Part 4

There was, for a time, governmental attempt to supplant the Western Jesuits with Récollets. Several friars were with La Salle, who had a great antipathy to the disciples of Loyola,--Father Hennepin's adventures belong to this period of Récollet effort, his colleagues at Fort Crèvecoeur being Brothers Ribourde and Membré; but their mission closed with the Iroquois repulse of the French from Crèvecoeur, and the consequent death of Ribourde. When La Salle retired from the region, Alloüez resumed the Illinois mission of the Jesuits; and soon after there arrived upon the ground Fathers Gravier, Marest, Mermet, and Pinet, who, because of the more docile character of the tribes collectively known as the Illinois,--Kaskaskias, Cahokias, Peorias, and Tamaroas,--found here a relatively fruitful field. In time, French settlements grew up around the palisaded missions, intermarriages occurred, and the work flourished for many years. Black gowns visited the prosperous Illinois towns as late as 1781, when the death of Father Meurin closed the work of his order in the Northwest.

VII. THE LOUISIANA MISSION.

The Jesuit Marquette was in Louisiana in 1673, but established no mission. Nine years later, Membré, of the Récollets, accompanied La Salle into the region, and instructed natives as far down the Mississippi as the mouth; and with La Salle at his death were Anastasius Douay, of the Récollets, and the Sulpitian Cavalier. In 1698, Francis Jolliet de Montigny and Anthony Davion, priests of the Seminary of Quebec, established missions on the Yazoo, among the Natchez, and elsewhere in the neighborhood; to their aid, soon came others of their house,--St. Côme, Gaulin, Fonçault, and Erborie, who labored until about 1710, when, St. Côme and Fonçault being killed by roving Indians, the survivors retired to the North. The Jesuit Du Rue accompanied Iberville into the country in 1699-1700, followed by De Limoges and Dongé, of his order, their work continuing until about 1704.

In 1721, Father Charlevoix reported that but two priests were then in Louisiana, one at Yazoo and another in New Orleans; at the latter post, a chaplain of some sort was established throughout the French régime. Capuchins and Jesuits were both admitted to Louisiana, in 1722, the former to serve as priests to the French of the country, chiefly at New Orleans and Natchez, while the Jesuits were restricted to the Indian missions, although permitted to maintain a house in the outskirts of New Orleans. It was not long before the Illinois mission became attached to Louisiana, and missionaries for that field usually entered upon their work by way of the New Orleans house. Missions were maintained in the villages of the Arkansas, Yazoo, Choctaws, and Alibamons; but the uprising of the Indians in the Natchez district, in 1727, led to the fall of these several missions, together with that of French colonies above New Orleans. Father Du Poisson was killed by savages at Natchez, where he was temporarily supplying the French settlers in the absence of their Capuchin friar; Souel fell a victim to the Yazoos, at whose hands Doutreleau narrowly escaped destruction. However, the Jesuits did not despair, but soon returned to the Lower Mississippi, where they continued their labors until about 1770, although the order had in 1762 been suppressed in France.

The Louisiana mission of the Jesuits, while producing several martyrs, and rich in striking examples of missionary zeal, has yielded but meagre documentary results; few of the papers in the present series touch upon its work, and indeed detailed knowledge thereof is not easily obtainable. Severed from Canada by a long stretch of wilderness, communication with the St. Lawrence basin was difficult and spasmodic, and in the case of the Jesuits generally unnecessary; for, having their own superior at New Orleans, his allegiance was to the general of the order in France, not to his fellow-superiors in Quebec and Montreal. The several missions of New France played a large part in American history; that of Louisiana, although interesting, is of much less importance.

THE RELATIONS.

A few explorers like Champlain, Radisson, and Perrot have left valuable narratives behind them, which are of prime importance in the study of the beginnings of French settlement in America; but it is to the Jesuits that we owe the great body of our information concerning the frontiers of New France in the seventeenth century. It was their duty annually to transmit to their superior in Quebec, or Montreal, a written journal of their doings; it was also their duty to pay occasional visits to their superior, and to go into retreat at the central house of the Canadian mission. Annually, between 1632 and 1673, the superior made up a narrative, or _Relation_, of the most important events which had occurred in the several missionary districts under his charge, sometimes using the exact words of the missionaries, and sometimes with considerable editorial skill summarizing the individual journals in a general account, based in part upon the oral reports of visiting fathers. This annual _Relation_, which in bibliographies occasionally bears the name of the superior, and at other times of the missionary chiefly contributing to it, was forwarded to the provincial of the order in France, and, after careful scrutiny and re-editing, published by him in a series of duodecimo volumes, known collectively as _The Jesuit Relations_.

The authors of the journals which formed the basis of the _Relations_ were for the most part men of trained intellect, acute observers, and practised in the art of keeping records of their experiences. They had left the most highly civilized country of their times, to plunge at once into the heart of the American wilderness, and attempt to win to the Christian faith the fiercest savages known to history. To gain these savages, it was first necessary to know them intimately,--their speech, their habits, their manner of thought, their strong points and their weak. These first students of the North American Indian were not only amply fitted for their undertaking, but none have since had better opportunity for its prosecution. They were explorers, as well as priests. Bancroft was inexact when he said, in oft-quoted phrase, "Not a cape was turned, not a river entered, but a Jesuit led the way." The actual pioneers of New France were almost always coureurs de bois, in the prosecution of the fur trade; but coureurs de bois, for obvious reasons, seldom kept records, even when capable of doing so, and as a rule we learn of their previous appearance on the scene only through chance allusions in the _Relations_. The Jesuits performed a great service to mankind in publishing their annals, which are, for historian, geographer, and ethnologist, among our first and best authorities.

Many of the _Relations_ were written in Indian camps, amid a chaos of distractions. Insects innumerable tormented the journalists, they were immersed in scenes of squalor and degradation, overcome by fatigue and lack of proper sustenance, often suffering from wounds and disease, maltreated in a hundred ways by hosts who, at times, might more properly be called jailers; and not seldom had savage superstition risen to such a height, that to be seen making a memorandum was certain to arouse the ferocious enmity of the band. It is not surprising that the composition of these journals of the Jesuits is sometimes crude; the wonder is, that they could be written at all. Nearly always the style is simple and direct. Never does the narrator descend to self-glorification, or dwell unnecessarily upon the details of his continual martyrdom; he never complains of his lot; but sets forth his experience in phrases the most matter-of-fact. His meaning is seldom obscure. We gain from his pages a vivid picture of life in the primeval forest, as he lived it; we seem to see him upon his long canoe journeys, squatted amidst his dusky fellows, working his passage at the paddles, and carrying cargoes upon the portage trail; we see him the butt and scorn of the savage camp, sometimes deserted in the heart of the wilderness, and obliged to wait for another flotilla, or to make his way alone as best he can. Arrived at last, at his journey's end, we often find him vainly seeking for shelter in the squalid huts of the natives, with every man's hand against him, but his own heart open to them all. We find him, even when at last domiciled in some far-away village, working against hope to save the unbaptized from eternal damnation; we seem to see the rising storm of opposition, invoked by native medicine-men,--who to his seventeenth-century imagination seem devils indeed,--and at last the bursting climax of superstitious frenzy which sweeps him and his before it. Not only do these devoted missionaries,--never, in any field, has been witnessed greater personal heroism than theirs,--live and breathe before us in the _Relations_; but we have in them our first competent account of the Red Indian, at a time when relatively uncontaminated by contact with Europeans. We seem, in the _Relations_, to know this crafty savage, to measure him intellectually as well as physically, his inmost thoughts as well as open speech. The fathers did not understand him from an ethnological point of view, as well as he is to-day understood; their minds were tinctured with the scientific fallacies of their time. But, with what is known to-day, the photographic reports in the _Relations_ help the student to an accurate picture of the untamed aborigine, and much that mystified the fathers, is now, by aid of their careful journals, easily susceptible of explanation. Few periods of history are so well illuminated as the French régime in North America. This we owe in large measure to the existence of the Jesuit _Relations_.

What are generally known as the _Relations_ proper, addressed to the superior and published in Paris, under direction of the provincial, commence with Le Jeune's _Brieve Relation du Voyage de la Nouvelle-France_ (1632); and thereafter a duodecimo volume, neatly printed and bound in vellum, was issued annually from the press of Sebastien Cramoisy, in Paris, until 1673, when the series was discontinued, probably through the influence of Frontenac, to whom the Jesuits were distasteful. The _Relations_ at once became popular in the court circles of France; their regular appearance was always awaited with the keenest interest, and assisted greatly in creating and fostering the enthusiasm of pious philanthropists, who for many years substantially maintained the missions of New France. In addition to these forty volumes, which to collectors are technically known as "Cramoisys," many similar publications found their way into the hands of the public, the greater part of them bearing date after the suppression of the Cramoisy series. Some were printed in Paris and Lyons by independent publishers; others appeared in Latin and Italian texts, at Rome, and other cities in Italy; while in such journals as _Mercure François_ and _Annuæ Litteræ Societatis Jesu_, occasionally were published letters from the missionaries, of the same nature as the _Relations_, but briefer and more intimate in tone.

It does not appear, however, that popular interest in these publications materially affected the secular literature of the period; they were largely used in Jesuit histories of New France, but by others were practically ignored. General literary interest in the _Relations_ was only created about a half century ago, when Dr. E. B. O'Callaghan, editor of the _Documentary History of New York_, called attention to their great value as storehouses of contemporary information. Dr. John G. Shea, author of _History of the Catholic Missions among the Indian Tribes of the United States_, and Father Felix Martin, S. J., of Montreal, soon came forward, with fresh studies of the _Relations_. Collectors at once commenced searching for Cramoisys, which were found to be exceedingly scarce,--most of the originals having been literally worn out in the hands of their devout seventeenth-century readers; finally, the greatest collector of them all, James Lenox, of New York, outstripped his competitors and laid the foundation, in the Lenox Library, of what is to-day probably the only complete collection in America. In 1858, the Canadian government reprinted the Cramoisys, with a few additions, in three stout octavo volumes, carefully edited by Abbés Làverdière, Plante, and Ferland. These, too, are now rare, copies seldom being offered for sale.

The Quebec reprint was followed by two admirable series brought out by Shea and O'Callaghan respectively. Shea's _Cramoisy Series_ (1857-1866), numbers twenty-five little volumes, the edition of each of which was limited to a hundred copies, now difficult to obtain; it contains for the most part entirely new matter, chiefly _Relations_ prepared for publication by the superiors, after 1672, and miscellaneously printed; among the volumes, however, are a few reprints of particularly rare issues of the original Cramoisy press. The O'Callaghan series, seven in number (the edition limited to twenty-five copies), contains different material from Shea's, but of the same character. A further addition to the mass of material was made by Father Martin, in _Relations Inédites de la Nouvelle-France_, 1672-79 (2 vols., Paris, 1861); and by Father Carayon in _Première Mission des Jésuites au Canada_ (Paris, 1864). In 1871, there was published at Quebec, under the editorship of Abbés Laverdière and Casgrain, _Le Journal des Jésuites_, from the original manuscript in the archives of the Seminary of Quebec (now Laval University). The memoranda contained in this volume,--a rarity, for the greater part of the edition was accidentally destroyed by fire,--were not intended for publication, being of the character of private records, covering the operations of the Jesuits in New France between 1645 and 1668. The _Journal_ is, however, an indispensable complement of the _Relations_. It was reprinted by a Montreal publisher (J. M. Valois) in 1892, but even this later edition is already exhausted. Many interesting epistles are found in _Lettres Édifiantes et Curieuses, écrites des Missions Étrangères_, which cover the Jesuit missions in many lands, between the years 1702 and 1776; only a small portion of this publication (there are several editions, ranging from 1702-1776 to 1875-77) is devoted to the North American missions.

American historians, from Shea and Parkman down, have already made liberal use of the _Relations_, and here and there antiquarians and historical societies have published fragmentary translations. The great body of the _Relations_ and their allied documents, however, has never been Englished. The text is difficult, for their French is not the French of the modern schools; hence these interesting papers have been doubly inaccessible to the majority of our historical students. The present edition, while faithfully reproducing the old French text, even in most of its errors, offers to the public for the first time, an English rendering side by side with the original.

In breadth of scope, also, this edition will, through the generous enterprise of the publishers, readily be first in the field. Not only will it embrace all of the original Cramoisy series, the Shea and O'Callaghan series, those collected by Fathers Martin and Carayon, the _Journal des Jésuites_, and such of the _Lettres Édifiantes_ as touch upon the North American missions, but many other valuable documents which have not previously been reprinted; it will contain, also, considerable hitherto-unpublished material from the manuscripts in the archives of St. Mary's College, Montreal, and other depositories. These several documents will be illustrated by faithful reproductions of all the maps and other engravings appearing in the old editions, besides much new material obtained especially for this edition, a prominent feature of which will be authentic portraits of many of the early fathers, and photographic facsimiles of pages from their manuscript letters.

In the Preface to each volume will be given such Bibliographical Data concerning its contents, as seem necessary to the scholar. The appended Notes consist of historical, biographical, archæological, and miscellaneous comment, which it is hoped may tend to the elucidation of the text. An exhaustive General Index to the English text will appear in the final volume of the series.

PREFACE TO VOL. I

There is a dramatic unity in the Jesuit Relations and Allied Documents, as they will be presented in this series. Commencing with a report of the first conversion of savages in New France, in 1610, by a secular priest, and soon drifting into the records of Jesuit missionary effort, they touch upon practically every important enterprise of the Jesuits, in Canada and Louisiana, from the coming of Fathers Biard and Massé, in 1611, to the death, in the closing decade of the eighteenth century, of Father Well, "the last Jesuit of Montreal."

I. The series fitly opens with Lescarbot's _La Conversion des Savvages_. Marc Lescarbot, a Paris lawyer, a Huguenot poet as well as historian, and in many respects a picturesque character in the early scenes of our drama, adroitly seeks in this document to convince the Catholic Queen of France that his Huguenot patrons, De Monts and Poutrincourt, are so wisely ordering affairs in their New World domain that not only will the glory of France be enhanced, but the natives be won to Christ through the medium of the Church; for it was part of the agreement entered into with the Crown, by these adventurers, that while their colonists should be permitted to have Huguenot ministers, the aborigines must be converted only by Catholic priests. To this end, Lescarbot describes with unction the sudden conversion by a secular priest, Messire Jessé Fléché, of old Chief Membertou and twenty other Micmacs, and their formal baptism on the beach at Port Royal. The object is, of course, to ward off the threatened invasion of New France by the Jesuits, by showing how thoroughly the work of proselyting is being carried forward without their aid.

II. By the same ship which, in the hands of Poutrincourt's son, Biencourt, carries to France this ingenious document, one Bertrand, a Huguenot layman, sends a message to his friend, the Sieur de la Tronchaie. In his _Lettre Missive_, M. Bertrand describes the conversion of Membertou and his fellow savages, and speaks with enthusiasm of the new country: as well he may, for in Volume II. we shall find Lescarbot testifying that in Paris the worthy Bertrand was "daily tormented by the gout," while at Port Royal he was "entirely free" from it.

III. Lescarbot's fervid description of Father Fléché's conversions did not succeed in keeping the Jesuits from New France. The present document is a letter written at Dieppe, by Father Pierre Biard, of the Society of Jesus, to his general at Rome, telling of the adventures which had befallen Father Ennemond Massé and himself, since they, the pioneers of their order in the New World, had been ordered from France to Port Royal. Certain Huguenot merchants of Dieppe conspired to prevent the passage of the Jesuits to America; but finally the queen and other court ladies, favoring the missionaries, purchased control of the Huguenots' ship and cargo, and the exultant fathers are now on the eve of sailing.

IV. In this letter, written by Biard to his provincial, a few weeks after the arrival at Port Royal, the missionary gives the details of his voyage, describes the spiritual and material condition of Poutrincourt's colony, and outlines plans for work among the Indians--only Huguenot ministers being, as yet, allowed under the charter to serve the spiritual needs of the colonists themselves.

V. In this letter, Biard notifies his general of the safe arrival of Massé and himself.

VI. A like duty is here performed by Massé.

VII. Father Jouvency, one of the eighteenth-century historians of the Society of Jesus, herein gives an historical account of the Canadian missions of his order, in 1611-13; and, by way of comparison, tells of the condition of the same missions in 1703, ending with a list of the Jesuit missions in North America in the year 1710, the date of original publication.

VIII. Herein, Jouvency gives a detailed account of the Indian tribes of Canada,--their customs, characteristics, superstitions, etc. Although not in strict chronological order, these chapters are given here as being from the same work as the foregoing.

In the preparation of several of the Notes to Volume I., the Editor has had some assistance from Mrs. Jane Marsh Parker, of Rochester, N. Y.

R. G. T.

MADISON, WIS., August, 1896.

I

LESCARBOT'S LA CONVERSION DES SAVVAGES

PARIS: JEAN MILLOT, 1610

SOURCE: Title-page and text, reprinted from original in Lenox Library, New York; the Register of Baptisms from original in the John Carter Brown Library, Providence, R. I.

PECULIARITIES IN ORIGINAL PAGINATION: P. 7, misnumbered 1; p. 16, misnumbered 6; pp. 23, 24, are repeated, except the last sentence on p. 24; p. 46 numbered "[-4-6]."

LA CONVERSION DES SAVVAGES QVI ONT ESTÉ BAPTIZÉS EN LA NOVVELLE France, cette annee 1610.

_AVEC VN BREF RECIT, du voyage du Sieur_ DE POVTRINCOVRT.

A PARIS,

Chez IEAN MILLOT, tenant sa boutique sur les degrez de la grand' Salle du Palais.

_Avec Priuilege du Roy._

THE CONVERSION OF THE SAVAGES WHO WERE BAPTIZED IN NEW FRANCE during this year, 1610.

_WITH A BRIEF NARRATIVE of the voyage of Sieur_ DE POUTRINCOURT.

PARIS,

JEAN MILLOT, keeping shop upon the steps of the great Hall of the Palace.

_By Royal License._

[iii] A la Royne.

_MADAME_,

_Dieu m'ayant fait naitre amateur de ma nation & zelateur de sa gloire, ie ne puis moins que de luy faire part de ce qui la touche, & qui sans doute l'époinçonnera quand elle entendra que le nom de Iesus-Christ est annoncé és terres d'outre mer qui portent le nom de France. Mais particulierement cela regarde vôtre Majesté, laquelle sur ces nouvelles a rendu vn temoignage du grand contentement_ [iv] _qu'elle en avoit. La Chrétienté doit ceci au courage & à la pieté du Sieur de Poutrincourt, qui ne peut viure oisif parmi la trãquillité en laquelle nous vivons par le benefice du feu Roy vôtre Epoux. Mais (MADAME) si vous desirez bien-tot voir cet oeuvre avancé, il faut que vous y mettiez la main. Donnez luy des ailes pour voler sur les eaux, & penetrer si avant dans les terres de delà, que jusques a l'extremité où l'Occident se joint à l'Orient, tout lieu retentisse du nom de la France. Ie sçay qu'il ne manque de volonté & fidelité au service du Roy & de vôtre Majesté, pour faire (apres ce qui est de Dieu) que vous soyés obeis par tout le monde. Et pour mon regard en tout ce que i'ay iamais travaillé, ie me suis efforcé de bien meriter du Roy & du public, ausquels i'ay dedié mes labeurs._ [v] _S'il m'en arrive quelque fruit, ie le dedieray volontiers, & tout ce que Dieu m'a donné d'industrie, à l'accroissement de cette entreprise, & à ce qui regardera le bien de vôtre service. Cependant ayez (MADAME) agreable ce petit discours evangelique (c'est à dire portant bonnes nouvelles) que publie à la France souz vôtre bon plaisir, MADAME, de vôtre Majesté le tres-humble, tres-obeïssant, & tres-fidele serviteur & sujet_,