXII
Quebec and Hurons: 1642

Cleveland: Gbe JBurrows JSrotbets
Company publishers, mdcccxviii

Copyright, 1898

BY

Thb Burrows Brothers Co

ALL RIGHTS RESERVED

The Imperial Press, Cleveland

EDITORIAL STAFF

Editor

Translators .

Assistant Editor
Bibliographical Adviser

Reuben Gold Thwaites
Finlow Alexander
Percy Favor Bicknell
William Frederic Giese
Crawford Lindsay
William Price
Hiram Allen Sober
Emma Helen Blair
Victor Hugo Paltsits

CONTENTS OF VOL XXII

Preface to Volume XXII . . -9

Document: —

XLVIII. Relation de ce qvi s'est passe en la
Novvelle France, en l'annee 1642.
[Part L, and Chap. i. of Part II.]
Barthelemy Vimont; Kebec, October
4 , 1 642 . Hierosme Lalemant; Ste .Ma-
rie aux Hurons, June 10, 1642 . 19
Bibliographical Data: Volume XXII . 313

Notes . . . . . .317

ILLUSTRATIONS TO VOL XXII

II.

Photographic facsimile of title-page, Re-
lation of 1642 . . . .22

Facsimile of handwriting of Joseph Imbert
du Peron . . . Facing 196

PREFACE TO VOL. XXII

The Relation of 1642 (Document XLVIII.), com-
menced in the present volume is, like most of those
which have gone before, in two parts. Part I. (the
Quebec report) is by Barthelemy Vimont, superior of
the Quebec residence, who dates his preliminary note,
October 4; Part II. (the Huron report) is from the
pen of Jerome Lalemant, and is dated at Ste. Marie,
in the Huron country, June 10. It may be neces-
sary again to remind our readers that the several
reports which together form the Relation of each year,
were first edited by the superior at Quebec, before
transmission to France ; and, before publication,
were again freely edited by the provincial in Paris.

Vimont announces the successful issue of Le
Jeune's mission to France (in 1641) to ask aid in de-
fending the colony against the Iroquois. These sav-
ages " have sworn a cruel war against the French;"
they have recently defeated a Huron band, capturing
many prisoners, among whom is Father Jogues.
The Quebec colony has passed the year in quiet,
health, and comfort. A good beginning has been
made in raising grain and cattle. The nuns and
missionaries are all in good health, and devoted to
their work. But "the Iroquois have, as usual, acted
like fiends; they have been in the field Winter,
Spring, and Summer. They have massacred many
Hurons and Algonquins ; they have captured French-

10 PREFACE TO VOL. XXII

men, and killed some of them; they hold one of our
fathers as a prisoner." There is but one conclu-
sion— peace must be made with these barbarians, or
they must be destroyed.

Vimont relates in detail the pious sentiments and
deeds of "the new Christians," especially those at
St. Joseph (Sillery). Among them, all the rites and
customs of the church are faithfully observed ; it is
even necessary to restrain their ardent desire to par-
take often of the sacraments. They leave their elk
hunt to come to Quebec for Easter ; and even return
from the woods in a blinding snowstorm, for St. An-
drew's day. They will not eat meat on fast days,
and carefully observe those days on which labor is
not allowed. Going to fight the Iroquois, they re-
solve to take no prisoners alive, so that the usual tor-
ments may be averted from these. Accordingly, they
kill the enemies, and bring home their spoils and
scalps; upon reaching St. Joseph, they visit the
house of God before entering their own cabins.
They weep over their sins, and one man goes far-
ther,— he tells Father Buteux, " Awaking in the
night, and remembering my sin, I arose, went into
the woods, and cut branches from the trees, with which
I beat and scourged myself until I was exhausted.
I have a great desire to do so again, when I shall
have made my Confession." The Father gives him
' a penance three times as severe as I would have
given to a Frenchman for the same offense;" where-
upon this penitent says : "Is that all that thou dost
appoint to me for so great a sin ? Make me endure
something that will torment my body ; command me
to fast." This same man, apparently, afterward
cuts his fingers with a knife ' ' to show them that

PREFACE TO VOL. XXII 11

those who are baptized should not commit any bad
action."

A young woman, baptized, has left her husband.
The Christian Indians decide thus : " Good advice has
not brought her to her senses; a prison will do so."
Thereupon, they capture her in the woods, whither
she has fled, tie her with ropes, and take her in a
canoe to Quebec, to be there imprisoned. Finding
"that she must enter either a dungeon or her hus-
band's house, she humbly begged to be taken back
to Saint Joseph, promising that thenceforward she
would be more obedient. ' '

A man who is granted baptism brings the Father,
as a proof of his sincerity, his private manitou, or
fetich, — a stone wrapped in down. Another is con-
verted by his brother, Charles Meiachkawat, who
exhorts him to give up gambling, — "at least in
excess." "Even the young men desire to obtain
baptism, almost by force, so as to enter Heaven by
violence." One man, fearing that baptism will cause
his death, yet longing for it, spends four years in
slavery to this groundless fear, but finally decides to
receive baptism, even if he should die from it. "He
is now baptized, and Baptism has not yet sent him
to Paradise." One of his dreams afterward causes
him great anxiety; but one of the Fathers "adroitly
turns it into ridicule, and the Devil's malice van-
ishes in smoke." A young woman talks with a Pagan
suitor, contrary to her parents' prohibition. A fam-
ily council tries her case; one thinks her worthy of
death ; but she is finally sentenced to be flogged at
Quebec next day. This punishment (the first of its
kind in this tribe) is inflicted by the judge who had
decreed it, in the presence of many Indians ; he then

12 PREFACE TO VOL. XXII

warns the young girls who gaze at this spectacle that
the same, and even more severe, fate awaits them if
they be not obedient. The girl who was thus pun-
ished now goes to the Fathers, and entreats baptism,
which is given her at the Ursuline chapel ; she has
gained this grace by the humility and patience with
which she received her punishment. The young
man in the case "fumes with rage, seeing himself
deprived of a prey that he had already devoured in
his heart." He complains to his father that the
Christian Indians have illtreated him. The father
is full of fury, and threatens to assault the Christians;
but Montmagny warns this savage that he must not
molest the Christians, — that he could not attack
them without also attacking him. " Such a sermon,
preached in a Fort armed with cannon, has its effect;
Faith triumphs over Ungodliness, and Belial is van-
quished by Jesus Christ." Two Hurons spend the
winter at St. Joseph, where they are instructed and
baptized by Father Brebeuf. They return to their
own country, promising to do all they can to convert
their tribesmen ; and are sent away by their Algon-
kin fellow Christians with gifts and loving words.

The superior then gives an account of the hospital
at Quebec, synopsized from the letters of its superior,
Marie de St. Ignace. Over three hundred savages
have been aided or nursed by these nuns, whose
charity and devotion are regarded by the Indians as
marvelous. Many of the sick are converted and bap-
tized, several dying most piously ; various instances
of this sort are recounted in detail. The Indians are
grateful for the kindness and nursing of the nuns,
who praise the docility and patience of their prote-
ges. Vimont remarks of their enthusiasm: "One

PREFACE TO VOL. XXII 13

must have good eyes to see only Jesus Christ in
the Savages. I know well that virtue is lovable
everywhere; but it is more agreeable under plush
and satin, and in cultivated minds and cleanly bodies,
than it is under rags, and in persons who do not
know what rudeness is because they have not even
the elementary principles of politeness. In enthusi-
asm I expect perseverance only from Jesus Christ
himself. Their sex does not possess such constancy ;
it may, however, like St. Paul, do everything through
him who sustains and fortifies it."

During the year, the hospital " has dispensed over
four hundred and fifty medicines. Our supply of
drugs is exhausted; but our hearts are still quite
whole, so that we can rejoice at the Baptism of these
good souls. A score of them were made Christians
this year, in our Hospital and in our Chapel. Twelve
of the leading families among the savages have come
to dwell in four houses that have been built quite
close to ours ; this is enough to make us love the resi-
dence of St. Joseph." Some of the Indian women
" are excellent Hospital sisters. They carry the sick,
assist and relieve them, and prepare their sagamite,
or food, in their own fashion, better than we our-
selves. ' ' The hospital is a resort for all the savages ;
its " little Church serves as their Parish Church and
Oratory, ' ' and there the Jesuit Fathers instruct many,
especially the women and children. "There is no
question so deep or so lofty, within the scope of a
girl's mind, that these young Neophytes do not
understand and answer it most suitably."

The Ursuline Seminary is also doing a noble work.
The Indian girls there are bright and docile, and
their piety is edifying. " These children have such

14 PREFACE TO VOL. XXII

a regard for purity that, when they go out walking,
they avoid meeting men." A Frenchman gives his
hand to a pupil of the Seminary, to lead her ; when
she is laughingly reproached for allowing a man to
touch her hand, she begins to weep, and repeatedly
washes her hands, — so often, that, as she says, " it
is impossible that anything can remain of the harm
that he may have done me." Vimont adds, " Such
innocence is most amusing. ' ' These girls observe all
pious duties with the utmost strictness ; ' ' not a fort-
night passes without their asking to make a confes-
sion." Seeing the nuns go into retreat, they build
near the house a little cabin of boughs, and there
spend most of their time in praying. They also
imitate the nuns in stricter fasting on Good Friday ;
and finally beg, as a special grace, that they be
allowed to take the discipline. "They are allowed
to practice this devotion only very seldom, and after
importunities that are as agreeable to God as is the
mortification itself." One of these girls, Therese, a
daughter of the Huron Christian, Joseph Chihwa-
tenhwa, takes every occasion to preach to her coun-
trymen. One of them, though converted, pretends,
in order to tease her, that he no longer cares for the
Faith. Believing him, she is sad to think that the
Devil has deceived him and he no longer wishes
to go to Heaven; "raising her voice, and using
threats, with a toss of her head that betrays her sor-
row and her zeal, she says: ' If I could have broken
the grating, I would have beaten him.' How inno-
cent is such fervor ! ' Therese, returning to her own
country, is taken prisoner by the Iroquois, with her
parents and Father Jogues ; but Vimont trusts that
God will provide the good mothers with other Huron

PREFACE TO VOL. XXII 15

pupils. This is the first mention, in the Relations, of
Jogues's captivity.

Vimont now describes an enterprise of which ' ' Our
Lord is certainly the Author " — the establishment of
a colony upon the Island of Montreal, under the Sieur
de Maisonneuve. He, with about thirty-five ladies
and gentlemen, has formed the pious design to
make this island a center for missionary labors among
the savages, — making them sedentary and agricul-
tural, instructing them in the Faith, and otherwise
civilizing them. On May 17 of this year (1642), the
Society of Montreal takes possession of the island,
and consecrates it to this hoi)'- purpose, under the
special protection of the Virgin Mary. Certain
Indians, sojourning there a few months later, tell
Vimont and Maisonneuve that their ancestors lived
there, but were driven away by the Iroquois. Some
of them promise to accept the invitation, given them
by the French, to return to their former home and
cultivate the soil. Vimont thinks that not many of
them will ever be induced to come to Montreal,
unless their Iroquois enemies are either conquered
or pacified.

The superior relates the growth of the Jesuit mis-
sion at Tadoussac, and advises that a residence should
be built there, at which two priests may reside from
spring to autumn — the only season in which they
would find the wandering savages at this port ; their
ministrations are also needed by the French who
travel there every summer. Such a residence would
also be a focus of influence among the tribes of
the Saguenay and others inland, — thus aiding both
religion and commerce.

The Tadoussac mission was begun by the Chris-

16 PREFACE TO VOL. XXII

tian Indians of St. Joseph, who endeavored to con-
vert their countrymen. The latter became interested
in the Christian faith, and applied to the Jesuits at
Quebec for a priest, in accordance with which request
Father de Quen was sent to them. The Indians re-
ceive him gladly, build him a bark chapel and house
combined, and are regularly instructed. There are
over fifty converts ; and prayers are offered in the
cabins night and morning, and even in public. The
Father has to contend, at times, with their old notion
that baptism causes death. Savages from the Sague-
nay invite him to go to their country, to instruct
them. As he cannot do this, he invites them to visit
him every year at Tadoussac ; his words are accom-
panied with presents — ' ' some awls to pierce their
ears, so that they may not resist his words; and
tobacco, in using which they are also to burn their
old customs, to adopt better ones." The mission-
aries have by this time become experts in the forms
of forest diplomacy.

Reports from Andre Richard show an encouraging
field of labor among the Micmacs, at Miscou. These
Indians desire a permanent missionary among them,
and entreat that ' ' fire water ' ' — wine and brandy —
be not sold to them by the whites. The Company
of New France forbid the sale of these liquors at Que-
bec ; but certain Frenchmen evade this prohibition,
when they have opportunity. Vimont makes an
eloquent appeal to his countrymen, as Christians, to
abstain from such trafhc.

The French in Canada are cheered by the erection
of Fort Richelieu on the Sorel, for the purpose of
checking the inroads of the Iroquois, who are an ever
dangerous and most harassing enemy. They have

PREFACE TO VOL. XXII 17

attacked the Algonkins of the Allumettes Islands,
killing and eating many, and making captives of
others. Their horrible cruelties, as related by sur-
vivors who escaped, are graphically described ; well
may their hearers say, " These are not men; they
are wolves." It is a standing grievance with the
French, that these fiendish enemies are supplied with
arms by the Dutch. The Iroquois make a raid on an
Iroquet band; and, worst of all, they attack a Huron
party returning home from Three Rivers (August 2,
1642), and capture several of them, besides Father
Jogues and two young Frenchmen who accompany
him. To this blow is added the capture of several
other Christians, — notably, of Joseph Chihwaten-
hwa's daughter and brother, the latter his worthy
successor.

During the erection of Fort Richelieu, it is attacked
by 300 Iroquois; but Montmagny and his soldiers,
who are there to protect the workmen, drive them off
after a fierce conflict, one Frenchman being killed
and four wounded. This repulse has a salutary effect
on the barbarians, whose raids are somewhat checked
by this, and by the erection of the fort.

Vimont closes his report for the year, by an account
of various savage customs and superstitions. These
relate to the numerous changes of name among
the Indians; the use and value of presents — the
language of the tribes — in both social and political
intercourse ; remedies employed in sickness ; and the
nature of eclipses.

In the first chapter of his Huron report, Jerome
Lalemant outlines the present condition of that
mission. The cessation of the ravages of smallpox

18 PREFACE TO VOL. XXII

among- the Hurons had at first given the Jesuits a
favorable opening for their labors; but the dreaded
Iroquois have added another scourge to this wretched
land. They come by stealth at all seasons and at all
hours, and there is no safety outside the palisades of
the villages. The Hurons attempt to resist, but most
of their expeditions end only in disaster. Even
when going down to Three Rivers to trade, they are
in constant dread of these fierce enemies, who con-
tinually infest the Ottawa and St. Lawrence, and who
are now superior to all other savages by reason of the
firearms they procure from the Dutch.

With all these obstacles to their work, the mission-
aries are nevertheless consoled by the growing piety
and devotion manifested in the little Huron church.
This is ascribed to the working of the Holy Ghost
upon these savage hearts, to the merits of pious
souls in France, and lastly to the prudent conduct of
Montmagny, to whom " We and the Guardian Angels
of this Country are greatly indebted. ' ' This wise
ruler, following savage customs, makes numerous and
well-chosen gifts to the Hurons who go down to
trade, " in token that the Truths we preach to them
are firmly established. " The desired effect is pro-
duced upon their minds, and the missionaries find
their audiences notably increased, in all the villages.

R. G. T.

Madison, Wis., May, 1898.

XLVIII

Relation of 1642

PARIS: SEBASTIEN CRAMOISY, 1643

SOURCE : We reprint from a copy of the original Cramoisy
edition, in the possession of The Burrows Brothers Company,
Cleveland.

The Relation consists of two parts. We herewith give
Part I., and chap. i. of Part II. ; the remainder of Part II.
will be included in Volume XXIII.

i

RELATION

DE CE QVI S'EST PASSE1
EN LA

NOVVELLE FRANCE

EN L'ANNEE i$4a.

"Enuoyc'cauR.P.IEAN FiLLEAV.

ProuincialdciaCompagnie de i^svs
en la Prouince de France.

Par U R. P, Bar th elemy Vimont ^

U mefme Compagnic y Su^eriear de la

Mefidencs de Kebec.

^

A PARIS,

Chre Sesastien Cjiamofsy, I p-iaieurordinaits

du Roy, rue S. Iactjucs , auxCitognes.

M. DC XLHI.
Jt&tl fnttile^e dtt J{py,

RELATION

OF WHAT OCCURRED

IN

NEW FRANCE

IN THE YEAR 1642.

Sent to Reverend Father JEAN FILLEAU,

Provincial of the Society of Jesus

in the Province of France.

By Reverend Father Barthelemy Vimont

of the same Society, Superior of the

Residence of Kebec.

PARIS,

Sebastien Cramoisy, Printer in ordinary to the
King, rue St. Jacques, at the Sign of the Storks.

M. DC. XLIII.
By Royal License.

24

LES RELATIONS DES JESUITES [Vol.22

Table des Chapitres contenvs en ce Livre.

RELA TION de ce qui s'efl pa/ft en la nouuelle
France en V Amite 1642. . . pag. 1.

Chap. I. De V Eflat General du Pays, . 6

II. Des bonnes actions & dons fentiments des nou-
ueaux Chrcjliens, . . . .11

III. Continuation des bons fentiments & des bonnes
actions des Chreftiens, . . . -3°

IV. De quelques Baptefmes en la Refidence de S.
Iofeph, . . . . .4.6

V. Continuation des Baptefmes, . . 62

VI. Du Baptefme de deux Hurons qui ont paffe"

V Hyuer en Kebec, . . . '77

VII. De VHofpital, . . . .go

VIII. Du fcviinaire des Vrfulines, . . ioy

IX. Du deffein de MefSieurs de Montreal, . 123

X. De la Miftion de faincle Croix a Tadouffac, 135

XI. Des fortifications commence'es fur la riuiere

des Hiroquois, & des guerres de ces peuples, . \_i~55~\

XII. De leurs coufiumes & de leurs fuperfiitions. \_i8f\

1642] RELA TION OF 1642 25

Table of the Chapters contained in this Book.

RELA TION of what occurred in new France, in
the Year 164.2. . . . page 1.

Chap. I. Of the General State of the Country, 6

II. Of the good actions and good sentiments of

the new Christians, . . . .11

III. Continuation of the good sentiments and good
actions of the Christians, . . . jo

IV. Of some Baptisms in the Residence of St.
Joseph, . . . . .4.6

V. Continuation of the Baptisms, . . 62

VI. Of the Baptism of two Hurons who passed

the Whiter at Kebec, . . . -77

VII. Of the Hospital, . . . .go

VIII. Of the seminary of the Ursulines, . . ioy

IX. Of the project of the Gentlemen of Montreal, 123

X. Of the Mission of the holy Cross at Tadoussac, 133

XI. Of the fortifications commenced on the river

of the Hiroguois, and of the wars of those peoples, [755]

XII. Customs and superstitions of the Savages, \_i8f\

26 LES RELATIONS DESJESUITES [Vol.22

Extraid du Priuilege du Roy.

PAR Grace & Priuilege du Roy. il eft permis A
SEBASTIEN Cramoisy, Marchand Libraire lure1,
Imprimeur ordinaire du Roy, T)irecleur de V Impri-
merie Royalle du CJiaJleau du Louure, & Efcheuin de
nojlre bonne ville de Paris, d'Imprimer ou faire Im-
primer, vn liure intitule, Relation de ce qui seft paffd
en la Nouuelle France en V Anne'e mil fix cents guar ante
deux, enuoye'e au R. P. IE AN FILLEA V Prouincial de
la Compagnie de IESVS en la Prouince de France par le
R. P. BARTHELEMY VIMONT de la me/me Com-
pagnie, Superieur de la Refidence de Kebec; Et ce pen-
dant le temps & efpace de cinq ans confecutifs, auec
deffences a tous Libraires & Imprimeurs, d'Imprimer
ou faire Imprimer ledit Liure, fous pretexte de de-
guifement, ou changement qu'ils y pourroient faire
a peine de confif cation & de l'amende port6e par
ledit Priuilege. Donne a Paris le 9. Ianuier 1643.

Par le Roy en fon Confeil.

Demonceavx.

1642] RELA TION OF 1642 27

Extract from the Royal License.

BY the Grace and Prerogative of the King, permis-
sion is granted To Sebastien Cramoisy, Sworn
Bookseller, Printer i?i ordinary to the King, Di-
rector of the Royal Printing House of the Castle of the
Louvre, and Alderman of our good city of Paris, to Print
or have Printed a book entitled : Relation de ce qui s' est
passe' en la Nouvelle France en V Anne'e mil six cents qua-
rante deiix, envoy e'e au R. P. JEAN FILLEA U Provin-
cial de la Compagnie de JESUS en la Province de France
par le R. P. BARTHELEMY VIMONT de la mesme
Compagnie , Stiperieur de la Residence de Kebec ; and this
for the space and period of five consecutive years, all
Booksellers and Printers being prohibited from Print-
ing or having Printed the said Book, under pretext
of any alteration or change that they may make in
the same, under penalty of confiscation, and of the
fine provided by the said License. Given at Paris,
the 9th of January, 1643.

By the King in Council,

Demonceaux.

28 LES RELATIONS DES JE~ SUITES [Vol.22

Permifsion du R. P. Prouincial.

NOUS IEAN FILLEAV Prouincial de la Com-
pagnie de Iesvs en la Prouince de France,
auons accorde pour l'aduenir au fieur Sebas-
tien Cramoisy, Marchand Libraire lure, Imprimeur
ordinaire du Roy Diredteur de l'Imprimerie Royalle
du Chafteau du Louure & Efcheuin de la ville de
Paris, rimpreffion des Relations de la Nouuelle
France. Fait a Paris le 7. Ianuier 1643.

IEAN FILLEAV.

1642J RELA TION OF 1642 29

Permission of the Reverend Father Provincial.

WE, JEAN FILLEAU, Provincial of the So-
ciety of J E s u s , in the Province of France,
have granted for the future to sieur Sebas-
tien Cramoisy, Sworn Bookseller, Printer in ordi-
nary to the King, Director of the Royal Printing
House of the Castle of the Louvre and Alderman of
the city of Paris, the printing of the Relations of New
France. Done at Paris, the 7th of January, 1643.

JEAN FILLEAU.

30 LES RELATIONS DES J t SUITES [Vol.22

[i] Relation de ce qui s'eft paffe en la Novvelle
France en l'Annee 1642.

MON REVEREND PERE,
Pax Chrifti
Les affaires de ce pais m'ayant oblige d'en-
uoyer en France vn de nos Peres, pour reprefenter
l'eftat auquel les courfes des Hirocois reduifent
cette Eglife naiffante, ie me perfuade que celuy qui
auoit le plus trauaille a l'eftablir, feroit plus propre
pour faire entendre 1' importance du fecours qui nous
eftoit neceffaire, pour s'oppofer aux errors de ces Bar-
bares. Et en effedt ie ne me fuis pas trompe, car pen-
dant ce peu de temps [2] qu'il a feiourne en France,
il a veu plufieurs perfonnes de qualite, auf quelles il a
faidt connoiftre les grandes richeffes fpirituelles que
Ton peut efperer de ces vaftes contrees, ou fe retrouue
vn nombre quafi innombrable de Nations, qui n'at-
tendent que la publication de l'Euangile pour em-
braffer la Foy, & reconnoiftre leur Createur; & que
cela auroit efte execute au moins en partie, n'eftoient
les grands obftacles que nous forment les demons,
qui voyans que tous les Francois qui font en ces der-
niers confins du monde, viuent beaucoup plus faindte-
ment qu'ils ne faifoient en France, & que les
Sauuages, leurs anciens fuiedts, vont quittants de
iour en iour, arment leurs fuppofts pour la deffence
de leur Empire.

Or pource qu'il falloit vn puiffant fecours, pour

1642] RELA TION OF 1642 31

[1] Relation of what occurred in New France,

in the Year 1642.

MY REVEREND FATHER,
Pax Christi.
The state of affairs in this country having
compelled me to send one of our Fathers to France,
that he might represent the condition to which the
incursions of the Hirocois reduce this newborn
Church, I was convinced that he who had labored the
most to establish it, would be the best person to
explain the importance of the aid which we need to
resist the efforts of these Barbarians.1 And, in truth,
I was not mistaken ; for, during the short time [2]
that he remained in France, he saw many persons of
quality to whom he made known the great store of
spiritual treasure that may be expected in these vast
countries wherein are found a number, almost beyond
count, of Nations who await but the preaching of the
Gospel, to embrace the Faith and to acknowledge their
Creator. He also explained to them that this would
have been done, at least in part, had it not been for
the great obstacles arrayed against us by the demons,
who — seeing that all the French at this far end of
the world live in a much more holy manner than they
did in France; and that the Savages, their former
subjects, abandon them daily — arm all their forces
for the defense of their Empire.

Inasmuch as vigorous aid was needed to subdue the
insolence of these demons, he had to apply to persons

32 LES RELATIONS DES JE~ SUITES [Vol.22

reprimer l'infolence de ces demons, il eftoit neceffaire
qu'il s'addreffat a des perfonnes qui euffent & l'af-
fection & le potmoir pour tout ce qui regarde ce nou-
ueau monde : II s'addreffa done a Madame la Ducheffe
d'Eguillon qui prend fi bonne part a la Conuerfion
des peuples de ce pais, que par vne deuotion toute
particuliere qu'elle a au fang [3] tres-adorable de
Iesvs Christ, a f onde vne maif on de Miferi-
corde, pour y receuoir les Sauuages malades, & leur
faire reffentir les effedts de ce fang pretieux. Ce fut
done elle qui entreprit d'en parler a Monfeigneur le
Cardinal de Richelieu, & luy repref enter les dangers
ou f e trouuoit la Foy delESVs-CHRiST&la Colo-
nie des Francois en ces contrees, fi on ne s'efforcoit
de refifter aux Hirocois, ce qui luy fucceda fi heu-
reufement, qu'elle obtint vn puiffant fecours contre
nos ennemis.

Auec ce fecours, le Pere s'embarqua fort confole"
d'auoir remarque en France tant de zele pour le falut
des pauures Sauuages, non feulement dans l'efprit
de ceux qui fequeitrez du monde, font profeffion
d'vne vie toute confacree a l'auancement du feruice
de Dieu, mais encore en plufieurs autres perfonnes
de qualite, qui non contentes de luy tefmoigner la
part qu'elles prenoient en la Conuerfion des peuples
de ce pais, ont de plus voulu contribuer a l'entretien
des Miffionnaires, & fournir de quoy arrefter les Sau-
uages errans & vagabons ; Dieu qui f e plaift en ces
ceuures de charite" ne manquera pas de leur en tenir
compte, & de les recompenfer au centuple. La [4]
ioye que les Francois & Sauuages ont fenty par deca
a la venue de ce fecours, n'eft pas conceuable; la
crainte qu'on auoit des Hiroquois auoit tellement

1642] RELA TION OF 1642 33

who possessed both the desire and the power in
regard to all that relates to this new world. He
addressed himself, therefore to Madame the Duchess
d'Eguillon, who takes such an interest in the Conver-
sion of the peoples of this country that, through a
special devotion which she has for the most adorable
blood [3] of Jesus Christ, she has founded a
house of Mercy, in which the sick Savages may be
received and be made to feel the effects of that pre-
cious blood. She it was, therefore, who undertook
to speak of the matter to Monseigneur the Cardinal
de Richelieu, and to represent to him the dangers to
which the Faith of Jesus Christ, and the French
Colony in these countries, were exposed, if efforts
were not made to repel the Hirocois. She succeeded
so well that she obtained powerful aid against our
enemies.

With this assistance the Father embarked, greatly
consoled at having found in France so much zeal for
the conversion of the poor Savages, not only in the
minds of those who have withdrawn from the world,
and lead a life entirely devoted to the furtherance of
God's service, but also in several others, persons of
quality, — who, not content with manifesting the in-
terest they take in the Salvation of the people of this
country, were also pleased to contribute to the sup-
port of the Missionaries, and to provide for the set-
tling of the wandering and nomad Savages. God,
who takes pleasure in such charitable works, will not
fail to give them credit for it, and to reward them a
hundredfold. [4] It is impossible to conceive the joy
felt by the French and Savages over here at the
arrival of this help ; the dread of the Hiroquois had
so disheartened them that all lived in fear of death.

34 LES RELATIONS DES jESUITES [Vol.22

abbatii les cceurs, qu'on ne viuoit que dans les
apprehenfions de la mort ; mais fi toft que la nouuelle
fut venue qu'on alloit dreffer des fortifications fur
les auenues des Hiroquois, toute crainte ceffa, chacun
reprit courage, & commenca a marcher telle leuee,
auec autant d'affeurance que fi le Fort euft defia efte
bafty.

II eft vray que ces fortifications auront d'excellens
effets ; mais comme ils ne tranchent point le mal par
la racine, & que les Barbares font la guerre a la facon
des Scythes & des Parthes, la porte ne fera point
pleinement ouuerte a Iesvs Christ, & les dan-
gers ne s'eloigneront point de noftre Colonie, iufques
a ce qu'on aye ou gaigne ou extermine les Hiro-
quois.

Du refte i'efpere que voftre Reuerence aura vne
folide ioye & confolation dans le commencement de
fa charge, fi elle peut trouuer le loifir de ietter les
yeux fur la Relation que ie luy enuoye ; elle y verra
faindtement accomplis les defirs qu'elle fait [5] pa-
roiftre dans la lettre auec laquelle il luy a pleu nous
confoler & encourager.

II eft vray que cette ioye fera detrempee de quel-
que trifteffe, voyant la rage des Hiroquois vray fleau
de noftre Eglife naiffante, qui perdent & confom-
ment nos Neophytes auec les armes & le feu, & qui
ont iure vne cruelle guerre a nos Francois: Ils
bouchent tous les paffages de noftre grande Riuiere,
empefchent le commerce de ces Meffieurs, & mena-
cent de ruiner tout le pays. Le Pere Iogues, s'il n'a
efte tue fur le champ en la defaite des Hurons, eft
prifonnier entre leurs mains, auec deux de nos dome-
ftiques Francois, & vingt-trois Hurons Chreftiens ou

1642] RELATION OF 1642 35

But, as soon as news came that fortifications were to
be erected on the roads by which the Hiroquois come,
all fears were dispelled. Every one took courage
once more, and walked about with head erect, and
with as much assurance as if the Fort were already
built.

It is true that these fortifications will have an ex-
cellent effect ; but — as they do not strike at the root
of the evil, and as these Barbarians carry on war in
the fashion of the Scythians and Parthians — the
door will not be fully opened to Jesus Christ,
and danger will not be averted from our Colony, un-
til the Hiroquois are either won over or exterminated.

However, I trust that your Reverence will feel
real joy and consolation, at the beginning of your
term of office, if you find leisure to glance at the Re-
lation that I send you. You will see therein that the
wishes expressed [5] in the letter by which you were
pleased to console and encourage us, have been
piously accomplished.

It is true that this joy will be mingled with some
sorrow at observing the fury of the Hiroquois, — the
real scourge of our newborn Church, — who destroy
and burn our Neophytes by arms and fire, and who
have sworn a cruel war against our French. They
block all the roads leading to our great River ; they
impede the trade of the Gentlemen of the Company,
and threaten to ruin the whole country. Father
Jogues,2 if not killed on the field when the Hurons
were defeated, is a prisoner in their hands, with two
of our French servants and twenty-three Hurons,
most of whom are Christians or Catechumens. This,
thanks be to God ! has not made us lose courage nor
destroyed the hope of converting these Peoples ; only,

36 LES RELATIONS DES JESUITES [Vol.22

Catechumenes pour la plus-part. Cela, graces a
Dieu, ne nous a point abbatu le courage, ny fait
perdre l'efperance de la conuerfion de ces Peuples,
mais feulement nous oblige d'auoir recours aux pri-
eres & faindts facrifices de V. R. que ie luy demande
tres-particulierement, comme eftant,

De V. R.

Tres-humble & tres-obeiffant

feruiteur,

Barthelemy Vimont.
A Kebec, ce 4. d'Odtobre 1642.

1642] RELA TION OF 1642 37

it compels us to have recourse to the prayers and
pious sacrifices of Your Reverence, which I ask very
particularly, as being

Your Reverence's

Most humble and most obedient
servant,
Barthelemy Vimont.

Kebec, this 4th of October, 1642.

38 LES RELATIONS DES jESUITES [Vol. 22

[6] CHAPITRE PREMIER.

DE L'ESTAT GENERAL DU PAIS.

LE premier vaiffeau qui eft arriue cette annee a
Kebec donna vne fauffe alarme, & ternit la
ioye que la venue des Nauires a. couftume de
caufer dans le coeur des Francois & des Sauuages.
La flotte du Sel, difoit-il, a efte deffaidte par les
Dunquerquois, & Monfieur de Courpont qui trauer-
foit la Manche a mefme temps a efte pris ou coule a
fonds, fi bien qu'on faifoit tout ceux de l'equippage
ou morts ou prifonniers. Cette nouuelle affligeoit
tout le monde, mais quand on fceut que tous les
vaiffeaux eftoient arriues a bon port, le contentement
fuft dautant plus doux que la trifteffe auoit efte plus
fenfible. Toute la Colonie a paffe l'hyuer en bonne
fante, Monfieur le Cheualier de Montmagny noftre
Gouuerneur toufiours l'aimable & toufiours l'aime,
tient tout dans la paix, dans le repos & dans le bon
ordre; chacun l'honore & le refpedte auec plaifir, s'il
y a quelque [7] mecontent, c'eft fon intereft deregle
& fa paffion qui le tourmente. Nous n'auons point
icy d'autres ennemis que nous mefme, le refte eft peu
de chofe. Les proces, l'ambition, l'auarice, la falete,
les defirs de fe vanger qui font les demons de
T Europe, ne paroiffent quafi point icy, nos bois ne
[f]ont pas propres pour allumer leurs feux.

Les bleds ont efte fort beaux, quelques habitans
en recueilloient maintenant plus qu'ils n'en auoient

1642] RELA TION OF 1642 39

[6] CHAPTER FIRST.

OF THE GENERAL STATE OF THE COUNTRY.

THE first ship that arrived this year at Kebec
caused a false alarm, and clouded the joy to
which the arrival of the Vessels usually gives
rise in the hearts of the French and of the Savages.
The Provision fleet, it was said, had been defeated
by the Dunkirkers, and Monsieur de Courpont, who
was crossing the Channel at the same time, had been
captured or sunk ; and it was told that all the crew
had been killed or made prisoners. This news caused
great sorrow to every one ; but, when it was learned
that all the ships had arrived safely, the satisfaction
was all the sweeter that the sadness had been more
deeply felt. The entire Colony has enjoyed good
health during the winter. Monsieur the Chevalier
de Montmagny, our Governor, ever kind and ever
beloved, maintains all things in peace, quiet, and
good order. Every one is pleased to honor and
respect him. If any one be [7] dissatisfied, it is be-
cause his inordinate self-interest and passions torment
him. We have no other enemies here but ourselves ;
the rest does not amount to much. Lawsuits, ambi-
tion, avarice, lust, the desire for revenge, — which
are the evil spirits of Europe, — are rarely seen here;
our forests are not suitable for lighting their fires.

The cereals have proved very successful; some
residents now harvest more than they require for the
food of their families and of their cattle, which thrive

40 LES RELA TIONS DES jLSUITES [Vol. 22

de befoin pour la nouriture de leur famille & de leur
beflial, qui fe porte tres-bien en ce pais cy. Le
temps viendra que tous en auront. Labor improbus
omnia vincit. Les trauaux font grands on ne peut
fans peine faire vn nouueau pais. Les faifons de
cultiuer la terre font icy plus courtes qu'en France,
quoy que nous foyons en mefme degre d'eleuation
que la Rochelle.

La vertu, la douceur & la ioye ont fait leur feiour
dans les maifons dedi^es a Dieu : des filles tendres &
delicates qui craignent vn brin de neige en France,
ne s'eftonnent pas icy d'en voir des montagnes. Vn
Frimas les enrumoit en leurs maifons bien fermees,
& vn gros & grand & bien long hyuer arme de neiges
& de [8] glaces depuis les pieds iufques a la tefte, ne
leur fait quail autre mal, que de les tenir en bon
appetit. Voftre froid humide & attachant eft im-
portun, le noftre eft plus piquant: mais il eft quoy
& ferain & a mon aduis plus aggreable quoy que plus
rude.

Nous auons ca bas quatre demeures ou refidences,
noftre R. P. Superieur, & le pere Iacques de la Place
ont fait leur fejour plus ordinaire a Kebec, le pere
Edmon [sc. Enmond] Maffe, & le pere Anne Denoiie
a noftre Dame des Anges, le P. lean de Brebeuf,
le pere de Quen, & le pere Iofeph du Peron a S.
Iofepli. Le pere Iacques Buteux, & le pere Iofeph
Poncet aux trois riuieres. Tous nos peres & nos
freres ont ioiiy d'vne aggreable & paifible fante,
chacun a trauaille felon fa vocation faintement, le
grand Maiftre les recompenfera a la fin de la iournee
felon le prix & la valeur de leurs actions.

Pour conceuoir le bon ou le mauuais eftat du pays,

1642] RELA TION OF 1642 41

very well in this country. The time will come when
all will have food. Labor improbus omnia vincit.
Much work has to be done ; a new country cannot be
built up without trouble. The seasons for cultivat-
ing the soil here are shorter than in France, although
we are on the same degree of latitude as la Rochelle.

Virtue, gentleness, and joy have made their abode
in the houses dedicated to God. Tender and delicate
maidens, who dread a snowflake in France, are not
frightened when they see mountains of them here.
A Frost would, in their well-closed houses, give them
a cold ; while a severe and very long winter, armed
with snow and [8] ice from head to foot, does them
no other harm than to keep them in good appetite.
Your damp and clinging cold is troublesome ; ours is
sharper, but it is calm and clear, and, to my mind,
more agreeable, although more severe.

We have four dwellings or residences here. Our
Reverend Father Superior and father Jacques de la
Place have usually made their abode at Kebec;
father Enmond Masse and father Anne Denoue at
nostre Dame des Anges; Father Jean de Brebeuf,
father de Quen, and father Joseph du Peron, at St.
Joseph; father Jacques Buteux and father Joseph
Poncet at the three rivers.3 All our fathers and
brethren have enjoyed pleasant and undisturbed
health. Each has worked piously in accordance with
his vocation ; the great Master will reward them at
the close of the day's labor according to the worth
and value of their deeds.

In order to understand the good or bad state of the
country it is necessary to consider not only the
French, who constitute the soundest part of it, but
also the Savages who are our friends, and those who

42 LES RELA TIONS DES JESUITES [Vol. 22

il ne faut pas feulement ietter les yeux fur les Fran-
cois qui en font la plus faine partie, mais encor fur
les Sauuages qui nous font amis, & qui nous font
ennemis. Ceux cy que nous appellons Hiroquois [9]
ont fait demons a leur ordinaire, ils ont efte en cam-
pagne l'Hiuer le Printemps & 1'Eft.e; ils ont maffa-
cre plufieurs Hurons & plufieurs Algonqueins; ils
ont pris des Francois, ils en ont tue, ils tiennent vn
de nos peres prifonniers, on a mis a mort de leurs
gens. Ie deduiray tout cecy en particulier plus bas :
ie n'ay maintenant que quatres paroles a dire fi on
n'a la paix auec ces Barbares, ou fi on ne les deftruit
le pays n'eft pas en bonne pofture, la porte fera tou-
fiours fermee a Iefus Chrift dans les Nations plus
hautes, & les chemins feront toufiours infedtes de ces
lutins. Mais parlons de chofes meilleures, voyons en
general les deportemens des nouueaux Chreftiens,
notamment de S. Iofeph qu'on appelle vulgairement
Sillery.

La frequentation des Sacremens rauidite" qu'ont
ces bons Neophytes de la parole de Dieu, l'obferuance
qu'ils rendent a fes commandemens, leur diligence
pour affifter a la S. Meffe tous les iours, les chafti-
mens qu'ils commencent d'exercer fur les delin-
quantes, leur zele pour la deffence & pour l'ampli-
fication de la foy, font autant de marques que Iefus
Chrift s'aff ermit [10] dans leur cceur. Tous les matins
& tous les foirs on fonne pour les prieres qui fe font
publiquement dans la Chapelle par l'vn des Peres.
Ceux qui vont a la chaffe prient Dieu tous en com-
mun dans leurs Cabanes, l'vn deux prononcant tout
haut les prieres & les autres le fuiuans mot a mot.
Ils n'entreprennent aucun voyage qu'ils ne fe mettent

1642] RELA TION OF 1642 43

are our enemies. The latter, whom we call Hiro-
quois, [9] have, as usual, acted like fiends. They
have been in the field Winter, Spring, and Summer.
They have massacred many Hurons and many Algon-
queins; they have captured Frenchmen, and have
killed some of them. They hold one of our fathers
as a prisoner ; some of their own people have been
put to death. I shall speak of all this in detail,
further on. I have now but four words to say: If
we do not have peace with these Barbarians or if we
do not destroy them, the country will not be in a
state of safety ; the door will always be closed to
Jesus Christ in the Nations which dwell higher up ;
and the roads will always be infested by these imps.
But let us speak of pleasanter things; let us con-
sider, generally, the behavior of the new Christians,
especially those at St. Joseph, commonly called
Sillery.

Their frequent reception of the Sacraments, the
avidity that these good Neophytes have for God's
word, their observance of his commandments, their
assiduity in attending Holy Mass every day, the pun-
ishments that they are beginning to inflict on delin-
quents, their zeal for the defense and propagation of
the faith, — all these are so many proofs that Jesus
Christ is taking firm hold [10] in their hearts. Every
morning and every evening, the bell is rung for pray-
ers, which are said publicly in the Chapel by one of
the Fathers. Those who go out hunting, pray to
God in common in their Cabins ; one of them says the
prayers aloud, and the others repeat them after him,
word by word. They never start on a journey with-
out setting themselves right with God ; and the first
thing they do on their return is to go to the chapel

44 LES RELATIONS DES JE~SUITES [Vol.22

bien atiec Dieu, & la premiere action qu'ils font a
leur retour, c'eft d'entrer en la chapelle, & de luy
rendre graces de les auoir conferues; s'ils paffoient
vn mois fans purifier leur cceur dans les Sacremens
de Penitence & d'Euchariftie, ils fe plaindroient au
pere qui les corrige, il les faut moderer en ce point,
les conferuer dans le refpedt qu'ils doiuent a ces
grands myfteres. C'eft leur donner de la ioye que de
leur annoncer le iour d'vne fefte folennelle: ils taf-
chent de les remarquer par les faifons, ils demandent
vn Catalogue des iours ou vn petit Calendrier notam-
ment quand ils vont a la chaffe, oil en marchandife
pour vn temps vn peu notable, ils effacent les iours
marqu6s l'vn apres 1' autre remarquans fort bien ceux
qui ne font point de trauail, ils recognoiffent les iours
de ieufnes & d'abftinences [n] de viandes pour les
garder eftroitement, s'ils en ont le moien.

Ils ont horreur de leurs anciennes fuperftitions, li
quelqu'vn les inuite a quelque dance, ou a quelque
feftin qui ne foit pas dans la modeftie Chreltienne,
nous aymons la priere refpondent ils, nous auons
quitte ces folies pour iamais plus ne les reprendre.
En voila fuffifamment pour cognoiftre en gros l'etat
de ces bons Neophytes, venons au detail & defcen-
dons plus en particulier.

1642] RELA TION OF 1642

45

and thank him for having preserved them. Were
they to pass a month without purifying their hearts
in the Sacraments of Penance and the Eucharist, they
would complain to the father who is their director.
It is necessary to restrain them on this point, and to
hold them in the respect that they owe to these great
mysteries. To announce the day of a solemn festi-
val is to give them joy ; they strive to observe the
feasts according to the seasons, — they ask for a List
of the days, or for a small Calendar, especially when
they go to hunt or to trade for any length of time.
They strike off the days marked on it, in succession,
observing very closely those on which no work is
allowed. They look out for the days of fast and
abstinence [11] from meat, in order to keep them
strictly, if they have the means of doing so.

They have a horror of their former superstitions.
If any one invite them to a dance or to a feast which
is not in accordance with Christian modesty, they
reply: " We love prayer; we have abandoned those
follies, nevermore to resume them." This is suffi-
cient to show, in a general manner, the state of these
good Neophytes. Let us now enter into details, and
give more particulars.

46

LES RELA TIONS DES JESUITES [Vol. 22

CHAPITRE II.

DES BONNES ACTIONS & DES BONS SENTIMENS DES
NOUUEAUX CHRESTIENS.

NON omnis qui dicit mihi Domine, Domine, intrabit
in regnum ccelorum: Ceux qui inuoquent le
faindt No de Dieu, n'entreront pas tons au
Royaume des Cieux; ce n'eft pas affez de leuer les
mains au Ciel, il faut qu'elles foient pleines de
hyacinthes, pour prefenter vn facrifice .agreable a
Dieu. En vn mot, il faut des actions & [12] non des
paroles feulement pour eftre le bien venu en Paradis,
reconnoiffons nos Chreftiens a leurs oeuures.

Le iour de Pafques tombe ordinairement au temps
que les Sauuages font leur prouifion de chair d'Elan.
Quelques-vns d'entr'eux auoient tant d'enuie de fe
communier en ce grand iour, qu'ils abandonnerent
le lieu de leur chaffe & de leur fecherie, & tirerent
droit a Kebec, oil ils penfoient arriuer le Samedy
Saindt, mais le mauuais temps les en empefcha. Le
iour fuiuant on les vit paroiftre des le matin fur le
fleuue glace, s'ecrians aux approches: C'eft auiour-
d'huy que Iesvs-Christ eft reffufcite, il eft ainfi
marque dans noftre papier, nous fommes venus pour
nous conf eff er & pour nous communier. Ils fe iettent
dans la Chappelle des Vrfulines, demandent fi la
Meff e eft dite ; quelques-vns eurent affez de temps
pour fe conf eff er, on differa les autres au lendemain.

C'eft vn plaifir de voir quelquefois ces bonnes gens
aborder a Kebec ou a S. Iofeph, dans leurs petits

1642] RELA TION OF 1642 47

CHAPTER II.

OF THE GOOD ACTIONS AND GOOD SENTIMENTS OF
THE NEW CHRISTIANS.

NON omnis qui dicit mihi Domine, Domine, intrabit
in regnum c&lorum. Not all those who invoke
the holy Name of God will enter the Kingdom
of Heaven. It is not sufficient to lift one's hands to
Heaven ; they must be full of hyacinths, to offer up
a sacrifice agreeable to God. In a word, actions, and
[12] not words only, are needed to make us welcome
in Paradise. Let us recognize our Christians by
their works.

Easter Sunday generally falls at the time when the
Savages secure their supply of Elk meat. Some of
them were so anxious to receive communion on that
great day, that they left their hunting grounds, and
the place where they were drying the flesh, and came
straight to Kebec, which they hoped to reach on
Holy Saturday; but they were prevented by bad
weather from doing so. On the following day, we
observed them early in the morning on the frozen
river, calling out as they came near: " It is on this
day that Jesus Christ rose again ; it is so marked
on our paper. We have come to confess our sins,
and to receive communion." They hastened to the
Chapel of the Ursulines, and asked whether Mass
had been said. Some had time to make their confes-
sion, and the others were put off till the following
day.

48 LES RELATIONS DES /^SUITES [Vol.22

Natures d'efcorces, qu'ils emportent fur leurs epaules
ou fur leurs teftes hors du courant de l'eau, puis s'en
vont a l'Eglife, & entendent la faindte [13] Meffe.
Cela fait ils remettent leur Nauire a l'eau, fe rembar-
quent & s'en retournent fans mot dire au lieu de leur
pefclie ou de leur chaff e, bien ioyeux d'auoir rendu
a Dieu & a fon Eglife le deuoir d'vn bon & fidele
Chreftien. I'appreds que nos Francois out efte
extremement edifiez cet hyuer, voyans ces nouuelles
plantes chargees du fruidt d'vne prompte obeiffance,
au premier fon de la cloche a l'Eglife.

Ie n'ay guere veu (dit le Pere de Quen qui m'a
mis ces memoires en main) depuis que ie fuis en la
Nouuelle France, des iours plus fafcheux & plus
rigoureux que celuy de faindt Andre de l'annee pre-
cedente, la neige tomboit en abondance, & le vent
la pouffoit comme des tourbillons ou comme vne
pluye blanche, mais fi epaiffe, qu'on ne voyoit ny le
Ciel ny la terre. Ie croyois que nos Chreftiens qui
s'efloiet retirez dans le bois a caufe du froid, & pour
fe difpofer a leur grande chaffe, ne viendroient point
a la Meffe ce iour-la, ils en eftoient affes difpenfez
pour l'iniure du temps, & pour la difnculte des che-
mins ; ie f us bien eftonne quand ie vy toute la Chap-
pelle remplie : ie loiiay leur courage, & leur fis en-
tendre que ces actions fi genereufes [14] eftoient bien
agreables a Dieu.

Ie croy, pourfuit le pere que c'eft de cet adorable
Sacrifice, que ces bonnes ames tirent des lumieres
pour recognoiftre la beaute de noftre creance, & des
forces pour refifter aux attaques de leurs compatri-
otes & de la charite, pour leur porter compaffion &
les attirer a la participation de leur bon-heur. Ce

1642] RELA TION OF 1642 49

It is a pleasure to see, sometimes, these good
people land at Kebec or at St. Joseph, in their little
Vessels of bark, which they carry on their shoulders
or on their heads out of the current of water; they
then go to the Church and hear holy [13] Mass.
This done, they replace their Vessels in the water,
reembark, and return without a word to their fishing
places or hunting grounds, greatly rejoiced at hav-
ing accomplished the duty of a good and faithful
Christian toward God and his Church. I hear that
our French were greatly edified last winter when
they saw these new plants, bearing the fruit of
prompt obedience, at the first sound of the Church
bell.

" Since I have been in New France" (says Father
de Quen, who has handed me these notes) "I have
never seen more disagreeable or more stormy weath-
er than we had on saint Andrew's day of the previous
year. Snow fell in abundance, and the gale drove
it about like a whirlwind or like a white rain, but so
thick that we could see neither the Sky nor the earth.
I thought that our Christians — who had withdrawn
into the woods on account of the cold, and to prepare
for their great hunt — would not come to Mass on
that day; the inclemency of the weather and the
difficult roads were a sufficient excuse for their not
doing so. I was greatly astonished when I saw the
Chapel filled ; I praised their courage, and told them
that such brave deeds [14] were very pleasing to
God.

"I consider," adds the father, "that it is from that
adorable Sacrifice that these good souls derive light
to see the beauty of our faith ; strength, to resist
the attacks of their countrymen ; and charity, to have

50 LES RELA TIONS DES JESUITES [Vol. 22

nous eft (difent-ils) vn regret bien fenfible de voir
nos Parens & nos Alliez dans vn opiniaftre efclauage
de Sathan. lis fe moquent de nous: mais nous ne
les hayffons pas pourtant. Nous abhorrons leurs
facons de faire, nous deteftons leurs fuperftitions,
fans vouloir aucun mal a leurs perfonnes. lis font
fachez de ce que nous croyons en Dieu : mais ils ont
beau faire la priere nous eft plus chere que la vie,
nous mourrons pluftoft que de la quitter.

Les Neophytes de Saindt Iofeph ayans appris la
mort des Algonquins par les Hiroquois, voulurent
confoler ceux qui reftoient de la defaite fuiuant leurs
anciennes couftumes, qu'ils fandtifierent d'vn zele
vrayement Chreftien. Ils font vn grand feftin, inui-
tent tous les hauts Algonquins qui les eftoient venus
voir, leur portent [15] trois paroles, c'eft a dire, leur
font trois prefens : le premier fut donne pour eff uyer
les larmes qu'ils verfoient fur la mort de leurs gens:
le fecond, pour faire reuiure le neueu de l'vn des
principaux Algonquins: le troifieme, qui eftoit le
plus beau, fut donne pour attacher a la priere ceux
qui fembloient y auoir prefte l'oreille, & qui ne
l'auoient pas encor embraffee, & pour les inuiter tous
a receuoir la Foy de Iesvs-Christ. Ces hauts
Algonquins, que Dieu va contraignant d'auoir recours
a luy par des fleaux qui les exterminent aggreerent les
deux premiers prefens, & mirent la troifiefme en
fequeftre pour deliberer par entr'eux s'il le falloit
accepter : car qui touche vn pref ent parmy les Sau-
uages s' engage a faire ce que dit le pref ent. Vn de
la bande, voyant que ce prefent parloit de Dieu, &
qu'il inuitoit ceux a qui on le faifoit de le prier dit
tout haut, ie n'ay plus de tefte, ie ne fcaurois prier:

1642] RELA TION OF 1642 51

compassion on them, and to strive to make them
share their happiness. 'It is a matter of deep
regret' (they say) ' to see our Relatives and Friends
so persistent in their slavery to Satan. They laugh
at us, but still we do not hate them. We abhor their
methods, we detest their superstitions, without wish-
ing any evil to their persons. They are angry
because we believe in God. But in spite of all they
can do, prayer is dearer to us than life. We would
rather die than give it up.' "

When the Neophytes of Saint Joseph heard of the
death of the Algonquins slain by the Hiroquois, they
sought to console those who survived the defeat,
according to their old customs, which they sanctified
with truly Christian zeal. They held a great feast,
to which they invited all the upper Algonquins who
had come to see them. They brought them [15]
three words, — that is to say, they gave them three
presents. The first was given to dry the tears that
they shed for the death of their people; the second,
to bring back to life the nephew of one of the chief
Algonquins ; the third, and the finest, was given to
win over to prayer those who seemed to have lent
ear to it, but had not yet embraced it, and to induce
them to receive the Faith of Jesus Christ.
These proud Algonquins — whom God will compel
to have recourse to him by the scourges which
exterminate them — accepted the first two presents,
and put the third aside in order to deliberate together
whether they should accept it, — for whosoever takes
a present, among the Savages, binds himself to do
what the present expresses. One of the band — see-
ing that this present spoke of God, and called upon
those to whom it was offered to pray to him — said

52 LES RELATIONS DES JESUITES [Vol.22

les Hiroquois, m'ayant ofte la tefte m'ont rally l'ef-
prit. Ie ne vis plus, tous mes compatriotes font
mors. Quand ie verray de grandes chaudieres boiiil-
lantes remplies de la chair de nos ennemis, quand
mon eftomach & mon ventre en [16] feront farcis,
alors l'efprit me reuiendra. La rage & la vengeance,
qui font 1 'appanage des Demons, regnent dans les
coeurs de ces Barbares, qui de loups deuiennent des
agneaux quand le Baptefme les a reueftus de la grace
de Iefus-ChrifL

Vne petite efcoiiade de ces bons Neophytes, vou-
lant faire paroiflre que la Foy n'ofte point le courage
a ceux qui l'embraffent, prennent refolution d'aller
a la guerre auec les pay ens, chacun s'y difpofe de
fon cofle. Les Chriftiens ont recours a Dieu, les
payens font des feftins & des dances plaines de fuper-
ftition, ils criet, ils chantent, ils heurlent, ils font
mille poftures d'hommes enrages pour s'animer con-
tre leurs ennemis, les voila tous partis de compagnie,
a peine font ils a my-chemin que les enfans de Belial
s'efloignent des enfans de Dieu, ou par mefpris oil
par crainte d'entrer dans le pays de leurs ennemis,
ils quittent la penfee de chaffer aux hommes s'addon-
nant aux maffacres des beft,es, nos bons Neophytes
pourfuiuans leur pointe decouurent fecrettement vne
bande d'Hyroquois, proportioned a leurs forces. Ils
s'arretent tout court, confultent par enfemble s'ils les
prendront vifs ou [17] s'ils les mettront amort, en
cas que Dieu leur donne la vicloire? D'vn cofle la
gloire de ramener des prifonniers viuans, leur frappe
les yeux, c'eft le plus doux plaifir dont puiffe ioiiir
vn Sauuage, de traifner apres foy fon ennemy lie &
garrote, pour en faire vn fpeelacle de ioye & de

1642] RELA TION OF 1642 53

in a loud voice : "I no longer have a head ; I could
not pray; the Hiroquois, by taking away my head,
have deprived me of my mind. When I shall see
great kettles boiling, rilled with the flesh of our ene-
mies, when my stomach and my belly [16] shall be
stuffed with it, then my mind will return." Rage
and revenge, which are the appanage of Demons,
reign in the hearts of these Barbarians, who from
wolves become lambs when Baptism has clothed
them with the grace of Jesus Christ.

A small party of these good Neophytes, wishing
to show that the Faith does not deprive of courage
those who embrace it, resolved to go to war with the
pagans. Both sides prepared for it in their own
way. The Christians had recourse to God, while the
pagans resorted to feasts and dances full of supersti-
tions. They cried aloud, they sang, they yelled,
they assumed a thousand postures of men enraged,
in order to excite themselves against their enemies.
All started in company. Hardly had they gone half-
way when the children of Belial separated from the
children of God — either through a misunderstand-
ing, or through fear of entering their enemies' coun-
try. They gave up the idea of hunting men, and
took to killing animals. Our good Neophytes, pur-
suing their design, secretly discovered a band of
Hyroquois about equal to their own forces. They
stopped short, and consulted together whether they
should take them alive or [17] put them to death, in
case God gave them the victory. On the one hand,
the glory of bringing back prisoners alive dazzled
their minds ; for the sweetest pleasure that a Savage
can enjoy is to drag his enemy after him, bound and
fettered, to make a joyful and triumphant exhibition

54 LES RELATIONS DES J&SUITES [Vol. 22

triomphe dans fon pais: D'autre cofte ces bons
Neophytes fe doutans bien qu'ils ne pourroient ar-
refter la rage, & la fureur de leurs compatriotes qui
fe dechargeroit fur ces vidtimes de mort, iugerent
qu'il valoit mieux leur ofter la vie tout d'vn coup, que
de remporter la gloire d'hommes vaillants aux
defpens d'vne cruaute diabolique qu'on leur feroit
fouffrir: ils fe lacent done fur leur proye, tuent ceux
qu'ils ont a la rencontre, & fe voyant maiftres de
leurs corps & de leur bagage, fe iettent a deux genoux
par terre, rendent grace a Dieu de la vidtoire, enleuent
les defpouilles & la cheuelure de leurs ennemis
vaincus : & s'en reuiennent triomphans a faindt Iofeph,
vifitants la maifon de Dieu deuant que d'entrer dans
leurs Cabanes. Cela donna de la confuflon aux infi-
delles, qui fe gauffoient d'eux dans leurs tintamares,
difans qu'a faute d'imiter leurs hurlemens [18] ils
n'aprocheroient pas de leur proiieffe.

Vn Chreftien gardoit en cette forte l'abftinence de
viandes es iours que l'Eglife l'ordonne; s'il prenoit
du poiffon fur la fepmaine : il le faifoit fecher & le
gardoit pour ces iours la ; ll la pef che ne luy eftoit pas
fauorable, il acheptoit du pain des Francois, dont il
fe contentoit pour tout mets auec vn peu d'eau: s'il
eftoit a la chaff e dans les bois, & qu'il n'[e]uft que de
la viande, il enduroit la faim tant qu'il pouuoit, puis
fe voyant contraint de manger pour ne point mourir,
il f e mettoit a genoux & dif oit a Dieu : toy qui as tout
faict, pardonne moy fi ie t'offence, ie n'en ay point
d'enuie, tu fcais bien que ceil a contre-cceur, & par
contrainte que ie mange de la chair, tu ne veux pas
que ie meure il faut done que ie mange : Ie le vay
done faire au nom du Pere, & du Fils, & du faindt
Efprit.

1642] RELA TION OF 1642 55

of him in his own country. On the other hand,
these good Neophytes were very doubtful whether
they could stay the anger and fury of their country-
men which would be vented on these victims of
death, and decided that it would be better to kill
them at once than to earn renown as valiant men at
the expense of the diabolical cruelty that the pris-
oners would be made to suffer. They, therefore,
rushed on their prey, killed those whom they met,
and, finding themselves masters of their bodies and
of their baggage, fell on their knees and thanked
God for the victory. They then removed the spoils
and scalps of their vanquished foes, and returned in
triumph to saint Joseph, visiting the house of God
before entering their own Cabins. This confounded
the infidels, who had taunted them in their own
noisy demonstrations, — saying that, unless the others
imitated their yells, [18] they could never attain their
prowess.

A Christian observed, in the following manner,
abstinence from meat on the days appointed by the
Church. When he caught any fish during the
week, he dried it and kept it for those days. If his
fishing was not successful, he bought bread from the
French, and took no other food but that, with a little
water. When he was hunting in the woods and had
nothing but meat, he endured hunger as long as he
could; and when he was compelled to eat to keep
himself alive, he would kneel down and say to God:
"Thou who hast made all things, pardon me if I
offend thee. I have no desire to do so, for thou
knowest that it is against my will, and through neces-
sity that I eat meat; thou dost not wish me to die,
consequently I must eat. I will therefore do so in

56 LES RELATIONS DES JESUITES [Vol.22

Ce mefme Neophyte ayant rencontre vne femme
Chreftienne bien malade eflongnee de nos habitations,
il luy rendit tons les debnoirs poffibles, il fe troune a
fa mort lny donne les bons adnis qne Dieu lny in-
fpire, & pendant que les femmes l'enfeueliffent il fait
la foffe, il baftit vne Croix le mieux qu'il peut, la
plante a vn [16 i.e., 19] bout du Sepulcre, faidt apporter
le corps & l'ayant pofe tout proche de la Croix, il fait
mettre tout le monde a genoux & parlant a haute
voix, il prononce cette priere : Toy qui as tout faidt
ayes pitie de cette femme qui vient de mourir, elle
croyoit en toy, fais luy mifericorde, oublie fe[s] pe-
chez, & porte fon ame au Ciel, & toy bonne femme
qui es morte, prie pour nous, quand tu feras la haut
prie pour ceux qui font baptifez, affin qu'ils gardent
la foy, prie pour les autres, affin qu'ils croyent en
celuy qui a tout faidt. Sa priere acheuee tous les
Chreftiens, qui eftoient prefens reciterent leur chape-
let pour cette pauure creature: cela faict ce bon
Neophyte couure la foffe, recite encore deux fois fon
chapelet deuant que de partir du lieu, puis s'en va
dans la Cabane de la deffundte ou il parle fi haute-
ment de la vie eternelle, & du bon-heur de cette
femme, en ce qu'elle eftoit morte Chreftienne quils
en demeurent tous confoles.

Quant il fortoit de fa Cabane pour aller a la chaffe,
il attachoit vn petit Crucifix qu'on luy a done fous
vn morceau decorce en forme d'appenty: Et parloit
a Dieu, les deux genoux en terre & les mains iointes :
[20] toy qui peux tout, donne moy a manger ie t'en
prie, nourris mes gens, ils font a toy, tu les as for-
mes : rien ne t'eft impoffible, donne leur a manger,
ils te difent comme moy, donne nous a. manger, tu 6s

1642] RELA TION OF 1643 57

the name of the Father, and of the Son, and of the
holy Ghost."

This same Neophyte met with a Christian woman,
who was very ill, and far away from our settlements.
He rendered her every possible service, was present
at her death, and repeated to her all the good coun-
sels with which God inspired him. While the wom-
en were enshrouding her, he dug a grave, made a
Cross as well as he was able, and planted it at
[16 i.e., 19] the head of the Grave. He then had the
body brought and, laying it quite close to the Cross,
he made all kneel, and said this prayer aloud : ' ' Thou
who hast made all things, have pity on this woman
who has just died ; she believed in thee ; have mercy
on her, forget her sins, and take her soul to Heaven.
And thou, good woman, who art dead, pray for us.
When thou art above, pray for those who are bap-
tized, so that they may persevere in the faith ; pray
for the others, that they may believe in him who has
made all." His prayer ended, all the Christians
present recited the rosary for the poor creature.
When this was done, the good Neophyte filled in the
grave and twice recited his rosary before leaving the
spot. He then went to the Cabin of the deceased,
where he spoke so highly of eternal life and of that
woman's happiness in having died a Christian, that
all were greatly consoled thereat.

Whenever he left his Cabin to go out hunting, he
hung up a small Crucifix that had been given to him,
under a piece of bark set up like a penthouse and
spoke to God, both knees on the ground, and his
hands clasped together, saying: [20] "Thou who
canst do all, give me food, I beg of thee. Feed my
people; they are thine, — thou hast created them;

58 LES RELA TIONS DES JESUITES [Vol. 22

noftre pere, ils difent vray: car tu es noftre pere, fi
tu nous donnes a manger nous croyons toufiours en
toy, fi tu n'en donnes point, tu es le maiftre, nous ne
laifferons pas de croire en toy & de t'obeyr & de
t'aymer.

Vne bonne vieille difoit a l'vne de fes filles qui
tiroit a la mort : mon enfant crois bien fort en celuy
qui a tout fait, SXnKa S8nKa, bien fort bien fort, tu iras
au Ciel, & la tu ne mourras plus, tu verras celuy qui
eft noftre pere, il te donnera vne vie toute nouuelle
qui ne fe confommera iamais. Courage, ma fille, tes
peines finiront bien-toft, dans peu de temps tu feras
bien aife. Ouand tu feras dans la maifon de celuy
qui eft maiftre de la vie, tu luy diras ayes pitie de
ma mere, ayez pitie de mes freres & de mes fceurs,
afin qu'ils viennent icy auec moy, dis luy qu'il prenne
de bonne penfees pour nous. Aprez la mort de cette
enfant, cette bonne vieille rencontrant le pere qui
l'auoit baptifee, luy dift: ma pauure [21] fille a qui
vous auiez donne le baptefme, eft au Ciel, elle a bien
obey a Dieu; ce n'eftoit point vne babillarde, ny vne
coureufe, elle ne fe metoit point en colere, elle eftoit
toute paifible, elle ne mecontentoit persone. Depuis
qu'elle fut Chreftienne, fon chappelet ne luy fortoit
plus des mains; c'eft pourquoy ie luy ay pendu au
col a fa mort & l'ay enf euely auec elle dans so tobeau :
ie fuis vn peu trifte de ce que ie ne la voy plus ; mais
i'ay bierj plus de regret de l'vn de mes petits enfans
qui eft mort fans baptefme, & lors foupirat elle adiou-
toit helas, ou fera ce pauure petit enfant?

Vn nouueau Chreftien ayant comis quelque offence,
aborde vn pere auec ces paroles, ie fuis trifte i'ay
fafche Dieu, fi ie fcauois ce qu'il faut faire pour

1642] RELA TION OF 1642 59

nothing is impossible to thee. They say to thee, as
I do: 'Give us food; thou art our father.' They say
truly, for thou art our father. If thou givest us
food, we will always believe in thee; if thou dost
not give us any, thou art the master, — we will still
believe in thee, obey thee, and love thee."

A good old woman said to one of her daughters,
who was nigh unto death: " My child, believe very
firmly in him who has made all things, Sounka,
Sounka; very firmly, very firmly. Thou wilt go to
Heaven, and there thou wilt die no more; thou wilt
see him who is our father; he will give thee an
entirely new life, which will never come to an end.
Courage, my daughter, thy pains will soon be over;
in a short time thou wilt be very joyful. When thou
art in the house of him who is the master of life,
say to him : ' Have pity on my mother ; have pity
on my brothers and sisters, that they may come here
with me.' Tell him to think kindly of us." After
this child's death, the good old woman met the
father who had baptized her, and said to him: " My
poor [21] daughter, to whom you granted baptism,
has gone to Heaven. She obeyed God well; she
was not a talebearer nor a gadabout ; she never got
angry; she was always quiet, and never offended
any one. Since she has been a Christian, her rosary
never left her hands; for that reason I hung one
about her neck at her death, and buried it with her
in her grave. I am somewhat sorrowful, because I
no longer see her ; but I grieve much more for one
of my little children who died without baptism."
And, sighing deeply, she added: " Alas! where will
that poor little child be ? "

A new Christian, who had committed some offense,

60 LES RELATIONS DES /^SUITES [Vol.22

l'appaifer, ie l'appaif erois : dites, le moy, mo pere car
ie fuis trifle, la douleur dont fon cceur eftoit oppreffe
paroiffoit fur fon vifage. II falloit luy dit le pere, te
mettre a genoux auffi-tot que tu as recognu ton
peche, & prier Dieu qu'il te le pardonnaft pour
l'amour qu'il porte a fon fils qui eft mort pour toy.
I'ay fait cela, repart ce bon Neophyte, mais helas!
c'eft peu de chofe pour appaifer le grad Capitaine que
i'ay fafche, en difant ces paroles, [22] les groffes
l'armes [sc. larmes] luy tomberent des yeux, les fouf-
pirs & les fanglos fortant de fa bouche luy ofteret la
parole, & luy firent differer fa Confeffion au lende-
main. II ne pouuoit proferer que ces trois mots, i'ay
fafche' Dieu.

Vn autre alia bien plus auant: voicy comme en
parle le Pere Buteux qui ma donne ce memoire : ce
bon-homme m'attendit a genoux vne groffe demy-
heure apres ma Meffe, & voyant que ie voulois
fortir, il m'arrefte: i'ay fafche Dieu, ie me veux
Conf eff er, il me paroiffoit tout tranfporte de douleur :
m'eftant fouuenu la nuict de mon peche, difoit-il, ie
me fuis leue, i'ay entre dans les bois & couppant des
lions d'arbres, ie me fuis fi long-temps battu &
fuftige' que ie n'en pouuois plus, quand ie me feray
ConfefI6 i'ay bien enuie d'en faire dauantage, tu me
diras ce qu'il faut faire pour payer Dieu & pour l'ap-
paifer. Ie l'entens de Confeffion dit le Pere, il eftoit
touch6 iufques aux larmes, ie luy donnay vne peni-
tence trois fois plus rude que ie n'aurois faidt a vn
Francois pour vne mefme offence. Eft-ce la me fift
il tout ce que tu m'ordonnes pour vn fi grand peche\
fais moy porter quelque chofe [23] qui me dechire le
corps, commande moy de ieufner ; ne crains point, ie

1642] RELA TION OF 1642 61

went to a father with these words : "lam sorry ; I
have displeased God. If I knew what must be done
to appease him, I would appease him. Tell me, my
father, what to do, for I am sad." The sorrow that
oppressed his heart was apparent on his face. ' ' Thou
shouldst," said the father, " have knelt down as soon
as thou didst recognize thy sin, and entreated God to
pardon thee, through the love that he bears to his
son who died for thee." " I did so," replied the
good Neophyte ; ' ' but, alas ! that is very little to
appease the great Captain whom I have offended."
As he said these words, [22] great tears fell from his
eyes; the sighs and sobs issuing from his mouth
prevented his speaking, and caused him to put off
his Confession to the following day. He could say
only these words: " I have offended God."

Another went much further; hear what Father
Buteux says of it, who gave me this account: " This
good man waited for me on his knees for a long half-
hour after my Mass, and, seeing that I was about to
go out, he stopped me, saying: ' I have offended
God. I wish to make Confession.' He seemed to
me quite carried away with grief. ' During the
night,' he said, ' I remembered my sin; I arose,
went to the woods, and cut branches from the trees,
with which I beat and scourged myself until I was
exhausted. I have a great desire to do so again,
when I shall have made my Confession. Thou shalt
tell me what must be done to make amends to God,
and to appease him.' I heard his Confession,"
said the Father ; ' ' he was affected to tears. I gave
him a penance three times as severe as I would have
given to a Frenchman for the same offense. ' Is
that all,' he said, ' that thou dost appoint to me for

62 LES RELATIONS DES JESUITES [Vol.22

t'obeiray, i'ay fafche" Dieu, ie le veux appaifer. Le
Pere luy repart: ie ne veux pas que tu ieufnes
auiourd'huy ny demain: ce font des iours de rejouif-
fances, on fera feftin dans vos Cabanes pour l'arri-
u6e du Pere le Ieune que Dieu nous a rendu, c'eft
pour cela dit ce bon homme, qu'il faut que ie ieufne
affin que ie fouffre dauantage, i'ay fafche Dieu, il
ne faut pas que ie me rejouyffe auec les autres, ie
m'abfenteray bien aifement de ces feftins, & fi ie
m'y doibs trouuer, ie feray bien femblant de manger
fans que perfonne s'en appergoiue. Ce bon Penitent
pouuoit bien dire: Dolor mens in confpeclu meo femper,
mes yeux enuifageants mon offence ne voyent que
des obiets de douleur.

Ce n'eft pas tout il me vint trouuer en ma cham-
bre, fi toft que ie fus arriue pour me faire part de fes
regrets: du moins ie coniedture que c'eft le mefme,
dont le Pere faic5t mention en fon memoire, il me
monftre fes mains toutes fanglantes, il s'eftoit faidt
des taillades bien cuifantes aux doits, & comme ie
luy en demandois la raifon ! Ah mon Pere ie fuis
bien trifte i'ay [24] fafche Dieu & ie fuis caufe que
d'autres, l'ont fache, ie me fuis decouppe les doigts
pour leur monft[r]er qu'il ne falloit pas faire ce que
i'ay faidt, & pour leur apprendre que ceux qui font
baptif6s ne doiuent plus commettre aucune mauuaife
adtion.

Vn autre papier qu'on ma mis entre les mains
parle en cette facon: l'vn des deux Capitaines de la
refidence de S. Iofeph, eft fi touche de Dieu & fi zele*
pour la foy qu'il reffent les moindres fautes que fes
gens commettent, il n'a point de repos qu'il n'y ait
mis ordre, il n'y a pas long-temps que fe venant con-

1642] RELA TION OF 1642 63

so great a sin? Make me endure something [23] that
will torment my body ; command me to fast. Fear
not, — I will obey thee; I have offended God and I
wish to appease him.' " The Father replied: " I do
not wish thee to fast to-day, nor to-morrow; for
these are days of rejoicing. A feast will be held in
your Cabins in honor of the arrival of Father le
Jeune, whom God has given back to us." ' It is for
that reason," said the good man, " that I must fast,
so that I may suffer more. I have offended God ; I
must not rejoice with the others. I will very gladly
keep away from these feasts ; and, if I must be pres-
ent at them, I will make pretense to eat, without any
one noticing it." This good Penitent might well
say : Dolor mens in conspectu meo semper; ' ' My eyes,
beholding my offense, see but subjects for sorrow."

That is not all ; he sought me in my room, as soon
as I arrived, to inform me of his grief, — at least, I
imagine that he is the same whom the Father men-
tioned in his account. He showed me his hands all
bleeding. He had made very painful cuts in his
fingers, and, when I asked him the reason of this, he
said: " Ah, my Father, I am very sad; I have [24]
offended God and I am the cause of others offending
him. I have cut my fingers, to show them that what
I did should not have been done ; and to teach them
that those who are baptized should not commit any
bad action."

Another paper that has been handed to me relates
the following: " One of the two Captains of the
residence of St. Joseph is so moved by God, and
so zealous for the faith, that he feels the slightest
faults committed by his people, and has no rest until
he has set things right. Not long ago, he came for

64 LES RELATIONS DES JESUITES [Vol.22

foler aupres de l'vn des peres qui font en cette refi-
dence, il luy difoit: ie ioiiy d'vne pai'x & d'vn repos
tranquille dedans mon ame, quand ie vois que mes
gens honorent la priere, il me femble que mon coeur
eft en vn banquet; mais quand ie vois quelqu'vn s'e-
carter du droit chemin ie m'afflige, mon cceur n'eft
point a fon aife il eft come vn homme qui eft mal
affis, ie ne dors plus d'vn bon fommeil, ie ne fais que
fonger aux moyens d'y apporter remede. Sa femme
qu'il a gagnee a Dieu ne luy cede pas maintenant en
piete; eftant malade il y a quelque temps vn pere
l'alla vifiter auec le Sieur [25] GifTart qui fert de
Medecin a Kebec, apres luy auoir touche le poulx &
confidere fa maladie il luy fit dire qu'elle prift cou-
rage, qu'elle ne s'atriftaft point pour ce que fa mala-
die n'eftoit point mortelle, cette femme regardat le
Pere come etonnee, luy dit; C6t homme fcait-il bien
que ie fuis baptifee? II le fcait bien, dit le Pere.
Pourquoy done, replique-elle, me dit-il que ie prenne
courage, & que ie ne m'attrifte point, & que ie n'en
mourray pas? Dieu n'eft-il pas mon Pere? [n']eft-ce
pas luy qui determine de ma vie? pourquoy done
m'attrifter de ce que fera mon Pere? qu'il en faffe
comme il voudra, il eft le Maiftre ; ie fuis Chreftienne,
ie ne m'attrifteray point. Le Medecin n'attendoit
pas vne telle reponfe d'vne femme qui eft n6e dans
la barbarie ; il y en a de plus experts en France que
luy, a qui on n'a iamais fait vne femblable reponfe.
Vn Sauuage nouuellement baptif e, f e voyant aff ailly
& viuement pique fur quelque different qu'il auoit
auec l'vn de fes compatriotes, retint fa parole ; & fen-
tant que fon cceur bondiffoit, Tout beau, difoit-il en
foy-mefme, il vaut mieux perdre ce que Ton me dif-
pute & tout ce que [26] i'ay de vaillant, que de falir

1642] RELA TION OF 1642 65

consolation to one of the fathers who are at this resi-
dence, and said to him : ' I enjoy peace and tranquil
repose in my soul when I see that my people honor
prayer, — it seems to me that my heart is at a ban-
quet ; but, when I see any one stray from the right
path, I am afflicted at it. My heart is not at ease,
but is like a man who is uncomfortably seated ; I do
not sleep soundly, and do nothing but think of the
means of remedying the evil.' His wife, whom he
has won over to God, now does not yield to him in
piety. When she was ill, some time ago, a father
went to visit her with Sieur [25] Giffart who is
employed as a Physician at Kebec. After feeling her
pulse and considering her disease, he had her told to
take courage and not to be unhappy, because her
malady was not mortal. The woman looked at the
Father as if astounded, and said to him : ' Does that
man know that I am baptized? ' ' He knows it well,'
said the Father. ' Then, ' she replied, ' why does he
tell me to take courage, not to be unhappy, and that
I shall not die? Is not God my Father? Is it not he
who decides about my life? Why, then, grieve at
what my Father shall do? Let him arrange as he
will ; he is the Master. I am a Christian, and I will
not be unhappy.' The Physician did not expect
such an answer from a woman born in a state of
barbarism. There are in France more experienced
physicians than he, to whom such an answer has
never been given."

A newly-baptized Savage, who was offended and
greatly nettled in a dispute with one of his country-
men, held his tongue, and, feeling his heart filled
with rage, he said to himself: " Gently; it is better
to lose what we are disputing about, and everything

66 LES RELA TIONS DES JESUITES [Vol. 22

mon Baptefme. II s'en alia de ce pas trouuer le Pere
qui l'auoit baptife, pour luy demander ce qu'il feroit
a fon cceur qui vouloit eftre mef chant. Le Pere fut
bien edifie de fa bonte. Dieu beniffe tous ceux qui
par leurs prieres, ou par leurs fecours, font tomber la
pluye du Ciel fur cette nouuelle vigne, en verite elle
porte de bons fruits.

Vn ieune Sauuage marie depuis peu de temps, fe
fentit tete de quitter fa femme, & cette penfee le
iette dans vne profonde trifteffe. Le Diable luy
reprefente le plaifir qu'il y a de changer vne femme
qu'on hait, en vne autre qu'on aime. Son bon Ange
luy fait voir que la contrainte qu'on fe fait dans les
temps, eft recompense d'vn bonheur eternel. II fe
fouuient de la parole qu'il a donnee a Dieu & a fon
6poufe, il veut eftre fidele, & neantmoins il fe fent
porte" a l'infidelite; il s'en va trouuer fon Diredteur,
& le prie de chercher quelque remede a fa tentation,
qu'il eftime eftre vn grand peche. Le Pere le mene
deuant le Sainct Sacrement, le fait prier Dieu, il
demande qu'on l'entende en Confeffion. Les groffes
larmes luy tombent des yeux. La fimple penfee de
changer [27] de femme luy paroift vn fi grand crime,
qu'il prie qu'on l'enuoye en prifon, & qu'on le mette
en vne baffe foffe, ou qu'on le face publiquement
fuftiger. Se voyant ^conduit de fa demande, il fe
gliffe dans vne chambre proche de la Chappelle, &
auec vne corde qu'il rencontre, il fe frappe fi rude-
ment par tout le corps, que le bruit en vint iufques
aux oreilles du Pere : il accourt, & luy defend vne fi
rude penitence. Le Diable qui n'aime point l'efprit
de mortification le quitta bien toft, & fa tentation
s'<§uanoiiyt.

Nous auons toufiours creu que les mariages des

1642] RELA TION OF 1642 67

[26] of any value that I own, than to disgrace my
Baptism." He went at once to the Father who had
baptized him, to ask him what he should do to his
heart that wished to be wicked. The Father was
greatly edified at his goodness. May God bless all
who by their prayers, or by their aid, cause the rain
to fall from Heaven on this new vine. Verily, it
bears good fruit.

A young Savage, recently married, felt tempted to
leave his wife, and the thought caused him deep
sorrow. The Devil pictures to him the delight of
changing a wife whom one hates for another whom
one loves. His good Angel shows him that the re-
straint exercised in this life is rewarded by happiness
throughout eternity. He remembers the word that
he has plighted to God and to his wife ; he wishes
to be faithful, but, nevertheless, he feels himself
inclined toward infidelity. He goes to his Director,
and begs him to find some remedy against his tempta-
tion, which he regards as a great sin. The Father
takes him before the Blessed Sacrament, and makes
him pray to God. He asks that his Confession be
heard. Great tears fall from his eyes. The mere
idea of changing [27] his wife seems to him so great
a crime that he entreats to be sent to prison and to
be put in a dungeon, or to be publicly flogged. See-
ing his request refused, he slips into a room near the
Chapel, and, with a rope that he finds, he beats him-
self so hard all over the body that the noise reaches
the ears of the Father, who runs in and forbids so
severe a penance. The Devil, who loves not the
spirit of mortification, soon left him, and his tempta-
tion vanished.

We have always been of opinion that the mar-

68 LES RELA TIONS DES JESUITES [Vol. 22

Sauuages nous donneroient de la peine ; la liberte de
tenir plufieurs femmes, & d'en changer quand on
vent, eft vn grand obftacle a la Foy, mais il n'eft pas
infurmontable ; la grace eft plus puiffante que la na-
ture. Monfieur le Cheualier de Montmagny voulant
donner vne grande idee de ce Sacrement a ces bons
Neophytes, honore affez fouuent leurs mariages, fai-
fant dreffer vn beau feftin le iour de leurs nopces, ou
fe trouuent quelques vns des principaux de nos Fran-
cois, apres auoir affifte aux faindtes ceremonies de
l'Eglife. La on ne manque [28] pas de parler de la
ftabilite du Mariage, de l'importance qu'il y a d'obeir
a Dieu en ce poind:. Les Capitaines Sauuages font
les premiers a donner de la crainte aux nouueaux
maries, de fe f eparer : ces bone[s] gens ont vne candeur
& vne fimplicite qui feroit bien nouuelle en France.
Le Preftre qui fait les ceremonies de ce Sacrement,
eftant fur le poindt de tirer le confentement des deux
parties, s'il fe rencontre la quelque Sauuage de con-
fideration & zele, il s'ecrie tout haut; Attends, mon
Pere, ie veux parler: la deffus s'addreffant a l'epoux
& a l'epoufe qui font debout deuant l'Autel, il leur
dit; Prenez garde, il n'y a plus qu'vn pas a faire; fi
vous vous auancez dauantage, il n'y a plus moyen de
reculer. Voftre parole eft vn lien qui vous va vnir fl
etroittement, qu'il ne vous fera plus permis de le
coupper; fermez la bouche fi vous ne voulez point
eftre liez; fi vous parlez, que vos paroles foient de
fer, que iamais elles ne fe rompent ; vous eftes encore
libres, perfonne ne vous force ; mais fi vous parlez,
nous vous contraindrons de garder voftre parole : Or
fus parlez done, ou vous taifez a la bonne heure:
puis fe tournant vers le Preftre, pourfuis; [29] Mon
Pere, pourfuis, i'ay finy mon difcours. Cette ron-

1642] RELA TION OF 1642 69

riages of the Savages would give us trouble. The
liberty of having several wives, and of changing them
at pleasure, is a great obstacle to the Faith, but it is
not insurmountable. Grace is more powerful than
nature. Monsieur the Chevalier de Montmagny,
who wishes to give these good Neophytes a high
opinion of that Sacrament, frequently honors their
marriages with his presence. He has a fine feast
prepared on the wedding day, which is attended by
many of the principal among our French, after they
have been present at the holy ceremonies of the
Church. On these occasions we do not neglect [28]
to speak of the stability of Marriage, as well as the
importance of obeying God on that point. The Cap-
tains of the Savages are the first to frighten the new-
ly-married couples against separating. The candor
and simplicity of these good people would be some-
thing quite novel in France. When the Priest who
officiates at the ceremonies of this Sacrament is about
to question both parties as to their consent, if there
be any Savage of importance present who is zealous,
he calls out: " Stay, my Father, I wish to speak."
Then, addressing the bridegroom and the bride who
are standing before the Altar, he says to them:
' ' Take care ; there is but one more step to be taken, —
if you go any further, you can never draw back.
Your word is a bond that will unite you so closely
that you will no longer be permitted to sever it.
Keep your mouths closed, if you do not wish to be
bound. If you speak, may your words be of iron,
that they may never break. You are still free, — no
one compels you ; but if you speak, we will force you
to keep your word. Now then, speak, or be silent,
as you please." Then, turning towards the Priest,

70 LES RELATIONS DES JESUITES [Vol.22

deur reffent ces vieux Siecles dorez, oil la nature
marchoit reueftue d'vne fimplicite plus agreable que
tous les artifices des Nations les plus polies.

Puis que ie fuis tomb6 fur ce fujet, i'en feray la
conclufion de ce Chapitre. Voicy vne nouuelle facon
de fe rechercher en mariage. On a dit autrefois qu'vn
Sauuage Payen faifant l'amour a vne fille, l'alloit
voir la nuict, luy demandoit en fecret fl elle l'auoit
pour agreable. Si la fille repondoit qu'elle ne fe
vouloit pas marier, le ieune homme ne paffoit pas
outre: fi elle repondoit, qu'il ne falloit pas s'addref-
fer a elle pour cette affaire, il faifoit fes pourfuites.
Or comme nous auons puiffammet crie contre cette
facon de faire, les Chreftiens l'ont improuuee; fi bien
qu'ils s'addreffoient a nous pour demander vne fille,
mais voicy comme quelques-vns fe comportent a pre-
fent. lis peignent vn ieune homme & vne ieune
fille fur vne ecorce fe tenans par la main, en la pofture
qu'ils font dans l'Eglife quand ils fe marient, & le
feruiteur enuoye ce tableau a fa maiftreffe par quel-
qu'vn de fes amis.

Or iacoit que ce portrait ne foit pas [30] d'Appel-
les, la fille neantmoins entend bien ce qu'il veut dire.
Si elle agree le ieune homme, elle prend le tableau:
fi elle dit qu'elle n' entend rien a cette peinture, c'eft
a, dire que le ieune homme fe doit pouruoir ailleurs,
& qu'il a fon conge: & n'ayez pas peur qu'il s'aille
battre en duel contre celuy qu'il verra eftre le bien-
venu : il a plus de cceur que de f e laiff er gourmader
a la paffion qu'il auoit pour vne fille: c'eft foibleffe
de [fe laiff er] vaincre par le tyran de l'amour, ou par
le demon de la haine. Ce feruiteur econduit ira
congratuler a fon camarade, qui fera bien venu
aupres de fa maiftreffe.

1642] RELA TION OF 1642 71

" Go on, [29] my Father, go on; I have finished my
speech." This plain speaking reminds one of the
golden Age of old, when nature was clothed in a
simplicity more agreeable than all the artifices of the
most polished Nations.

While I am on this subject, I will conclude this
Chapter with it. Here is a new way of seeking a
person in marriage. It has already been stated that,
when a Pagan Savage wooed a maiden, he went to
see her at night, and asked her in secret if she would
accept him. If the maid replied that she did not
wish to marry him, the young man went no further.
If she replied that he was not to address her about
the matter, he pressed his suit. Now, as we have
vigorously rebuked such conduct, the Christians dis-
approve of it, and they apply to us to ask for a maid;
but observe how some of them now act. They paint
on a piece of bark a young man and a maiden, hold-
ing each other by the hand, in the position that they
assume in Church when they get married ; and the
swain sends this picture to his mistress by one of his
friends.

Now, although this portrait may not be painted
[30] by Apelles, the maiden knows very well what it
means. If she accepts the young man, she takes the
picture. If she says that she does not at all under-
stand the painting, it means that the young man
must look elsewhere, and that he is rejected. Do
not fear that he will fight a duel with him whom he
sees welcomed. He has more spirit than to let him-
self be dominated by his passion for a maid ; to allow
oneself to be vanquished by the tyrant of love or the
demon of hatred, is weakness. The rejected suitor
will go and congratulate his comrade who shall be
welcome to his mistress.

72 LES RELATIONS DES JESUITES [Vol.22

CHAPITRE III.

CONTINUATION DES BONS SENTIMENS & DES BONNES
ACTIONS DES CHRESTIENS.

LI VN des Peres qui enf eignent les Sauuages en la
refidence de S. Iofeph, lifant certain iour vne
lifte des pechez auf quels ces peuples font fub-
jets deuant leur Baptefme, comme il vint a parler
de leurs [31] fuperftitions, des inuocations qu'ils
faifoient des Demons, ou des Genies du iour, d'vn
certain padte tacite qu'ils ont auec le Diable, par le
moyen d'vne pierre myfterieufe, dont on a parle
autres fois. Vn bon Chreftien s'ecria; Voila, mon
Pere, ce qui f e garde encore parmy nous ; allons dans
les cabanes, cherchons par tout, nous trouuerons quel-
ques-vnes de ces petites Idoles cachees, perfonne ne
s'en fert aupres de vous; mais ceux qui en ont, les
portent auec eux dans les bois ; le Diable les tente,
& leur fait croire qu'ils feront mal-heureux s'ils les
iettent, qu'ils ne feront pas bonne chaff e, & par ce
moyen il les tient toufiours a la cadene. Ie ne dis
pas cecy pour aucun mal que ie leur fouhaitte, le
defir que i'ay qu'ils eloignent les Demons de leurs
cabanes, & qu'ils prennent le chemin le plus droit du
Paradis, me fait tenir ce difcours.

Cet homme eft fi zele pour la conuerfion des Sau-
uages, qu'il s'en alia ce printemps bien auant dans
les terres vers vne Nation qui n'aborde quafi point
les Francois pour leur faire des prefens, & pour les
inuiter a embraffer la Foy [32] de Iesvs-christ.

1642] RELA TION OF 1642 73

CHAPTER III.

CONTINUATION OF THE GOOD SENTIMENTS AND GOOD
ACTIONS OF THE CHRISTIANS.

ONE of the Fathers who teach the Savages at the
residence of St. Joseph, read out one day
a list of the sins to which these peoples are
liable before their Baptism. When he spoke of
their [31] superstitions, — of their invocations to the
Demons, or to the Genii of the light ;4 of a certain
tacit compact that they have with the Devil by means
of a mysterious stone, which we have already men-
tioned,— a good Christian called out: " That, my
Father, still remains among us. Let us go into the
cabins and look about everywhere ; we shall find some
of those little Idols hidden away. No one makes
use of them before you, but those who have any,
carry them with them into the woods. The Devil
tempts them, and makes them believe that they will
be unlucky if they throw them away, — that they
will not have a successful hunt ; and, by this means,
he keeps them always in chains. I do not say this
because I wish them evil ; my desire that they should
send away the Demons from the cabins, and take the
straightest road to Paradise, makes me speak."

This man is so zealous for the conversion of the
Savages that he went last spring very far inland, to
a Nation that hardly ever approaches the French, to
give them presents, and to urge them to embrace the
Faith [32] of Jesus Christ. He had already

74 LES RELATIONS DES J ^SUITES [Vol.22

II y fut defla l'an paffe auec vn tres-heureux fucces,
voicy comme le Pere Ragueneau m'en efcrit cete
annee : nos Hurons qui l'Efte paffe allerent en traitte
a Ondb'tab'aKa (ie croy que ce font les peuples du Sagne
ou alloit ce bon Neophyte) nous ont raporte que foir
& matin ils voyoient faire les prieres, & qu'on y
chantoit les mefmes chofes que Charles Tfondatfaa
auoit entendu chanter aux Chreftiens de S. Iofeph.
D'oii les Hurons concliient que ces peuples croyent
en Dieu, & que la Foy eft defia en poffeffion de tous
les pais Septentrionnaux Dominus benedicat, fans doute
conuertifans bien vne nation, on aduance beaucoup
la conuerfion des autres, aufquelles mefme on ne
trauaille pas. Ten fuis tout conuaincu auffi bien
que V. R. ce font des paroles du pere.

Ce mefme Neophyte a vne deuotion toute particu-
liere aux images des faints : il en a quelques vnes
qu'il conferue auec vn tres grand foing. Les def-
pliant certain iour deuant l'vn de nos Francois, il les
baifoit toutes auec vne grande humilite : Mais quand
il vint aux Crucifix, il le baifa trois f ois ; Voila, dif oit-
il, le portrait [33] de celuy que i'ayme par deffus toute
chofe, il luy rendoit vn fi grand honneur, qu'on
voyoit bien qu'il auoit de l'amour pour celuy qui en
a tant eu pour tous les hommes.

Ce pauure homme fe voyant lie auec vne femme,
autant eloignee de la Foy que fon mary l'honore, la
quitta en vn beau matin, fe feruant du priuilege que
luy donne faindt Paul. Quelques Chreftiens s'en
formalifent; ils luy reprochent qu'il ne croit que du
bout des levres; qu'vn vray Chreftien ne doit iamais
abandonner fa femme. Le voila tout afflige ; car il
ne peut auoir d'amour pour vne femme qui n'en a

1642] RELA TION OF 1642 75

gone there last year, and had met with very great
success. This is what Father Ragueneau writes me
about it this year : ' ' Our Hurons who went last Sum-
mer on a trading expedition to Ondoutawaka5 (I
think that it is the peoples of the Sagne where this
good Neophyte went) have informed us that, even-
ing and morning, they heard the prayers recited and
the same things sung that Charles Tsondatsaa had
heard sung by the Christians of St. Joseph. Hence
the Hurons conclude that those people believe in God
and that Faith is already in possession of all the
Northern countries. Dominus benedicat. Of course,
by thoroughly converting one nation we greatly
further the conversion of others for which we do not
even labor. I am quite convinced of this, as well as
Your Reverence. " Such are the words of the father.

This same Neophyte has quite a special devotion
for the images of the saints ; he has some of these,
which he preserves with the greatest care. While
he was unfolding them one day before one of our
Frenchmen, he kissed them all with great humility.
But when he came to the Crucifix, he kissed it three
times. " Here," he said, " is the likeness [33] of
him whom I love above all." He paid it so much
honor that one could well see that he loved him who
has had such love for all men.

This poor man, being united to a wife who was as
averse to the Faith as her husband honored it, left
her one morning, making use of the privilege that
saint Paul gives him. Some Christians found fault
with this, and reproached him, — saying that his faith
was but lip service, and that a true Christian should
never leave his wife. He was greatly afflicted, for
he could not love a woman who did not love God,

76

LES RELATIONS DES J&SUITES [Vol.22

point pour Dieu, & qui d'ailleurs a vn naturel altier
& fort fuperbe. Sa trifteffe luy dure iufques a la
nuic5t, & l'empefche de prendre vn bon fommeil ; a
chaque fois qu'il fe reueille, il prie Dieu qu'il luy
faffe connoiftre fa volonte, fe difpofant a reprendre
fa femme ou a la rebuter, felon qu'il luy plairoit d'en
ordonner; il s'endort fortement dans cette penfee,
& voit en fonge vne troupe de Francois, & deux
Peres de noftre Compagnie, qui luy dif oient ; Quitte
cette femme, elle ne veut point auoir d'efprit.
S'eftant reueille la [34] deffus, il fe tient dans la
refolution de iamais plus ne l'aborder en ayant vne
aueriion nompareille. Comme il vit neantmoins que
quelques-vns s'en edifioient mal, il dift au Pere qui le
dirige ; Si vous me commadez de m'aff eoir vne autre
fois aupres de celle qui s'eft fi fouuent moqu6e de
Dieu, & qui m'a traite long-temps comme fon valet,
ie quitteray mes fentimens pour prendre les voftres :
ie ne fais point d'eftat de mes fonges ny de mes incli-
nations : ie pourrois me f ouruoyer fi ie fuiuois mes
penf ees & mes affections : ie march eray en aff eurance
tandis que ie me laifferay conduire par celuy que
Dieu m'a donne pour guide. Le Pere eftonne voyat
ce courage & cette folidite\ dans l'ame d'vn homme
dont la douceur n'a aucun rapport a l'acrimonie d'vne
femme gauffeuf e & m6prifante ; ie prie Dieu qu'il luy
change cette humeur : elle f e fait maintenant inftruire
a bon efcient, auoiiant qu'en effet elle s'eft mocqu6e
des prieres, qu'elle en auoit de l'horreur; mais que
fon ame eftant changee, elle a pris d'autres fenti-
mens. Le bon Neophyte s'eft remis aupres d'elle a
condition, qu'il la quittera pour iamais, fi elle ne
tient ferme en la Foy.

1642] RELA TION OF 1642 11

and who, moreover, was of a very arrogant and over-
bearing disposition. His sorrow lasted until night,
and prevented him from sleeping soundly. When-
ever he awoke, he prayed to God to manifest his will
to him, — being prepared to take back his wife, or to
send her away, as God might be pleased to order.
He fell asleep, greatly impressed with that idea; and,
in a dream, he saw a band of Frenchmen, with two
Fathers of our Society, who said to him: " Leave
that woman; she will not be reasonable." There-
upon he awoke [34] and adhered to his resolution
never to see her again, having a supreme aversion
for her. However, as he saw that some were far
from being edified at this, he said to his Father
director : " If you order me to sit down once more
beside her who has so often scoffed at God, and who
has so long treated me as her lackey, I will give up
my ideas to follow yours. I do not value either my
dreams or my inclinations. I might go astray if I
followed my own thoughts and my affections ; I shall
walk in safety, so long as I allow myself to be led
by him whom God has given me for my guide. ' '
The Father was astonished at seeing such courage
and such firmness in the soul of a man whose gentle-
ness is not in keeping with the ill humor of a jeer-
ing and scornful woman. I pray that God may
change her temper. She is now receiving instruc-
tion quite willingly, — admitting that, in reality, she
had scoffed at the prayers because she had a horror
of them ; but that her mind has changed, and that
she has adopted other sentiments. The good Neo-
phyte has returned to her on condition that he will
leave her forever, if she is not firm in the Faith.
[35] A little girl answered the questions of the

78

LES RELA TIONS DES JESUITES [Vol. 22

[35] Vne petite fille ayant tres-bien repondu aux
demandes du Catechifme, le Pere qui l'interrogeoit
luy donnant quelque petite recompenfe, dift tout
haut, pour l'encourager a bien faire vne autre fois,
qu'il efloit marry de ce qu'il ne trouuoit rien dans
fes threfors, qui fufl digne de reconnoiflre vne fi
belle & fi riche reponf e : vne femme Sauuage l'en-
tendant s'ecria: Helas! mon Pere, c'efl vn grand
threfor que l'inflrudtion: vous faites cet enfant bien
riche, quand vous luy apprenez a connoiflre Dieu; il
vaut mieux fcauoir le chemin du Ciel que de poff eder
tous les biens de la terre. Ie croy que cette bonne
femme efloit parente de celle qui difb tout haut a
noftre Seigneur, Beatus venter qui te portauit, & vbera
qua fuxijli: elle goufloit cette verite de l'Efcriture,
Omne aurum, in comparatione illius, arena eji exigua.

Vne autre femme aueugle piqua viuement vn Infi-
dele qui f e gauff oit des Chrefliens : ce mif erable voy-
ant que ces bons Neophytes s'embarquoient vn Di-
mache au matin, pour venir entendre la grande Meffe
a Kebec, s'embarqua auffi en mefme temps: & au
depart il s'ecria, I'ay plus d' amour que vous autres
pour mes parens : [36] & monftrant de fa main le lieu
ou le Soleil fe couche: Cell la oil font allez mes An-
ceflres, c'efl la ou ie veux aller, c'efl la ou doiuent
aller mes compatriotes qui ont de l'efprit, & non pas
dans vos Eglifes. Cette bonne aueugle l'entendant,
luy repartit : Si tu as tant d'amour pour tes compa-
triotes, pourquoy les as-tu abandonnez cet hyuer a la
mercy des Hiroquois ; tu auois peur d'eflre chauff e :
fi tu auois de l'efprit, tu craindrois bien dauantage le
feu d'Enfer ou tu dois aller, que le feu des Hiro-
quois: tu n'es pas fait pour neant: celuy qui t'a cree*

1642] RELA TION OF 1642 79

Catechism very well, and the Father who examined
her gave her a slight reward, saying aloud — to en-
courage her to do well another time — that he was
sorry that he could find nothing in his treasures
worthy of rewarding such good and full answers.
A Savage woman, hearing him, exclaimed : " Ah, my
Father, instruction is a great treasure. You make
that child very rich when you teach her to know
God. It is better to know the road to Heaven than
to own all the wealth of the earth." I think this
good woman was related to that one who called out
to our Lord : Beatus venter qui te portavit et libera quce
suxisti. She approved that saying of the Scriptures:
Oinne aurum, in comparatione illius, arena est exigua.

Another woman, who was blind, sharply rebuked
an Infidel who scoffed at some Christians. When
the wretch saw these good Neophytes embark on a
Sunday morning, for the purpose of hearing high
Mass at Kebec, he also embarked at the same time ;
and, as they started, he called out: " I have more
love for my forefathers than you have." [36] And,
indicating with his hand the place where the Sun
sets, he said: "That is where my Ancestors have
gone, and that is where I wish to go. That is where
my countrymen who are wise should go, and not into
your Churches." The good blind woman, hearing
him, replied: " If thou hast such love for thy coun-
trymen, why didst thou abandon them last winter to
the mercy of the Hiroquois? Thou wert afraid of
being burned. If thou hadst sense, thou wouldst
have a still greater fear of the fire of Hell, to which
thou wilt go, than of the fire of the Hiroquois. Thou
wert not made for nothing. He who created thee
will pay thee in money of fire or of glory, after thy

80 LES RELATIONS DES JESUITES [Vol.22

te payera en monnoye de feu ou de gloire apres ta
mort. Cette bonne aueugle voit bien clair es chofes
de la Foy, fa vie eft fort innocente.

Vidtor b'echKine voulant aller en traite, fe vint pre-
fenter au Sacrement de Penitence. Apres auoir fait
fes deuotions, il dift a fon Confeffeur, Mon Pere,
prie Dieu pour moy & pour ma femme, & pour mon
enfant ; ie fcay par experience ce que peut la priere
faite fans faintife: tu vois ma petite fille, Dieu me
l'a donee deux f ois : eftat cet hyuer dans les bois pour
faire noftre grande chaffe, elle tomba malade, en
forte que ie n'en attedois plus rien que la mort: [37]
ma femme ne faifoit que pleurer: les larmes, luy
dis-je, ne reffufciteront pas voftre enfant: ayons
recours a celuy qui nous l'a donee, & le prions de
nous la donner encor vne autre fois : ils fe mirent a.
genoux, & firent cette petite oraifon, plus pleine de
coeur que de paroles : Toy qui as tout fait & qui con-
ferues tout, c'effc toy qui as forme cet enfant, & qui
nous l'as donee: elle eft malade, tu la peux guerir,
gueris-la done fi. tu veux, fi elle vit, elle croira en
toy, elle t'obeira quand elle fera grande; fi tu ne la
veux pas guerir, ie ne laiff eray pas de croire en toy ;
ie n'en diray pas vn mot dauantage car tu es le Mai-
ftre, fais tout ce que tu voudras. Le lendemain,
difoit le bon Neophyte, ma fille eftoit en auffi bonne
fante que tu la vois maintenant.

Les Sauuages retournans de leur grande chaffe,
l'vn de nos Peres affembla les principaux, & leur
dift, Qu'il eftoit fort edifie de ce qu'ils remedioient
aux defordres qui fe rencontrent de temps en
temps parmy eux; mais qu'il s'etonnoit comme
ils permettoient qu'vne ieune femme baptifee ne

1642] RELA TION OF 1642 81

death." This good woman sees very clearly, n
matters of the Faith ; her life is a very innocent one.

Victor Wechkine, intending to start on a trading
expedition, came to present himself for the Sacra-
ment of Penance. After he had performed his devo-
tions, he said to his Confessor: " My Father, pray
to God for me, for my wife, and for my child. I
know by experience what sincere prayer can do.
Thou seest my little daughter; God has given her
to me twice. While we were in the woods last win-
ter on our great hunt, she fell sick, so that I no longer
expected aught but death. [37] My wife did noth-
ing but weep. I said to her: ' Tears will not bring
your child back to life. Let us have recourse to him
who gave her to us, and beg him to give her to us
once more.' They knelt down and said this short
prayer, more abounding in feeling than in words:
" Thou who hast made all, and who preservest all
things, it is thou who didst create this child and give
her to us. She is sick ; thou canst cure her. If thou
wilt, cure her ; if she lives, she will believe in thee ;
she will obey thee when she grows up. If thou wilt
not cure her, I will still believe in thee ; I will not
say another word, for thou art the Master; do every-
thing according to thy will." "On the following
day," said the good Neophyte, "my daughter was
in as good health as you see her now."

When the Savages returned from their great hunt,
one of the Fathers called the chief men together,
and told them that he was greatly edified because
they had put a stop to the disorderly conduct that
occasionally occurred among them ; but that he was
astonished at their permitting that a young baptized
woman should live apart from her husband. The

82 LES RELATIONS DES JE~SUITES [Vol.22

demeuraft point auec fon mary. Le Capitaine fous
la iurifdidtion duquel [38] eftoit cette femme,
repondit; Qu'il auoit tente toutes fortes de voyes
pour la remettre en fon deuoir, & qu'il auoit perdu
fes peines; qu'il feroit neantmoins encor vn effort.
Au fortir de cefte Affemblee, dit il, confulte tes
gens en particulier, & leur demande ce qu'il faut
f aire dans cette def obeiff ance ; ils concluent tous a la
rigueur: les bons aduis ne luy ont peu donner de
l'efprit, vne prifon luy en donnera, difoient ils. Deux
Capitaines ont comiffion de l'amener a Kebec, & de
prier Monfieur le Gouuerneur de la faire mettre dans
vne baffe foffe. Ils fe mettet en deuoir d'executer
leur mandement, ils entrent dans la cabane ou elle
eftoit; mais les ayant apperceus, & fe doutant du
faidt, elle s'echappe, & s'enfuit dans les bois, & eux
apres. L'ayant attrappee, ils luy declarent qu'elle
eft condanee a vne prifon, iufques a ce que l'ef-
prit luy foit venu. Comme elle fe vouloit def aire de
leurs mains ils la lient, & la tranfportent dans vn
canot pour la mener a Kebec. Quelques ieunes
hommes Payes voyans cette violence, qui eft en hor-
reur aux Sauuages, & plus eloignee de leurs facons
de faire, que le Ciel n'eft eloigne" de la terre, vferent
de menaces, t£moignans [39] qu'ils tueroient celuy
qui mettroit la main fur cette femme : mais le Capi-
taine & fes gens qui eftoient Chreftiens, repondirent
hardiment: Qu'il n'y auoit rien qu'ils ne fiffent, &
qu'ils n'enduraffent pour faire rendre obeiff ance a
Dieu. Cette refolution ferma la bouche aux Infideles,
la femme fut conduite a Kebec ; mais quand elle vit
qu'il falloit entrer dans vne baffe foffe ou dans la mai-
fon de fon mary, elle prie bien humblement qu'on la

1642] RELA TION OF 1642 83

Captain under whose jurisdiction [38] this woman
was, replied that he had tried all sorts of means to
make her return to her duty, and that his trouble
had been in vain; that he would, nevertheless, make
another effort. ''After this Assembly," said the
Father, "consult thy people privately, and ask them
what is to be done in such a case of disobedience."
They all decided upon harsh measures. " Good ad-
vice," said they, " has not brought her to her senses;
a prison will do so." Two Captains were ordered to
take her to Kebec, and to request Monsieur the Gov-
ernor to have her put in a dungeon. They prepared
to carry out their orders, and entered the cabin where
she was. But she saw them coming and, suspecting
their errand, she escaped and fled to the woods,
whither they followed her. Having caught her,
they told her that she was condemned to prison until
sense should come to her. As she tried to break
away from them, they bound her and placed her in
a canoe, to take her to Kebec. Some Pagan young
men, observing this violence, — of which the Savages
have a horror, and which is more remote from their
customs than Heaven is from earth, — made use of
threats, declaring [39] that they would kill any one
who laid a hand on the woman. But the Captain
and his people, who were Christians, boldly replied
that there was nothing that they would not do or
endure, in order to secure obedience to God. Such
resolution silenced the Infidels. The woman was
taken to Kebec; but when she saw that she must
enter either a dungeon or her husband's house, she
humbly begged to be taken back to Saint Joseph,
promising that thenceforward she would be more
obedient. Such acts of justice cause no surprise in

84 LES RELATIONS DES JESUITES [Vol.22

remeine a Saindt Iofeph, promettant qu'elle fe ren-
droit de la en auant plus obeiffante. Ces actions de
iuftice ne donnent en France aucun etonnement,
pource que c'eft l'ordinaire de proceder par ces voyes;
mais parmy ces peuples, ou chacun fe croit auffi libre
des fa naiffance, que les beftes fauuages qui courent
dans leurs grandes forefts. C'eft vn prodige, ou
pluftoft vn miracle, d'y voir vn commandement ab-
folu, ou quelque adtion de rigueur & de iuftice.
Ouelques Sauuages ayans appris qu'en France on
mettoit a mort les malfaidteurs, nous ont bien f ouuent
reproche que nous eftions des mefchans; que nous
faifions mourir nos compatriotes ; que nous n'auions
[40] point d'efprit. lis demandoient fi les parens de
ceux qu'on condamnoit a la mort, n'en tiroient point
vengeance. Les Infidelles font encore dans les mef-
mes fentimens: mais les Chreftiens connoiffent de
plus en plus, l'importance qu'il y a d'exercer la Iuftice.

Vn certain Neophyte fort zele" pour la Foy, preffant
vne action de piete, vn autre luy dit f arefte toy, on
t'en voudra mal, ceux qui ne font point baptifes te
hai'ront, il n'importe, refpondit-il, ie ne crains point
la mort, qu'ils me tiient, qu'ils me maffacrent, ie ne
quitteray pas vne bonne adtion pour leur impiete, ma
vie n'eft pas li pretieufe que la Foy.

I'ay faidt mention dans la Relation precedente d'vn
certain Huron, nomme Charles Tfondatfaa qui fut
Baptife l'annee derniere, en la petite Eglife de S.
Iofeph ; ce bon Neophyte eft venu cette annee auec
quelques autres de fes compatriotes, vifiter les Chre-
fties de cete Eglife, ces bonnes gens leur ont faidt
mille careffes, ils les ont inuitez aux feftins, & apres
plufieurs temoignages de bien veillance iufques a ce

1642] RELA TION OF 1642 85

France, because it is usual there to proceed in that
manner. But, among these peoples — where every-
one considers himself, from his birth, as free as the
wild animals that roam their great forests — it is
a marvel, or rather a miracle, to see a peremptory-
command obeyed, or any act of severity or justice
performed. Some Savages, having heard that, in
France, malefactors are put to death, have often
reproached us, saying that we were cruel, — that we
killed our own countrymen ; and that we had [40] no
sense. They asked whether the relatives of those
who were condemned to death did not seek ven-
geance. The Infidels still have the same ideas; but
the Christians are learning, more and more, the
importance of exercising Justice.

A certain Neophyte, who was very zealous for the
Faith, was diligently performing a pious action,
when another said to him : ' ' Stop ! some will be
angry with thee ; those who are not baptized will hate
thee." " It matters not, " he replied; "I do not fear
death. Let them kill me, let them slay me; I will
not give up a good action for their ungodliness. My
life is not so precious as the Faith."

In the preceding Relation, I mentioned a certain
Huron, named Charles Tsondatsaa, who was Bap-
tized last year in the little Church of St. Joseph.
This good Neophyte came this year, with some
others of his countrymen, to visit the Christians of
this Church ; and these good people showed them
many kindnesses. They invited them to feasts, and,
after many declarations of good will, — including,
moreover, a mutual exchange of presents, — a Cap-
tain [41] of St. Joseph stopped them after the public
prayers which are said daily in the Chapel, at which the

86 LES RELATIONS DES JESUITES [Vol.22

faire des pref ens reciproques les vns aux autres : Vn
Capitaine [41] de S. Iofeph, les arefta apres les
prieres publiques qui fe font tous les iours, en la
Chapelle, ou les Hurons & les Algonquins amftoient;
& addreffant fa parole a Charles Tfondatfaa, luy dift,
mon frere? tu fcais bien que tu fus baptize l'annee
paflee dans cette Eglife, c'eft icy que tu fus faidt
noftre frere, il faut que ie te dife les penfees
qu'auoit mon cceur, lors que ie te vy remonter en ton
pais. Cet homme eft baptife, difois-je a part-moy,
il eft faidt enfant de Dieu ; voila qui va bien, mais
que deuiendra-il, quand il fera auec ceux de fa na-
tion, qui ne croient point en Dieu? comment refiftera-
il aux attaques qu'on luy liurera de tous coftes? I'a-
uois cette penfee la de toy. Mon ame eftoit en l'air
fans appuy, ne fcachant ce que tu deuiendrois. I'ay
eu de la crainte pour toy tout l'Hyuer. Ie fouhaitois
le Printemps pour apprendre de tes nouuelles, quand
on m'a dit que tu defcendois, & que tu viuois en bon
Chreftien, ma crainte s'eft efuanoui'e, mon ame s'eft
aflermie, mon cceur s'eft refiouy: voyla vn braue
homme, i'auois cete penfee la de toy, mais c'eft Dieu
qui a faidt tout cela, difoit mon cceur, c'eft Dieu qui
[42] luy a donne de la force & du courage, c'eft luy
qu'il en faut remercier, c'eft mon frere ce que nous
auons faidt pour l'amour de toy.

A cette petite harangue, Charles refpondit en cette
forte : mon frere, depuis mon Baptefme ie n'ay iamais
chancele en la Foy; mes pieds ont tenu ferme, mon
corps n'a point branfle : ie n'ay point eu de penfee de
quitter la priere, & ie ne la quitteray iamais, c'eft
celuy qui porte la terre, comme tu dis, qui m'a ayde,
il eft tout preft de m'ayder encore, car il eft bon : ie
voudrois bien que tous mes Compatriottes fuffent

1642] RELA TION OF 1642 87

Hurons and Algonquins were present, and, address-
ing Charles Tsondatsaa, he said to him: "My broth-
er, thou knowest well that thou wert baptized last
year in this Church ; here thou wert made our broth-
er. I must tell thee the thoughts that were in my
heart when I saw thee return to thy own country.
' This man has been baptized, ' I said to myself ; ' he
has been made a child of God. This is well ; but
what will become of him when he shall be with those
of his nation who do not believe in God? How will
he resist the attacks that will be made on him from
all sides?' I had that thought of thee. My soul
was in a state of trouble and helplessness, not know-
ing what would become of thee. I feared for thee
during the whole Winter. I was anxious for the
arrival of Spring, to get news of thee. When I
heard that thou wert coming down, and that thou
didst live like a good Christian, my fears were dis-
pelled, my soul regained courage, my heart rejoiced.
' He is a brave man ! ' That is what I thought of
thee. ' But it is God who has done all this,' said my
heart ; ' it is God who [42] has given him strength
and courage; it is he who should be thanked for it.'
This, my brother, is what we have done for love of
thee."

To this short harangue, Charles replied thus:
" My brother, since my Baptism, I have never wa-
vered in the Faith. My feet have remained stead-
fast ; my body has not moved. I have never had a
thought of abandoning prayer, and I shall never
abandon it. It is he who holds the earth in his hand,
as thou sayest, who has helped me. He is still quite
ready to help me, for he is good. I heartily wish
that all my Countrymen might be of the same mind ;

88 LES RELATIONS DES JESUITES [Vol.22

dans la mefme volonte : ils y viendront petit a petit,
i'en connois plufieurs qui honorent la priere, mais
nous fommes enuiron vne trentaine d'hommes fais,
qui ne branflons non plus que vous autres, nous auons
tenu ferme cet Hyuer contre les affauts des mefcre-
ans, on nous a liure mil combats; nos efprits n'ont
point efte renuerfes: fus-donc, mon frere, prend cou-
rage, & tous tes gens auffi: ne foyes plus en crainte,
la moitie de nousmefmes ne croit pas feulement, nous
croyons tous entiers: pries [43] Dieu pour nous
pendant noftre voyage. Cela dit, ils fe feparerent.

Les Chreftiens de faindt Iofeph paff erent encor plus
auant, aians appris que le Reuerend Pere Vimont
montoit aux trois riuieres, & qu'il trouueroit la des
Hurons Chreftiens, ils le prierent de faire porter auec
foy, quelques pacquets de leur viande boucanees,
pour en faire vn banquet a ces bons Neophytes, en
temoignage de l'amour & de l'affedtion qu'ils auoient
pour eux, cela fe fit en noftre maifon, auec la ioye de
ces nouueaux enfans de Dieu; qui furent d'autant
plus edifies de cette charite, qu'elle n'eft pas com-
mune parmy les Barbares, lefquels n'aiment que leur
nation, faifant vn extreme mefpris des autres.

Ie concliieray ce chapitre par vn a(5te de recon-
noiffance auffi nai'f, qu'il eft naturellement explique.
Monfieur le Gouuerneur montant a la riuiere des
Hiroquois, pour donner ordre qu'on y commencaft
les fortifications, dont i'ay dejaparle: vn Capitaine
Chreftien l'alla trouuer, & luy tint ce langage. Nous
autres Sauuages, comme nous n' auons point efte efle-
ues en [44] voftre pais, nous ne fcauons pas les hon-
neurs qu'on rend aux grands Capitaines qui trauail-
lent pour la deffence du pais. Ie ne fcais done ce
que ie dois faire & encore moins ce que ie dois dire,

1642] RELA TION OF 1642 89

they will come to it, little by little. I know several
who honor prayer; but we are about thirty grown
men who do not waver more than you do. We
remained firm last Winter, against the assaults of the
wicked. A thousand attacks were made upon us,
but our courage was not overthrown. Come, then,
my brother, take courage, and all thy people also.
Fear no longer. We are not half believers only ; we
believe entirely. Pray [43] to God for us during our
journey." This said, they parted.

The Christians of saint Joseph went still further.
Having learned that Reverend Father Vimont was
going up to the three rivers, and that he would find
Christian Hurons there, they begged him to take
with him some packages of their smoked meat, in
order to give a banquet to those good Neophytes, as
a token of the love and affection they had for them.
This was done in our house, amid the joy of these
new children of God, — whose conduct in this act of
charity was all the more edifying that it is unusual
among these Barbarians, who love only their own
nation, and have a supreme contempt for others.

I will conclude this chapter by relating an act of
gratitude as artless as it is naturally expressed.
When Monsieur the Governor went up to the river
of the Hiroquois to give orders for commencing the
fortifications of which I have already spoken, a Chris-
tian Captain went to him and made him this speech :
" We Savages, since we were not brought up in [44]
your country, do not know what honors are paid to
great Captains who work for the defense of the land.
Therefore, I know not what I should do, and still less
what I should say. I seek, and I find nothing on
my tongue but these few words: ' Go, great Captain,

90 LES RELA TIONS DES JESUITES [Vol. 22

ie cherclie & ie ne trouue rien fur ma langue que ces
deux paroles, va t'en grand Capitaine, & parts a la
bonne heure, fois le Mailire de la terre, & le Confer-
uateur du pays : Celuy qui peut tout & qui eft tout
bon, foit toufiours auec toy? Voyla ce que me dit ma
langue, mais voicy ce que i'ay dans ma penfee : pleuft
a Dieu, que nous fuffions icy vne grande trouppe &
que de toutes nos voix, il ne s'en fift qu'vne forte
& puiff ante ; laquelle fe faifant entendre par tout
l'vniuers prononcaft ces paroles. Adieu, le Con-
feruateur du pays a la bonne heure que tu entre-
prennes noftre deffence, vas t'en heureufement & re-
tourne auec plus de ioye affin que nous puiffions tous
nous ef crier: il eft de retour noftre Capitaine, il eft
de retour le Conferuateur du pays: c'eft par fon
moyen que les femmes & les enfans que tout le monde
eft encore en vie. Car fans fa protection l'ennemy
nous auroit empefche de Planter, de Cultiuer, & de
Recuellir nos bleds: voila ce [45] que ie fouhaiterois
qui te f ufh dit par tous les hommes de ces contrees ;
mais quoy nous n'auons plus de voix, les maladies &
les ennemis ont arrache nos langues, nous te difons
neantmoins encore vne fois. Adieu, le Conferua-
t[e]ur du pays? Celuy qui a tout faidt foit le guide
& la conduite de ton vaiffeau. Cette eloquence n'eft
pas tiree de la Rhetorique d' Ariftote, ou de Ciceron :
mais d'vne efcole plus aimable & plus candide.

Monfieur le Gouuerneur leur ayant t^moigne" de la
ioye de leurs bonnes volontez, leur demanda ce qu'ils
pretendoient faire durant l'Efte, tu ne dois point faire
cette interrogation : tu es noftre Capitaine, com-
mande, il y a long-temps que nous fommes refolus de
t'obeyr; c'eft la refponce qu'ils luy firent & qui
fermera ce Chapitre.

1642] RELA TION OF 1642 91

and may thy journey be successful. Be the Master
of the land and the Preserver of the country. May
he who can do all things and who is all goodness, be
ever with thee!' That is what my tongue tells me,
but this is what I have in my mind, — would to God
that we were here in great numbers and that all our
voices were united in one, loud and strong, which
would make itself heard throughout the world, pro-
nouncing these words: 'Farewell, Preserver of the
country, it is well and good that thou undertakest
our defense. Go in happiness, and return with still
greater joy, so that we may all cry out: "Our Cap-
tain has returned, the Preserver of the country has
returned! It is through him that the women and
children, and all the people, are still alive; for, with-
out his protection, the enemy would have prevented
us from Planting, Cultivating, and Harvesting our
corn.' That is [45] what I would desire all the
men of these countries to say to thee. But, although
we have no more voice, — for sickness and our ene-
mies have torn out our tongues, — nevertheless, we
say to thee once more : ' Farewell, Preserver of the
country ! May he who has made all things be the
guide and conductor of thy ship.' " Such eloquence
is not derived from the Rhetoric of Aristotle or of
Cicero, but from a school more lovable and candid.

Monsieur the Governor having assured them of his
pleasure at their good will, asked them what they
intended to do during the Summer. ' ' Thou shouldst
not ask such a question. Thou art our Captain, —
command ; we have long been resolved to obey thee. ' '
Such was the answer they gave him, and it shall
close this Chapter.

92 LES RELATIONS DES J&SUITES [Vol.22

[46] CHAPITRE IV.

DE QUELQUES BAPTESMES EN LA RESIDENCE
DE SAINCT IOSEPH.

ON a baptife enuiron cent perfonnes cette ann6e,
fi le nombre n'eft pas : fi grand que la prece-
dence il ne s'en faut pas etonner : car la plus
part des Sauuages qui font en cette refidence, font
defia Chreftiens, & les Hiroquois empefchent forte-
ment que les peuples qui font dans les terres, ne fe
viennent ioindre a ces bons Neophytes : ils ont effare"
vne bonne partie des Algonquins, qui eftoient aux
trois riuieres: mais les fortifications qu'on a com-
mancees les pourrot rappeller. Entrons en difcours.
Vn homme de confideration parmy les Sauuages,
s'eftant fait inftruire en la foy, fouhaitoit le Baptefme
auec ardeur, comme il vit qu'on le retardoit pour
l'efprouuer, il s'adreffe au Pere, & luy parle en ces
termes: pourquoy, remettez vous mon Baptefme
iufques au printemps, vos penfees ne vont pas droit,
vous me iettez encore dans les attrappes, & dans les
filets [47] des Demons, voicy le temps de noftre chaff e
qui s'approche, ie m'en vay dans les bois pour faire
ma prouifion de chair d'Elan: le Diable voyant bien
que ie ne fuis pas encore enfant de Dieu, m'attaquera
derechef , & me preffera fortement de reprendre mes
anciennes fuperftitions, & les malices que i'abhorre
maintenant, le moyen que ie luy refiite eftant feul?
Ie tomberay infailliblement, fi ie n'ay Dieu pour

1642] RELA TION OF 1642 93

[46] CHAPTER IV.

OF SOME BAPTISMS IN THE RESIDENCE OF
SAINT JOSEPH.

WE have baptized about one hundred persons
this year. If the number be not as great
as in the previous one, it is not surprising;
for most of the Savages in this residence are already
Christians, and the Hiroquois effectually prevent the
people living inland from coming to join these good
Neophytes. They have frightened away a good
part of the Algonquins who were at the three riv-
ers ; but the fortifications that have been commenced
there may bring them back. Let us begin our rela-
tion. A man of some consideration among the Sav-
ages had been instructed in the faith, and ardently
desired Baptism. When he saw that it was delayed
in order to test his sincerity, he addressed the Father
and spoke to him as follows : ' ' Why do you put off
my Baptism till the spring? Your ideas are not
right. You again throw me into the snares and nets
[47] of the Demons. The time of our hunt is ap-
proaching, and I am going into the woods to get my
supply of Elk meat. The Devil, seeing very well
that I am not yet a child of God, will attack me once
more and will urge me strongly to resume my former
superstitions and the evil things that I now abhor.
What means have I to resist him, alone? I shall
inevitably fall, if I have not God for my Protector,
and I can have him only by my Baptism. Why,

94 LES RELATIONS DES J&SUITES [Vol.22

mon Protedteur, & ie ne le puis auoir que par mon
Baptefme. Pourquoy, done me refufez vous ce bon-
heur : puis que ie crois en luy de toutes mes forces,
& de toute l'eftendue de mon pouuoir? Vous iugez
peut eftre a ma fagon que ie fuis fuperbe, que ie me
laiffe emporter a ma colere. Ne mefurez pas mon
cceur a ma parole, fi ma voix eft rude, mon cceur eft
doux. Ie n'ay iamais dit qu'vne parole rude a ma
premiere femme, i'en eftois par apres fl confus que
ie ne fgauois oil me mettre : ne craignez point que ie
fois changeat : mon mariage aura de la con fiance auffi
bien que ma foy, la femme que i'ay maintenant eft
Chreftienne, vne mefme creance nous liera iufques
a la mort.

Le Pere voyant cette grande difpofition [48] le
baptifa : le Sieur Oliuier commis General de Meffieurs
de la nouuelle France, le nomma Emery; fi toft que
fon cceur fut purifie dans le fang de l'Agneau, la
ioye s'en empara & le defir de donner des preuues de
fa conftance, luy firent apporter les de[r]nieres Reli-
ques de fes fuperftitions : C'eftoit vne Pierre qu'ils
tiennent bien precieufe, enueloppee dans vn fin
Duuet; ils s'imaginent qu'elle leur porte bon-heur,
qu'elle les rend heureux ou a la chaffe, ou au ieu, ou
a la guerre, comme i'ay fouuent remarque ailleurs:
s'adreffant done au Pere? voila (dit-il) ce que nous
cheriffons dauantage, i'ay trouue cette Pierre dans la
gorge d'vn Elan. Ie la conferuois auec amour, ie la
regardois comme mon apuy : mais maintenant que ie
fuis enfant de Dieu, toute ma confiance eft en luy.
Iauois preffe le Pere le Ieune de me baptifer deuant
qu'il s'embarquaft pour aller en France; il me de-
manda fi ie n'auois point auec moy quelque petit

1642] RELA TION OF 1642 95

therefore, do you refuse me this happiness, since I
believe in him with all my might and with all my
power? You may perhaps think, from my manner,
that I am arrogant, that I let myself be carried away
by anger. Do not judge my heart by my words ; if
my voice be harsh, my heart is soft. I never said
more than one unkind word to my first wife ; and
afterwards I was so ashamed that I did not know
where to put myself. Do not fear that I shall be
fickle. My marriage will be constant as well as my
faith; my present wife is a Christian, — the same
creed will bind us together till death."

The Father, seeing this earnest purpose, [48] bap-
tized him. Sieur Olivier, the General manager of
the Gentlemen of new France, named him Emery.
As soon as his soul was cleansed in the blood of the
Lamb, joy took possession of it; and this, with the
desire to give proofs of his constancy, led him to
bring the last Relic of his superstition. This was a
Stone, which they consider very precious, wrapped
up in fine Down. They think that it brings them
good fortune, and renders them successful in the
chase, or at play, or in war, as I have frequently
remarked elsewhere. Addressing the Father, " Be-
hold " (said he) " this is what we prize above all. I
found this Stone in the throat of an Elk. I treasured
it lovingly; I looked upon it as my support. But,
now that I am a child of God, all my confidence is in
him. I had pressed Father le Jeune to baptize me
before he embarked for France. He asked me if I
had not some little Manitou about me ; I said that I
had not. I lied; I was still attached to that supersti-
tion which I now detest." 6

Eustache Koukinapou, a young Savage about

96 LES RELATIONS DES JESUITES [Vol.22

Manitb', ie luy dis que non, ie mentois; i'auois encor
de l'attache a cette fuperftition, que ie detefte main-
tenant.

Euftache KtfKinapb' ieune Sauuage age d'enuiron
trente ans, paroiffoit autrefois [49] grand gauffeur,
& par confequent fort eloign e de la foy: Car l'efprit
de Dieu ne s'accorde pas bien auec vn efprit altier &
bouffon. Le Baptefme l'a Metamorphofe, il doit fon
bon-heur a fon frere Charles Mei*achKa8at, homme
vrayement Chreftien Predicateur delESVS-CHRiST.
Depuis fon Baptefme il a tellement pourfuiuy fon
frere, qu'il luy a fait quitter fes erreurs pour em-
braffer la verite: voicy comme il l'exhortoit vn peu
deuant fon Baptefme. Mon frere ie ne vous parle
plus de nos anciennes facons de faire, vous auez quit-
te toutes les refueries, il ny a plus qu'vn poindt qui
vous maiftrife: C'eft le ieu; voila voftre paffion &
voftre demon, il le faut quitter tout a fait fi vous
voulez eftre bon Chreftien, & du moins en retracher
l'excez, de telle forte qu'il ne vous gourmande ia-
mais, faidtes prefentement cette refolution deuant
que de mettre le pied dans l'Eglife, pour y eftre fait
enfant de Dieu, determines vous fortement de quitter
la partie? Si toft que vous fentirez que voftre coeur
veut eftre mefchant, ne permettez point qu'il s'e-
chauffe fur le ieu, quittez tout, il vaut mieux tout
perdre que de fafcher Dieu. Nous auons couftume
[50] auparauant que de verfer les eaux Sacrees du
Baptefme, fur les Catechumenes, de leur faire pro-
duire quelques a<5tes, de douleur & d'amour. Charles
voyant fon frere fur le poindt de les receuoir, s' eerie?
mon frere dites au plus profond de voftre ame, ce
que ma bouche va proferer; Ouy mon Dieu, vous

1642] RELA TION OF 1642 97

thirty years of age, formerly appeared to be [49] a
great banterer, and consequently very averse to the
faith ; for the spirit of God is not in accord with a
haughty and bufToonish mind. Baptism has com-
pletely Changed him. He owes his happiness to his
brother, Charles Meiachkawat, a truly Christian
man, a Preacher of Jesus Christ. Ever since
his Baptism, he has so persistently urged his brother
that he has made him abandon his errors to embrace
the truth. Observe how he exhorted him shortly
before his Baptism : ' ' My brother, I no longer speak
to you of our old customs ; you have given up all
those idle fancies. There is but one thing that is
your tyrant, and that is gambling ; it is your passion
and your evil spirit. You must give it up entirely
if you wish to be a good Christian ; at least, you must
restrain excess therein, so that gaming may never
master you. Take that resolution now, before put-
ting your foot in the Church to be made a child of
God. Resolve firmly to leave the game. As soon
as you perceive that your heart wishes to be wicked,
do not allow it to be excited by play. Abandon
everything; it is better to lose all than to offend
God." It is our custom, [50] before pouring the
Sacred waters of Baptism on the Catechumens, to
make them utter some acts of contrition and of love.
When Charles saw his brother on the point of doing
so, he called out: "My brother, repeat from the
depths of your soul what my lips shall now utter:
: Yes, O my God ! you see my heart. I believe in
your Holy Word ; it is in earnest that I intend to
obey you, — my resolution is taken. How could I
lie, when you see everything? Forget my sins;
have mercy on me. I wish to offend you no more.

98 LES RELA TJONS DES JE~SUITES [Vol. 22

voies mon coeur, ie croy en voftre S. Parole, c'eft
tout de bon que ie vous veux obeyr, la refolution en
eft prife: coment pourois-ie mentir puifque vous
voiez tout? Oublies mes pefchez, faites moy miferi-
corde, ie ne vous veux plus fafcher, vous eftes bo,
vous ne rebut6s point ceux qui ont efperance en vous,
ChaXerimittf, Chatferimittf, ayez pitie de moy, ayez
pitie de moy. Ce bon Cate[c]humene eftoit a deux
genoux, les mains iointes, les yeux coles au Ciel:
repetant comme vn petit enfant de mot, a mot, tout
ce que fon frere luy faifoit dire, auec vn fentiment
tout plein de deuotion. Sa femme qui n'auoit guere
d'inclination au Baptefme: voyant fon mary Chre-
ftien, voulut bien-toft apres iouyr du mefme bon-
heur qui luy fut auffi accorded

II n'eft pas iufques aux ieunes gens, qui ne vueil-
lent quafi par force obtenir le Baptefme, [5 i.e., 51]
arm d'entrer au Ciel par violence. Vn ieune Algon-
quin demandoit le Baptefme depuis deux ans : comme
on le voit d'vne humeur efueillee, on craint qu'il ne
s'oublie de fon deuoir; parfois on le rebute, d'autres-
f ois pour ne le ietter dans vn trop grand eloignement,
on luy donne quelque efperance. Ce bon garcon
tient toujours ferme, il demande, il preffe, il fait fi
bien qu'on luy promet le Baptefme dans certain iour.
Le voila dans vne ioye qui luy change le vifage, il
eft eloquent en actions de graces ; mon cceur, fait il,
ne fe comprend pas, il ne fcait ce qu'il dit, tant il
eft fatis-f aidt : puis la crainte de ne pas ioiiir fi-toft
de ce bon-heur, le faififant: ie voy bien ce que e'en
eft, vous me tromperes auffi bien que le Pere qui eft
all6 en France, il m'auoit promis le Baptefme, il ne
me l'a point donne : vous en f erez tout de mefme on

1642] RELA TION OF 1642 99

You are good, you do not repel those who hope in
you. Chawerimitou, Chawerimitou, have pity on
me, have pity on me." The good Catechumen knelt
on both knees, — his hands clasped and his eyes
raised to Heaven, — repeating word for word, like a
little child, what his brother made him say, with a
deep feeling of devotion. His wife, who had but
little inclination for Baptism, seeing her husband a
Christian, soon afterward desired to enjoy the same
happiness, and this was granted to her also.

Even the young men desire to obtain Baptism,
almost by force, [5 i.e., 51] so as to enter Heaven by
violence. A young Algonquin had been asking
Baptism for two years. As we saw that he had a
sprightly disposition, we feared that he might forget
his duty. Sometimes we refused him ; at other times
he was given some hope, so as not to estrange him too
much. The good youth persisted; he asked, he
urged, until he was promised Baptism on a certain
day. His joy was such as to alter the expression of
his face; he was eloquent in his thanksgiving.
" My heart," said he, " does not understand itself;
it does not know what it is saying, so satisfied is it."
Then, as the fear of not at once enjoying this happi-
ness seized him, he would say: "I see very well
what it is ; you will deceive me, like the Father who
has gone to France. He promised me Baptism, and
did not grant it to me; you will do the same." In
vain we reassured him, he was always in doubt.
When the day arrived, as they were about to call
him, he came out of his Cabin, very sad. "You will
yet deceive me, ' ' he said, "is it really true that you
will grant me that favor?" When he saw that we
were preparing in good earnest, then he felt in his

100 LES RELATIONS DES J&SUITES [Vol.22

a beau l'affeurer, il eft toufiours dans le doute. Le
iour verm comme on l'alla appeller, il fortit de fa
Cabane tout penfif ; vous me tromperez encor, s'ecrie-
il, feroit ce bien tout de bon que vous m'accordez
cette faueur, comme il vit qu'on y procederoit a bon
efcient, c'eft lors que fon [52] ame reffentit ce que
fa bouche ne pouuoit dire, il fe comporte maintenant
en vray fils de l'Eglife du grand Dieu.

Vn autre plus ieune Sauuage qui auoit efte" noftre
Seminarifte, lors que nous penfions qu'il failloit com-
mencer par la ieuneffe, fans fe mettre beaucoup en
peine de ces vieilles fouches, defquelle on n'atten-
doit ny feiiilles, ny fleurs, ny fruidt, preffa ft bien
fon Baptefme qu'il l'emporta le iour du glorieux S.
Francois Xauier, Apoftre des Indes Orientales; le
pauure enfant au fortit du Seminaire, f e trouuant par-
my de mauuaifes compagnies auoit quitte toutes les
penf^es de la Foy, voire mefme il sembloit l'auoir
en horreur difant nettement aux Peres qui luy en
parloient, qu'il ne vouloit iamais eftre baptife. La
graine de l'Euangile iettee dedans fon ame, & cachee
pour vn temps ayant receu vne Rofee du Ciel, & vn
Rayon fauorable germa fecrettement, pouffa par
apres au dehors, & puis porta des fruidts. Ses parens
le veulent empefcher d' eftre Chreftien, il tient fi
ferme qu'il l'emporte, & pour marque que fa Con-
uerfion venoit d'en-haut, il change en vn moment de
compagnie auparauant [53] qu'il fut baptize, il eftoit
honteux en la prefence des Chreftiens, il ne frequen-
toit que ceux qu'il croioit ennemis de la Foy, fi-toft
que fon cceur fut touche, il s'elogne des paiens, &
prend pour camarades les enfans de Dieu, & de fon
Eglife.

1642] RELA TION OF 1642 101

[52] soul what his lips could not utter. He now be-
haves like a true son of the Church of the great God.

Another younger Savage, who had been a pupil of
our Seminary, — at the time when we thought that
we must begin with the young people, without trou-
bling ourselves much about the old stocks, from which
we expected neither leaves, nor flowers, nor fruit, —
asked so urgently for Baptism that he was granted
it on the feast of the glorious St. Francois Xavier,
the Apostle of the East Indies. When the poor boy
left the Seminary, he found himself in bad com-
pany, abandoned all thought of the Faith, and even
seemed to have a horror of it, — saying plainly to the
Fathers who spoke to him about it, that he would
never be baptized. The seed of the Gospel cast into
his soul, and hidden away for a long time, was
watered by the Dews of Heaven ; a beneficial Ray
caused it to germinate secretly; afterward, it shot
outward, and then bore fruit. His parents tried to
prevent him from becoming a Christian. He re-
mained so firm that he gained his point ; and, to show
that his Conversion came from Heaven, he at once
changed his companions. Before [53] he was bap-
tized, he was ashamed in the presence of Christians,
and associated only with those whom he believed to
be enemies of the Faith. As soon as his heart was
touched, he gave up the society of the pagans and
took for comrades the children of God and of his
Church.

In the preceding relations, I mentioned a certain
Savage who could not make up his mind to be Bap-
tized, although he approved of the doctrine of Jesus
Christ. " I shall die," (he said,) " as soon as I shall
be a Christian." He gave this reason for it: " Some

102 LES RELATIONS DES JESUITES [Vol.22

I'ay parle dans les relations precedentes, d'vn
certain Sauuage lequel ne fe pouuoit refoudre au
Baptefme ? quoy qu'il approuuaft la doctrine de Iefus-
Chrift, ie mourray (difoit-il) fi-toft que ie feray Chre-
ftien, il en donoit cette raifon. Quelque temps apres
la mort d'vn ieune Francois, qui a donne le nom a
l'vn de mes enfans baptif6; come i'eftois dans vne
grande maladie: ie vy fon ame qui m'inuitoit au
Ciel. Eftant reuenu a moy ie conclud, que ie ne
manquerois pas d'y aller fi-toft que la porte me feroit
ouuerte : Or comme vous me difies que le Baptefme
eftoit la porte du Ciel, ie ne me haftois pas tant d'y
entrer voyant qu'il falloit paffer par la mort. Le
chemin n'eft guere agreable, quoy que le terme en
foit rauiffant: mais e'en eft faic5t, ie fuis refolu a la
mort en me refoluant au Baptefme, vous me dictes
bien que cette porte de la vie, ne me conduira pas a
la mort: en arriue [54] ce qui pourra le Baptefme
eftant vne chofe de telle importance, ie donneray
volontiers ma vie pour iouir des biens qu'il apporte
a vne ame. II ne manquera pas d'efpreuues & de
tetations deuant que d'en venir la, le diable l'affaillit
par des fonges, qui font toute la Theologie de ces
pauures Barbares. Vn iour eftant alle a la chaffe
des Caftors: comme il vouloit prendre fon repos, il
entendit vne voix a ce qu'il raconte, qui luy dift: tu
es mort, fi tu te fais baptifer: Adioutes a cela vn
erreur, qu'il auoit dans la tefte auffi bien que quel-
ques autres Sauuages, fcauoir eft que les Chreftiens
nouuellement baptifes, font bien toft attaques de la
mort, ou de quelque puiffante maladie : s'ils s'ecar-
tent tant foit peu des promeffes qu'ils font a Dieu,
de garder f es volontes : Or comme il ne penf oit pas

1642] RELA TION OF 1642 103

time after the death of a young Frenchman, — who
had conferred his name upon one of my children,
that had been baptized, — I saw, while I was very
sick, his soul, which called me to go to Heaven.
When I recovered my senses, I concluded that I
would not fail to go there as soon as the door should
be opened to me. Now, as you told me that Bap-
tism was the door of Heaven, I was in no haste to
enter, seeing that I had to pass thither by death.
The road is not very pleasant, though its end is most
delightful. But that is all over; in resolving to re-
ceive Baptism, I am resolved to die. You assure me
that this door of life will not lead me to death ; what-
ever may happen, [54] since Baptism is a matter of
such importance, I will gladly give my life to enjoy
the blessings that it brings to the soul." He will
have no lack of trials and temptations before he
comes to that. The devil assails him with dreams,
which are the whole Theology of these poor Bar-
barians. One day, while he was hunting Beavers
and wished to take his rest, he heard a voice — as he
relates — which said to him : ' ' Thou art a dead man
if thou art baptized." Add to this the erroneous
idea that he had in his head, like some other Sav-
ages,— namely, that newly-baptized Christians are
soon attacked by death, or by some serious illness, if
they fail, however slightly, in keeping the promise
they have made to God to follow his will. Now, as
he did not consider that he had sufficient strength to
observe the Laws of Christianity, and to render so
strict an obedience, he looked upon Baptism in the
same light as we look upon death or illness.

A virtuous wife is a great gift. This good Sav-
age had received [55] such a favor from Heaven ; his

104 LES RELATIONS DES J&SUITES [Vol.22

auoir affez de force, pour garder les Loix du Chrifti-
anifme, & pour rendre vne fi parfaidte obeyffance, il
regardoit le Baptefme du mefme ceil, qu'on regarde
la mort ou la maladie.

C'eft vn grand prefent qu'vne f emme vertueufe ;
le bon Sauuage auoit receu [55] cette faueur du Ciel,
fa femme agiffoit aupres de Dieu & des hommes pour
fa Conuerfion: deuant qu'elle fut baptifee elle auoit
vne crainte eftrange que fon mary ne l'abandonnaft:
fi-tofl qu'elle fe vit dans la liberie des enfans de Dieu,
elle perdit tellement cette apprehenfion, qu'elle
parloit mefme de le quitter, s'il ne fe rangeoit dans
le Bercail de Iefus-Chrift; lors qu'il luy tefmoignoit
quel que amour ou quelque adte de bien-veillance ; ie
m'eftonne, difoit-elle, comme vous pouues m'aymer,
puifque i'ay vne creance 11 differente de la voftre,
que ne me chaffes vous, pour prendre quelque Pay-
enne qui aille auec vous dans les feux? Cela n'eft
pas bien que nous allions apres noftre mort, en des
lieux fi differens, vous dans les Enfers, & moy dans
les Cieux; elle le gagnoit par douceur luy apprenoit
a prier Dieu foir & matin, & a reciter fon Chapelet:
comme il chantoit parfois en refuant dans fon fom-
meil, elle l'eueilloit de peur qu'il ne dift quelque
chanfon fuperftitieufe. Cet homme qui croioit au
fond de fon cceur, que les veritez [56] qu'on luy pref-
choit, eftoient Solides: & qui d'ailleurs ne fe pouuoit
deffaire de cette penfee, que le Baptefme luy ouuri-
roit pluftoft la porte du Ciel, qu'il n'auoit enuie d'y
aller; fouffroit d'eftranges preffes & de grandes
gehennes d'efprit: mais enfin apres les tranchees de
quatre ans d'efclauage, il enfante fa liberte, il prend
cette refolution: quand ie deburois mourir, il faut

1642] RELA TION OF 1642 105

wife strove with God and men for his Conversion.
Before she was baptized, she was in great dread lest
her husband might leave her. As soon as she en-
joyed the freedom of the children of God, she lost
that dread so completely that she even spoke of leav-
ing him if he did not enter the Fold of Jesus Christ.
Whenever he gave her any mark of affection or of
kindness, she would say: " I am surprised that you
can love me, since my belief is so different from
yours. Why do you not send me away and take
some Pagan woman, who will go into the fire with
you? It is not well that, after our deaths, we should
go to so different places, — you to Hell and I to Heav-
en." She won him over by kindness, teaching him
to pray to God night and morning, and to recite the
Rosary. When he sometimes sang while dreaming
in his sleep, she would awake him, for fear that he
might sing some superstitious song. This man, —
who, in the bottom of his heart believed that the
truths [56] that were preached to him were Real,
and who, moreover, could not divest himself of the
notion that Baptism would open the door of Heaven
to him sooner than he desired to go there, — was a
prey to unusual anxiety and great gehennas of soul.
But finally, after four years of travail in slavery, he
gave birth to his freedom, and took this resolution:
' ' Even if I should die, I must be baptized. ' ' Through
the grace of our Lord he is now baptized, and Bap-
tism has not yet sent him to Paradise ; I pray God
that it may do so some day. The poor man was
much afraid of finding too soon what happens but
too late to good souls. Heu mihi quia incolatus mens
prolongatus est! a pious person has said. Hardly was
he born anew in aqua et Spirit u sane to than, speaking

106 LES RELATIONS DES JESUITES [Vol.22

que ie fois baptife: II l'efl maintenant par la grace
de noftre Seigneur; & le Baptefme ne l'a pas encore
mis en Paradis: ie prie Dieu qu'il l'y mette quelque
iour. Le pauure homme auoit bien peur de trouuer
trop toft ce qui n'arriue que trop tard aux bonnes
ames. Heu miJii quia incolatus meus prolongatus eji\
Difoit vn bon cceur. A peine auoit il pris vne nou-
uelle naiffance: in aqua & Spiritu fanclo, qu'il s'ecria
parlant a celuy qui l'auoit faidt Chreftien. Mon Pere
vous m'auez deliure du feu, vous m'auez oblige plus
fenfiblement, que fi vous me deliuries des mains des
Hiroquois armees de feux pour me confommer, le
feu qui ne s'efteint iamais, eft bien plus ardant que
celuy qui ne peut viure fans aliment. [57] Me voila,
difoit-il, dans le bon chemin, le Ciel viendra quand
il voudra.

A quelque temps de la, les Demons le voulurent
encor troubler par quelque fonge, il s'en vint en vn
matin trouuer le Pere, & luy dift: Si ie croyois a
mes refueries, ie ferois bien epouuente" : Fay veu
cette nuidt dans mon fommeil l'vn de vos domefti-
ques, le couteau en la main tout preft de me tuer.
Ie luy criay deuant qu'il m'abordaft, As-tu deffein
de m'ofter la vie? Ie l'ay en effet, me repondit-il.
Cela prouient-il de ton chef, ou de la malice de quel-
que autre perfonne? Les Peres auec qui ie demeure,
m'ont commande de te mettre a mort. Approche
done, luy dis-je, maffacre-moy, ie ne quitteray point
la Foy, quoy qu'ils me faffent perdre la vie. Ie
m'arrefte tout court, & luy fe iettant fur moy, me
donne deux grands coups de couteau. Ie m'eueille
en furfaut tout trouble d'vn fonge fi funefte. Le
Pere voulant diuertir fon imagination de la crainte,

1642] RELA TION OF 1642 107

to him who had made him a Christian, he exclaimed:
" My Father, you have delivered me from the fire;
you have laid me under a much deeper obligation
than if you had freed me from the hands of the Hiro-
quois, armed with brands to burn me. The fire that
never dies is much more ardent than that which can-
not live without being fed. [57] Here I am," he
added, " in the right road. Heaven will come when
it will."

Some time afterward, the Demons again tried to
trouble him with a dream. He came one morning to
the Father and said to him: " If I believed in my
dreams, I would be much frightened. Last night,
in my sleep, I saw one of your servants holding a
knife in his hand, ready to kill me. I called out to
him before he reached me: ' Dost thou intend to
take my life?' ' I do, indeed,' he answered. ' Is it
of thine own accord, or is it suggested by any other
one's malice?' 'The Fathers, with whom I dwell,
have ordered me to put thee to death.' ' Approach,
then,' I said; ' kill me. I will not abandon the
Faith, although they may take my life.' I stopped
short ; he then fell on me, and gave me two great
stabs with his knife. I awoke with a start, greatly
disturbed by so ominous a dream." In order to di-
vert his mind from fear, the Father adroitly turned
his dream into ridicule. " Let us see," said he,
" whether the blows are mortal. He whom thou
didst see in thy dreams is a Surgeon. Let us call
him to dress the wounds that he has inflicted, and to
pour [58] balm on them." Those who were present
began to laugh, and the Devil's malice vanished in
smoke.

I will conclude this Chapter with the Baptism of

108 LES RELATIONS DES J^SUITES [Vol.22

tourna dextrement ce fonge en rifee : Voyons, dit-il,
jft les coups font mortels. Celuy que tu as veu dans
tes refueries eft Chirurgien, appellons le pour panfer
les playes qu'il a faites, & pour y appliquer [58] du
baume. Ceux qui eftoient prefens fe mirent a rire,
& la malice du Diable s'en alia en fumee.

Ie conclueray ce Chapitre par le Baptefme de deux
Sauuages, aufquels la mort d'vne femme & d'vne
fceur ont donne la vie. En verite Dieu eft etonnant,
fa bonte n'a point de limites, & fa puiffance eft fans
bornes. Ce qui a eloigne & qui eloigne encore quel-
ques Sauuages de la Foy, c'eft cela mefme qui en
attire quelques autres. Vne ieune femme Chreftienne
doiiee d'vn bon naturel enrichy de la grace, mourut
en fes couches. On luy fait fes funerailles auec
honneur au Cimetiere de Saindt Iofeph. Apres cette
ceremonie, vn des Peres qui ont foin des Sauuages,
fe tranfporte dans la cabane de la defun<5te, pour
confoler les parens, fait vn difcours du bon-heur des
Chreftiens : Nous ne mourons qu'a demy nous autres,
difoit-il, il n'y a que le corps de cette bonne femme
qui f oit reduit a la mort & au tombeau : f on ame eft
viuante eftant lauee des eaux du Baptefme: s'eftant
repentie de cceur, & confeffee de fes offenfes, nous
croyons qu'elle eft montee toute pure dans les Cieux ;
veu mefme qu'elle a endure fort [59] patiement les
douleurs de fa maladie. II ne faut pas pleurer ceux
qui font dans les plaifirs, mais bien ceux qui ne croy-
ent point en Dieu, car ils defcendent en la maifon des
flammes & des Demons. Le frere de cette pauure
femme nouuellement enterree, au lieu de reprocher
au Pere que le Baptefme auoit fait mourir fa fceur,
fut touche: II eft temps de fe rendre, fit-il, ie

1642] RELA TION OF 1642 109

two Savages, to whom the death of a wife and of a
sister gave life. Verily God is marvelous ; his good-
ness knoweth no limits, and his power is without
bounds. What has kept and still keeps some Savages
away from the Faith is the very thing that attracts
others to it. A young Christian woman, endowed
with a good disposition enriched by grace, died in
childbirth. She was buried with honor in the Ceme-
tery of Saint Joseph. After the ceremony, one of
the Fathers in charge of the Savages went to the
cabin of the deceased, to console the relatives, and
spoke of the happiness of Christians. " We," he
said, " only half die; it is only the body of this good
woman that is brought down to death and to the
grave. Her soul lives, because it has been cleansed
by the water of Baptism. As she repented in her
heart, and confessed her sins, we believe that she
has gone all pure to Heaven, especially as she en-
dured [59] the pains of her illness most patiently.
We must not weep for those who are happy, but for
those who do not believe in God, for they descend
into the abode of fire and of Demons. " The brother
of the poor woman who had just been buried, instead
of blaming the Father by saying that Baptism had
caused his sister's death, was touched. " It is time
to submit," he said; " I have been fighting for two
years; I must let myself be vanquished by God."
He was baptized, and named Victor. To be van-
quished in such a fight is to be victorious. His wife
wished to join him, and showed herself as zealous as
her husband, so as to keep him company in the Faith
and in grace ; I pray God that she may do likewise
in glory.

The husband of this young Christian woman, who

110 LES RELA TIONS DES JESUITES [Vol. 22

combats depuis deux ans : il me faut laiff er vaincre
a Dieu. On le baptife, on le nomme Victor. C'eft
eftre vidtorieux que d'eftre vaincu dans ce combat.
Sa femme veut eftre de la partie, elle fe monftre auffi
zelee que fon mary, pour luy tenir compagnie en la
Foy & en la grace: ie prie Dieu qu' elle luy tienne
en la gloire.

Le mary de cette ieune femme Chreftienne qui
mourut, voulant donner la vie a fon enfant, eftoit a
la chaff e, pendant ce funefte accident : eftant de re-
tour on luy dift que fa femme eft dans le tombeau,
que les Peres l'ont fecourue a fa mort; qu'ils l'ont
honoree a fes funerailles, & qu'ils ont grandement
confole fes parens, affeurant qu'elle eftoit en lieu de
delices, & qu'il ne falloit pas s'attrifter de fon bon-
heur. Le ieune homme demeure d'abord [60] tout
eftonne, la trifteffe & la ioye partagent fon cceur. II
fort tout a l'heure de fa cabane, s'en va au Cimetiere,
fe met a deux genoux fur la foffe ou fur le tombeau
de fa femme, joint les deux mains, & fait cette pri-
ere : Toy qui as tout fait, loge dans ta maifon celle
que tu m'auois donnee: ie ne veux point d'autre lieu
que celuy ou tu as mis fon ame, ie te promets que ie
me feray baptifer. II fe leue, s'en va droit en noftre
petite maifon, entre les mains jointes dans la cham-
bre de l'vn de nos Peres: Tu fens bien mon cceur,
luy dift-il, tu penetre dans ma pefee: Ma fille [sc.
femme] eftoit fille de Dieu, elle eft au Ciel, c'eft la
ou ie veux aller apres ma mort : hafte-toy de me bap-
tifer, ie ne veux point aller au pais des Demons, le
Ciel eft ma patrie. Le Pere craignant que l'amour
d'vne femme ne le touchaft plus fortement que le
defir de plaire a Dieu, & iouyr de fa gloire, luy parle

1642] RELA TION OF 1642 111

died in giving birth to her child, was away hunting
when the sad event occurred. On his return, he
was informed that his wife was in the grave ; that
the Fathers had assisted her at her death, had hon-
ored her at her funeral, and had greatly consoled her
relatives, assuring them that she was in an abode of
bliss, and that they should not be sorrowful for her
happiness. At first the young man was [60] quite
stunned ; his heart was divided between sorrow and
joy. Shortly afterward, he issued from his cabin,
went to the Cemetery, fell on his knees by the grave
or tomb of his wife, clasped his hands, and said
this prayer: " Thou who hast made all things, take
into thy house her whom thou hadst given to me.
I do not wish for any other dwelling than that in
which thou hast placed her soul ; I promise thee that
I will have myself baptized." He arose, came
straight to our little house, and entered with clasped
hands into the room of one of our Fathers. ' ' Thou
knowest well my heart," he said to him, " thou
enterest into my mind. My wife was a daughter of
God. She is in Heaven ; that is where I wish to go
after my death. Hasten to baptize me; I do not
wish to go to the land of Demons ; Heaven is my
country." The Father, fearing that love for a wom-
an moved him more strongly than the desire of pleas-
ing God and of enjoying his glory, spoke to him at
first about getting instructed, and then tried him
for a sufficiently long time to see whether the thought
of Baptism would not disappear with the remem-
brance of his wife. His sorrow grew less, but his
desire increased from day to day. Finally, as he
was in haste to go out hunting and as he was put off
to a future [61] day, he crossed the great River.

112 LES RELATIONS DES JESUITES [Vol.22

premierement de fe faire inftruire, l'eprouue affez
long temps pour voir fi la penfee du Baptefme ne
s'effacera point auec la penfee de fa femme. La
trifteffe fe diminue, & fon deGr accroift de iour en
iour. Enfin fe voyat preffe" d'aller a la chaffe, comme
on le remettoit en vn autre [61] temps, il paffe la
grande Riuiere; mais vn remords luy touchat le
coeur, il rebrouffe chemin, s'en vient a Kebec: le
m'en vais, difl-il au Pere qui eftoit la, pour vn affez
long-temps dans les bois, ie ne fcaurois paffer outre
fans Baptefme. Que fcait-on qui ce qui me peut
arriuer ? Ie f uis perdu fi ie meurs fans cette grace :
baptife-moy, ie te prie, ne me fais point languir
dauantage. Le Pere voyant cette ferueur, comme
d'ailleurs il eftoit bien inftruit, luy donna l'accom-
pliffement de fes defirs, luy faifant porter le nom
d'Auguftin. II a paffe l'hyuer auec de ieunes frip-
pons, qui n'ont en rien ebranl6 fa foy & fa conftance.
II prenoit fouuent la Croix de fon chapelet, difant
ces paroles : I E s v s fortifie-moy, aye pitie de moy :
eloigne de moy les Demons qui me veulent tromper,
toute mon efperance eft en toy: Benediclus Dominus
Deus Ifrael, quia vifitauit & fecit redemptionem plebis
fuiz.

1642] RELA TION OF 1642 113

But his heart was seized with remorse ; he retraced
his steps, and came to Kebec. " I am going," he
said to the Father who was there, " to the woods for
a long time. I cannot go without Baptism. Who
knows what may happen to me ? I am lost if I die
without that grace. Baptize me, I pray thee; do not
leave me to long for it any more." The Father,
observing such fervor, — and as, moreover, he was
well instructed, — granted his wish, and gave him
the name of Augustin. He spent the winter with
young rascals, who were unable to shake either his
faith or his constancy. He would often clasp the
Cross of his rosary, and repeat these words : "Je-
sus, strengthen me, have pity on me; drive away
from me the Demons who seek to deceive me. All
my hope is in thee." Benedictus Dominus Deus Israel,
quia visitavit et fecit redemptionem plebis suce.

114 LES RELATIONS DES J&SUITES [Vol.22

[62] CHAPITRE V.

CONTINUATION DES BAPTESMES.

TOVT le monde ne va pas au Ciel d'vn mefme
air, les vns y vont gayement quoy que par la
croix, les autres quafi par force, Compelle eos
intrare. Voicy vne ietme fille qui eft entree en l'E-
glife de Dieu a coups de bafton, ie ne fcay quelle
voye noftre Seigneur luy fera tenir pour entrer en
fon Paradis.

Vn ieune homme Payen desja marie\ la recherche, &
la veut auoir pour feconde femme. Cette fille en Tab-
fence de fes parens s'y accorde. Eux bien eftonnez,
a leur retour tancent la fille, & difent au ieune
homme; Qu'eflant marie, il ne doit pretendre a vne
feconde femme ; que la polygamic n'eft plus en vfage
a Saindt Iofeph, ou la plus-part des Sauuages font
Chreftiens; que leur parete ne fe mariera iamais
qu'elle ne foit baptifee, & qu'elle n'epoufera iamais
qu'vn Chreflien. Ce compagnon eftant frapp6 d'vn
amour aueugle, congedie fa premiere femme, demande
qu'on [63] l'inftruife, mais les parens fe doutans bien
que tout cela ne procedoit que d'vn ame de chair,
enuoyet la fille au Seminaire des Vrfulines, pour y
eftre inftruite en la crainte de Dieu : elle y demeure
vn mois entier, auec fatisfadtion de part & d'autre.
Ces bonnes Meres ont de l'induflrie a gaigner le cceur
des Sauuages. Enfin fes plus proches parens ayans
befoin de fon feruice, la rappellent, 1' amour d^regle"

1642] RELATION OF 1642 115

[62] CHAPTER V.

CONTINUATION OF THE BAPTISMS.

ALL do not go to Heaven in the same manner.
Some go thither gladly, though by the cross,
while others are almost forced to go. Compelle
eos intrare. Here is a young girl who has entered
the Church of God by dint of blows. I do not know
what path our Lord will make her take to enter his
Paradise.

A Pagan young man, who was already married,
sought her in marriage and wished to have her for
his second wife. In the absence of her relatives, the
girl agreed to it. On their return, they were utterly
astounded, upbraided the girl, and told the young
man that, as he was already married, he should not
desire a second wife, — that polygamy is no longer
the custom at Saint Joseph, where the majority of
the Savages are Christians ; that their relative would
never marry until she were baptized, and would
never marry any one but a Christian. Her com-
panion, being blindly in love, put aside his first wife
and asked to be [63] instructed. But the relatives,
who suspected that this proceeded only from a car-
nal mind, sent the girl to the Seminary of the Ursu-
lines to be instructed in the fear of God. She re-
mained there an entire month, to the satisfaction of
all parties. These good Mothers are skillful in win-
ning the hearts of Savages. Finally, as her nearest
relatives needed her services, they took her home.

116 LES RELATIONS DES JESUITES [Vol.22

ne s'arrache pas d'vn coeur en fi peu de temps. La
fille n'auoit pas grande ardeur, mais le ieune homme
brufloit. A peine eft-elle de retour qu'il la cajolle ;
on fe dene, on la veille, la paffion eft precipitee. Ce
ieune f rippon la rencontrant fur le f oir, la pourf uit ;
elle ne pouuant efquiuer ce rencontre, fe gliffe dans
vne maifon Francoife: il entre apres elle, l'entretient
vn affez long-temps: dans le retardement on croit
qu'elle eft enleuee, qu'elle a de 1' affection pour cet
homme : on fe fafche contre elle ; & au moment qu'on
la menace, elle paroift dans fa cabane. Ses parens
ialoux de fon abfence en vne heure fi indue, pourfui-
uent leurs plaintes: ils s'affemblent trois ou quatre
pour luy faire fon procez, tous plaidoient contre elle,
& le premier qui parla [64] fe feruit de ces termes :
On nous enf eigne que Dieu aime l'obeifTance: nous
voyons les Francois dans cette pratique, ils font vn
tel cas de cette vertu, que fi quelqu'vn d'entr'eux
vient a y manquer, il eft puny fans delay : les parens
chaftient leurs propres enfans, & les maiftres leurs
feruiteurs : ils font cela pour appaif er Dieu, qui eft
offenfe par la defobeiffance, pour rendre la ieunefCe
plus f age & plus f oupple : & pour donner de la crainte
aux mefchans, puis [que] nous fommes Chreftiens
auffi bien que les Francois; il faut faire ce qui eft
agreable a Dieu auffi bien qu'eux : vous fcauez qu'il
y a des-ia long-temps que nous defendos a l'vne de
nos filles, d'aimer vn certain ieune homme Payen,
nous l'auons eloignee quelque temps pour luy faire
perdre cette affection, nous l'auons fait inftruire pour
eftre baptifee, elle n'a point encor d'efprit, ie croy
que la rigueur luy en donnera, mais ie ne fcay quel
chaftiement on luy pourroit donner.

1642] RELA TION OF 1642 117

Inordinate love cannot be eradicated from a heart in
so short a time. The girl was not very eager, but
the young man was consumed with passion. Hardly
had she returned, than he sought to cajole her. Sus-
pecting him, she was watched; his passion was ren-
dered headlong. The young rascal, meeting her in
the evening, followed her. As she could not avoid
this encounter, she slipped into a Frenchman's house.
He entered after her and talked with her for a long
time. During this delay, it was thought that she
had been abducted, and that she loved this man.
They were angry with her and just as they uttered
threats against her, she entered her own cabin. Her
relatives, who were anxious about her absence at so
unseasonable an hour, continued their complaints;
three or four of them met together to call her to
account. All argued against her, and the first who
spoke [64] made use of these words : ' ' We are taught
that God loves obedience. We see the French prac-
ticing it; they have such a regard for that virtue
that, if any one of them fail in it, he is punished.
Parents chastise their own children, and masters
their servants. They do this to appease God who is
offended by disobedience ; to render youth wiser and
more tractable ; and to inspire the wicked with fear.
Since we are Christians like the French, we must do
what is agreeable to God, as they do. You know
that for a long time we have forbidden one of our
girls to love a certain Pagan young man. We sent
her away for a while, to make her lose that affec-
tion ; we have had her instructed, so as to be bap-
tized. She has not yet any sense. I think that
severe measures will give her some, but I do not
know what punishment we should inflict on her."

118 LES RELATIONS DES j£SUITES [Vol.22

Vn autre prenant la parole : Si elle eftoit, dit-il,
ma propre fille, il y a long-temps qu'elle auroit de
l'efprit, ou qu'elle feroit hors du monde; on luy a
defendu de parler a ce ieune homme, elle n'a pas
obey, il [65] la faut chaffer de nos cabanes, & defen-
dre a tous ceux qui font icy de la reuoir, ou de luy
donner a manger: voila vn bon zele, mais il n'eft pas
fecundum fcientiam : il ne connoift pas aff ez la f oibleff e
d'vn pauure cceur humain ; cela tient plus de la ri-
gueur d' Elie, que de la douceur de Iesvs-Christ.
Vn troifieme opinant plus fauorablement, difl ; Que
la faute n'eftoit point fi griefue, & qu'il fuffifoit de
fuftiger la fille, & qu'il ne falloit point conclure a fa
mort, fur vn fuiet a la verite d'importance, mais non
pas fi criminel. La voix de ce dernier fut fuiuie : on
appelle la fille, on luy intime fa fentence, on luy dit
qu'elle fe refolue a eftre fuitig6e, pour ne s'eftre pas
rendue obeiffante. Cette pauure creature baiffe les
yeux en terre fans mot dire. A quelque temps de
la, elle dift a vne perfonne de confiance, que lors
qu'elle fe vid condamnee a ce fupplice, elle difoit au
fond de f on cceur ; Et bien ie f ouff riray cela patiem-
ment pour mon off enfe ; i'obeiray fans replique ; peut
eflre que quand on verra ma patience & mon obeif-
fance en chofe fi fafcheufe & fi inufitee parmy nous,
qu'on m'accordera le Baptefme, que ie demande il y
a fi [66] long-temps, fi ce chaftiement me fait ioiiyr de
ce bien, il me caufera vn grand bon-heur.

La fentence portee, il ne fallut point de Sergens
ny d' Archers pour la conduire au lieu du fupplice.
On luy dift qu'elle fe trouue le lendemain a Kebec,
elle s'y en alia tout froidement auec fes compagnes.
Celuy qui l'auoit condamnee a cette amende, luy-

1642] RELA TION OF 1642 119

Another, addressing them, said: " If she were my
own daughter, she would have had sense long ago,
or she would have been out of the world. She was
forbidden to speak to that young man ; she did not
obey; [65] she must be driven away from our cabins
and all who are here must be forbidden to see her
again, or to give her anything to eat." Such zeal is
good, but it is not secundum scientiam. It does not
sufficiently recognize the weakness of a poor human
heart ; it bears more resemblance to the severity of
Elias than to the mildness of Jesus Christ. A
third one, more lenient in opinion, said that the
offense was not so serious, — that it would be suffi-
cient to flog the girl, and that they should not decide
upon her death for a matter which was, to be sure,
important, but was not of so criminal a nature. The
opinion of this last person was followed. The girl
was called, and informed of her sentence; she was
told to prepare to be flogged because she had not
been obedient. The poor creature cast her eyes on
the ground, and said not a word. Some time after-
ward, she told a person, in confidence, that when she
saw herself condemned to that punishment, she said
in the depths of her heart: "Well, I will suffer it
patiently for my offense ; I will obey without saying
a word. Perhaps, when they observe my patience
and obedience in a matter so grievous, and so unu-
sual among us, they will grant me Baptism, which I
have asked for so [66] long a time. If this punish-
ment enable me to obtain that blessing, it will cause
me great joy."

The sentence having been pronounced, neither
Sergeants nor Archers were needed to take her to
the place of punishment. She was told to be in

120 LES RELATIONS DES JESUITES [Vol.22

mefme luy fit payer : il arme fa main d'vne poignee
de fions ou de verges bien friandes, & luy en donne
bien ferre fur les epaules, en la prefence de plufieurs
Sauuages. La pauure patiente ne fit paroiftre aucun
figne de douleur, fi bien de honte & de confufion.

Ce luge & cet executeur de Iuftice tout enfemble,
adioufte vne petite harangue a ce chaftiement ; Vous
auez veu, dift-il aux ieunes filles qui regardoient ce
fpedtacle, le traitement que ie viens de faire a voftre
compagne, le mefme & vn plus rigoureux vous attend
fi vous n'eftes obeiff antes. Voila la premiere puni-
tion de main-mife, que nous ayons exercee fur ceux
de noftre Nation, nous fommes refolus de continuer,
s'il fe trouue quelqu'vn parmy nous qui fe rende
defobeiffant ou [67] refradtaire. Les yeux & les
oreilles de ces pauures filles, eftoient frappez a
mefme temps d'vn eclair & d'vn tonnerre, qui leur
faifoient craindre qu'vn femblable careau de foudre
ne tombaft fur leurs teftes ou fur leurs epaules, tout
fe paffa dans l'etonnement.

L'annee precedente les nouueaux Chreftiens firent
mettre vn Sauuage en prifon : cette annee ils ont fait
dauantage ; car cefte punition me f emble bien f euere
pour la premiere. Ceux qui connoiffent la liberte &
l'independance de ces peuples, & l'horreur qu'ils ont
du joug & de la feruitude, diront qu'vne petite touche
du Ciel, & vne petite grace eft plus forte & plus
puiffante que les canons & les armes des Roys & des
Monarques, qui ne les pourroient flechir.

II femble qu'apres cette vergongne, il ne falloit
qu'vne cauerne a cette pauure fille: elle s'en va au
fortir de fon fupplice, trouuer l'vn des Peres qui ont
foin des Sauuages, & luy demande le Baptefme aulfi

1642] RELA TION OF 1643 121

Kebec on the following day, and she went there
quite calmly, with her companions. He who had
sentenced her to this penalty himself made her pay it.
He took in his hand a bundle of very pliable shoots
or wands, and with these showered blows on her
shoulders, in the presence of many Savages. The
unfortunate sufferer showed not a sign of pain, or
indeed of shame or confusion.

This Judge and executor of Justice, all in one,
added a short harangue to the punishment. " You,"
he said to the young girls who gazed at the spec-
tacle, " have witnessed the treatment that I have
dealt to your companion; the same, and even more
severe, awaits you if you be not obedient. This is
the first punishment by beating that we have in-
flicted upon any one of our Nation. We are resolved
to continue it, if any one among us should be disobe-
dient or [67] refractory." The eyes and ears of the
poor girls were struck at the same time as if by light-
ning and thunder, which made them fear that a simi-
lar thunderbolt might fall on their heads, or on their
shoulders. All were amazed at what had happened.

During the previous year the new Christians had a
Savage put in prison. This year they have done
more, for this last punishment seems to me very
severe to be the first. Those who know the freedom
and independence of these peoples, and the horror
they have of restraint or bondage, will say that a
slight touch of Heaven and a little grace are stronger
and more powerful than the cannons and arms of
Kings and Monarchs, which could not subdue them.

One would think that, after such shame, the poor
girl would need nothing but a cavern. As soon as
her punishment was over, she went to one of the

122 LES RELATIONS DES JESUITES [Vol.22

froidement que fi rien ne f e fuft paff e ; & auec vne
telle inftance, qu'il en demeura tout eftonne, & fort
fatisfait: la confcience d'auoir fouffert cette peine
[6S] auec vn grand cceur, luy donnoit plus de liberte
de parler, que 1' affront ne luy caufoit de honte: vne
faincte adtion faite dans l'ignominie, rejoiiit l'ame
auffi bien que celle qui fe fait dans la gloire. Le
Pere l'examine, la trouue tres-bien inftruite; il veut
neantmoins differer fon Baptefme: mais comme elle
s'eftoit foufmife a ce tourment, dans l'efperance que
fon humilite & fon obeiffance obtiendroient cette fa-
ueur, elle preffe fortement, proteftant que iamais elle
n'aura d'affection pour aucun Payen; & ne donnera
plus de fujet de trifteffe a fes parens. Et bien done,
luy fit le Pere, trouuez-vous demain matin en l'E-
glife des Meres Vrfelines. La voila plus remplie de
ioye de cette parole, que de melancholie d'auoir efte
fi mal traitee.

Elle s'en retourne dans fa cabane toute gaye, &
deuant que le Soleil fuft leue, elle auoit des-ja fait
vne demie lieue de chemin, pour fe trouuer auec fes
compagnes au lieu qu'on luy auoit affigne. La Mere
Superieure bien eftonnee de la voir fi remplie de ioye
de fi bon matin, luy en demande la raifon : le dois eftre
baptifee auiourd'huy dans voftre Eglife: [69] voila.
le fujet de ma venue & de mon contentement. Mais
fcauez-vous bien [ce] que e'eft que Baptefme, luy re-
part la Mere? C'eft vne eau, repond-elle, qui lauera
tous mes pechez, qui embellira mon ame, & qui me
fera enfant de Dieu. Ce qui fe paffa hier, ne vous
a-il point laiffe quelque reliqua de trifteffe dans
l'ame ? La penfee que i'auois de fouffrir pour Iesvs
Christ, me fit boire cette honte auec plaifir & le

1642] RELA TION OF 1642 123

Fathers in charge of the Savages and asked him for
Baptism, as calmly as if nothing had happened, and
with such persistence that he was utterly astonished
and greatly pleased. The consciousness of having
submitted to that punishment [68] with much cour-
age gave her greater liberty to speak than the affront
caused her shame. A holy action performed in
ignominy rejoices the soul as much as one performed
in glory. The Father questioned her and found her
very well instructed. He wished, however, to defer
her Baptism ; but, as she had submitted to the tor-
ment in the hope that her humility and obedience
would gain her that favor, she urged him persistent-
ly, protesting that she would never have an affection
for any Pagan, and would never cause sorrow to her
relatives. "Very well, then," said the Father,
" come to-morrow morning to the Church of the
Ursuline Mothers." These words filled her with
joy greater than the sorrow that she had felt at being
so harshly treated.

She returned to her cabin quite joyfully, and be-
fore the Sun rose, she had already walked half a
league, to be present, with her companions, at the
place assigned to her. The Mother Superior, who
was quite astonished to see her so glad, and so early
in the morning, asked the reason thereof. " I am
to be baptized to-day in your Church. [69] That is
the cause of my coming, and of my joy." " But,"
said the Mother, ' ' do you really know what Baptism
is? " "It is a water," she replied, " which will wash
away all my sins, will beautify my soul, and make
me a child of God." " Has not what happened yes-
terday left some remnant of sorrow in your soul ? ' '
"The thought that I had of suffering for Jesus

124 LES RELATIONS DES JESUITES [Vol.22

contentement, que ie reffens a prefent du bon-heur
que ie vay poffeder, ne peut fouffrir aucune trifteffe
dans mon coeur. Le Pere arriue la deffus, il fe
difpofe a la faire Chreftienne, l'interroge, elle repond
auec ioye, la baptife, elle fut nommee Angele.

Ce procede fut approuue de ceux qui aiment la
priere, c'eft a dire des Chreftiens, mais les Infideles
ne le peurent fupporter, ils accufent les Neophytes
de cruaute. Le ieune homme qui eftoit paffionne pour
cette fille, & qui fe voyoit priue d'vne proye qu'il
auoit des ia deuoree dans fon coeur, fume de colere, il
fe va plaindre a fon pere qui eftoit pour lors aux
trois Riuieres, luy dift que les [70] Chreftiens l'ont
maltraite, qu'il en veut auoir la raifon. Cet homme
plein de fureur fe tranfporte auffi-toft a Saindt Iofeph,
ne menace pas moins que d'affommer vne partie de
ceux qui croyent en Dieu : on luy fait voir que fon
fils fe plaint a tort, qu'on ne luy a fait aucun affront ;
& que s'il honore la priere, comme il en fait le fem-
blant, il a fujet d'eftre content du chaftiement qu'on
a fait a la fille: mais cela n'appaife point la fureur
d'vn homme extraordinairement paffionne.

Monfieur le Cheualier de Montmagny, noftre Gou-
uerneur, toufiours femblable a foy mefme, & toufiours
zel6 pour 1' amplification de la Foy, le fit appeller, &
luy fit dire par fon Interprete, Qu'il fe donnaft bien
de garde de rien attenter contre les Chreftiens; qu'il
ne les peut attaquer qu'a moins de choquer fa propre
perfonne; qu'il n'eft qu'vne mefme chofe auecque
tous ceux qui croyent en Iesvs-Christ, & qu'il
aime la priere. Cette predication faite dans vn Fort
arme" de canon, eut effet. Pour conclufion la Foy
triompha de l'impiet6, & Dagon fe vid abbatu deuant

1642] RELA TION OF 1642 125

Christ made me swallow that shame with pleas-
ure ; and the comfort that I now feel on account of
the happiness I am about to possess, cannot allow any
sorrow in my heart. ' ' Thereupon the Father arrived,
prepared himself to make her a Christian, and ques-
tioned her ; she answered gladly, was baptized, and
was named Angele.

These proceedings were approved by those who
love prayer, — that is to say, by the Christians; but
the Infidels could not brook them, and accused the
Neophytes of cruelty. The young man, who pas-
sionately loved the girl, and who saw himself de-
prived of a prey that he had already devoured in his
heart, fumed with rage. He went to complain to
his father who was then at the three Rivers, and told
him that the [70] Christians had maltreated him and
that he wished to obtain satisfaction for it. That
man, filled with fury, came at once to Saint Joseph
and threatened with nothing less than death a por-
tion of those who believe in God. He was informed
that his son complained without reason, — that no
affront had been offered him ; and that, if he honored
prayer as he pretended to do, he would be satisfied
with the punishment inflicted on the girl. This,
however, did not appease the fury of a man who was
passionate to an extraordinary degree.

Monsieur the Chevalier de Montmagny, our Gov-
ernor, who is ever true to his character, and ever
zealous for the extension of the Faith, had him
brought into his presence, and bade his Interpreter
tell him that he must be very careful not to make
any attempt against the Christians; that he could
not attack them without attacking him personally ;
that he himself was but one with those who believe

126 LES RELATIONS DES JESUITES [Vol.22

[71] l'Arche, & Belial vaincu par Iesvs-Christ.

I'ay dit cy-deffus que les Hiroquois auoient ecarte
les Sauuages des trois Riuieres a la referue d'vn petit
nombre, def quels le Pere Buteux, qui a fait fa de-
meure plus ordinaire en cette refidence, parle en cette
forte : Nous auons eu peu de families cet hyuer, ce
peu neantmoins nous a contente, pour auoir prefte
l'oreille auec fruict. a la parole de Dieu ; tons ont efte
baptifez grands & petits: & apres le Baptefme ils
ont frequente les Sacremens, auec toute la fatisfadtion
qu'on pourroit defirer.

Le premier de cette petite bande, qui eft homme
de confideration parmy les fiens, m'ayant long-temps
prie de le baptifer: ie paroiffois n' auoir point d'o-
reilles pour luy : plus il me preff oit, plus ie le ren-
uoyois rudement pour eprouuer fa conftance. Luy
ennuye de ce rebut, me dift vn certain iour: Ie ne
perdray point courage pour voftre refus: Vous n'eftes
pas feul a qui Dieu a donne le pouuoir de baptifer:
Ie defcendray la bas, & ie trouueray d'autres Peres,
qui me feront plus fauorables, & qui auront de meil-
leures [72] volontez pour moy que vous n'auez: Ie
crains neantmoins dans le retardement, de tomber
en quelque faute qui me rende indigne du Baptefme.
Si i'eftois enfant de Dieu, il me donneroit des forces
pour marcher droit: I'ay peur encore que le malin
Efprit ne fe ferue de mes Compatriotes, ennemis de
la priere, pour me rappeller a mes anciennes facons
de faire. Si i'eftois Chreftien, la refolution feroit
prife; ils perdroient leurs forces, & i'augmenterois
en courage. Ie ne pourrois plus douter qu'il ne faluft
obeir a Dieu : & voila pourquoy ie vous preff e de me
baptifer. Qui fcait, luy dis-je, fi vous ne demandez

1642] RELA TION OF 1642 127

in Jesus Christ, and that he loved prayer. Such
a sermon, preached in a Fort armed with cannon,
had its effect. To conclude, Faith triumphed over un-
godliness, and Dagon was cast down before [71] the
Ark, and Belial was vanquished by Jesus Christ.

I have stated above that the Hiroquois had caused
the Savages to remove from the three Rivers, with
the exception of a small number, of whom Father
Buteux, who has usually dwelt at that residence,
writes as follows: " We have had but few families
this winter. These few have, however, given us
satisfaction for they have listened with profit to the
word of God. All, both great and small, have been
baptized, and, after Baptism, have received the Sacra-
ments frequently, with all desirable satisfaction.

" The first of this little band, who is a man of
consideration among his people, had for a long time
requested me to baptize him. I seemed never to
have ears for him; the more he pressed me, the
more roughly I repelled him, to test his constancy.
Tired of this rejection, he said to me one day: ' I
will not lose courage because of your refusal. You
are not the only one to whom God has given the
power of baptizing. I will go down below, and I
shall find other Fathers who will be more favorable
to me and who will be better [72] disposed toward
me than you are. I fear, however, that during this
delay, I may fall into some sin which will make me
unworthy of Baptism. If I were a child of God, he
would give me strength to walk straight. I still fear
that the evil Spirit will make use of my Countrymen,
who are foes to prayer, to tempt me back to my old
habits. If I were a Christian, my resolution would
be taken; they would lose their strength, and my

128 LES RELATIONS DES JESUITES [Vol.22

point le Baptefme par quelque confideration tempo-
relle? Quoy done? repartit-il, ne fuis-je pas chaf-
feurf ma vie depend-elle des Fran9ois? fuis-je ma-
lade ou en neceffite? Non non, ce n'eft point l'attete
des biens de la terre, qui me fait embraffer voftre
creance, mais vne crainte de tomber dans les tour-
mens preparez a nos offenfes, & vn defir d'aller au
ciel apres ma mort. Ie fens vne telle ardeur pour
ioiiir de ce bien, que quand ie fcaurois que la mort
fuiuroit mon Baptefme ; ie tiedrois ferme fans recu-
ler d'vn feul pas. [73] Cette ferueur animee par la
refinance qu'on luy faifoit, l'a mis dans l'accompliffe-
ment de fes fouhaits. A peine, eftoit-il Chreftien,
qu'on luy apporta nouuelle qu'vn bon nombre de
Sauuages de fa nation; auec lef quels il s'eftoit voulu
retirerfur la fin de l'Automne, auoient efte pris, tuez,
maffacrez, bruflez, roftis & boiiillis par les Hiro-
quois! ah mon Dieu, s'efcria il, que vous ay ie fait,
de m'auoir arrefte icy bas, parmy vos enfans ou i'ay
euite la mort du corps, & trouue la vie de l'ame;
e'eftoit fait de moy pour iamais. Si ie fuffe monte
la haut comme i'en auois le deffein. II entre tout
de ce pas en la Chapelle, comme faifi de fraieur, &
tout rempli de recognoiffance, il remercie Dieu d'vne
faueur, & d'vne grace fi fignalee & fi particuliere.

C'eft vne confolation bien douce de voir mainte-
nant auec quelle Charite, les Chreftiens procurent
le Baptefme, aux pauures malades qu'ils voyent en
danger de mort, il y a peu d'annees qu'il nous falloit
courir apres eux ; encor quand on les auoit attrappez,
on ne les pouuoit mettre dans la voye de leur falut:
les Neophytes bien zel6s nous deliuret a prefent d'vne
partie de ces [74] foins, ce n'eft pas vn petit creue-

1642] RELA TION OF 1642 129

courage would increase. I would no longer doubt
that it is necessary to obey God, and that is why I
urge you to baptize me.' 'Who knows,' said I,
' whether you are not asking Baptism for some tem-
poral consideration?' 'What!' replied he, 'am I
not a hunter? Does my livelihood depend on the
French? Am I sick, or in need? No, no; it is not
the expectation of earthly gifts that leads me to
embrace your faith ; it is the fear of falling into the
torments prepared for our sins, and the desire to go
to heaven after my death. I feel such a longing to
enjoy that blessing that, even if I knew that death
would follow my Baptism, I would remain firm,
without drawing back a single step.' [73] Such fer-
vor, excited by the resistance opposed to it, brought
about the fulfillment of his wishes. Hardly had he
become a Christian when news was brought to him
that a good many Savages of his nation, with whom
he had wished to dwell in the Autumn, had been
taken, — killed, massacred, burned, roasted, and
boiled by the Hiroquois. ' Ah, my God! ' he cried,
' what have I done for you that you should keep me
here below amid your children, among whom I have
escaped the death of the body and found the life of
the soul ? I would have been lost forever, had I gone
up there as I had intended.' He went at once to the
Chapel, as if overcome with fear, and, with deep
gratitude, returned thanks to God for so signal and
special a favor and grace."

It is a very sweet consolation to see, at present,
with what Charity the Christians procure Baptism
for the poor sick ones whom they see in danger of
death. A few years ago, we had to run after them.
Even when we caught them, we could not put them

130 LES RELA TIONS DES JESUITES [Vol. 22

coeur, d' entendre que des ames eftans toutes proches
des portes du Paradis : f oiet precipitees das le fond
des abyfmes, quatite de Sauuages ayant neglige ou
mefprife le Baptefme, lors qti'ils le pouuoiet receuoir,
font morts bien loin de nous, auec ces regrets & auec
ces plaintes, que ne fuis-ie maintenant aupres des
Peres, ie ne mourois pas comme vn chien, les bons
Chreftiens les fecourans [sc. fecourent] dans cette
extremite, en voicy deux exemples.

Vne trouppe de Sauuages s'eftoient retirez dans
les bois pour faire des canots, vne pauure femme
tobe foudainemet dans vne fi grade foiblefle, qu'on
la tient pour morte, les Chreftiens commanderent
auffi-toft a deux ieunes homes de s'embarquer pour
aller querir vn Pere afin de la baptifer, il falloit vo-
guer plus de trois lieux fur l'eau en plaine nuidt, les
ieunes gens rament de toutes leurs forces, ils arriuent
a S. Iofeph, demandent vn Pere auec empreff emet :
le Pere Buteux qui fe trouua pour lors en cette refi-
dence, prend auec luy vn ieune Chirurgien, & court
apres fa proye, il arriue aux Cabanes enuiron vne ou
deux heures apres minuidt, trouue la malade fans
poux, [75] vne grande euacuation de fang luy auoit
ofte les forces & la parole, le Chirurgien luy donne
vne potion cordiale, elle reuient a foy, le Pere la
veut inftruire : mais vn Sauuage Chreftien & rauy de
la voir encore en vie, luy parle de Dieu auec vne
telle eloquence, que le Pere prenoit plaifir de l'ef-
couter, & touts les autres Sauuages l'admiroient. Le
iour cependant s'approche, & le Pere voyant la malade
hors de danger, fait prier Dieu dans la Cabane,
donne vn petit mot d'exhortation a tous les affiftans,
puis demande qu'on le reporte a S. Iofeph, pour dire

1642] RELA TION OF 1642 131

on the road to their salvation. The Neophytes,
truly zealous, now relieve us of a portion of this
[74] care. It is rather heartbreaking when we hear
that souls, which were quite close to the gates of
Paradise, have been cast down into the depths of
the abyss. Many Savages, who had neglected or
despised Baptism when they could have received it,
have died very far away from us, with these regrets
and complaints : ' ' Oh that I were near the Fathers
now! I would not die like a dog." The good
Christians succor them in their extremity. Here are
two examples.

A band of Savages had retired into the woods for
the purpose of making canoes, when a poor woman
suddenly falls into so complete prostration that she
is regarded as if dead. The Christians at once order
two young men to embark, and fetch a Father to bap-
tize her. It was necessary to cross more than three
leagues of water in the dead of night. The young
men paddle with all their might; they arrive at St.
Joseph, and urgently inquire for a Father. Father
Buteux, who was then at that residence, takes a
young Surgeon with him, and hastens after his prize.
He reaches the Cabins about an hour or two after
midnight, and finds the patient pulseless ; [75] a great
discharge of blood had deprived her of strength and
of speech. The Surgeon gives her a cordial draught,
and she recovers consciousness. The Father wishes
to instruct her; but a Christian Savage, delighted to
see her still alive, tells her of God with such elo-
quence that the Father takes pleasure in listening to
him, and all the other Savages admire him. Dawn
approaches, and the Father, seeing the patient out
of danger, offers prayer to God in the Cabin, gives

132 LES RELA TIONS DES JESUITES [Vol. 22

la faindte Meffe. lean Baptifte EtinechKb'at, qui
s'eftoit monftre le plus zele pour le falut de cette
pauure femme, luy-dift, comment mon Pere vous
n'auez pas encore fait ce pourquoy on vous a fait
venir, & vous paries de vous en retourner, demeures
s'il vous plaift, ne quittez point cette pauure femme
qu'elle ne foit Chreftienne, le Pere luy dift, que le
Chirurgien affuroit qu'elle n'en mouroit pas, & qu'o
la baptiferoit auec les faindtes Ceremonies, & auec
plus de fruit quand ils feroient de retour a S. Iofeph,
cette raifon le contenta & le Pere s'embarque auec les
Nochers dans vne efcorce faconnee [j6\ en gondolle,
bien ioyeux de voir tant de Charite en ces bons
Neophytes.

Voicy vne autre exemple de ferueur & de zele, qui
n'a pas tant de paroles: mais il y a bien autant de
fubftance.

Vn ieune Algonquin eftant defcendu ce prin-temps
a Tadoufac tombe malade, croiant que fa maladie
eftoit mortelle : il s'ecrie / helas fi i'eftois a Kebec, ie
ne mourois pas fans Baptefme. A cette voix deux
Chreftiens l'embarquent, luy font faire trente fix ou
quarante lieiies: fur le grand fleuue, malgre la pluie,
les vents & les vagues, expofant le corps pour
fauuer l'ame.

Pour conclufion, ie puis affeurer qu'il y a peu de
Sauuages, de ceux qui frequentent ordinairement la
refidence de S. Iofeph, qui n'ayent enuie d'embraffer
la Foy de Iefus Chrift, & ceux la & les autres vien-
dront auec le temps, ie didts auec le temps, noftre
ardeur Francoife voudroit quafi recueillir, deuant
que d'auoir feme.

1642] RELA TION OF 1642 133

a few words of exhortation to all present, and asks
to be taken back to St. Joseph, that he may say
holy Mass. Jean Baptiste Etinechkwat, who had
shown the most zeal for the salvation of this poor
woman, said to him : ' ' How is this, my Father? You
have not yet done that for which we brought you
here, and you speak of going back ; remain here, if
you please, and do not leave this poor woman until
she is a Christian." The Father told him that the
Surgeon assured him that she would not die, and
that she could be baptized with the holy Rites, and
to better advantage, when they should return to
St. Joseph. This argument satisfied him, and the
Father embarked with the Boatmen in a bark vessel
shaped [76] like a gondola, quite pleased at rinding
such great Charity in these good Neophytes.

Here is another instance of fervor and zeal which
does not take so many words to relate, but which
contains quite as much substance.

A young Algonquin who last spring went down
to Tadousac, fell ill there. Thinking that his dis-
ease was mortal, he exclaimed: " Alas! if I were at
Kebec, I would not die without Baptism. ' ' On hear-
ing this, two Christians put him in a canoe, and con-
veyed him for thirty- six or forty leagues on the great
river, in spite of the rain, the wind, and the waves,
exposing the body to save the soul.

In conclusion, I can assert that there are but few
Savages, among those who usually frequent the resi-
dence of St. Joseph, who are not desirous of
embracing the Faith of Jesus Christ; and these, with
the others, will come in time. I say, in time; our
French ardor would almost desire to reap before
having sown.

134 LES RELATIONS DES J&SUITES [Vol.22

[77] CHAPITRE VI.

DU BAPTESME DE DEUX HURONS, QUI ONT PASSE

L'HYUER A KEBEC.

LES affaires de la miffion, retenant a Kebec le
Pere lean de Brebeuf, tres verfe en la langue
Huronne, on inuita quelques Hurons de ceux
qu'on iugeoit moins eloignez de la Foy, de paffer vn
hyuer aupres de luy, afin de fe faire profondement
inftruire: la difficulte du retour dans vne faifon, qui
commeneoit de-ja de faire fentir les rigueurs d'vn
froid, qu'on dit auoit efte tout extraordinaire cette
annee, fembloit leur debuoir faire accepter cette
off re : mais Dieu auoit iette les yeux fur deux pau-
ures brebis egarees, qu'il vouloit ramener a fa berge-
rie, fa prouidence eft auffi adorable qu'elle eft fecrete,
on prie quelques-vns de ces pauures Barbares de
demeurer, ils n'ont peu iouyr de cette faueur, on les
econduifit: quelques vns eftans defia partis, retour-
nent fur leurs pas: mais on les renuoye, on vouloit
choifir les efprits les mieux faits, [78] & pour y pren-
dre garde de trop prez, il n'en refta ny bon ny mau-
uais. Les voila tous partis, ils auoient def-ja faidt
plus de cinquante lieues quand vn nomme Atondo.
& vn autre appelle OKhukb'andoron, quittent leurs
compagnos rebrouffent chemin, & s'en viennent
retrouuer les Francois, leur deffein n'eftoit pas de fe
faire inftruire : mais Dieu les renuoioit pour le fubiet,
ils craignoient la rigueur du froid, & Dieu les vouloit

1642] RELATION OF 1642 135

[77] CHAPTER VI.

OF THE BAPTISM OF TWO HURONS WHO PASSED THE

WINTER AT KEBEC.

AS Father Jean de Brebeuf, who is well versed
in the Huron language, was detained at Kebec
by the affairs of the Mission, — some Hurons,
among those who were considered less averse to the
Faith, were invited to spend a winter near him, so as
to be thoroughly instructed. The difficulty of re-
turning at a season that already began to make us
feel the severity of cold weather — which is said to
have been quite extraordinary this year — seemed
likely to compel them to accept this offer. But God
had cast his eyes on two poor stray sheep, that he
wished to bring back to his fold. His providence is
as adorable as it is secret. Some of these poor Barba-
rians were requested to remain, but they were un-
able to enjoy that favor and were allowed to go.
Some of them, who had already started, retraced their
steps, but they were sent back because we wished to
choose only those who were the best disposed ; [78] and
because we were too careful, neither good nor bad
remained with us. They all went away, and had
already gone more than fifty leagues, when one
Atondo, and another named Okhukwandoron, left
their companions, retraced their steps, and came
back to the French. They had no intention of plac-
ing themselves under instruction ; but God sent them
back for that purpose. They dreaded the severity

136 LES RELATIONS DES JESUITES [Vol.22

Eloigner de l'ardeur des flammes, ils venoient pour
prendre quelque plaifir, allant a la chaffe auec les
Sauuages de 9a bas: & eux mefmes ont efte pris
heureufement, & arreftez dans des pieges qui les ont
mis en liberte, on les fit defcendre a fainct Iofeph
proche de Kebec, ou eftoit le Pere de Brebeuf : il n'y
auoit plus d'apparence de les congedier, le froid les
auroit egorges en chemin. Ils font receus a bras
ouuerts, comme ayans leurs patentes fignees de la
Charite, & de la bonte du grand Dieu ; le Pere les
entreprend auec fa douceur ordinaire, & auec vn
fuccez plus heureux beaucoup qu'on n'attendoit.

Si-toft que les deux bons Sauuages furent eloignez
du bruit, & du tumulte de leurs [79] dances, leurs
yeux & leurs oreilles changeans d'obiets, leur coeur
changea d' affection. On dit que le pur amour de-
mande vn coeur tout pur; c'eft a dire vn coeur tout
vuide & defoccupe, la Foy en fait quafi de mefme, a
mefme temps qu'vn efprit fe detache de fes erreurs;
la Foy s'en empare & luy fait voir des veritez rauif-
fantes; nos deux Hurons qui n'auoient prefte l'oreille
a la dodtrine de Iefus-Chrift dans leur pais, que pour
l'abhorrer & pour s'en moquer, voyans des Sauuages
batis come eux, detefter leurs anciennes fuperfti-
tions, & mener vne vie toute nouuelle, font touchez,
ils approuuent cette faindte nouueaute, ils l'honoret,
ils font curieux d'apprendre, les voila en appetit, ils
confiderent en repos les veritez Chreftiennes, ils fe
font dire & redire les prieres : enfin ils agiff ent auec
Dieu, ils luy parlent, & il leur re f pond ils deman-
dent, & il les exauce? bref la Foy entre la premiere
dans leur ame, l'efperance la fuit, l'eftonnement l'ac-
compagne, & tous trois produifent la recognoiffance.

1642] RELA TION OF 1642 137

of the cold, and God wished to keep them away from
the heat of the flames. They came back to have
some pleasure in hunting with the Savages down
here ; and they themselves were fortunately caught,
and taken in traps which set them at liberty. They
were brought down to saint Joseph, near Kebec,
where Father de Brebeuf was. There was no longer
any color for sending them away, for the cold would
have killed them on the road. They were received
with open arms, having their credentials signed by
Charity, and by the goodness of the great God. The
Father took charge of them with his usual kindness,
and with much greater success than was expected.

As soon as these two good Savages were removed
from the noise and tumult of their [79] dances, as
the objects of their sight and hearing changed, the
affections of their hearts changed also. It is said
that pure love requires a pure heart, — that is to say,
a heart empty and unoccupied. It is almost the
same with Faith. At the very moment that a mind
detaches itself from its errors, Faith takes possession
of it, and shows it delightful truths. When our two
Hurons — who had listened to the doctrine of Jesus
Christ in their own country only to loathe it and
mock at it — saw Savages, made like themselves,
detesting their former superstitions and leading an
entirely new life, they were touched, — they approved
and honored this pious novelty, and became desirous,
even eager, to learn it. They considered the truths
of Christianity at leisure. They caused the prayers
to be repeated to them over and over again. Final-
ly, they appealed directly to God; they spoke to
him, and he answered them; they asked, and he
granted their request. In short, Faith entered first

138 LES RELATIONS DES J E~ SUITES [Vol.22

Comment eft-ce, difoient ils, que Dieu nous a rame-
nez 9a bas pour le cognoiftre? & pour ouyr parler de
chofes fi grandes, pour eftre inftruis de fes volontez
& de fes [80] commandemens: c'eft le grand maiftre
de la vie, il luy faut obeyr.

Pour moy difoit Atondo, i'ay efte pris autres-fois
des Hiroquois, ie m'echappay de leurs mains, & mon
camarade fut mis a mort. Ie tombay certain iour du
haut d'vn arbre, & ie fis tant de foubrefauts que i'en
debuois mourir ; eft-il poffible que Dieu m'ait voulu
conferuer la vie, pour le cognoiftre & pour ioiiir de
tant de biens dedans le Ciel, dont on nous parle?
Quoy done? veray ie mon fils en ce lieu de plaifir &
de gloire, fon ame y eft defia. C'eft vous qui l'auez
baptife, difoit il au Pere; l'eftime de ce bon-heur
croiffoit tous les iours en eux, a mefure qu'ils en
recognoiffoient la grandeur.

En vn mot, eftant bien inftruits, ils demandent le
Baptefme, le Pere de Brebeuf les eprouue: ils font
coftans, ils proteftent que iamais ils n'auront aucun
commerce, auec les fuperftitions & auec les malices
de leur pais, qu'ils auront l'efprit conftant quand ils
feront Chreftiens, & qu'ils n'apprehenderont plus
aucun danger. On les baptife folennellement, Mon-
fieur de Maifon-neufue appelle Paul celuy qui fe
nommoit Atondo, & Madamoifelle Mance [81] donna
le nom de lean Baptifte [a] OKhukb'andoron, ils repon-
dirent hardiment a toutes les demandes qu'on leur
fit: fi-toft qu'ils furent lauez de ces eaux Sacrees, ils
rendirent mille adtions de grace a Monfieur le Gou-
uerneur, & aux Francois des careffes, & des biens-
faidts, & des fecours qu'on leur auoit rendu pendant
tout l'hyuer: Mais la plus grande faueur, & la plus

\

1642] RELA TION OF 1642 139

into their souls; hope followed it accompanied by-
awe; and the three together produced gratitude.
" How is it," said they, " that God has brought us
down here to know him, and to hear such great
things spoken of, to be instructed as to his wishes
and his [80] commandments? He is the great master
of life, and must be obeyed."

" As for me," said Atondo, " I was once taken
prisoner by the Hiroquois; I escaped from their
hands, but my comrade was put to death. On one
occasion, I fell from the top of a tree, and the shock
was so severe that I was nearly killed. Is it possible
that God willed to preserve my life, in order that I
might know him, and enjoy so many blessings in the
Heaven of which they tell us ? What ! shall I see my
son in that abode of bliss and glory? His soul is
there already. It is you," he said to the Father,
"who baptized him." Their estimation of that
blessing increased day by day, as they acknowledged
its greatness.

In a word, when they were fully instructed, they
asked for Baptism. Father de Brebeuf tried them ;
they were constant, protesting that they would never
more have anything to do with the superstitious and
evil practices of their country ; that they would have
steadfast courage when they were Christians; and
that they feared no danger. They were solemnly
baptized ; Monsieur de Maison-neufve gave the name
of Paul to him who was called Atondo, and Made-
moiselle Mance7 [81] gave the name of Jean Baptiste
to Okhukwandoron. They replied confidently to all
the questions put to them. As soon as they were
cleansed in those Sacred waters, they returned a
thousand thanks to Monsieur the Governor and to the

140 LES RELATIONS DES JESUITES [Vol.22

Ggnalee que vous nous ayez pti faire, dif oient-ils :
c'eft de nous auoir accorde le faindt Baptefme, & de
nous auoir faidt porter deux beaux noms que nous
carefferons, & que nous cherirons iufques au tom-
beau, noftre coeur 'ne peut contenir la ioye que nous
reffentons, de nous voir deliurez de l'Enfer: nous ne
voyons plus d'accidens ny de mort qui foit a crain-
dre; nous viuons dans l'efperance de poffeder de fi
grands biens apres cette vie. Vous apprendrez
difoient-ils l'an prochain des nouuelles de nos de-
portemens, & vous fcaurez que nous aurons vefcu
conform6ment a la promeffe que nous en auons
faite en noftre Baptefme. .;2

le prie Dieu qu'il beniffe leurs faindtes refolutions,
les bonnes gens, dit le Pere, fe font tres bien
comportez pendant tout [82] l'hyuer, ils n'ont derobe"
perfonne: c'eft vn miracle qu'vn Huron ne foit point
larron, ils fe font volontiers occupez dans quelq;
trauail, ou diuertis par la chaff e, ils fe font montrez
fort recognoiffans du bon accueil qu'on leur a fait.
Ils fe font volontairemet, & fort 6troitement abftenus
de viande depuis leur Baptefme, qui fut en Carefme,
iufques a Pafquesf Nonobftant les grandes occa-
fions qu'ils eurent de rompre cette abftinence, ils
ieufnoient les iours qu'on leur permetoit, ils eftoient
fort portez a la priere, & grandement auides des dif-
cours, & des inftrudtions qui touchoient leur falut;
ils fe Confefferet & Communierent a Pafques pour la
premiere fois : Monlieur le Gouuerneur les fit mettre
a fes coftez a la fainte Table ; pour leur temoigner
l'eftat qu'il faifoit de cette viande adorable, & de ce
My ft ere tout plein d' amour.

Voicy les raifons qui ont induit ces deux bons

1642] RELA TION OF 1642 141

French for the favors, the benefits, and the assistance
bestowed on them during the winter. " But," said
they, " the greatest and most signal favor that you
could have conferred on us, is that you have accorded
us holy Baptism and have given us two honorable
names which we will love and cherish even to the
grave. Our hearts cannot contain the joy that we
feel at being delivered from Hell. We no longer see
any accidents or death to be dreaded. We live in
the hope of possessing such great blessings after this
life. Next year," said they, " you will receive in-
formation of our conduct ; and you will know that we
shall have lived according to the promise that we
made at our Baptism."

I pray God to bless these holy resolutions. ' ' These
good people," says the Father, " have behaved very
well throughout [82] the winter. They have not
stolen from any one." It is a miracle that a Huron
should not be a thief. They have cheerfully engaged
in various kinds of work, and have been diverted by
hunting. They have shown themselves very grate-
ful for the kind reception given them. They volun-
tarily and very strictly abstained from meat from the
time of their Baptism, which was in Lent, until Eas-
ter. In spite of the ready opportunities that arose
for breaking this abstinence, they fasted on the days
assigned to them for this purpose. They were great-
ly addicted to prayer, and very eager to listen to
sermons and instructions concerning their salvation.
They Confessed their sins and received Communion
at Easter, for the first time. Monsieur the Governor
had them placed beside him at the holy Table to
show them how highly he esteemed that adorable
food, and that Mystery so replete with love.

142 LES RELA TIONS DES JESUITES [Vol. 22

Neophytes, a embraffer noftre creance: premiere-
ment les attraits & le bon accueil de Monlieur le
Cheualier de Montmagny, affaifonnes de quelques
prefens faits en bonne faifon, leur gagnoient le coeur,
& leur donnoient de l'eftime, d'vn homme qu'ils
voyoient fort honor6 de nos [83] Francois? Confide-
rans d'ailleurs qu'il ne faifoit que des chofes qui re-
gardent l'eternite, & qu'il n'aymoit que ceux qui les
embraffent. Cela leur faifoit croire que la Foy efioit
quelq; grandeur, puis qu'vn tel Capitaine la refpedtoit
auec tant d'amour, honorant ceux qui la prefchent &
qui la recoiuent.

Secondement les adtions des nouueaux Chreftiens,
de S. Iofeph les rauiffoient, ils contemploiet des
homes de mefme pafte qu'eux, & de mefme eftoc,
fe cotenter d'vne feule feme, fouler aux pieds leurs
ancienes fuperftitions, ne comettre aucun viole viure
come des agneaux, eftre portez a la priere, deuenus
charitables : ils en voyoiet baptifer de teps en temps
auec folenite on faifoit publiquement des mariages
en leur prefence das la Chapelle, tout cela frappat
leurs yeux, touchoit fortement leur cceur.

En troifiefme lieu, la piete de nos Francois, & nom-
mement des meres Vrfulines, & des Hofpitalieres,
qu'il n'euffent iamais pu compredre s'ils ne l'euffet
veue de leurs propres yeux, & reffenty en leurs pro-
pres perfonnes, leur a done vn grand cocept de noftre
Religio. C'efl en effet vne entreprife, hardie pour
des filles tedres & delicates [84] de brauer les dangers
de l'Occean, pour venir porter la Croix de Iefus-
Chrift, en ce bout du mode, le courage monftre que
le Dieu, pour l'amour duquel on quitte la douceur,
pour viure dans la rigueur, eft vn grand Dieu. Vne

1642] RELA TION OF 1642 143

Behold the reasons which induced these two good
Neophytes to embrace our belief. In the first place,
the attractions and the kind reception of Monsieur
the Chevalier de Montmagny, heightened by some
presents given in good season, won their hearts, and
inspired them with esteem for a man whom they saw
so greatly honored by our [83] French. Moreover,
when they considered that all his acts were performed
with a view to eternity, and that he loved only those
who did the same, this led them to think that Faith
must be something grand, since so great a Captain
respected it with so much love, honoring those who
preach and who receive it.

In the second place, the actions of the new Chris-
tians of St. Joseph delighted them. They contem-
plated men of the same stamp and of the same stock
as themselves, content with one wife only, trampling
on their old superstitions, committing no violence,
living like lambs, addicted to prayer, and become
charitable. They saw some of them baptized, from
time to time, with solemnity; and marriages were
sometimes publicly celebrated in the Chapel, in their
presence. All this struck their eyes and greatly
touched their hearts.

In the third place, the piety of our French, — and
especially that of the Ursuline mothers and of the
Hospital Nuns, which they could never have under-
stood had they not seen it with their own eyes, and
felt its effects in their own persons, — gave them a
high opinion of our Religion. It is, indeed, a ven-
turesome undertaking for tender and delicate women
[84] to brave the dangers of the Ocean in order to
carry the Cross of Jesus Christ to this extremity of the
world. Their courage shows that the God for love

144 LES RELATIONS DES JESUITES [Vol.22

petite fille Huronne qui eftoit au Seminaire des meres
Vrfulines, fort zelee pour le falut de fa nation, les a
fort touchez.

I 'ay toufiours creu que le zele d'vn Gouuerneur, la
bonte des Francois, la piete des nouueaux Chreftiens,
la Charite des Religieufes, deuoient feruir de leuain
pour faire leuer vne grande maffe : le bruit de ces
nouueautez fe refpand das tous les peuples de ces
contrees, & ces vertus frudtifieront vn iour dans des
lieux bien plus hauts que Kebec. Si nos grands
fleuues eftoiet libres, les nations les plus eloignees
viendroient contepler ces merueilles, & des a prefent
il n'y defcend aucun Sauuage qui ne vueille voir les
filles Vierge[s]. L' explication du comandement de
noftre Seigneur, de s'aymer les vns les autres, quoy
qu'on foit de diuerfes contrees, fit fouuent dire a
nos deux Hurons, 6 que cela eft beau! que ces veri-
tez font agreables ! ils les admiroient d'autant plus,
que tous ces peuples n'ont quafi point d 'amour que
pour leur nation, [85] ils fe refpedtent grandement
les vns les autres: mais ils font vn tres grand
mefpris, de tous les etrangers.

Deux veritez principalement toucherent viuement
ces deux nouueaux Chreftiens; lors qu'ils n'eftoiet
encor que Catechumenes, l'vne eftoit [que] sas la
Foy, & fans l'obferuatio des c5mandem.es de Dieu ; ils
fe deuoiet refoudre a brufler eternellement dans les
brafier[s] d'vn feu veritable ; Celuy que nous voyos de
nos yeux, n'en eftant que la peinture. A iamais
difoiet-ils! brufler a iamais! Si nous ne pouuons
tenir le bout du doigt das vn petit feu qui n'eft que
peinture, qui n'a ny force, ny vigueur, ny duree, a
coparaifon de ces flames deuorantes & eternelles ; que

1642] RELA TION OF 1642 145

of whom a life of ease is abandoned for one of hard-
ships, is a great God. A little Huron girl who was
at the Seminary of the Ursuline mothers, and was
very zealous for the salvation of her nation, produced
a great impression on them.

I have always believed that the zeal of a Governor,
the kindness of the French, the piety of the new
Christians, and the Charity of the Nuns, would serve
as a leaven to cause the rising of a great mass. The
fame of these novel traits is spreading throughout all
the nations of these countries, and these virtues will
bear fruit some day in places far beyond Kebec. If
our great rivers were free, the most distant tribes
would come here to contemplate these marvels ; and,
as it is, not a Savage arrives here who is not anxious
to see the Virgin sisters. The explanation of our
Lord's command to love one another, even when
belonging to different countries, often caused our two
Hurons to exclaim: " Oh, how beautiful that is!
How pleasant are such truths ! ' ' They admired them
all the more that all these peoples have scarcely
any love for any nation but their own. [85] They
highly respect one another but have a very great
contempt for all strangers.

Two truths, in particular, greatly impressed these
two new Christians when they were still but Cate-
chumens. One was that without Faith and obedi-
ence to God's commandments, they must make up
their minds to burn eternally in a furnace of real
fire, — that which we see with our eyes being only
the image thereof. " Forever," they would say,
' ' to burn forever ! If we cannot hold the tip of the
finger in a little fire, — that is but an imitation, with-
out strength, vigor, or duration, in comparison with

146 LES RELATIONS DES JESUITES [Vol.22

feros nous H nos crimes nous y iettent? L'vn d'iceux
eftant a. Kebec, le veille du grand S. Iofeph patron
de la nouuelle France : comme on faifoit des feux de
reiouyffance en fon honeur, il fut ft epouuate, voyat
que le feu s'eparoit en vn inftant d'vne machine arti-
ficielle, qu'il s'enfuit foudain cherchat vn abry contre
ces flammes : cette vaine crainte apprefta a rire a toute
la copagnie, ce bon home voyat voltiger ces feux, ne
fcauoit oil fe mettre : l'affurace des Francois l'eton-
noit autat que la [86] viuacite" des flammes, que le
tonnere des canons, & que la viteffe des fufees. Cette
peur luy fift du bien, & luy en fait encor, quand il y
penfe : fi vn petit feu-folet qui difparoit en vn inftant,
m'a tant efpouuante, quelle fera l'horreur de ces
brafiers de l'Enfer, qui ne s'efteindront iamais/
brufler eternellement : c'efi difoit-il, vn long terme,
c'efl ce qui m'eilonne.

L'autre verite qui les a portez a Dieu, c'efl le peu
de duree de cette vie, & la baffeffe des creatures :
nous ne somes icy que comme dans vne Cabane de
paffage, nous courons a la mort, nous n'emporterons
rien auec nous : ces biens pour lef quels nous trauail-
lons tant, s'echappent de nos mains, & on nous en
promet d'eternels nous ferios de grands fous de
les meprifer. Les viures que vous nous donnez,
faifoient-ils, fe confument, nos robes s'vfent, nos
bonnets fe deteignent, & perdent leur luftre, & leur
beaute; tout fe paffe, tout s'altere, le bon heur du
Ciel ne fe chagera iamais, a ce que vous dites, il fau-
droit n'auoir point d'efprit pour ne pas afpirer a ces
grands biens. Vne fi riche nouuelle, & vne fi grande
verite, touche bien vn cceur nouuellement eclaire
de la Foy. Le 6. de May: ces [87] deux nouueaux

1642] RELA TJON OF 1642 147

those devouring and everlasting names, — what shall
we do when our sins cast us into those?" One of
them was in Kebec on the eve of the feast of the
great St. Joseph, the patron of new France. There
were fireworks in honor of the occasion; and he
was so terrified when he saw the fire take posses-
sion, in an instant, of an artificial contrivance, that
he suddenly ran away, seeking a refuge against the
flames. Such needless fear made all present laugh.
When the good man saw the fire leap high, he did
not know where to put himself. The self-possession
of the French astonished him as much as the [86]
vivacity of the flames, the thunder of the cannon,
and the rapid flight of the rockets. This fright did
him good, and still does so when he thinks of it. " If
a little will-o'-the-wisp like that, which disappears in
a moment, has frightened me so much, what will be-
the horror of those fires of Hell that will never die
away? To burn eternally! That," said he, "is a
long time, and that is what amazes me."

The other truth which has led them to God is the
short duration of this life, and the inferiority of
created beings. " We are here as in a temporary
Cabin; we are hastening towards death. We shall
take nothing with us ; these good things, for which
we work so hard, escape from our hands, and we are
promised everlasting gifts; we would be great fools
to refuse them. The food that you give us," said
they, "is consumed ; our clothing wears out ; our head-
dresses fade, and lose their lustre and their beauty.
Everything passes away, everything changes. The
happiness of Heaven will never change, you say.
One must have no sense at all, who does not as-
pire to such great blessings." So glorious tidings,

148 LES RELATIONS DES /^SUITES [Vol.22

enfans de Iefus-Chrift, quitterent la refidence de S.
Iofeph, pour remonter aux Hurons, les Chreftiens de
cette bourgade encommencee les voyans fur leur
depart, leur rendiret ce temoignage de leur amitie\ ils
font apporter la chair d'vn grand Elan Bouccanee, &
vn autre gros paquet de viande, puis l'vn des princi-
paux prenat la parole, immediatemet apres les prieres
qui fe font publiquemet dans la Chapelle, leur diffc :
Mes freres nous auons vne ioye tres fenfible de vous
voir maintenant enfans de Dieu; il n'y a rien dequoy
nous faffios plus d'etat que du Baptefme & de la pri-
ere : pour vous donner vn gage affure de 1' amour que
nous vous portos & du contentement que nous auons
de voir nos freres, par les eaux du Baptefme : voicy
vn Elan que nous vous prefentons, accopagne des
morceaux que nous tenos les plus delicats dans nos
feftins: c'eft vn petit foulagement dans les fatigues
d'vn long chemin que vous auez a faire. Au refte
nous nous promettos que vous ferez ferme & confkas
dans la Foy, nous attendons cela de voftre courage :
mais nos defirs vont encor plus auants nous fouhait-
terions que par voftre entremife toute voftre bour-
gade ioiiit du [88] bon-heur, que vous auez trouue" 9a
bas parmy nous ; afin que nous ne fuffions plus qu'vn
cceur & qu'vne bouche.

A cette harangue plus eloquente en Algonquin,
que ie ne l'ay couchee en Francois: Paul Atondo
repartit encor plus elegammet en fon lagage. Mille
adtios de graces, mes freres, de vos prefens, ils parlet,
ils publiet voftre bonte, ils ne ferot pas muets en
noftre pais : nous n'y toucherons point dans le cours
de noftre voyage. II faut que tout le pais les voye,
que les principaux en gouftet dans vn feftin que nous

1642] RELA TION OF 1642 149

and so grand a truth, have a great effect on a heart
recently enlightened by the Faith. On the 6th of
May, these [87] two new children of Jesus Christ left
the residence of St. Joseph, to return to the Hu-
rons. When the Christians of this newly-founded
village saw them about to depart, they paid them
this tribute of their friendship. They caused the
Smoked flesh of a great Elk to be brought, and an-
other large package of meat. Then one of the chief
men addressed them, immediately after the prayers
that are publicly recited in the Chapel and said : ' ' My
brothers, we have much pleasure in now seeing you
children of God. There is nothing that we value
more highly than Baptism and prayer. To give you
a sure pledge of the love that we bear you, and of
the satisfaction that we feel in seeing you our broth-
ers through the waters of Baptism, here is an Elk
which we present to you, together with the morsels
that we consider most delicious in our feasts. It
will be a slight assistance amid the fatigues of the
long journey that you are about to take. Moreover,
we are convinced that you will be firm and constant
in the Faith; we expect that from your courage.
But our wishes go still further. We hope that,
through your agency, all your village will enjoy the
same [88] blessing that you have found here among
us, so that we may have but one heart and one
mouth."

To this harangue — which was more eloquent in
the Algonquin tongue than I can render it in French —
Paul Atondo replied still more eloquently, in his
own language: " A thousand thanks, my brothers,
for your gifts. They speak ; they publish your kind-
ness. They will not be dumb in our own country;

150 LES RELATIONS DES JESUITES [Vol.22

ferons, ou voftre amour & voftre liberalite feront les
principaux mets. Nous vous remercios auffi des
careffes que vous nous auez faites, pendat tout cet
hyuer: vous nous auez inuitez a vos feftins; il n'y a
Maifon ny Cabane ou nous n'ayos efte receus auec
ioye, tout le mode nous a temoigne du coeur & de
l'amourf Pour ce qui cocerne la creance que nous
auons embraffee auec vous : c'eft vne affaire impor-
tant qui regarde le Ciel, nous quitterons la vie plutoft
que la Foy. II me femble que ie ne voy plus rien a
craindre 9a bas en terre, puifque ie ne vois plus rien
a perdre: quitter la vie pour ioiiir d'vn b5-heur eter-
nel, ce n'eft pas vne perte c'eft [89] vn riche acqueft.
II y a quatre ans qu'Achiandafe & Oracha, c'eft ainfi
qu'ils nomment le Pere Ierome l'Alemand, & le Pere
Charles Gamier, nous eftans venus voir dans noftre
Bourgade pour nous inftruire, me prefferent de me
faire baptifer: leurs difcours ne me plaifoient pas.
Ie leur enuoyois mes neveux & mes niepces pour les
occuper; pour moy ie rejettois cette affaire, iugeant
qu'il en falloit remettre la deliberation en autre
temps ; mais pour le prefent, mon cceur f ent vn tel
plaifir & vne telle force, qu'il m'effc aduis que rien
ne peut ebranler ma Foy. Ce que ie dy de moy,
vous le deuez penfer de mon compagnon, puis qu'vne
feule bouche vous dit les penfees & les refolutions de
nos deux cceurs. Nous auons conclud par enfemble,
qu'auffi-toft que nous aurons mis le pied dans noftre
pays, nous ferons vn feftin le plus folennel qu'il nous
fera poffible ; & la nous declarerons publiquement
deuant les plus apparens de noftre Bourgade, que
nous f ommes baptif ez ; que nous renoncons a toutes
nos f olies ; que nous abhorrons nos anciennes facons

1642] RELA TION OF 1642 151

we will not touch them during our journey, — the
whole country must see them ; the chief men must
taste them at a feast that we shall give, at which
your love and your generosity will be the principal
dishes. We thank you also for all the favors that
you have done us throughout the winter. You have
invited us to your feasts ; there was not a House or
a Cabin in which we were not received with joy ;
every one has shown us friendship and affection.
As to the belief which we have embraced with you,
it is an important matter, which concerns Heaven.
We will give up life rather than the Faith. It seems
to me that I no longer see anything to dread down
here on earth, since I no longer see anything to lose.
To give up life, in order to enjoy eternal happiness,
is not a loss but [89] a great gain. It is four years
since Achiandase and Oracha " — thus they name
Father Jerome l'Alemand and Father Charles Gar-
nier — " came to see us in our Village to instruct us,
and urged me to be baptized. Their discourse did
not please me ; I sent them my nephews and nieces,
to occupy them. As for me, I rejected the matter,
thinking that its consideration should be deferred to
some other time. But, at present, my heart feels
such pleasure and such strength that I think that
nothing can shake my Faith. What I say for myself,
you must think also of my companion ; for one mouth
tells you the thoughts and resolutions of both our
hearts. We have agreed together that, as soon as
we set foot in our own country, we will give as sol-
emn a feast as possible, and there we will declare
before the most important people of our Village that
we are baptized; that we renounce all our follies;
that we abhor our former customs, which are full

152 LES RELATIONS DES JESUITES [Vol.22

de faire pleines de fuperftitions ; que la conclufion
eft prife de viure & mcmrir dans [90] l'obeiffance de
la Foy que nous auons embraffee, & qu'on ne nous
parle plus de ce qui nous en pourroit eloigner. Ce
n'eft pas tout, nous prefferons viuement nos conci-
toyens de fe faire baptifer. I'ay quantite de parens,
plufieurs neveux, & plufieurs niepces; i' off re tout
cela a Iefus-Chrift ; i'efpere qu'ils feront les premiers
qui me prefteront l'oreille. Apres cette harangue,
les Neophytes tous remplis de ioye, fe feparerent
pour fe reuoir vn iour dedans les Cieux, s'ils ne fe
rencontrent plus deffus la terre: Benedittus Deus in
donis fuis, & fanclus in omnibus operibus fuis.

1642] RELA TION OF 1642 153

of superstitions ; that we have taken the resolution
to live and die in [90] obedience to the Faith that we
have embraced ; and that they must no longer speak
to us of anything which might separate us from it.
That is not all. We will strongly urge all our coun-
trymen to be baptized. I have a number of rela-
tives, many nephews and nieces ; I offer them all to
Jesus Christ. I hope that they will be the first to
listen to me." After this harangue, the Neophytes
separated, full of joy, to see one another some day
in Heaven, if they do not again meet on earth. Be-
nedictus Deus in donis suis et sanctus in omnibus operibus
suis.

154 LES RELATIONS DES JESUITES [Vol.22

CHAPITRE VII.

DE L'HOSPITAL.

LE bel ordre qui fe garde dans les maifons de
l'Hofpital de Dieppe & de Vannes, eft rauif-
fant. Noflre Hofpital de Canadas, pour eftre
au milieu de la Barbarie, n'a pas moins de piete:
difons-en deux mots en ce Chapitre, que ie tireray
des memoires que la Mere Marie de S. Ignace a
tracez.

[91] Elle commence par vne tres-humble recon-
noiffance & par des actions de graces toutes cordiales
enuers leur chere Fondatrice Madame la Ducheffe
d'Aiguillon. Que ferions-nous, dit-elle, fans les fe-
cours extraordinaires de cette Dame, fes depenfes en
ces derniers confins du monde font exceffiues. Les
pierres dont on dreffe les baftimens, font plus cheres
que le marbre, quoy que perfonne ne les vende. Le
nombre des Sauuages qui a efte plus grand cette
annee en la bourgade encommencee de Saindt Iofeph,
nous a fait exercer la charite enuers trois cens per-
fonnes ou enuiron, comprenant les malades & valetu-
dinaires, & les pauures qui ont befoin de noflre fe-
cours. II ne nous eft pas poffible de ne point 6tendre
le coeur & la main vers ces bons Neophytes, qui nous
ont donne autant de confolation cette annee, & encore
plus, puis qu'ils eftoiet en plus grand nombre que les
precedentes. La charite du Reuerend Pere Vincent
\sc. Vimont], & des autres Peres qui ont cultiue ces

1642] RELA TION OF 1642 155

CHAPTER VII.

OF THE HOSPITAL.

THE admirable order that prevails in the Hospital
houses of Dieppe and of Vannes is delightful.
Our Hospital in Canada, though in the center
of Barbarism, is equally godly. In this Chapter, we
will say a few words about it, which I take from the
memoirs written by Mother Marie de St. Ignace.

[91] She begins by very humbly expressing her
gratitude and by returning heartfelt thanks to their
beloved Foundress, Madame the Duchess d'Aiguil-
lon. " What could we do," she says, " without that
Lady's wonderful help? Her outlays at these fron-
tiers of the world are enormous. The stones of
which our buildings are constructed are more costly
than marble, though no one sells them. The num-
ber of the Savages, which has been greater this
year in the newly-founded village of Saint Joseph,
has caused us to exercise charity towards three hun-
dred persons, or thereabout, including the sick and
convalescent, and the unfortunates who require our
aid. It is impossible for us not to let our hearts
soften, and not to extend our hands towards these
good Neophytes who have given us as much consola-
tion this year, and even more, because their number
has been greater than in former ones. The charity
of Reverend Father Vimont and of the other Fathers
who have fostered the growth of these new plants,

156 LES RELATIONS DES J&SUITES [Vol.22

notmelles plantes, nous a feruy d'vn puiffant attrait
pour exercer nos f ondtions auec ioye & auec plaifir :
mais defcendons plus en particulier, & difons deux
mots [92] des malades. La mort en a fait paffer fix
au Ciel : les dernieres paroles de leur vie font pour
l'ordinaire les oraifons qu'on leur fait faire, pour
l'application du fang de l'Agneau, fur les grandes
ames qui leur procurent le mefme bien.

Vn ieune garcon age d'enuiron quinze ans fut por-
t& a l'Hofpital; il n'eftoit point baptife, & ne paroif-
foit point dans la difpofition de l'efire deuant fa
mort ; car il eftoit tourmente ou de grandes conuul-
fions, ou plonge dans vn fommeil letargique, fi bien
qu'on ne pouuoit auoir aucune raifon de luy. Les
Meres luy donnent vne potion pour luy r6ueiller les
fens; fi toft qu'il eut aualle" le breuuage, il ouure les
yeux, & regarde les affiftans ; le voila plein de con-
noiffance. On luy demande s'il ne veut pas eftre
baptife- : Ouy da, repondit-il, adiouftant d'autres pa-
roles qui temoignoient fon defir. A peine a il donne"
fon confentement, qu'il retombe dans des conuulfions
plus violentes qu'auparauant. On croit qu'il expire,
on le baptife tout fur le champ. Ses parens, quoy
que Payens, s'6crient: Nous voila contens, car c'eft
pour le falut de fon ame que nous 1'auons amene, &
non pas pour la guerifon de fon [93] corps. La mort
qui fembloit le vouloir engloutir, luy donna encor le
loiGr de faire vn grand amas de merites, deuant que
de le faire paffer au Ciel, on luy fait prendre la meil-
leure nourriture qu'on peut en ces pauures contrees:
il reprend fes forces, on luy donne les faindtes cere-
monies du Baptefme en la Chappelle de l'Hofpital,
auec le nom de Daniel. Au bout de trois femaines,

1642] RELA TION OF 1642 157

has served us as a powerful incentive to perform our
duties with joy and pleasure. But let us enter into
particulars, and say a few words [92] about the sick.
Death has carried off six of these to Heaven. The
last words that they utter in life are generally the
prayers that we make them say in order to have the
blood of the Lamb apply to the noble souls who
procure them the same blessing."

A young boy, about fifteen years of age, was
brought to the Hospital. He had not been baptized,
and did not seem likely to be in a fit condition there-
for before his death ; for he was either seized with
severe convulsions, or plunged in a lethargic sleep,
so that it was impossible to gain any answer from
him. The Mothers gave him a potion, to restore his
senses. As soon as he had swallowed the draught,
he opened his eyes, and looked at those who stood
around him. He had quite recovered consciousness.
He was asked whether he did not wish to be bap-
tized. " Oh yes," he replied, adding other words
that manifested his desire. Hardly had he given
his consent than he fell into convulsions, more violent
than before. They thought that he was expiring,
and baptized him on the spot. His parents, though
Pagans, exclaimed: " Now we are glad, for it was
to save his soul that we brought him, and not to
cure his [93] body." Death, which seemed ready
to devour him, yet gave him leisure to lay up a great
treasure of merits before he went to Heaven. The
best food that can be procured in these poor coun-
tries was given to him, and he regained his strength.
The holy rites of Baptism were administered to him
in the Chapel of the Hospital, and he was named
Daniel. At the end of three weeks or a month, dur-

158 LES RELATIONS DES j£SUITES [Vol.22

ou vn mois, qu'il eut eft 6 fecouru auec des coeurs
pleins de charite, le bon ieune Neophyte s'en retourne
voir fes parens : la fluxion le reprend a quelque temps
de la auec plus de rigueur qu'auparauant: il tombe
dans vne hydropifle mortelle : il eft auec cela trauaille-
d'vne fi grande oppreffion, qu'il fut deux mois entiers
fans fe pouuoir coucher, demeurant toufiours en fon
feant dans vne mefme pofture. II eftoit deffait comme
la mort mefme, il fouffroit des douleurs tres vifibles,
& cependant iamais nous ne l'entendions plaindre,
difent les Meres, il ne demandoit aucun fecours ny
aucun f oulagement ; il eft vray que fon mal eftoit tres-
amer, mais fa patience n'eftoit que douceur. II fe
communia fouuent pendant fa maladie, & tous les iours
il purifioit fon ame dans le Sacrement [46 i.e., 94]
de Penitence, tant il eftoit amoureux de la purete.
II goufte maintenant la verite de ces paroles ; Beati
mundo corde, quoniam ipfi Deiun videbunt.

Vn autre Sauuage couuert de playes mortelles de-
puis les pieds iufques a la tefte, fe voyant dans cette
Maifon de charite, fe comportoit iuftement comme
cet impie, qui prioit Dieu qu'il euft pitie de fon corps,
mais pour fon ame, qu'il en fift comme il luy plai-
roit. Celuy-cy ne vouloit point ouyr parler du Bap-
tefme, finon a condition que Dieu luy rendift la fante.
Les Peres qui vifitent l'Hofpital, le voyans dans cette
opiniaftrete, le quitterent pour quelque temps, fans
luy parler de fon falut. Vne bonne femme Chre-
ftienne l'allant vifiter, l'entretient fi a propos de la
briefuete de cette vie, des recompenfes & des chafti-
mens qui nous attendent en l'autre, qu'il ouure les
yeux demandant le Baptefme auec inftance. On
l'eprouue quelque temps, il perfeuere dans fa de-

1642] RELA TION OF 1642 159

ing which he received succor from hearts filled with
charity, the good young Neophyte went back to see
his parents. Some time afterward, the fluxion re-
turned, with greater severity than before. He was
afflicted with a fatal dropsy, and also with so great
an oppression that for two whole months he was
unable to lie down, and had to remain all the time
sitting in the same position. He was so emaciated
that he looked like death itself. He evidently suf-
fered great pain; and yet, the Mothers say, "We
never heard him complain. " He never asked for any
help or any relief. It is true that his disease was
very painful, but he was all patience and meekness.
He received communion frequently during his ill-
ness, and every day he cleansed his soul in the Sacra-
ment [46 i.e., 94] of Penance, so much did he love
purity. He now realizes the truth of these words :
Beati mundo corde, quoniam ipsi Deum videbunt.

Another Savage was covered with deadly sores from
his feet to his head ; and when he found himself in
this Abode of charity he behaved exactly like that
impious man who prayed God to have pity on his
body, but to do as he pleased with his soul. This
one would not hear of Baptism, except on the condi-
tion that God would restore him to health. When
the Fathers who visit the Hospital saw him so stub-
born, they left him for a while without speaking to
him of his salvation. A good Christian woman came
to see him, and spoke so appropriately about the
shortness of this life, and the rewards and punish-
ments that await us in the next, that he opened his
eyes and urgently asked for Baptism. He was tried
for some time longer, but he persevered in this re-
quest, which was granted him. He died and, dying,

160 LES RELATIONS DES JESUITES [Vol.22

mande, on luy accorde, il meurt, & en mourant il
fait voir qu'il eftoit du nombre des predeftinez. Les
mifericordes de Dieu font etonnantes, fes iugemens
font des abyfmes ; vn Barbare en vn moment eft laue"
[95] dans le Sang de l'Agneau, & dans vn autre
momet, il paffe de l'extremite de la baffeffe, dans vn
tres-haut degre de gloire; & du bout d'vn precipice
eternel, il entre dans vne affeurance qui ne fera
iamais ebranlee.

Vn ieune enfant age de dix ou douze ans, qui auoit
receu le nom de Guillaume en fon Baptefme ; eftant
tombe malade, fut tranfporte en cette Maifon de mi-
fericorde : fi toft qu'il y fut, il ne ietta quafi plus les
yeux fur fes parens, qui l'auoient retire comme par
force de noftre Seminaire. Son contentement eftoit
de voir le Pere qui l'auoit inftruit, d'ouyr parler de
Dieu, & de luy prefenter fes petites prieres. II auoit
vn Parrin en France homme de merite & de condi-
tion, qui prendra plaifir de voir paffer de cette vie
dans la Maifon du grand Dieu, vn petit Ange mor-
tel, muny de tous les Sacremens de l'Eglife, amine"
d'vne deuotion qui femble furpaffer fon age. Ayant
receu l'Extreme-Ondtion on luy fait baifer vne Croix
d'argent, enrichie d'vne piece de la vraye Croix,
qu'vne Dame de l'Abbaye de Froteuraut a donnee a
Iefus-Chrift, pour eftre prefentee a tous ceux qui
mourroient [96] en l'Hofpital de la Nouuelle Frace,
ce pauure enfant la prend, l'embraffe, la careffe, l'a-
poftrophe auec des paroles li tendres & affedtueufes,
qu'il nous attendriffoit, dit la Mere qui a couche les
memoires. II demande qu'on la luy pende au col,
on luy obeit : mais comme il baiff oit a veue d'ceil, &
qu'on craignoit que ce gage qui luy eftoit fi cher ne

1642] RELA TION OF 1642 161

showed that he was of the number of the predestined.
God's mercies are wonderful, his judgments are
abysses; a Barbarian is at one moment washed [95]
in the Blood of the Lamb, and the next moment he
passes from extreme degradation to a very high
degree of glory, and from the brink of an eternal
precipice he enters into a state of safety that never
will be disturbed.

A young child, aged about ten or twelve years,
who had received the name of Guillaume at his Bap-
tism, fell sick, and was brought to this House of
mercy. As soon as he was there, he hardly looked
at his parents, who had taken him almost by force
from our Seminary. His great pleasure consisted in
seeing the Father who had instructed him, in hear-
ing God spoken of, and in offering up his little pray-
ers to him. He had a Godfather in France, a person
of merit and condition, who will be pleased to see a
little mortal Angel pass from this life to the Man-
sion of the great God, provided with all the Sacra-
ments of the Church, and animated by a devotion
which seems beyond his years. When he had
received Extreme Unction, a silver Cross was given
him to kiss, that was enriched with a fragment of
the true Cross, presented to Jesus Christ by a Lady
of the Abbey of Frontevraut in order that it might
be tendered to all who should die [96] in the Hospital
of New France. The poor child took it, kissed and
embraced it, and addressed it with words so tender
and loving " that he touched our hearts," says the
Mother who has written these memoirs. He asked
to have it hung about his neck, and his request was
granted. As he was visibly sinking, and they were
afraid that this token, so dear to him would hurt him,

162 LES RELATIONS DES JESUITES [Vol. 22

le bleffaft, on luy voulut ofter, veu mefme qu'on croy-
oit qu'il euft perdu le fentiment. S'eftant apperceu
qu'on luy rauiffoit fon threfor; Laiffez-moy, dit il,
mon I E s v s ; & embraff ant derechef , & baifant cette
faindte Relique, & ce ligne adorable de noftre re-
demption, il rend fon ame a celuy qui l'auoit donn6e
pour luy en vne Croix; Pretiofa in confpeclu Domini
mors SanElorum eius.

Les trois autres qui ont finy leurs iours en noftre
Hofpital, pourfuit la Mere, font partis de ce monde
apres auoir receu tous leurs Sacremens ; & ie dirois
quafi volontiers, que leur piete, leur deuotion, &
l'innocence de leur vie depuis leur Baptefme, nous
ont laiffe des marques affeurees de falut. Difons
deux mots des bons fentimens de ceux qui ont trou-
ue la fante du corps & 1' embonpoint de l'ame en cette
petite Maifon.

[97] Vn ieune homme allant a la faindte MetTe, fe
laiffa tomber fi rudement en chemin, qu'il demeura
tout court fur la place: on court a luy, on l'enleue,
on le porte a 1' Hofpital, on le fait panfer. Le
premier etourdiffement du corps eftant paffe, on luy
dit que fon mal n'eft pas mortel: Ce n'eft pas,
repond-il, a quoy ie penfe: ie me mets peu en peine
de la vie: i'ay dit a Dieu dans ma cheute, Fais tout
ce que tu voudras ; determine de moy fi tu veux que
ie meure, i'en fuis content, ie feray bien aife de te
voir. Pourrois je bien eftre marry d'aller au Ciel?
que fais-je 5a bas en terre? ce n'eft pas mon pays.
Ce ieune homme ne reffembloit pas a celuy qui ne
vouloit pas aller au f eftin, difant ; Vxorem duxi, ided
habc me excufatum: I'ay pris femme, difpenfez-moy
de la quitter fi toft. II n'y auoit que huict, iours qu'il

1642] RELA TION OF 1642 163

they endeavored to take it from him, especially as
they thought he had lost consciousness. Perceiving
that they were removing his treasure from him, he
said: " Leave me my Jesus;" and while embrac-
ing and kissing once more the holy Relic and
adorable symbol of our redemption, he gave back his
soul to him who had given his for him upon a Cross.
Pretiosa in conspectu Domini mors Sanctorum ejus.

" The three others who ended their days in our
Hospital," continues the Mother, " quitted this world
after having received all the Sacraments, and I can
say with pleasure that their piety, their devotion,
and the innocence of their lives after their Baptism
have afforded us convincing proof of their salvation."
Let us say a few words about those who have found
health of body and vigor of soul in this little House.

[97] A young man who was going to holy Mass,
had so severe a fall on the road that he remained
motionless on the spot. Those who saw him has-
tened to raise him and carried him to the Hospital,
where he was cared for. When the first physical
shock had passed, he was informed that his injury
was not mortal. " I am not thinking of that," he
said; " I care but little for life. When I fell, I said
to God: ' Do whatever thou wilt; I am satisfied; I
shall be very glad to see thee.' Could I be sorry to
go to Heaven? What am I doing down here on
earth? It is not my country." This young man
was not like him who would not go to the feast, say-
ing: Uxor em duxi, ided habe me excusatum, " I have
married a wife ; I pray thee hold me excused from
leaving her so soon." He had been married only a
week, and was already willing to abandon his earthly

164 LES RELATIONS DES JASUITES [Vol.22

s'eftoit marie, & il eftoit des-ja tout preft de quitter
les nopces de la terre, pour aller aux nopces de
l'Agneau dans le Ciel.

Vne femme vrayement Chreftienne, fit vn tel m.6-
pris de la vie, dans l'efperance qu'on luy donnoit de
fa guerifon, qu'elle etonna tous les affiftans: car a
mefme teps elle auoit fes deux petites filles a fes
deux [98] coftez, dont la plus ieune n'a pas plus d'vn
an. Cet enfant ne trouuant pas dequoy etancher fa
foif dans le fein de fa mere, fe tuoit de pleurer; l'au-
tre, qui a peu moins de quatre ans, iettoit des larmes
capables d'attrifter vn bon cceur. Cette mere pa-
roiffoit fi tranquille dans fa maladie & dans les pleurs
de fes enfans, qu'on l'euft prife pour infenfible. Elle
ne 1' eftoit pas neantmoins, difent les Meres; car elle
faifoit fon poffible pour les faire fecourir, nous les
recommandant auec vn cceur de mere. Voila vos
Meres, difoit elle a l'aifnee, elles ne vous abandonne-
ront point, foyez bien obeiffante. Cette pauure
petite commencoit des-ja de nous reconnoiftre, & de
nous faluer autant de fois que nous entrions dans
l'Hofpital. Dieu a rendu la fante a cette bonne
femme, qui mene vne vie fort innocente.

On difoit certain iour a vn pauure malade, que
c'eftoit fait de fa vie ; que fon mal eftoit plus fort
que les remedes; & que le regime qu'on luy ordon-
noit, ne feruoit qu'a luy donner vn peu de trefue auec
la mort. Et bien, fit il, ma vie n'eit pas en ma dif-
pofition, que celuy qui a tout fait en ordonne comme
il luy plaira, il en eft le [99] Maiftre; viure ou mou-
rir, eftre fain ou malade, me font vne mefme chofe.
Vne autre fois, parlant de l'obeiffance que les ma-
lades doiuent rendre a ceux qui les gouuernent, que

1642] RELA TION OF 1642 165

nuptials to go to the marriage feast of the Lamb in
Heaven.

A truly Christian woman had such a contempt for
life, when informed that she might expect to be
cured, that she astonished all who were present ; for
at that very time she had, on either side of her, her
two little girls, [98] the younger of whom was not
more than a year old. As this child could not find
in her mother's breasts any milk to quench her thirst,
she began to weep ; while the other who was a little
under four years of age, shed tears enough to cause
sorrow to a kind heart. The mother seemed so calm,
in spite of her sickness and of her children's weep-
ing, that she might have been considered unconscious.
" She was not so, however," say the Mothers, " for
she did her best to have succor given to them, recom-
mending them to us with a mother's heart. ' Here
are your Mothers,' she said to the elder, ' they will
never abandon you. Be very obedient.' The poor
little thing was already beginning to know us, and
to greet us whenever we entered the Hospital. God
restored health to this poor woman, who leads a most
blameless life."

One day, a poor sick man was told that his life
could not be saved, — that his illness was stronger
than the medicines and that the regimen which was
ordered for him could only procure him a short
truce with death. " Well," he said, " my life is not
at my own disposal ; let him who has made all order
it as he pleases ; he is the [99] Master of it. To live
or to die, to be healthy or to be sick, are all the same
to me." On another occasion, while speaking of the
obedience which the sick should render to those who
have charge of them, he said: " Whether I remain

166 LES RELATIONS DES JESUITES [Vol.22

ie demeure icy, difoit-il, ou qu'on me reporte en nos
cabanes, ie garderay toufiours ce qu'on m'aura ordon-
ne, ie veux refpedter mon corps, & ne luy point
donner ce qui luy feroit nuifible, puis que Dieu ne le
veut pas en effet. Si les Sauuages luy apportoient
quelques petits fruits, il demandoit permiffion d'en
vfer. Et fi on luy repondoit que les fruits nujfoient
a fa fante, il n'y touchoit pas, ayant cette force fur
foy bien extraordinaire a vn Sauuage, de temperer
fes appetits. Ce ieune homme a fait rencontre d'vne
f emme dou6e de tres-beaux talens ; elle eft extreme-
ment douce & vereconde, charitable au poffible. Son
mary a toufiours efte malade depuis qu'ils font en-
femble, cela ne l'a point eloignee felon la couftume
ordinaire des Sauuages : elle luy a rendu toutes les
vifites & toute l'affiftance qu'on pourroit attendre
d'vne femme nourrie au milieu de l'Europe, auec vne
modeftie & vne charite tout a fait rauiffante.

[ioo] Deux pauures femmes aueugles paffent vne
grande partie de l'annee en la Maifon de Dieu, toutes
deux font fort portees a la vertu ; mais il y en a vne
particulieremet qui goufte Dieu d'vne bonne facon.
S'eftant retiree pour vn temps parmy les fiens, vn
Sauuage l'attaqua viuement, & la pourfuiuit long-
temps, luy promettant merueilles fi elle vouloit con-
defcendre a fes affections tres-impures. Iamais cette
femme, quoy qu'affez ieune, ne branfla; elle tint tou-
fiours ferme, rebuttant conftamment cet homme per-
du. II luy reprefente fa pauuret6, luy dit qu'elle eft
fans appuy, & qu'il luy donnera toute forte d'affiftance.
I'aime mieux, repond elle, eftre pauure, que de faf-
cher Dieu: ie ne fuis point delaiffee comme vous
dites, les filles de la maifon de la Charite font mes

1642] RELA TION OF 1642 167

here or whether I am taken back to our cabins, I will
always do what I have been ordered to do. I wish
to respect my body, and to give it nothing that might
injure it, since indeed God does not wish that." If
the Savages brought him any little gift of fruit, he
would ask permission to eat it. And if he were told
that the fruit would injure his health, he would not
touch it, — having sufficient self-control to restrain
his appetite, which is truly extraordinary in a Savage.
This young man has a wife endowed with very fine
gifts. She is very gentle and retiring, and as char-
itable as possible. Her husband has been sick ever
since their marriage, but this has not induced her to
leave him according to the general custom of the
Savages. She has paid him all the visits, and given
him all the attention, that could be expected from a
woman brought up in the center of Europe ; and with
a modesty and charity altogether delightful.

[100] Two poor blind women pass a great part of
the year in the House of God. Both are very virtu-
ous, but one of them in particular loves God in ex-
cellent fashion. Having withdrawn among her own
people for a while, a Savage eagerly assailed her, and
persecuted her for a long time, promising her won-
derful things if she would yield to his base affections.
Never did this woman waver, though still young;
she remained ever firm, constantly repelling this
corrupt man. He spoke of her poverty, and told her
that she had no one to support her, and that he would
give her every kind of help. " I would rather be
poor," she said, "than offend God. I am not for-
saken, as you say. The sisters at the house of Char-
ity are my good Mothers; I need no aid, with them."
Such actions are the fruit of the tree of life. It is

168 LES RELATIONS DES JESUITES [Vol.22

bonnes Meres : ie ne manque point de f ecours aupres
d'elles. Ces actions font des fruits de l'arbre de vie,
il n'y a que Iefus-Chrift qui puiffe donner cette con-
ftance aux Francois & aux Sauuages, aux Romains
& aux Barbares.

Ie m'oubliois quafi d'vn Francois attaque d'vne
hydropifie, qui fut iugee mortelle du Medecin. Les
bonnes Religieufes [101] l'ayans receu en l'Hofpital,
le trait erent auec tant de foin & tant de charite, iuf-
ques a chercher par tout ce qui le pouuoit foulager,
qu'il en guerit, fi bien qu'il eft maintenant homme
de bon trauail. Quelqu'vn luy demandant par apres
comme il fe portoit, & quel traitement il auoit receu
de ces bonnes Filles, il fut vn peu de temps fans par-
ler; puis les larmes luy tombant des yeux: Helas
Monfieur! fit-il, ie ne meritois pas d'eftre receu dans
vne fi faindte Maif on : les foins que les bonnes Meres
ont eu de moy, & la charite" qu'elles ont exerc£e en
mon endroit, me confondent & m'attendriffent quand
i'y penfe.

II n'eft pas feul porte d'affedtion & de reconnoif-
fance vers ces bonnes ames, les Sauuages les aiment
vniquement, ils fe glorifient de les auoir aupres
d'eux; Noel Negabamat, 1'vn des deux Capitaines de
S. Iofeph autrement de Sillery, l'a fouuent temoigne'
au R. P. Superieur, le fuppliant pour marque de fon
amour, de luy donner fon departement dans l'vne
des maifons qu'on a fait baftir pour les Sauuages
proche de l'Hofpital. La charite & la liberality que
cette Maif on fait paroiftre a 1' endroit des malades,
luy ont fait fouhaiter le [102] voifinage. Ceux qui
demeurent en mefme endroit, ont choifi leur fepulture
dans 1'emplacement de ces bonnes Meres, en temoi-

1642] RELA TION OF 1642 169

only Jesus Christ who can grant such constancy,
either to French or to Savages, to Romans or to
Barbarians.

I had almost forgotten a Frenchman who was
attacked by dropsy, which was considered mortal by
the Physician. The good Nuns [101] received him
into the Hospital, and treated him with such care
and such charity, even to seeking everywhere for
what might procure him relief, that he was cured,
and is now able to do a good day's work. Some time
afterward, he was asked by a person how he was,
and what treatment he had received from the good
Nuns. He was unable to reply for a while ; then,
with tears flowing from his eyes, he said: " Oh, Sir!
I was not worthy to be received in so holy a House ;
the care that those good Mothers took of me, and
the charity that they exercised toward me, confound
and affect me when I think of them."

He is not the only one who feels affection and
gratitude toward these good souls. The Savages
love them above all, and are proud to have them
near them. Noel Negabamat, one of the two
Captains of St. Joseph, otherwise called Sillery, has
often told the Reverend Father Superior so, — beg-
ging him, as a mark of his affection, to allot him
room in one of the houses that have been built for
the Savages near the Hospital. The charity and
liberality displayed by this House toward the sick
have made him desire to be in its [102] vicinity.
Those who reside in the same locality have selected
their burial places in the grounds belonging to the
good Mothers, in token of their affection. Although
there is nothing to fear, at present, in the houses of
Kebec or of St. Joseph, nevertheless, if any false

170 LES RELATIONS DES JESUITES [Vol.22

gnage de leur affection. Quoy qu'il n'y ait rien a
craindre pour le prefent dans les maifons de Kebec
ny de S. Iofeph, fl neatmoins il arriue quelque
fauffe allarme des Hiroquois, auffi-toft les Sauuages
courent a l'Hofpital pour affeurer leurs Meres, difent-
ils, des preuues de la bonte de leur coeur.

Ie ferois trop long de rappeller tous les fentimens
qu'ont les bonnes Meres de la docilite & de la pa-
tience de leurs malades, il faut auoir de bons yeux
pour ne voir que Iefus Chrift dans les Sauuages,

Gratior eft pulchro veniens in corpore virtus.

Ie fcay bien que la vertu eft aimable par tout, mais
elle eft plus agreable fous la panne & fous le fatin,
& dans des ames & des corps bien polis, que fous des
haillons & dans des perfonnes qui ne conoiffent point
d'inciuilitez, pource qu'ils n'ont pas feulement les
premiers principes de la ciuilite. Que les Hofpitalieres
aiment conftammet des malades & des pauures, & les
Vrfulines, des Seminariftes & des femmes Sauuages,
dans lef quels on ne void que Iefus-Chrift [103] tout
pur, fans aucun attrait qui flate les fens: c'eft vn
attrait dont ie n'attens la perfeuerance que de Iefus-
Chrift mefme. Leur fexe n'a pas cette conftance, il
peut tout neantmoins auffi bien que S. Paul, en celuy
qui le fouftient & qui le fortifie.

Elles fe rejoiiiffent maintenant de voir la ferueur
des nouueaux Chreftiens: leur deuotion nous rauit,
difent-elles, leur piete nous tire les larmes des yeux,
leur vifite nous donne des contentemens bien doux.
C'eft vne ioye pleine de tendreffe, dit la Mere de
l'Hofpital, de voir ces bons Neophytes accompagner
le Saindt Sacrement qu'on porte aux malades, le

1642] RELA TION OF 1642 171

alarm is given about the Hiroquois, the Savages at
once run to the Hospital to give their Mothers, they
say, a proof of their kind feelings toward them.

I should be too tedious were I to relate all the ap-
preciation that the good Mothers have of the docility
and patience of their sick. One must have good
eyes to see only Jesus Christ in the Savages :

Gratior est pulchro venietis in corpore virtus.

I know very well that virtue is lovable everywhere,
but it is more agreeable under plush and satin, and in
refined minds and cleanly bodies, than it is under rags
and in persons who do not know what rudeness is be-
cause they have not even the elementary principles of
politeness. The love constantly felt by the Hospital
Nuns for the sick and the poor, and by the Ursulines
for the pupils of their Seminary and for the Savage
women, — in whom they see but Jesus Christ [103]
alone, without any attraction that pleases the senses, —
is an enthusiasm in which I expect perseverance
only from Jesus Christ himself. Their sex does not
possess such constancy; it may, however, like St.
Paul, do everything through him who sustains and
fortifies it.

At present, they are greatly delighted at seeing
the fervor of the new Christians. " Their devotion
rejoices us," they say; "their piety moves us to
tears ; their visits give us sweet satisfaction. " " We
feel a most tender joy," says the Mother of the Hos-
pital, " when we see these good Neophytes accom-
panying the Blessed Sacrament, as it is carried to the
sick, with torches in their hands ; when we see these
poor people, on their return from hunting, take up
their lodgings in the Ward of our Hospital, and

172 LES RELATIONS DES JESUITES [Vol.22

flambeau en la main. De voir ces pauures gens ve-
nans de la chaffe, prendre logis dans la Sale de noftre
Hofpital, & d'y paffer plufieurs iours, auec vne paix
& vne intelligence admirable. Leurs licts font bien
toft preparez, nous n'en auons precifement que ce
qu'il en faut pour vn petit nombre de malades. lis
iettent quelques bouts de peaux fur le paue, & ayans
fait leurs prieres, ils dorment auffi bien la deffus que
fur la plume & fur le duuet. Si le bon Dieu nous
enuoye quelques matelas & quelques couuertures, il
nous deliurera du creue-cceur [104] que nous auons
de les voir plus durement coucher en noftre maifon
que dans leurs cabanes.

Nos plaifirs font de les fecourir, nous auons donne*
cette annee plus de quatre cens cinquante medecines,
nos drogues font epuifees, mais nos cceurs font encore
tous entiers pour nous rejoiiir du Baptefme de ces
bonnes ames. Vne vingtaine ont efte faits Chre-
ftiens cette annee, tant en noftre Hofpital qu'en
noftre Chappelle, n'eft ce pas pour chanter le Te
Deum laudamus de bon cceur? Douze families des
principales entre les Sauuages, fe font venues loger
en quatre maifons qu'on a bafties tout proche de la
noftre; c' eft bien pour nous faire aimer la demeure
de S. Iofeph : noftre petite Eglife leur fert de Parroifle
& d'Oratoire: ils la rempliffent affez fouuent, & la
Sale des malades & nos cceurs d'vne deuotion tres-
douce & tres fenfible.

Les Sauuages qui ne fcauoient que c'eftoit de vifi-
ter les malades, apprennent le meftier de charite\
Nous voyons quelques bonnes femmes excellentes
Hofpitalieres : elles tranfportent les malades, les fe-
courent, les foulagent & leur appreftent [105] mieux

1642] RELA TION OF 1642 173

pass several days there in admirable peace and good-
fellowship. Their beds are soon made, for we have
only sufficient for a limited number of the sick.
They throw a few pieces of skin upon the floor, and,
when they have said their prayers, they sleep as
well on them as on feathers or down. If the good
God would send us some mattresses and some blan-
kets, he would relieve us from the distress [104] that
we feel when we see them sleeping on harder beds
in our house than they have in their own cabins.

" Our pleasure is to succor them. This year we
dispensed over four hundred and fifty medicines.
Our supply of drugs is exhausted ; but our hearts are
still quite whole, so that we can rejoice at the
Baptism of these good souls. A score of them were
made Christians this year, in our Hospital and in our
Chapel. Is not this enough to make us chant the
Te Deimi laudamus with all our hearts? Twelve of
the leading families among the Savages have come
to dwell in four houses that have been built quite
close to ours; this is enough to make us love the
residence of St. Joseph. Our little Church serves
as their Parish Church and Oratory. They quite fre-
quently fill it, as well as the sick Ward; and they
fill our hearts with a very sweet and most tender
devotion.

" The Savages, who did not know what it was to
visit the sick, are learning the practice of charity. We
find some good women, who are excellent Hospital
Sisters. They carry the sick, assist and relieve them,
and prepare [105] their sagamite, or food, in their
own fashion better than we ourselves. One of our
keenest regrets is to see the poverty of the country.

174 LES RELATIONS DES J&SUITES [Vol.22

leurs fagamites, ou le manger, a leur mode, que nous
autres. L' vne de nos trifteff es bien f enfibles eft de voir
la pauurete du pais : on ne tue que tres-rarement du
beftial: les reftaurens, les confommez, & les autres
nourritures fucculentes, capables de remettre vn ma-
lade, & mille autres douceurs dont la France abonde,
ne fe rencontrent point en noftre Maifon. Voila de
faindtes penfees, voila des affedtions bien pures, des
actios bien nobles, & vne charite toute d'or. Ie leur
fouhaitte vne riche perfeuerance ; Qui perfeuerauerit
vfque ad finem, hie faluus erit, nous auons tout fujet
d'attendre cette gloire.

Ce n'eft pas tout, on inftruit ces bonnes gens dans
noftre Chappelle, & dans noftre Sale. I'y ay comp-
te par fois, dift la bonne Mere, iufques a cinquante
& foixante filles. Le R. P. Superieur & le Pere de
Quen ont fait le Catechifme en diuers temps, les Sau-
uages s'y trouuoient tres-volotiers, recommandans
a leurs enfans de nous vifiter, afin que nous leur
remiffions en memoire ce que les Peres leur auoient
en f eigne. lis leur racontoient ordinairement quel-
que belle hiftoire, que les enfans rendoient le lende-
main 11 fidellement, que [106] i'euffe fouhaitte qu'on
les euft ouys du milieu de la France, afin que les
Francois participaffent a 1' admiration qu'ils nous
donnent. II n'y a queftion fi haute & fi releuee dont
vne fille foit capable, que les ieunes Neophytes ne
concoiuent, & n'en rendent raifon tres-pertinemment.
On en baptifa vne entre autres, agee d'enuiron vingt
ans: fon cceur fut comble d'vne telle ioye, qu'il
paroiffoit quafi a fon vifage qu'on luy venoit d'ouurir
le Ciel ; elle demeura auec nous le refte du iour, ne
pouuant fe fouler de nous dire le contentemet que

1642] RELA TION OF 1642 175

Cattle are very seldom slaughtered. Restoratives,
broths, and other succulent foods suited for restoring
a sick person, and a thousand other comforts that
abound in France, are not to be found in our House."
These are holy thoughts, most pure affections, most
noble actions, and a charity entirely golden. I wish
them an abounding perseverance. Qui perseveraverit
usque ad fitiem, hie salvus erit. We have every reason
to expect that such glory will be theirs.

That is not all. " These good people are instructed
in our Chapel and in our Ward. I have sometimes
counted there," says the good Mother, " as many as
fifty or sixty girls. The Reverend Father Superior
and Father de Quen have taught the Catechism at
various times. The Savages attended very willing-
ly, and advised their children to visit us, in order
that we might refresh their memories on the subjects
taught them by the Fathers. They generally related
some interesting story which the children repeated
so faithfully on the following day that [106] I could
have wished that they might be heard in the midst
of France, so that the French people might share the
admiration that they make us feel. There is no ques-
tion so deep or so lofty, within the scope of a girl's
mind, that these young Neophytes do not understand
and answer it most suitably. One was baptized,
among others, who was about twenty years of age.
Her heart was filled with such joy that it almost
seemed, from her countenance, as if Heaven had just
been opened to her. She stayed with us for the re-
mainder of the day, and could not sufficiently tell us
the content that she felt in her soul at finding her-
self cleansed from all her sins, and numbered among

176 LES RELATIONS DES JESUITES [Vol.22

reffentoit fori ame, de fe voir lauee de toutes fes
offenfes, & d'eftre mife au nombre des Enfans de
Dieu. I'iray, difoit elle, tous les iours a la Saindte
Meffe, i'aimeray Dieu de tout mon coeur, ie le prie-
ray fouuent ; i'eloigneray toute malice de ma penfee ;
& li ie tombe en quelque offenfe, ie me confefferay
tout auffi-toft. Noftre Seigneur luy donne la grace
de tenir ferme dans ces faindtes refolutions. Amen,
Amen.

1642] RELA TION OF 1642 177

the Children of God. ' I will hear Holy Mass every-
day,' she said; ' I will love God with all my soul,
and pray to him frequently ; I will drive every evil
thought from my mind ; and, if I fall into any sin, I
will confess it at once.' May our Lord grant her
grace to remain steadfast in these holy resolutions."
Amen, Amen.

178 LES RELATIONS DES JESUITES [Vol.22

[107] CHAPITRE VIII.

DU SEMINAIRE DES VRSULINES.

AVTANT qu'il eft difficile de rencontrer des lilies
feculieres, armees d'vn bon dot, pour foufte-
nir le Seminaire des Sauuages eftably a Kebec :
foubs la conduite des meres Vrfulines, autant feroit-
il aife de trouuer des Religieufes profeffes, toutes
preftes de trauerfer 1' Ocean, & de donner leur vies
pour le falut de ces pauures enfans : & s'il en falloit
vn aufii grand nombre ; que faindte Vrfule conduifoit
de Vierges en Bretagne ; ie croy que la France ies
pourroit fournir, tant il y a de zele & d'ardeur en
toutes leurs maifons. Non feulement les Vrfulines ;
mais vn grand nombre d'autres Religieufes de diuers
ordres, bruflent d'vn feu tout pur de venir confacrer
leurs trauaux a Iefus-Chrift en ce nouueau monde,
& confumer leur vies fur 1' Autel de la Croix. Omnia
mihi licent, fed non omnia expedinnt, tout ce qui eft
bon, n'eft pas expedient: defirer vn grand [108] bien,
fans empefchement, & auec vne douce indifferance,
& vne humble foufmiffion aux volontez de Dieu, c'eft
vne marque que le S. Efprit en eft l'Autheur.

Quoy que e'en foit, il ne femble pas a propos d'ex-
clure aucun monaftere de Religieufes Vrfulines, de
quelque endroit ou congregation qu'il foit, d'enuoyer
en cette nouuelle vigne de noftre Seigneur, quelque
prof eff e de fa communaute" ; mais pour autant qu'on
n'en peut pas tirer de toutes les maifons, n'en eftant

1642] RELA TION OF 1642 179

[107] CHAPTER VIII.

OF THE SEMINARY OF THE URSULINES.

DIFFICULT as it is to find, among the laity,
girls provided with good endowments to main-
tain the Seminary for Savages established at
Kebec under the management of the Ursuline moth-
ers, it would be as easy to find professed Nuns quite
willing to cross the Ocean to devote their lives to the
salvation of these poor children. And if as great a
number were required as that of the Virgins whom
saint Ursula led into Brittany, I think that France
could supply them, such are the zeal and ardor that
prevail in all their houses. Not only the Ursulines,
but a great many other Nuns, of various orders, burn
with a most pure desire to come and consecrate their
labors to Jesus Christ in this new world, and to con-
sume their lives on the Altar of the Cross. Omnia
mihi licent, sed non omnia expedinnt; all that is good is
not expedient. To desire a great [108] blessing with-
out hindrance, and with gentle indifference and
humble submission to God's will, is a proof that the
Holy Ghost is the Author thereof.

In any case, it does not seem advisable to exclude
any monastery of Ursuline Nuns — whatever may be
the place or the congregation to which it belongs —
from sending any professed Nun of its community
to this new vineyard of our Lord. But, because such
cannot be taken from all the houses, since so great a

180 LES RELA TIONS DES JESUITES [Vol. 22

pas befoin d'vn fi grand nombre : il en faudroit laiff er
le choix entier a ceux de qui cet affaire depend, fans
plaintes & fans ialoufie, acceptant comme de la main
de noftre Seigneur, ce que ces perfonnes de vertu &
de verite ; en auroient determine deuant Dieu.

II eft plus que tres raifonnable, que tous les Con-
uents d'Vrfulines de France foient vnis de cceur &
d'affedtion, au petit Seminaire de Canadas. II y a
quelque iours qu'vne perfonne de bon fens difoit,
qu'il feroit tres facile de faire fubfifter le petit Semi-
naire de Kebec, & d'amplifier le nombre de leur Semi-
nariftes Sauuages. II faudroit difoit c'eft \sc. cet]
homme d'efprit, que [109] toutes les filles qui fe ren-
dent Vrfulines en France, donnaffent a leur entree
vne piftole d'aumofne a ce petit Seminaire, fi elles
en donnoient deux, on ne les refuferoit pas; & par ce
moyen il n'y auroit aucune Vrfuline qui ne cooperaft
au falut des Sauuages. Voila vn moyen de faire
preuue de la verite de leur zele. Que fi elles veulent
ioiiir de cette benedidtion, c'eft ainfi que ie l'appelle
pource qu'il eft impoffible que le Ciel ne recognoifle
ce qui fe faidt, pour 1' application du fang de Iesvs
Christ. Elles auront ayf ement cognoiffance de
celuy qui traitte en France, les affaires de ces bonnes
filles & de leur Seminaire, par l'entremife de la mere
Superieure des Vrfulines de Paris, ou de Tours. Mais
entrons en matiere.

Comme on eut demande aux Vrfulines, ce qui
touche leur Seminaire pour l'inferer dans la Relation.
Voicy ce que la Superieure refpondit au Pere, qui
luy en fit la demande.

Mon Reuerend Pere, ie vous enuoye quelques pe-
tites remarques pour fatisfaire a 1' obey fiance ; Fay eu

1642] RELA TION OF 1642 181

number are not required, the selection must be left
entirely to those upon whom this matter depends, —
without complaint or jealousy, accepting as from the
hand of our Lord, whatever decision those virtuous
and sincere persons may come to before God.

It is entirely reasonable that all the Convents of
Ursulines in France should be united in heart and in
affection with the little Seminary of Canada. It is
but a few days since a person of excellent judgment
said that it would be very easy to maintain the little
Seminary at Kebec, and to increase the number of
their Savage Pupils. " For this it would be neces-
sary," said this sensible man, "that [109] all the
girls who become Ursulines in France should, on
entering, give a pistole as alms to this little Semi-
nary. If they were to give two, these would not be
refused. By this means there would not be an Ursu-
line who would not contribute to the salvation of
the Savages." Here is a way to prove the sincerity
of their zeal. And, if they wish to enjoy this bless-
ing,— I call it so because it is impossible that Heav-
en should ignore what is done for the application
of the blood of Jesus Christ, — they can easily
ascertain who the person is that has charge in France
of the affairs of these good women and of their
Seminary, through the mother Superior of the Ursu-
lines of Paris or of Tours. But let us return to our
subject.

The Ursulines were requested to tell us about their
Seminary in order that the same might be inserted
in the Relation ; and this is what the Superior replies
to the Father who made the request :

" My Reverend Father, I send you a few short
observations, to meet the obligations of my obedi-

182 LES RELATIONS DES JESUITES [Vol.22

de la difficulte a m'y refoudre, pour ce que fi on
vouloit dire toutes les chofes ; qui peuuent donner de
[no] l'edification dans les adtions de nos filles, ce
ne feroit iamais faidt: vous fcauez d'ailleurs le gros
du Seminaire: & combien il y entre des filles tant
paffageres que fedentaires, vous fcauez dis-je mieux
que moy, fi Dieu peut eftre glorifie dans les petits
feruices, que fes feruantes luy rendent en la perfonne
des pauures petites Sauuages. Ie fcay bien que nous
fommes peu fatisfaites de tout ce que nous faifons,
n'eftant que des feruantes inutiles, moy tres particu-
lierement ; comme vous en auez tres bonne cognoif-
fance, c'eft ce qui me faifoit fouhaitter que vous ne
fiffiez aucune mention de nous, fufiit que Dieu qui
eft noftre Pere : f cache auec quel amour nous f eruons
nos Neophytes; c'eft affez que luy feul cognoiffe ce
qui fe paffe dans cette petite maifon, fans qu'il foit
produit aux yeux des hommes, nous fommes trop
heureufes que nos petites fatigues fe paffent a la
feule veiie de noftre Maiitre qui eft fi bon qu'il nous
faidt efperer le pardon de toutes nos fautes: aydez
moy en particulier a l'obtenir de fa bonte, &c, cette
lettre a female" digne de ce lieu, venons au detail.

On auroit de la peine a croire que de petites [i 1 1]
filles Sauuages, fe rendiffent pondtuelles aux temps
des prieres & des inftrudtions, fi les yeux ne voy-
oient cette verite; il n'y a naturel fi farouche que la
douceur, la grace & leducation ne poliffe. On entend
fouuent auec plaifir ces petites Sauuages, entonner
vn motet dans le Choeur des Religieufes, pendant
l'eleuation du S. Sacrement, & mefme encore chan-
ter quelques fois auec elles pendant leurs Vefpres:
II n'y a pas de doute que fi on auoit dequoy en loger

1642] RELA TION OF 1642 183

ence. I have had some difficulty in making my deci-
sion therein, because, if we undertook to relate all
that is [no] edifying in the conduct of our nuns, we
would never have done. Moreover, you know about
our Seminary in general, and how many girls enter
it, both as transient pupils and as boarders. You
know better than I do, I say, whether God can be
glorified in the petty services that his servants ren-
der unto him in the persons of the poor little Sav-
ages. I know very well that we are but little satis-
fied with all that we do, being only useless servants, —
I myself most especially, as you are very well aware.
That is what made me wish that you would not men-
tion us. It suffices that God, who is our Father,
should know with what love we serve our Neophytes ;
it suffices that he alone should know what passes in
this little house, without its being shown to the eyes
of men. We are only too happy that our slight labors
should be performed under the eyes of our Master
alone, who is so good that he leads us to hope for the
pardon of all our offenses. Assist me in particular
to obtain this from his goodness, ' ' etc. This letter
has seemed worthy of being inserted here. Let us
enter into details.

It would be hard to believe that little [in] Savage
girls would attend punctually at the hours set apart
for prayers and for instruction, if one's eyes did not
behold the fact. There is no nature so wild that
gentleness, grace, and education cannot polish. We
frequently hear with pleasure these little Savages
chanting a motet in the Nuns' Choir, during the
elevation of the Blessed Sacrament, and even singing
with them sometimes during their Vespers. There
is no doubt that if the means were at hand to lodge a

184 LES RELATIONS DES JESUITES [Vol.22

vn nobre, qu'on les rendroit auffi adroittes, & aufh
gentilles que nos Europeannes, ce n'eft pas ce qu'on
cherche a prefent, mais bien de grauer dans leurs
coeurs 1' Amour & la crainte de celuy dont elles ont
maintenant cognoiffance. C'eft a quoy vifent les
trauaux de ces bonnes meres, auquels noftre Seigneur
femble donner fa benediction.

Ces enfants ont de fi grandes inclinations a la pure-
te, que fi elles fortent pour fe promener, elles fuyent
la rencontre des hommes, & font fi foigneufes de fe
couurir auec vne telle decence, que leur maintien s'e-
loigne bien des facons de faire des Sauuages. Vn
Francois prefentant la main a vne Seminarifte pour la
conduire, comme [112] on luy reprochoit par rifee,
que voulant eftre toufiours vierge, elle s'eftoit laiffee
toucher la main a vn homme, cette enfant fe mift a
pleurer; elle entre en colere contre celuy qui l'auoit
conduite, s'en va vne & deux fois, lauer fes mains,
pour effacer tout le mal qu'elle pourroit auoir con-
tradte par cette action innocente; ayant belle peur
que cela ne rempefchaft d' eftre Vierge, comme on
ne cognoiffoit point fa penfee, & qu'on redoubloit de
temps en temps ce petit reproche ; ne me dites plus
cela, repliqua elle; la larme a l'ceil: i'ay tant laue
mes mains, qu'il n'eft poffible qu'il foit refte quelque
chofe, du mal qu'il m'auroit peu caufer, cette inno-
cence eft plaine de recreation.

Deux petites filles Seminariftes, s'eftant retirees
chez leur parens, les fuiuirent dans leur grande chaffe
l'hyuer dernier, l'vne faifoit prier Dieu dans la Ca-
bane, & l'autre faifoit chanter des cantiques fpiritu-
els, que les meres leur auoient appris en langue Al-
gonquine, le temps qu'elles auoient de refte de leur

1642] RELA TION OF 1642 185

number of them, they would be made as dextrous
and as well-mannered as our Europeans. It is not
this that is sought at present, but rather to write
upon their hearts the Love and fear of him whom
they now know. It is to that end that the efforts of
these good mothers are directed, to whom our Lord
seems to have given his blessing.

These children have such a regard for purity that,
when they go out walking, they avoid meeting men ;
and they are so careful to cover themselves with
decency, that their deportment is very different from
the customs of the Savages. A Frenchman gave his
hand to a pupil of the Seminary, to lead her. When
[112] she was laughingly reproached because she,
who wished to remain ever a virgin, had allowed a
man to touch her hand, the child commenced to
weep; she grew angry with him who had led her;
and went once or twice to wash her hands, in order
to remove any evil that she might have contracted
by such an innocent action, being greatly afraid that
it would prevent her from being a Virgin. As they
did not understand her thoughts and renewed, from
time to time, this petty reproach, she would reply,
with tears in her eyes: " Say that to me no more.
I have washed my hands so often, that it is impos-
sible that anything can remain of the harm that
he may have done me." Such innocence is most
amusing.

Two little Seminary girls, who had gone back to
their parents, went with them last winter on their
great hunt. One of them made the family pray to
God in their cabin, while the other made them sing
the hymns that the mothers had taught them in the
Algonquin tongue. The leisure that they had from

186 LES RELATIONS DES JESUITES [Vol.22

petites occupations, elles l'employoient a lire & a
efcrire. Les Seminariftes ont vne telle paffion pour
l'efcriture, que fi parfois on leur refufe de s'aller
[113] promener, elles demandent que pour le moins
on leur permette d'efcrire.

Ces deux pauures petites, qui eftoient a la chaffe
auec leurs gens, auoient des regrets fi fenfibles, de
fe voir fi long-temps priuees des Sacremens de Con-
feffion & de Communion, qu'elles temoignerent leur
douleur par des lettres toutes pleines d'affedtion &
de piete, qu'elles ecriuirent par deca.

II ne fe paffe iamais quinze iours qu'elles ne de-
mandent a fe confeffer. elles font tous les foirs vne
exadte recherche de leur confcience ; mais auec vne
telle candeur, qu'elles difent publiquement les fautes
qu'elles ont remarquees en leur examen ; que fi elles
en oublient quelqu'vne qui ait paru au dehors, celle
qui en aura la connoiffance dira tout haut ; Ma Sceur,
vous ne vous fouuenez pas de telle faute; deman-
dez-en pardon a Dieu. Ce procede ne les offenfe
point, le bon accord & la bonne intelligence qu'elles
ont par enfemble, leur eft quafi naturelle.

La petite Marie Magdelaine (c'eft l'vne des pre-
mieres Seminariftes) ayant efte aduertie d'vne faute
d'enfant, dont elle ne fe donnoit pas de garde, fut
faifie d'vne [114] trifleffe, qui parut fur fon vifage
iufques a ce qu'elle fe fuft confeffee; faifant voir que
la douleur d'auoir fafche- Dieu, la touchoit [plus] que
la confufion & la honte d'auoir failly.

Deux de nos Filles agees d'enuiron huidt a neuf
ans (dift la Mere) ont preffe quafi vn an durant leur
Maiftreffe, de les difpofer a la Communion: fe voy-
ans rebutees, elles s'adreffent a moy, me fuppliant

1642] RELA TION OF 1642 187

their slight occupations, they spent in reading- and
writing. The Seminarists are so passionately fond
of writing that sometimes, when they are refused
permission to go out [113] walking, they ask to be at
least allowed to write.

These two poor little girls, who were out hunting
with their people, felt so keen regret at being so
long deprived of the Sacraments of Confession and
Communion, that they manifested their sorrow by
means of letters replete with affection and piety,
which they wrote while away in the woods.

Not a fortnight passes without their asking to make
their confession. They carefully examine their con-
science every evening, but with such candor that
they relate in public the sins that they have discov-
ered in their examination. And if they forget any
one that has been noticed by the others, she who has
observed it will say aloud : ' ' My Sister, do you not
recollect such or such a sin? Ask pardon of God for
it." This does not offend them. The harmony and
good understanding which exist among them seem
almost natural to them.

Little Marie Magdelaine (one of the first pupils of
the Seminary), who was reproved for some childish
fault, to which she had paid no attention, was afflicted
with a [114] sorrow which manifested itself on her
countenance until she had confessed herself, — there-
by showing that the regret for having offended God
affected her more than the shame and disgrace of
having erred.

' ' Two of our Girls, aged about eight or nine ' '
(says the Mother) ' ' pressed their Teacher for nearly
a year to prepare them for Communion. When they
were refused, they came to me and begged me, with

188 LES RELATIONS DES JESUITES [Vol.22

auec beaucoup de careffes, de leur accorder cette
faueur. Leur ayant dit qu'elles efloient trop ieunes,
elles ne perdent point courage. Le Reuerend Pere
Vimon[t] les eftans venues voir pendant l'Aduent,
pour leur donner quelque inftrudtion, elles fe iettent
a fes pieds, & le coniurent de leur donner Noftre Sei-
gneur, du moins au temps de Pafques. Le Pere leur
promit qu'elles iouyroient de ce bon-heur ft elles
eftoient bien fcauantes. II n'eft pas croyable com-
bien cette reponfe les rejoiiit; mais la peur qu'elles
eurent de ne pas bien repondre aux interrogations
qu'on leur deuoit faire de ce grand myftere, les porta
a me venir trouuer tous les iours, pour me prier a
jointes mains de les inftruire. Enfin elles ont iouy
de leur defir, Noftre [115] Seigneur s'eft empare de
leurs cceurs, la preparation & la ferueur qu'elles ont
apportee a cette adtion toute diuine, nous donnoit
autant d'etonnement que d' edification.

Comme c'eft noftre couftume de nous retirer par
fois huidt ou dix iours pour faire les exercices fpiri-
tuels, c'eft a dire, pour traiter auec Dieu des affaires
de l'eternite, les Sauuages ne nous voyans point,
difent que nous nous cachons. Les Meres s'eftans
done cachees en cette forte, la petite Seminarifte
Huronne fe voulut auffi cacher, elle fe retire dans vn
petit bocage qui eft dans la clofture, fe fait vne
efpece de cabane, & paffe vne bonne partie de la iour-
n6e a prier Dieu: l'vne de fes compagnes l'ayant
trouu6e, luy demande ce qu'elle fait la ; le me cache,
fit elle, comme les Meres pour prier Dieu pour moy,
pour vous, pour les Francois, & pour les Sauuages.
Celle-cy le va dire a fes compagnes ; elles accourent
auffi-toft, elles fe font toutes vne petite maifon de

1642] RELA TION OF 1642 189

many endearments, to grant them that favor. I told
them that they were too young, but they did not lose
courage. When Reverend Father Vimont came
to see them during Advent, to give them some
instruction, they threw themselves at his feet, and
prayed him to give Our Lord to them at least at Eas-
ter. The Father promised that they should enjoy
that happiness if they studied very well. It is diffi-
cult to believe how this answer filled them with joy ;
but the fear that they might be unable properly to
answer the questions that would be put to them,
respecting that great mystery, induced them to come
and see me every day, and to beg me, with clasped
hands, to teach them. Finally their desire was ful-
filled, and Our [115] Lord took possession of their
hearts. The preparation and the fervor that they
displayed in that divine action astonished as much
as it edified us.

"It is our custom to withdraw into retirement at
times, for eight or ten days, for the performance of
spiritual exercises, — that is to say, for the purpose
of conferring with God on the affairs of eternity;
and when the Savages do not see us, they say that
we are hiding ourselves. The Mothers having thus
hidden themselves, the little Huron Seminarist
wished also to hide. She withdrew into a small
grove that lies within the cloister, made herself a
kind of cabin, and passed the greater part of the day
in praying to God. One of her companions found
her there, and asked her what she was doing. ' I
am hiding, ' she said, ' like the Mothers, to pray to
God for myself, for you, for the French, and for the
Savages.' The other told her companions of this,
and at once they all, except the two youngest, has-

190 LES RELA TJONS DES JESUITES [Vol. 22

fueillages, excepte les deux plus ieunes: elles fe
renferment dans cette verdure, gardant le filence,
employant vne bonne partie de leur temps a faire
prieres, a reciter leur [i 16] Chapelet, auec autant
d'affection que des perfonnes meures & plus agees.

Le iour du Vendredy Sainct, les petites Semina-
riftes voyans ieufner les Meres plus rigoureufement
qu'a l'ordinaire, les voulurent imiter: elles cachent
done ce qu'on leur donnoit a manger, les vnes fe
contentent d'vn peu de pain boiiilly dans de l'eau
toute pure, les autres ne mangent que du pain tout
fee, fans iamais vouloir faire eolation le foir. Ce
n'eft pas tout, elles fe iettent aux pieds de la Mere,
& la prient de leur permettre de prendre la dif cipline :
le conge donne, ces pauures enfans firent paroiftre
vne ferueur qui ne 'reffentoit rien de l'humeur des
Barbares : on ne leur permet cette deuotion que tres-
rarement, & apres des importunitez auffi agreables a
Dieu que la mortification mefme.

Vn iour entr'autres fupplians & preffans auec vne
importunite extraordinaire qu'on leur accordaft cette
faueur, on leur demanda pourquoy elles vouloient
prendre fur elles vn chaftiment fi rigoureux, elles
repondirent; Que noftre Seigneur l'auoit pris le pre-
mier, & que fes fouffrances leur donnoient des defirs
de [117] fouffrir pour le falut de fes [sc. leurs] compa-
triotes, & pour leurs propres offenfes. Ces fenti-
mens ne viennent pas dans le iardin de la nature,
fans eftre bien arrofez de la grace.

I 'ay dit cy-deffus que deux Hurons auoient paffe"
l'hyuer a Kebec, l'vn des motifs qu'ils eurent d'em-
braffer la Foy de Iefus-Chrift, fut de voir le zele
d'vne ieune Seminarifte leur compatriote. C£t

1642] RELA TJON OF 1642 191

tened to make a little house, of leafy branches. They
shut themselves up amidst this verdure, observed
silence, and spent a good portion of their time in
praying and in reciting the [116] Rosary, with as
much devotion as mature and more aged persons
show.

" On Good Friday, when the little Seminarists saw
the Mothers fasting more strictly than usual, they
wished to imitate them. They, therefore, concealed
the food that was given them ; some contented them-
selves with a little bread boiled in pure water ; the
others ate only dry bread, without touching their
evening collation. That was not all. They cast
themselves at the feet of the Mother, and begged
her to allow them to take the discipline. Having
received permission to do so, these poor children
manifested a fervor which indicated nothing of the
moods of Barbarians. They are allowed to practice
this devotion only very seldom and after importuni-
ties that are as agreeable to God as is the mortifica-
tion itself.

" On one occasion among others, while they were
supplicating and pressing with extraordinary persist-
ence to be allowed that favor, they were asked why
they wished to take upon themselves such severe
punishment. They replied that our Lord had first
received it, and that his sufferings inspired them
with the desire to [117] suffer for the salvation of
their countrymen, and for their own sins. Such
sentiments do not grow in nature's garden without
being well watered by grace."

I have already mentioned that two Hurons spent
the winter in Kebec. One of the reasons that in-
duced them to embrace the Faith of Jesus Christ was

192 LES RELATIONS DES J&SUITES [Vol.22

enfant agee d'enuiron treize a quator[z]e ans, leur
parloit de Dieu, & de la grandeur de nos myfteres,
auec vne fi douce eloquence naturelle, tiree de
l'affedtion de fon cceur, que ces bonnes gens en
eftoient puiffamment touchez, en forte que l'vn de
leurs plaifirs eftoit de la vifiter de temps en temps.
L'vn d'eux confiderant la ferueur de cette ieune Chre-
ftienne, la voulut efprouuer : comme il eftoit fur le
poinct. d'eftre baptife, & qu'il voyoit que cet enfant
en eftoit dans la ioye ; il fait du refroidy, il dit qu'il
a de la peine a croire ce qu'on enfeigne, & qu'il ne
penfe plus au Baptefme. A ces paroles voila cette
ieune fille en feu, elle entre dans vne faindte cholere,
elle s'ecrie; Que penfes-tu faire, miferable! qui eft-
ce qui a trouble tes penfees? veux-tu aller dans l'En-
fer auec les Demons? [i 18] Peut eftre que tu mour-
ras cette nuidt, & que tu te trouueras auec eux auant
qu'il foit iour, le Diable t'a renuerfe la tefte. Ce
bon homme paroiffoit auffi froid que cet enfant eftoit
bruflante. II fait femblant que tout cela ne le touche
point, & qu'il ne f e f oucie plus de croire en Dieu : la
pauure petite s'en prend a fes yeux; elle quitte cet
homme, s'en va trouuer les Meres toute eploree. II
eft perdu, difoit-elle, ie fuis trifle, il ne veut plus
croire en Dieu ; le Diable l'a trompe, il ne veut plus
aller au Ciel. Puis redoublant fa voix, & vfant de
menaces, auec vn tour de tefte qui monftroit fa
douleur & fon zele; Si i'euffe peu rompre la grille,
difoit-elle, ie l'aurois battu. Que cette faueur
\sc. ferueur] eft innocente/ que le Dieu du Ciel eft
aimable !

Les Meres ayans decouuert la feinte de cet homme,
la voulurent confoler, mais elle n'en pouuoit croire;

1642] RELA TION OF 1642 193

the sight of the zeal of a young Seminarist, their
countrywoman. This child, who was about thirteen
or fourteen years old, told them of God, and of the
greatness of our mysteries, with such gentle native
eloquence inspired by the affection of her heart, that
these good people were greatly touched by it, and
one of their pleasures was to visit her from time to
time. One of them, on observing the fervor of this
young Christian, wished to test it. As he was on
the eve of being baptized, and as he saw that the
child rejoiced at it, he pretended that he had become
indifferent, saying that he found it difficult to believe
what was taught him, and that he no longer thought
of Baptism. On hearing these words, the young
girl became greatly excited; she was seized with a
holy anger, and exclaimed : ' ' What art thou think-
ing of doing, thou wretch ? What has disturbed thy
thoughts? Dost thou wish to go to Hell with the
Demons? [118] Perhaps thou wilt die this night,
and wilt find thyself with them before day breaks.
The Devil has turned thy head." The good man
seemed as cool as the child was ardent ; he pretended
that all this did not affect him, and that he no longer
cared to believe in God. The poor little creature
blames her own eyes; she leaves this man, and goes,
all disconsolate, to the Mothers. " He is lost," she
said; " I am very sad. He will no longer believe
in God. The Devil has deceived him ; he no longer
wishes to go to Heaven." Then, raising her voice,
and using threats, with a toss of her head that be-
trayed her sorrow and her zeal, she said: " If I could
have broken the grating I would have beaten him."
How innocent is such fervor ; how lovable is the God
of Heaven !

194 LES RELATIONS DES JESUITES [Vol.22

il fallut que le Pere de Brebeuf l'affeurafl que cela
s'efloit fait par artifice.

II ne venoit aucun Huron a Kebec, que [la] ieune fille
ne le prefchaft, & fouuent auec fruit. En voicy vn
exemple authentique. Vn Pere de noftre Compagnie
ecriuant du pays des Hurons, a la Mere qui a inftruit
[119] cette petite Huronne, luy tient ce langage : Fef-
pere que Dieu benira voftre petite Terefe: vos
exemples luy feruiront toute fa vie, plus que tout ce
qu'on luy pourroit dire. Quelques Hurons du Bourg
de Saindt Iofeph, qui defcendirent 1'an paffe a Kebec,
font retournez fi fatisfaits de quelques entretiens
qu'ils ont eus auec elle, qu'ils ne fcauoient ce qu'ils
deuoient plus admirer, ou vne petite fille Huronne,
qui leur prefchoit vn Dieu, vn Paradis, & vn Enfer,
ou les faindtes filles qui l'auoient inftruite, & qui luy
auoient tourne l'efprit vers le Ciel. C'eft ainfi qu'ils
m'en parloient c£t Hyuer. Et dans vne autre lettre,
deux de nos Neophytes font remontez ea haut, telle-
ment edifiez de la vertu & de la faindtete qu'ils ont
remarquee la bas, & principalement en voftre Mai-
fon, qu'il y a vn plaifir nompareil de les entendre
fur ce fujet, & notammet fur les loiianges de Terefe.
Elle eft, difent-ils, fi conftante, fi bien inftruite, fi
aimee, fi feruente en la Foy, qua la voir on ne diroit
pas qu'elle fufl Huronne : ce fera le plus grand efprit
des Hurons quand elle fera de retour ; celle qui l'a
inftruite eft fans doute vn des plus grands efprits de
la France. En vn [120] mot, ce qu'ils ont veu par-
my les Chreftiens de Kebec, leur fait condamner la
folie des Hurons, & leur fait benir Dieu de les auoir
6clairez du flambeau de la Foy, i'efpere qu'ils con-
tinueront ca haut a bien faire. Ce font les paroles

1642] RELA TION OF 1642 195

The Mothers, discovering this man's deception,
tried to console her, but she could not believe them ;
Father de Brebeuf was compelled to assure her that
a trick had been played upon her.

No Huron came to Kebec without this young girl
preaching to him, and frequently with good effect.
Here is an authentic instance of it. A Father of our
Society, writing from the country of the Hurons to
the Mother who taught [119] this little Huron, says:
' ' I hope that God will bless your little Terese ; your
examples will serve her, for life, more than all that
can be said to her. Some Hurons of the Village of
Saint Joseph, who went down last year to Kebec,
have returned so satisfied with some conversations
that they had with her, that they did not know
which they should most admire, — a little Huron
girl who preached to them about God; a Paradise
and a Hell ; or the holy virgins who had taught her,
and turned her thoughts towards Heaven. Thus
they spoke to me of her, last Winter." And, in
another letter, he says: " Two of our Neophytes have
returned here, so edified by the virtue and holiness
which they observed there, and especially in your
House, that it gives us the greatest pleasure to hear
them speak on the "subject and, above all, on the
praises of Terese. ' She is, ' they say, ' so steadfast,
so well taught, so beloved, so fervent in the Faith,
that on seeing her, one would not take her for a Hu-
ron. She will be the greatest mind among the Hu-
rons when she shall return. She who taught her is
doubtless one of the greatest minds of France.' In
a [120] word, what they have seen when among the
Christians of Kebec makes them condemn the folly
of the Hurons, and bless God for having enlightened

196 LES RELATIONS DES j£ SUITES [Vol.22

du Pere. La vertu parle fans dire mot, elle eft
comme les Cieux, qui enarrant gloriam Dei, qui pu-
blient la grandeur de Dieu en toutes fortes de lan-
gues, fans mot dire.

Cette bonne femme Seminarifte Huronne eftant
aux trois Riuieres, 6criuit vn mot de fa main a la
Mere Superieure : le voicy rendu en Francois, comme
elle l'a couche en Huron.

Ma bonne Mere, ie fuis fur le poindt de partir.
Ie vous remercie de ce que vous auez eu tant
de foin de moy, & de ce que vous m'auez enf eigne a
bien feruir Dieu. Seroit-ce pour peu de chofe que ie
vous remercie? Iamais ie ne m'en oublieray.

Deux iours apres qu'elle eut mis cette lettre entre
les mains du Pere Iofeph du Peron, elle fut prife des
Hiroquois auec fes parens, & auec le Pere Ifaac
Iogues, & [121] deux de nos Francois.

Si ie ne reconnoiffois vne autre conduite fur la
terre que celle des hommes, ie dirois que la premiere
Seminarifte que les Meres Vrfulines ont eue du pais
des Hurons, feroit la derniere, & qu'il n'y auroit plus
rien a efperer de ce cofte la. Ie ne fcay pas le futur,
ie ne fus iamais Prophete ; mais ie fcay bien que fi
Dieu nous gouuerne toufiours comme il a commence,
elles en doiuent attendre d'autres en fon temps de ce
mefme pays-la, pourueu qu' elles ayent dequoy les
nourrir.

Ie trouue dans leur memoire, que l'vne de leurs
filles Algonquines s'en eftant enfuye chez fes parens,
ne fut pas loin que la tentation qui l'auoit fait fortir
en cachette, la quitta; elle ouure les yeux, reconnoit

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1642] RELA TION OF 1642 197

them with the torch of Faith. I hope they will
continue to do well up here." Such are the Father's
words. Virtue speaks without uttering a syllable.
It is like the Heavens qui enarrant gloriam Dei, which
publish God's greatness in all tongues, without
saying a word.

When this good Huron Seminarist was at the
three Rivers, she sent a letter in her own handwrit-
ing to the Mother Superior. Here is a translation of
it in French, as it was written in Huron:

^]\i|Y good Mother, I am about to leave. I thank
IVl you for having taken such care of me, and
for having taught me to serve God well. Do I thank
you for a trifling matter? I shall never forget it."

Two days after she had placed this letter in the
hands of Father Joseph du Peron, she was taken
prisoner by the Hiroquois with her parents, with
Father Isaac Joguesand [121] two of our Frenchmen.

If I knew of no other guidance on earth than that
of men, I would say that the first Seminarist that the
Ursuline Mothers have had from the country of the
Hurons would be the last, and that nothing more
could be expected from that quarter. I do not know
the future, — I was never a Prophet; but I do know
that if God always guides us as he has from the be-
ginning, they may expect other pupils, at such time
as he judges best, from the same country, provided
they have the wherewithal to feed them.

I find in their memoir that one of their Algonquin
girls, who had run away to her parents, had not
gone far before the temptation which had induced
her to go away clandestinely, left her. Her eyes are

198 LES RELATIONS DES j£SUITES [Vol.22

fa faute, retourne au Seminaire, prie qu'on la re9oiue,
mais on hiy fait la fourde oreille : elle infifte, on la
rebutte ; la pauure enfant fe gliff e dans la Maifon auec
les Seminariftes paffageres, fe va ietter aux pieds de
la Mere Superieure, la coniure a iointes mains de la
tenir comme auparauant au nombre des Seminariftes
fedentaires: On m'a follicitee, difoit-elle, de vous
quitter, i'ay mal fait, ie ne m'enfuiray plus, ie feray
[122] obei'ffante: c'eft tout de bon que ie veux eftre
inftruite. On luy fait grace, on l'admet dans la Mai-
fon, on rhabille a la Francoife, elle garde fa parole,
donnant a connoiftre que Dieu & fon cceur auoient
parle aufQ bien que fa bouche.

Nous ne parlons point, dift la Mere qui a fourny ces
memoires de nos Seminariftes paffageres, ny de leurs
bons fentimes, ny des vifites frequentes & continu-
elles d'vn tres-grand nombre de Sauuages, ny des
petits f ecours que nous leur rendons inceff amment ;
il n'eft pas quafi poffible de les voir fi riches & fi pau-
ures des biens de la terre, fans fe rejoiiir de leur
bon-heur, & fans [foulager] leurs miferes. Nous ne
faifons aucune mention des grands temoignages
d'affection qu'ils nous rendent, nous voyas en ces
contrees pour les fecourir. Nous ne difons rien de
ceux qui ont efte faits Chreftiens en noftre petite
Chapelle, des inftrudtions que nous leur donnons a
noftre grille, & dans le lieu ou nous enfeignons nos
Seminariftes. II y en a qui fe viennent confoler auec
nous fur leurs petites affaires ; d'autres nous vifitent
pour s'entretenir des grandeurs & des bontez de Dieu.
Nous laiffons tous ces bons fentimens [123] pour le
gros de la Relation, nous contentant de dire deux
mots des Seminariftes, que nous auons inceffamment

1642] RELA TION OF 1642 199

opened ; she sees her error, returns to the Seminary,
and begs to be admitted; but they turn a deaf ear to
her. She persists, but is refused. The poor child
slips into the House with the transient Seminarists,
throws herself at the feet of the Mother Superior,
and, with clasped hands, entreats that she will admit
her, as before, to the ranks of the permanent Semina-
rists. " I was solicited to leave you," she said; " I
did wrong. I will never run away again; I will
be [122] obedient. I really wish to be taught." She
was forgiven, admitted into the House, and clothed
in the French fashion. She kept her word, showing
that God and her heart had spoken as well as her lips.
" We say nothing," writes the Mother who has
supplied these memoirs, " of our transient Semina-
rists, or of their good sentiments; or of the fre-
quent and constant visits paid by a great number of
Savages ; or of the slight assistance that we always
give them. It is hardly possible to see them so rich,
and so poor in worldly goods, without rejoicing at
their welfare and relieving their misfortune. We
do not mention the great proofs of their affection
that they give us, upon seeing that we are here in
this country to succor them. We say nothing of
those who have been made Christians in our little
Chapel ; of the instruction that we give them at the
grating, and in the room where we teach our Semi-
narists. Some come to us to be comforted about their
little personal affairs; others visit us to converse
about the greatness and goodness of God. We leave
all these good sentiments [123] for the bulk of the
Relation, contenting ourselves with saying a few
words about the Seminarists whom we have always
with us in our cloister. Those nuns who will sue-

200 LES RELATIONS DES JESUITES [Vol.22

auec nous dans noflre clofture. Ces filles qui vien-
dront quelque iour apres nous, & qui n'auront pas
veu V Strange incommodite que nous receuons d'vn
petit coin de maifon, oil il faut faire toutes les fon-
dtions d'vn grand Monaftere, ignoreront peut-eftre
nos ioyes auffi bien que nos peines.

1642] RELA TION OF 1642 201

ceed us some day, and will not have witnessed the
great inconvenience that we experience in a small
house, wherein all the occupations and duties of a
large Monastery have to be performed, will probably
be ignorant of our joys as well as of our troubles."

202 LES RELATIONS DES JESUITES [Vol.22

CHAPITRE IX.

DU DESSEIN DE MESSIEURS DE MONTREAL.

VN grand homme de bien n'ayant iamais veu la
Nouuelle France que deuant Dieu, fe fentit
fortement infpire d'y trauailler pour fa gloire.
Ayant fait rencontre d'vne perfonne de mefme cceur,
ils enuoyerent l'an 1640. vingt tonneaux de viures,
& d'autres chofes neceffaires pour commencer en fon
temps vne nouuelle habitation en l'lfle de Montreal.
L'annee derniere ils firent paffer quarante hommes
commandez par le fieur de Maifonneufue, [124] Gen-
til-homme Champenois, pour ietter les fondemens de
ce genereux deffein. Cette entreprife paroiftroit
autant temeraire, qu'elle eft faindte & hardie, fi elle
n'auoit pour bafe la puiffance de celuy qui ne manque
iamais a ceux qui n'entreprennent rien qu'au branfie
de fes volontez; & qui fcauroit ce qui fe paffe pour
faire reiiffir ce grand affaire, iugeroit auffi-toffc que
Noftre Seigneur en eft veritablement l'autheur. Mais
difons deux mots de cette Ifle deuant que de paffer
outre.

On compte depuis l'emboucheure du Golphe de
Saindt Laurens, iufques au Forillon de Gafpe, ou le
Golphe fe reftreffit, & fe fait riuiere, foixante lieues.
Depuis le Forillon de Gafpe" iufques a Tadouffac,
quatre-vingts dix lieues ; depuis Tadouffac iufques a
Kebec, quarante lieues; depuis Kebec iufques aux
trois Riuieres, vingt-huidt ou trente lieues; depuis
les trois Riuieres iufques au Fort de Richelieu, qu'on

1642] RELA TION OF 1642 203

CHAPTER IX.

OF THE PROJECT OF THE GENTLEMEN OF MONTREAL.

A GREAT and good man, who had never seen
New France except in the presence of God,
felt strongly inspired to work there for his
glory. Having met with a person animated by the
same spirit, they shipped, in the year 1640, twenty
tons of food and other necessaries for the purpose of
founding, in due time, a new residence on the Island
of Montreal. Last year they sent over forty men
under the command of the sieur de Maisonneufve,
[124] a Gentleman of Champagne, to lay the founda-
tions of this generous undertaking. Such an enter-
prise would have seemed as rash as it was holy and
daring, had it not been based upon the power of him
who never fails those who undertake nothing except
under the impulse of his will. And every one who
learns what is being done to carry out this great
design successfully will at once see that Our Lord is
certainly the author thereof. But let us say a few
words about that Island before going any further.

They count sixty leagues from the entrance of the
Gulf of Saint Lawrence to the Forillon of Gaspe,8
where the Gulf narrows and becomes a river ; ninety
leagues from the Forillon of Gaspe to Tadoussac;
forty leagues from Tadoussac to Kebec; twenty-
eight or thirty leagues from Kebec to the three
Rivers; twelve leagues from the three Rivers to the
Fort of Richelieu, now being built on the River of

204 LES RELATIONS DES JESUITES [Vol.22

baftit fur la Riuiere des Hiroquois, douze lieues;
depuis cette Riuiere iufques a Montreal, douze autres
lieues: fi bien que depuis l'emboucheure du grand
fleuue & du Golphe Saindt Laurens, iufques a cette
Ifle, on y compte pr6s de deux [225 i.e., 125] cens
lieues ; & toute cette grande etendue d'eau eft naui-
gable, en partie par de grands Vaiffeaux, en partie
par des Barques.

L'Ifle de Motreal a enuiron vingt lieues de tour, elle
eft baignee d'vn cofte du grand fleuue Saindt Lau-
rens, & de 1' autre de la riuiere des Prairies Ces deux
grands fleuues fe ioignans enfemble font comme deux
lacs ou deux grands eftangs. Aux deux bouts de
cette Ifle, il y a quantite d'autres Ifles plus petites,
fort agreables: la plus belle apres rifle de Montreal,
c'eft rifle de I E s v s . II fort des terres vne autre pe-
tite riuiere du cofte du Nord, nominee des Francois,
la riuiere de l'Affomption, & des Sauuages tftaragau-
efipi, laquelle fe iette dans cette grande 6tendue
d'eau qui fe rencotre a la pointe plus baffe de Mont-
real : toutes ces eaux f e raff emblans & marchans de
compagnie, prennent le nom du grad fleuue SainCt
Laurens: Quinze lieues plus bas, tout aupres de l'em-
boucheure de la riuiere des Hiroquois, qui vient du
cofte du Midy, ce grand fleuue s'ouure & fe dilate
derechef , & fait le lac que nous appellons de Saindt
Pierre, qui peut auoir quatre ou cinq lieues de large,
& fept ou huidt de long, eft parfeme de quantite de
[126] belles Ifles: d'vn cofte" & de l'autre il fe re-
trefllt, pour reprendre vne autre fois le nom du fleuue
de Saindt Laurens, a deux lieues ou enuiron, plus
haut que 1' habitation, & que le fleuue des trois
Riuieres.

1642] RELA TION OF 1642 205

the Hiroquois ; twelve more leagues from that River
to Montreal. So that, from the entrance of the great
river and Gulf of Saint Lawrence to that Island, they
count nearly two [225 i.e., 125] hundred leagues;
and the whole of that great stretch of water is navi-
gable,— in part by great Ships, and in part by Barks.

The Island of Montreal has a circumference of
about twenty leagues.9 It is bathed on one side by
the great river Saint Lawrence, and on the other by
the river des Prairies. These two great rivers unite
and form, as it were, two lakes or large ponds. At
each end of this Island, there are many smaller
Islands that are very pleasant. The finest, after the
Island of Montreal, is the Isle of Jesus. Another
small river flows from inland on the North side,
called by the French the river of the Assumption and
by the Savages Outaragauesipi, which falls into that
wide expanse of water which lies at the lower point
of Montreal. The whole of these waters, uniting
and flowing together, take the name of the great river
Saint Lawrence. Fifteen leagues below, — quite
near the mouth of the river of the Hiroquois, which
comes from the South, — the great river again widens
and expands, and forms the lake that we call lake
Saint Pierre, which may be four or five leagues wide,
and seven or eight long, and is studded with a num-
ber of [126] beautiful Islands. It then narrows on
both sides, resuming once more the name of river
Saint Lawrence, about two leagues above the settle-
ment and the river of the three Rivers.

But, to return to our Island, I may say, in passing,
that the aspect of a fine mountain which stands there
has given it the name of Montreal or Mont-royal.

Jacques Cartier, the first of our French who dis-

206

LES RELA TJONS DES J ^SUITES [Vol. 22

Mais pour remonter a noftre Ifle, ie diray en
paffant que l'afpedt d'vne belle montagne qui s'y
rencontre, luy a fait porter le nom de Montreal, ou
Mont-royal.

Iacques Cartier, qui eft le premier de nos Francois
qui la decouuerte, ecrit qu'il y rencontra vne ville
nominee Ochelaga. Cela s'accorde bien a ce qu'en
difent les Sauuages, qui la nomment Minitik Sten en-
tao-b'p-iban, l'Ifle oil il y auoit vne ville, ou vne bour-
gade, les guerres en ont banny les habitans.

Elle donne vn acc6s & vn abord admirable a toutes
les Nations de ce grand pais, car il fe trouue au Nord
& au Midy, au Leuant & au Couchant des riuieres qui
fe iettent dans les neuues de Saindt Laurens, & dans
la riuiere des prairies qui enuironnent cette Ifle ; de
forte que fi la paix eftoit parmy ces peuples, ils pour-
roient aborder la de tous coftez, Omnia tempus habent,
tout fe fera auec le temps.

Ces Meffieurs qui entreprennent de [227 i.e., 127]
faire adorer Iefus-Chrift dans cette Ifle, firent c6t
Hyuer dernier vne adtion vrayement Chreftienne. Ce
font perfonnes de vertu, de merite & de condition,
gens qui font prof effion de f eruir Dieu publiquement ;
que ces termes me font agreables (feruir Dieu pu-
bliquement) ne rougir point pour les baffeffes de
Iefus-Chrift, & ne fe point enfler pour les grandeurs
de la terre. Ces Ames d 'elite s'eftans raffembl6es en
la grande Eglife de Noftre Dame de Paris, ceux qui
portent le faindt charadtere, difent la faindte Meffe,
& les autres fe communierent a 1' Autel de cette Prin-
ceffe tout charge de miracles, ayans le Sauueur du
monde auec eux, ils d6dierent & confacrerent a la
Saindte Famille l'Ifle de Mont-real, defirans qu'elle fe

1642J RELA TION OF 1642 207

covered it, writes that he found on it a village called
Ochelaga. This fully agrees with the accounts of the
Savages, who call it " Minitik outen entagougiban,"
"the Island on which stood a town or a village."
The wars have banished its inhabitants.10

It gives access and an admirable approach to all
the Nations of this vast country ; for, on the North
and South, on the East and West, there are rivers
which fall into the river Saint Lawrence and the
river des prairies that surround the Island. So that,
if peace prevailed among these peoples, they could
land thereon from all sides. Omnia tempus habent;
all will be done in time.

The Gentlemen who have undertaken to [227
i.e., 127] have Jesus Christ adored on this Island,
performed a truly Christian action last Winter. They
are persons of virtue, of merit, and of condition,
people who profess to serve God publicly, — how
pleasant those words (to serve God publicly) are to
me ! — not to blush for the humiliations of Jesus
Christ, and not to be puffed up by worldly honors.
These noble Souls having assembled in the great
Church of Nostre Dame, at Paris, those who had taken
holy orders said holy Mass, and the others received
communion at the Altar of that Princess, which is
fraught with miracles. Having the Savior of the
world with them, they consecrated the Island of
Mont-real to the Holy Family, desiring that it should
thereafter bear the name of Nostre Dame de Mont-
real. But let us listen, if you please, to what a vir-
tuous person who hides from men, but who is well
known to the Angels, writes on this subject.

"As more ample information is desired regarding
the particular circumstances of this Society, here is

208 LES RELATIONS DES JESUITES [Vol.22

nommaft dorefnauant Noftre Dame de Mont-real:
Mais £coutons, s'il vous plaift, ce qu'vne perfonne de
vertu, qui fe cache aux hommes, & qui eft bien
connue des Anges, efcrit fur ce fujet.

Puis qu'on defire quelque inftrudtion plus ample
des particularitez de cette Societe, voicy ce que i'en
puis dire. Enuiron trente-cinq perfonne de condi-
tion fe font vnies pour trauailler a la conuerfion [128]
des pauures Sauuages de la Nouuelle France, & pour
tafcher d'en affembler bon nombre dedans rifle de
Mont-real qu'ils ont choifie, eftimans qu'elle eft pro-
pre pour cela, leur deffein eft de leur faire baftir des
maifons pour les loger, & ddfricher de la terre pour
les nourrir, & d'etablir des Seminaires pour les
inftruire, & vn Hoftel-Dieu pour fecourir leurs ma-
lades. Tous ces Meffieurs & Dames s'affemblerent
vn Ieudy vers la fin du mois de Feurier de cette
annee 1642. fur les dix heures du matin en l'Eglife
de Noftre Dame de Paris, deuant l'Autel de la Saindte
Vierge, oii vn Preftre d'entr'eux dift la faindte Meffe,
& communia les affociez qui ne portent point le Cha-
radtere. Ceux qui le portent celebrerent aux Autels
qui font a l'entour de celuy de la Saindte Vierge : la
tous enfemble ils confacrerent l'lfle de Mont-real a la
Saindte Famille de Noftre Seigneur, Iesvs, Marie
& Ioseph, fous la protection parti culiere de la
Saindte Vierge ils fe confacrerent eux-mefmes, &
s'vnirent en participation de prieres & de merites,
arm qu'eftans conduits d'vn mefme efprit, ils trauail-
lent plus purement pour la gloire de Dieu, & pour le
[129] falut de ces pauures peuples, & que les prieres
qu'ils feront pour leur conuerfion, & pour la fandtifi-
cation d'vn chacun defdits Affociez, foient plus agre-

1642] RELA TION OF 1642 209

what I am able to tell you about it. About thirty-
five persons of condition have joined together to
labor for the conversion [128] of the poor Savages of
New France, and to endeavor to gather a goodly
number of them on the Island of Mont-real, which
they have chosen as a suitable place for their object.
Their intention is to have houses built, in which to
lodge them ; to till the soil, in order to feed them ;
to establish Seminaries for their instruction, and a
Hostel-Dieu for succoring their sick. All these
Gentlemen and Ladies met together one Thursday,
toward the end of the month of February of this
year, 1642, at ten o'clock in the morning, in the
Church of Nostre Dame at Paris, before the Altar of
the Blessed Virgin. There a Priest among their
number said holy Mass, and gave communion to the
associates who had not taken Orders ; those who had,
said Mass at the Altars around that of the Blessed
Virgin. There, all together, they consecrated the
Island of Mont-real to the Holy Family of Our Lord,
Jesus, Mary, and Joseph, under the special
protection of the Blessed Virgin. They also conse-
crated themselves, and joined in a participation of
prayers and good works ; so that, being animated by
one and the same spirit, they may labor more sincere-
ly for the glory of God and for the [129] salvation of
those poor peoples, and that the prayers that they
may say for their conversion, and for the sanctifica-
tion of each of the said Associates, may be more
agreeable to the divine Majesty. We all hope that
your Reverence will take part in this work, and will
go in person to help those poor Infidels and to make
them know their Creator."

These Gentlemen will permit me to tell them, by

210 LES RELATIONS DES JESUITES [Vol.22

ables a fa diuine Majefte, nous efperons tons que
voftre Reuerence embrafTera cet ouurage, & qu'elle
ira en perfonne aider ces pauures Infidelles, pour
leur faire connoiftre leur Createur.

Ces Meffieurs me permettront de leur dire en paf-
fant, qu'on ne mene perfonne a Iefus-Chrift que par
la Croix; que les deffeins qu'on entreprend pour fa
gloire en ce pays, fe concoiuent dedans les d6penfes
& dedans les peines, fe pourfuiuent dedans les contra-
rietez, s'acheuent dedans la patience, & fe couron-
nent dedans la gloire.

La precipitation dans cet affaire ne vaut rien ; le
zele y eft excellent, la bonne conduite extremement
requife, & la patience mettra la derniere main a ce
grand ouurage.

Le quinzieme d'Odtobre de l'annee derniere 1641.
iour dedie a la memoire de Saindte Terefe, vnique-
ment aim6e & amante de la Saindte Famille, Mon-
fieur le Gouuerneur, le R. P. Vimont & plufieurs
[130] autres perfonnes bien verfees en la connoiffance
du pays, arriuerent au lieu qu'on a choifi pour la
premiere demeure qui fe doit faire dedans cette belle
Ifle, que i'appellerois volontiers 1' I (le- Saindte, puis
que tant d'Ames d' elite l'ont li faindtement confacr6e
a la Saindte Famille.

Le dix-feptieme de May de la prefente annee 1642.
Monfieur le Gouuerneur mit le fieur de Maifon-neufue
en poffemon de cette Ifle, au nom de Meffieurs de
Mont-real, pour y commencer les premiers baftimens :
le R. P. Vimont fit chanter le Veni Creator; dift la
faindte Meffe, expofa le Saindt Sacrement, pour
impetrer du Ciel vn heureux commencement a cet
ouurage: l'on met incontinent apres les hommes

1642] RELA TION OF 1642 211

the way, that no one is brought to Jesus Christ
except through the Cross; that the plans that are
formed for his glory in this country are conceived in
expense and in trouble, are carried out amid difficul-
ties, are completed by patience, and are crowned in
glory.

Precipitation in such matters is useless, zeal is
excellent, good management is greatly needed, and
patience will put the finishing touch to this great
work.

On the fifteenth of October of last year, 1641, the
day dedicated to the memory of Saint Theresa, —
greatly beloved by and a great lover of the Holy
Family, — Monsieur the Governor, Reverend Father
Vimont, and several [130] other persons, well versed
in knowledge of the country, arrived on the spot
chosen for the first dwelling to be erected on this
beautiful Island, which I would readily call the Holy
Isle, as so many elect Souls have so piously conse-
crated it to the Holy Family.

On the seventeenth of May of the present year,
1642, Monsieur the Governor placed the sieur de
Maison-neufve in possession of the Island, in the name
of the Gentlemen of Mont-real, in order to commence
the first buildings thereon. Reverend Father Vi-
mont had the Veni Creator chanted, said holy Mass,
and exposed the Blessed Sacrament, to obtain from
Heaven a happy beginning for the undertaking.
Immediately afterwards, the men were set to work,
and a redout was made of strong palisades for pro-
tection against enemies.

On the twenty-eighth of July, a small party of
Algonquins, who were passing that way, stopped
there for several days. The Captain brought his

212

LES RELATIONS DES J&SUITES [Vol.22

en befongne: on fait vn reduit de gros pieux, pour
fe tenir a. couuert contre les ennemis.

Le vingt-huictieme de Iuillet vne petite efcoiiade
d'Algoquins paffant en ce quartier la, s'y arreflerent
quelques iours: vn Capitaine prefenta fon fils au
Baptefme age d'enuiron quatreans: le Pere Iofeph
Poncet le fit Chreftien, & le fieur de Maifon-neufue
& Mademoifelle Mance le nommerent Iofeph, au nom
de Meffieurs [131] & de Mef -dames de Noftre Dame
de Mont-real. Voila le premier fruit que cette Ifle
a porte pour le Paradis, ce ne fera pas le dernier,
Crefcat in mille mil Ha.

Le quinzieme d'Aouft on folemnifa la premiere
Fefte de cette Ifle-Saindte, le iour de la glorieufe &
triomphante Affomption de la Saindte Vierge. Le
beau tabernacle que ces Meffieurs ont enuoye\ fut
mis fur l'Autel d'vne Chapelle, qui pour n'eftre
encor baftie que d'ecorce, n'en eft pas moins riche.
Les bonnes Ames qui s'y rencontrerent, fe commu-
nierent. On mit fur l'Autel les noms de ceux qui
fouftiennent les deffeins de Dieu en la Nouuelle
France, & chacun s'efforea de bannir 1' ingratitude de
fon cceur, & de fe ioindre auec les Ames faindtes,
qui nous font vnies par des chaifnes plus pretieufes
que for & que les diamans, chanta le Te Deum en
action de graces, de ce que Dieu nous faifoit la grace
de voir le premier iour d'honneur & de gloire; en vn
mot, la premiere grande Fefte de Noftre Dame de
Mont-real, le tonnerre des canons fit retentir toute
l'lfle, & les Demons, quoy qu'accouftumez aux fou-
dres, furent epouuantez d'vn bruit qui parloit de l'a-
mour que nous [132] portons a la grande Maiftreffe,
ie ne doute quafi pas que les Anges tutelaires des

1642J RELA TION OF 1642 213

son, aged about four years, to be Baptized. Father
Joseph Poncet made him a Christian, and the sieur
de Maison-neufve and Mademoiselle Mance named
him Joseph on behalf of the Gentlemen [131] and
Ladies of Nostre Dame de Mont-real. This is the
first fruit that this Island has borne for Paradise ; it
will not be the last. Crescat in mille millia.

On the fifteenth of August was celebrated the first
Festival of this Holy Isle, the day of the glorious
and triumphant Assumption of the Blessed Virgin.
The fine tabernacle sent out by the Gentlemen was
placed upon the Altar of a Chapel which, as yet, is
built only of bark, but which is none the less valu-
able. The good Souls who were there received com-
munion. The names of those who are carrying out
God's designs in New France, were laid upon the
Altar. All endeavored to banish ingratitude from
their hearts, and to unite with those pious Souls who
are joined to us by chains more precious than gold
and diamonds. The Te Deum was sung in thanks-
giving to God for granting us the grace of seeing the
first day of honor and of glory, — in a word, the first
great Festival of Our Lady of Mont-real. The thun-
der of the cannons caused the whole Island to reecho,
and the Demons, although accustomed to thunder-
bolts, were frightened by a voice which spoke of the
love that we [132] bear to the great Mistress. I have
no doubt that the tutelary Angels of the Savages
and of these countries must have marked down that
day in the annals of Paradise. After the instruction
given to the Savages, there was a fine Procession after
Vespers, in which those good people took part, —
quite astonished at seeing so pious a ceremony, at
which we did not omit to pray to God for the King,

214 LES RELATIONS DES JESUITES [Vol.22

Sauuages & de ces contrees, n'ayent marque ce iour
dans les faftes du Paradis. Apres I'inftruction faite
aux Sauuages, fe fit vne belle Proceffion apres les
Vefpres, en laquelle ces bonnes gens affifteret, bien
etonnez de voir vne fi faindte ceremonie, ou on
n'oublia pas a prier Dieu pour la perfonne du Roy, de
la Reyne, de leurs petits Princes, & de tout leur
Empire; ce que les Sauuages firent auec beaucoup
d'affedtion. Et ainfi nous vnifmes nos vceux auec
tous ceux de la France.

Apres la Fefle on fut viHter les grands bois qui
couurent cette Ifle ; & eftans amenez a la montagne
dont elle tire fon nom, deux des principaux Sauuages
de la troupe, s'arreftans fur le fommet, nous dirent
qu'ils eftoient de la nation de ceux qui auoient autre-
fois habite cette Ifle : puis en £tendant leurs mains
vers les collines qui font a l'Orient & au Sud de la
montagne; Voila, faifoient-ils, les endroits ou il y
auoit des Bourgades remplies de tres-grande quantity
de Sauuages ; les Hurons, qui pour lors nous eftoient
ennemis, ont chaffe nos Anceftres de cette contree,
les vns [133] fe retirerent vers le pays des Abnaqui-
ois, les autres au pays des Hiroquois, & vne partie
vers les Hurons mefmes, & s'vniflans auec eux; &
voila comme cette Ifle s'eft rendue deferte. Mon
grand-pere, difoit vn vieillard, a cultiue la terre en
ce lieu-cy: les bleds d'Inde y venoient tres-bien, le
Soleil y eft tres-bon : & prenant de la terre auec f es
mains; Regardez, difoit il, la bonte de la terre, elle
eft tres-excellente. On ne s'oublia pas la deffus de
les inuiter, & de les prefler de retourner en leur
pays, & de leur declarer le deffein des Capitaines,
qui enuoyent icy du monde pour les fecourir, leur

1642] RELA TION OF 1642 215

for the Queen, for their little Princes, and for the
whole of their Empire. This the Savages did with
much affection. And thus did we unite our desires
with all those of France.

After the Festival, we visited the great forest which
covers this Island ; and when we had been led to the
mountain from which it takes its name, two of the
chief Savages of the band stopped on its summit, and
told us that they belonged to the nation of those who
had formerly dwelt on this Island. Then, stretch-
ing out their hands towards the hills that lie to the
East and South of the mountain, " There," said they,
' ' are the places where stood Villages filled with great
numbers of Savages. The Hurons, who then were
our enemies, drove our Forefathers from this coun-
try. Some [133] went towards the country of the
Abnaquiois, others towards the country of the Hiro-
quois, some to the Hurons themselves, and joined
them. And that is how this Island became deserted.
"My grandfather," said an aged man, "tilled the
soil on this spot. Maize grew very well on it, for
the Sun is very strong there." And, taking in his
hands some earth, he said: " See the richness of the
soil; it is excellent." Thereupon we did not fail to
invite and urge them to return to their country, and
to inform them of the plans of the Captains who send
people here to succor them, promising that assistance
would be given them to build their little houses, and
to till the soil, of which work they have lost the
habit. One of them, named Atcheast, the father of
little Joseph, — who seems a peaceable man, and
who has a wife as staid as himself,— assured us that
he would return in the Spring with all his family.
The others were equally willing, but were afraid to

216 LES RELATIONS DES JESUITES [Vol.22

promettant qu'on les aideroit a baftir de petites
demeures, & a defricher la terre dont ils ont perdu
l'habitude. S'eftans quail rendus errans de feden-
taires qu'ils eftoient, ils promirent qu'ils traitteroient
de cet affaire en leur pays. L'vn d'eux nomme
Atcheaft,, pere du petit Iofeph, homme qui paroift
paifible, & qui a fait rencontre d'vne femme auffi
pofee que luy, affeura qu'il retourneroit au Prin-
temps auec toute fa famille. Les autres eftoient
dans la mefme volonte, mais ils n'oferent iamais
donner parole de s'arrefter icy pour defricher la
terre, la [334 i.e., 134] crainte des Hiroquois leurs
ennemis, leur donne trop de terreur; non pas qu'ils
ne foient affeurez aupres de nos habitations, mais ils
n'oferoient s'ecarter pour leur chaffe ou pour leur
pefche. Les ennemis peuuet aifement venir aux
aguets, & dreffer des embufches a ceux qui s'ecartent
tant foit peu des lieux de defenfe: fi bien que i'ay de
la peine a croire qu'il y ait iamais grand nombre de
Sauuages a Noftre Dame de Mont-real, que les Hiro-
quois ne foient domtez, ou que nous n'ayons la paix
auec eux. II faut efperer que cela fe pourra faire,
nonobftant les difficultez prefentes. On follicitera
tant le Ciel en l'vne & l'autre France, qu'en fin le
Dieu du Ciel & de la terre, donnera fa benediction a
cette pauure terre, Et videbit omnis caro falutare /num.
Amen, Amen.

1642] RELA TION OF 1642 217

give their word that they would settle here to till the
soil, as the [334 i.e., 134] dread of their enemies,
the Hiroquois, caused them too much terror. Not
that they do not feel secure near our houses, but they
would be afraid to leave them for the purpose of
fishing or hunting. Their enemies can easily lie in
wait for them and prepare ambushes for those who
wander any distance from the defended places. So
that I have some difficulty in believing that there
will ever be a very large number of Savages at Nostre
Dame de Mont-real, until either the Hiroquois are
subjugated, or we make peace with them. Let us
hope that this may come to pass, in spite of present
difficulties. So many prayers will be addressed to
Heaven in either France, that at length the God of
Heaven and earth will grant his blessing to this poor
country. Et vidcbit omnis caro salutare suum. Amen,
Amen.

218 LES RELATIONS DES JESUITES [Vol.22

[135] CHAPITRE X.

DE LA MISSION DE SAINCTE-CROIX A TADOUSSAC.

POVR faire porter de bons fruits a cette nouuelle
vigne, il faiidroit dreffer vne Maifon a Tadouf-
fac, ou deux Peres de noftre Compagnie def-
cendroient au Printemps, & n'en fortiroient qu'a
l'Automne, ils feroient autant de bien aux Francois
qui font la tout 1'Eft.e, qu'aux Sauuages; ils rallie-
roient quelques petites Nations qui font eparfes 9a
& la dans les terres qui ne demandent pas mieux que
d'eftre inftruites. Cette Maifon ne nuiroit pas au
deffein de Meffieurs de la Nouuelle France, pour
plufieurs raifons ; joint que les Sauuages de Tadou-
fac, ceux du Sagne, les Beriiamites, les Papinachi&e-
khi prient auec inftance qu'on la faffe baftir; affeu-
rans que les peuples plus eloignez y aborderoient de
tous coftez pour y eftre inftruits; & par mefme
moyen, pour iouyr du commerce des Francois. Mais
venons [136] au fujet de ce Difcours.

On a desja remarque, que les nouueaux Chreftiens
de Saindt Iofeph ont donne les premieres atteintes
aux Sauuages de Tadoufac. Au commencement qu'ils
leur parlerent de Dieu, ils furent mocquez & baffoiiez
comme des gens qui n'auoient point d'efprit d'auoir
quitte leurs anciennes faeons de faire; ces bons
Neophytes fouffrans auec patience, & auec vne douce
humilite\

Les iniures & les affronts qu'on leur faifoit, tou-

1642] RELATION OF 1642 219

[135] CHAPTER X.

OF THE MISSION OF THE HOLY CROSS AT TADOUSSAC.

IN order that this new vine may bear good fruit, a
House should be erected at Tadoussac, to which
two Fathers of our Society would go down in
the Spring, and return only in the Autumn. They
would do as much good to the French, who are there
all Summer, as to the Savages. They would collect
together some small Nations that are scattered here
and there throughout the country, and who ask noth-
ing better than to receive instruction. Such a House
would not interfere with the plans of the Gentlemen
of New France, for many reasons. Moreover, the
Savages of Tadousac, those of the Sagne, the
Bersiamites, and the Papinachiwekhi, earnestly beg
that it be built, — asserting that the more distant
tribes will come in from all sides to receive instruc-
tion, and, by the same means, to trade with the
French. But let us come [136] to the subject of this
Relation.

It has already been mentioned that the new Chris-
tians of Saint Joseph made the first attempts at con-
verting the Savages of Tadousac. At first, when they
spoke of God, they were jeered and scoffed at, as
people who had no sense, for having given up their
old customs, — these good Neophytes enduring pa-
tiently, and with sweet humility, the insults and
affronts offered to them.

220 LES RELATIONS DES JESUITES [Vol.22

cherent le coeur des Infideles d'autant plus fortement,
qu'ils ne defifterent point de leurs exercices, nonob-
ftant tous les rebuts qu'ils fouffroient de leurs Com-
patriotes. La Foy a du pouuoir, quand elle fait ren-
contre d'vn bon cceur. Ces Barbares admirans petit
a petit la beaute de noftre creance, vindrent prier a
Kebec qu'on leur enuoyaft quelqu'vn pour les in-
ftruire: on leur accorda vn Pere l'ann6e paffee; ils
ont recharge au Printemps, & le Pere lean de Quen,
qui a connoiffance de la langue Montagnefe, leur a
efte donne : efcoutons ce qu'il nous dira de fon voy-
age. Les Sauuages, dit-il, temoignerent vne ioye
vniuerfelle a mon arriuee, [137] ils me drefferent
vne cabane a part, qui feruit de Chapelle & de mai-
fon tout enfemble. I'y celebrois tous les iours la
faindte Meffe, ou tous les Chreftiens afliftoient. I'y
faifois 1'eau benifte; tous les Dimanches i'y ay bap-
tife" quelques Catechumenes auec les ceremonies de
l'Eglife. I'y affemblois les hommes & les femmes,
& les enfans par diuerfes bandes a part, pour les
inftruire. II s'y trouua cinquante Chreftiens, qui fe
confefferent a la Pentecofte. Les fatigues qu'on
fouffre parmy ces peuples, font adoucies par les doux
fruits qu'on recueille de la femence qu'on iette dans
leur cceur.

Ces bones gens voulas faire quelque diftindtio entre
les iours comuns, & les iours qu'on refpedte, comme
ils parlent, s'affembloient les Feftes & les Dimanches
apres le difner dans leur Chapelle d'ecorces, pour
reciter tout haut leur Chapelet auec le Pere ; & apres
auoir rendu ce petit tribut a Noftre Dame, ils chan-
toient vn Hymne en fon honneur, compofe en leur
langue. Si quelqu'vn, pour quelque empefchement,

1642J RELA TION OF 1642 221

This conduct touched the hearts of the Infidels,
all the more because the Christians did not desist
from their exercises, in spite of all the rebuffs that
they experienced from their Countrymen. Faith is
powerful, when it encounters a good heart. These
Barbarians began little by little to admire the beauty
of our creed, and came to Kebec to ask that some one
be sent to instruct them ; a Father was given to them
last year. They returned to the charge in the
Spring, and Father Jean de Quen, who understands
the Montagnais language, was sent to them. Let us
hear what he tells us of his journey. " The Sav-
ages," he says, "manifested universal joy at my
arrival. [137] They put up a cabin for me, apart
from the others, which served at once as a Chapel
and as a house. Every day I said therein holy Mass,
which was attended by all the Christians, and sprin-
kled the holy water; and every Sunday I baptized
in it some Catechumens, with the rites of the Church.
I assembled the men, women, and children therein
in separate groups, for instruction. There were fifty
Christians there, who confessed their sins at Pente-
cost. The hardships that one has to undergo among
these peoples are mitigated by the sweet fruit
obtained from the seed sown in their hearts."

These good people — who desired to establish a
distinction between the ordinary days and the days
to be respected, as they say — used to meet after
dinner on Festivals and on Sundays, in their bark
Chapel, to recite aloud the Rosary with the Father.
After rendering this slight tribute to Our Lady, they
would sing a Hymn in her honor, composed in their
own language. If any one were prevented, for any

222 LES RELATIONS DES J ESUITES [Vol.22

ne pouuoit affifter au diuin Sacrifice, il reparoit cette
perte fi toft qu'il eftoit libre, par vne priere qu'il
venoit faire [138] en cette petite Eglife, oil il recitoit
fon Chapelet a deux genoux deviant que d'en fortir.

Le Pere leur difant qu'a la verit6 c'eftoit chofe
bien agreable a Dieu d'entendre tous les iours la
faindte Meffe; neantmoins qu'il ne fe fafchoit pas
quand on s'en abfentoit les iours de trauail: l'vn
d'entr'eux prenant la parole, luy dift; Mon Pere,
ne nous dy point que Dieu n'eft pas fafche fi nous
n'affiftons point a la faindte Meffe ; dy-nous feulement
qu'il agree que nous nous y trouuions; cela fuffit
pour nous y faire venir; les pareffeux fe pourroient
preualoir de la moitie de ton difcours.

Les prieres fe font le foir & le matin dans les ca-
banes, auec vne telle confolation de ces bonnes gens,
que quelques Sauuages du Saguene fe voulans em-
barquer pour retourner en leur pays, vinrent querir
le Pere d£s le poindt du iour, pour les faire prier
Dieu deuant leur depart. II n'y a pas long-temps
que les Sauuages auoient encor de la honte de prier
Dieu publiquement, maintenant on ne rougit plus
pour fe mettre a genoux, pour ioindre les mains,
pour prier hautement; c'eft vn blafme de n'aimer
point la priere. Ce changement [139] donne bien de
la confolation a ceux qui ont veu l'horreur qu'auoient
ces Barbares de noftre faindte Foy, & les rifles qu'ils
fa[i]foient de ceux qui la prefchent. Le Diable ne
laiffe pas encor de donner des terreurs a quelques-
vns. Ce mal-heureux efprit leur auoit perfuade que
le Baptefme leur eftoit fatal; qu'ils ne pouuoient
quitter les couftumes de leurs Anceftres, fans quitter
la vie. Cette tromperie regne encor dans les coeurs

1G42] RELA TION OF 1642 223

reason, from being present at the divine Sacrifice,
he made up for the omission as soon as he was free
to do so, by a prayer said [138] in this little Church,
where he recited the Rosary on his knees before
going out.

When the Father told them that, in truth, it was
very pleasing to God to hear holy Mass every day,
but that, nevertheless, he was not angry when any
one absented himself from it on working days, one
of them addressed him and said: " My Father, do
not tell us that God is not angry if we are not present
at holy Mass; tell us only that he is pleased when
we are there. That is enough to make us come.
The sluggards may take advantage of the half of thy
discourse."

Prayers are said night and morning in the cabins,
with such consolation to these good people that when
some Savages of the Saguene were about to embark
to return to their own country, they came to find the
Father at break of day, to pray to God with them
previous to their departure. Not long ago the Sav-
ages were still ashamed to pray to God in public ;
now they are not ashamed to kneel down, to clasp
their hands, and to pray aloud. Not to love prayer
is considered blameworthy. Such a change [139]
gives great consolation to those who have seen the
abhorrence that these Barbarians had for our holy
Faith, and the jests that they directed at those who
preach it. The Devil still causes terror to some.
That evil spirit had persuaded them that Baptism
was fatal to them, and that they could not forsake
the customs of their Ancestors without giving up
their lives. This erroneous idea still prevails in the

224 LES RELATIONS DES JESUITES [Vol.22

de quelques-vns. Le Pere voulant baptifer quelques
ietmes garcons de la trouppe qui eftoient bien
inftruits, & qui auoient defire ce Sacrement, [ils] fe
retirerent au poindt qu'on les vouloit faire Enfans de
Dieu. L'vn deux retourna bien toft apres incite par
fes camarades, qui le menacoient de l'Enfer. L'au-
tre fut plus endurcy. Ie fuis-mort, fait-il, fi ie me
fais baptifer; depuis que i'en ay eu la volonte, mon
ceil a commence a me faire mal (vne fluxion luy eftoit
tombee fur l'vn de fes yeux.) Si ie ne fuis [sc. me
fais] Chreftien, c'eft fait de moy, ie ne verray pas le
Printemps prochain, ie mourray cet Hyuer dedans
les bois, Vnus affumetur, alter relinquetur\ le choix
& le rebut que Dieu fait des hommes eft dans les
tenebres, auffi bien que dans l'equite.

[140] Pay parle cy-deffus du Baptefme d'vn nom-
ine" Emery Tchames. Ce bon Neophyte fe retire
ordinairement aTadouffac; s'il continue* comme il a
commence, il aidera puiffamment fes Compatriotes
a fe ranger fous les drappeaux de la verite. Ie Pay
veu fouuent, dit le Pere, vne demie heure entiere
apres les prieres communes, priant Dieu les mains
jointes, & les genoux en terre, pofture tres-penible
aux Sauuages; auec vne telle ferueur, qu'on voyoit
bien que fon cceur alloit plus vifte que fes levres.
La nuidt me promenant a l'entour des cabanes, ie
l'ay par fois apperceu dans cette pofture, fans qu'il
euft conoiffance que ie le regardaffe. Son oraifon
faite en fecret, eftoit bien connue de celuy qui change
des pierres en des enfans d'Abraham quand il luy
plaift, Dieu l'eprouua par vne maladie, qui luy donna
fujet de fe fortifier en la Foy. Le Diable prit fon
temps, il le voulut troubler dans fon fommeil. II

1642] RELA TION OF 1642 225

minds of some of them. The Father wished to bap-
tize some young boys of the band, who were well
instructed and who had desired that Sacrament ; but
they drew back just as they were about to be made
Children of God. One of them returned soon after,
incited thereto by his companions, who threatened
him with Hell. The other was more hardened. " I
shall die," he said, " if I get baptized. Since I have
been wishing for it, my eye has commenced to pain
me " (one of his eyes had become inflamed). If I
become a Christian, it is all over with me. I shall
not see next Spring. I shall die next Winter in the
woods." Units assumetur, alter relinquetur. God's
selection and rejection of men are accomplished in
secret, as well as in equity.

[140] I have already spoken of the Baptism of one
Emery Tchames. That good Neophyte usually lives
at Tadoussac. If he continue as he has begun, he
will greatly assist his Countrymen to range them-
selves under the banners of truth. " I have often
seen him," says the Father, " spend a full half -hour
after the prayers in common, praying to God with
clasped hands and on his knees, — a position that is
very painful for Savages, — with such fervor that it
was easy to see that his heart went faster than his
lips. While walking around the cabins at night, I
have sometimes found him in that position, without
his being aware that I was observing him." His
prayer, said in secret, was well known to him who
changes stones into children of Abraham when it
pleases him. God tried him by means of an illness,
that gave him occasion to fortify himself in the
Faith. The Devil chose his own time ; he wished

226

LES RELA TIONS DES JESUITES [Vol. 22

vid en f onge vne perf onne qui luy dif oit ; Fais vn
feftin a tout manger: fi tu veux guerir, mets des
plumes d'Aigles fur ton corps en la facon que ie te
diray : tu es mort fi tu n'obei's; fur tout ne prie plus,
c'eft la priere qui te fait malade. [141] Ce bon
homme fut bien etonne a fon reueil. Les Sauuao-es
n'ont point de plus forte creance que les fonges, ce
font leurs Oracles, aufquels ils obeiffent comme a
vne fouueraine Diuinite. II raconte a fa femme ce
qu'il a veu; II n'importe, fait-il, que ie meure, iamais
ie ne reprendray ce que i'ay quitte ; c'eft le Diable
qui me veut tromper, i'eprouueray s'il a du pouuoir
fur moy. Quand ie verrois la mort deuant mes yeux,
ie n'obeiray iamais a ce qu'il m'a commande, ie veux
eftre fidelle a Dieu, a la vie, & a la mort. Vn fonge
en France n'eft qu'vn fonge, mais c'eft icy vn poindt
de Theologie, ou vn article de Foy : il faut vne grace
bien forte pour le faire meprifer. Enfin ce bon Neo-
phyte guerit: N. Seigneur luy ayat rendu la fante, il
mena fes deux enfans en la cabane du Pere, les ex-
horta fortement a bien viure, a fe rendre obeiffans,
& a f e faire inftruire pour le Baptefme. Ie ne vous
contrains point, difoit-il, d'embraffer la Foy, cela fe
doit faire auec vne frache volote" ; mais fi vous voulez
cofoler voftre pere, entrez dans le chemin du Ciel oil
ie fuis a prefent: i'ay de la peine a vous voir dans
les tromperies du Diable, depefchez vous d'eftre en-
fas de Dieu; [142] ie fcay bien qu'on vous fera long-
temps demander le Baptefme, pour la crainte qu'on
a que vous ne vous mariez a quelque Infidele, mais
ie penfe auoir affez d'authorite fur vous pour empef-
cher ce coup.

L'inconftance des manages, & la facilite de fe

1642] RELA TION OF 1642 227

to attack him in his sleep. He saw, in a dream, a
person who said to him. " Prepare an eat-all feast;
if thou wilt be cured, put Eagles' feathers on thy
body, in the manner that I shall tell thee ; thou art
a dead man if thou dost not obey. Above all, pray
no more ; it is prayer that has made thee ill." [141]
The good man was greatly astonished when he
awoke. The Savages have no stronger belief than
dreams ; they are their Oracles, which they obey as
a sovereign Divinity. He related to his wife what
he had seen. " No matter if I have to die," he said;
" I will never return to what I have abandoned. It
is the Devil who seeks to deceive me. I will find
out whether he has any power over me. Even if I
saw death before my eyes, I would never do what he
has commanded me ; I will be faithful to God, in life
and unto death." In France, a dream is only a
dream ; but here it is a point of Theology, or an
article of Faith, — it requires great grace to set it at
naught. Finally, this good Neophyte was cured.
When Our Lord had restored him to health, he
brought his two children into the Father's cabin, and
urgently exhorted them to lead a good life, to be
obedient, and to be instructed for Baptism. " I do
not compel you," he said, " to embrace the Faith, for
that must be done of your own free will. But, if
you wish to please your father, enter into the road to
Heaven, in which I now am. I am sorry to see you
under the spells of the Devil; hasten to become
children of God. [142] I know well that you will be
kept for a long time asking for Baptism, owing to
the fear of your marrying Infidels ; but I think that
I have sufficient authority over you to prevent such
an act."

228 LES RELA TIONS DES JESUITES [Vol. 22

repudier les vns les autres, font vn grand obftacle a
la Foy de Iefus-Chrift ; on n'ofe baptifer les ieunes
gens, quoy qu'ils foient tres-bien difpofez, pource
que l'experience nous apprend que la couftume de
quitter vne femme ou vn mary fafcheux, eft puiffante.
Vne bonne femme auoit vne fille agee d'enuiron
quinze ans ; la fille eftoit mieux infbruite que la mere,
pource qu'elle auoit plus de memoire. Le Pere don-
na le Baptefme a la mere, & le refufa a la fille ; mais
c' eftoit chofe agreable de voir la fille feruir quafi de
Maraine a fa mere ; car cette bonne vieille ne f e f ou-
uenoit quafi plus des reponfes qu'elle deuoit faire.
Sa fille luy fuggeroit auec vne grande ioye de voir fa
mere Chreftienne, & vne trifteffe d'eftre priuee du
mefme bon-heur. Cette bonne femme eftant bapti-
fee difoit a fa fille, quand elle ne pouuoit affifter a
la Meffe pour fes infirmitez; [143] Mon enfant, va-
t'en dire au Pere qu'il prie pour moy en la Chapelle;
& que fi i'y pouuois aller, que ce feroit toute ma con-
folation. Les feftins a tout manger, les Sorciers, les
tambours, les chanfons & les dances fuperftitieufes
ne paroiffent quafi plus. Les pierres fortileges qui
rendent les hommes heureux au jeu, ou a la chaffe,
n'ont plus de credit que parmy quelques opiniaftres,
qui ne les produifent qu'en cachette, craignans d'eftre
mocquez des fideles. lis apprehendent mefme de
chanter & de danfer en leurs feftins, de peur d'appro-
cher de leurs anciennes fuperftitions. Vn Neophyte
eftant prie de chanter & de dancer en vn banquet ou
il y auoit des Sauuages de quelques autres Nations,
fe leua debout, & dift ces paroles deuant que de com-
mencer; Vous fcauez tous que i'ay receu la Foy; c'eft
vn prefent de celuy qui a tout fait, que i'efpere de

1642] RELA TION OF 1642 229

The inconstancy of marriages and the facility with
which they divorce each other, are a great obstacle
to the Faith of Jesus Christ. We do not dare to
baptize the young people, though they may be very
well disposed, because experience teaches us that
the custom of abandoning a disagreeable wife or hus-
band has a strong hold on them. A good woman
had a daughter about fifteen years of age, who was
better instructed than her mother, because her mem-
ory was better. The Father administered Baptism
to the mother, and refused it to the daughter. But
it was pleasant to see the latter acting as a sort of
Godmother to her parent ; for the good old woman
could hardly remember the answers that she had to
give. Her daughter prompted her, — very joyfully,
because she saw her mother a Christian ; and sorrow-
fully, because she was deprived of the same happi-
ness. When this good woman was baptized, she
would say to her daughter, whenever her infirmities
prevented her from attending Mass: [143] " My
child, go and tell the Father to pray for me in the
Chapel ; and that, if I could go there, it would be all
my consolation." Feasts at which all gorge them-
selves, Sorcerers, drums, superstitious songs and
dances, are almost no longer seen. The charmed
stones that make men lucky at play, or in the chase,
are held in esteem only by some stubborn persons,
who produce them in secret only, for fear of being
jeered at by the faithful. They are even afraid to
sing and dance at their feasts, lest they might be
drawn towards their former superstitions. A Neo-
phyte who was urged to sing and dance at a feast,
at which Savages of other Nations were present,

230 LES RELATIONS DBS JESUITES [Vol.22

conferuer iufques au dernier foupir de ma vie: ray-
mis bas toutes nos anciennes fuperftitions pour en
iouyr: ie les ay renuerfees, pour iamais plus ne les
redreffer: que fi vous me voyez maintenant chanter
par vne pure recreation, & pour bienueigner les nou-
ueaux hoftes qui nous font [144] venus voir; la deffus
il entonne fa chanfon.

Les Sauuages chantent pour 1' ordinaire les vns
apres les autres en leurs feftins; & pendant que l'vn
d'eux crie ou chante tant qu'il peut, les autres respon-
dent par vne forte refpiration, ne pouflans que cette
voix au fond de l'eftomach, Ho, ho, ho; frappans
auec leurs cueilliers ou auec des bartons fur leurs
plats d'ecorces, ou fur quelque autre chofe. lis gar-
dent vne affez bonne cadence, s'accordans bien dans
leurs chants & dans leurs dances. Apres que le Neo-
phyte dont ie viens de parler, eut acheue fa chanfon,
vn autre Chreftien entonna la fienne ; mais ayant
apperceu le Pere dans la cabane, il s' eerie au milieu
de fon chant; Mon Pere, fi ce que ie fais eft mau-
uais, dites-le moy, ie le quitteray prefentement fans
paffer plus auant. Le Pere voyant bien qu'il n'y
auoit aucune fuperftition en ce banquet, luy permit
d'acheuer fa chanfon.

Pendant le fejour que fit le Pere a Tadouffac, quel-
ques canots de diuerfes Nations y aborderent bien
diuerfement difpofez pour la Foy. Quelques Algon-
quins de rifle extremement fuperbes, & par confe-
quent [145] fort eloignez de Dieu, apporterent du
d6tourbier a la publication de l'Euangile, les feftins a
tout manger, les tambours, les dances, les jeux recom-
mencerent a leur arriuee. Le Pere attaqua le Capi-
tame qui toleroit ces defordres, iufques a fe bander

1642] RELA TION OF 1642 231

stood up and, before commencing, said: " You all
know that I have received the Faith. It is a gift
from him who has made all things, and I hope to
retain it until I draw my last breath. I have aban-
doned all our old superstitions, in order to enjoy it;
I have cast them away, never to take them up again.
You now hear me sing merely for amusement, and
to welcome the new guests who have [144] come to
see us." Then he began his song.

The Savages generally sing one after the other, at
their feasts. While one is yelling or singing as loud
as he can, the others reply by a deep respiration,
uttering this sound only from the depths of their
chests, " Ho, ho, ho," — striking with their spoons or
with sticks on their bark plates, or on some other
object. They observe the cadence fairly well, keep-
ing good time in their songs and dances. After the
Neophyte of whom I have just spoken had finished
his song, another Christian began to sing. But, ob-
serving the Father in the cabin, he called out in the
middle of his chant : ' ' My Father, if what I am doing
is wrong, tell me, and I will stop at once without
going any further. ' ' As the Father saw very well
that there was no superstition in this feast, he
allowed him to finish his song.

During the Father's stay at Tadoussac, some
canoes put in there containing men of various Na-
tions, who are differently disposed towards the Faith.
Some Algonquins of the Island, who are very arro-
gant and consequently [145] very averse to God, dis-
turbed the preaching of the Gospel. Feasts at which
all gorge themselves, drums, dances, and games
began again on their arrival. The Father upbraided

232 LES RELATIONS DES JESUITES [Vol.22

publiquement contre luy, les Sauuages de Tadouffac
fe fentans appuyez de l'authorite & du zele du Pere,
barricaderent les portes de leurs cabanes, pour em-
pefcher la ieuneffe de commettre aucune infolence.
Ces Barbares ont vne couftume tres-abominable, fi
quelques guerriers, ou quelques ieunes gens paffent
en quelque quartier ou il y ait des Sauuages, il leur
eft perm is d'aller vifiter la nuidt les cabanes, & d'a-
border les filles. Or ia9oit que le plus fouuent tout
fe paffe en fimples difcours; comme il s'y commet
auffi des defordres, nous crions puifTamment contre
ces facons de faire : fi bien que les Chreftiens & les
Catechumenes, & mefme encor ceux qui ont quelque
bone inclination pour la Foy, refiftent a cette impu-
dence. Or les Sauuages de Tadouffac n'ofans pas
defendre publiquement l'entr6e de leurs cabanes a la
ieuneffe Algonquine, faifoient ranger toutes les filles
[146] en vn quartier a part, commandans aux ieunes
Montagnais de coucher a l'entr£e des cabanes, qu'ils
fermoient contre leurs couftumes; car iour & nuict
les cabanes font ouuertes, n'ayans le plus fouuent
qu'vne peau volante pour toute porte. lis attachoient
auffi des fonnettes aux autres endroits par ou on pou-
uoit entrer, afin que ce bruit reueillaft ceux qui fe-
roient dans la cabane, & que ces impudens fe voyans
decouuerts, s'en retournaffent fans paffer plus auant:
les autres canots qui vinrent du Sagne & d'autres
quartiers, apporterent des hommes bien plus mo-
deftes, des efprits plus pof ez ; en vn mot des ames
aufquelles il femble qu'il ne manque qu'vn peu de
fecours temporel, pour eftre predeftin£es. Quelques-
vns d'eux ayans ouy parler des grands biens de l'au-
tre vie, & des horribles tourmens qui font preparez

1642] RELA TION OF 1642 233

the Captain who tolerated this disorderly conduct,
even going so far as publicly to side against him.
The Savages of Tadoussac, feeling that they were
supported by the Father's authority and zeal, barred
the doors of their cabins to prevent the young men
from being guilty of any insolence. These Barba-
rians have a most abominable custom. Whenever
any warriors or any young men go into any place
where there are Savages, they are allowed to visit
the cabins at night, and to accost the girls. Now,
although in most instances they merely indulge in
conversation, still, as unseemly actions are also com-
mitted, we strongly inveigh against this custom ; so
that the Christians and Catechumens, and also those
who have a leaning towards the Faith, oppose such
immodest conduct. Now, as the Savages of Tadous-
sac did not dare publicly to forbid entrance to their
cabins to the young Algonquin men, they made all
the girls retire [146] to a separate place, ordering the
young Montagnais men to sleep at the entrances of
their cabins, which they closed, contrary to their
custom, — for their cabins are open day and night,
having only a loosely hanging skin for a door. They
also fastened bells at other places by which an
entrance might be effected, so that those who were in
the huts would be awakened by the noise ; and the
profligate fellows, finding themselves discovered,
would retire without going any further. The other
canoes, which came from the Sagne and other places,
brought men much more modest, and with better
regulated minds, — in a word, with souls, which
seem to need only a little temporal aid in order to be
saved. Some of them who had heard of the great

234 LES RELATIONS DES JESUITES [Vol.22

aux Infideles, difoient au Pere; Que ne venez-vous
nous inftruire en noftre pays? Vous faites plufieurs
iournees de chemin, pour courir apres des peuples
qui vous fuyent, qui font remplis de fuperftitions ; en
vn mot qui vous meprifent, & qui vous hai'ffent; &
vous nous abandonnez, nous autres qui fommes quafi
a voftre porte, [147] qui vous honorons, & qui fou~
haittons embraffer ce que vous enfeignez. I'ay des-
ja entendu quelque chofe de voftre creance, dift leur
Capitaine, Iefus m'a guery d'vne maladie qui m'al-
loit porter au tombeau. Vn Sauuage de Sainct
Iofeph proche de Kebec, s'efiant trouue auec moy il
y a deux ans, m'enfeigna qu'il falloit auoir recours
a luy dans nos befoins ; qu'il eftoit bon, & qu'il eftoit
tout-puiffant. Me voyat done a deux doigts de la
mort, ie le priay de m'amfter, il me guerit; & ceux
qui eftoient frappez du mefme mal que moy, & qui
ne l'inuoquerent pas, en moururent. Si on pouuoit
dreffer vne petite maifon a Tadouffac, comme i'ay
dit, tous les reliquats de ces petites Nations qui font
dans les terres, fe viendroient la faire inftruire, &
le commerce des Francois n'en feroit que meilleur.

Or iacoit qu'on ne puiffe pas bien aifement inftruire
ny recueillir les Sauuages fans ce petit accommode-
ment, le Pere ne laiffa pas neantmoins de les inuiter
a fe trouuer tous les ans a Tadouffac : & pour mieux
garder la couftume de ces peuples, il mit vn prefent
entre les mains d'vn Chreftien, pour eftre fait au nom
de tous [148] les Neophytes de Saindt Iofeph: car
comme il a efte dit fouuentefois es Relations prece-
dentes, les prefens font les paroles de ce pays-cy.
Ce bon Neophyte diuifa le prefent en deux : & quand
tout le monde fut entre en la cabane oii fe deuoit

1642] RELA TION OF 1642 235

blessings of the other life, and of the horrible
torments prepared for Infidels, said to the Father:
" Why do you not come and instruct us in our coun-
try? You have to travel several days, run after peo-
ple who flee from you, who are full of superstitions, —
in a word, who despise and hate you; while you
abandon us, who are almost at your door, [147] who
honor you, and who wish to embrace what you
teach." " I have already heard something about
your belief," said their Captain; "Jesus cured me
of an illness that was taking me to my grave. A
Savage of Saint Joseph, near Kebec, who was with
me two years ago, taught me that we should have
recourse to him in all our necessities ; that he was
good and all-powerful. When I saw myself within
two finger-lengths of death, I begged him to assist
me. He cured me ; and all who had the same dis-
ease that I had, and who did not pray to him, died."
If we could build a small house at Tadoussac, as I
have already said, all the remnants of the smaller Na-
tions who live inland, will come there to be instructed
and the trade of the French will gain by it.

Now, although it is not easy to instruct or receive
Savages without this slight accommodation, never-
theless the Father invited them to come to Tadous-
sac every year ; and, the better to follow the custom
of these people, he placed a present in the hands of
a Christian, to be given in the name of all [148] the
Neophytes of Saint Joseph, — for, as already stated
in these Relations, presents constitute the speech of
this country. The good Neophyte divided the pres-
ent into two; and, when all had entered the cabin
where the Assembly was to be held, he commenced

236 LES RELATIONS DES JESUITES [Vol.22

tenir l'Affemblee, il commence fa harangue en ces
termes: II n'y a pas long-temps que nous n'auions
point d'yeux, nous etendions les mains comme des
aueugles ; & nous ne trouuions rien qui ne nous por-
taft dans des precipices, non feulement nos paupieres
eftoient fermees, mais nos oreilles eftoient auffi bouf-
chees, nous n'entendions rien de ce qui fe dit au Ciel.
Enfin la parole a perce nos oreilles, & defille nos
yeux. Pleuft a Dieu que vous viffiez ce que nous
voyons, & ce que nous entendons, & ce que nous
admirons! Ces chofes font auffi etonnantes, qu'elles
font veritables. Ce n'eft pas moy qui les vous decla-
rera, ce fera le Pere qui eft venu icy pour vous in-
ftruire. Et arm que vos oreilles ne reflftent point a
fes paroles, il vous prefente par mes mains des poin-
cons ou des alefnes, pour les percer la deffus, il tire
le premier prefent, & le iette deuant ceux qu'il inui-
toit a embraffer la Foy. Apres [149] cela, il conti-
nue fa harangue: Ce n'eft pas affez d'auoir les oreil-
les percees, & d'6couter ce qu'on vous dira; il faut
quitter vos anciennes couftumes & vos f uperftitions ;
car il ne faut pas mefler les chofes bonnes auec les
mauuaifes. Ie ne vous inuite a rien que nous n'ayons
fait; nous auos brufle tous nos chants, toutes nos
dances, toutes nos fuperftitions, & tout ce que le
Diable auoit enf eigne a nos anceftres, afm que vous
brufliez auffi les voftres auec autant de facilite. Voi-
cy du petun que le Pere vous prefente, que vous
mettrez en feu ; en le confommant, vous confomme-
rez vos anciennes facons de faire, pour en prendre
de meilleures : & en dif ant cela, il tire quelques pains
de petun qui compofoient le fecond prefent.

Le Capitaine repondit auec vne grande modeftie;

1642] RELA TION OF 1642 237

his harangue in these words: "It is not long since
we had no eyes ; we stretched out our hands like the
blind, and found nothing except what led us toward
precipices. Not only were our eyelids closed, but
our ears were also shut, and we heard nothing of
what is said in Heaven. Finally, the word pierced
our ears and opened our eyes. Would to God that
you could see what we see, and hear what we hear
and admire ! These things are as wonderful as they
are true. I shall not tell you of them; but the Fa-
ther will, who has come here to instruct you. And
in order that your ears may not refuse to hear his
words, he gives you by my hands some awls, with
which to pierce them." Thereupon he drew out the
first present, and threw it down before those whom he
invited to embrace the Faith. Then [149] he con-
tinued his harangue: " It is not enough to have your
ears pierced, and to listen to what will be said to you.
You must abandon your old customs and supersti-
tions ; for you cannot mix good things with bad. I
do not ask you to do anything that we have not our-
selves done. We have burned all our songs, all our
dances, all our superstitions and everything that the
Devil had taught our forefathers. In order that you
may also burn yours as easily, here is some tobacco
which the Father gives you, and to which you will
set fire. When you burn it, you will burn your old
customs, to adopt better ones." And, as he said
this, he drew out some cakes of tobacco, which
constituted the second present.

The Captain replied with great modesty: " You
treat me like a person of consideration, although I
am but a little grain of dust. ' It is a Captain to

238 LES RELATIONS DES JESUITES [Vol.22

Vous me traitez comme vne perfonne de confidera-
tion, cependant ie ne fuis qu'vn petit grain de pou-
dre. C'eft vn Capitaine a qui nous parlons. Vous
auez, dift-il, cette penfee-la de moy, & vous vous
trompez, ie fuis vn homme en peinture. II y a long-
temps que ie vy, mais ie n'ay que cela, que ie fuis
viuant; ie n'ay point d'efprit, & ie ne preuoy pas
[150] quand i'en pourray auoir ; ie voudrois que quel-
qu'vn m'en puft donner, arm de pouuoir reconnoiftre
les biens que le Pere & vous tous m'auez faits: Mes
oreilles font desja percees, ie me rends a fa f emonce :
ie vay brufler toutes mes vieilles couftumes, mais ie
n'ay pour le prefent que ma voix. Quand ie feray
de retour en mon pays, ie feray l'ouuerture de voflre
proportion a mes gens; i'efpere qu'ils la receuront,
& que ma voix groffira, & que mes oreilles s'agran-
diront pour vous 6couter, & pour vous remercier de
vos prefens. Voila comme fe termina cette Affem-
blee.

Nous nous fommes toufiours icy perfuadez que la
Foy fe repandroit petit a petit dans toutes ces con-
trees, par l'entremif e des premiers Sauuages conuertis.
Vous verrez par la lettre que nous en ecrit de Mif-
kau, le R. Pere Richard, que nous ne nous fommes
pas trompez. II dit done dans la lettre qu'il a ecrite
par deca, que les peuples de la Bai'e de[s] Chaleurs,
qu'ils nomment ReftgSch, & d'autres encore qui font
plus eloignez, fe veulent entierement conuertir, &
s'arrefter pour cultiuer la terre, a l'imitation des
Neophytes.

De Saindt Iofeph proche de Kebec, les [151] allant
vifiter ce Printemps, dift le Pere, ie fus fort confole
a la veue d'vne grande Croix, qu'ils auoient plantee

1642] RELA TION OF 1642 239

whom we speak.' You have that idea of me," he
said; " but you are mistaken, for I am but the sem-
blance of a man. I have lived for a long while, but
all that I can say is that I am alive. I have no sense,
and I do not foresee [150] when I shall have any. I
wish that some one would give it to me, so that I
might recognize the gifts that the Father and all of
you have given me. My ears are already pierced; I
yield to his summons. I will burn all my old
customs; but at present I have only my own voice.
When I shall return to my country I will mention
your proposal to my people. I hope that they will
accept it, that my voice will become louder, and
that my ears will open still wider to hear you and to
thank you for your presents." So this Meeting
ended.

We have always persuaded ourselves here that the
Faith was gradually spreading in these countries by
means of the first Savages who have been converted.
You will see by the letter that Reverend Father
Richard u has written to us from Miskau on the sub-
ject, that we have not been mistaken. He says, in
the letter that he wrote from there, that the tribes
of the Baie des Chaleurs, whom they call Restgouch,
and others still more distant, all wish to be con-
verted, and to settle down to till the soil in imitation
of our Neophytes.

" When I went from Saint Joseph near Kebec
[151] to visit them last Spring," says the Father, " I
was greatly consoled at seeing a large Cross that they
had planted before their cabin. They pressed me to
remain with them, in order to instruct them, assuring
me that they really wished to believe in God. They

240 LES RELATIONS DES JESUITES [Vol.22

deuant leur cabane. lis me prefferent de demeurer
auec eux pour les inftruire, m'affeurans que c'eftoit
tout de bon qu'ils vouloient croire en Dieu. lis me
dirent encore, que ie fiffe venir des ouuriers de
France, pour les aider a baflir de petites demeures,
& qu'ils leur donneroient des pelleteries en payement
de leur trauail. Mais qui voudroit demeurer auec
vous autres, leur dift-il? Pourquoy nonf repondit-
il, notamment fi on ne nous vend plus de vin, ny
d'eau de vie. Efcris en France, & mande aux Capi-
taines qu'ils enuoyent icy des vaiffeaux; qu'on n'ap-
porte plus de ces poifons qui nous perdent, qui nous
oftent l'efprit, & nous font mourir deuant nos iours;
qu'on faffe icy comme a Kebec, ou il n'eft pas permis
de vendre aux Sauuages de cette eau de feu. lis
auoient prie que la Barque qui les va voir pour le
commerce, n'apportaft point de ces boiffons; mais
nos Francois ne fe fcauroient tenir d'en vendre, &
les Sauuages d'en acheter, quand l'occafion s'en
prefente; notamment la ieuneffe, qui commet mille
infolences dans [152] fon yurongnerie. Les plus
agez auoient affeure, qu'ils mettroient aux fers ceux
qui s'enyureroient.

Vn ieune homme fort & robufte ayant perdu l'ef-
prit dans ces boiffons, entra tout nud dans la cabane
ou fe tenoit l'Affemblee, fit vne brauade au Capi-
taine, le defiant de le lier, ou de le faire Her d'vne
chaifne de fer qu'il portoit luy-mefme fur fes epau-
les, menacant de tuer le premier qui l'aborderoit.
Helas! ne fcauriez-vous, m'ecrit le Pere, trouuer
quelque remede a ces defordres? ie ne doute nulle-
ment que ces pauures peuples ne fuiuiffent l'exemple
de vos Montagnais. Si ces Meffieurs, de qui le com-

1642] RELA TION OF 1642 241

also told me to have workmen brought out from
France, to help them to build small dwellings, and
that they would pay for their work in furs." " But
who could live with you? " said he to them. " Why
not?'' they replied, "especially if they no longer
sell us wine or brandy. Write to France, and tell
the Captains to send ships here, and not to send us
any more of those poisons that destroy us, that take
away our senses, and cause us untimely death. Let
the same be done here as at Kebec, where it is not
permitted to sell this fire water to the Savages."
They had begged that the Bark that goes to trade
with them should not bring any such liquors. But
our French cannot refrain from selling, nor the Sav-
ages from buying it, whenever an opportunity pre-
sents itself, — especially the young men, who are
guilty of a thousand acts of insolence when [152]
drunk. The elders had asserted that they would put
in irons all who became intoxicated.

A young man, strong and robust, bereft of his
senses through drink, entered, entirely naked, the
cabin where the Assembly was being held, defied
the Captain, and challenged him to bind or to have
him bound with an iron chain that he himself carried
on his shoulders, threatening to kill the first one who
approached him. "Alas," the Father writes me,
" can you not find some remedy for such disorders?
I have no doubt that these poor people would; fol-
low the example of your Montagnais if these Gentle-
men, who control the trade, would prevent any more
of these death-dealing waters from being sold to
them. I have not the honor of knowing them. Per-
haps they have not been informed of these disorders."

242 LES RELA TIONS DES JESUITES [Vol. 22

merce depend, vouloient empefcher qu'on ne leur
vendift plus de ces eaux de mort. Ie n'ay pas l'hon-
neur de les connoiftre ; peut-eftre ne f ont-ils pas in-
formez de ces defordres. Ceux qui entretiennent le
commerce auec nos Sauuages font loliables, car ils ne
permettent point qu'on leur apporte de ces mal heu-
reufes boiffons. Ie ne croy pas que ceux qui les de-
bitent, recoiuent iamais de grandes benedictions du
Ciel, puis qu'ils mettent vn obftacle au Sang de Iefus
Chrift, l'empefchant de fandtifier ces pauures Ames.
Les [153] Sauuages m'ont dit fouuentefois, qu'ils n'a-
chetoient pas nos boiffons pour aucun gouft qu'ils
y trouuaffent, ny pour aucune neceffite qu'ils en
euffent, mais {implement pour s'enyurer, s'ima-
ginans dans leur yureffe, qu'ils font perfonnes de
confideration, prenans plaifir de fe voir redouter de
ceux qui ne gouftent point de ce venin. Or ie de-
mande s'il eft permis a vn Chreftien, de vendre a vn
Sauuage ce qui le rend comme vne befte, ce qui le
change en vn Lion, & qui l'empefche de receuoir la
Foy de Iefus-Chrift. Des Sauuages de ces quartiers-
la, ont apporte iufques a Tadouffac des barils tous
pleins d'eau de vie : de Tadouffac ils font venus iuf-
ques a Kebec, & ont caufe cette annee de tres-grands
defordres parmy nos Sauuages. Voila comme ce
venin fe communique. Mais acheuons la lettre du
Pere: Le flambeau, dit-il, qui eft allume a Kebec,
6clatte iufques icy; ceux qui ont approche de fa
lueur, en difent des merueilles, loiians les trauaux
de nos Peres enuers les Montagnais. Ie vous prie
de m'enuoyer les prieres & les exercices de deuotion
qu'on leur fait faire. Vne partie de nos Sauuages
entendent la langue [154] Montaignaife. Enuoyez-

1642] RELA TION OF 1642 243

Those who carry on the trade with our Savages are
worthy of praise, for they do not allow any of those
wretched liquors to be brought to them. I do not
think that those who sell it ever receive any great
blessing from Heaven, since they raise an obstacle
against the Blood of Jesus Christ, by preventing it
from sanctifying these poor Souls. The [153] Sav-
ages have told me many a time that they did not
buy our liquors on account of any pleasant taste that
they found in them, or because they had any need
of them, but simply to become intoxicated, — imag-
ining, in their drunkenness, that they become per-
sons of importance, taking pleasure in seeing them-
selves dreaded by those who do not taste the poison.
Now, I ask, is it permitted to a Christian to sell to a
Savage what makes him like a beast, changes him
into a Lion, and prevents him from receiving the
Faith of Jesus Christ? Some Savages from that
quarter have brought barrels full of brandy to Ta-
doussac; from Tadoussac they have come to Kebec,
and this year have caused the greatest disorders
among our Savages. Behold how the poison spreads.
But let us conclude the Father's letter. " The
flame," he says, "that has been kindled at Kebec
shines as far as here. Those who have approached
its light speak marvels of it, and praise the work of
our Fathers among the Montagnais. I beg you to
send me the prayers and the devotional exercises
that they recite. A portion of our Savages under-
stand the Montagnais language. [154] Send me
also, if you please, the Hymns that you make them
sing. But, are those hymns adapted to the air of the
Savage songs ? I would also gladly ask for the Pater,

244 LES RELATIONS DES JESUITES [Vol. 22

moy auffi, s'il vous plaift, les Cantiques fpirituels
que vous leur faites chanter. Mais quoy? ces chan-
fons tiennent-elles de l'air des chanfons Sauuages?
Ie demanderois encor volon tiers le Pater, YAue & le
Credo, tournez en voftre langue. Ie fouhaitterois
bien dauantage, fi ie ne craignois d'eftre importun.
Ce font les paroles du Pere, qui confirment que ces
peuples, parmy lefquels nous trauaillons, attireront
les autres a la connoiflance du grand Dieu. Si toft
que les Hurons auront pleinement receu Iefus-Chrift,
le feu fe portera dans les grandes Nations du Midy.
Le Diable qui preuoit ces grands biens, employe tous
fes Demons & tous fes fuppofts, pour nous fermer la
porte.

1642J RELA TION OF 1642 245

the Ave, and the Credo, translated into your tongue.
I could wish for a great deal more, if I did not fear
to be importunate." Such are the words of the Fa-
ther, which attest that these peoples, among whom
we labor, will attract others to the knowledge of the
great God. As soon as the Hurons shall have fully-
received Jesus Christ, the flame will spread to the
great Nations of the South. The Devil, who fore-
sees these great blessings, makes use of all his
Demons and of all his instruments to close the door
to us.

246 LES RELATIONS DES JESUITES [Vol.22

[155] CHAPITRE XL

DES FORTIFICATIONS COMMENCEES SUR LA RIUIERE

DES HIROQUOIS, & DES GUERRES DE

CES PEUPLES.

MONSIEVR le Cheualier de Montmagny noftre
Gouuerneur, ayant appris que fa Majeft6 &
fon Eminence enuoyoient des hommes pour
fortifier le pays, fit auffi-toft difpofer la charpente
d'vne Maifon, deuant mefme que les vaiffeaux, qui
deuoient apporter les ouuriers, euffent paru; fe
doutant bien que fi on attendoit leur venue, qu'ils ne
pourroient loger deuant l'Hyuer au lieu ou Ton de-
fire pofer ces fortifications. Pendant que les char-
pentiers trauaillent a Kebec ; il monte quarante lieues
plus haut; il s'en va vifiter la Riuiere des Hiroquois,
remarquer vne place fort propre pour baftir vne
Fortereffe qui commande 1'embouclieure de ce fleuue,
par ou il fe gorge dans la grande riuiere de Saindt
Laurens. II fait monter des barques qui portent les
chofes [156] neceffaires pour ce deffein. A peine a-il
commence, que les Hiroquois veulent 6touffer cet
ouurage en fa naiffance, comme nous dirons tout
maintenant, quand i'auray parle de ce que ces Bar-
bares ont fait pendant l'Hyuer, & mefme encor au
Printemps, pour venir a leurs petites guerres de l'lfle ;
ie dis petites, pource qu'ils viennent par efcoiiades
& par furprifes : mais cela eft bien fi importun, qu'il
n'y a combat auquel on ne vouluft pluftoft defcendre,

1642] RELA TION OF 1642 247

[155] CHAPTER XI.

OF THE FORTIFICATIONS COMMENCED ON THE RIVER

OF THE HIROQUOIS, AND OF THE WARS

OF THOSE PEOPLES.

MONSIEUR the Chevalier de Montmagny, our
Governor, having learned that his Majesty
and his Eminence were sending out men to
fortify the country, at once caused the framework of
a House to be prepared, even before the ships that
were to bring the workmen made their appearance, —
strongly suspecting that, if he waited for their
arrival, it would be impossible to lodge them before
the Winter at the spot where these fortifications
were to be erected. While the carpenters were
working at Kebec, he ascended forty leagues higher,
visited the River of the Hiroquois, and marked a
most suitable site for the erection of a Fortress,
which should command the mouth of that river by
which it is discharged into the great river of Saint
Lawrence. He caused the barks bearing what was
[156] needed for the purpose to be sent up the river.
Hardly had he commenced than the Hiroquois tried
to stifle the project at its birth, as I shall shortly
relate, when I shall have spoken of what those Bar-
barians did during the Winter, and even again in the
Spring, to come to their petty wars on the Island. I
say " petty," because they come by bands and by
surprise; but this is so harassing, that there is no
battle we would not wage rather than see ourselves

248 LES RELATIONS DES JESUITES [Vol.22

que de fe voir touficmrs en danger d'eftre furpris de
ces voleurs, lefquels ne font la guerre qu'a la facon
des larrons, qui affiegent les grands chemins ne fe
decouurans point qu'ils ne voyent leurs auantages :
fuiuons-les done dans leurs courfes.

Sur la fin de l'Automne de l'annee paff6e, les
Sauuages qui eftoient aux trois Riuieres, craignans
1'abbayement des chiens, fe ietteret dans la gueule des
loups, ne fe tenans pas affeurez aupres des Frangois,
ils fe diuiferent en deux efcoiiades, dont l'vne defcen-
dit a Saindt Iofeph proche de Kebec, ou Noftre Sei-
gneur leur a conferue a tous la vie du corps, & donne"
a quelques-vns la vie de Tame: l'autre mota [157]
bien haut dans le pays des Algonquins, oil les Hiro-
quois les ont efte maffacrer. Deux prifonniers echap-
pez des griffes de ces Barbares, ont raconte" ce qui
fuit: Nos ennemis, difoient-ils, nous ont rapporte
qu'ils eftoient fortis deux cens hommes bien armez
de leur pays ; qu'ils s'eftoient diuifez en deux
bandes, dont l'vne deuoit venir epier & furprendre
quelques Francois, aupres de l'habitation des trois
Riuieres, mais la mort de deux des plus hardis de
leurs Capitaines qui furuint en chemin, fut prife a
mauuais augure, & leur fit croire que ce mal-heureux
prefage auroit fon effet s'ils paffoient outre. Ils s'en
retournerent done en leur pays fans rien faire. L'au-
tre efcoiiade marche fur les glaces & fur les neiges,
s'auance iufques a rifle, furprend quelques cabanes
de Sauuages, tue ceux qu'ils trouuent au premier
rencontre, & en emmenent de viuans tant qu'ils peu-
uent en leur pays, pour eftre le joiiet de leur rifee,
& la pafture des flammes & de leur eftomach. Nous
eftios de la partie, difoient les deux pauures miferables

1642] RELA TION OF 1642 249

always in danger of being taken unexpectedly by
these robbers, who carry on war only like footpads
who besiege highways, never showing themselves
except when they find their advantage. Let us,
therefore, follow them in their incursions.

About the end of Autumn of last year, the
Savages who were at the three Rivers, fearing the
baying of dogs, threw themselves into the jaws of
wolves. Not considering themselves sufficiently se-
cure in the vicinity of the French, they divided into
two bands. One of these went down to Saint Joseph,
near Kebec, where Our Lord preserved, for them
all, the life of the body, and gave to some life for
their souls. The other band ascended [157] far
into the country of the Algonquins, whither the
Hiroquois followed and massacred them. Two pris-
oners, who escaped from the clutches of those Bar-
barians, related the following: " Our enemies," they
said, " have told us that they came forth from their
country to the number of two hundred men, well
armed, and divided into two parties. One was to
lie in wait, and surprise some Frenchmen near the
settlement of the three Rivers ; but the death of two
of the bravest of their Captains, which happened on
the way, was considered a bad omen, and led them
to believe that the evil presage would be fulfilled if
they went any further. They therefore returned to
their own country, without doing anything. The
other party marched on the ice and snow as far as
the Island, where they surprised some cabins of Sav-
ages, killed those whom they first met and took away
alive as many as they could to their own country, to
become the objects of their sport, and food for the
flames and for their stomachs. We were of this

250 LES RELATIONS DES JESUITES [Vol.22

garrotez, comme le refte des prifonniers : nos ennemis
nous faifoient mille interrogations en chemin; ils
nous parloient [158] de ceux qui portent des robbes
noires, ils nous demandoient combien de Francois
eftoient morts au combat qu'ils rendirent l'annee
precedente aux trois Riuieres: & quand nous leur
difions, que tant s'en faut qu'aucun y mouruft, que
perfonne n'y receut aucune bleffure, ils nous appel-
loient des menteurs: Nous tuafmes, nous faifoient-
ils, plus de cent Francois (& cependant il n'y en auoit
que foixante & cinq en cette eearmouche ;) nous les
retournerons voir ce Printemps, au nombre de fept
cens combatans, pour compter combien il y en a
encor de refte. Pour toy, mon oncle, difoient-ils au
plus age des deux, tu es mort, tu iras bien toft au
pays des ames; tu leur diras qu'elles prennent bon
courage, qu'elles auront en bref bonne compagnie,
car nous allons enuoyer en ces quartiers tout le refte
de ta Nation ; cette nouuelle que tu leur porteras leur
fera fort agreable. C'eft ainfi qu'ils fe gauffoient
d'vn vieillard qui n'a pas moins de malice qu'eux,
mais qui a plus de fineffe. Les Hollandois, auec
lef quels nous trafiquons, adiouftoient : Ils nous ont
promis du fecours contre les Francois, nous les irons
voir bien armez.

[159] Ces deux prifonniers fe fauuerent bien toft
apres leur prife, mais voicy des femmes a qui les
Hiroquois auoient donne la vie, lefquelles ayans paffe"
le refte de l'Hyuer auec ces Barbares, fe font en fin
6chappees de leurs mains & de leur pays. Efcou-
tons-les parler de leur mef-auenture, Quis talia fando
temperet a lacrymisl dift le Pere Buteux, a qui l'vne
de ces pauures captiues en a fait le recit.

1642J RELA TION OF 1642 251

number," said the two poor wretches, "bound like
the other prisoners. Our enemies put a thousand
questions to us, on the way. They spoke to us [158]
of those who wear the black robes. They asked us
how many Frenchmen had been killed in the fight
that they had had last year at the three Rivers. And
when we told them that not only had not a single
one died, but that not one had been wounded, they
called us liars. ' We killed,' they said, ' more than
a hundred Frenchmen.' " (And yet there were only
sixty-five in that skirmish.) " ' We will go back to
see them in the Spring, to the number of seven hun-
dred fighting men, to count how many of them re-
main. As for thee, my uncle,' they said to the elder
of the two, ' thou art a dead man ; thou wilt soon go
to the land of spirits. Thou shalt tell them to have
courage, that they will soon have a goodly company,
for we are going to send the remainder of thy
Nation to that quarter ; the news that thou wilt take
them will be very agreeable to them.'" Thus did
they scoff at an old man who has not less malice but
more cleverness than they have. " The Dutch, with
whom we traffic," they added, "have promised to
assist us against the French ; we shall go well armed
to see them."

[159] These two prisoners escaped soon after their
capture, but here are women to whom the Hiroquois
granted their lives, and who, after spending the
remainder of the Winter with those Barbarians,
effected their escape at last from their hands and
from their country. " Let us hear what they have
to relate of their misadventure ; Quis talia fando tem-
peret a lacrymis?" says Father Buteux, to whom one
of these poor captives related the story.

252 LES RELATIONS DES JESUITES [Vol.22

Ces patmres Algonquins eftoient en leur pays caba-
nez an fond de lenrs grands bois, en vn lieu ou peut-
eftre les Hiroquois n'auoient iamais efte; voila pour-
quoy ils ne penfoient qu'a lenr chaffe, & non a fe
defendre de ces Barbares; lef quels ayans decouuert
les piftes de ces chaffeurs, les approchent a la dero-
bee, pour les maffacrer dans leur premier fommeil,
la nuidl commencant de couurir les arbres & les
hommes de fes tenebres, & d'enfeuelir la plus-part
de ces bonnes gens dans le repos. Vne femme en fe
couchant s'ecrie, C'eft fait de nous, les Hiroquois
nous tuent. Ie ne fcay par quel inftindt elle profera
ces paroles; quoy que e'en foit a mefme temps ces
tigres entrent les armes a la main dans leur cabane,
en faififfent [160] quelques-vns par les cheueux,
d'autres par le milieu du corps. Quelques-vns
s'6ueillans au bruit, & fe voulans mettre en defenfe,
font auffi-toft maffacrez. La guerre fut bien toft
faite, les Hiroquois trouuans ces pauures gens des-ja
liez du fommeil & de la peur, les garrottent auec de
bonnes cordes, hommes, femmes & enfans, & en
moins d'vne heure fe rendent maiftres de leur vie,
de leurs petites richeffes, & de leurs cabanes. Se
voyans vidtorieux, ils dreffent leur foupper dans la
maifon des vaincus. Les vns apportent du bois,
d'autres vont querir de l'eau. On met les grandes
chaudieres fur le feu. La boucherie n'efl pas loin.
Ils demembrent ceux qu'ils viennent de maffacrer,
les mettent en pieces, & les iettent pieds & jambes,
bras & tefles dans la marmitte, qu'ils font boiiillir
auec autant de ioye, que les pauures captifs qui
reftoient en vie, auoiet de creue-cceur voyans que
leurs compatriotes feruoient de curee a ces Loups-

1642] RELA TION OF 1642 253

These poor Algonquins were in their own coun-
try, living in huts in the depths of their great for-
ests, in a place where, in all probability, no Hiroquois
had ever been. That is why they thought of noth-
ing but their hunting, and not of defending them-
selves against those Barbarians. When the latter
came upon the tracks of the hunters, they crept upon
them stealthily, to massacre them in their first sleep.
When night began to conceal trees and men with its
darkness, and to wrap most of these good people in
slumber, a woman called out as she was about to lie
down: "It is all over with us; the Hiroquois are
killing us." I know not by what instinct she uttered
those words; be that as it may, at the same time
those tigers entered their cabin, with arms in their
hands, and seized them, [160] some by the hair and
others about the body. Some who were awakened
by the noise, and who tried to defend themselves,
were at once slaughtered. The fight was soon over,
and the Hiroquois finding the poor people already
overcome by sleep and fright, bound them with
strong cords, — men, women, and children; and, in
less than an hour, were masters of their lives, of
their little wealth, and of their cabins. Seeing them-
selves victorious, they prepared their supper in the
house of the vanquished. Some brought wood, and
others went for water. Great kettles were placed
over the fire. The shambles were not far away.
They dismembered those whom they had just slaugh-
tered, cut them in pieces, and threw the feet, legs,
arms, and heads into the pot, which they set to boil
with joy as great as the sorrow felt by the poor
captives who remained alive, when they saw their
countrymen serving as the quarry of these Were-

254 LES RELATIONS DES JESUITES [Vol.22

garoux. Les femmes & les enfans pleuroient amere-
ment, & ces demy- Demons prenoient plaifir a ces
chanfons lugubres. Le foupper eftant cuit, ces
loups deuorent leur proye ; qui fe iette fur vne cuiffe,
qui [161] fur la poitrine. Les vns fuccent la moelle
des os, les autres ouurent vne tefte pour en tirer la
ceruelle. En vn mot ils mangent les hommes, auec
autant d'appetit & plus de ioye, que les chaffeurs ne
mangent vn Sanglier ou vn Cerf .

Pendant ce beau feftin le iour s'approche ; ces loups
eftans remplis d'vne viande qu'ils tiennent pour deli-
cate, & emmenent leurs prifonniers, vne femme nom-
inee KicheuigSkS'e, ne pouuant fuiure la bande, fut
affommee fur le champ. Plufieurs hommes & plu-
fieurs femmes fouhaitoient fon bon heur, car elle en
fut quitte pour bien peu. Pour moy, difoit celle qui
a raconte cette hiltoire, fi i'euffe efte baptifee, i'au-
rois eftime a faueur de mourir de la forte ; mes yeux
n'auroient pas efte contraints de voir les horribles
fpecftacles, & les cruautez etranges qu'ils ont veu.

Entre toutes les femmes prifonnieres nous eftions
trois, qui auions chacun vn petit enfant d'enuiron
deux mois: nous n'auions pas fait grand chemin,
que ces mal-heureux nous les rauirent. Ah mon
Pere/ difoit-elle, ne t'6tonne pas fi ie pleure mainte-
nant, ie iettay bien d'autres larmes quand ils arra-
cherent de mon fein [162] mon pauure petit fils:
mais helas ! fi ie ne fcauois que tu nous porteras co-
pafiion, ie ne pafferois pas outre. Ils prirent nos
petits enfans, les attacherent a vne broche, les pre-
fenterent au feu, & les firent roltir tous vifs deuant
nos yeux. N'eftoit que i'efpere que vous autres
Francois, tirerez vengeance de ces cruautez, ie ne

1642] RELA TION OF 1642 255

wolves. The women and children wept bitterly, and
those half Demons took pleasure in hearing their
doleful chants. When the supper was cooked, these
wolves devoured their prey; one seized a thigh, an-
other [161] a breast; some sucked the marrow from
the bones ; others broke open the skulls, to extract
the brains. In a word, they ate the flesh of men
with as much appetite as, and with more pleasure
than, hunters eat that of a Boar or of a Stag.

Daylight had approached during this fine feast.
When those wolves had gorged themselves on a meat
that they consider delicate, they took away their
prisoners. A woman named Kicheuigoukwe, who
was unable to keep up with the band, was at once
knocked on the head. Many men and women envied
her good fortune, for she had escaped from her mis-
ery very easily. " As for me," said she who told
the story, " if I had been baptized, I would have
considered it a mercy to die thus; my eyes would
not have been forced to see the horrible sights and
unnatural cruelties that they have witnessed.

" Among all the captive women, we were three
who had each a little child, about two months old.
We had not journeyed far before those wretches
robbed us of them. Ah, my Father," she said, " be
not surprised if I weep now. I shed many tears
when they tore from my bosom [162] my poor little
son. But alas! if I did not know that thou wilt have
compassion on us, I would say no more. They took
our little children, placed them on spits, held them
to a fire, and roasted them before our eyes. Did I
not hope that you Frenchmen will wreak vengeance
for such cruelties, I would be unable to speak. Those
poor little ones knew not as yet the fire, when they

256 LES RELATIONS DES JESUITES [Vol.22

pourrois parler. Ces pauures petits ne connoiffoient
pas encor le feu, quand ils en fentirent l'ardeur: ils
nous regardoient, & fe tuoient de pleurer: noftre
coeur fe fendoit les voyans tous nuds brufler a petit
feu : nous nous eff orcions de les retirer, mais en
vain, car nos liens & ces Barbares nous en empef-
choient. H6! tuez-les, difions-nous ; tuez les, mef-
chans que vous eftes; que vous ont fait ces petits
innocens? Ils n'auoient point d'oreilles, point de
pitie ; ils fe rioient de nos larmes & de nos vains
efforts. Ce ne font pas des hommes, ce font des
loups. Apres qu'ils eurent fait mourir ces pauures
petits par le feu, ils les tirerent de la broche ou ils
eftoient liez, les iettent dans leurs chaudieres, les
font boiiillir, & les mangent en noftre prefence. Ie
vous confeffe, dit le Pere, qui nous a mande cette
tragedie, que voyant les larmes de [163] cette pauure
mere; & entendant ces cruautez inouyes, Commota
fiint vifcera mea. Ie fus touche iufques au coeur.
Mais pourfuiuons noftre chemin ; fuiuons ces prifon-
niers, & voyons quel accueil on leur fera dans les
bourgades Hiroquoifes.

Quand cette bande lugubre arriua au grand Sault
de la chaudiere, c'eft vn fleuue qui fe precipite tout
a coup dans la Riuiere des trois prairies, au deffus
de Mont-real, vne femme prifonniere voyant vn en-
droit de ce fleuue qui n'eftoit point glace, fe iette
dedans par defefpoir, aimant mieux perir dans les
eaux, que de mourir dans le feu ; la rapidite du cou-
rant la reietta d'abord. Les Hiroquois accourent, la
veulent fauuer d'vn precipice ; pour la ietter dans vn
abyfme: mais l'ayans trouuee aux abois, ils l'affom-
merent, & luy couppent la tefte, emportans fa cheue-

1642] RELA TION OF 1642 257

felt its heat. They looked at us, and cried with all
their might. Our hearts were broken when we saw
them roasting, all naked, before a slow fire. We
tried to drag them away, but in vain, for our bonds
and those Barbarians prevented us. ' O! kill them,'
we cried, ' kill them, wretches that you are. What
have these poor little innocents done to you? ' They
had no ears, no pity; they laughed at our tears, and
at our fruitless efforts. They are not men ; they are
wolves. After they had put the poor little babes to
death by fire, they drew them off the spit to which
they were fastened, threw them into their kettles,
boiled them, and ate them in our presence." " I con-
fess," says the Father who has written to us of this
tragedy, " that when I saw the tears shed by [163]
that poor mother and listened to such unheard-of
cruelties, Commota sunt viscera mea. I was touched
to the heart." But let us continue our journey ; let
us follow these prisoners, and see what reception
awaits them in the Hiroquois villages.

When the dismal band reached the great Falls of
the chaudiere, — this is a river which suddenly falls
into the River of the three meadows, above Mont-
real,— a captive woman, observing a spot where the
stream was not entirely frozen over, cast herself into
it in her despair, preferring to perish in the water
rather than to die by fire. At first the rapidity of
the current threw her out. The Hiroquois ran up,
wishing to save her from a precipice in order to cast
her into an abyss. But when they saw her at the
last extremity, they clubbed her to death and cut off
her head, taking her scalp. It would occupy too
much time to relate all the incidents that occurred
on the way. Let us hasten.

258 LES RELATIONS DES J&SUITES [Vol.22

lure. Ie ferois trop long fi ie m'arreftois a toutes
les particularitez de leur chemin ; haftons-nous.

Les vidtorieux & les vaincus continuans leur route,
deux ieunes hommes prirent le deuant pour donner
aduis de la vidtoire. Aufii-toft vn grand nombre de
perfonnes viennent au deuant iufques a vne iournee
[164] de chemin, les femmes apportent du bled d'Inde,
& d'autres viures qu'elles prefentent a ces guerriers.
II fallut faire alte a la veue de ces viuandieres : on
fait dancer les prifonniers hommes & femmes, & la
nuidt fe paffa dans ces cris de rejoiiiffance.

Le lendemain arriuans proche d'vne Bourgade, ils
trouuerent vne grande cabane toute preparee, elle
eftoit meublee de feux & de braziers qu'on auoit faits
en diuers endroits. Quelques Demons y attendoient
les prifonniers qu'on amenoit en triomphe, liez &
garrottez comme de pauures vidtimes de la mort.
Vn monde d'hommes, de femmes & de petits enfans,
les enuironnoient, faifans retentir l'air d'vn fon aufh
lugubre aux vaincus, qu'il eftoit agreable aux vidto-
rieux. Entrans dans cet Enfer on les falue de grands
coups de bafton ; on leur paff e vne corde au poignet
de la main, que les plus robuftes d'entr'eux ferrent
auec vne fureur enragee. Cette douleur eft tres-
fenfible. On les taillade par les bras, on les decouppe
par le dos & par les epaules: on leur couppe les
doigts, aux vns plus, aux autres moins, non auec vn
couteau, mais auec des ecailles de poiffon, afin que
le tourment foit [165] plus cruel, plus long & plus
fenfible. Cette pauure creature qui s'eft fauuee, a
les deux pouces couppez, ou pluftoft hachez. Quand
ils me les eurent couppez, difoit-elle, ils me les vou-
lurent faire manger ; mais ie les mis fur mon giron,

1642J RELA TION OF 1642 259

While victors and vanquished pursued their route,
two young men went on in advance, to convey the
news of the victory. A great many persons came at
once to meet them a full day's [164] journey. The
women brought Indian corn and other food, which
they offered to the warriors who had come to a halt
on the arrival of these vivandieres. The prisoners,
both men and women, were made to dance, and the
night passed amid shouts of rejoicing.

On the following day, as they approached a Vil-
lage, they found a large cabin all prepared; it was
furnished with fires and fireplaces, prepared in vari-
ous places. Some Demons were waiting there for
the captives, who were brought in triumph, tied and
bound like poor victims of death. A crowd of men,
women, and little children surrounded them, rending
the air with sounds as dismal to the vanquished as
they were pleasant to the victors. When they en-
tered this Hell, they were received with heavy blows
from sticks; cords were tied around their wrists,
which the strongest among their foes tightened with
enraged fury. The pain of this is very severe. Their
arms were slashed ; their backs and shoulders were
gashed; their fingers were cut off, — on some, many;
on others, few, — not with knives, but with scales
of fishes, so that the torture might be [165] more
cruel, more lasting, and more painful. The poor
creature who escaped, had both her thumbs cut, or
rather hacked off. " When they had cut them
off," she said, " they wished to force me to eat them;
but I put them on my lap, and told them that they
could kill me if they liked, but that I could not obey
them."

After this first reception, food was brought to them,

260 LES RELATIONS DES /^SUITES [Vol.22

& leur dis qu'ils me tuaffent s'ils vouloient, que ie
ne leur pouuois obeir.

Apres ce premier falut ils leur apportent a manger
pour leur donner nouuelles forces, afin de les tour-
menter plus long teps, & en faire leurs joiiets, comme
les Demons font des ames damnees. Ils comman-
dent aux hommes de chanter, & aux femmes de dan-
cer. Ils nous dechirent & arrachent nos robes, difoit
cette pauure creature, ils nous expofent toutes nues
a la rif ee & aux cris de toutes leurs Bourgades : ils
nous font dancer en cette pofture aux voix & aux
chants de nos compatriotes, Mufica in liicla importuna
narratio. Helas/ quelle ioye peut auoir vn cceur en
vne dance au milieu des Demons?

Adrian EarimitagS' fitch, c'eftoit vn braue Chre-
ftien, homme bien fait, lequel, s'il euft preffenty fon
mal-heur, auoit fort preffe le Pere Buteux de le
baptifer deuant qu'il remontaft en fon pays; Pource,
difoit-il, [166] que ie pourray tomber entre les mains
de mes ennemis. Ce bon Neophyte extant captif
aufll bien que les autres ; & ayant receu commande-
ment de chanter les femmes, n'entonna auec fes
camarades, que des chanfons Hiroquoifes [sc. Fran-
coif es?]. Dequoy les Barbares s'etonnans, luy deman-
derent pourquoy il ne chantoit point a la facon des
Algonquins. II n'y a plus, dit-il, d'Algonquins, nous
fommes maintenant Francois; les Francois font nos
vrais amis. Ie croy, remarque le Pere, qu'il vouloit
dire, que les Algonquins fe faifoient tous Chreftiens,
& qu'il ne pouuoit s'exprimer qu'en difant qu'ils
eftoient amis des Francois. On luy couppa les
doigts, non de trauers comme les autres, mais de
long, pour luy donner plus de douleur: en vn mot, on

1642J RELA TION OF 1642 261

to give them new strength, — in order to torment
them longer, and to make them their playthings, as
the Demons do with the souls of the damned. They
ordered the men to sing, and the women to dance.
" They tore and pulled off our garments," said this
poor creature; " they exposed us, entirely naked, to
the jeers and howls of all their Villages. They
made us dance in that condition, to the voices and
songs of our countrymen." Musica in luctu import ana
narratio. Alas ! what joy can a heart feel in a dance
amid Demons?

Adrian Earimitagousitch was a worthy Christian,
a powerful man, who, as if he had foreseen his
misfortune, had strongly urged Father Buteux to
baptize him before he returned to his own country,
"because," said he, [166] "I might fall into the
hands of my enemies." This good Neophyte was a
prisoner, as well as the others; and on being ordered
to sing of women, he, with his comrades, sang only
Hiroquois \sc. French?] songs. The Barbarians were
astonished at this, and asked him why he did not
sing in the Algonquin fashion. " There are no
longer," said he, "any Algonquins. We are now
French; the French are our true friends." 'I
think," says the Father, " that he meant to say that
all the Algonquins were becoming Christians, and
that he could express his meaning only by saying
that they were friends of the French." They cut
his fingers, — not across, like the others, but length-
wise, so as to make him suffer more. In a word, he
was put to death like a man of importance, that is,
with the most exquisite torture. He said to a young
Algonquin woman whom he saw, shortly before his
death: " If ever you see the French, tell them that

262 LES RELATIONS DES JESUITES [Vol.22

le fit mourir en homme de confideration, c'eft a dire
auec des tourmens plus exquis. II dift a. quelque ietme
femme Algonquine, qu'il apperceut vn peu deuant fa
mort. Si vous voyez iamais les Fran9ois, dites-leur
que ie les aime en mourant ; & que ie me fouuiendray
d'eux au dernier periode de ma vie, & de ce qu'ils
m'ont dit, & de ce qu'ils m'ont enfeigne. On fit
mourir les prifonniers en diuerfes Bourgades, c'eft
[167] pourquoy cette bonne femme ne les vid pas
tous fouffrir. Efcoutons ce qu'elle a de refte a nous
dire de ceux qu'elle a veus.

La nuidt s'eftant paff£e dans les ioyes & dans les
trifleffes. On fit des le matin monter ces pauures
patiens fur vn grand echaffaut dreffe tout expres, afin
qu'ils peuffent eftre veus de tout le monde, & qu'il
n'y eut ny petit ny grand qui ne vift de fes yeux les
nouuelles cruautez qu'on leur deuoit faire endurer.
Ces Demons s'arment de flambeaux & de tif ons ; les
plus petits les appliquent fous les pieds de ces mife-
rables, par les ouuertures de l'6chaffaut ; les autres
les portent aux cuiffes & coftez: en vn mot, aux
endroits les plus fenfibles, on commande aux femmes
captiues de brufler leurs marys & leurs compatriotes :
elles respondent, Qu'elles n'en feroient rien. II n'y
eut que la fille d'vn nomme Ab'effenipin appelle des
Fracois, le charbon qui brufla indifferemment les
hommes & les femmes captiues. Elle s'imaginoit
que cette cruaute luy donneroit la vie, mais au con-
traire, elle luy caufa vne mort plus rigoureufe qu'aux
autres. Vn des prifonniers ne faifant paroiftre au-
cun figne de douleur dans le fort de fes tourmens
[168] & de fes fupplices. Les Hiroquois piquez de
rage de voir fa conftance, qu'ils prennent a mauuais

1642] RELA TION OF 1642 263

I loved them till death, and that I shall remember
them at the last period of my life, as well as what
they have told me and what they have taught me."
The prisoners were put to death in different Villages,
and that is [167] why this good woman did not see
them all suffer. Let us hear what she still has to
tell us of those whom she saw.

The night passed amid joy and sorrow. In the
early morning, the poor sufferers were made to ascend
a large scaffold erected for the purpose, so that they
might be seen by all the people, and that no one,
either great or small, should fail to witness the new
cruelties that they should be made to endure. Those
Demons armed themselves with torches and fire-
brands. The smallest among them applied these to
the soles of the feet of the unfortunates, through
openings in the scaffold, while the others applied
them to their thighs and sides, — in a word, to the
most sensitive parts of the body. The captive wom-
en were ordered to burn their husbands and their
countrymen. They replied that they would not.
There was only the daughter of one Awessenipin —
called by the French ' ' the coal ' ' — who burned the
captive men and women indifferently. She imag-
ined that such cruel conduct would save her life ; but,
on the contrary, it brought on her a more painful
death than on the others. One of the prisoners
manifested not the least sign of pain, in the height
of his torments [168] and sufferings. The Hiroquois
were furious with rage on observing this firmness,
which they consider an evil augury — for they be-
lieve that the souls of the warriors who despise them
will make them pay dearly for the death of their
bodies; seeing, I say, such firmness, they asked him

264 LES RELATIONS DES J t SUITES [Vol.22

augure ; car ils croyent que les ames des guerriers
qui meprifent leur rage, leur feront bien payer la
mort de leurs corps: Voyans, dis-je, cette conftance,
ils luy demandent pourquoy ils ne crioyent \sc. il ne
crioit] point : Ie fais, repond-il, ce que vous ne feriez
pas, fi on vous traitoit auec la mefme fureur que vous
me traittez: le fer & le feu que vous appliquez fur
mon corps, vous feroient crier bien haut, & pleurer
comme des enfans, & ie ne branfle pas. A ces pa-
roles ces tigres fe iettent fur cette victime a demy
bruflee ; ils luy enleuent la peau de la tefte, & iettent
fur fon crane tout fanglant, du fable tout rouge &
tout bruflant de feu. Ils le precipitent en bas de
l'echaffaut, & le trainent a l'entour des cabanes. En
cet equipage il paroiffoit comme vn monfire; il n'a-
uoit que du fang & du fable ardent pour des cheueux ;
fes yeux, & toute fa face, eftoient couuerts de feux
& de fang: fon corps tout taillade & tout rofty, fes
mains fans doigts ; en vn mot, non erat vulneri locus.
Les playes fe couuroient les vnes les autres. Cet
objet qui euft donne de l'horreur aux hommes, [169]
donnoit de la ioye a ces Demons, qui pour dernier
adte de leur cruaute, fendent la poitrine a ceux qu'ils
veulent mettre a mort ; leur arrachent le cceur & le
foye qu'ils font roftir ; leur couppent les pieds & les
mains, les font cuire partie fous la cendre, partie
auec vne broche deuant le feu ; bref ils les font roftir
& boiiillir, & puis les mangent auec vne delicieufe
rage, homo homini lupus; l'homme deuient vn loup
enuers vn homme, quand il fe laiffe gouuerner aux
Demons. Helas ! feroit-il bien poffible, que le Pere
& les Francois, dont ie vay bien toft parler, fuffent
traitez de la forte par ces Barbares qui les ont pris,
& emmenez depuis peu en leur pays !

1642] RELATION OF 1642 265

why he did not cry out. " I do," he replied, " what
you could not, if you were treated with the same
cruelty that you show me. The iron and the fire
that you apply to my body would make you cry out
very loud, and weep like children, while I do not
flinch." On hearing these words, those tigers threw
themselves on their half -consumed victim, tore off
his scalp, and cast sand, heated red-hot and burning
with fire, on his bleeding skull. They threw him
off the scaffold, and dragged him around the cabins.
In that condition he looked like a monster; he had
only blood and hot sand for hair ; his eyes and his
entire face were covered with fire and gore ; his body
was all slashed and roasted ; his hands were finger-
less, — in a word, non erat vulneri locus. The wounds
overlapped one another. Such a sight, which would
have caused horror to men, [169] rejoiced those De-
mons, who, as their final act of cruelty, cut open the
breasts of those whom they wish to kill, tear out
their hearts and their livers, which they roast ; they
cut off their feet and their hands, which they cook
partly under the embers, partly on a spit before the
fire; in short, they roast and boil them, and then
they eat them with delighted rage. Homo homini
lupus; man becomes a wolf to other men, when he
allows himself to be governed by Demons. Alas!
can it be possible that the Father and the French-
men, of whom I will soon speak, have been treated
in like manner by the Barbarians who have recently
taken and carried them off to their country?

I learn that they killed only the men and the more
aged women, sparing about thirty of the younger
ones in order that they might dwell in their coun-
try, and marry as if they had been born there. The

266 LES RELATIONS DES JESUITES [Vol.22

I'apprends qti'ils ne tuerent que les hommes &
les femmes plus agees, donnans la vie a vne tren-
taine des plus ieunes pour viure dans leur pays & fe
marier, comme ft elles y auoient pris leur naiffance.
Les deux qui fe font fauuees, s'attendoient au mefme
fupplice qu'elles voyoient faire aux autres ; mais on
leur dill qu'elles n'en mourroient pas, qu'on fe con-
tentoit de les auoir bruflees auec des flambeaux, &
taillad6es par tout le corps.

La fureur de ces lions s'eftant appaifee [170] dans
le fang de leurs ennemis, ces pauures femmes refte-
rent auec leurs bleffeures & auec leurs brufleures, fans
y mettre autre emplaftre, ny appliquer autre remede
que la patience. Elles paffent l'Hyuer dans les
fouffrances & dans les trifteffes comme de pauures
efclaues, entendans tous les iours les rodomontades
que faifoient ces Barbares contre les Francois & con-
tre les Algonquins, qu'ils veulent entierement exter-
miner, a ce qu'ils difent, fe fentans appuyez & armez
des Hollandois.

Au Printemps, trois cens Hiroquois fe difpofans a
la guerre, on fe fert de ces femmes pour porter leurs
farines, ou leurs munitions de bouche. L'occafion fe
prefentant de fe fauuer, elles l'empoignent, fe gliffent
dans ces grandes forefts, fe perdent le plus qu'elles
peuuent dans ces bois pour fe mieux retrouuer. Elles
pafferent les premiers dix iours fans manger; au
bout def quels ayans fait rencontre de quelques belles
fauuages, qu'vne efcoiiade d'Hiroquois, qui venoit en
guerre auoit tuees, & a demy mangees, en enleue-
rent de longues pieces, qui leur firent grand plaifir.
Elles faifoient du feu auec des funis de bois de cedre,
qui font fort communs aux [171] Sauuages. Elles

1642] RELA TION OF 1642 267

two who escaped expected the same torture that they
saw the others suffer; but they were told that they
should not die, — that their foes would rest satisfied
after having burned them with torches, and gashed
their bodies all over.

The fury of those lions being appeased [170] with
the blood of their enemies, these poor women re-
mained with their wounds and their burns, without
putting on any plaster or applying any other remedy
but patience. They passed the Winter in suffering
and sorrow, as wretched slaves, daily hearing the
bluster of those Barbarians against the French and
Aigonquins, whom they wish to exterminate com-
pletely, so they say, knowing that they are supported
and armed by the Dutch.

In the Spring, three hundred Hiroquois prepared
for war, and these women were employed in carry-
ing their meal or provisions. An opportunity for
escaping presented itself; they at once seized it, and
crept away into the deep forest, losing themselves
as much as possible in the woods, the better to find
their way home again. They had no food for the
first ten days, after which they found some wild
animals that a band of Hiroquois on their way to
war, had killed and half consumed. They cut off
long strips of flesh from these, which gave them
much pleasure. They produced fire by means of fire-
sticks made of cedar wood, which is very common
among the [171] Savages.12 Afterward, they caught
some Beavers, and crossed great rivers, enduring
sufferings and hardships sufficient to kill men.
Finally, they reached the three Rivers almost naked ;
their poor bodies were all torn by the thorn bushes
and by the fatigues of the journey, and their minds

268 LES RELATIONS DES JESUITES [Vol.22

prirent par apres quelques Caftors, pafferent de
grandes riuieres, fouffrirent des peines, & endurerent
des trauaux capables de tuer des hommes. En fin
elles arriuerent quali toutes nues aux trois Riuieres :
leur pauure corps eftoit tout dechire" des halliers &
des fatigues du chemin, & leur ame accablee de
crainte & de peur d'eftre rencontrees de leurs enne-
mis qui battoient la campagne, ou pluftoft qui
couroient les grandes forefts. Si toft qu' elles virent
leurs compatriotes, elles fe mirent a pleurer. Le
Pere Buteux arriuant la deff us ; Ah mon Pere ! firent-
elles, Dieu nous a bien fecourues, nous l'auons prie"
tous les iours de noftre captiuite, c'eft luy qui nous
a deliur^es. A ces paroles toutes les femmes Chre-
ftiennes qui les 6coutoient, donnerent mille loiianges
a Dieu, exaltans leur Foy & leur croyance. Voila
ce qu'ont fait les Hiroquois cet Hyuer

Ce Printemps ils ont fait des courfes dans la nation
d'Iroquet; voicy ce que i'ay appris du fucc6s de leurs
armes. Eftant monte aux trois Riuieres, ie vis ari-
uer l'vn des Capitaines de cette nation, nomme Gari-
aradi, aux approches des cabanes; il [172] s'ecria par
trois fois a pleine tefte; Ho ho. Le filence s' eftant
fait par tout, les Hiroquois, dit-il, nous ont tuez ce
Printemps ; ils ont enleue deux families : mon neveu
eft du nombre, difoit ce Capitaine. C'eft la couftume
de ces Peuples de faire retentir a leur arriuee, les
bonnes ou mauuaifes nouuelles.

C6t Efte\ c'eft a dire le fecond iour du mois
d'Aouft: douze Canots de Hurons remontansen leur
pais, & remenans auec eux le Pere Ifaac Iogues qui
eftoit defcendu 9a bas pour les affaires de la Miffion :
furent attaquez & deffaidts d'vne trouppe d'Hyro-

1642] RELA TION OF 1642 269

were filled with fear and dread of being encountered
by their foes, who were beating the country or, rath-
er, scouring the great forests. As soon as they saw
their countrymen, they began to weep. Father
Buteux then came up, and they said to him: "Ah,
my Father ! God has greatly succored us. We prayed
to him every day during our captivity ; it is he who
has delivered us." At these words, all the Christian
women who heard them gave a thousand praises to
God, extolling their Faith and their belief. That is
what the Hiroquois did last Winter.

In the Spring, they made raids against the Iroquet
nation. This is what I have learned of the success
of their arms. Having gone up to the three Rivers,
I witnessed the arrival of one of the Captains of that
nation, named Gariaradi. As he approached the cab-
ins, he [172] called out three times in a loud voice:
" Ho ho." Having obtained silence, he said: " The
Hiroquois, this Spring, have killed some of our
people, and carried off two families. My nephew is
of the number," said this Captain. It is the custom
of these People to call out aloud, upon their arrival,
the good or bad news that they bring.

Last Summer, — that is, on the second day of the
month of August, — twelve Canoes full of Hurons re-
turning to their country, and taking back with them
Father Isaac Jogues — who had come down here on
business connected with the Mission — were attacked
and defeated by a band of Hyroquois, armed by the
Dutch with good arquebuses, which they can use as
well as our Europeans. The Father was taken pris-
oner by those Barbarians, with two young French-
men who accompanied him.13 Of twenty-three Hu-
rons, some were massacred, while some were bound

270 LES RELATIONS DES JESUITES [Vol.22

quois, armez par les Hollandois de bonnes arquebuf es ;
defquelles il fe feruent auffi bien que nos Europeans,
le Pere fut pris de ces Barbares auec deux ieunes
hommes Francois; qui raccompagnoient, vingt trois
Hurons furent en partie maffacrez, en partie liez, &
garrotez auec le Pere, pour eftre conduits au pais de
ces Barbares qui en feront peut eftre vne curee plus
fanglante, que les chiens ne font d'vn cerf. Dieu
foit beny a iamais : du courage qu'il a donne au Pere
& de la pitie qu'il a d£party a ces deux ieunes hom-
mes Francois: Si ces tigres les [173] bruflent, s'ils
les rotiffent, s'ils les font bouillir, s'ils les mangent,
ils leurs procureront de plus doux rafraichifTemens
en la maifon du grand Dieu: pour 1 'amour duquel
ils s'expofoient a ces dangers? Voila le prix & la
monnoye auec laquelle Iefus-Chrift a achepte le falut
des Grecs, & des Barbares: c'eft auec la mefme mon-
noye qu'il leur faut procurer l'application de fon
fang. Vne partie de Hurons faits prifonniers font
Chreftiens, peut eftre qu'ils donneront quelque bonne
impreffion de la foy ; du grand Dieu a ces peuples,
qu'on gagneroit pour le Ciel auffi aifement que les
autres: Si les Hollandois qui fe font habituez en
la cofte de l'Acadie qui appartient au Roy: n'en
empefchoient l'abord & l'accez aux Predicateurs de
l'Euangile.

On enuoyoit par ces douze Canots, le petit ameuble-
ment de nos Peres qui font aux Hurons, & la plus
grande partie de ce qui eftoit neceffaire pour leurs
Chappelles, pour leurs viures, & pour les befoins de
trente trois perfonnes que nous entretenons en cette
extremite du monde, pour procurer la conuerfion de
ces peuples : tout cela eft tombe entre les mains de

1642] RELA TION OF 1642 271

and tied, with the Father, to be carried away to the
country of those Barbarians who will perhaps make
a more bloody quarry of them than hounds do of a
stag. God be forever blessed for the courage that
he has given to the Father, and for the piety that he
has bestowed upon these two young Frenchmen. If
those tigers [173] burn them, if they roast them, if
they boil them, if they eat them, they will procure
for them sweeter refreshment in the house of the
great God, for love of whom they expose themselves
to such dangers. Such is the price and such the coin
with which Jesus Christ has bought the salvation of
Greeks and Barbarians ; it is with the same coin that
the application of his blood must be procured for
them. A portion of the Hurons who have been made
prisoners are Christians. Perhaps they will convey
a good impression of the faith of the great God to
those peoples, who would be won over to Heaven
as easily as others, if the Dutch, who have settled
on the coast of Acadia which belongs to the King,
did not prevent the Preachers of the Gospel from
approach and access to them.

We were sending, by those twelve Canoes, the
modest outfit of our Fathers who are with the Hu-
rons, and the greater portion of what they require
for their Chapels, for their food, and for the needs
of thirty-three persons whom we maintain at that
extreme end of the world for the conversion of those
peoples. All these things have fallen into the hands
of those [174] barbarians. Deus dedit, Dens abstulit,
sit nomen Domini benedictum.

The poor Fathers will chiefly regret the loss of the
letters written to them by several persons of merit.
The Hyroquois have scattered them about here and

272 LES RELATIONS DES JESUITES [Vol.22

ces [174] barbares: Dens dedit Deus abftulit Jit nomen
Domini benediclum.

Ces pauures Peres regretteront fur tout les lettres,
que plufieurs perfonnes de merite leurs efcriuoient,
les Hyroquois les ont iettez ca & la fur le bord de la
riuiere, les eaux les ont emportees, & ainfi les voila
priuez de la douce communication de ces perfonnes
d'elites & de vertu, les voleur[s] de grands chemins
leur ont defrobe" cette confolation.

Vnze canots de Hurons chargez d'hommes & de
pelteries, defcendans aux trois riuieres, s'arefterent
quafi a, mefme temps dans vne Ifle, a cinquante lieiies
au deffus de noftre Dame de Montreal, pour chaffer
au cerf & aux vaclies Sauuages : ils mirent en embuf-
cade vne partie de leurs hommes pour fe ietter fur
les beftes qui fe lanceroient dans la riuiere : pendans
que la plus groffe trouppe s'en alloit courant, &
criant dans cette Ifle pour efpouuanter ces animaux.
Les Hyroquois furuenant fe iettent fur cette embuf-
cade & l'enleuent en vn moment, leurs camarades
bien eftonnez veulent courir apres : mais craignans
que les ennemis ne fuffent en nombre, & qu'ils ne
leur drefaffent quelque [175] embuche dans les bois:
ils abandonnent leurs compagnons a la mercy des
loups, & fe diuifans en deux bandes, les vns remon-
tent aux Hurons, & les autres defcendent aux trois
riuieres, pour donner aduis que les chemins eftoient
affiegez en diuers endroits, pent zelaui fnper iniquos
pacem peccatorum videns, iamais ny les Algonquins ny
les Hurons n'ont eu tant de recours a Dieu, qu'ils ont
maintenant; & iamais ils n'ont efte" accablez de plus
grands mal - heurs : plus nous auaneons dans la
Foy, & plus auant marchons-nous dans les Croix; il

1642] RELA TION OF 1642 273

there, on the bank of the river, and the waters have
carried them away ; and the Fathers are deprived of
pleasant commnnications from those distinguished
and virtuous persons. The highway robbers have
taken this consolation away from them.

Eleven Huron canoes, loaded with men and furs,
that were going down to the three rivers, stopped at
about the same time at an Island fifty leagues above
nostre Dame de Montreal, to hunt deer and Wild
cows. They placed a portion of their men in am-
bush, to fall upon the animals that might rush to the
river, while the greater part of the band ran yelling
about the Island to frighten the game. The Hyro-
quois came unexpectedly, flung themselves upon the
men in ambush, and carried them away in a mo-
ment. Their comrades, greatly astonished, would
have pursued them ; but, fearing that their foes were
in great number, and were preparing for them some
[175] ambush in the woods, they abandoned their
companions to the mercy of the wolves, and, divid-
ing into two parties, one returned to the Hurons,
while the other came down to the three rivers to
give information that the roads were beset in various
places. Pene zelavi super iniquos pacem peccatorum
videns. Never have the Algonquins or the Hurons
had such recourse to God as now, and never have
they been afflicted with greater misfortunes. The
more we advance in the Faith, the more do we walk
amid Crosses. It seems as if everything were about
to perish — at the very moment, perhaps, when God
intends to save everything. Through such hopeless-
ness he leads us to hope; and his powerful hand
sustains us more strongly in the midst of upheavals.

That good Joseph, so distinguished among the

274 LES RELATIONS DES JESUITES [Vol.22

femble que tout veut perir, au temps peut-eftre que
Dieu veut tout fauuer; c'eft par ces defefpoirs qu'il
nous conduit dans l'efperance, & fa main puiflante
nous fouftient plus f ortement dans les bouluerf emens.

Ce bon Iofeph tant fignale- parmy les Hurons, n'eut
pas plufhoft commence" de prefcher Iefus-Chrift a fes
compatriotes, qu'il fe vid miferablement maffacre dans
vne furprife de fes ennemis. Ce coup deuoit, felon
les apparences humaines, confirmer fon frere dans
l'eloignemet & dans l'auerfion qu'il auoit de noftre
creance, au moment que nous penfions qu'il deuft
fulminer [176] contre Iefus-Chrift; c'eft en ce mo-
ment qu'il fe fit baptifer en fon nom.

A peine eft-il Chreftien que le voila dans la fer-
ueur ; il deuient Predicateur auffi bien que fon frere,
Indicia Dei abyffus multa : il nous vient voir ca bas, il
fait des adtions d'vn vray enfant de Dieu ; nous ay-
ant confole par fa prefence, il s'en retourne en fon
pays. Le lendemain qu'il nous quitte il eft pris, lie
& garrote, & emmene" des Hiroquois; & pour aug-
menter fon mal-heur & noftre trifteffe, il remenoit
auec foy fa petite niepce, tres-bien inftruite au Semi-
naire des Meres Vrfulines, auec efperance qu'elle
feroit merueilles en fon pays. Cette petite brebis
eft deuoree de ces tygres. Quand les Iuifs virent
Iefus Chrift mort, ils ne s'attedoient pas de voir for-
tir de fon Sang vne armee de geans Chreftiens, qui
ont fait adorer fon faindt Nom dans tout l'Vniuers;
Periculis Jiuminum, periculis latronum, periculis in itine-
re, pericnlis in ciuitate, foris pugnce, intus timores. C'eft
par la que faindt Paul a prefche Iefus-Chrift; c'eft
dans la foibleffe que Dieu triomphe de la force; c'eft
par les dangers qu'il nous mene dans l'affeurance, &

1642] RELA TION OF 1642 275

Hurons, had no sooner begun to preach Jesus Christ
to his countrymen, than he was miserably slain
during an unexpected attack of his enemies. Accord-
ing to all human probabilities, this blow should have
confirmed his brother in his dislike and aversion for
our belief. At the very moment when we thought
that he would storm [176] against Jesus Christ, he
asked to be baptized in his name.

Hardly had he become a Christian, than he was
seized with a pious ardor, and became a Preacher
like his brother. Judicia Dei abyssus malta. He
came to see us down here, and his conduct was that
of a true child of God. Having consoled us by his
presence, he returned to his own country. The day
after he left us, he was taken prisoner, bound, and
carried away by the Hiroquois. To add to his mis-
fortune and to our sorrow, he was taking back with
him his little niece, who had been very well taught
in the Seminary of the Ursuline Mothers, in the hope
that she would do wonders in her own country. This
little lamb was devoured by the tigers. When the
Jews saw Jesus Christ dead, they did not expect to
see issue from his Blood an army of Christian giants,
who have caused his holy Name to be adored through-
out the World. Periculis fluminum, periculis latronum,
periculis in itinere, periculis in civitate, /oris pugnce, intus
timores. Thus did saint Paul preach Jesus Christ. It
is by weakness that God triumphs over strength,
through dangers he leads us to safety, and through
lowliness he will raise us to [177] greatness. Old
France will come to the aid of her Younger sister;
those who have the power will deem it an honor to
use it for Jesus Christ and to press onward.

On the 13th day of August, Monsieur the Govern-

276 LES RELA TIONS DES J ^SUITES [Vol. 22

par la baffeffe, qu'il nous fera monter a [177] la
grandeur, l'Ancienne France donnera fecours a fa
Cadette: ceux qui ont le pouuoir en main, tiendrot a
honneur de 1' employer pour Iefus Chrift & paffer
outre.

Le 13. iour d'Aouft Monfieurle Gouuerneur arriua
a la riuiere des Hiroquois, pour commencer ce Fort
au lieu qu'il auoit defigne. on fait joiier les haches
dans cette grande foreft : on renuerfe les arbres, on
les met en pieces, on arrache les fouches, on defigne
la place, on y dit la premiere Meffe. Apres la bene-
diction faite, les canons retentiffent, vne falue de
moufquets honore ces premiers commencemens fous
les aufpices de noflre grand Roy, & fous la faueur
de fon Eminece. Sept iours apres le premier coup
donne\ comme tout le monde s'occupoit a dreffer vne
palliffade pour fe mettre a couuert de l'ennemy, vne
trouppe de trois cens Hiroquois fe gliffant a pas de
larrons dans ces forefts, donna bien de l'exercice; &
fi Monfieur le Gouuerneur n'euft efte prefent, tous
les ouuriers efloient taillez en pieces. Ces Barbares
fe diuiferent en trois bandes; & nonobftant qu'ils
viffent trois Barques a l'ancre, ils fe ietterent fur
nous auec vne fureur fi etrange, qu'il fembloit qu'ils
deuffent [178] tout enleuer d'vn premier coup. Auffi
toft chacun court aux armes ; vn Caporal nomme Du
Rocher eftant en garde, voyat qu'ils mettoient des-ja
le pied dans le retranchement, s'auance la tefte baiffee
auec quelques Soldats, & les repouffe courageufement.
Les bales de moufquets & d'arquebufes Anient de
tous coftez. Monfieur le Gouuerneur eftant fur l'eau
dedans fon Brigantin, fe fait porter au pluftoft a terre
fur vn batteau; il entre dans le reduit qui n'eftoit pas

1642] RELA TION OF 1642 211

or arrived at the river of the Hiroquois, to com-
mence the Fort on the site that he had selected.
Axes were wielded in the great forest, trees were
hewn down and cut in pieces, the stumps were pulled
out ; the spot was indicated, and the first Mass said
there. After the benediction, the cannons thun-
dered, and a salvo of musketry did honor to this first
beginning under the auspices of our great King and
the favor of his Eminence. Seven days after the
first stroke had been given, while all were engaged
in erecting a palisade for protection against the
enemy, a band of three hundred Hiroquois stole like
thieves through the forest and gave plenty of occu-
pation. Had not Monsieur the Governor been pres-
ent, all the workmen would have been cut to pieces.
The Barbarians divided themselves into three parties,
and, although they saw three Barks at anchor, they
rushed upon us with so unusual fury that it seemed
as if they would [178] carry everything at the first
onset. At once all rushed to arms. A Corporal
named Du Rocher, who was on guard, seeing that
they were already setting foot in the entrenchment,
charges them with some Soldiers, and bravely repulses
them. The balls from the muskets and arquebuses
whistle on all sides. Monsieur the Governor, who
was on the water, aboard his Brigantine, is conveyed
ashore in a boat, as quickly as possible, and enters
the redout, which was not yet in a good state of
defense. Our Frenchmen were greatly astonished
at seeing the courage and resolution of enemies who,
in the minds of those who do not know them, pass
for being timid, but who perform deeds of the utmost
hardihood ; but their attack was bravely repelled. A
tail Hyroquois, — wearing a headdress or a sort of

278 LES RELATIONS DES J&SUITES [Vol.22

encore en eftat de fe bien defendre. Nos Francois
font bien etonnez de voir le courage & la refolution
d'vn ennemy, qui paffe dans l'efprit de ceux qui ne
le connoiffent pas, pour timide, & qui fait des actions
d'vne tres-grande hardieffe; bien attaque, bien de-
fendu. Vn grand Hyroquois portant vn pennache,
ou vne efpece de couronne de poil de cerf , teint en
£carlatte, enrichy d'vn collier de pourcelaine, s'auan-
ceant trop, eft couch e par terre tout roide mort d'vne
moufquetade. Vn autre receut fept poftes dans fon
bouclier, & bien autant dans fon corps. Nos Fracois
eftans animez, fe ruent auec vn tel carnage, qu'ils
font lafcher pied a ces Barbares. L'vn d'eux grande-
ment [179] bleffe, iette fon arquebufe & fe fauue,
l'autre abandonne fa maffe d'armes; plufieurs quit-
tent leurs boucliers, trouuans plus d'affeurance en
leurs pieds, qu'en leurs rondaches ; ils firent neant-
moins leur retraitte auec conduite, fe retranchans
dans vn Fort qu'ils auoient fecrettement dreffe a vne
lieue ou enuiron au deffus de nous. On trouua par
apres des haches & d'autres armes que les bleffez
auoient laiffees, auec du fang qui rougiffoit leur
trafle. Nos Soldats les loiioient de leur generofite,
ne penfans pas que des gens qui portent le nom de
Sauuages, euffent les armes fi bien en la main. Tel
s'auanca pour mettre le pied dans vne barque,
d'autres tirerent dans la redoute par les meurtrieres
mefmes. Vn Caporal, nomme Des lauriers, fut tue ;
& le fieur Martial Secretaire de Monfieur le Gou-
uerneur, receut vn coup d'arquebufe dans l'epaule:
trois autres Francois furent bleffez, dont l'vn a vn
coup qui luy paffe d'vne joue a l'autre.

Cet affaut qui dura affez long temps, eut deux bons

1642] RELA TION OF 1642 279

crown of deer skin, dyed scarlet, and enriched with
a collar of porcelain beads, — who advanced too far
was smitten to the earth, quite dead, by a volley of
musketry. Another received seven leaden balls in
his buckler, and as many in his body. Our French-
men, full of courage, charged with such fury that
they drove back the Barbarians. One of these, who
was severely [179] wounded, threw down his arque-
bus and fled; another abandoned all his weapons;
several dropped their shields, trusting more to their
feet for safety than to their bucklers. They, never-
theless, effected their retreat in good order, intrench-
ing themselves in a Fort that they had secretly
erected, a league or so above us. Hatchets and other
weapons were afterwards found, which the wounded
had left behind, with the blood that reddened their
tracks. Our Soldiers praised their bravery, not think-
ing that people who are called Savages could use
their arms so well. One Hiroquois went so far as to
set foot on a bark; others fired into the redout
through the very loopholes. A Corporal named Des
lauriers was killed; sieur Martial, the Secretary of
Monsieur the Governor, received an arquebus shot
in the shoulder. Three other Frenchmen were
wounded ; one received a blow which pierced from
one cheek to the other.

This assault, which lasted quite a long while, had
two good effects. The first was to check those Bar-
barians, and to prevent them, not only from coming
to carry off our Christian Savages from our very
doors, but [180] also from coming to surprise the Hu-
rons and Algonquins who pass down the great river
daily to visit us. In the second place, our Soldiers
learned that they had to be constantly on their guard

280

LES RELATIONS DES JESUITES [Vol.22

effets; 1'vn fiit d'arrefter ces Barbares, & de les em-
pefcher non feulemet de venir chercher nos Satmages
Chreftiens iufques aupres de nos portes, mais [180]
encor de venir furprendre les Hurons & les Algon-
quins, qui paffent tous les iours dans ce grand fleuue
pour nous venir vifiter. De plus, nos Soldats appri-
rent qu'il fe falloit defier d'vn ennemy, qui fond
comme vn oifeau deffus fa prove, qui fait la guerre
en larron, & qui attaque en vaillant homme.

On ne manqua pas de faire entendre aux Sauuages
qui eftoient affemblez aux trois Riuieres, ce qui
s'eftoit paffe. On leur monftra les depoiiilles de
l'ennemy ; on leur fit entendre que le deffein du Roy
& de fon Eminence dans ces fortifications, n'eftoit que
pour defendre ceux qui recoiuent noftre faindte Foy ;
que ces grands Capitaines obeiff oient a Dieu ; qu'ils
honoroient la priere ; qu'ils n'auoient befoin d'aucune
chof e du pays des Sauuages ; que leur feule & vnique
penfee dans les fecours qu'ils leur donnoient, n'eftoit
autre que de leur faire reconnoiftre & adorer le Dieu
du Ciel & de la terre. Vn Capitaine prenant la
parole; C'eft a ce coup, dit-il, que vous eftes vraye-
ment nos amis, puis que vous de7aites nos ennemis.
I'ay quafi creu iufques a maintenant, que vous auiez
quel que fecrette intelligence auec [181] les Hiroquois,
mais le fang que vos armes ont tire de leurs veines,
condamne mes paroles. Le iour fuiuant, cet homme
jadis tres-mefchant, & tres-grand ennemy de la Foy,
nous vint trouuer, & nous dift; le m'en vay querir
le Capitaine de rifle; Si iufques a maintenant mes
oreilles ont efte bouchees, elles feront dorefnauant
ouuertes ; ma bouche a plus de mefchancete que mon
cceur n'en auoit. Ie trouuois bon dans le fond de

1642] RELA TION OF 1642 281

against an enemy who pounces like a bird on its
prey, who wars like a robber, and who attacks like
a brave man.

We did not fail to communicate the news of what
had happened, to the Savages assembled at the three
Rivers. The spoils of the enemy were exhibited to
them, and they were informed that the object of the
King and of his Eminence in erecting those fortifica-
tions was merely to defend those who receive our
holy Faith; that those great Captains obeyed God,
and that they honored prayer ; that they required
nothing from the country of the Savages ; that the
sole and only idea that they had in giving them this
help was to make them acknowledge and adore the
God of Heaven and of earth. A Captain addressed
us, and said : ' ' This time you are really our friends,
since you have defeated our enemies. Hitherto I
almost believed that you had some secret intelligence
with [181] the Hiroquois; but the blood that your
arms have drawn from their veins condemns my
words." On the following day, this man, who was
formerly very wicked and a very great enemy of the
Faith, came to us and said: "lam going to seek the
Captain of the Island. If my ears have been closed
until now, they will hereafter be opened. My mouth
has more wickedness than my heart had. In the
depth of my soul, I found that what you taught was
good, but I could not submit myself to it. Now I
really wish to embrace prayer."

The other Algonquins who have come down to the
three Rivers have promised wonders. If they keep
their word, Heaven will rejoice, for it is interested
in the conversion of a sinner.

Finally, this place, where fear dwelt, will now be

282 LES RELA TIONS DES J rE~ SUITES [Vol. 22

mon ame, ce que vous enfeigniez, mais ie ne pouuois
pas m'y foufmettre; C'eft. maintenant tout de bon
que ie veux embraffer la priere.

Les autres Algonquins, qui font defcendus aux
trois Riuieres, ont promis des merueilles. S'ils
tiennent leur parole, le Ciel s'en rejoiiyra, puis qu'il
s'intereffe en la conuerfion d'vn pecheur.

Enfin ce lieu ou logeoit la crainte, fera vne maifon
d'affeurance. Ces Barbares remontas en leur pays,
depeignoient leurs vidtoires fur les arbres qui bor-
doient l'embouclieure de leur Riuiere. lis plantoient
fur fes riues les teftes de ceux qu'ils auoiet maffacrez.
lis griffonnoient le vifage de leurs prifonniers. La
figure du pauure Pere Ifaac Iogues, y paroiffoit entre
les autres, [182] & maintenant on y voit le grand
Eftendart des predeftinez. C'efi vne haute Croix,
que Monfieur le Gouuerneur fit eleuer fur les ruines
de leurs trophees, iuftement le iour de 1' Exaltation de
la Saincte Croix, auec vne piete & vne confolation
tres-fenfible de nos Francois, In hoc figno vinces. Ie-
fus-Chrift fera noftre vidtoire.

Apres la prife du P. Ifaac Iogues par les ennemis,
auec deux ieunes hommes Francois, vn Algonquin
tint ce difcours au Pere Iacques Buteux: C'efl a ce
coup qu'on verra bien fi les Hiroquois vous craignet,
s'ils ont peur de vos arquebufes; s'ils redoutent vos
canons, ou bien s'ils vous meprifent. Si toft que ton
Frere fera arriue en leur pais, les Capitaines s'affem-
bleront ; & fi le nom Francois leur fait peur, voicy
comme ils parleront : Ne mangeons point la chair des
Franyois, cette chair n'eft pas bonne a manger, c'eft
[vn] poif on qui nous fera mourir fi nous en gouftons ;
remenons-les a leurs freres & a leurs compatriotes.

1642] RELA TION OF 1642 283

an abode of safety. When the Barbarians returned
to their own country, they painted their victories on
the trees along the mouth of their River, — they set
up on its banks the heads of those whom they had
massacred ; they made rough drawings of the faces
of their prisoners. The picture of poor Father Isaac
Jogues appeared there among the others. [182]
But now we see there the great Standard of the elect.
It is a high Cross that Monsieur the Governor caused
to be erected over the ruins of their trophies, on the
very day of the Exaltation of the Holy Cross, with
very manifest piety and devotion on the part of our
Frenchmen. In hoc signo vinces; Jesus Christ will be
our victory.

After the capture of Father Isaac Jogues by the
enemy, with two young Frenchmen, an Algonquin
made this speech to Father Jacques Buteux : ' ' This
time we will see whether the Hiroquois fear you;
whether they are afraid of your arquebuses ; whether
they dread your cannons, or whether they despise
you. As soon as thy Brother reaches their country,
the Captains will assemble, and, if the French name
frighten them, they will speak thus: ' Let us not eat
the flesh of the Frenchmen ; that flesh is not good
food, — it is a poison, that will kill us if we taste it.
Let us take them back to their brothers and country-
men.' That is what they will say, if they fear you;
and in the Spring they will bring back thy Brother
and the two Frenchmen whom they hold captive.
If, on the contrary, they despise you, they will call
out, on the arrival of thy Brother [183] and of the
Frenchmen who accompany him : ' Now let us eat,
let us see how the flesh of the French tastes ; let us
swallow them all whole. ' Thereupon they will burn

284 LES RELATIONS DES J&SUITES [Vol.22

Voila ce qu'ils diront s'ils vous craignent, & au Prin-
temps ils rameneront ton Frere, & les deux Francois
qu'ils tiennent prifonniers: que & au contraire ils
vous ont a mepris, ils s'ecrieront a la veue de ton
Frere, [183] & des Francois qui l'accompagnent; 9a
mangeons, voyons quel gouft a la chair des Francois ;
auallons les tous entiers. La deffus ils les brufle-
ront, ils leur feront fouffrir mille tourmens, ils les
mettront en pieces, ils les ietteront par quartiers
dedans de grandes chaudieres, ils les mangeront auec
delices, tout le monde en voudra goufter. Et quad
ils feront bien faouls, voila de bonne viande, diront-
ils, cette chair eft delicate, il en faut manger. Vn
Capitaine haranguant excitera la ieuneffe d'aller a la
chaffe des Francois, pour faire de femblables feftins
dans leur pays, alors il n'y aura habitation de Fran-
cois ou ils ne viennent dreffer des embufches pour
les furprendre, & les mener a leur boucherie. Cela
s'appelle parler & agir en Sauuage. Ie voy peu de
perfonnes de nous autres, qui ne foient dans le
danger d'auoir pour fepulchre l'eftomach de ces
Barbares, fi Dieu ne nous met a l'abry des hautes
puiffances.

1642J RELA TION OF 1642 285

them ; they will make them suffer a thousand tor-
ments ; they will cut them in pieces and throw them
by quarters into great kettles; they will eat them
with pleasure; every one will want to taste them.
And when they are full to repletion, they will say:
' That is good meat, that flesh is delicate ; we must
eat some. ' A Captain will harangue, and incite the
young men to go and hunt Frenchmen, so as to have
similar feasts in their country. Then there will not
be any French dwelling near which they will not lie
in ambush, to surprise and carry them off to their
shambles." This is what is called speaking and
acting like a Savage. I see but few among us who
are not in danger of having the stomachs of those
Barbarians for a sepulchre, if God do not protect us
from the high mightinesses.14

286 LES RELA TIONS DES JESUITES [Vol. 22

[184] CHAPITRE XII.

DE LEURS COUSTUMES, & DE LEURS SUPERSTITIONS.

1L fe trouue des Sauuages chargez d'autant de
noms que quelques Europeans, font charges de
diuers tiltres & de diuerfes qualitez. Done de
mefme qu'en France, il y a des noms propres pour
les hommes, & d'autres pour les femmes, ainfi en
eft il parmy les Sauuages, le nom d'vn homme ne
f e donne point a vne femme : il f emble que la nature
a enfeigne cette diftinction a toutes les nations de la
terre ; ces noms font tirez par la plus part des chofes
naturelles? comme des animaux, des Poiffons, des
Saifons, en vn mot de tout ce qui tombe fous les
fens: l'vn s'appellera ArimS'chtigb'an la tefte de
Chien, l'autre DechinKinagadich vn petit Bouclier,
l'autre h'mithiKens l'Epine, & ainfi du refte.

On donne le nom a vn enfant quelque temps apres
fa naiilance, paffant de l'enfance en l'adolefcence, il
change de nom comme les Romains changoient de
robe, [185] il prend vn autre nom en l'aage viril, &
puis encor vn autre en la vieilleffe: fi bien qu'ils en
ont de rechange felon leurs aages, echapant de quel-
que danger ou fortant de quelque grande maladie :
ils prennent vn nom qu'ils croyent leur debuoir eftre
de meilleur augure que celuy qu'ils auoient. Les
Sorciers ou Deuins feront quelquefois changer de
nom a quelque malade, s'imaginant quafi que la mort
ou le Manitotf qui vouloit attaquer cet homme, ne le

1642] RELA TION OF 1642 287

[184] CHAPTER XII.

CUSTOMS AND SUPERSTITIONS OF THE SAVAGES.

THERE are Savages who bear as many names as
the various titles and divers qualities with
which some Europeans are encumbered. As
in France there are names peculiar to men, and
others to women, so, among the Savages, the name
of a man is not given to a woman. It seems as if
nature had taught this distinction to all the nations
of the earth. These names are mostly derived from
natural things; as, for instance, from animals, from
Fishes, from the Seasons, — in a word, from every-
thing that affects the senses. One will call himself
Arimouchtigwan, "the Dog's head;" another, De-
chinkinagadich, " a small Buckler; " a third, Oumi-
thikens, " the Thorn," and so on.

A child's name is given to him shortly after his
birth. When he passes from childhood to adoles-
cence, he changes his name as the Romans changed
their robes. [185] He takes another name when he
attains manhood, and still another in old age ; so that
they change their names according to their ages.
When they escape a danger or recover from an ill-
ness, they take a name which they think will be of
better augury than the one they had. The Sorcerers
or Soothsayers will sometimes make a sick man change
his name, thinking that death, or the Manitoou that
tried to attack the man, will no longer know him

288

LES RELATIONS DES /^SUITES [Vol.22

cognoiftra plus fous vn nouueau nom. En vn mot
ils croyent qu'il y a des noms mal-heureux, & d'au-
tres bien-heureux : vn f onge eft capable de faire chan-
ger le nom a vn homme. On a dit fouuent qu'on
faifoit reuiure les trepaffez, faifant porter leurs noms
aux viuans, cela fe fait pour plufieurs raifons, pour
refufciter la memoire d'vn vaillant homme, & pour
exciter celuy qui portera fon nom a imiter fa-gene-
rofite\ pour tirer vengeance des ennemis ; car celuy
qui prend le nom d'vn homme tu^ en guerre, s'oblige
de venger fa mort, pour fecourir la famille d'vn
homme mort: d'autant que celuy qui le fait reuiure &
qui le reprefente, porte toutes les charges du deffundt,
nourriffant fes [186] enfans comme s'il eftoit leur pro-
pre Pere, en effedt ils l'appellent leur Pere, & luy
fes enfans. Vne mere ou vn parent qui ayme
tendrement fon fils ou fa fille; ou quelqu'vn de fes
proches, le fait refufciter par vne affedtion de le voir
aupres de foy: tranfportant l'amour qu'elle portoit
au deffundt, a celuy ou a celle qui fe charge de fon
nom : cette ceremonie fe fait en vn feftin folemnel en
prefence de plufieurs conuiez, celuy qui fait reuiure
le trepaff e ; fait vn pref ent a celuy qui doit prendre
fa place : il luy met parfois vn collier de Pourcelaine
au col, s'il l'accepte il prend le nom du trepaff e, &
fe met a dancer le beau premier pour marque de
refioui'ffance. II n'y a point de Nations qui n'af pi-
rent a l'immortalite: mais il ny a que les vrais Chre-
ftiens qui l'obtiennent.

vn homme qui aymoit fa femme, ou vne femme
fon mary & qui refpedte fes alliez, fera quelquefois
trois ans fans fe remarier, pour temoigner fon amour ;
que s'il fe marie bientoft apres fa mort, fans s'eftre

1642] RELA TION OF 1642 289

under a new name. In a word, they believe that
there are unlucky names, and others that are lucky.
A dream is sufficient to make a man change his name.
It has often been said that the dead were brought
back to life by making the living bear their names.
This is done for several reasons, — to revive the
memory of a brave man, and to incite him who shall
bear his name to imitate his courage ; to take revenge
upon the enemies, for he who takes the name of a
man killed in battle binds himself to avenge his
death ; to assist the family of a dead man, because
he who brings him back to life, and who represents
him, assumes all the duties of the deceased, feeding
his [186] children as if he were their own Father —
in fact, they call him their Father, and he calls them
his children. Mothers or other relatives who love a
son, or a daughter, or any of their kindred, cause
such persons to be resuscitated, through a desire to
see them close by them, — transferring the affection
that they felt for the deceased to the persons who
take their names. This ceremony takes place at a
solemn feast in the presence of many guests. He
who brings back the dead to life makes a present to
him who is to take his place. He sometimes hangs
a collar of Porcelain beads around his neck. If the
latter accept, he takes the name of the deceased,
and begins to dance before all the others, as a mark
of rejoicing.15 There is not a Nation that does
not aspire to immortality but true Christians alone
obtain it.

A man who loved his wife — or a wife who loved
her husband — and who respects her relatives, will
sometimes remain three years without remarriage,

290 LES RELATIONS DES J&SUITES [Vol.22

accorde auec les amis de la deffundte, le plus proche
de fes parens le pillera & luy oftera tout ce qu'il
poffede au premier rencontre, & c6t homme fe laiffe-
ra emporter [187] tout fon bagage fans mot dire,
telle eftant la couftume du pais.

Les prefens parmy les peuples font toutes les affai-
res du pais : ils effuient les larmes, ils appaifent la
colere, ils ouurent la porte dans les pais etrangers,
ils deliurent les prifonniers, ils refufcitent les morts,
on ne parle quafi & on ne refpond que par des pre-
fens: C'eft pour cela que dans les harangues, le pre-
fent paffe pour vne parole, on fait des prefens pour
animer les hommes a la guerre, pour les conuier a la
Paix : pour attirer vne famille ou vne nation a venir
prendre place & demeurer aupres de vous, pour fatis-
faire ou payer ceux qui ont receu quelque iniure, ou
quelque bleffure, notamment s'il y a eu du fang
repandu. Les prefens qu'on fait pour la mort d'vn
homme, qui auroit efte maffacre font en grand nom-
bre; & remarquez, s'il vous plaift, que ce n'efl pas
ordinairement raffafm qui les fait: mais fes parens
fa bourgade ou fa nation, felon la qualite ou la con-
dition de celuy qui a efte mis a mort. Ne penfez
pas neantmoins que ce procede, donne quelque liberte
aux efprits mutins, de faire vn mauuais coup, tant
s'en faut, la peine dans laquelle vn [188] meurtrier
iette tout vn public, les retient puiffamment. Aiou-
tez que s'il eft rencontre des parens du deffunc5t: de-
uant qu'il ait fatisfait, il eft mis a mort fur le champ
fans autre forme de iuftice.

Les prefens parlent comme i'ay dit: ils font tous
fignificatifs, ceux qui deliurent vn prifonnier de
guerre: luy font trois prefens; comme trois colliers

1642] RELA TION OF 1642 291

to show his love. But if he marries again shortly-
after her death, without coming to an agreement
with the friends of the deceased, the nearest of her
relatives will rob him and strip him of all he pos-
sesses at their first meeting ; and that man will allow
[187] all his property to be taken from him without
saying a word, for such is the custom of the country.

Presents among these peoples despatch all the
affairs of the country. They dry up tears; they
appease anger ; they open the doors of foreign coun-
tries; they deliver prisoners; they bring the dead
back to life ; one hardly ever speaks or answers,
except by presents. That is why, in the harangues,
a present passes for a word. Presents are given to
excite men to war ; to urge them to make Peace ; to
attract a family or a nation to come and reside near
you ; to satisfy or indemnify those who have suffered
an injury or received a wound, especially if blood has
been shed. The presents given on account of the
death of a man who has been killed are very numer-
ous. And observe, if you please, that it is not usu-
ally the assassin who gives them, but his relatives,
his village, or his nation, according to the quality or
condition of the person who has been put to death.
Do not imagine, however, that this proceeding gives
any liberty to violent persons to do an evil deed. So
far from that, the trouble caused by a [188] murderer
to an entire community exercises a powerful restraint
over them. Moreover, if any relatives of the de-
ceased come across the murderer before satisfaction
has been given, they put him to death at once, with-
out any form of trial.

Presents speak, as I have already stated. They all

292 LES RELATIONS DES JESUITES [Vol.22

de Pourcelaine, pour brifer les trois liens dont il eft
garotte, l'vn par les Iambes, l'autre par les bras, &
le troifiefme par le milieu du corps.

Si quelques Sauuages (Strangers, paffent par les
terres d'vn Capitaine nouuellement mort, & non en-
cor refufcite, on les arrefte, on leur dit, que le corps
du deffundt trauerfe la Riuiere, c'eft a dire, qu'il faut
faire des prefens pour le releuer pour rendre le paf-
fage libre, & pour arrefter les pleurs de fes amis,
lis ont des medecines naturelles, qu'onpeut appeller
interieures, & exterieures; les interieures confident
en des potions, qu'ils tirent de quelques fimples ; fans
les compofer ny les mefler, ils pillent par exemple de
petittes branches d'vne efpece de Sapin, les font boiiil-
lir & en boiuent le [189] fuc ou le ius, qui leur fert
de vomitoire : ils font le mefme des branches de Ce-
dres, d'vne efpece de racine femblables aux naueaux
de France, d'autre petites branches d'vn bois fort
amer, d'vne efpece d'ozeille fauuage & de quelques
autres fimples : dont nous n'auons point de cognoif-
fance.

Voicy vne partie de leurs remedes exterieurs, s'ils
ont quelque tumeur en quelque endroit que ce foit :
ils vfent d'vne efpece de fcarification, decouppans la
partie malade auec vn coufteau ; ne pouuant croire
que pour guerir la tefte, il faille feigner le bras. Ils
mettent parfois fur la fcarification quelques herbes,
ou quelques racines pilees pour f eruir d'ongan reiirin-
geant quand le fang eft fuffifamment efcoule.

Voicy vne inuention que la France n'a pas encore
trouue, vn homme ayant perdu l'vn de fes yeux par
vne fluxion, fe guerit en cette forte, il arrache ceft
ceil & met en fa place l'ceil d'vn Aigle; mais comme

1642] RELA TION OF 1643 293

have their meaning. Those who deliver a prisoner
of war, give him three gifts; such, for instance, as
three collars of Porcelain beads, to break the bonds
that tied him, — one by the Legs, another by the
arms, and the third by the middle of the body.

If any strange Savages pass by the land of a
Captain who has recently died, and has not yet been
brought back to life, they are stopped and told that
the body of the deceased is crossing the River ; this
means that presents must be given to raise him up,
to give him a free passage, and to dry the tears of
his friends. They have natural medicines which
may be called internal and external ; those that are
internal consist of potions, that they obtain from
simples, without compounding or mixing them. For
instance, they strip small branches from a species of
Fir, which they boil, and then drink the [189] sap or
juice, which serves as an emetic. They do the same
with the branches of Cedar ; with a small root, like
the French turnip; with other small branches of a
very bitter tree ; with a species of wild sorrel ; and
with other simples, of which we have no knowledge.

Here are some of their external remedies. If they
have a tumor at any spot, they employ a sort of scari-
fication, cutting into the affected part with a knife;
for they cannot believe that, in order to cure the
head, one must bleed the arm. Sometimes they ap-
ply herbs or roots to the scarified part, to serve as an
astringent ointment, when sufficient blood has flowed.

Here is an invention which has not yet been dis-
covered in France. A man who had lost one of his
eyes, through inflammation, cured himself in this
way. He tore out that eye, and put the eye of an

294 LES RELATIONS DES JESUITES [Vol.22

il ne rempliffoit pas toute la concauite, il le change
en vn ceil de Tortiie, cet ceil eftant trouble & luy
faifant voir les obiets confinement, il le iette & fe
[190] fert de l'ceil d'vn Hiiart (c'eft vn oyfeau de
Riuiere) cet ceil eftoit fi vif qu'il luy faifoit voir le
fond des lacs & des fleuues, fur lefquelles il naui-
geoit, & luy decouuroit tous les poiffons, grands &
petits qui s'y rencontroiet. Comme il paffoit fur des
abyfmes d'eau la diflance efpouuentable de fon petit
canot iufques au fond de ces abyfmes luy donnoit
tant de terreur, qu'il fut contraint de quitter cet ceil
d'oyfeau, & de prendre l'ceil de fon Chien, qui
s'adapta fl proprement qu'il s'en feruit le refte de fes
iours, auec autant de facilite que de fon ceil naturel:
c'eft vne femme aueugle qui raconte cette hiftoire
de fon grand Pere: elle n'eft non plus croyable en
ce qui touche les yeux, qu'en ce qui concerne les
couleurs.

La Relation de l'an 1634. rapporte que les Sau-
uages, s'imaginent que la Lune eft mariee au Soleil,
qu'elle en a vn fils, & quand elle le prend entre fes
bras qu'elle paroifi Eclipfee. D'autres difent qu'elle
fouffre de grandes douleurs, & qu'elle eft en danger
de mort, quand elle paroifi dans cette noirceur. II
y en a qui fe mettent a dancer ou a chanter pour luy
donner quelque foulagement: ils prennent les Eclip-
fes [191] pour des augures de mortalite, de guerre ou
de maladie ; mais cet augure ne precede pas toufiours
le mal-heur qu'il pronoftique, il le fuit parfois: car
les Sauuages ayant veu l'Eclipfe de Lune, qui a paru
cette annee 1642. dirent qu'ils ne s'eftonnoient plus
du maffacre, que les Hiroquois auoient fait de leurs
gens pendant l'hyuer, ils en voyoient la marque &

1642] RELATION OF 1642 295

Eagle in its place. But, as it did not quite fill the
cavity, he changed it for the eye of a Turtle. As
the latter was dim, and made him see objects imper-
fectly, he threw it away and [190] used the eye of a
Loon (this is a River bird). This eye was so keen
that it enabled him to see the bottom of the lakes
and rivers over which he paddled, and showed him
all the fishes, both great and small, that were in
them. When he passed over the great depths of
water, the frightful distance from his little canoe to
the bottom of those depths inspired him with such
terror that he was obliged to discard that bird's eye,
and to take the eye of his Dog, which suited him so
well that he used it for the rest of his days, with as
much ease as his own natural eye. It was a blind
woman who related this story of her Grandfather.
She is not more credible regarding eyes than she is
concerning colors.

The Relation of 1634 states that the Savages im-
agine that the Moon is wedded to the Sun ; that she
has borne him a son ; and that, when she takes the
latter in her arms, she appears Eclipsed. Others
say that she suffers great pain and is in danger of
death when she appears in that shadow. Some of
them dance and sing, to give her relief. They con-
sider Eclipses [191] as omens of mortality, of war,
or of sickness ; but this augury does not always pre-
cede the evil that it predicts. Sometimes it follows
it, for the Savages who saw the Eclipse of the Moon
that appeared this year, 1642, said that they were
no longer astonished at the massacre of their people
by the Hiroquois during the winter. They had
before them the token and the sign of it, but a little
too late to put them on their guard.

296 LES RELATIONS DES JESUITES [Vol.22

le figne: mais vn peu trop tard pour s'en dormer de
garde.

Apropos de cette Eclipfe: voicy ce qu'en difent
ceux qui l'ont obferu6e a Kebec a S. Iofeph & aux
trois Riuieres le 4. d'Auril fur les fept heures &
demie du foir, la Lune commenca de fe couurir, &
1' Eclipfe fut toute plaine enuiron les huidt heures, &
trois quarts, elle demeura en cet eflat iufques a dix
heures & vn quart du foir, & pour lors elle commen-
ca petit a petit a fe decouurir.

FIN.

1642] RELA TION OF 1642 297

In connection with that Eclipse, this is what those
say who observed it at Kebec, at St. Joseph, and at
the three Rivers. On the 4th of April, at about half
past seven in the evening, the Moon began to be
covered, and the Eclipse was complete at about a
quarter to nine. It remained in that condition until
a quarter past ten in the evening, and then gradually
commenced to be visible.

END.

298 LES RELATIONS DES JESUITES [Vol.22

Relation de ce qvi s'eft paffe en la Miffion des

Hurons. Depuis le mois de Juin de l'annee

1 641. jufques au mois de Juin de l'annee

1642. Enuoyee au R. Pere Iean

F 1 l l e a v Prouincial de la Com-

pagnie de Iesvs, en la

Prouince de France.

M. DC. XLII1.

1642] RELA TION OF 1642 299

Relation of what occurred in the Mission of

the Hurons from the month of June of the

year 1641, to the month of June of the

year 1642. Sent to Reverend Father

Jean Filleau, Provincial of

the Society of Jesus in the

Province of France.

M. DC. XLIII.

300 LES RELATIONS DES fESUITES [Vol.22

Relation de ce qvi s'eft paffe, en la Miffion des

Hurons depuis le mois de Iuin 1641

iufques au mois de Iuin 1642.

Chap. I. "T^V-^ Vejiat du Pays & du Chrijli-

_J anifme en General, pag. I [i.e., 5]
II. De la maifon ou Rejidence fixe
de Saincle Marie, . . //

III. De la Mifiion de S. Marie, aux Ataronchro-
nons, . . . • • .26

IV. De la Mifiion de la Conception, aux Atigna-
oiiantan, . • • .28

V. Quelques bons fentiments de quelques Chre-
Jliens de cette me/me Mifeion, . . .4.0

VI. Des deportements de quelques Chrejliens en
particulier , de cette me/me Mifiion, . . 51

VII. Exercices ordinaires des Chrejliens de la mef-

me Miffion, . . • • -7°

VIII. De la Mifiion de S. Iofeph aux Attinguee-
nongnahak, ... 84. [i.e., <£?]

IX. Perfections des Chrefliens de la mefme
Mifiion, . . . • 96 [i.e., 94]

X. De la Mifiion de faincl lean Baptifle, aux
Arendaenhronon, . . . /o<?[i.e., 106]

XI. Diuerfes chofes qui nont pit eftre rapporte'es
aux Chapitres precedens, . . ijo [i.e., 128]

XII. De la Mifiion du S. Efprit aux Algonquins
plus voyjins des Hurons, . . 150 [i.e., 148]

1642] RELA TION OF 1642 301

Relation of what occurred in the Mission of the

Hurons from the month of June, 1641,

to the month of June, 1642.

Chap. I. f\F ^ie state °f the Country and of

II Christianity in General, page i [i.e., 5]
II. Of the house or permanent
Residence of Saint e Marie, . 11

III. Of the Mission of Ste. Marie among the
Ataronchronons, . . . .26

IV. Of the Mission of la Conception among the
Atignaouantan, . . . .28

V. Of the good sentiments of some Christians of
this same Mission, . . . .4.0

VI. Of the conduct of some Christians in particu-
lar, of this same Mission, . . • 51

VII. Usual exercises of the Christians of the same
Mission, . . . . -7°

VIII. Of the Mission of St. foseph among the
Attingueenongnahak, . . 84. [i.e., <fe]

IX. Persecutions of the Christians of the same
Mission, . . . . 96 [i.e., pf\

X. Of the Mission of saint John the Baptist
among the Arendaenhronon, . /o<?[i.e., 106]

XI. Divers matters which could not be related in

the foregoing Chapters, . ijo [i.e., I28~\

XII. Of the Mission of the Holy Ghost among
the Algonquins that are the nearest to the Hu-
rons, .... 150 [i.e., 148]

302 LES RELATIONS DES J&SUITES [Vol.22

[3] A /f ON R. PERE,

IW Les premieres Annies qu'on a trauaille*
pour la Foy dans ce Pais, les maladies
nous ayant oblige* d' employer le plus fort de nos
foins plufloit, pour des Ames qui f 'enuoloient incon-
tinent au Ciel, que pour les Adultes en fante\ qui
puffent former vne Eglife au milieu de cette Barba-
rie; On nous 6criuit de France qu'on attendoit des
Adultes, qui receuans la Foy la laiffaffent pour heri-
tiere a leur pofterite\ II a pleu a noftre Seigneur
cette derniere Ann6e, donner 1'accomplifTement a des
defirs li raifonnables, par vn bon nombre d'Adultes,
qui non feulement ont embrafle* la Foy, mais ont pafle*
par les £preuues, qui nous ont fait connoiftre que les
Anges [4] y ont plus trauaille* que nous : & que nous
pouuons efperer que cet Ouurage eftant du Ciel, ira
fe perfedtionnant de plus en plus iufqu'au poinct
que le fouhaitent ceux qui demandent que Dieu foit
adore* par toute la Terre. C'eft ce que nous efperons
particulierement de l'affiflance des faindts Sacrifices
& prieres de V. R. & par fon moyen, de celles de
toute la Prouince, aufquelles nous nous recomman-
dons de toute noftre affection.

De V. R.

De Saintte Marie aux Seruiteur tres-humble, &
Hurons ce 10. de Iuin tres-obeiffant en N. S.

1642. Hier. Lallemant.

1642] RELA TION OF 1642 303

[3] II yr Y REVEREND FATHER,

IW During the first Years in which we la-
bored for the Faith in this Country, the
prevalence of diseases compelled us to devote our
greatest attention rather to the Souls that soared at
once to Heaven than to Adults in good health, who
might form a Church in the midst of this Barbarism.
We therefore received letters from France telling us
that Adults were expected, who, receiving the Faith,
would leave it as an inheritance to their posterity.
Our Lord has been pleased during the past Year to
grant the fulfillment of such reasonable desires by
the accession of a goodly number of Adults, who
have not only embraced the Faith but have gone
through trials which have shown us that the Angels
[4] have worked more for it than we have, and that
we may hope that this Work, which is of Heaven,
will continue to improve more and more, even to the
degree desired by those who pray that God may be
adored throughout the whole Earth. This is what
we especially hope from the assistance of the holy
Sacrifices and prayers of Your Reverence, and,
through you, of those of the entire Province, to which
we recommend ourselves with all our affection.
Your Reverence's

From Sainte Marie Most humble and most obedi-
among the Hurons, the ent servant in Our Lord,

\oth of June, 1642. HlER. LALLEMANT.

304 LES RELATIONS DES JESUITES [Vol.22

[5] CHAPITRE I.

DE L'ESTAT DV PAYS & DU CHRISTIANISME EN

GENERAL.

LES fleaux de Dieu fe font fait fentir les vns apres
les autres a ce patmre Peuple Barbare : la ter-
reur & l'effroy de la Guerre ont fumy apres les
maladies mortelles, qui dans les Ann6es precedentes,
mirent le dueil & la defolation par tout. Des troupes
qu'ils auoient mis fur pied pour aller battre 1'Enne-
my dans fes terres, les vnes ont efte diffipees par la
mauuaife intelligence qui fe trouua parmy eux, les
autres ont efte" mifes en fuite, aucunes y font pref-
que demeur^es toutes entieres dans les embufches
qu'on leur auoit drefI6: en vn mot quafi toutes leurs
entreprifes ne leur ont eft6 que funeftes.

Diuerfes bandes ennemies s'eftans coull6es dans le
Pais, a la faueur des bois [6] & de la nuidt, y ont par
tout, & quafi en toutes les faifons de l'Ann6e, fait des
maffacres dautant plus redoutables, que pas vn ne
s'en void exempt ; les femmes mefmes & les enfans
a la mammelle n'eftans pas en affeurance a la veue
des palliffades de leurs Bourgs. Et mefme quelque-
fois tel ennemy aura bien le courage, eftant tout nud
& n'ai'ant qu'vne hache a la main d'entrer de nuidt
luy feul dans les Cabanes d'vn Bourg, puis y ayant fait
quelque meurtre de ceux qu'il y trouue endormis, de
prendre la fuite, pour toute defenfe contre cent &
deux cens perfonnes qui le pourfuiuront vn & deux
iours entiers.

1642] RELA TION OF 1642 305

[5] CHAPTER I.

OF THE STATE OF THE COUNTRY AND OF CHRISTIAN-
ITY IN GENERAL.

THE scourges of God have fallen, one after the
other, upon this poor Barbarous People; the
terror and dread of War have followed the
fatal diseases which in previous Years caused mourn-
ing and desolation everywhere. Of the troops raised
to fight the Enemy in his own country, some were
scattered in consequence of the disunion that existed
among them ; others were put to flight ; some per-
ished almost to a man in the ambushes prepared for
them ; in a word, nearly all their expeditions have
ended only in disaster.

Various parties of the enemy, who have crept into
the Country under the cover of the woods [6] and of
night, have everywhere and at almost all seasons of
the Year committed massacres which are all the more
to be dreaded since no one feels safe from them.
Even women, and children at the breast, are not in
security within sight of the palisades of their own
Villages. Nay, more, — a foe will sometimes be
brave enough — quite naked, and with only a hatchet
in his hand — to penetrate alone at night into the
Cabins of, a Village ; then, after murdering some of
those who are sleeping therein, he will take to flight
as his " only defense against a hundred or two
hundred persons who will pursue him for one or
two entire days.

306 LES RELA TIONS DES /^SUITES [Vol. 22

De plus, lors que nos Hurons defcendet aux Trois-
Riuieres ou a KebeK, pour y porter leurs Caftors,
quoy que tout ce chemin ne foit remply que de faults
& de precipices, & que fouuent on y fafle naufrage,
toutefois ils y craignent bien moins les dangers de
l'eau que du feu. Car toutes les Annees les Iroquois
leur dreffent de nouuelles embuches, & s'ils les pren-
nent vifs, ils exercent fur eux toute la cruaute de
leurs fupplices; & ce mal eft quafi fans remede : car
outre qu'allans [7] pour le trafic de leurs peleteries,
ils ne font pas 6quipez pour la guerre, les Iroquois
ayans maintenant l'vfage des armes a feu qu'ils achep-
tent des Flamans qui habitent leurs Coftes ; vne f eule
decharge de cinquante ou foixante arquebufes, eft
pour donner l'gpouuante a mille Hurons qui defcen-
droient de compagnie, & les rendre la proye d'vne
Armee ennemie, qui les attendroit au paffage.

Nous efperons que le Ciel applanira ces hautes
Montagnes, qui feroient pour arrefter en peu d' An-
nies non feulement tout le commerce des Hurons
auec nos Francois, mais auffi le cours de l'Euangile.
Au moins on nous fait entendre de France que ceux
a qui Dieu a donne le pouuoir de tout faire ce qu'ils
entreprennent, & dont la piete s'eftend plus loin que
les bornes de l'Europe, jettent quelquefois leur pen-
f£e fur les neceffitez de ce Pais, & enuifagent le Salut
de ces pauures Peuples, comme vn Ouurage qui n'eft
pas indigne de leurs f oings ; puis qu'il a coufte auffi
cher au Sauueur de nos Ames, que la conuerfion des
autres Peuples de la Terre.

[8] Pour ce qui eft de l'Eftat du Chriftianifme en
ces Contr6es, ie puis dire auec verite que l'Eglife s'y
fortifie en nombre, & plus encore en Saindtete : Que

1642] RELA TION OF 1642 307

Moreover, when our Hurons go down to the Three
Rivers or to Kebek, to convey their Beaver skins
there, although the whole length of the road is full
of rapids and precipices, on which they are frequent-
ly wrecked, they nevertheless fear the dangers of
water much less than those of fire. For every Year
the Iroquois prepare new ambushes for them, and,
if they take them alive, they wreak on them all the
cruelty of their tortures. And this evil is almost
without remedy; for, besides the fact that, when
they are going [7] to trade their furs, they are not
equipped for war, the Iroquois now use firearms,
which they buy from the Flemings, who dwell on
their Shores. A single discharge of fifty or sixty
arquebuses would be sufficient to cause terror to a
thousand Hurons who might be going down in com-
pany, and make them the prey of a hostile Army
lying in wait for them as they pass.

We hope that Heaven will remove these great
Mountains, which in a few Years would not only
put an end to all the trade of the Hurons with our
French, but also to the spread of the Gospel. At
least, we have received information from France that
those to whom God has given power to carry out all
that they undertake, and whose piety extends beyond
the boundaries of Europe, sometimes think of the
necessities of this Country, and look upon the Salva-
tion of these poor Peoples as a Work not unworthy
of their attention, since it has cost as dear to the
Savior of our Souls as the conversion of the other
Nations of the Earth.

[8] As to the State of Christianity in these Coun-
tries, I may truly say that the Church is gaining
strength in numbers and still more in Godliness ; that

308 LES RELATIONS DES JESUITES [Vol.22

le fainct. Efprit y trauaille vifiblement autant peut
eftre qu'en aucun lieu de ce Nouueau Monde, & qu'en
des perfonnes nourries des le berceau parmy les
exemples de Vertu & de Religion, on admireroit la
Foy, la Piete & le courage, dont nous fommes te-
moins en quelques-vns de nos Barbares, qui ne re-
fpirent rien plus ardemment que le Ciel, depuis que
Dieu a pris poffeffion de leur cceur. Auffi iamais
nous n'auons veu plus clair dans la facon de les
inftruire, & iamais l'Euangile n'a efte icy annoncee
plus paifiblement que depuis enuiron huidt mois.

Ces faueurs nous venant du Ciel, & fans doute par
les merites de tant de faindtes Ames, qui font mille
fois plus aupres de Dieu pour la Conuerfion de ces
Peuples, que nous-mefmes qui y fommes employez:
II n'y a que celuy feul qui connoift le fecret des cceurs,
qui f cache afleurement qu'elle part vn chacun y a ;
mais les caufes moins efloignees eftant d'ordinaire [9]
les plus connues, ie me tiens oblige de reconnoiftre
que Nous & les Anges Tutelaires de ce Pais, deuons
beaucoup a la Piete de Mr le Cheualier de Mont-
magny noftre Gouuerneur, qui non content de nous
maintenir fortement dans les fondtions de noftre Mi-
niftere au milieu de ce Peuple Infidele, trouue auffi
des moyens dignes de fa prudence, d'y authorifer les
veritez de noftre Foy.

Nos Barbares, pour Barbares qu'ils foient, ne laif-
fent pas d'auoir apris dans le liure de la Nature, les
voyes de fe maintenir & conferuer contre leurs Enne-
mis: lis ont des affidez & penfionnaires parmy les
Nations eftrangeres, qui leurs d6couurent les deffeins
qui fe forment contre-eux, qui leur donnent aduis
des Armees qui font en campagne & des routes

1642] RELA TION OF 1642 309

the working of the holy Ghost is probably as visible
here as in any place in this New World ; and that,
even in persons brought up from the cradle amid
examples of Virtue and Religion, one would admire
the Faith, the Piety, and the courage that we wit-
ness in some of our Barbarians, who desire nothing
more ardently than Heaven, ever since God took
possession of their hearts. Consequently, we have
never seen more clearly how to instruct them, and
the Gospel has never been expounded here more
peacefully, than since about eight months.

These favors come to us from Heaven, and doubt-
less through the merits of so many pious Souls, who
are a thousand times more acceptable in the eyes of
God for the Conversion of these Peoples than are we
ourselves who are employed therein ; and he alone,
who knows the secrets of hearts, can tell the share
that each one performs. But, as the least remote
causes are usually [9] the best known, I am con-
strained to admit that We and the Guardian Angels
of this Country are greatly indebted to the Piety of
Monsieur the Chevalier de Montmagny, our Govern-
or,— who, not content with effectively supporting
us in the functions of our Ministry in the midst of
these Infidel Peoples, also, finds means, worthy of his
prudence, to give authority among them to the truths
of our Faith.

Our Barbarians, although they are Barbarians,
have yet learned from the book of Nature, how to
maintain and defend themselves against their En-
emies. They have trustworthy agents in their pay
among foreign Nations, who inform them of the
plots that are laid against them, of the Armies that
are in the field, and of the routes that they will

310 LES RELATIONS DES JESUITES [Vol.22

qu'elles doiuent tenir. Mais la couftume du Pais eft
que celuy qui donne ces aduis, enuoye quelque
prefent aflez confiderable pour affeurer la verite" de
fes paroles.

Conformement a cette couftume, receue parmy ces
Peuples, Monfieur le Gouuerneur ayant confidere que
les prefens qu'on auoit faits par le paffe aux Hurons
[10] defcendaus en Traite, n'auoient efte que fous le
titre de l'alliance qu'on defiroit faire auec eux, jugea,
l'Efte dernier, que les prefens qu'il leur feroit, pour-
roiet auoir meilleur eflet s'ils leur eftoient donez fous
ce titre : Que les Veritez que nous leur pref chons
eftoient tres-affeurees. En eflet jamais prefens n'ont
efte plus auantageux pour la Foy. Car outre qu'au
retour des Canots, tout le Pais ayant apris ce qui
s'eftoit paffe- la bas, conceut que les chofes que nous
venons leur annoncer font receues par toute la Terre
pour Veritez tres-affeurees, (ce que fouuent plufieurs
ont reuoque en doute, a caufe que les premiers Fran-
cois qu'ils ont conneu, difoient-ils, ne leur auoient
point parle" de Dieu :) Nous en auons de plus tire cet
auantage, que iamais nous n'auons eu plus d' Audi-
ence dans tous les Bourgs & Cabanes, ou nous auons
eft6 pour enfeigner ces Peuples.

1642] RELA TION OF 1642 311

follow. But the custom of the Country requires that
he who gives this information should send a present
of some value, to vouch for the truth of his words.

In accordance with this custom, which is followed
among these Peoples, Monsieur the Governor con-
sidered that the presents that had been made in the
past to the Hurons [10] who came down to Trade,
were given solely on account of the alliance that we
sought with them; and he judged, last Summer, that
the presents which he would give them would have
a better effect if they were given as a token that the
Truths which we preach to them are most certain.
Indeed, never have gifts been of such advantage to
the Faith; for, — in addition to the fact that, when
the Canoes returned, the whole Country, on learn-
ing what had happened down there, conceived the
idea that the matters that we come to announce to
them are received throughout the World as well-
established Truths (which some frequently doubted,
because, they said, the first Frenchmen whom they
had known had said nothing to them about God), —
we have derived from them this further benefit, that
never have we had larger Audiences in all the
Villages and Cabins where we have gone to teach
these Peoples.

BIBLIOGRAPHICAL DATA: VOL XXII

XLVIII

The Relation of 1642 (Paris, 1643) is of a composite
character, consisting, like most of its predecessors,
of two parts. Part L, the Quebec report, is by the
superior, Barthelemy Vimont. In the two preced-
ing Relations (of 1640 and 1640-41), Vimont's name
appears on the title-pages, but he was merely the offi-
cial sponsor in these instances, for in each case the
Quebec part was written by Le Jeune, his predeces-
sor in office. Vimont's prefatory letter to the provin-
cial in France is dated " A Kebec, ce 4 d'Odtobre
1642." Part II. is Jerome Lalemant's annual report
on the Huron mission, and is dated " De Saindte
Marie aux Hurons ce 10. de Iuin 1642." The provin-
cial issued his " Permifsion " at " Paris le 7. Ianuier
1643," and the royal authority or " Priuilege " was
granted at " Paris le 9. Ianuier 1643." This Relation
is sometimes called " H. 80," because a description
of it is given in Harrisse's Notes, no. 80.

For the text of the document, we have had re-
course to a copy of the original Cramoisy edition in
the possession of The Burrows Brothers Company,
Cleveland. This copy differs from those in Lenox
Library, in being bound (by some modern purchaser)
in two volumes, — the Quebec section forming vol.
i., and the Huron part vol. ii. ; the " Table des Cha-
pitres," in two leaves which were originally bound
together, has been separated, each volume being

314 LES RELA TIONS DES JESUITES

given its appropriate leaf. Otherwise, the Burrows
copy is like Lenox's " Lamoignon" copy in Part I.,
but like Lenox's " Bancroft" copy in Part II. (see
textual variations, below).

Collation of H. 80 (Lamoignon), in Lenox: Title,
with verso blank, 1 leaf; " Table des Chapitres " to
Part I., pp. (2); table to Part II., beginning " Rela-
tion de ce qvi s'est passe," pp. (2); " Priuilege,"
with the " Permifsion " on the verso, 1 leaf; text to
Part I. (Vimont's Relation), pp. 1-191, with verso of
p. 191 blank. Part II. (Lalemant's Huron Relation)-.
Half-title, with verso blank, 1 leaf; text, pp. 3-170.
The pagination is quite erratic. In Part I., pp. 19,
51, 94, 125, 127, and 134 are mispaged as 16, 5, 46,
225, 227, and 334, respectively. In a second copy at
Lenox, and in Harvard College copy, p. 94 is mis-
paged 64, and not 46 as in the Lamoignon copy. In
Part II. , the pagination of pp. 76 and 77 is omitted
entirely, and p. 120 is misnumbered 20.

Upon a careful comparison of the Lamoignon and
Bancroft copies in Lenox, we have discovered the
following: textual variations:

"&

LAMOIGNON.

Part I.

P. 89, 1. 3, reads: "l'Ale-
mand ' '

P. 91, 1. 23, reads: "Vincent"

Part II.

P. 133, 1. 16, reads: "entre-
predre "

BANCROFT.

Part I.

P. 89, 1. 3, reads: "Lale-
mant ' '

P. 91, 1. 23, reads: "Vimont"

Part II.

P. 133, 1. 16, reads: "entre-
perdre ' '

Copies of this Relation may be found in the follow-
ing libraries: Lenox (two variations), Harvard, Ar-

BIBLIOGRAPHICAL DATA: VOL. XXII 315

chives of St. Mary's College (Montreal), Laval Uni-
versity (Quebec), Brown (private), New York State
Library, and the British Museum. Copies have been
sold or priced as follows: O'Callaghan (1882), no.
122 1, sold for $25, and had cost him $37.50 in gold;
Harrassowitz (1882), priced at 125 marks; Barlow
(1890), no. 1284, sold for $10; and Dufosse" (1891 and
1892), priced at 125 and 150 francs.

NOTES TO VOL. XXII

(Figures in parentheses, following number of note, refer to Pages

of English text.)

i (p. 31). — This was Le Jeune; for particulars of his errand, see
Lalemant's letter to Charlet (vol. xxi., doc. xlv.).

2 (P- 35)- — F°r sketch of Jogues, see vol. ix., note 41.

3 (p. 41). — Joseph du Peron, brother of Francois (vol. xiv., note
17) came to Canada in the summer of 1640; his missionary labors
were carried on in the settlements on the St. Lawrence. In 1642,
he was employed at Sillery; the following winter and spring, he
spent at Montreal. Various references to him in fourn. des fe suites
show that from 1645 to 1653 (in which latter year he sailed for
France) he was at Fort Richelieu, Three Rivers, Sillery, Quebec,
and Tadoussac, successively. His final departure for France was
apparently in September, 1658.

For sketches of the. other missionaries here mentioned, see:
Masse, vol. i., note 39; De Noue, vol. iv., note 31; Br£beuf, vol. iv.,
note 30; Buteux, vol. vi., note 5; De Quen, vol. viii., note 15;
Vimont, vol. xv., note 19; Poncet, vol. xv., note 20; De la Place,
vol. xxi., note 5.

4 (p. 73). — The manner in which these demons, or genii, are
invoked, is described by Le Jeune in vol. vi., pp. 163- 173.

5 (P- 75)- — Ondoutawaka: Laverdiere notes (index to Quebec
edition of Relations) the similarity of this tribal name to Ondata-
wawat, one of the numerous forms of Outawais (Ottawa).

6 (p. 95). — By this stone is meant the personal " manitou " (in
modern parlance, " medicine ") of the savage, — a wide-spread and
ineradicable superstition among the Indian tribes. Cf. the descrip-
tion given by Le Jeune, in vol. vi., p. 221; vol. xii., pp. 13, 15. The
Recollet Le Clercq obtained a medicine-bag from a noted " juggler,"
under similar circumstances, which he thus describes {Re I. Gas-
pesie, pp. 346-349): " Here is an inventory of what I found in this
little pouch of the Devil; it was made from the skin of a moose's
head, — entire, except the ears, which had been cut off. There
was, first, the Ouahich of this Juggler, which was a stone the size
of a nut, wrapped up in a box which he called ' his Demon's house. '

318 LES EEL A TIONS DES JESUITES

A piece of bark, on which was a hideous figure, wrought in black
and white porcelain beads, which represented some hardly recog-
nizable monster, neither a man or any animal, unless it were the
shape of a little Quinquajou, which was ornamented with black and
white beads, — 'that,' say the Jugglers, 'is the master Devil, or
Ouahich.' . . ." The "quinquajou" mentioned above is the
carcajou, or wolverene {Gttlo luscus, Linn.), abundant in Eastern
Canada, especially in Labrador.

Parkman says {Jesuits, p. lxxi., note 2) that he himself " has seen
a Dahcotah warrior open his medicine-bag, talk with an air of
affectionate respect to the bone, feather, or horn within, and blow
tobacco smoke upon it as an offering." He also characterizes this
superstition as ' ' mere fetich- worship. ' '

7 (p. 130J. — Jeanne Mance, one of the founders of Montreal (vol.
xxi., note 4), was born about 1606, at Nogent-le-Roi, France, the
daughter of an honorable and influential family. From earliest
childhood, she exhibited great piety and devotion, although not feel-
ing called upon to enter a convent ; while still young, the death of
both parents rendered her mistress of her own actions. Hearing,
in April, 1640, of the Canadian enterprises undertaken by Madame
de la Peltrie and the Duchess d'Aiguillon, her own vocation was
suddenly revealed to her, and she finally decided to go to Canada,
Becoming one of the members of the Society of Montreal, she was
requested by Madame de Bullion to take charge of the hospital to be
founded by the latter at Ville-Marie ; and she accompanied thither
Maisonneuve's expedition in 1641. The Hotel-Dieu was erected in
1644, on the site it still occupies, though the buildings have been
thrice consumed by fire. Mile. Mance was at one time the main
support of the Montreal colony. Besieged by the Iroquois in 1651,
and at all times exposed to their incursions, the new settlement was
in danger of destruction; Mile. Mance furnished to Maisonneuve
22,000 livres from the hospital endowment, with which to raise and
equip soldiers for defense of the town. In the following year, she
visited Paris, and procured the reorganization of the Montreal
Society, which had become greatly reduced in both numbers and
funds. Later, she had much to do with bringing from France the
Sulpitian priests and the nuns of St. Joseph ; for the latter, she pro-
cured an endowment from Madame de Bullion. The establishment
of these nuns, her administration of the hospital (in which they
succeeded her, after her death), and her share in the management
of the colony's affairs, placed great burdens upon the shoulders of
Mile. Mance; but she discharged her duties with enthusiasm,
conscientious devotion, and excellent practical judgment. Her
death occurred in June, 1673.

NOTES TO VOL. XXII 319

8 (p. 203;. — This was Cape Forillon, at the entrance to Gaspe
Bay (vol. iii., note 45). George Johnson, Esq., of Ottawa, Dominion
statistician, who has made a specialty of Canadian place-names,
says of it: "Forillon extends about three miles into the sea, be-
tween the cove of Cape Rosier and the bay of Gaspe. It is the re-
mains of a mountain, the half of which has fallen into the sea, after
being eaten away by the ice and water ; what is left is as perpen-
dicular as a wall. Possibly the name conveys the idea of the
mountain being thus cleft by the action of the water, boring holes
in its substance. The peninsula, extending three miles into the
sea, looks like a gigantic drill, such as is used in blasting rock ; this
also maj' have suggested the name. From either standpoint, we
are warranted in deriving ' Forillon ' from the French verb forer,
' to bore, ' or ' to pierce. ' ' '

9 (p. 205). — Concerning Montreal Island, see vol. xii., note 13.

10 (p. 207). — These early inhabitants of Montreal are supposed to
have been the Iroquets (vol. v., note 52).

11 (p. 239). — For sketch of Richard, see vol. viii., note 17.

12 (p. 267). — This method of fire-making is mentioned by Le Jeune
in vol. vi., page 217, as also that by percussion of flint and iron
(vol. xii., note 8). Both methods are fully described by Hough, as
cited in preceding reference (U. S. Nat. Mus. Rep., 1887-88, pp.
531-587)-

13 (p. 269). — These Frenchmen were the Jesuit donnes, Rene
Goupil and Guillaume Couture, concerning whom fuller information
will be given subsequently.

14 (P.2S5).— High mightinesses: a title applied to the members
of the States-General of Holland ; Vimont apparently refers not only
to these, but to the Dutch officials in the settlements along the
Hudson River.

15 (p. 289).— Concerning the resuscitation of the dead, see vol.
xvii., note 7.

y