Part 21

ARGALL left Port Royal and started for Virginia in the early part of November of the year 1613, but, on the day after he set sail, an exceedingly violent storm arose, by which the ships were driven asunder in very diverse directions. Captain Argall's vessel, indeed, was finally borne to Virginia; the smaller of the two captured ships, with its crew, was never seen thereafter; the larger of these, which Turnell commanded, and on board of which we were, after being dreadfully beaten for sixteen days by continuous tempests, had reached almost desperate straits, because of the exhaustion of its provisions, when the storm finally ceased, and we resumed our voyage towards Virginia with a favoring wind. We were distant not more than twenty-five leagues from the coast of Virginia, where the Governor was planning our destruction, and for this reason the voyage was hateful to us; when a contrary wind which suddenly arose turned our bow towards the _Asores_ islands of Portugal, [598] situated at a distance of almost 700 leagues due East from that point. Since the force of this wind did not at all abate, Turnell foresaw that his life would be endangered should he come into the power of the Portuguese, because he was conveying as prisoners, Priests, who, with the greatest injustice, had been torn from their settlement and despoiled; and he was still more troubled because, persuaded by the false charges of the French at Port Royal, he believed Father Biard to be a Spaniard, so that he dreaded, with good reason, a denunciation of his offense before the Portuguese, if our Fathers should resolve to accuse him. Therefore he frankly acknowledged that the power of the Deity, which avenges injury done to the innocent, was deservedly hostile to him and his upon that voyage; and, overcome by this calamity, although he had, through his own fault in rashly believing slanders, been extremely unfriendly to Father Biard up to that time, he began to soften greatly and become more amiable toward him. Moreover, even if the force of the wind were not driving them to the _Asores_, still, scarcity of provisions and fresh water compelled them to go thither, though against their will; wherefore, it was necessary for Turnell to take precautions lest the presence of our Fathers should cause him damage; as no danger was to be feared from them, if the ship should remain at a distance at anchor, and the necessary provisions should be secured by sending a small boat into the harbor, as the Captain hoped to do. Matters turned out, however, contrary to his expectations; for when we approached Faëal, one of the Asores islands, we were compelled to enter the inmost harbor, and take a position among the other ships under the eyes of the inhabitants. Having entered thither a little too swiftly, when our vessel collided with a Spanish treasure-ship [599] and carried away its forward jib, the Spanish Captain shouted out that we were pirates, and aroused his crew to arms. A few weeks before, a Frenchman had plundered a ship in the same harbor by a sudden attack; whence the Spaniards, fearing a similar fate, had been the more alarmed on this occasion, and thought an investigation still more necessary in the case of an Englishman. Turnell was therefore obliged to disembark upon the land, where the Spanish held him as a hostage while the interior of the ship was being thoroughly searched, the Fathers, in the meantime, carefully hiding behind a boat, in order that the Englishman might suffer no harm on their account if they should be discovered. Concealment was very difficult in a place not at all convenient, as the affair arose very suddenly, and there were so careful searchers, who rummaged the entire interior of the ship; but our brethren escaped their lynx eyes, greatly to their own delight, because they had thus preserved the Englishman; but with greater pleasure to the Englishman, because he recognized that he had been saved, contrary to his expectations and his deserts, by those whom he had most wickedly deprived of their liberty. This service and remarkable good-faith the English recognized at that time with marked signs of gratitude, and often thereafter spoke of the Fathers with great praise, especially before their Ministers. Three entire weeks the English ship remained in that harbor, and the same length of time the Fathers were hidden away and deprived of the sunlight; then, abandoning the voyage to Virginia, Turnell proceeded to Britain. But, when a storm had diverted us from the direct prosecution of our voyage, it carried us violently Westward to the coast of Vuallia;[93] and when here provisions failed the ship, Turnell entered the town of Pembroke [600] for the sake of obtaining supplies. The officials of this town suspected him of piracy upon the high seas, because, although an Englishman, he was sailing in a French vessel, and produced no written testimonials of the authority under which he was making his voyage; and when he made oath that he had been separated by a storm from his Captain, Argall, he was not believed. When, therefore, every sort of evidence had failed him, he cited as witnesses for his statements the two Jesuits whom he had on board the ship, whose incorruptible integrity, he said, no mortal could deservedly call in question. Therefore, when the Fathers had been very respectfully interrogated, and had given their testimony in public before the magistrate, Turnell was placed in honor, and was believed to have done everything honestly, as befitted a gentleman; but our brethren were treated with distinction, and were entertained as guests by the _Mayor of the City_, as he is called, that is, the Magistrate of the common people. When Nicholas Adams, who then represented the Minister of the marine at Pembroke, and in the presence of whom our brethren had given their testimony, heard that they had extremely bad fare upon the ship, he directed that they should be entertained at the home of the Magistrate whom we have mentioned, and that upon his own responsibility everything should be abundantly supplied to them; and if they should lack the means to repay him, he said that for the sake of God he would willingly do them the favor of meeting the expense, because he thought it very unbecoming that no kindness should be shown among the citizens of Pembroke to men distinguished in every way for merit and learning. A message had been sent to the King of Britain concerning our brethren; and, while an answer thereto was being awaited, many came, for the purpose of seeing and conversing with the fathers, from the ranks of the nobles, of the officials, and even of the ministers, [601] four of whom one of the councilors put into the arena of debate with our brethren, with the desire of testing their doctrine. Moreover, when their case had been reported at Court, the ambassador[94] of the Most Christian King had already heard that a ship with French Jesuits had been captured, and urged the release of all and especially of our brethren, because he had from his King strict commands to this effect. There was therefore no delay in the conveyance of our brethren from Pembroke to Dover, whence, after a short passage, they safely and joyfully arrived, after almost ten months of captivity, at Itius Portus,[95] a town on the French coast. Here they were received most honorably, with especial kindness and favor from Sieur d'Arquien, Commander of the Royal garrison, and Dean Boulaye; a suitable viaticum was also given to them, which was abundant for their needs during the trip to their College at Ambians[96] [Amiens].

IAM Nouo-Francicæ Missionis operæ quantum promouerint rem Christianam inter Barbaros, non facile dispiciet, qui rem vulgi trutina metietur: qui verò negotium natura sua perarduum, interuenientibus etiam aliunde casibus valdè impeditum, æquis momentis volet æstimare, maximè idoneis, atque illustribus initiis asperrimum solum Euangelicæ sementi præparatum, fateatur necesse est. In primis enim quantum, quæso, illud est, belluini prorsus ingenij atque moris gentem, nuper ab omni commercio externo alienissimam, ab sua impotentia suspiciosissimam, sic nunc esse nobis cõciliatã, ea de nostris hominibus opinione imbutam, vt eos summo ambitu quilibet Barbarorũ cõuentus [602] expetat, in sua ora domicilium habere cupiat, de suis copiolis annua cibaria deferat, mœrore ac fletu suum eorum desiderium testetur, implacabili odio in Britannos, nostræ infestos quieti, feratur? Magnum quiddam profecto est, & ingentis ad fidem illis animis ingenerandam momenti, erga illius præcones tam propensa ferri voluntate, fiducia, & veneratione. Illud autem alterum longè maius est, tantóque ad Barbaroram efficiendam salutem potentius, quantò alienius est ab humanarum affectionum ratione, diuinisque motionibus proprium magis. Altè iam insedit Canadiorum animis illa sententia, æternis addici cruciatibus, qui Baptismi expertes è viuis decedant, vt tametsi valẽtes Christianæ legis conditiones, suo sensu paullò asperiores, haud facilè subeant, moribundi tamen Baptismum ingentis omnino beneficij esse ducant, cupidéque appetant. Cuius doctrinæ quoniam Patres Societatis auctores habent, eamque combiberunt intimis sensibus, eius sua sponte illos admonent, & memores esse iubent, quoties popularium quis deteriùs affectus decumbit, hortanturque suos Doctores vti obitum ægroti præuertant, salutaribus aquis lustrantes, antè quàm occumbat. Atque hos quidem animorum motus, in barbarissimis alioqui hominibus, biennij cultura, & ea quidem non assidua, sed frequentibus interpellata difficultatibus, duo Patres effecerunt, non leuibus certè momentis ad Euangelici verbi satus in ea gente magnis incrementis propagandos. Quam ad propagationem, sacrarum precationum, & Baptismi [603] inusitata vis, insignibus aliquot documentis apud eam nationem interdum prodita, incitamento non mediocri videtur olim futura. Patri Biardo ad Eplani piscis amnem die quodam agenti affertur nuncius ab ægrota, & animam agente muliere, quæ ipsum videre atque alloqui valdè cuperet, ad Sanctæ Mariæ Sinum, duabus ab eo amne leucis. Eò ducem habuit vnum de contubernio, feminamque more gentis præter focum stratam deprehendit, tertia iam hebdomada miserè languentem: ægram, quoad per eius morbum licuit, Catechesi necessaria instruit, adhibitisq; pro re nata precibus cruce ad pectus appensa munit, seque vocari iubet, si quid ei posteà deterius accidat. Postridie mulier bene sana è foco exsilit, & graui onusta sacco ad maritum quattuor inde leucas vegeta contendit. Eam sanationem Caluinianus Dieppensis omnium primus obseruauit, confestimque illius euentum mirabilem nunciaturus ad Patrem Biardum accurrit. Idem Pater in ora Pentegoetia cum Biencourtio versabatur, vbi pro instituto mapalia Barbarorum circumiens, ægros visebat, solabatur, precibus, ac Christianis documentis iuuabat. Ibi tertium iam mensem æger decumbebat, cuius salus erat conclamata, quem Barbari visendum Patri obtulerunt. Frigido sudore totus manabat, certo fere mortis indice, cùm iam eum grauis æstus tenuisset, cui post preces, & breuia fidei documenta, cùm Pater crucem sæpius exosculandam porrexisset, eique de collo pensilem reliquisset, frequentibus Barbaris audientibus, & quæ gererentur mirè [604] probantibus ab eo ad nauẽ & Biencourtium rediit. Postera verò die Biencourtio cum indigenis in naue permutationibus mutuis occupato, in eã nauem sanus ingressus ille æger, heri moribũdus, crucemque gratulabũdus, magnificè ostentãs, adiit ad P. Biardũ, ingentiq; gaudio suam ei sanitatem testatus, virtuti S. Crucis acceptã tulit. Illustrius multò est id quod sequitur, & ad Barbarorũ sensum in Baptismi laudẽ singulare. P. Biardus, & Mottæus Saussæij Legatus, Simonque Interpres vnà iuerant ad considerandam areã Sancti Saluatoris domicilio designatã, vnde redeuntibus procul ad aures accidit lamẽtabilis vlulatus quærentibusq; à Barbaro comite causã lugubris clamoris, responsum est, sollemne illud esse alicuius iam iam vita functi argumentũ. Sed propiùs ad Barbarica tuguria succedentibus puer interrogatus indicauit, nõ mortui, sed morientis esse cõpliorationẽ; atque ad P. Biardum conuersus; Quin tu, inquit, accurris, si forte in viuentẽ adhuc incidas, & eius morti Baptismum præuertas? Ea pueri vox, tamquã cælo missa, Patrem & comites ad cursum vehementer accendit, quibus ad agrestes casas appulsis, Barbarorũ sub dio stantium lōgissima ala, directo ordine instructa occurrit, atq; in spectãtis alæ, & mœrore defixæ oculis obambulans pater, cuius in vlnis tenellus moriebatur puer. Hic vt animam ægerrimè trahebat, interruptis debilitate singultibus ad mortem properans, miserum parentem miseratione cruciabat & dolore. Ad quoslibet autem infantis singultus, horrendùm eiulabat parens, cuius eiulatum adstantis Barbaricæ concionis mox luctuosus [605] excipiebat vlulatus. Pater Biardus adiit ad afflictum puelli parentem, rogauitque an ipso volente moribundum infantem Baptismo esset lustraturus. Ingenti mœrore percitus Barbarus vocem mittere non potuit, sed deposito in postulantis manibus puero, reipsa, quid cuperet, ostendit. Pater aquam poposcit, puellumque Mottæo ardentissimè suscipienti tenendum tradit, salutaribus aquis aspergit, Nicolaum de Mottæi nomine appellat, concepta precum formula Barbaris lumẽ ad fidei agnoscendas ingentes opes à Deo precatur. Sub eam precationem receptum de Mottæi manibus infantem matri eius præsenti defert, mater filio mammam continuò porrigit, puer oblatam cupidè arripit, lac ad satietatem haurit, atque deinceps sanus vegetúsque vixit. Vniuersus interim Barbarorum, qui circumsteterat, globus rei haud vsitatæ defixus miraculo, petrarum instar immotus, ac tacitus hærebat in vestigio. Ad eos igitur sic animo comparatos noster, quæ visa sunt in rem præsentem quadrare, verba fecit, quæ auidis mentibus hauserunt, atque vbi perorauerat, iussit singulos in tuguria se recipere. Vti venerabundi ac trementes eius sermonem summa reuerentia exceperant, ita cùm cœtus facta missione receptum in suas casas indixit, alto silentio præferentes inusitatum obsequium, in sua quisque tuguria pacatissimè, citissimeque dilapsi sunt. Hæc & huiusmodi alia in Barbarorum oculis, summa ipsorum admiratione, nec minore fructu gesta, quisquis perpenderit, vtilissimis principiis inchoatam Nouo-Francicam Missionem meritò iudicabit.

NOW he who measures the undertaking by ordinary standards, will not easily see how greatly the work of the Mission of New France has advanced the Christian religion among the Savages; he who will fairly estimate an enterprise very difficult in its nature, and greatly hindered also by the interruption of calamities from without; must confess that the rugged soil has been prepared for the seed of the Gospel with very advantageous and glorious beginnings. For, in the first place, is it not a great thing, I ask, that a race of utterly brutal disposition and manners, lately keeping itself far aloof from all external intercourse, extremely suspicious by reason of its impotence, should be now so conciliated towards us, and entertain such sentiments for our brethren, that Savages of every tribe seek them out with the greatest pains, [602] desire them to have a residence in their territory, offer them annual supplies from their scanty store, testify by grief and weeping to their longing for them, and regard the English, the enemies of our peace, with implacable hatred? It is indeed something great, and of the utmost importance to the implanting of the faith in those minds, that they meet its heralds with such emphatic good-will, confidence, and veneration. Moreover there is another influence far greater, and so much the more powerful in effecting the salvation of the Savages as it is remote from the sphere of human affections and more characteristic of heavenly emotions. Already there has become deeply seated in the minds of the Canadians the belief that those who die without Baptism are consigned to eternal torments; consequently, as long as they are in health, they do not readily submit to the rules of the Christian faith, which to their ideas are a little too harsh; but when at the point of death, they regard Baptism as certainly a great blessing, and eagerly seek it. Since they have the Fathers of the Society as authorities for this doctrine, and have absorbed it into their inmost souls, of their own accord they warn and remind their Teachers of it, whenever any one of their friends is prostrated by some severe complaint, and urge them to anticipate the death of the patient by sprinkling him with the saving waters, before he shall perish. And, indeed, these emotions of the mind, in men who are in other respects most savage, two Fathers have created by a training of two years, and that indeed not continuous, but interrupted by numerous difficulties, which is certainly no light incentive toward propagating the seed of the Gospel among that race with flourishing increase. To this propagation, the unaccustomed power of holy prayers and of Baptism, [603] sometimes disclosed among this people in several remarkable instances, seems likely to be no small incentive in the future. When Father Biard was occupied one day at the river of the Eplan fish, a message was brought to him from a sick woman at the point of death, who was very anxious to see and converse with him, at Bay Ste. Marie, two leagues from that river. He had one of the colonists as a guide thither, and found the woman lying, according to the manner of her race, near the hearth, and now miserably languishing in the third week of her illness. He instructed the invalid, as far as her disease permitted, in the necessary parts of the Catechism; strengthened her by prayers adapted to the circumstances, and a cross hung upon her breast; and directed that he should be called, if she should thereafter grow worse. The next day the woman arose from the hearth entirely well, and, loaded with a heavy bag, started briskly for her husband, who was at a distance of four leagues. A Calvinist from Dieppe first of all observed this cure, and immediately ran to Father Biard to announce the wonderful event. The same Father was with Biencourt on the banks of the Pentegoët, where, according to his custom, he was going about among the cabins of the Savages, visiting and comforting the sick and aiding them with prayers and Christian instruction. There a sick man was lying, who had already been ill three months, whose recovery had been despaired of, and whom the Savages brought to the Father's notice. He was completely bathed in cold perspiration, an almost certain sign of death, since a heavy fever had taken possession of him. After prayers had been said and a short lesson in the faith given, when the Father had held out a cross to him to be repeatedly kissed, and had left it hanging about his neck, many Savages listening to him, and heartily [604] approving what was done, he returned to the ship and Biencourt. But the next day, when Biencourt was engaged upon the ship in trading with the natives, that sick man, yesterday at the point of death, came on board in a state of health, and, joyfully and reverently displaying the cross, went to Father Biard, and, testifying with great delight to his recovery, ascribed it to the power of the Holy Cross. That which follows is much more remarkable, and by the Savages was ascribed solely to the merit of Baptism. Father Biard, La Motte, the Lieutenant of La Saussaye, and Simon the Interpreter, had gone together to examine the site selected for the settlement of St. Sauveur. While returning thence, they heard at a distance a lamentable wail, and, when they asked of their Savage companion the cause of this mournful outcry, the answer was made that it was the customary token that some one had already departed this life. But as they approached nearer to the huts of the Savages, a boy, on being questioned, informed them that the lamentation was not for a dead, but for a dying person; and, turning to Father Biard, he said: "Why do you not hurry thither, if perchance you may find him still living, and administer Baptism before his death?" The voice of that boy, just as though sent from heaven, caused the Father and his companions to run swiftly, and as they reached the rude dwellings, there appeared a great crowd of Savages, drawn up in regular order, standing in the open air; and among this mournful-looking company a father walked about, in whose arms a delicate boy was dying. As the child struggled for breath, hastening towards death, and weakly gasping, it tortured the unfortunate parent with grief and sorrow. Moreover, at each gasp of the infant, the father wailed dreadfully, and his lamentation was immediately answered by a howl from the gloomy throng of Savages standing near. [605] Father Biard went to the afflicted parent of the boy, and asked whether he might, with his consent, baptize the dying child. The Savage, overcome by the depth of his grief, could not utter a word; but his action showed, by placing the child in the arms of the petitioner, what he desired. The Father asked for water, and giving the child to La Motte to hold, who eagerly received it, he sprinkled it with the saving waters, christened it Nicholas de la Motte, and formulating a prayer, begged from God light for the Savages, that they might recognize the immense blessings of the faith. After this prayer he took the infant from the hands of La Motte and gave it to its mother, who was present; the mother immediately gave her breast to the child, who greedily accepted it, partook of the milk to satiety, and finally lived, healthy and vigorous. In the meantime, the whole circle of Savages who had stood about, struck by the marvelousness of the unusual occurrence, remained motionless as stones, and stood silently in their tracks. Therefore, while they were thus prepared in mind, our brother addressed to them such words as seemed appropriate to the subject in hand; and when he had finished, bade them depart to their own huts. As they, trembling and reverential, received his discourse, with the greatest respect, so when, the object of their gathering having been accomplished, he ordered them to depart to their huts, they slipped away, silently exhibiting this unusual obedience, quietly and quickly, each to his own dwelling. Whoever shall carefully examine these and other like acts which have been performed in the sight of the Savages, greatly to their astonishment, and no less to their benefit, will justly conclude that the Mission of New France has been commenced under very advantageous beginnings.

BIBLIOGRAPHICAL DATA: VOL. II

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Our copy of Biard's letter (written in French) to his provincial, dated January 31, 1612, is from Carayon's _Première Mission_, pp. 44-76, noted under Bibliographical Data of Documents III.-VI., in our Volume I.

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