CHAPTER XV.

1636-1642.

VILLEMARIE DE MONTREAL.

DAUVERSIRE AND THE VOICE FROM HEAVEN.—ABB OLIER.—THEIR SCHEMES.— THE SOCIETY OF NOTRE-DAME DE MONTREAL.—MAISONNEUVE.—DEVOUT LADIES.— MADEMOISELLE MANCE.—MARGUERITE BOURGEOIS.—THE MONTREALISTS AT QUEBEC.— JEALOUSY.—QUARRELS.—ROMANCE AND DEVOTION.—EMBARKATION.— FOUNDATION OF MONTREAL.

We come now to an enterprise as singular in its character as it proved important in its results.

At La Flche, in Anjou, dwelt one Jrme le Royer de la Dauversire, receiver of taxes. His portrait shows us a round, bourgeois face, somewhat heavy perhaps, decorated with a slight moustache, and redeemed by bright and earnest eyes. On his head he wears a black skull-cap; and over his ample shoulders spreads a stiff white collar, of wide expanse and studious plainness. Though he belonged to the noblesse, his look is that of a grave burgher, of good renown and sage deportment. Dauversire was, however, an enthusiastic devotee, of mystical tendencies, who whipped himself with a scourge of small chains till his shoulders were one wound, wore a belt with more than twelve hundred sharp points, and invented for himself other torments, which filled his confessor with admiration. [ Fancamp in Faillon, Vie de Mlle Mance, Introduction. ] One day, while at his devotions, he heard an inward voice commanding him to become the founder of a new Order of hospital nuns; and he was further ordered to establish, on the island called Montreal, in Canada, a hospital, or Htel-Dieu, to be conducted by these nuns. But Montreal was a wilderness, and the hospital would have no patients. Therefore, in order to supply them, the island must first be colonized. Dauversire was greatly perplexed. On the one hand, the voice of Heaven must be obeyed; on the other, he had a wife, six children, and a very moderate fortune. [ Faillon, Vie de Mlle Mance, Introduction; Dollier de Casson, Hist. de Montreal, MS.; Les Vritables Motifs des Messieurs et Dames de Montreal, 25; Juchereau, 33. ]

Again: there was at Paris a young priest, about twenty-eight years of age,—Jean Jacques Olier, afterwards widely known as founder of the Seminary of St. Sulpice. Judged by his engraved portrait, his countenance, though marked both with energy and intellect, was anything but prepossessing. Every lineament proclaims the priest. Yet the Abb Olier has high titles to esteem. He signalized his piety, it is true, by the most disgusting exploits of self-mortification; but, at the same time, he was strenuous in his efforts to reform the people and the clergy. So zealous was he for good morals, that he drew upon himself the imputation of a leaning to the heresy of the Jansenists,—a suspicion strengthened by his opposition to certain priests, who, to secure the faithful in their allegiance, justified them in lives of licentiousness. [ Faillon, Vie de M. Olier, II. 188. ] Yet Olier's catholicity was past attaintment, and in his horror of Jansenists he yielded to the Jesuits alone.

He was praying in the ancient church of St. Germain des Prs, when, like Dauversire, he thought he heard a voice from Heaven, saying that he was destined to be a light to the Gentiles. It is recorded as a mystic coincidence attending this miracle, that the choir was at that very time chanting the words, Lumen ad revelationem Gentium; [ 1 ] and it seems to have occurred neither to Olier nor to his biographer, that, falling on the ear of the rapt worshipper, they might have unconsciously suggested the supposed revelation. But there was a further miracle. An inward voice told Olier that he was to form a society of priests, and establish them on the island called Montreal, in Canada, for the propagation of the True Faith; and writers old and recent assert, that, while both he and Dauversire were totally ignorant of Canadian geography, they suddenly found themselves in possession, they knew not how, of the most exact details concerning Montreal, its size, shape, situation, soil, climate, and productions.

[ 1 Mmoires Autographes de M. Olier, cited by Faillon, in Histoire de la Colonie Franaise, I. 384. ]

The annual volumes of the Jesuit Relations, issuing from the renowned press of Cramoisy, were at this time spread broadcast throughout France; and, in the circles of haute devotion, Canada and its missions were everywhere the themes of enthusiastic discussion; while Champlain, in his published works, had long before pointed out Montreal as the proper site for a settlement. But we are entering a region of miracle, and it is superfluous to look far for explanations. The illusion, in these cases, is a part of the history.

Dauversire pondered the revelation he had received; and the more he pondered, the more was he convinced that it came from God. He therefore set out for Paris, to find some means of accomplishing the task assigned him. Here, as he prayed before an image of the Virgin in the church of Notre-Dame, he fell into an ecstasy, and beheld a vision. "I should he false to the integrity of history," writes his biographer, "if I did not relate it here." And he adds, that the reality of this celestial favor is past doubting, inasmuch as Dauversire himself told it to his daughters. Christ, the Virgin, and St. Joseph appeared before him. He saw them distinctly. Then he heard Christ ask three times of his Virgin Mother, Where can I find a faithful servant? On which, the Virgin, taking him (Dauversire) by the hand, replied, See, Lord, here is that faithful servant!—and Christ, with a benignant smile, received him into his service, promising to bestow on him wisdom and strength to do his work. [ Faillon, Vie de Mlle Mance, Introduction, xxviii. The Abb Ferland, in his Histoire du Canada, passes over the miracles in silence. ] From Paris he went to the neighboring chateau of Meudon, which overlooks the valley of the Seine, not far from St. Cloud. Entering the gallery of the old castle, he saw a priest approaching him. It was Olier. Now we are told that neither of these men had ever seen or heard of the other; and yet, says the pious historian, "impelled by a kind of inspiration, they knew each other at once, even to the depths of their hearts; saluted each other by name, as we read of St. Paul, the Hermit, and St. Anthony, and of St. Dominic and St. Francis; and ran to embrace each other, like two friends who had met after a long separation." [ Ibid., La Colonie Franaise, I. 390. ]

"Monsieur," exclaimed Olier, "I know your design, and I go to commend it to God at the holy altar."

And he went at once to say mass in the chapel. Dauversire received the communion at his hands; and then they walked for three hours in the park, discussing their plans. They were of one mind, in respect both to objects and means; and when they parted, Olier gave Dauversire a hundred louis, saying, "This is to begin the work of God."

They proposed to found at Montreal three religious communities,—three being the mystic number,—one of secular priests to direct the colonists and convert the Indians, one of nuns to nurse the sick, and one of nuns to teach the Faith to the children, white and red. To borrow their own phrases, they would plant the banner of Christ in an abode of desolation and a haunt of demons; and to this end a band of priests and women were to invade the wilderness, and take post between the fangs of the Iroquois. But first they must make a colony, and to do so must raise money. Olier had pious and wealthy penitents; Dauversire had a friend, the Baron de Fancamp, devout as himself and far richer. Anxious for his soul, and satisfied that the enterprise was an inspiration of God, he was eager to bear part in it. Olier soon found three others; and the six together formed the germ of the Society of Notre-Dame de Montreal. Among them they raised the sum of seventy-five thousand livres, equivalent to about as many dollars at the present day.

[ Dollier de Casson, Histoire de Montreal, MS.; also Belmont, Histoire du Canada, 2. Juchereau doubles the sum. Faillon agrees with Dollier.

On all that relates to the early annals of Montreal a flood of new light has been thrown by the Abb Faillon. As a priest of St. Sulpice, he had ready access to the archives of the Seminaries of Montreal and Paris, and to numerous other ecclesiastical depositories, which would have been closed hopelessly against a layman and a heretic. It is impossible to commend too highly the zeal, diligence, exactness, and extent of his conscientious researches. His credulity is enormous, and he is completely in sympathy with the supernaturalists of whom he writes: in other words, he identifies himself with his theme, and is indeed a fragment of the seventeenth century, still extant in the nineteenth. He is minute to prolixity, and abounds in extracts and citations from the ancient manuscripts which his labors have unearthed. In short, the Abb is a prodigy of patience and industry; and if he taxes the patience of his readers, he also rewards it abundantly. Such of his original authorities as have proved accessible are before me, including a considerable number of manuscripts. Among these, that of Dollier de Casson, Histoire de Montreal, as cited above, is the most important. The copy in my possession was made from the original in the Mazarin Library. ]

Now to look for a moment at their plan. Their eulogists say, and with perfect truth, that, from a worldly point of view, it was mere folly. The partners mutually bound themselves to seek no return for the money expended. Their profit was to be reaped in the skies: and, indeed, there was none to be reaped on earth. The feeble settlement at Quebec was at this time in danger of utter ruin; for the Iroquois, enraged at the attacks made on them by Champlain, had begun a fearful course of retaliation, and the very existence of the colony trembled in the balance. But if Quebec was exposed to their ferocious inroads, Montreal was incomparably more so. A settlement here would be a perilous outpost,—a hand thrust into the jaws of the tiger. It would provoke attack, and lie almost in the path of the war-parties. The associates could gain nothing by the fur-trade; for they would not be allowed to share in it. On the other hand, danger apart, the place was an excellent one for a mission; for here met two great rivers: the St. Lawrence, with its countless tributaries, flowed in from the west, while the Ottawa descended from the north; and Montreal, embraced by their uniting waters, was the key to a vast inland navigation. Thither the Indians would naturally resort; and thence the missionaries could make their way into the heart of a boundless heathendom. None of the ordinary motives of colonization had part in this design. It owed its conception and its birth to religious zeal alone.

The island of Montreal belonged to Lauson, former president of the great company of the Hundred Associates; and, as we have seen, his son had a monopoly of fishing in the St. Lawrence. Dauversire and Fancamp, after much diplomacy, succeeded in persuading the elder Lauson to transfer his title to them; and, as there was a defect in it, they also obtained a grant of the island from the Hundred Associates, its original owners, who, however, reserved to themselves its western extremity as a site for a fort and storehouses. [ 1 ] At the same time, the younger Lauson granted them a right of fishery within two leagues of the shores of the island, for which they were to make a yearly acknowledgment of ten pounds of fish. A confirmation of these grants was obtained from the King. Dauversire and his companions were now seigneurs of Montreal. They were empowered to appoint a governor, and to establish courts, from which there was to be an appeal to the Supreme Court of Quebec, supposing such to exist. They were excluded from the fur-trade, and forbidden to build castles or forts other than such as were necessary for defence against the Indians.

[ Donation et Transport de la Concession de l'Isle de Montreal par M. Jean de Lauzon aux Sieurs Chevrier de Fouancant (Fancamp) et le Royer de la Doversire, MS.

Concession d'une Partie de l'Isle de Montreal accorde par la Compagnie de la Nouvelle France aux Sieurs Chevrier et le Royer, MS.

Lettres de Ratification, MS.

Acte qui prouve que les Sieurs Chevrier de Fancamps et Royer de la Dauversire n'ont stipul qu'au nom de la Compagnie de Montreal, MS.

From copies of other documents before me, it appears that in 1659 the reserved portion of the island was also ceded to the Company of Montreal.

See also Edits, Ordonnances Royaux, etc., I. 20-26 (Quebec, 1854). ]

Their title assured, they matured their plan. First they would send out forty men to take possession of Montreal, intrench themselves, and raise crops. Then they would build a house for the priests, and two convents for the nuns. Meanwhile, Olier was toiling at Vaugirard, on the outskirts of Paris, to inaugurate the seminary of priests, and Dauversire at La Flche, to form the community of hospital nuns. How the school nuns were provided for we shall see hereafter. The colony, it will be observed, was for the convents, not the convents for the colony.

The Associates needed a soldier-governor to take charge of their forty men; and, directed as they supposed by Providence, they found one wholly to their mind. This was Paul de Chomedey, Sieur de Maisonneuve, a devout and valiant gentleman, who in long service among the heretics of Holland had kept his faith intact, and had held himself resolutely aloof from the license that surrounded him. He loved his profession of arms, and wished to consecrate his sword to the Church. Past all comparison, he is the manliest figure that appears in this group of zealots. The piety of the design, the miracles that inspired it, the adventure and the peril, all combined to charm him; and he eagerly embraced the enterprise. His father opposed his purpose; but he met him with a text of St. Mark, "There is no man that hath left house or brethren or sisters or father for my sake, but he shall receive an hundred-fold." On this the elder Maisonneuve, deceived by his own worldliness, imagined that the plan covered some hidden speculation, from which enormous profits were expected, and therefore withdrew his opposition. [ Faillon, La Colonie Franaise, I. 409. ]

Their scheme was ripening fast, when both Olier and Dauversire were assailed by one of those revulsions of spirit, to which saints of the ecstatic school are naturally liable. Dauversire, in particular, was a prey to the extremity of dejection, uncertainty, and misgiving. What had he, a family man, to do with ventures beyond sea? Was it not his first duty to support his wife and children? Could he not fulfil all his obligations as a Christian by reclaiming the wicked and relieving the poor at La Flche? Plainly, he had doubts that his vocation was genuine. If we could raise the curtain of his domestic life, perhaps we should find him beset by wife and daughters, tearful and wrathful, inveighing against his folly, and imploring him to provide a support for them before squandering his money to plant a convent of nuns in a wilderness. How long his fit of dejection lasted does not appear; but at length [ 1 ] he set himself again to his appointed work. Olier, too, emerging from the clouds and darkness, found faith once more, and again placed himself at the head of the great enterprise. [ 2 ]

[ 1 Faillon, Vie de Mlle Mance, Introduction, xxxv. ]

[ 2 Faillon (Vie de M. Olier) devotes twenty-one pages to the history of his fit of nervous depression. ]

There was imperative need of more money; and Dauversire, under judicious guidance, was active in obtaining it. This miserable victim of illusions had a squat, uncourtly figure, and was no proficient in the graces either of manners or of speech: hence his success in commending his objects to persons of rank and wealth is set down as one of the many miracles which attended the birth of Montreal. But zeal and earnestness are in themselves a power; and the ground had been well marked out and ploughed for him in advance. That attractive, though intricate, subject of study, the female mind, has always engaged the attention of priests, more especially in countries where, as in France, women exert a strong social and political influence. The art of kindling the flames of zeal, and the more difficult art of directing and controlling them, have been themes of reflection the most diligent and profound. Accordingly we find that a large proportion of the money raised for this enterprise was contributed by devout ladies. Many of them became members of the Association of Montreal, which was eventually increased to about forty-five persons, chosen for their devotion and their wealth.

Olier and his associates had resolved, though not from any collapse of zeal, to postpone the establishment of the seminary and the college until after a settlement should be formed. The hospital, however, might, they thought, be begun at once; for blood and blows would be the assured portion of the first settlers. At least, a discreet woman ought to embark with the first colonists as their nurse and housekeeper. Scarcely was the need recognized when it was supplied.

Mademoiselle Jeanne Mance was born of an honorable family of Nogent-le- Roi, and in 1640 was thirty-four years of age. These Canadian heroines began their religious experiences early. Of Marie de l'Incarnation we read, that at the age of seven Christ appeared to her in a vision; [ Casgrain, Vie de Marie de l'Incarnation, 78. ] and the biographer of Mademoiselle Mance assures us, with admiring gravity, that, at the same tender age, she bound herself to God by a vow of perpetual chastity. [ Faillon, Vie de Mlle Mance, I. 3. ] This singular infant in due time became a woman, of a delicate constitution, and manners graceful, yet dignified. Though an earnest devotee, she felt no vocation for the cloister; yet, while still "in the world," she led the life of a nun. The Jesuit Relations, and the example of Madame de la Peltrie, of whom she had heard, inoculated her with the Canadian enthusiasm, then so prevalent; and, under the pretence of visiting relatives, she made a journey to Paris, to take counsel of certain priests. Of one thing she was assured: the Divine will called her to Canada, but to what end she neither knew nor asked to know; for she abandoned herself as an atom to be borne to unknown destinies on the breath of God. At Paris, Father St. Jure, a Jesuit, assured her that her vocation to Canada was, past doubt, a call from Heaven; while Father Rapin, a Rcollet, spread abroad the fame of her virtues, and introduced her to many ladies of rank, wealth, and zeal. Then, well supplied with money for any pious work to which she might be summoned, she journeyed to Rochelle, whence ships were to sail for New France. Thus far she had been kept in ignorance of the plan with regard to Montreal; but now Father La Place, a Jesuit, revealed it to her. On the day after her arrival at Rochelle, as she entered the Church of the Jesuits, she met Dauversire coming out. "Then," says her biographer, "these two persons, who had never seen nor heard of each other, were enlightened supernaturally, whereby their most hidden thoughts were mutually made known, as had happened already with M. Olier and this same M. de la Dauversire." [ Faillon, Vie de Mlle Mance, I. 18. Here again the Abb Ferland, with his usual good sense, tacitly rejects the supernaturalism. ] A long conversation ensued between them; and the delights of this interview were never effaced from the mind of Mademoiselle Mance. "She used to speak of it like a seraph," writes one of her nuns, "and far better than many a learned doctor could have done." [ La Sur Morin, Annales des Hospitalires de Villemarie, MS., cited by Faillon. ]

She had found her destiny. The ocean, the wilderness, the solitude, the Iroquois,—nothing daunted her. She would go to Montreal with Maisonneuve and his forty men. Yet, when the vessel was about to sail, a new and sharp misgiving seized her. How could she, a woman, not yet bereft of youth or charms, live alone in the forest, among a troop of soldiers? Her scruples were relieved by two of the men, who, at the last moment, refused to embark without their wives,—and by a young woman, who, impelled by enthusiasm, escaped from her friends, and took passage, in spite of them, in one of the vessels.

All was ready; the ships set sail; but Olier, Dauversire, and Fancamp remained at home, as did also the other Associates, with the exception of Maisonneuve and Mademoiselle Mance. In the following February, an impressive scene took place in the Church of Notre Dame, at Paris. The Associates, at this time numbering about forty-five, [ Dollier de Casson, A.D. 1641-42, MS. Vimont says thirty-five. ] with Olier at their head, assembled before the altar of the Virgin, and, by a solemn ceremonial, consecrated Montreal to the Holy Family. Henceforth it was to be called Villemarie de Montreal, [ Vimont Relation, 1642, 37. Compare Le Clerc, tablissement de la Foy, II. 49. ]—a sacred town, reared to the honor and under the patronage of Christ, St. Joseph, and the Virgin, to be typified by three persons on earth, founders respectively of the three destined communities,—Olier, Dauversire, and a maiden of Troyes, Marguerite Bourgeoys: the seminary to be consecrated to Christ, the Htel-Dieu to St. Joseph, and the college to the Virgin.

But we are anticipating a little; for it was several years as yet before Marguerite Bourgeoys took an active part in the work of Montreal. She was the daughter of a respectable tradesman, and was now twenty-two years of age. Her portrait has come down to us; and her face is a mirror of frankness, loyalty, and womanly tenderness. Her qualities were those of good sense, conscientiousness, and a warm heart. She had known no miracles, ecstasies, or trances; and though afterwards, when her religious susceptibilities had reached a fuller development, a few such are recorded of her, yet even the Abb Faillon, with the best intentions, can credit her with but a meagre allowance of these celestial favors. Though in the midst of visionaries, she distrusted the supernatural, and avowed her belief, that, in His government of the world, God does not often set aside its ordinary laws. Her religion was of the affections, and was manifested in an absorbing devotion to duty. She had felt no vocation to the cloister, but had taken the vow of chastity, and was attached, as an externe, to the Sisters of the Congregation of Troyes, who were fevered with eagerness to go to Canada. Marguerite, however, was content to wait until there was a prospect that she could do good by going; and it was not till the year 1653, that renouncing an inheritance, and giving all she had to the poor, she embarked for the savage scene of her labors. To this day, in crowded school-rooms of Montreal and Quebec, fit monuments of her unobtrusive virtue, her successors instruct the children of the poor, and embalm the pleasant memory of Marguerite Bourgeoys. In the martial figure of Maisonneuve, and the fair form of this gentle nun, we find the true heroes of Montreal. [ For Marguerite Bourgeoys, see her life by Faillon. ]

Maisonneuve, with his forty men and four women, reached Quebec too late to ascend to Montreal that season. They encountered distrust, jealousy, and opposition. The agents of the Company of the Hundred Associates looked on them askance; and the Governor of Quebec, Montmagny, saw a rival governor in Maisonneuve. Every means was used to persuade the adventurers to abandon their project, and settle at Quebec. Montmagny called a council of the principal persons of his colony, who gave it as their opinion that the new-comers had better exchange Montreal for the Island of Orleans, where they would be in a position to give and receive succor; while, by persisting in their first design, they would expose themselves to destruction, and be of use to nobody. [ Juchereau, 32; Faillon, Colonie Franaise, I. 423. ] Maisonneuve, who was present, expressed his surprise that they should assume to direct his affairs. "I have not come here," he said, "to deliberate, but to act. It is my duty and my honor to found a colony at Montreal; and I would go, if every tree were an Iroquois!" [ La Tour, Mmoire de Laval, Liv. VIII; Belmont, Histoire du Canada, 3. ]

At Quebec there was little ability and no inclination to shelter the new colonists for the winter; and they would have fared ill, but for the generosity of M. Puiseaux, who lived not far distant, at a place called St. Michel. This devout and most hospitable person made room for them all in his rough, but capacious dwelling. Their neighbors were the hospital nuns, then living at the mission of Sillery, in a substantial, but comfortless house of stone; where, amidst destitution, sickness, and irrepressible disgust at the filth of the savages whom they had in charge, they were laboring day and night with devoted assiduity. Among the minor ills which beset them were the eccentricities of one of their lay sisters, crazed with religious enthusiasm, who had the care of their poultry and domestic animals, of which she was accustomed to inquire, one by one, if they loved God; when, not receiving an immediate answer in the affirmative, she would instantly put them to death, telling them that their impiety deserved no better fate. [ Juchereau, 45. A great mortification to these excellent nuns was the impossibility of keeping their white dresses clean among their Indian patients, so that they were forced to dye them with butternut juice. They were the Hospitalires who had come over in 1639. ]

At St. Michel, Maisonneuve employed his men in building boats to ascend to Montreal, and in various other labors for the behoof of the future colony. Thus the winter wore away; but, as celestial minds are not exempt from ire, Montmagny and Maisonneuve fell into a quarrel. The twenty-fifth of January was Maisonneuve's fte day; and, as he was greatly beloved by his followers, they resolved to celebrate the occasion. Accordingly, an hour and a half before daylight, they made a general discharge of their muskets and cannon. The sound reached Quebec, two or three miles distant, startling the Governor from his morning slumbers; and his indignation was redoubled when he heard it again at night: for Maisonneuve, pleased at the attachment of his men, had feasted them and warmed their hearts with a distribution of wine. Montmagny, jealous of his authority, resented these demonstrations as an infraction of it, affirming that they had no right to fire their pieces without his consent; and, arresting the principal offender, one Jean Gory, he put him in irons. On being released, a few days after, his companions welcomed him with great rejoicing, and Maisonneuve gave them all a feast. He himself came in during the festivity, drank the health of the company, shook hands with the late prisoner, placed him at the head of the table, and addressed him as follows:—

"Jean Gory, you have been put in irons for me: you had the pain, and I the affront. For that, I add ten crowns to your wages." Then, turning to the others: "My boys," he said, "though Jean Gory has been misused, you must not lose heart for that, but drink, all of you, to the health of the man in irons. When we are once at Montreal, we shall be our own masters, and can fire our cannon when we please." [ Documents Divers, MSS., now or lately in possession of G. B. Faribault, Esq.; Ferland, Notes sur les Registres de N. D. de Qubec, 25; Faillon, La Colonie Franaise, I. 433. ]

Montmagny was wroth when this was reported to him; and, on the ground that what had passed was "contrary to the service of the King and the authority of the Governor," he summoned Gory and six others before him, and put them separately under oath. Their evidence failed to establish a case against their commander; but thenceforth there was great coldness between the powers of Quebec and Montreal.

Early in May, Maisonneuve and his followers embarked. They had gained an unexpected recruit during the winter, in the person of Madame de la Peltrie. The piety, the novelty, and the romance of their enterprise, all had their charms for the fair enthusiast; and an irresistible impulse—imputed by a slandering historian to the levity of her sex [ La Tour, Mmoire de Laval, Liv. VIII. ]—urged her to share their fortunes. Her zeal was more admired by the Montrealists whom she joined than by the Ursulines whom she abandoned. She carried off all the furniture she had lent them, and left them in the utmost destitution. [ Charlevoix, Vie de Marie de l'Incarnation, 279; Casgrain, Vie de Marie de l'Incarnation, 333. ] Nor did she remain quiet after reaching Montreal, but was presently seized with a longing to visit the Hurons, and preach the Faith in person to those benighted heathen. It needed all the eloquence of a Jesuit, lately returned from that most arduous mission, to convince her that the attempt would be as useless as rash. [ St. Thomas, Life of Madame de la Peltrie, 98. ]

It was the eighth of May when Maisonneuve and his followers embarked at St. Michel; and as the boats, deep-laden with men, arms, and stores, moved slowly on their way, the forest, with leaves just opening in the warmth of spring, lay on their right hand and on their left, in a flattering semblance of tranquillity and peace. But behind woody islets, in tangled thickets and damp ravines, and in the shade and stillness of the columned woods, lurked everywhere a danger and a terror.

What shall we say of these adventurers of Montreal,—of these who bestowed their wealth, and, far more, of these who sacrificed their peace and risked their lives, on an enterprise at once so romantic and so devout? Surrounded as they were with illusions, false lights, and false shadows,—breathing an atmosphere of miracle,—compassed about with angels and devils,—urged with stimulants most powerful, though unreal,—their minds drugged, as it were, to preternatural excitement,— it is very difficult to judge of them. High merit, without doubt, there was in some of their number; but one may beg to be spared the attempt to measure or define it. To estimate a virtue involved in conditions so anomalous demands, perhaps, a judgment more than human.

The Roman Church, sunk in disease and corruption when the Reformation began, was roused by that fierce trumpet-blast to purge and brace herself anew. Unable to advance, she drew back to the fresher and comparatively purer life of the past; and the fervors of medival Christianity were renewed in the sixteenth century. In many of its aspects, this enterprise of Montreal belonged to the time of the first Crusades. The spirit of Godfrey de Bouillon lived again in Chomedey de Maisonneuve; and in Marguerite Bourgeoys was realized that fair ideal of Christian womanhood, a flower of Earth expanding in the rays of Heaven, which soothed with gentle influence the wildness of a barbarous age.

On the seventeenth of May, 1642, Maisonneuve's little flotilla—a pinnace, a flat-bottomed craft moved by sails, and two row-boats [ Dollier de Casson, A.D. 1641-42, MS. ]—approached Montreal; and all on board raised in unison a hymn of praise. Montmagny was with them, to deliver the island, in behalf of the Company of the Hundred Associates, to Maisonneuve, representative of the Associates of Montreal. [ Le Clerc, II. 50, 51. ] And here, too, was Father Vimont, Superior of the missions; for the Jesuits had been prudently invited to accept the spiritual charge of the young colony. On the following day, they glided along the green and solitary shores now thronged with the life of a busy city, and landed on the spot which Champlain, thirty-one years before, had chosen as the fit site of a settlement. [ "Pioneers of France," 333. It was the Place Royale of Champlain. ] It was a tongue or triangle of land, formed by the junction of a rivulet with the St. Lawrence, and known afterwards as Point Callire. The rivulet was bordered by a meadow, and beyond rose the forest with its vanguard of scattered trees. Early spring flowers were blooming in the young grass, and birds of varied plumage flitted among the boughs. [ Dollier de Casson, A.D. 1641-42, MS. ]

Maisonneuve sprang ashore, and fell on his knees. His followers imitated his example; and all joined their voices in enthusiastic songs of thanksgiving. Tents, baggage, arms, and stores were landed. An altar was raised on a pleasant spot near at hand; and Mademoiselle Mance, with Madame de la Peltrie, aided by her servant, Charlotte Barr, decorated it with a taste which was the admiration of the beholders. [ Morin, Annales, MS., cited by Faillon, La Colonie Franaise, I. 440; also Dollier de Casson, A.D. 1641-42, MS. ] Now all the company gathered before the shrine. Here stood Vimont, in the rich vestments of his office. Here were the two ladies, with their servant; Montmagny, no very willing spectator; and Maisonneuve, a warlike figure, erect and tall, his men clustering around him,—soldiers, sailors, artisans, and laborers,—all alike soldiers at need. They kneeled in reverent silence as the Host was raised aloft; and when the rite was over, the priest turned and addressed them:—

"You are a grain of mustard-seed, that shall rise and grow till its branches overshadow the earth. You are few, but your work is the work of God. His smile is on you, and your children shall fill the Land." [ Dollier de Casson, MS., as above. Vimont, in the Relation of 1642, p. 87, briefly mentions the ceremony. ]

The afternoon waned; the sun sank behind the western forest, and twilight came on. Fireflies were twinkling over the darkened meadow. They caught them, tied them with threads into shining festoons, and hung them before the altar, where the Host remained exposed. Then they pitched their tents, lighted their bivouac fires, stationed their guards, and lay down to rest. Such was the birth-night of Montreal.

[ The Associates of Montreal published, in 1643, a thick pamphlet in quarto, entitled Les Vritables Motifs de Messieurs et Dames de la Socit de Notre-Dame de Montral, pour la Conversion des Sauvages de la Nouvelle France. It was written as an answer to aspersions cast upon them, apparently by persons attached to the great Company of New France known as the "Hundred Associates," and affords a curious exposition of the spirit of their enterprise. It is excessively rare; but copies of the essential portions are before me. The following is a characteristic extract:—

"Vous dites que l'entreprise de Montral est d'une dpense infinie, plus convenable un roi qu'a quelques particuliers, trop faibles pour la soutenir; & vous allguez encore les prils de la navigation & les naufrages qui peuvent la ruiner. Vous avez mieux rencontr que vous ne pensiez, en disant que c'est une uvre de roi, puisque le Roi des rois s'en mle, lui qui obissent la mer & les vents. Nous ne craignons donc pas les naufrages; il n'en suscitera que lorsque nous en aurons besoin, & qu'il sera plus expdient pour sa gloire, que nous cherchons uniquement. Comment avez-vous pu mettre dans votre esprit qu'appuys de nos propres forces, nous eussions prsum de penser un si glorieux dessein? Si Dieu n'est point dans l'affaire de Montral, si c'est une invention humaine, ne vous en mettez point en peine, elle ne durera gure. Ce que vous prdisez arrivera, & quelque chose de pire encore; mais si Dieu l'a ainsi voulu, qui tes-vous pour lui contredire? C'tait la reflexion que le docteur Gamaliel faisait aux Juifs, en faveur des Aptres; pour vous, qui ne pouvez ni croire, ni faire, laissez les autres en libert de faire ce qu'ils croient que Dieu demande d'eux. Vous assurez qu'il ne se fait plus de miracles; mais qui vous l'a dit? o cela est-il crit? Jsus-Christ assure, au contraire, que ceux qui auront autant de Foi qu'un grain de senev, feront, en son nom, des miracles plus grands que ceux qu'il a faits lui-mme. Depuis quand tes-vous les directeurs des operations divines, pour les rduire certains temps & dans la conduite ordinaire? Tant de saints mouvements, d'inspirations & de vues intrieures, qu'il lui plait de donner quelques mes dont il se sert pour l'avancement de cette uvre, sont des marques de son bon plaisir. Jusqu'-ici, il a pourvu au ncessaire; nous ne voulons point d'abondance, & nous esprons que sa Providence continuera." ]

Is this true history, or a romance of Christian chivalry? It is both.



CHAPTER XVI.

1641-1644.

ISAAC JOGUES.

THE IROQUOIS WAR.—JOGUES.—HIS CAPTURE.—HIS JOURNEY TO THE MOHAWKS.— LAKE GEORGE.—THE MOHAWK TOWNS.—THE MISSIONARY TORTURED.— DEATH OF GOUPIL.—MISERY OF JOGUES.—THE MOHAWK "BABYLON."— FORT ORANGE.—ESCAPE OF JOGUES.—MANHATTAN.—THE VOYAGE TO FRANCE.— JOGUES AMONG HIS BRETHREN.—HE RETURNS TO CANADA.

The waters of the St. Lawrence rolled through a virgin wilderness, where, in the vastness of the lonely woodlands, civilized man found a precarious harborage at three points only,—at Quebec, at Montreal, and at Three Rivers. Here and in the scattered missions was the whole of New France,—a population of some three hundred souls in all. And now, over these miserable settlements, rose a war-cloud of frightful portent.

It was thirty-two years since Champlain had first attacked the Iroquois. [ See "Pioneers of France," 318. ] They had nursed their wrath for more than a generation, and at length their hour was come. The Dutch traders at Fort Orange, now Albany, had supplied them with fire-arms. The Mohawks, the most easterly of the Iroquois nations, had, among their seven or eight hundred warriors, no less than three hundred armed with the arquebuse, a weapon somewhat like the modern carbine. [ 1 ] They were masters of the thunderbolts which, in the hands of Champlain, had struck terror into their hearts.

[ 1 Vimont, Relation, 1643, 62. The Mohawks were the Agnis, or Agneronons, of the old French writers.

According to the Journal of New Netherland, a contemporary Dutch document, (see Colonial Documents of New York, I. 179,) the Dutch at Fort Orange had supplied the Mohawks with four hundred guns; the profits of the trade, which was free to the settlers, blinding them to the danger. ]

We have surveyed in the introductory chapter the character and organization of this ferocious people; their confederacy of five nations, bound together by a peculiar tie of clanship; their chiefs, half hereditary, half elective; their government, an oligarchy in form and a democracy in spirit; their minds, thoroughly savage, yet marked here and there with traits of a vigorous development. The war which they had long waged with the Hurons was carried on by the Senecas and the other Western nations of their league; while the conduct of hostilities against the French and their Indian allies in Lower Canada was left to the Mohawks. In parties of from ten to a hundred or more, they would leave their towns on the River Mohawk, descend Lake Champlain and the River Richelieu, lie in ambush on the banks of the St. Lawrence, and attack the passing boats or canoes. Sometimes they hovered about the fortifications of Quebec and Three Rivers, killing stragglers, or luring armed parties into ambuscades. They followed like hounds on the trail of travellers and hunters; broke in upon unguarded camps at midnight; and lay in wait, for days and weeks, to intercept the Huron traders on their yearly descent to Quebec. Had they joined to their ferocious courage the discipline and the military knowledge that belong to civilization, they could easily have blotted out New France from the map, and made the banks of the St. Lawrence once more a solitude; but, though the most formidable of savages, they were savages only.

In the early morning of the second of August, 1642, [ For the date, see Lalemant, Relation des Hurons, 1647, 18. ] twelve Huron canoes were moving slowly along the northern shore of the expansion of the St. Lawrence known as the Lake of St. Peter. There were on board about forty persons, including four Frenchmen, one of them being the Jesuit, Isaac Jogues, whom we have already followed on his missionary journey to the towns of the Tobacco Nation. In the interval he had not been idle. During the last autumn, (1641,) he, with Father Charles Raymbault, had passed along the shore of Lake Huron northward, entered the strait through which Lake Superior discharges itself, pushed on as far as the Sault Sainte Marie, and preached the Faith to two thousand Ojibwas, and other Algonquins there assembled. [ Lalemant, Relation des Hurons, 1642, 97. ] He was now on his return from a far more perilous errand. The Huron mission was in a state of destitution. There was need of clothing for the priests, of vessels for the altars, of bread and wine for the eucharist, of writing materials,—in short, of everything; and, early in the summer of the present year, Jogues had descended to Three Rivers and Quebec with the Huron traders, to procure the necessary supplies. He had accomplished his task, and was on his way back to the mission. With him were a few Huron converts, and among them a noted Christian chief, Eustache Ahatsistari. Others of the party were in course of instruction for baptism; but the greater part were heathen, whose canoes were deeply laden with the proceeds of their bargains with the French fur-traders.

Jogues sat in one of the leading canoes. He was born at Orleans in 1607, and was thirty-five years of age. His oval face and the delicate mould of his features indicated a modest, thoughtful, and refined nature. He was constitutionally timid, with a sensitive conscience and great religious susceptibilities. He was a finished scholar, and might have gained a literary reputation; but he had chosen another career, and one for which he seemed but ill fitted. Physically, however, he was well matched with his work; for, though his frame was slight, he was so active, that none of the Indians could surpass him in running.

[ Buteux, Narr de la Prise du Pre Jogues, MS.; Mmoire touchant le Pre Jogues, MS.

There is a portrait of him prefixed to Mr. Shea's admirable edition in quarto of Jogues's Novum Belgium. ]

With him were two young men, Ren Goupil and Guillaume Couture, donns of the mission,—that is to say, laymen who, from a religious motive and without pay, had attached themselves to the service of the Jesuits. Goupil had formerly entered upon the Jesuit novitiate at Paris, but failing health had obliged him to leave it. As soon as he was able, he came to Canada, offered his services to the Superior of the mission, was employed for a time in the humblest offices, and afterwards became an attendant at the hospital. At length, to his delight, he received permission to go up to the Hurons, where the surgical skill which he had acquired was greatly needed; and he was now on his way thither. [ Jogues, Notice sur Ren Goupil. ] His companion, Couture, was a man of intelligence and vigor, and of a character equally disinterested. [ For an account of him, see Ferland, Notes sur les Registres de N. D. de Qubec, 83 (1863). ] Both were, like Jogues, in the foremost canoes; while the fourth Frenchman was with the unconverted Hurons, in the rear.

The twelve canoes had reached the western end of the Lake of St. Peter, where it is filled with innumerable islands. [ Buteux, Narr de le Prise du Pre Jogues, MS. This document leaves no doubt as to the locality. ] The forest was close on their right, they kept near the shore to avoid the current, and the shallow water before them was covered with a dense growth of tall bulrushes. Suddenly the silence was frightfully broken. The war-whoop rose from among the rushes, mingled with the reports of guns and the whistling of bullets; and several Iroquois canoes, filled with warriors, pushed out from their concealment, and bore down upon Jogues and his companions. The Hurons in the rear were seized with a shameful panic. They leaped ashore; left canoes, baggage, and weapons; and fled into the woods. The French and the Christian Hurons made fight for a time; but when they saw another fleet of canoes approaching from the opposite shores or islands, they lost heart, and those escaped who could. Goupil was seized amid triumphant yells, as were also several of the Huron converts. Jogues sprang into the bulrushes, and might have escaped; but when he saw Goupil and the neophytes in the clutches of the Iroquois, he had no heart to abandon them, but came out from his hiding-place, and gave himself up to the astonished victors. A few of them had remained to guard the prisoners; the rest were chasing the fugitives. Jogues mastered his agony, and began to baptize those of the captive converts who needed baptism.

Couture had eluded pursuit; but when he thought of Jogues and of what perhaps awaited him, he resolved to share his fate, and, turning, retraced his steps. As he approached, five Iroquois ran forward to meet him; and one of them snapped his gun at his breast, but it missed fire. In his confusion and excitement, Couture fired his own piece, and laid the savage dead. The remaining four sprang upon him, stripped off all his clothing, tore away his finger-nails with their teeth, gnawed his fingers with the fury of famished dogs, and thrust a sword through one of his hands. Jogues broke from his guards, and, rushing to his friend, threw his arms about his neck. The Iroquois dragged him away, beat him with their fists and war-clubs till he was senseless, and, when he revived, lacerated his fingers with their teeth, as they had done those of Couture. Then they turned upon Goupil, and treated him with the same ferocity. The Huron prisoners were left for the present unharmed. More of them were brought in every moment, till at length the number of captives amounted in all to twenty-two, while three Hurons had been killed in the fight and pursuit. The Iroquois, about seventy in number, now embarked with their prey; but not until they had knocked on the head an old Huron, whom Jogues, with his mangled hands, had just baptized, and who refused to leave the place. Then, under a burning sun, they crossed to the spot on which the town of Sorel now stands at the mouth of the river Richelieu, where they encamped.

[ The above, with much of what follows, rests on three documents. The first is a long letter, written in Latin, by Jogues, to the Father Provincial at Paris. It is dated at Rensselaerswyck (Albany), Aug. 5, 1643, and is preserved in the Societas Jesu Militans of Tanner, and in the Mortes Illustres et Gesta eorum de Societate Jesu, etc., of Alegambe. There is a French translation in Martin's Bressani, and an English translation, by Mr. Shea, in the New York Hist. Coll. of 1857. The second document is an old manuscript, entitled Narr de la Prise du Pre Jogues. It was written by the Jesuit Buteux, from the lips of Jogues. Father Martin, S.J., in whose custody it was, kindly permitted me to have a copy made from it. Besides these, there is a long account in the Relation des Hurons of 1647, and a briefer one in that of 1644. All these narratives show the strongest internal evidence of truth, and are perfectly concurrent. They are also supported by statements of escaped Huron prisoners, and by several letters and memoirs of the Dutch at Rensselaerswyck. ]

Their course was southward, up the River Richelieu and Lake Champlain; thence, by way of Lake George, to the Mohawk towns. The pain and fever of their wounds, and the clouds of mosquitoes, which they could not drive off, left the prisoners no peace by day nor sleep by night. On the eighth day, they learned that a large Iroquois war-party, on their way to Canada, were near at hand; and they soon approached their camp, on a small island near the southern end of Lake Champlain. The warriors, two hundred in number, saluted their victorious countrymen with volleys from their guns; then, armed with clubs and thorny sticks, ranged themselves in two lines, between which the captives were compelled to pass up the side of a rocky hill. On the way, they were beaten with such fury, that Jogues, who was last in the line, fell powerless, drenched in blood and half dead. As the chief man among the French captives, he fared the worst. His hands were again mangled, and fire applied to his body; while the Huron chief, Eustache, was subjected to tortures even more atrocious. When, at night, the exhausted sufferers tried to rest, the young warriors came to lacerate their wounds and pull out their hair and beards.

In the morning they resumed their journey. And now the lake narrowed to the semblance of a tranquil river. Before them was a woody mountain, close on their right a rocky promontory, and between these flowed a stream, the outlet of Lake George. On those rocks, more than a hundred years after, rose the ramparts of Ticonderoga. They landed, shouldered their canoes and baggage, took their way through the woods, passed the spot where the fierce Highlanders and the dauntless regiments of England breasted in vain the storm of lead and fire, and soon reached the shore where Abercrombie landed and Lord Howe fell. First of white men, Jogues and his companions gazed on the romantic lake that bears the name, not of its gentle discoverer, but of the dull Hanoverian king. Like a fair Naiad of the wilderness, it slumbered between the guardian mountains that breathe from crag and forest the stern poetry of war. But all then was solitude; and the clang of trumpets, the roar of cannon, and the deadly crack of the rifle had never as yet awakened their angry echoes.

[ Lake George, according to Jogues, was called by the Mohawks "Andiatarocte," or Place where the Lake closes. "Andiataraque" is found on a map of Sanson. Spofford, Gazetteer of New York, article "Lake George," says that it was called "Canideri-oit," or Tail of the Lake. Father Martin, in his notes on Bressani, prefixes to this name that of "Horicon," but gives no original authority.

I have seen an old Latin map on which the name "Horiconi" is set down as belonging to a neighboring tribe. This seems to be only a misprint for "Horicoui," that is, "Irocoui," or "Iroquois." In an old English map, prefixed to the rare tract, A Treatise of New England, the "Lake of Hierocoyes" is laid down. The name "Horicon," as used by Cooper in his Last of the Mohicans, seems to have no sufficient historical foundation. In 1646, the lake, as we shall see, was named "Lac St. Sacrement." ]

Again the canoes were launched, and the wild flotilla glided on its way,—now in the shadow of the heights, now on the broad expanse, now among the devious channels of the narrows, beset with woody islets, where the hot air was redolent of the pine, the spruce, and the cedar,—till they neared that tragic shore, where, in the following century, New-England rustics baffled the soldiers of Dieskau, where Montcalm planted his batteries, where the red cross waved so long amid the smoke, and where at length the summer night was hideous with carnage, and an honored name was stained with a memory of blood.

[ The allusion is, of course, to the siege of Fort William Henry in 1757, and the ensuing massacre by Montcalm's Indians. Charlevoix, with his usual carelessness, says that Jogues's captors took a circuitous route to avoid enemies. In truth, however, they were not in the slightest danger of meeting any; and they followed the route which, before the present century, was the great highway between Canada and New Holland, or New York. ]

The Iroquois landed at or near the future site of Fort William Henry, left their canoes, and, with their prisoners, began their march for the nearest Mohawk town. Each bore his share of the plunder. Even Jogues, though his lacerated hands were in a frightful condition and his body covered with bruises, was forced to stagger on with the rest under a heavy load. He with his fellow-prisoners, and indeed the whole party, were half starved, subsisting chiefly on wild berries. They crossed the upper Hudson, and, in thirteen days after leaving the St. Lawrence, neared the wretched goal of their pilgrimage, a palisaded town, standing on a hill by the banks of the River Mohawk.

The whoops of the victors announced their approach, and the savage hive sent forth its swarms. They thronged the side of the hill, the old and the young, each with a stick, or a slender iron rod, bought from the Dutchmen on the Hudson. They ranged themselves in a double line, reaching upward to the entrance of the town; and through this "narrow road of Paradise," as Jogues calls it, the captives were led in single file, Couture in front, after him a half-score of Hurons, then Goupil, then the remaining Hurons, and at last Jogues. As they passed, they were saluted with yells, screeches, and a tempest of blows. One, heavier than the others, knocked Jogues's breath from his body, and stretched him on the ground; but it was death to lie there, and, regaining his feet, he staggered on with the rest. [ This practice of forcing prisoners to "run the gauntlet" was by no means peculiar to the Iroquois, but was common to many tribes. ] When they reached the town, the blows ceased, and they were all placed on a scaffold, or high platform, in the middle of the place. The three Frenchmen had fared the worst, and were frightfully disfigured. Goupil, especially, was streaming with blood, and livid with bruises from head to foot.

They were allowed a few minutes to recover their breath, undisturbed, except by the hootings and gibes of the mob below. Then a chief called out, "Come, let us caress these Frenchmen!"—and the crowd, knife in hand, began to mount the scaffold. They ordered a Christian Algonquin woman, a prisoner among them, to cut off Jogues's left thumb, which she did; and a thumb of Goupil was also severed, a clam-shell being used as the instrument, in order to increase the pain. It is needless to specify further the tortures to which they were subjected, all designed to cause the greatest possible suffering without endangering life. At night, they were removed from the scaffold, and placed in one of the houses, each stretched on his back, with his limbs extended, and his ankles and wrists bound fast to stakes driven into the earthen floor. The children now profited by the examples of their parents, and amused themselves by placing live coals and red-hot ashes on the naked bodies of the prisoners, who, bound fast, and covered with wounds and bruises which made every movement a torture, were sometimes unable to shake them off.

In the morning, they were again placed on the scaffold, where, during this and the two following days, they remained exposed to the taunts of the crowd. Then they were led in triumph to the second Mohawk town, and afterwards to the third, [ 1 ] suffering at each a repetition of cruelties, the detail of which would be as monotonous as revolting.

[ 1 The Mohawks had but three towns. The first, and the lowest on the river, was Osseruenon; the second, two miles above, was Andagaron; and the third, Teonontogen: or, as Megapolensis, in his Sketch of the Mohawks, writes the names, Asseru, Banagiro, and Thenondiogo. They all seem to have been fortified in the Iroquois manner, and their united population was thirty-five hundred, or somewhat more. At a later period, 1720, there were still three towns, named respectively Teahtontaioga, Ganowauga, and Ganeganaga. See the map in Morgan, League of the Iroquois. ]

In a house in the town of Teonontogen, Jogues was hung by the wrists between two of the upright poles which supported the structure, in such a manner that his feet could not touch the ground; and thus he remained for some fifteen minutes, in extreme torture, until, as he was on the point of swooning, an Indian, with an impulse of pity, cut the cords and released him. While they were in this town, four fresh Huron prisoners, just taken, were brought in, and placed on the scaffold with the rest. Jogues, in the midst of his pain and exhaustion, took the opportunity to convert them. An ear of green corn was thrown to him for food, and he discovered a few rain-drops clinging to the husks. With these he baptized two of the Hurons. The remaining two received baptism soon after from a brook which the prisoners crossed on the way to another town.

Couture, though he had incensed the Indians by killing one of their warriors, had gained their admiration by his bravery; and, after torturing him most savagely, they adopted him into one of their families, in place of a dead relative. Thenceforth he was comparatively safe. Jogues and Goupil were less fortunate. Three of the Hurons had been burned to death, and they expected to share their fate. A council was held to pronounce their doom; but dissensions arose, and no result was reached. They were led back to the first village, where they remained, racked with suspense and half dead with exhaustion. Jogues, however, lost no opportunity to baptize dying infants, while Goupil taught children to make the sign of the cross. On one occasion, he made the sign on the forehead of a child, grandson of an Indian in whose lodge they lived. The superstition of the old savage was aroused. Some Dutchmen had told him that the sign of the cross came from the Devil, and would cause mischief. He thought that Goupil was bewitching the child; and, resolving to rid himself of so dangerous a guest, applied for aid to two young braves. Jogues and Goupil, clad in their squalid garb of tattered skins, were soon after walking together in the forest that adjoined the town, consoling themselves with prayer, and mutually exhorting each other to suffer patiently for the sake of Christ and the Virgin, when, as they were returning, reciting their rosaries, they met the two young Indians, and read in their sullen visages an augury of ill. The Indians joined them, and accompanied them to the entrance of the town, where one of the two, suddenly drawing a hatchet from beneath his blanket, struck it into the head of Goupil, who fell, murmuring the name of Christ. Jogues dropped on his knees, and, bowing his head in prayer, awaited the blow, when the murderer ordered him to get up and go home. He obeyed but not until he had given absolution to his still breathing friend, and presently saw the lifeless body dragged through the town amid hootings and rejoicings.

Jogues passed a night of anguish and desolation, and in the morning, reckless of life, set forth in search of Goupil's remains. "Where are you going so fast?" demanded the old Indian, his master. "Do you not see those fierce young braves, who are watching to kill you?" Jogues persisted, and the old man asked another Indian to go with him as a protector. The corpse had been flung into a neighboring ravine, at the bottom of which ran a torrent; and here, with the Indian's help, Jogues found it, stripped naked, and gnawed by dogs. He dragged it into the water, and covered it with stones to save it from further mutilation, resolving to return alone on the following day and secretly bury it. But with the night there came a storm; and when, in the gray of the morning, Jogues descended to the brink of the stream, he found it a rolling, turbid flood, and the body was nowhere to be seen. Had the Indians or the torrent borne it away? Jogues waded into the cold current; it was the first of October; he sounded it with his feet and with his stick; he searched the rocks, the thicket, the forest; but all in vain. Then, crouched by the pitiless stream, he mingled his tears with its waters, and, in a voice broken with groans, chanted the service of the dead. [ Jogues in Tanner, Societas Militans, 519; Bressani, 216; Lalemant, Relation, 1647, 25, 26; Buteux, Narr, MS.; Jogues, Notice sur Ren Goupil. ]

The Indians, it proved, and not the flood, had robbed him of the remains of his friend. Early in the spring, when the snows were melting in the woods, he was told by Mohawk children that the body was lying, where it had been flung, in a lonely spot lower down the stream. He went to seek it; found the scattered bones, stripped by the foxes and the birds; and, tenderly gathering them up, hid them in a hollow tree, hoping that a day might come when he could give them a Christian burial in consecrated ground.

After the murder of Goupil, Jogues's life hung by a hair. He lived in hourly expectation of the tomahawk, and would have welcomed it as a boon. By signs and words, he was warned that his hour was near; but, as he never shunned his fate, it fled from him, and each day, with renewed astonishment, he found himself still among the living.

Late in the autumn, a party of the Indians set forth on their yearly deer-hunt, and Jogues was ordered to go with them. Shivering and half famished, he followed them through the chill November forest, and shared their wild bivouac in the depths of the wintry desolation. The game they took was devoted to Areskoui, their god, and eaten in his honor. Jogues would not taste the meat offered to a demon; and thus he starved in the midst of plenty. At night, when the kettle was slung, and the savage crew made merry around their fire, he crouched in a corner of the hut, gnawed by hunger, and pierced to the bone with cold. They thought his presence unpropitious to their hunting, and the women especially hated him. His demeanor at once astonished and incensed his masters. He brought them fire-wood, like a squaw; he did their bidding without a murmur, and patiently bore their abuse; but when they mocked at his God, and laughed at his devotions, their slave assumed an air and tone of authority, and sternly rebuked them. [ Lalemant, Relation, 1647, 41.]

He would sometimes escape from "this Babylon," as he calls the hut, and wander in the forest, telling his beads and repeating passages of Scripture. In a remote and lonely spot, he cut the bark in the form of a cross from the trunk of a great tree; and here he made his prayers. This living martyr, half clad in shaggy furs, kneeling on the snow among the icicled rocks and beneath the gloomy pines, bowing in adoration before the emblem of the faith in which was his only consolation and his only hope, is alike a theme for the pen and a subject for the pencil.

The Indians at last grew tired of him, and sent him back to the village. Here he remained till the middle of March, baptizing infants and trying to convert adults. He told them of the sun, moon, planets, and stars. They listened with interest; but when from astronomy he passed to theology, he spent his breath in vain. In March, the old man with whom he lived set forth for his spring fishing, taking with him his squaw, and several children. Jogues also was of the party. They repaired to a lake, perhaps Lake Saratoga, four days distant. Here they subsisted for some time on frogs, the entrails of fish, and other garbage. Jogues passed his days in the forest, repeating his prayers, and carving the name of Jesus on trees, as a terror to the demons of the wilderness. A messenger at length arrived from the town; and on the following day, under the pretence that signs of an enemy had been seen, the party broke up their camp, and returned home in hot haste. The messenger had brought tidings that a war-party, which had gone out against the French, had been defeated and destroyed, and that the whole population were clamoring to appease their grief by torturing Jogues to death. This was the true cause of the sudden and mysterious return; but when they reached the town, other tidings had arrived. The missing warriors were safe, and on their way home in triumph with a large number of prisoners. Again Jogues's life was spared; but he was forced to witness the torture and butchery of the converts and allies of the French. Existence became unendurable to him, and he longed to die. War-parties were continually going out. Should they be defeated and cut off, he would pay the forfeit at the stake; and if they came back, as they usually did, with booty and prisoners, he was doomed to see his countrymen and their Indian friends mangled, burned, and devoured.

Jogues had shown no disposition to escape, and great liberty was therefore allowed him. He went from town to town, giving absolution to the Christian captives, and converting and baptizing the heathen. On one occasion, he baptized a woman in the midst of the fire, under pretence of lifting a cup of water to her parched lips. There was no lack of objects for his zeal. A single war-party returned from the Huron country with nearly a hundred prisoners, who were distributed among the Iroquois towns, and the greater part burned. [ 1 ] Of the children of the Mohawks and their neighbors, he had baptized, before August, about seventy; insomuch that he began to regard his captivity as a Providential interposition for the saving of souls.

[ 1 The Dutch clergyman, Megapolensis, at this time living at Fort Orange, bears the strongest testimony to the ferocity with which his friends, the Mohawks, treated their prisoners. He mentions the same modes of torture which Jogues describes, and is very explicit as to cannibalism. "The common people," he says, "eat the arms, buttocks, and trunk; but the chiefs eat the head and the heart." (Short Sketch of the Mohawk Indians. ) This feast was of a religious character. ]

At the end of July, he went with a party of Indians to a fishing-place on the Hudson, about twenty miles below Fort Orange. While here, he learned that another war-party had lately returned with prisoners, two of whom had been burned to death at Osseruenon. On this, his conscience smote him that he had not remained in the town to give the sufferers absolution or baptism; and he begged leave of the old woman who had him in charge to return at the first opportunity. A canoe soon after went up the river with some of the Iroquois, and he was allowed to go in it. When they reached Rensselaerswyck, the Indians landed to trade with the Dutch, and took Jogues with them.

The centre of this rude little settlement was Fort Orange, a miserable structure of logs, standing on a spot now within the limits of the city of Albany. [ The site of the Phnix Hotel.—Note by Mr. Shea to Jogues's Novum Belgium. ] It contained several houses and other buildings; and behind it was a small church, recently erected, and serving as the abode of the pastor, Dominie Megapolensis, known in our day as the writer of an interesting, though short, account of the Mohawks. Some twenty-five or thirty houses, roughly built of boards and roofed with thatch, were scattered at intervals on or near the borders of the Hudson, above and below the fort. Their inhabitants, about a hundred in number, were for the most part rude Dutch farmers, tenants of Van Rensselaer, the patroon, or lord of the manor. They raised wheat, of which they made beer, and oats, with which they fed their numerous horses. They traded, too, with the Indians, who profited greatly by the competition among them, receiving guns, knives, axes, kettles, cloth, and beads, at moderate rates, in exchange for their furs. [ 1 ] The Dutch were on excellent terms with their red neighbors, met them in the forest without the least fear, and sometimes intermarried with them. They had known of Jogues's captivity, and, to their great honor, had made efforts for his release, offering for that purpose goods to a considerable value, but without effect. [ 2 ]

[ 1 Jogues, Novum Belgium; Barnes, Settlement of Albany, 50-55; O'Callaghan, New Netherland, Chap. VI.

On the relations of the Mohawks and Dutch, see Megapolensis, Short Sketch of the Mohawk Indians, and portions of the letter of Jogues to his Superior, dated Rensselaerswyck, Aug. 30, 1643. ]

[ 2 See a long letter of Arendt Van Curler (Corlaer) to Van Rensselaer, June 16, 1643, in O'Callaghan's New Netherland, Appendix L. "We persuaded them so far," writes Van Curler, "that they promised not to kill them. . . . The French captives ran screaming after us, and besought us to do all in our power to release them out of the hands of the barbarians." ]

At Fort Orange Jogues heard startling news. The Indians of the village where he lived were, he was told, enraged against him, and determined to burn him. About the first of July, a war-party had set out for Canada, and one of the warriors had offered to Jogues to be the bearer of a letter from him to the French commander at Three Rivers, thinking probably to gain some advantage under cover of a parley. Jogues knew that the French would be on their guard; and he felt it his duty to lose no opportunity of informing them as to the state of affairs among the Iroquois. A Dutchman gave him a piece of paper; and he wrote a letter, in a jargon of Latin, French, and Huron, warning his countrymen to be on their guard, as war-parties were constantly going out, and they could hope for no respite from attack until late in the autumn. [ See a French rendering of the letter in Vimont, Relation, 1643, p. 75. ] When the Iroquois reached the mouth of the River Richelieu, where a small fort had been built by the French the preceding summer, the messenger asked for a parley, and gave Jogues's letter to the commander of the post, who, after reading it, turned his cannon on the savages. They fled in dismay, leaving behind them their baggage and some of their guns; and, returning home in a fury, charged Jogues with having caused their discomfiture. Jogues had expected this result, and was prepared to meet it; but several of the principal Dutch settlers, and among them Van Curler, who had made the previous attempt to rescue him, urged that his death was certain, if he returned to the Indian town, and advised him to make his escape. In the Hudson, opposite the settlement, lay a small Dutch vessel nearly ready to sail. Van Curler offered him a passage in her to Bordeaux or Rochelle,—representing that the opportunity was too good to be lost, and making light of the prisoner's objection, that a connivance in his escape on the part of the Dutch would excite the resentment of the Indians against them. Jogues thanked him warmly; but, to his amazement, asked for a night to consider the matter, and take counsel of God in prayer.

He spent the night in great agitation, tossed by doubt, and full of anxiety lest his self-love should beguile him from his duty. [ Buteux, Narr, MS. ] Was it not possible that the Indians might spare his life, and that, by a timely drop of water, he might still rescue souls from torturing devils, and eternal fires of perdition? On the other hand, would he not, by remaining to meet a fate almost inevitable, incur the guilt of suicide? And even should he escape torture and death, could he hope that the Indians would again permit him to instruct and baptize their prisoners? Of his French companions, one, Goupil, was dead; while Couture had urged Jogues to flight, saying that he would then follow his example, but that, so long as the Father remained a prisoner, he, Couture, would share his fate. Before morning, Jogues had made his decision. God, he thought, would be better pleased should he embrace the opportunity given him. He went to find his Dutch friends, and, with a profusion of thanks, accepted their offer. They told him that a boat should be left for him on the shore, and that he must watch his time, and escape in it to the vessel, where he would be safe.

He and his Indian masters were lodged together in a large building, like a barn, belonging to a Dutch farmer. It was a hundred feet long, and had no partition of any kind. At one end the farmer kept his cattle; at the other he slept with his wife, a Mohawk squaw, and his children, while his Indian guests lay on the floor in the middle. [ Buteux, Narr, MS. ] As he is described as one of the principal persons of the colony, it is clear that the civilization of Rensselaerswyck was not high.

In the evening, Jogues, in such a manner as not to excite the suspicion of the Indians, went out to reconnoitre. There was a fence around the house, and, as he was passing it, a large dog belonging to the farmer flew at him, and bit him very severely in the leg. The Dutchman, hearing the noise, came out with a light, led Jogues back into the building, and bandaged his wound. He seemed to have some suspicion of the prisoner's design; for, fearful perhaps that his escape might exasperate the Indians, he made fast the door in such a manner that it could not readily be opened. Jogues now lay down among the Indians, who, rolled in their blankets, were stretched around him. He was fevered with excitement; and the agitation of his mind, joined to the pain of his wound, kept him awake all night. About dawn, while the Indians were still asleep, a laborer in the employ of the farmer came in with a lantern, and Jogues, who spoke no Dutch, gave him to understand by signs that he needed his help and guidance. The man was disposed to aid him, silently led the way out, quieted the dogs, and showed him the path to the river. It was more than half a mile distant, and the way was rough and broken. Jogues was greatly exhausted, and his wounded limb gave him such pain that he walked with the utmost difficulty. When he reached the shore, the day was breaking, and he found, to his dismay, that the ebb of the tide had left the boat high and dry. He shouted to the vessel, but no one heard him. His desperation gave him strength; and, by working the boat to and fro, he pushed it at length, little by little, into the water, entered it, and rowed to the vessel. The Dutch sailors received him kindly, and hid him in the bottom of the hold, placing a large box over the hatchway.

He remained two days, half stifled, in this foul lurking-place, while the Indians, furious at his escape, ransacked the settlement in vain to find him. They came off to the vessel, and so terrified the officers, that Jogues was sent on shore at night, and led to the fort. Here he was hidden in the garret of a house occupied by a miserly old man, to whose charge he was consigned. Food was sent to him; but, as his host appropriated the larger part to himself, Jogues was nearly starved. There was a compartment of his garret, separated from the rest by a partition of boards. Here the old Dutchman, who, like many others of the settlers, carried on a trade with the Mohawks, kept a quantity of goods for that purpose; and hither he often brought his customers. The boards of the partition had shrunk, leaving wide crevices; and Jogues could plainly see the Indians, as they passed between him and the light. They, on their part, might as easily have seen him, if he had not, when he heard them entering the house, hidden himself behind some barrels in the corner, where he would sometimes remain crouched for hours, in a constrained and painful posture, half suffocated with heat, and afraid to move a limb. His wounded leg began to show dangerous symptoms; but he was relieved by the care of a Dutch surgeon of the fort. The minister, Megapolensis, also visited him, and did all in his power for the comfort of his Catholic brother, with whom he seems to have been well pleased, and whom he calls "a very learned scholar." [ Megapolensis, A Short Sketch of the Mohawk Indians. ]

When Jogues had remained for six weeks in this hiding-place, his Dutch friends succeeded in satisfying his Indian masters by the payment of a large ransom. [ Lettre de Jogues Lalemant, Rennes, Jan. 6, 1644.—See Relation, 1643, p. 79.—Goods were given the Indians to the value of three hundred livres. ] A vessel from Manhattan, now New York, soon after brought up an order from the Director-General, Kieft, that he should be sent to him. Accordingly he was placed in a small vessel, which carried him down the Hudson. The Dutch on board treated him with great kindness; and, to do him honor, named after him one of the islands in the river. At Manhattan he found a dilapidated fort, garrisoned by sixty soldiers, and containing a stone church and the Director-General's house, together with storehouses and barracks. Near it were ranges of small houses, occupied chiefly by mechanics and laborers; while the dwellings of the remaining colonists, numbering in all four or five hundred, were scattered here and there on the island and the neighboring shores. The settlers were of different sects and nations, but chiefly Dutch Calvinists. Kieft told his guest that eighteen different languages were spoken at Manhattan. [ Jogues, Novum Belgium. ] The colonists were in the midst of a bloody Indian war, brought on by their own besotted cruelty; and while Jogues was at the fort, some forty of the Dutchmen were killed on the neighboring farms, and many barns and houses burned. [ This war was with Algonquin tribes of the neighborhood.—See O'Callaghan, New Netherland, I., Chap. III. ]

The Director-General, with a humanity that was far from usual with him, exchanged Jogues's squalid and savage dress for a suit of Dutch cloth, and gave him passage in a small vessel which was then about to sail. The voyage was rough and tedious; and the passenger slept on deck or on a coil of ropes, suffering greatly from cold, and often drenched by the waves that broke over the vessel's side. At length she reached Falmouth, on the southern coast of England, when all the crew went ashore for a carouse, leaving Jogues alone on board. A boat presently came alongside with a gang of desperadoes, who boarded her, and rifled her of everything valuable, threatened Jogues with a pistol, and robbed him of his hat and coat. He obtained some assistance from the crew of a French ship in the harbor, and, on the day before Christmas, took passage in a small coal vessel for the neighboring coast of Brittany. In the following afternoon he was set on shore a little to the north of Brest, and, seeing a peasant's cottage not far off, he approached it, and asked the way to the nearest church. The peasant and his wife, as the narrative gravely tells us, mistook him, by reason of his modest deportment, for some poor, but pious Irishman, and asked him to share their supper, after finishing his devotions, an invitation which Jogues, half famished as he was, gladly accepted. He reached the church in time for the evening mass, and with an unutterable joy knelt before the altar, and renewed the communion of which he had been deprived so long. When he returned to the cottage, the attention of his hosts was at once attracted to his mutilated and distorted hands. They asked with amazement how he could have received such injuries; and when they heard the story of his tortures, their surprise and veneration knew no bounds. Two young girls, their daughters, begged him to accept all they had to give,—a handful of sous; while the peasant made known the character of his new guest to his neighbors. A trader from Rennes brought a horse to the door, and offered the use of it to Jogues, to carry him to the Jesuit college in that town. He gratefully accepted it; and, on the morning of the fifth of January, 1644, reached his destination.

He dismounted, and knocked at the door of the college. The porter opened it, and saw a man wearing on his head an old woollen nightcap, and in an attire little better than that of a beggar. Jogues asked to see the Rector; but the porter answered, coldly, that the Rector was busied in the Sacristy. Jogues begged him to say that a man was at the door with news from Canada. The missions of Canada were at this time an object of primal interest to the Jesuits, and above all to the Jesuits of France. A letter from Jogues, written during his captivity, had already reached France, as had also the Jesuit Relation of 1643, which contained a long account of his capture; and he had no doubt been an engrossing theme of conversation in every house of the French Jesuits. The Father Rector was putting on his vestments to say mass; but when he heard that a poor man from Canada had asked for him at the door, he postponed the service, and went to meet him. Jogues, without discovering himself, gave him a letter from the Dutch Director-General attesting his character. The Rector, without reading it, began to question him as to the affairs of Canada, and at length asked him if he knew Father Jogues.

"I knew him very well," was the reply.

"The Iroquois have taken him," pursued the Rector. "Is he dead? Have they murdered him?"

"No," answered Jogues; "he is alive and at liberty, and I am he." And he fell on his knees to ask his Superior's blessing.

That night was a night of jubilation and thanksgiving in the college of Rennes. [ For Jogues's arrival in Brittany, see Lettre de Jogues Lalemant, Rennes, Jan. 6, 1644; Lettre de Jogues ——, Rennes, Jan. 5, 1644, (in Relation, 1643,) and the long account in the Relation of 1647. ]

Jogues became a centre of curiosity and reverence. He was summoned to Paris. The Queen, Anne of Austria, wished to see him; and when the persecuted slave of the Mohawks was conducted into her presence, she kissed his mutilated hands, while the ladies of the Court thronged around to do him homage. We are told, and no doubt with truth, that these honors were unwelcome to the modest and single-hearted missionary, who thought only of returning to his work of converting the Indians. A priest with any deformity of body is debarred from saying mass. The teeth and knives of the Iroquois had inflicted an injury worse than the torturers imagined, for they had robbed Jogues of the privilege which was the chief consolation of his life; but the Pope, by a special dispensation, restored it to him, and with the opening spring he sailed again for Canada.



CHAPTER XVII.

1641-1646.

THE IROQUOIS.—BRESSANI.—DE NOU.

WAR.—DISTRESS AND TERROR.—RICHELIEU.—BATTLE.—RUIN OF INDIAN TRIBES.— MUTUAL DESTRUCTION.—IROQUOIS AND ALGONQUIN.—ATROCITIES.— FRIGHTFUL POSITION OF THE FRENCH.—JOSEPH BRESSANI.—HIS CAPTURE.— HIS TREATMENT.—HIS ESCAPE.—ANNE DE NOU.—HIS NOCTURNAL JOURNEY.— HIS DEATH.

Two forces were battling for the mastery of Canada: on the one side, Christ, the Virgin, and the Angels, with their agents, the priests; on the other, the Devil, and his tools, the Iroquois. Such at least was the view of the case held in full faith, not by the Jesuit Fathers alone, but by most of the colonists. Never before had the fiend put forth such rage, and in the Iroquois he found instruments of a nature not uncongenial with his own.

At Quebec, Three Rivers, Montreal, and the little fort of Richelieu, that is to say, in all Canada, no man could hunt, fish, till the fields, or cut a tree in the forest, without peril to his scalp. The Iroquois were everywhere, and nowhere. A yell, a volley of bullets, a rush of screeching savages, and all was over. The soldiers hastened to the spot to find silence, solitude, and a mangled corpse.

"I had as lief," writes Father Vimont, "be beset by goblins as by the Iroquois. The one are about as invisible as the other. Our people on the Richelieu and at Montreal are kept in a closer confinement than ever were monks or nuns in our smallest convents in France."

The Confederates at this time were in a flush of unparalleled audacity. They despised white men as base poltroons, and esteemed themselves warriors and heroes, destined to conquer all mankind. [ 1 ] The fire-arms with which the Dutch had rashly supplied them, joined to their united councils, their courage, and ferocity, gave them an advantage over the surrounding tribes which they fully understood. Their passions rose with their sense of power. They boasted that they would wipe the Hurons, the Algonquins, and the French from the face of the earth, and carry the "white girls," meaning the nuns, to their villages. This last event, indeed, seemed more than probable; and the Hospital nuns left their exposed station at Sillery, and withdrew to the ramparts and palisades of Quebec. The St. Lawrence and the Ottawa were so infested, that communication with the Huron country was cut off; and three times the annual packet of letters sent thither to the missionaries fell into the hands of the Iroquois.

[ 1 Bressani, when a prisoner among them, writes to this effect in a letter to his Superior.—See Relation Abrge, 131.

The anonymous author of the Relation of 1660 says, that, in their belief, if their nation were destroyed, a general confusion and overthrow of mankind must needs be the consequence.—Relation, 1660, 6. ]

It was towards the close of the year 1640 that the scourge of Iroquois war had begun to fall heavily on the French. At that time, a party of their warriors waylaid and captured Thomas Godefroy and Franois Marguerie, the latter a young man of great energy and daring, familiar with the woods, a master of the Algonquin language, and a scholar of no mean acquirements. [ During his captivity, he wrote, on a beaver-skin, a letter to the Dutch in French, Latin, and English. ] To the great joy of the colonists, he and his companion were brought back to Three Rivers by their captors, and given up, in the vain hope that the French would respond with a gift of fire-arms. Their demand for them being declined, they broke off the parley in a rage, fortified themselves, fired on the French, and withdrew under cover of night.

Open war now ensued, and for a time all was bewilderment and terror. How to check the inroads of an enemy so stealthy and so keen for blood was the problem that taxed the brain of Montmagny, the Governor. He thought he had found a solution, when he conceived the plan of building a fort at the mouth of the River Richelieu, by which the Iroquois always made their descents to the St. Lawrence. Happily for the perishing colony, the Cardinal de Richelieu, in 1642, sent out thirty or forty soldiers for its defence. [ Faillon, Colonie Franaise, II. 2; Vimont, Relation, 1642, 2, 44. ] Ten times the number would have been scarcely sufficient; but even this slight succor was hailed with delight, and Montmagny was enabled to carry into effect his plan of the fort, for which hitherto he had had neither builders nor garrison. He took with him, besides the new-comers, a body of soldiers and armed laborers from Quebec, and, with a force of about a hundred men in all, [ Marie de l'Incarnation, Lettre, Sept. 29, 1642. ] sailed for the Richelieu, in a brigantine and two or three open boats.