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TUTET I

Direce s diers to Craz 3 iescere uen e zial kept by : 927. dess er Dassia. This 3 recere: 37351 e nssiderations which Sicer 5.3275 - T iger, despite their

33 eigecece 25 teachery and cruelty. A ite HSE, escaged $200 the Onondagas, tells

a: mesec ther pict:o massacre all the French and H75, after they shali bave lured these into the Iroquois suntry. The Mohawks, although pretending to be at peace with the French, may become hostile at any moment, owing to their wild jealousy of the Onondagas, and their desire to compel the latter to trade with them and the Dutch, instead of the French. These dangers, with the difficulties and expenses of the enterprise, make the Fathers hesitate; but not for long. Their decision to make the effort is based not only upon their desire to convert the heathen, but upon their perception that it is necessary to pacify the Iroquois at this critical time, lest these begin- as they have already threatened — a war of extermination against the French and their allies. Accordingly, Le Mercier takes with him on this errand Fathers Ménard, Dablon, and Frémin, and two brethren; they are accompanied by some forty Frenchmen. While traveling through the wilderness east of Lake Ontario, they encounter the Huron captive before mentioned, who had escaped from the tortures of the Mohawks; they aid him, and give him a canoe with which to reach Montreal. Their provisions being consumed, they suffer from hunger, but having sent ahead a courier to Onondaga, relief is despatched thence. Before this comes, however, all but five of their savage escort have deserted them. At last, thirty-four days after leaving Montreal, they reach (July 11) the place appointed for the mission, on the shore of Onondaga Lake. The writer mentions some notable characteristics of this locality,- the salt springs, the vast flocks of wild pigeons, and the numerous rattlesnakes. The Indians eat these snakes, and find them as well flavored as eels. The spot chosen by the Fathers is not infested by these reptiles, which haunt the vicinity of the salt springs.

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At the spot chosen for their residence, they find awaiting them a great crowd of savages, who give them cordial welcome. After a little rest, the French

erect cabins for their dwellings, and a fortification for the soldiers. They visit the chief village of the tribe, where they are fattered, caressed, and feasted to the utmost. Envoys from the other Iroquois tribes are attending a great council at Onondaga; and the Fathers devote themselves to conciliating and winning these men.

In this council, Le Mercier is chosen arbiter of the difficulty between the Senecas and Mohawks. The Fathers adapt themselves to the customs of the tribes, and make both speeches and presents in all important matters; these, with Chaumonot's fluency in their language, delight the Iroquois. Having won their approval and good will, he preaches to them the gospel, with great eloquence and power. The Mohawks claim to be most friendly to the French; but the latter are warned by their hosts not to trust the Mohawks, who are deceitful and treacherous.

The Fathers build a chapel at Onondaga, and a residence on the shore of the lake, which latter they call Ste. Marie of Gannentaa. They preach, teach, and baptize, at every opportunity, while the Frenchmen who have come with them are erecting the buildings. All this is done in the heat of midsummer, with insufficient food and lodging, and many other privations. They suffer from the sudden change of climate, and the harassing attacks of mosquitoes, both day and night. The result is, that the entire party become ill, “ with no other succor than that of Heaven." This help is theirs, however; for God sends them abundance of game and fish, and the Indians bring them fresh vegetables. In consequence, they soon recover health. Soon afterward, Ménard and two Frenchmen are sent to the Cayugas, at the urgent request of that tribe; and Chaumonot proceeds to the Senecas, to begin, as the Fathers hope, a mission among those people.

It is apparently a part of De Quen's report which proceeds to describe the manner in which part of the Hurons were carried away from Orléans Island by the Iroquois, in the spring of 1657. The Bear clan go with the Mohawks; that of the Rock, with the Onondagas; while the “ nation of the Cord," as they are known to the French, refuse to leave Quebec. An account is given also of Le Moyne's second voyage to the Mohawks, on an errand partly political, partly evangelistic.

At Sillery, a great misfortune has befallen the infant church. In June, 1657, fire destroys there the Jesuit residence, the chapel, and some of the dwellings. The Fathers desire to rebuild this mission; but they have not means to do so unless they receive aid therefor. Various incidents of piety and virtue among the Sillery neophytes are related.

A letter from one of the Fathers on Orléans Island gives an account of the Huron colony before its removal thence,- consisting mainly of instances showing the fidelity and devotion of those converts. One of them “manifested a zeal which I have never observed in any Savage, in informing me of faults in the members of the Congregation, without sparing his own relatives; this greatly assisted me in apply. ing a remedy." The Congregation (“ of our Lady'') numbers eighty members, and is highly useful in training the Indian disciples in piety and morality.

The Iroquois country, its physical characteristics, and resources, are described. The trees and fruits of the country are mentioned. The springs of salt,

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I. Photographic facsimile of handwriting of

Claude Pijart: being an entry, dated
June 29, 1655, in the first register of
the Parish of Notre Dame, Montreal

(1642-68) . . . . Facing 62 II. Photographic facsimile of title-page, Relation of 1656-57 .

. 82

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