CHAPTER I.

OF THE CONDITION AND EMPLOYMENT OF OUR SOCIETY IN NEW FRANCE.

WE have six Residences in New France. The first, beginning with the first land encountered in coming into these countries, is called the Residence of Sainte Anne; it is at Cape Breton. The second is the Residence of Saint Charles, at Miskou. The third, which we are going to occupy this Autumn, the Residence of Nostredame de Recouvrance, at Kebec, near the Fort. The fourth, the Residence of Nostredame des Anges, half a league from Kebec. The fifth, the Residence of the Conception, at the three Rivers. The sixth, the Residence of Saint Joseph, [10] at Ihonatiria, among the Hurons.[19] I hope that we shall soon have a seventh, in the same country, but in a Village other than Ihonatiria. Now, as the Vessels which go to Cape Breton and to Miskou do not go up as far as Kebec, it thus happens that we have no communication with our Fathers who are in the Residences of Sainte Anne and of Saint Charles, except by way of France; hence neither letters nor other things should be sent to us to hold for them, but they should be given to those Vessels which go to these French settlements. It follows also that I can say nothing of the things which take place in these Residences, on account of their remoteness and the little commerce we have with them. All these Residences are maintained by the Gentlemen of the Company [11] of New France,--who have had Fortresses and dwellings for our French people built in different parts of the country,--except the Residence of Nostredame des Anges, which is supported principally through the liberality of Monsieur le Marquis de Gamache.[20] This Residence has three great plans for the glory of our Lord; the first, to erect a College for the education of the children of the families, which are every day becoming more numerous. The second, to establish a Seminary for the little Savages, to rear them in the Christian faith. The third, to give powerful aid to the Mission of our Fathers among the Hurons and other stationary Tribes. As to the College, although it is not yet built, we shall begin this year to teach a few children. Everything has its beginning; [12] the most learned once knew only the first elements of the Alphabet.

Quant au Seminaire, nous le faisons bastir: il sera pour vn temps en la Residence de Nostredame des Anges: mais s'il se trouue quelque personne de pieté qui le veüille fonder, & nourrir de pauures petits barbares, pour les rendre enfans de Iesus Christ, il le faudra transporter plus haut; & là les Sauuages ne seront point de difficulté d'amener leurs enfans. I'en enuoye vn petit à V.R. laquelle s'il luy plaist nous le renuoyera dans vne couple d'années; il seruira à arrester & instruire ses petits compatriotes; celuy que i'auois enuoyé, & qu'on nous a ramené, nous contente fort. Les Sauuages commencent à ouurir les yeux, & à connoistre que les enfans sont bien instruits auec nous.

In regard to the Seminary, we are now having one built. For a while it will be in the Residence of Nostredame des Anges; but, if some pious person be found who wishes to endow it, and to support the poor little barbarians that they may be made children of Jesus Christ, it will have to be moved farther up the river, to a place where the Savages will not object to bring their children. I send a little boy to Your Reverence, and, if you please, you will return him to us in a couple of years; he will help to retain and teach his little compatriots; the one I did send you, and who has been returned to us, pleases us greatly. The Savages are beginning to open their eyes and to recognize that children who are with us are well taught.

[13] Reste pour la Mission des Hurons & d'autres Peuples stables, elle est de tres-grande importance pour le seruice de nostre Seigneur; Messieurs de la Compagnie la cherissent & la soulagent: C'est de ces Peuples que nous attendons de plus grandes conuersions; c'est là où il faudra enuoyer grand nombre d'ouuriers, si la foy commence à éclairer ces ames plongées dans les tenebres depuis tant de mille ans. Que si on ne peut trouuer quelque fondation pour l'entretenir, ie quitterois quasi volontiers, & le soin d'vn College & d'vn Seminaire, pour la faire reüssir. Mais des personnes qui ayment mieux que leurs noms soient écrits au Liure de vie que sur ce papier, nous defendent bien fort de rien quitter de nos desseins, nous asseurant d'vne verité bien certaine, que Dieu a plus de force, & plus de volonté [14] de nous secourir, que nous n'auons de cœur d'entreprendre pour sa gloire.

[13] Finally, as to the Mission among the Hurons and other stationary Tribes, it is of the greatest importance for the service of our Lord. The Gentlemen of the Company cherish and assist it. It is among those Tribes that we expect the greatest conversions; it is there that a great number of laborers must be sent, if the faith begins to illumine those souls, so many thousands of years plunged in darkness. If some fund cannot be found to maintain it, I would almost willingly give up the care both of a College and of a Seminary, to make it succeed. But some persons, who prefer to have their names written in the Book of life rather than upon this paper, positively forbid us to abandon in any wise our plans, assuring us of a very certain truth, that God has more strength and more willingness [14] to help us than we have courage to undertake enterprises for his glory.

Or pour ne m'éloigner de nos Residences, nous exerçons en icelles toutes les fonctions de Curé ou de Pasteur, n'y en ayant point d'autres que nous; nous annonçons la parole de Dieu; nous administrons les Sacrements de Baptesme, de l'Autel, & de Penitence, de l'Extréme-Onction; nous assistons au Sacrement de Mariage; nous enterrons & enseuelissons par fois les morts; nous allons visiter les malades; nous enseignons la Doctrine Chrestienne aux enfans, & comme ils se vont multipliant par la venuë des familles, nous leur donnerons bien-tost la premiere teinture des lettres, comme i'ay dit. Que si les commencemens sont petits, la fin en peut estre grande & bien-heureuse.

Now not to wander from the subject of our Residences, we exercise in these all the functions of Curé or Pastor, as there are no others here besides ourselves; we preach the word of God, we administer the Sacraments of Baptism, of the Altar and of Penance, of Extreme Unction; we assist at the Sacrament of Marriage; at times we bury and lay out the dead; we visit the sick; we teach the Christian Doctrine to the children, and, as they are becoming more numerous through the arrival of families, we shall soon give them the elements of letters, as I have said. Thus, if the beginnings are small, the end may be great and blessed.

[15] Outre cela vne partie de nous estudie fort & ferme à la langue, occupation qui sera vn iour d'autant plus vtile, qu'elle est maintenant épineuse: Nous visitons encor les Sauuages, & par nos begayements nous tâchons de ietter dans leurs ames quelque petit grain de la semence Euangelique, qui fructifiera en son temps s'il plaist à Dieu. Voila nos exercices plus ordinaires, outre les obseruances de la Religion, qui ne se doiuent iamais obmettre. Pour nos François ils s'occupent à se fortifier, à bastir, à défricher, à cultiuer la terre: mais ie ne pretends pas d'écrire tout ce qui se fait en ce pays, ains seulement ce qui tend au bien de la foy, & de la Religion. Cét hyuer passé, la maladie de terre ou de scurbut, s'estant iettée dans la nouuelle habitation des trois Riuieres, où le Pere Buteux [16] & moy estions allez, nous a donné nouuelle occupation meflée de ioye & de tristesse. Nous estions marris d'vn costé, de voir souffrir quasi tous nos pauures François, & d'en voir mourir quelques vns: de l'autre nous nous réiouyssions de voir des effects tout à fait admirables de la grace de nostre Seigneur dedans leurs ames; bon nombre des malades n'ont iamais voulu demander la santé à Dieu, disans ces paroles auec vne grande resignation; Il est nostre Pere, il sçait mieux ce qui nous est bon que non pas nous, laissons le faire, sa saincte volonté soit faite. Ie croy qu'il n'y en a qu'vn seul de ceux qui sont passez en l'autre vie, qui n'aye fait vne confession generale deuant sa mort. Comme i'auois grand desir que l'vn d'eux, pour estre vn ieune homme de fort bonnes mœurs, retournast [17] en santé, ie luy conseillay de faire vn vœu au glorieux Patriarche S. Ioseph, pour impetrer la deliurance de son mal, Ie vous obeyray, me fist-il, mais si vous me laissez en ma liberté, ie prieray seulement le bon S. Ioseph, de m'obtenir de nostre Seigneur la grace d'accomplir sa tres-saincte volonté. Vne autrefois vn ieune garçon fort & robuste se pourmenant dans la chambre des malades, leur demánda ce qu'ils voudroient bien donner pour iouyr d'vne aussi forte santé que la sienne; l'vn d'eux repartit fort sainctement, Ie ne voudrois pas détourner la teste d'vn costé pour iouyr de toute la santé du monde, si bien pour acquiescer au bon plaisir de Dieu. Cette repartie fit veoir combien la grace operoit fortement dans ceste ame. Vn autre qui auoit esté heretique, & d'vne vie assez libertine, estonna [18] tous ses compagnons à la mort: car apres auoir rendu des preuues de sa croyance, apres s'estre reconcilié auec vne grande douleur de ses offenses, comme ie luy presentois le saint Viatique, Ie croy en vous mon Sauueur, disoit-il, ouy ie croy en vous, venez, faites moy misericorde, vous estes assez puissant pour me pardonner tous mes pechez: & se sentant affoiblir il nous pressa sur l'heure mesme de luy donner l'Extreme-Onction, ce que nous fismes; l'ayant receuë auec beaucoup de sentimens de douleur, il apostrophe tous ses Camarades, & leur dit, Adieu mes Camarades, Adieu mes compagnõs, il faut partir, ie vous demande pardon, ie vous crie mercy à tous, ie suis bien marry d'auoir si mal vescu; mais i'espere que Dieu me fera misericorde, mon Dieu ayez pitié de moy. Proferant ces paroles il expira. [19] Qu'on mette la maladie tant qu'on voudra au rang des mal heurs de ceste vie, ie tiens celle qui a emporté ces ieunes gens, pour l'vne des plus signalées faueurs, qu'ils ayent iamais receu de la main de Dieu. Pour conclusion la santé est maintenant par toutes nos habitations, mais non pas encore la saincteté.

[15] Besides this, some of us are making an arduous and thorough study of the language, an occupation which will some day be so much the more useful as it is now difficult. We also visit the Savages, and through our stammerings try to cast into their souls some little grain of Gospel seed, which will ripen in its time, God willing. These are our more ordinary occupations, besides the observances of Religion, which must never be omitted. In regard to our French people, they are occupied in fortifying, in building, in clearing and cultivating the land. However, I do not pretend to describe all that takes place in this country, but only that which concerns the welfare of the faith and of Religion. This last winter, the land disease, or scurvy, appeared in the new settlement of the three Rivers, where Father Buteux [16] and I had gone; and this gave us a new occupation, which was mixed with joy and sadness. On the one hand, we were grieved to see almost all our poor Countrymen suffer, and to see some of them die; on the other, we rejoiced to see the altogether admirable effects of the grace of our Lord within their souls. A great many of the sick men never cared to ask God to restore their health, saying these words with great resignation: "He is our Father; he knows better than we what is good for us; leave it all to him, his holy will be done." I believe there was only one of those who passed to the other life, who did not make a general confession before his death. As I was very anxious that one of them, since he was a young man of very good morals, should be restored [17] to health, I advised him to make a vow to the glorious Patriarch St. Joseph, to grant him deliverance from the disease. "I will obey you," he replied; "but, if you leave me free to act as I please, I will merely pray the good St. Joseph to obtain for me from our Lord the grace to carry out his most holy will." Another time, a young man, very strong and robust, walking about in the room of the sick, asked them what they would give to enjoy such vigorous health as his; one of them answered, very piously, "I would not even turn my head aside to enjoy all the health in the world, so readily as I would acquiesce in the good pleasure of God." This answer showed how powerfully grace was working in this soul. Another who had been a heretic, and something of a libertine, astonished [18] all his companions at his death; for, after having given proofs of his belief, after having made his confession, with great contrition for his offenses, when I presented to him the holy Viaticum, "I believe in you, my Savior," said he, "yes, I believe in you; come, be merciful to me; you are powerful enough to pardon all my sins," and, feeling himself growing weaker, he urged us at that very moment to give him Extreme Unction, which we did. Having received it with many expressions of grief, he addressed all his Comrades, saying, "Adieu, my Comrades, adieu, my companions; I must go; I ask your pardon, I ask pity from all of you, I am very sorry to have lived so badly; but I hope that God will have mercy upon me; my God, have pity upon me." Uttering these words, he expired. [19] One may place sickness as much as he pleases in the catalogue of the misfortunes of this life; yet I consider that which carried off these young men as one of the most signal favors they ever received from the hand of God. In conclusion, health prevails throughout all our settlements, but not saintliness, as yet.

Ie crains fort que le vice ne se glisse dans ces nouuelles peuplades, si neantmoins ceux qui tiendront les resnes du gouuernement en main, sont zelez pour la gloire de nostre bon Dieu, suiuant les desirs & les intentions de Messieurs les Directeurs & Associez de la Compagnie, il se dressera icy vne Hierusalem benite de Dieu, composée de Citoyens destinez pour le Ciel. Il est bien aisé dans vn pays nouueau, où les familles arriuent toutes disposées à receuoir les loix qu'on y establira, de [20] bannir les méchantes coustumes de quelques endroi[t]s de l'ancienne France, & d'en introduire de meilleures. Ces Messieurs qui s'interessent dauantage dans la cause de Dieu, & dans la vertu que dans le commerce, n'ont point de vaisseaux pour passer icy les yurongneries, les ieux & les dissolutions du Carneual, non plus que les saletez, & les blasphemes: la Nouuelle France ne veut point de ces habitans de Cedar, & de Babylone, qui ne laisseront pas de s'y glisser, si ceux qui peuuent tout ne leur font teste; les dissimulations en cet endroit, & en ces commencemens, sont fort dangereuses, & Dieu demandera compte des obmissions aussi bien que des fautes commises.

I fear very much that vice will slip into these new colonies. If, however, those who hold the reins of government in hand are zealous for the glory of our good God, following the desires and intentions of the Honorable Directors and Associates of the Company, there will arise here a Jerusalem blessed of God, composed of Citizens destined for Heaven. It is very easy in a new country, where families arrive who are all prepared to observe the laws that will be established there, to [20] banish the wicked customs of certain places in old France, and to introduce better ones. These Gentlemen, who interest themselves more in the cause of God, and in virtue, than in commerce, have no ships to bring over drunkenness, gambling, and the dissoluteness of the Carnival, any more than uncleanness and blasphemy. New France does not desire those inhabitants of Cedar and of Babylon, who will surely slip in here, unless opposed by those who have all the power; dissimulation in this place and in these beginnings is very dangerous; and God will ask an account for duties omitted as well as for faults committed.

[21] CHAPITRE II.

DE LA CONUERSION & DE LA MORT DE QUELQUES SAUUAGES.

VINGT-DEVX sauuages ont esté baptisez ceste année, si nous auions la cognoissance des langues, ie croy que la foy prendroit de grands accroissemens: nous n'osons encor confier le baptesme qu'à ceux que nous voyons en danger de mort, ou à des enfans qui nous sont asseurez: Car ne pouuant encore plainement instruire ces Barbares, ils mépriseroîent bien-tost nos saincts Mysteres, s'ils n'en auoient qu'vne legere cognoissance. Il est bien vray que si ce peuple estoit curieux de sçauoir, comme sont toutes les nations policées, que quelques-vns [22] d'entre nous ont vne assez grande cognoissance de leur lãgue, pour les instruire: mais comme ils sont profession de viure, & non pas de sçauoir; leur plus grand soucy est de boire & de manger, & non pas de cognoistre. Quand vous leur parlez de nos veritez, ils vous écoutent paisiblement; mais au lieu de vous interroguer sur ce sujet, ils se iettent incontinent sur les moyens de trouuer dequoy viure, monstrans leur estomach tousiours vuide, & tousiours affamé. Que si on sçauoit haranguer comme eux, & qu'on se trouuast en leurs assemblées, ie croy qu'on y seroit bien puissant, la bonté de Dieu sera tout reussir en son temps: venons à nos Neophytes. Le 16. d'Aoust de l'année passée 1634. vn peu apres le depart des vaisseaux, ie baptisay à la mort vn ieune garçon aagé d'enuiron 12. ou 14. ans, les [23] Saunages le nommoient _Akhikouch_, nous luy auions destiné le nom de Dieudonné. Monsieur du Plessis Bochard General de la flotte l'auoit amené des trois Riuieres tout malade, & nous l'auoit donné pour luy sauuer si on pouuoit la vie du corps, & luy donner celle de l'ame: il n'a vescu chez nous que le temps necessaire pour estre sommairement instruit.

[21] CHAPTER II.

OF THE CONVERSION AND OF THE DEATH OF SOME SAVAGES.

TWENTY-TWO savages have been baptized this year. If we were acquainted with the languages, I believe the faith would be widely extended. We dare not yet trust baptism to any except those whom we see in danger of death, or to children who are assured to us; for, not yet being able to fully instruct these Barbarians, they would soon show a contempt for our holy Mysteries, if they had only a slight knowledge of them. It is quite true that, if these people were as desirous of learning as are all civilized nations, some [22] of us have a good enough knowledge of their language to teach them. But as they make living, and not knowledge, their profession, their greatest anxiety is about eating and drinking, and not about learning. When you speak to them of our truths, they listen to you patiently; but instead of asking you about the matter, they at once turn their thoughts to ways of finding something upon which to live, showing their stomachs always empty and always famished. Yet if we could make speeches as they do, and if we were present in their assemblies, I believe we could accomplish much there. The goodness of God will ensure success in all things in his own time; let us turn to our Neophytes. On the 16th of August of last year, 1634, shortly after the departure of our vessels, I baptized, when he was dying, a young boy about 12 or 14 years of age. The [23] Savages called him _Akhikouch_; we had chosen for him the name Dieudonné. Monsieur du Plessis Bochard, Commandant of the fleet, had brought him to us from the three Rivers, very sick; and had given him to us that we might, if possible, save the life of the body, at the same time giving him that of the soul. He lived with us only long enough to be hastily instructed.

Le 3. de Nouembre de la mesme année, le Pere Charles l'Allemant baptisa vn ieune Sauuage aagé d'enuirõ vingt cinq ans, nommé de ceux de sa nation _Matchonon_, surnommé des François Martin, il receut le nom de Ioseph en son baptesme. Les iugemens de Dieu sont épouuantables, ce pauure miserable a fait vne mort horrible. C'est celuy dont ie parle au Chapitre deuxiesme de la Relation de l'an passé, lequel eust volontiers [24] diuerty s'il eust peu le bon François Sasousmat de receuoir la Foy, & qui disputant certain iour contre le Pere Brebeuf, profera ce blaspheme, qui luy a fait perdre la vie du corps, & peut-estre de l'ame. Tu nous conte, que c'est par la conduite de ton Dieu, que nous trouuons dequoy manger, dis luy qu'il m'empesche tant qu'il pourra de prendre des Castors, & des Elans, & tu verras que ie ne laisseray pas d'en prẽdre malgré luy. Vn de nos François saisy d'vn grand zele, entendant ceste impieté, fut tout prest de se ietter sur luy, & l'auroit bien battu n'eust esté la presence du Pere. Ce pauure impie n'a onques depuis ce blaspheme, tué ny Castor ny Elan. Il s'en alla au dessus des trois Riuieres, où la maladie le terrassa. Le Pere Brebeuf montant aux Hurons l'an passé le rencontra, & le voyant dans [25] vn estat pitoyable luy demanda combien il auoit tué d'animaux depuis son blaspheme; le pauure homme demeura tout confus: le Pere en eut compassion, & luy dit qu'il m'écriroit ce rencontre, & qu'il se promettoit bien qu'on le secoureroit s'il vouloit demander à Dieu pardon, & receuoir sa creance; quelque temps apres que i'eu receu la lettre du Pere, nous nous en allasmes le Pere Buteux & moy en la nouuelle habitation des trois Riuieres, pour commencer la Residence de la Conception: nous trouuasmes ce blasphemateur nud comme vn ver, tout malade, couché sur la terre, n'ayant pour toutes richesses qu'vne méchante écorce, vne cabane de Sauuages qui estoient là luy refusant le couuert. Son frere l'auoit amené proche de l'habitation de nos François, & l'auoit quitté là, [26] nous luy demandasmes s'il ne recognoissoit pas la vengeance de Dieu, n'ayant peu rien prendre depuis son impieté, Ie n'ay garde, fit-il, d'auoir peû rien prendre, car i'ay tousiours esté malade. Mais ne vois tu pas que c'est Dieu qui t'a chastié par ceste maladie? Peut-estre que tu dis vray, me respond-il. Ie luy voulu dire que son frere n'auoit point de compassion de luy, il l'excusa bien à propos. Que veux tu qu'il face, comment me traisnera-il dans ce bois, où il va chercher sa vie? Mais encor si ta nation auoit pitié de toy? Que ne dis-tu à ces Sauuages qu'ils te reçoiuent en leur cabane, ou bien qu'ils te donnent vn peu d'écorce pour en faire vne petite? Il n'osa iamais leur parler tant ils sont honteux de s'importuner les vns les autres: mais il me dit tout bas que ie leur demandasse: ie le fis tout sur l'heure en sa presence: au [27] commencement ils ne me donnerent aucune response, en fin vne femme me dit, qu'ils s'en alloient biẽ tost cabaner en vn autre endroit, & qu'ils n'auoient point trop d'escorce pour eux. Bref ce mal-heureux voyant que la barque qui nous auoit amené retournoit à Kebec, me pria de luy faire porter. Car nous ne le pouuiõs pas loger, nostre maison en ce premier commencement n'estoit que quelques busches de bois iointes les vnes auprés les autres, enduites par les ouuertures d'vn peu de terre, & couuertes d'herbes, nous auions en tout douze pieds en carré pour la Chapelle, & pour nostre demeure, attendant qu'vn bastiment de charpente qu'on dressoit fust acheué. Voyant donc qu'il estoit impossible de le secourir, ie prie qu'on le reçoiue dans la barque, ce qui fut fait; on l'apporte à Kebec, où les [28] Sauuages le delaisserẽt. Le Pere l'Allemant le voyant abandonné le fait venir en nostre maison, ce qu'il souhaitoit grandement; Tous les iours vn de nos Freres le pansoit, & le Pere l'instruisoit pour le rendre capable du baptesme. Or comme on le iugeoit en danger de mort le Pere le baptisa, & l'a fait nourrir & panser tout l'hyuer. Retournant sur le Printemps des trois Riuieres, ie fus bien aise de le voir, esperant qu'il m'instruiroit en la cognoissance de sa langue, & que ie luy enseignerois plus à loisir les veritez de nostre creance. A peine estois-je arriué que son frere suruint, luy bien ioyeux de voir me demande permission de s'en aller auec luy aux trois Riuieres, ie l'en détournay le plus qu'il me fut possible, preuoyant bien sa ruine s'il retournoit parmy les Sauuages: ie luy promets toute [29] assistance s'il vouloit demeurer: Non, me fit-il, ie desire d'aller voir la haut mes parens. Or comme ie cognois bien le genie de ces Barbares, ie luy dis que les Sauuages le ietteroient bientost hors de leurs cabanes, qu'ils ne luy donneroient gueres à manger, & en fin se lassans de luy, qu'ils le tueroient. Il se mit à rire, me disant qu'ils n'en viendroient pas là. Ie le menace que s'il s'en va, que nous ne le receurons plus iamais; il n'y eut pas moyen de l'arrester. Estant aux trois Riuieres, le Pere Buteux qui estoit là, luy voulut faire recognoistre le mal qu'il luy pouuoit arriuer de nous auoir quitté; il s'en mocqua; il le menaça des iugemens de Dieu, il repartit qu'il endureroit aussi bien les feux dans l'enfer, qu'il auoit souffert le froid pendant l'hyuer. Au commencement les Sauuages le tenoient [30] dans leurs cabanes, mais venans à s'en lasser ils le placẽt dehors, le voila abbrié du Ciel & d'vne escorce, on ne luy donne plus qu'vn peu de poisson, & peu souuent: luy se doutãt quasi de ce que ie luy auois predit; car il n'ignore pas les coustumes de sa nation, dit au Pere Buteux qui s'en reuenoit faire vn tour à Kebec, Ton frere m'a dit que si ie sortois de vostre maison, qu'il ne m'y receuroit iamais, i'y voudrois bien estre maintenant, dis-luy, que s'il m'y veut receuoir, qu'il en écriue à quelque François, & que ie m'y feray transporter à la premiere occasion. Le Pere estãt arriué, & m'ayant donné cet aduis, nous-nous transportasmes incontinent au fort de Kebec pour chercher quelque occasion de le mander, desirans sauuer ce pauure miserable, puis qu'il portoit le charactere de Chrestien: mais [31] ô iuste & épouuantable vengeance du grand Dieu! nous trouuasmes en chemin vn Montagnais, qui nous dit qu'incontinent apres le depart du Pere Buteux, vn Sauuage auoit donné vn coup de hache à ce deplorable homme pẽdant la nuict, qui luy auoit fait voler la ceruelle de la teste. Voila comme il est passé en l'autre monde.

On the 3rd of November of the same year, Father Charles l'Allemant baptized a young Savage about twenty-five years old, called by the people of his nation _Matchonon_, surnamed by the French, Martin; at baptism he received the name of Joseph. The judgments of God are terrible; this poor wretch met with a horrible death. It was of him I spoke in the second Chapter of the Relation of last year. He would gladly, [24] if he had been able, have diverted the good François Sasousmat from receiving the Faith; and, while one day disputing with Father Brebeuf, he uttered this blasphemy, which caused him to lose the life of the body and perhaps that of the soul: "Thou tellest us that it is through the guidance of thy God that we find something to eat; tell him that he may oppose, with all his power, my taking Beavers and Elks; and you will see that I shall not fail to take them, in spite of him." One of our Frenchmen, seized with great zeal, hearing this impiety, was ready to leap upon him, and would have beaten him soundly, had it not been for the presence of the Father. This poor, impious wretch has not, since this blasphemy, killed either Beaver or Elk. He went up beyond the three Rivers, where illness prostrated him. Father Brebeuf, when he was going up to the Hurons last year, encountered him, and seeing him in [25] a pitiful state, asked him how much game he had killed since his blasphemy; the poor man was covered with confusion. The Father took pity on him, and said that he would write to me about this meeting; and that he trusted that, if he wished to ask God's forgiveness, and embrace his faith, he would be succored. Some time after I had received the Father's letter, we, Father Buteux and I, went to the new settlement of the three Rivers, to begin the Residence of the Conception. We found this blasphemer as naked as a worm, very sick, lying upon the ground, his only possession being a wretched piece of bark,--a cabin of Savages who were encamped there having refused him shelter. His brother had brought him to a place near the French settlement, and had left him there. [26] We asked him if he did not see that it was the vengeance of God, that he had not captured anything since his impious act. "I have not been able," said he, "to capture anything, for I have been sick all the time." "But dost thou not see that it is God who has punished thee by this sickness?" "Perhaps thou sayest the truth," he answered me. I tried to tell him that his brother had no pity on him, and he excused him very readily,--"What wouldst thou have him do; how will he drag me about in the forest where he is going to seek his living?" "But thy people, have they no pity on thee? Why dost thou not ask these Savages to take thee into their cabin, or else to give thee a small piece of bark, to make a little one for thyself?" He did not even dare ask them, they are so ashamed to beg from each other; but he told me in a low voice to ask them to do it; I did so immediately in his presence. At [27] first, they gave me no answer; but finally a woman said that they were going elsewhere to camp, and they had none too much bark for themselves. In short, this unhappy man, seeing that the bark which brought us was returning to Kebec, begged me to have him carried there, for we could find no place for him; our house in this early stage was only some logs of wood, fitted to each other, plastered over the cracks with a little clay, and covered with grass; we had in all twelve feet square for the Chapel and for our living room, awaiting the completion of a frame building which was being constructed. So, realizing that it was impossible for us to help him, I begged them to take him in the bark, which they did, and carried him to Kebec, where the [28] Savages deserted him. Father l'Allemant, seeing him abandoned, had him come to our house, the very thing he desired; one of our Brothers dressed his sores every day and the Father instructed him, in order to prepare him for baptism. Now, as they supposed that he was in danger of death, the Father baptized him, and they fed and nursed him all winter. When I returned in the Spring from the three Rivers, I was very glad to see him, hoping he would instruct me in the knowledge of his language, and that I could teach him more at leisure the truths of our belief. I had hardly arrived when his brother came along, and he [the sick man], overjoyed to see him, asked me to let him go with him to the three Rivers; I did all I could to dissuade him, foreseeing his certain ruin if he returned among the Savages, and promised all [29] assistance if he would stay. "No," said he, "I want to go up the river to see my relatives." Now, as I know the character of these Barbarians very well, I told him that the Savages would soon throw him out of their cabins; that they would give him nothing to eat, and, at last becoming tired of him, they would kill him. He began to laugh, saying to me that they would not go so far as that. I threatened that, if he went away, we would not take him back again; but there was no way of stopping him. When he reached the three Rivers, Father Buteux, who was there, tried to make him see the evil that might result from his having left us, but he merely laughed at him; the Father threatened him with the judgments of God; he answered that he could as well endure the fires in hell as he had borne the cold during the winter. At first the Savages kept him [30] in their cabins; but, getting tired of him, they put him out, and there he lay, under the shelter of the Sky and a piece of bark; they gave him only a little fish, and that not often. So he almost began to fear what I had predicted for him, as he was not ignorant of the customs of his nation. He said to Father Buteux, who was returning to Kebec to make a visit, "Thy brother told me that, if I left your house, he would never take me back again. I would like very much to be there now; tell him that if he will receive me, he may write to some Frenchman, and I will have myself taken there at the first opportunity." When the Father arrived and reported this to me, we immediately betook ourselves to the fort at Kebec, to seek some opportunity to send for him, wishing to save this poor wretch since he bore the mark of a Christian; but [31] oh, just and terrible vengeance of the great God! On our way we met a Montagnais, who told us that, immediately after the departure of Father Buteux, a Savage had given this wretched man a blow from an axe, during the night, which dashed his brains out of his head. So thus he passed into the other world.

Le huictiéme du mesme mois de Nouembre Monsieur Giffart baptisa vn petit enfant sauuage aagé d'enuiron six mois, le croyant si prés de la mort qu'on n'auroit peu nous appeller, il surueseut encor quelque temps, sa femme allaictoit ce pauure petit, & en auoit vn soin comme s'il eust esté son propre enfant. Certaine nuict s'éueillant toute pleine d'étonnement & de ioye, elle dit à son mary, qu'elle croyoit que ce petit Ange estoit passé au [32] Ciel: Non, repart-il, ie le viens tout maintenant de veoir, il vit encore. Ie vous supplie, replique-elle d'y regarder encore vne fois, ie ne puis croire qu'il ne soit mort, d'autant que ie viens de voir tout maintenant dans mon sommeil vne grande troupe d'Anges qui le venoient querir. Ils le visitent donc, & le trouuent trépassé, bien ioyeux d'auoir aydé à mettre au Ciel vne ame qui benira Dieu dans toute l'estendue de l'eternité. Le sixiéme iour de Ianuier de cette année mil six cens trente cinq, le Pere Lallemant laua des eaux du sainct Baptesme vne petite fille aagée d'enuiron neuf à dix ans, qu'vne famille Françoise éleue en sa maison: cette enfant ayant fait prier le Pere de luy donner l'entrée en l'Eglise, l'examina sur sa croyance, & la voyant suffisamment instruite, cognoissant d'ailleurs qu'elle [33] n'auoit aucuns parens qui la peussent retirer des mains de nos François, il en fit vn present au petit Iesus le iour des Roys: elle a touiours continué depuis à bien faire, fuyant tellement les Sauuages, qu'on ne luy sçauroit faire parler.

On the eighth of the same month, November, Monsieur Gissart[8] baptized a little savage child, aged about six months, believing him so near death that we could not be summoned; yet he lived on for some time. His wife nursed this poor little child, and cared for it as if it had been her own. One night, awakening full of astonishment and joy, she said to her husband that she believed this little Angel had gone to [32] Heaven; "No," he replied, "I have just now been to see it, and it still lives." "I beg you," she answered, "to go and look again; I cannot believe that it is not dead, as I have just seen in my sleep a great troop of Angels coming to take it." So they went to see it again, and found that it had passed away. They were very glad that they had helped send to Heaven a soul that will bless God throughout all eternity. On the sixth day of January of this year, one thousand six hundred and thirty-five, Father Lallemant applied the waters of holy Baptism to a little girl about nine or ten years of age, who is being reared in the house of a French family. This child had some one ask the Father to admit her into the Church; he examined her in regard to her belief, and, seeing her sufficiently instructed, knowing besides that she [33] had no relatives who could take her from the hands of our French people, he made a present of her to the little Jesus on Epiphany; she has continued to do well since then, fleeing from the Savages, so that she cannot be induced to speak to them.

Le deuxiesme iour de Feurier la petite Sauuage qu'on porta en France l'an passé, fut baptisée au Monastere des filles de la Misericorde, c'est à dire, en l'Hospital de Dieppe: puis qu'elle estoit née en la Nouuelle France, ie luy donneray place entre ceux de sa patrie, qui ont esté faits enfans de Dieu ceste année. On l'auoit mise en pension chez ces bonnes filles. Voicy ce que m'en écrit leur Mere Superieure, aussi zelée & toute sa maison, pour le salut des pauures Sauuages, que pas vne autre. Nostre petite Canadienne deceda le iour de la Purification [34] de nostre Dame, de la petite verole qu'on ne pût faire sortir, quoy qu'on y apportast tous les remedes possibles: elle receut le baptesme demie heure auant sa mort, c'est quasi vn miracle que nous ne fusmes point surprises, à raison que comme elle estoit robuste pour son aage, elle ne paroissoit point si voisine de la mort comme elle estoit ses funerailles furent honorées de belles ceremonies, & de chants d'allegresse au lieu de l'Office des morts, puis que son decés auoit suiuy de si prés son baptesme. Ceste enfant se faisoit aimer d'vn chacun, elle estoit fort officieuse, tres-obeyssante, aussi exacte à ne point entrer aux lieux defendus qu'vne Religieuse; & quand on luy vouloit faire entrer, soit par mégarde, ou pour faire preuue de son obeyssance, elle respondoit fort gentilement, Ie n'ay point permission, [35] la Mere Superieure ne le veut pas. Elle sçauoit desia plusieurs leçons de son Catechisme, & entendoit beaucoup de la lãgue Françoise; c'est pourquoy nous luy auions fait conceuoir les trois Articles principaux de nostre creance. Elle sçauoit fort bien dire que le Manitou ne valoit rien, qu'elle ne vouloit plus retourner en Canada; mais qu'elle vouloit estre Chrestienne & baptisée, sçachant bien qu'on ne pouuoit aller au Ciel sans cela. Nous prenions toutes grand plaisir en ces discours: pour trancher court, suffit de dire qu'elle taschoit d'imiter tout le bien qu'elle voyoit faire selon sa capacité. Ce sont les propres termes de la Reuerende Mere Elizabeth de sainct François Superieure de cét Hospital, l'vn des mieux reglez de l'Europe; il ne faut qu'entrer dans la sale des pauures, contempler [36] la modestie des filles qui les seruent, considerer leur charité dans les plus fascheuses maladies, ietter les yeux sur la netteté de ceste maison, pour en sortir tout affectionné, & donner mille loüanges à nostre Seigneur. Si vn Monastere semblable à celuy-là, estoit en la Nouuelle France, leur charité feroit plus pour la conuersion des Sauuages, que toutes nos courses & nos paroles.

On the second day of February, the little Savage who was taken to France last year was baptized in the Convent of the sisters of Mercy, that is, in the Hospital of Dieppe; as she was born in New France, I will place her among those of her country who have been made children of God this year. She was placed as a boarder with these good sisters. Here is what the Mother Superior, who with her whole house cannot be excelled in zeal for the salvation of the poor Savages, has written me about her: "Our little Canadian girl died on the day of the Purification [34] of our Lady, of smallpox, which could not be cured, although all possible remedies were used; she was baptized half an hour before her death, and it was almost a miracle that we were not surprised, for she was strong for her age, and did not seem to be so near death as she was. Her funeral was honored with beautiful ceremonies, and with songs of gladness instead of the Service for the dead, as her death followed so closely upon her baptism. This child won the love of all; she was very obliging, very obedient, and as careful as a Nun not to enter forbidden places; and when it was desired to make her enter, either through inadvertence or to test her obedience, she answered very sweetly, 'I have not permission; [35] the Mother Superior does not wish it.' She already knew several of the lessons in her Catechism, and understood a great deal of the French language; it was through this that we had made her comprehend the three principal Articles of our belief. She could say very well that the Manitou was good for nothing; that she no longer wished to return to Canada, but that she desired to be a Christian and to be baptized, knowing well that no one could go to Heaven without that. We all enjoyed these talks: in a word, suffice it to say, that she tried to imitate, in so far as she was able, all the good that she saw done." These are the very words of the Reverend Mother Elizabeth of saint François, Superior of this Hospital, one of the best regulated in Europe; it is only necessary to enter the hall of the poor patients, to see [36] the modesty of the sisters who serve them, to consider their kindness in the most annoying cases of sickness, to cast the eyes over the cleanliness of this house, to go hence full of affection and to offer a thousand praises to our Lord. If a Monastery like that were in New France, their charity would do more for the conversion of the Savages than all our journeys and our sermons.

Le dix-huictiesme du mesme mois de Feurier, le Pere Buteux & moy receumes au nombre ches Chrestiens, vne bonne femme Sauuage, qui fut solemnellement baptisée en nostre Chapelle de la Conception aux trois Riuieres. Elle s'appelloit _Ouetata Samakheou_, & nous luy donnasmes le nom d'Anne. Les Sauuages s'en allans l'auoient delaissée auprés de nostre Habitation toute malade, & couchée sur la terre dure, [37] d'autres estans suruenus, nous la fismes entrer dans leur Cabane; ceux-cy décampans apres quelque seiour, nous la logeasmes encore dans vne autre qui resta seule: mais ceste Cabane s'en voulant aller apres les autres, nous priasmes les Sauuages de laisser quelques rouleaux de leur escorce pour faire vn méchant todis à ceste pauure creature; ils font la sourde oreille. Or comme nous ne pouuuions point faire entrer ceste femme dans le fort, où il n'y auoit que des hommes, & que d'ailleurs nous ne la voulions pas voir mourir deuant nos yeux par la rigueur du froid, n'ayans pas dequoy luy faire vne maison, nous priasmes nos François d'intimider ces Barbares, si cruels enuers leur nation; les voyla aussi-tost le pistolet au poing, qui se saisissent par force de quelques escorces; leur disant que ceste [38] femme mourroit ou gueriroit bien-tost, & qu'ils reprendroient ce qu'ils luy auroient presté; cela les fascha fort, mais neantmoins comme ceste violence estoit raisonnable, l'vn d'eux pour expier leur cruauté, retourna du bois où ils s'estoient allez cabanner, & luy dressa luy mesme vne petite cabanne, où tous les iours nous luy portions à manger, & en suitte nous l'instruisions. Cõiecturez, s'il vous plaist, la grande necessité qu'il y a icy d'vn Hospital, & quel fruit il pourroit produire. Trois choses me consolerẽt fort, en luy déduisant les Articles de nostre creance. La 1. fut que luy voulant faire exercer quelque acte de douleur de ses pechez pour la disposer au baptesme; ie luy rapportay le nom de plusieurs offenses, la menaçant du feu d'enfer, si ayant commis ces crimes, elle n'estoit lauée des eaux Sacramentales; [39] ceste pauure malade épouuantée, commence à nommer tout haut ses offenses, disant, Ie n'ay point commis ces pechez que tu dis: mais bien ceux-là, s'accusant de plusieurs choses bien vergongneuses. Ie luy dis qu'il suffisoit d'en demander pardon en son cœur sans les nommer, la Confession n'estant point necessaire qu'apres le Baptesme; elle ne laissa pas de poursuiure, & d'en crier mercy à celuy qui a tout fait. En second lieu, luy parlant vn iour de la mort apres son baptesme, elle se mit à pleurer, se faschant contre moy de ce que ie luy parlois d'vne chose si horrible; cela m'estonna vn petit, i'estois quasi fasché de l'auoir baptisée, nous la recommandasmes à nostre Seigneur, qui luy toucha le cœur: car l'estant retourné voir, elle me fit plusieurs interrogations: Mon ame, disoit-elle, [40] aura-elle de l'esprit quand elle sera sortie de mon corps? verra-elle? parlera-elle? ie l'asseuray qu'en effet elle ne perdroit rien de ces facultez, qu'au contraire elle les auroit d'vne façon bien plus parfaite, & que si elle croyoit en Iesus-Christ sans feintise, qu'elle cognoistroit des merueilles, & iouyroit de tres-grands contentemens. Tu m'as dit que ie resusciteray quelque iour, seray-ie semblable, me dit-elle, à moy-mesme, à celle que ie suis maintenant, ou bien à vne autre? C'est toy-mesme, c'est ton propre corps qui reprendra vie, & qui sera beau comme le iour, si tu as eu la Foy; sinon il sera horrible, & tout difforme, & destiné aux flammes eternelles. Que mangera mon ame apres ma mort? Ton ame n'est point corporelle, elle n'a point besoin des viandes d'icy bas, elle se repaistra [41] de plaisirs qu'on ne peut conceuoir. Que verray-ie si ie vay au Ciel? Tu verras ce qui se fait ça bas, la bestise de ceux de ta nation qui ne veulent pas receuoir la Foy, la beauté & la grandeur de celuy qui a tout fait, tu le prieras pour moy. Que luy diray-ie, me repart-elle? Dis luy qu'il me face misericorde, qu'il aye pitié de moy, & qu'il m'appelle bien-tost pour aller auec luy au Ciel. C'est donc, fit-elle, vne chose bien bonne d'estre, là haut, puis que tu voudrois bien mourir pour y aller. Mais peut-estre que ie m'oublieray de ce que tu me dis. Non, tu ne t'en oublieras point, si tu crois en verité & sans mensonge. Que fera-on de mon corps quand ie seray morte? On le mettra dans vn beau cercueil, & tous les François le porteront auec honneur au lieu où nous enterrons nos morts. Dis moy encore [42] vn coup, mon ame aura elle de l'esprit quand elle sera sortie de son corps? Ouy elle en aura, elle verra, elle entendra, elle conceura fort bien, & parlera d'vne façon plus noble que ne font tes leures. Escoutant mes réponses, son visage s'alloit espanoüissant. En fin elle me dit d'vn accent tout gay, _Nitapoueten, nitapoueten_, ie croy, ie croy, & pour preuue de ma creãce, tu ne me verras iamais craindre la mort; iusques icy ie tremblois quand tu m'en venois parler; mais doresnauant ie la souhaitteray pour aller veoir celuy qui a tout fait; ie luy disois tousiours en mes prieres, gueris moy, tu me peux guerir; ie luy diray cy-apres, ie ne me soucie plus de la vie, ie suis contente de mourir pour te veoir. Et en effect le reste du temps qu'elle a vescu apres ces demandes, ie n'ay iamais remarqué en elle aucun petit indice [43] de la crainte de la mort. La troisiesme chose qui nous resioüit fort, fut qu'vn Sauuage nommé _Sakapouan_ la voulut diuertir de nostre creance, disant que nous estions des conteurs, & qu'il ne falloit pas nous croire, puis que nous ne sçaurions monstrer ny faire veoir à personne ce que nous enseignons: ceste pauure Neophyte fortifiée de l'esprit de Dieu tint bon, & repartit fort bien, qu'elle croyoit que nous disions la verité, & ainsi elle est morte fort bonne Chrestienne. Pour le Sauuage qui vouloit mettre obstacle à sa creance, il ne la fit pas longue, Dieu en tira vne vengeance bien rigoureuse: ce miserable se trouuoit desia mal, bien-tost apres son impieté il tomba en phrenesie & mourut insensé. Nous l'auions assez bien instruit, mais les respects humains qui regnent puissamment [44] parmy ces peuples, l'ont empesché de professer la Foy. Il nous a dit plusieurs fois, Ie croy bien que tout ce que vous dites est veritable, mais si ie vous obeï, quãd ie me trouueray aux festins de mes Compatriotes, tout le monde se mocquera de moy, Fais sorte, me disoit-il qu'_Outaouau_ (c'est l'vn des grands discoureurs d'entre les Sauuages) reçoiue la Foy quand il viendra icy, & pour lors ie ne feray plus aucune difficulté de vous croire. _Outaouau_ l'a trouué mort & enterré à son retour.

On the eighteenth of the same month of February, Father Buteux and I received among the number of Christians, a good Savage woman, who was solemnly baptized in our Chapel of the Conception at the three Rivers. She was called _Ouetata Samakheou_, and we gave her the name of Anne. When the Savages went away, they left her near our Settlement, very sick and lying upon the hard ground; [37] others arriving, we had her placed in their Cabin; and when these moved away, after a short sojourn, we had her placed in another, the only one remaining; as the people of this Cabin wished to follow the others, we begged them to leave a few rolls of their bark to make a miserable hut for this poor creature; but they turned a deaf ear. Now as we could not have this woman taken into the fort, where there were only men, and as on the other hand we did not wish to see her die before our eyes a victim to the cold, having nothing with which to make her a house, we begged our French people to intimidate these Barbarians, who were so cruel towards their own people. So some of them came at once, pistol in hand, and took some of the bark by force, telling them that this [38] woman would soon either die or recover, and they would get back what they had loaned. They were very angry; but nevertheless, as this violence was reasonable, one of them, to atone for their cruelty, returned from the woods where he had gone to camp, and himself put up a little cabin for her, where every day we carried her food and then instructed her. Imagine, if you please, how great is the necessity for a Hospital here, and how much fruit it could produce. Three things consoled me greatly in expounding to her the Articles of our belief; the 1st was, that, wishing to make her perform some act of contrition for her sins, in order to prepare her for baptism, I called up the names of several offenses, threatening her with the fires of hell if, having committed these crimes, she were not washed in the waters of the Sacrament; [39] this poor, frightened, sick woman began to name her offenses aloud, saying, "I have not committed those sins that thou sayest, but I have these," accusing herself of several very shameful ones. I told her it would be enough for her to ask pardon in her heart without naming them, Confession not being necessary except after Baptism; but she did not cease, begging for mercy from him who has made all. In the second place, speaking with her about death, one day after her baptism, she began to cry, being angry at me for speaking to her of such a horrible thing; I was somewhat astonished at this, and almost sorry that I had baptized her. We recommended her to our Lord, who touched her heart; for, having returned to see her, she asked me a number of questions: "Will my soul have any [40] sense when it leaves my body?" said she. "Will it see? Will it speak?" I assured her that indeed it would lose none of these faculties, but on the contrary would have them in a much more perfect way; and that, if she believed in Jesus Christ without dissembling, she would know wonders and would enjoy great consolation. "Thou hast told me that I shall come to life again some day; shall I be like myself," she said to me, "like what I am now, or like some one else?" "It is thyself, it is thy own body which will live again, and which will be as beautiful as the day, if thou hast had Faith; if not, it will be horrible, all deformed and destined to the eternal flames." "What will my soul eat after death?" "Thy soul has no body, it has no need of the food here below; it will feast upon [41] joys beyond conception." "What shall I see if I go to Heaven?" "Thou wilt see what is going on down here,--the foolishness of such of thy people as will not receive the Faith, the beauty and the grandeur of him who has made all; and thou wilt pray to him for me." "What shall I say to him?" she asked. "Tell him to be merciful to me, to have pity on me; and to call me soon, to be with him in Heaven." "Then," said she, "it is a good thing to be up there, since thou wishest to die to go there. But perhaps I shall forget what thou tellest me." "No, thou wilt not forget it, if thou dost really and truthfully believe." "What will they do with my body when I am dead?" "It will be placed in a beautiful coffin, and all the French will bear it with honor to the place where we bury our dead." "Tell me once [42] more, will my soul have sense when it has left my body?" "Yes, it will; it will see, hear, understand readily, and will speak in a more noble way than thy lips." While listening to my answers, her face began to brighten; and at last she exclaimed, joyfully, _Nitapoueten, nitapoueten_, "I believe, I believe; and, as a proof of my belief, thou wilt never see me fear death; until now I was trembling when thou wert speaking of it to me, but from now on I shall wish for it, so that I may go and see him who has made all; I was saying always in my prayers 'Make me well, thou canst cure me;' but hereafter I shall say to him, 'I do not care to live any longer, I am content to die to see thee.'" And, in fact, the rest of the time she lived after these questions, I never noticed in her the least indication [43] that she was afraid to die. The third thing that gladdened us was, that when a Savage called _Sakapouan_, wishing to divert her from our belief, said that we were story-tellers and she must not believe us, since we could not show nor make any one see what we were teaching, this poor Neophyte, fortified by the spirit of God, held firm, and answered steadfastly that she believed we told the truth. Thus she died a very good Christian. As to the Savage who tried to shake her faith, he did not do so long, for God drew down upon him a most severe revenge; this wretch, who already felt ill, was seized with frenzy, soon after his act of impiety, and died a maniac. We had taught him well enough; but the fear of what others would say, which is a potent factor [44] among these people, prevented him from professing the Faith. He said to us several times, "I indeed believe that all you say is true; but if I obey you, when I go to the feasts of my People, they will all make sport of me." "Arrange it," said he to me, "so that _Outaouau_" (this is one of the great orators among the Savages) "may receive the Faith when he comes here; and after that I will have no more difficulty in believing you." _Outaouau_ found him dead and buried at his return.

Le septiesme d'Auril le petit Sauuage que nous auions enuoyé en France, & que le Pere Lallemant nous ramena, fut fait Chrestien, & baptisé solemnellement par le mesme Pere. Monsieur de Champlain nostre Gouuerneur luy donna nom Bonauenture. Tous les matins venant donner le bon iour au Pere, [45] qui prenoit le soin de l'instruire, il ne manquoit pas de luy demander le baptesme; il fait maintenant fort bien Dieu mercy, se rendant fort docile. I'espere qu'il nous seruira grandement pour nostre Seminaire.

On the seventh of April, the little Savage whom we had sent to France, and whom Father Lallemant brought back to us, was made a Christian and solemnly baptized by the same Father. Monsieur de Champlain, our Governor, gave him the name Bonaventure. Every day, when he came to say good day to the Father, [45] who took care to instruct him, he never failed to ask him for baptism; he is doing very well now, thank God, and is becoming quite docile. I am hoping he will be of great service to us in our Seminary.

Le treiziesme de May ie baptisay le fils de ceste bonne femme, que i'auois fait Chrestienne & nommé Marie l'an passé, laquelle ie laissay malade proche de nostre Maison, m'en allant hyuerner aux trois Riuieres. Sa maladie se rengregeant le Pere Lallemant luy donna l'Extreme-Onction, & venant à mourir l'enterra solemnellement dans nostre Cimetiere. Elle laissa pour tout heritage sa maladie à son petit enfant, qu'vne fieure lente a faict passer au Ciel apres le baptesme; il portoit en sa langue le nom d'_Aouetitin_, qui luy fut changé au nom de Pierre.

On the thirteenth of May, I baptized the son of the good woman whom I made a Christian and named Marie last year, and whom I had left sick near our House when I went to pass the winter at the three Rivers. As she was growing worse, Father Lallemant gave her Extreme Unction; and, when she died, buried her solemnly in our Cemetery. She left, as her only heritage, her disease to her little child, whom a slow fever sent to Heaven after his baptism; in his language he bore the name of _Aouetitin_, which was changed to that of Pierre.

[46] Le dix-neufiesme d'Aoust le Pere Lallemant a baptisé vne fille aagée d'enuiron quatre ans; elle est née au païs des Bissiriniens; on la mene en France pour estre esleuée & instruite en la Foy Chrestienne.

[46] On the nineteenth of August, Father Lallemant baptized a girl about four years old, who was born in the country of the Bissiriniens.[21] She is being taken to France to be reared and educated in the Christian Faith.

Le reste des personnes faites Chrestiennes depuis que nous n'auons escrit en France, ont esté baptisées aux païs des Hurons, comme V.R. pourra voir par la Relation que nos Peres m'ont enuoyée, que ie luy addresse. Ils ont entre autres conferé ce Sacrement à vn bon homme, dont le Pere de Nouë qui l'a cogneu en ces païs si esloignez, me parle en tres-bons termes. Nous auons, dit-il, tousiours creu que cet homme mourroit Chrestien, & que Dieu luy feroit misericorde; car il estoit fort porté au bien, il faisoit volontiers l'aumosne secourant ses Compatriotes, voire mesme nous [47] autres qui estions estrangers. Retournant de la pesche il nous apportoit tousiours quelque poisson, non à la façon des autres Sauuages, qui ne donnent que pour auoir le reciproque, mais gratuitement; il nous venoit visiter vne fois ou deux la semaine, & apres s'estre entretenu quelque tẽps auec nous, voyant que nous estions en bonne santé, il s'en alloit tout content. Or comme il gardoit passablement la Loy que la nature a graué dans le cœur de tous les hommes, Dieu luy a donné auant son trespas, la cognoissance de la Loy de son fils.

The rest of the persons who have been made Christians since we have written to France, were baptized in the Huron country, as Your Reverence can see by the Relation our Fathers have sent me, which I forward to you. Among others, they have conferred this Sacrament upon an honest fellow whom Father de Nouë, who knew him in that so distant country, recommended to me highly. "We have," said he, "always believed that this man would die a Christian, and that God would be merciful to him; for he had a very good disposition,--giving alms freely to aid his Countrymen, and even to us, [47] who were strangers. When he returned from fishing he always brought us some fish, not in the way the other Savages did, who give only that they may get something in return, but gratuitously; he came to see us once or twice every week, and, after having talked for some time with us, seeing that we were in good health, he would go away well satisfied." Now as he observed fairly well the Law which nature has graven upon the hearts of all men, God gave him before his death the knowledge of the Law of his son.

Ie rapporteray en ce lieu le chastiment manifeste que Dieu a tiré du miserable Sorcier, & de son frere, dont i'ay parlé bien amplement dans la Relation de l'an passé. Ce méchant homme pour me déplaire [48] s'attaquoit par fois à Dieu comme i'ay dit. Il disoit certain iour aux Sauuages en ma presence, Ie me suis auiourd'huy bien mocqué de celuy que la robbe noire nous dit qui a tout fait. Ie ne pûs supporter ce blaspheme, ie luy dis tout haut, que s'il estoit en France on le feroit mourir. Au reste qu'il se mocquast de moy tant qu'il voudroit, que ie le souffrirois: mais qu'il me tueroit & massacreroit plustost, que d'endurer qu'il se rist de mon Dieu où ie ferois present; qu'il ne porteroit pas loing ceste impudence, Dieu estant assez puissant pour le brusler, & le ietter dans les enfers, s'il continuoit ses blasphemes. Il ne tint iamais plus ces discours deuãt moy; mais en mon absence, il ne relaschoit rien de ses boufonneries & de ses impietez. Dieu n'a pas manqué de l'attraper; car l'année n'estoit pas [49] encore expirée, que le feu s'estant mis en sa cabane, ie ne sçay par quel accident, il a esté tout grillé, rosty, & miserablement bruslé, à ce que m'ont rapporté les Sauuages, non sans estonnement.

I will relate in this place the manifest chastisement which God has drawn down upon the wretched Sorcerer and his brother, of whom I spoke very fully in the Relation of last year. This wicked man, in order to displease me, [48] occasionally made attacks upon God, as I have said. One day he said to the Savages in my presence, "I have to-day made a great deal of sport of the one whom the black robe tells us has made all things." I could not stand this blasphemy, and told him aloud that, if he were in France, they would put him to death; furthermore, that he might sneer at me as much as he pleased and I would endure it, but that he might better kill and murder me than to expect me to suffer him to mock my God when I was present; that he would not continue much longer with this impertinence, for God was powerful enough to burn and cast him into hell, if he kept on with his blasphemies. He never again spoke in this way before me, but in my absence he did not in the least refrain from his scoffing and impious speeches. God did not fail to strike him; for the year had not [49] yet expired, when his cabin took fire, I know not how, and he was dreadfully scorched, roasted and burned, as it was related to me by the Savages, not without wonder.

Ils m'ont dit encor que Mestigoü lequel i'auois pris pour mon hoste a esté noyé; i'aurois bien plus souhaitté que Dieu leur eust touché le cœur; i'ay esté marry particulierement de mon hoste; car il auoit de bonnes inclinations; mais s'estant mocqué en quelque compagnie de Sauuages des prieres que ie leur auois fait faire en nostre extremité, il a esté enueloppé dans la mesme vengeance, tombant dans vne maladie qui luy fit perdre l'esprit, si bien qu'il couroit çà & là tout nud comme vn fol; s'estant trouué de basse mer sur le bord du grand fleuue, la marée montante l'a etouffé [50] dans ses eaux.

They told me also, that Mestigoü, whom I had taken for my host, was drowned. I would much rather God had touched their hearts; I have been particularly grieved about my host, for he had good inclinations; but having sneered, in company with some of the Savages, at the prayers I had made them say in the time of our great need, he was involved in the same vengeance. Falling ill of a disease which made him lose his reason, so that he ran hither and thither naked, like a madman, he found himself upon the shore of the great river, at low tide; and, when the tide arose, he was smothered [50] in the waters.

Quasi tous ceux qui estoient dans la cabanne où le Sorcier m'a assez mal traité, font morts qui d'vn costé, qui de l'autre, & tous d'vne mort deplorable. Il n'y a que trois iours qu'on m'a amené le fils du Sorcier pour le mettre dans vn Seminaire que nous voulons commencer; i'auois grand desir de le prendre, & de luy faire autant de bien, que son pere m'a fait de mal; mais comme il a les escroüelles d'vne façon fort horrible auprés de l'oreille, la crainte que nous auons en qu'il ne donnast ce mal aux petits garçons, que nous tenons en nostre Maison, nous l'a fait éconduire. Monsieur Gand, homme tout a fait charitable, fait penser & pense luy-mesme cét enfant; s'il guerit nous le mettrons en nostre Seminaire.

Almost all of those who were in the cabin where the Sorcerer treated me so badly, have died, some here, some there, and all by a lamentable death. Only three days ago they brought me the Sorcerer's son, to have him put in a Seminary we intend to establish; I was very anxious to take him, and to do him as much good as his father had done me evil; but, as he has a most horrible scrofulous affection near the ear, we were afraid he would give the disease to the little boys we have in our House, and so we refused him. Monsieur Gand,[22] a very charitable man, has this child's sores dressed and dresses them himself; if he recovers, we will place him in our Seminary.

Quant à l'Apostat, il nous est venu [51] voir, faisãt mine de se vouloir recõcilier à l'Eglise; nous luy auons demandé quelques preuues de sa bonne volõté; sçauoir est qu'il nous vint voir non dans la famine des Sauuages, qui luy fait rechercher les François, mais dans leur abondance: que s'il retourne en ce temps-là, nous le receurons & retiendrons quelques mois auant que de luy donner l'entrée de l'Eglise.

As to the Apostate, he came [51] to see us, pretending that he wished to be reconciled to the Church; we demanded some proof of his good will; namely, that he should come to see us, not when the Savages were having a famine, which forced him to seek the French, but in the time of their abundance; if he returns then, we will receive him, and keep him several months before giving him permission to enter the Church.

BIBLIOGRAPHICAL DATA: VOL VII

XXIII

See Volume VI. for particulars of this document.

XXIV

The original of Le Jeune's letter to Cardinal Richelieu, dated at Quebec, August 1, 1635, is in the Archives of Foreign Affairs, at Paris. We follow a transcript of the document, in the library of the Dominion Parliament, Ottawa. So far as we are aware, this is its first publication.

XXV

As will be seen from the Preface to the present volume, this document, which for convenience is designated by bibliographers as Le Jeune's _Relation_ of 1635, is, like most of the Cramoisys, a composite. It is often referred to as "H. 63," because described in Harrisse's _Notes_, no. 63.

For the text of this document, we have had recourse to a copy in the Lenox Library.

_Collation:_ Title, with verso blank, 1 l.; "Table des Chapitres," pp. (2); Relation signed by Le Jeune and eighteen of his confrères, pp. 1-112; Brébeuf's Huron Relation, pp. 113-206; Perrault's Relation of Cape Breton, pp. 207-219; "Divers Sentimens," pp. 220-246; "Extraict du Priuilege du Roy," with the "Approbation" on the verso, 1 l. There is no misnumeration.

The (civil) Privilege for this volume is dated January 12, 1636, and the (ecclesiastical) Approbation January 15, 1635. This apparent discrepancy arises from difference in the calendar: the civil authorities were using the present calendar; whereas the officers of the church were still clinging to the old ecclesiastical year, which began in March. The Approbation of the Jesuit provincial was granted three days after the granting of the royal Privilege.

Another edition of this _Relation_ appears in the octavo volume published at Avignon, also in 1636, and containing the _Relations_ for 1634 and 1635 conjunctively. The volume is described in the Bibliographical Data for document XXIII., in Volume VI., p. 321, of the present series.

There are at least two issues of the Paris edition. We note the following differences:

| FIRST ISSUE. |SECOND ISSUE. | | P. 82, reads: _Miriuan |P. 82, reads. _Mirinan oukachigakhi oukachigakhi nimitchiminon._ |nimitchiminan_. | P. 90, reads: On l'appelle Rat |P. 90, reads: On l'appelle Rat musqué, pource qu'en effect les |musqué, pource qu'en effect vne testicules pris au Printemps |partie de son corps prise au sentent le musc, en autre temps |Printemps sent le musc, en autre ils n'ont point d'odeur. |temps elle n'a point d'odeur. | P. 91, the first paragraph ends |P. 91, the first paragraph ends with: "coste de l'Acadie." |with: "coste de l'Acadie à Mr le |Com. de Razilly."

The Avignon edition follows the wording of the first Paris issue, though it deviates somewhat in the matter of paragraphing; _cf._, _e.g._, pp. 127 and 199 of the Paris edition with pp. 345 (mispaged 245) and 388 of the Avignon edition.

The Quebec reprint (1858) follows the text of the second Paris issue.

The only copy of the Avignon edition, known to us, is in the Lenox Library. Copies of the Paris edition are in the following libraries: Lenox (two issues), Harvard, Riggs (Georgetown University), Brown, British Museum, and Bibliothèque Nationale. Copies have been sold or priced as follows: Leclerq (1878), no. 778, 140 francs; O'Callaghan (1882), no. 1214, $35--it had cost him $32.50 in gold; Barlow (1889), no. 1275, $12.50; Dufossé, of Paris, priced (1891-1893) at 300 and 400 francs.

NOTES TO VOL. VII

(_Figures in parentheses, following number of note, refer to pages of English text._)

1 (p. 15).--_Matachias_: ornaments of shell, beads, etc.; see vol. ii., _note_ 17.

2 (p. 31).--Cf. vol. ii., page 67, where Plaisance is called _Præsentis_ by the natives.

3 (p. 39).--_Mille-pertuis_: literally, "a thousand holes," referring to the appearance of transparent points in the leaves, caused by cells filled with volatile oil; a name applied to the genus _Hypericum_.

4 (p. 171).--Concerning these Iroquois prisoners, see Le Jeune's _Relation_ of 1632 (vol. v., of this series, pp. 27-31, 45-49).

5 (p. 209).--This was the Hébert-Couillard family. Hébert (see vol. ii., _note_ 80) bore the title of Sieur de l'Espinay (or L'Epinay), to which, upon his death (1627), his son-in-law Couillard succeeded.

6 (p. 211).--The Moulin Baude River, in Saguenay county, Que., enters the St. Lawrence four miles below Tadoussac. It is noted for the fine quarry of white statuary marble near its mouth.

7 (p. 211).--For sketch of Lalemant, see vol. iv., _note_ 20. The lay brother, Jean Liégeois, was long a useful member of the mission; he had charge of the construction of the college at Quebec, and also erected at Three Rivers the house and chapel occupied by the mission there. He was several times sent to France on the business of the mission. He was slain by the Iroquois, May 29, 1655, while superintending the construction of a fort near Sillery, for the defence of the native converts there resident.

8 (p. 213).--See sketch of Giffard in vol. vi., _note_ 8. Ferland says (_Cours d'Histoire_, vol. i., pp. 265-267): "This edifice [Champlain's chapel, built in 1633] was not long adequate for the French population, which was every year increased by the arrival of new colonists; and in a short time it became necessary to make a considerable enlargement of the building.... The return of the French to Canada had produced such a movement in the maritime provinces of Western France, and especially in Normandy. From all sides came offers of aid; pious persons sent charitable gifts, either for the missions, or for the instruction of the French and the savages. In many communities, nuns offered themselves to nurse the sick, or to educate young girls; some even were pledged to this work by vows. Christian families, desiring to seek peace in the solitudes of the new world, asked for information as to the advantages that Canada could offer them. This interest was aroused by the relations that the Jesuits sent in 1632 and 1633. These being published, and disseminated in Paris and the provinces, had drawn public attention to the colony. From Dieppe, from Rouen, from Honfleur, and from Cherbourg, went forth many young men to seek their fortunes on the shores of the St. Lawrence; many heads of families followed them; and soon the movement spread to Perche, to Beauce, and to the Isle of France. To render emigration easier, associations were formed. One of the most successful was established, at Mortagne, in 1634, under the direction of Sieur Robert Giffard."

9 (p. 213).--For sketch of Buteux, see vol. vi., _note_ 5.

10 (p. 213).--This paragraph occurs, in the text we follow, on page 327, after the paragraph ending, "apres avoir cruellement massacré les autres." But in the second (Paris) issue, and in those of Quebec and Avignon, it is found as here given. The latter arrangement is undoubtedly correct, for St. John Baptist's day occurred on June 24, not on July 24.

11 (p. 213).--For sketch of Brébeuf, see vol. iv., _note_ 30; of Daniel and Davost, vol. v., _notes_ 31, 32; of the foundation of Three Rivers settlement, vol. iv., _note_ 24.

12 (p. 215).--For sketch of Louis Amantacha, see vol. v., _note_ 20.

13 (p. 229).--Concerning this Sainte Croix Island, see vol. ii., _note_ 66.

14 (p. 233).--The Frenchman murdered by the Hurons was Étienne Brulé (see vol. v., _note_ 37). Concerning Nicolas Viel, see vol. iv., _note_ 25.

15 (p. 235).--This Table of Chapters is not in the first issue; we copy it from the second issue (see Bibliographical Data, vol. vi., doc. xxiii).

16 (p. 239).--This "poison" was the Huguenot or "reformed" faith. The third Huguenot war had ended with the surrender of La Rochelle, Oct. 29, 1628. The edict of Nismes (July, 1629) was one of amnesty and pacification; and under Richelieu's administration, until his death (Dec. 4, 1642), the Huguenots were fairly sheltered and prosperous. Richelieu had said to the Protestant ministers of Montauban, upon the capitulation of that city: "I shall make no discrimination between the King's subjects, save as to their loyalty. This loyalty being henceforth common to the adherents of both religions, I shall help both equally, and with the same affection." Baird says that the cardinal was honest in this declaration, and that his treatment of the Protestants was, on the whole, tolerably impartial. Still, they were, since their defeat, deprived of all political and military power; and court influences were often unfavorable and even hostile to them. Numerous restrictions were laid upon their assemblies, the functions of their pastors, and the erection or restoration of their churches,--in some cases nullifying the provisions of the edict of Nismes. It is doubtless these restrictions for which Le Jeune commends Richelieu. The condition of the Huguenots at this time, and Richelieu's policy toward them, are discussed at length in Baird's _Huguenots and the Revocation_ (N. Y., 1895), vol. i., pp. 343-359. A detailed account of the war above referred to (in which Charles I. of England at first assisted the Huguenots), with the text of the edict of Nismes, is given in _Merc. François_, vol. xv. (1629), pp. 227-565.

17 (p. 241).--_This recommendation_ was the "passport" given to the Jesuits by Richelieu (see vol. v., _note_ 2).

18 (p. 257).--Le Jeune's expectations were somewhat too sanguine. The Company of New France (see vol. iv., _note_ 21) was expending enormous sums on its Canadian enterprise; but these were directed more to the extension of its own commerce than to the development of the country. The reasons for its policy are thus concisely explained by Faillon (_Col. Fr._, vol. i., pp. 333, 334): "Unfortunately, this Company, although numbering over one hundred members, taken from the magistrates and wealthy merchants of the Kingdom, had only about 300,000 livres of capital,--each of the members being obliged to put in 3,000 livres. These funds were moreover, diminished not only by the losses that the company suffered at the hands of the English, in its first equipment, but by the indemnity demanded by De Caen for the abandonment of his pretensions to New France. But, as most of these Associates were unacquainted with business, there was formed, within the company itself, another and private company, which took charge of the trade, and established a fund of 100,000 francs for its own interests. Thus Champlain put 3,000 livres into the funds of the general company, and 800 livres into those of the other. This active association was obliged to pay the salary of the Governor, and furnish him with provisions; to support garrisons in the country, and furnish all military supplies; and to be responsible for keeping the storehouses in repair. In order to cover its expenses, it had exclusive possession of the trade in peltries, which had been transferred to it by the larger company, on condition that the surplus of profits should belong to the general association. The result was that the entire management of affairs was in the hands of merchants, who became by this arrangement the prime movers of all the company's operations; and it was difficult for them to enter into views so pure and disinterested as those that the other Associates had entertained in its formation." Cf. _Merc. François_, vol. xix., pp. 837, 838.

19 (p. 263).--Information regarding the establishment of these missions (excepting that at Miscou), has been given in notes to preceding volumes.--See vol. iv., _notes_ 20 (N. D. de Récouvrance), 24 (Three Rivers), 30 (Ihonatiria), 46 (Ste. Anne); and vol. vi., _note_ 7 (N. D. des Anges). At the end of the present _Relation_ (1635), Le Jeune gives Perrault's description of the island and people of Cape Breton. The mission of St. Charles was established for the benefit of the Frenchmen who occupied the important post of Miscou, an island at the entrance of the Bay of Chaleurs, much frequented by fishermen. Turgis and Du Marché were sent thither in 1634; the latter returned to Quebec at the end of a year, but Turgis remained until his death, May 4, 1637.

20 (p. 265).--For account of Marquis de Gamache, see vol vi., _note_ 9. The other missions were supported by the Company of New France, in accordance with the terms granted it by the royal edict; see _Merc. François_, vol. xiv. (1628), p. 237.

21 (p. 297).--_Bissiriniens_: the Nipissings, also called by the French "Nation des Sorciers" (see vol. v., _note_ 19).

22 (p. 303).--François Derré (or De Ré), sieur de Gand; one of the Hundred Associates, and commissary general of the company as early as 1635. In 1637, having obtained certain lands adjoining those granted to the Jesuits at Sillery, he donated them to the mission; in 1640, he had charge of the notarial record-office. His death occurred in May, 1641.

Transcriber's Note.

Variable spelling and hyphenation have been retained. Minor punctuation inconsistencies have been silently repaired.

Corrections.

The first line indicates the original, the second the correction.

p. 312:

(see vol. v., _note_ 18) (see vol. v., _note_ 19)