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Les diagrammes suivants illustrent la mdthode. 1 2 3 1 6 F Missionary Labors (/^/ OF Fathers Marquette, (lenard and Allouez IN THK LAKE SUPKRIOR REGION. BY Rjv. CHRYSOSTOM VHRWYST. 0. .\ F., OK l^Av FIELD, Wis, HOFFMANN BROTHERS, MILWAUKEE: 413 East Water Strert, Pl.Bl.lSHKRs, 1886. CHrCAGCi: 207 Wabash Avenue. J- I *r«m |lcrmi«»u ^ni^ertontm. Entered aecordir.K- to Act of Congress. i„ the year I88*i. By Rkv. Chkvsostom Vkrwvkt, (). S. F., in the office o. the [Jbrttrian of (.ou^rrss, at WushiriKton. I). O. ALL UIGHTH UHSKKVED. PREFACE. >n *HE writing of this little work has been a labor of love to the author. About a year ago his attention was drawn to the labors of Fathers AUouez and Marquette in the vicinity of Ashland and Bayfield. Then came the question: Where are we to look for the site of their church in this neighborhood? Popular opinion pointed out La Pointe on Madeline Island as the place where the old Jesuit church once stood. Having written, however, to a Very Rev. Friend, whose name elsewhere occurs in this little volume, in regard to this matter, he soon ascertained from the citations given from the ''Jesuit Relations" of 1667-71, that we must not look for the site of said church on Madelrine Island, but on the mainland, at the head of Chagaouamigong (Chequame- gon) Bay. The reading of these citations awakened in the writer a desire to learn more of the history of said mission, and he accordingly expressed a wish to that effect to the Very Rev. Gentleman above referred to, who kindly sent him. the " Relations " and many other works containing much valuable information in regard to the history of the early missionaries of the Lake Superior region. These sources of information the writer has used in the compilation of the little work he now offers to the public. H[e is fully aware of its great imperfection. The care of an extensive mission made it impossible to bestow that care and study upon the work, which it deserves. Still, he has honestly endeavored to do his best to give the reader a reliable and full account of the labors and trials of the three most prominent Jesuit Fathers that worked in the missionary field of northern Wis- consin. We mean Father Menard, who arrived in the I^ake Superior country in 1660; Father Allouez, who came to Chagaouamigong in 1665, and Father Marquette, who labored I f \ I I IV here from 1669-71. We have endeavored to gi -e facts and dates aB truthtully and reliably as could be ascertained, for the reader wants nistory, not romance. If thei o is anything the writer detests it is the superficial, romav^ing style of historical writing so common nowadays in rae vazines, news-* papers, and books of travel. They are genenily a mixture of true and error, written by men gifted with a ; 3rtain amount of superficial knowledge, but to whom truth is a matter of only secondary importance, their main aim >Ang to appear cute and smart and to write sensational stui , so aw to find ready sale for their crude productions. W see enough of that romancing style of writing history in t].e newspaper ac- counts of the La Pointe church and the ear]/ Jesuit misdion in this vicinity. We have endeavored to a^^oid their ways, seeking but the plain truth in all things. At the bottom of the respective page we always give the autlior's name, with the number of the page, so that tlie reader can verify our statements. However, we do not claim infallibility. To err is human, and in spite of all our endeavors we may have made occasionally a mistake, for which we ask the reader's indiilgence. In the preparation of this work we have re- csived valuable assistance from the Very Rev. Friend above spoken of, and others who sent us historical documents; to all and everyone of whom we hereby tender our sincere thanks. We have added some "Historical and biographical notes," as also a short dissertation on some peculiarities of the Chippewa language, which we hope may be of interest * to th*i reader. Whatever will be realized from the sale of this little book will be applied for the benefit of the Indian mission. Should this little work contribute «ver so little towards promoting respect for the memory of the pious and zealous missionaries spoken of in its pages, the writer will consider himself abundantly repaid j'or all the labor bestowed upon it. Bayfield, Wis., July 14, 1886. and for I NDEX. I. Father Menard, the pioijeer missionary of Lake Superior; his labors, trial and hardships among the Hurons and Iroquois; his journey to St. Theresa (Keweenaw) Bay 9 II. Father Menard's labors at St. Theresa Bay 18 III. Continuation of Father Menard's labois and suffer- ings at St. Theresa Bay ; his death at the head- waters of Black liiver 24 IV. Great earthquake in Canada and its prodigious effects 82 V. Journal of the voyage of Father Claude Allouez to the land of the Outaouacs (Ottawas) 86 VI. On the arrival of the missionary and his stay at the Bay of tlie Holy (ihost, called Chagaouamigong (Chequamegon) *. 44 VII. General council of the tribes of the Outaouac country 4H VIII. On the false gods and superstitions customs of the Indians of that country 48 IX. Account of the mission of the Holy (Jhost at Lake Tracy (Lake Superior) .52 X. On the Diission of the Tionnontateheronnons (Hu- rons of Tionnontate or Tobacco Nation) 55 XI. On the mission of the Outaouacs, Kiskakoumac and Outaouasinagouc , . 57 XII. On the mission of the Pouteouatamiouec (Potta- watami) 59 XIII. On thf- inission of the Ousakiouek (Sacs) and Outa- gamiouek (Foxcd) 04 XIV. On the mission of the lllimouec or Alimouec (Illi- nois) &} VI XV. On the mission of the Nadouessionek (Sioiix) 68 XVI. On the mission of the Kilistinonp (Crees) and that of the Onlchibouec {('hippewas) «9 XVII. On the mission of the Nipissiriniens (Nipissings), and of tlie voyage of F'ather Allouez ti» Lake Alimibegong ( Nepigon ) 71 XVIII. Father Allouez goes to Quebec. Me returns to the Outaouacs 78 XIX. On the mission of tlie Holy Ghost among the Outa- ouacs 7.1 XX. On the mission of LaPointe du Saint Ksprit in Mie country of the Algonquin Outaouacs 77 XXI. On the mission nmong the Outaouacs and es- pecially of the mission Sault Sle. Marie 83 XXll. On the nature and peculiarities of the Sault and of the tribes who are in the habit of going there. . . 84 XXIII. On the mission of the Holy (J host at the Point of (Jhagaouamigong (('liequamegon) in Lake Tracy or Superior 88 XX IV. On the mines of copper found at Lake Superior 89 XXV. Of the tribes connected with the mission of the Holy Ghost at the I'oint, called Chagaouamigong 94 XXVI. Letter of Father Marquette to the Rev. Father Superior of the mission 9() XXVIl. Necessary explanation in order to get a correct idea of the Outaouac missions 10.5 XXVIII. The formal taking possession of the entire Ou- taouac country in the name of the king of France 109 XXIX. The mission of the Holy Ghost at the extremity of Lake Superior abandoned ; Father Marquette goes to Missilimackinac (Mackinaw) 113 XXX. Father Marquette at St. Ignace. 114 XXXI. Subsequent career of Father Marquette ; he dis- covers and explores the Mississippi ; returns to the Bay of the Puants (Green Bay) 116 XXXII. Last voyage of Father Marquette. He founds the mission of the Immaculate Conception among the Illinois and dies on his way back to Mack- inaw 12a 71 78 75 77 83 84 XXXfll XXXIV I. II. III. IV. V. VII Discovery of Father Miircniette's jfruve at Point St. I^MiHce, Mich. Letter of Very Rev. Father E. .lacker lo the v.riter, KivinR a full account of said discovery made by him lao Ue-establishmentof the mission of the Holy (Ihost under the patronage of St. Joseph, by Father Haraga; his successors; present state of the mission ; conclusion 143 AIM'FNDIX. Biogra[)hical and historical notes UiH Indian customs of Lake Superior country . 193 Some peculiarities of the Chippewa language 246 Comparison of the Chippewa with the languages, ancient and modern, of the Old World 263 Chronological Table 258 h^ } I' 1 i • '^ I If CHAPTER I. Father Menard, ttte Pioneer Missionary of Lake Su- perior j HIS Labors, trials and hardships among the HURONS AND IrOQUOISJ HIS JOURNEY TO St. ThERESA (Keweenaw) Bay. Towards the end of March, 1640, three vessels bound for Quebec left the harbor of Dieppe, France, and casting anchor within sight of the town, they awaited a favorable breeze for their westerly voyage. A terrible storm, however, broke out, which lasted fron? the 26th of March to the 28th of April. " I do not know," said Father Menard, who was aboard the flagship of the flotilla, the ' Esperance,' "I do noi 'mow whether the evil spirits foresaw some great good to ue effected by our passage, but appar'^ntly they were determined to sink us in the very roadste" d. They stirred up the whole ocean; they unchained the winds and excited temppsts so frightful and continuous, that they came near destroying us within sight of Dieppe." On board the same vessel were another Jesuit Father and two lay -brothers, two Sisters of Mercy and two Ursuline Nuns, all of them deter- mined to devote the rest of their lives to the service of the Catholic colonists and the pagan Indians of Canada, or, as it was then called, New France. After a pleasant voyage of two months, they reached Tadoussac, June 1st, and in a few days later Quebec, which was then but a poor fort with a few log houses. In 1608, one year after the building ot Jamestown, Virginia, Cham plain built the first log cabin in Quebec. In 1629 it was burnt by a French party in the service of the English, but three years later, when Canada was restored to the French, it was rebuilt and from that time became the center whence Mibsionaries were sent in all directions. About a year after his arrival, Father Menard was sent to the Hurons. This tribe occupied a small strip of territory 10 on the southeastern shore of Georgian Bay and rere then a large and proRperoas tribe, numbering at least 30,000 souls, living in some twenty large settlements. Their deadly foes were the Iroquois, or Five Nations of New York, with whom they were continually in war and by whom they were well nigh exterminated in 1648-49^ A small party, numbering about o(X), after many wanderings through the wilds of Michi- gan and Wisconsin, came to reside on the shores of Cha- gaouamigong' Bay and the Apostles Islands, where Father Allouez found them in 1635. To give an idea of Father Menard's voyage to his Huron Mission, we will give the description given by another Mis- sionary: "Of two difficulties regularly met with, the first is that of rapids and portages; for these abound in every river throughout those regions. When a person approaches such cataiacts or rapids, he has to step ashore and carry on his back, through forests or over high, vexatious rocks, not only his baggai^e, but also the canoe. This is not accom- plit^hed without much labor; for there are portages of one, two and three leagues, each of them, besides, requiring sev- eral journeys, if one has ever so small a number of pack- ages. At some places, where the lapids are not less swift than at the portages, but of easier access, the Indians, plunging into the water, drag their canoes and conduct them with their hands with utmost difficulty and danger; for sometimes they are up to their necks in the current, so that they have to let go their hold upon their canoes and save themselves as best they can from the rapidity of the water, that snatches the canoe out of their hands and carries it off I have com- puted the number of portages and find that we carried thirty- five times and dragged at least fifty times. The second ordinary difficulty concerns food. A person is often obliged to fast, especially if he happens to lose the places where he stowed away provisions on his down-river course. Even 1. See '* HistorlcaJ and biographical notes." where a short sketch of the rise and downfall of the Huron mission is given. 2. Chagaouamigong, pronounced Sha-ta-wa-mi-goag. To pronounce In- diau words, observe that a .5 pronounced like a .>e, they would have perished. These Iroquois canoes are easily made of thick bark, at almost all seasons of the year. Having, therefore, finished a canoe in one day, they embarked to- wards the end of May (1661). Some turtles, which they found on the shores of lakes and rivers, with some pickerel 29 which they caught with a fishing-line, served them for nourishment during the fifteen days it took them to return to the place whence they had started. They explained to the Father how little appearance of hope there was that a poor, old, decrepit, feeble man, like him, destitute of provisions as he was, should undertake such a voyage. But they might well parade before his eyes the difficulties of the way, by land and by water, the number of rapids and waterfalls, the long portages, the precipices to be passed, thd rocks over which one must drag himself, the drv and sterile lands where nothing could be found to eat; all this did not frighten him; he had but one answer to give to these good c'lildren of his: "God calls me, I must go there, should it even cost my life. St. Francib Xavier, said he to them, who seemed so necessary to the world for the conver- sion of souls, died well in trying to enter China. And I, who am good for nothing, should I, for fear of dying on the way, refuse to obey the voice of my God, who cafb me to the succor of , poor christians and catechumens deprived of a pastor sir ce so long a time ? No, no, I do not want to let souls perish, under pretext of preserving the bodily life of a puny man, such as I am. What! must God be served and our neighbor helped only ^ohen when there is nothing to suffer and no risk of one's life ? This is the most beautiful occasion to show to angels and men that I love my Creator more than the life I have from Him, and would you wish me to let it escape ? Would we ever have been redeemed had not our dear Master preferred to sacrifice His life in obedience to His Father for our salvation?" Thus the resolution was taken to go and seek those lost sheep. Some Hurons, who had come to traffic with the Outa- ouak, offered themselves to the Father to act as guides. He felt happy at meeting with them. He gave them some lug- gage to carry and chose one of the Frenchmen to accompany him. Ml the provisions he took along were a bag of dried sturgeon and a litt^ i smoked meat, which he had long ago saved for this intended journey. His last adieu to the other Frenchmen whom he was leav- ing, was in these prophetic words: "Adieu, my dear children," said he, embracing them tenderly, " I bid you the great adieu for this world, for you will not see me again. I pray the Divine Goodness, that we may be reunited in heaven." fr ■■ : : 30 So he set out on his journey the 13th of July, 1661, nine months after his arrival in the Outaouak country. But the poor Hurons though they had little to carry, soon lost cour- age, their strength failed through want of nourishment. They abandoned "^he Father, telling him they were going in haste to their village to inform the headmen that he was on the way coming, and thus induce them to send some strong young men to get him. About fifteen days the Father stopped near a lake expecting help. As provisions were failing, he deter- mined to betake himself on the way with his (French) com- panion, having a small canoe, which he had found in the bruyh. They embarked with their l^+tle baggage. Alas ! who could describe the hardships which ^hat poor, extenuated body of his endured, during the course of that voyage, from hunger, heat, fatigue, and at the portages, where he was obliged to shoulder both canoe and packs, without having any other consolation than that of every day celebrating holy Mass. Finally, about the 10th of Auguct, the poor Father, \.hilst following his companion, went astray, mistaking some trees or rocks for others. At the end of a portage, made in order to get by a rather difficult cataract, or rapids, his companion looked back to see whether he could descry the Father com- ing. He seeks for him, calls him, shoots ofi his gun as many as tive times, to bring him back to the right way, but all in vain. This made him determine to go as quickly as possible to the Huron village, which he judged to be near by, in order to hire help, at whatever cost it might be, to go and search for the Father. But unluckily he himself lost his way and went beyond the village without noticing it. He had better luck, however, when getting lost, for he met an Indian who led him back and brought him to the village; but he did not arrive there till two days after the Father had gone astray. And then, what can a poor man do, who does not know a single word of the Huron language? Still, as charity and necessity are eloquent enough, he gave them to understand by his gestures and tears, that the Father had lost his way. He promised a young man various French articles to prevail upon him to go and search for the Father. At first he made a show of being willing to do so, and actually started. Scarcely was he gone two hours, however, when he returned, shouting, '' To arras ! to arms 1 I am just after meeting with 31 the enemy !" At this uproar the compassion they had con- ceived for the i^'ather vanished and, with it, the will to go and seek for him. And thus behold the priest left, abandoned — but in the hands of divine providence. God, no doubt, gave him the courage to suffer with constancy, in that extremity, the depri- vation of all human succour when tormented by the stings of mosquitoes, which are exceedingly numerous in those parts, and so intolerable, that the three Frenchmen who had made the voyage (to the Huron village) declare that there was no other way of protecting themselves from their bites than to run incessantly, and it was even necessary that two of them should chase away those little beasts, whilst the third was taking a drink. Thus the poor Father, stretched out on the ground or on some rock, remained exposed to their stings and endured this cruel torment as long as life held out. Hunger and other miseries completed his sufferings and caused this happy soul to leave its body, in order to go and enjoy the fruit of so many hardships endured for the con- version of savages. As to his body, the Frenchman, who accompanied him, did all he could with the Indians to get them to go and search for it, but in vain. Neither the precise time nor the day of his death can be ascertained. The companion of his voyage thinks he died about the day of the Assumption of the Blessed Virgin (Aug. 15th, 1661), for he says the Father still had a piece of smoked meat about the size of a man's hand, which might have been able to sustain him for two or three days. Some time afterwards an Indian found the Father's bag, but he would not admit that he found his body, for fear he might hi accused of having killed him, which is probably but too true, since those savages do not hesitate to cut a man's throat when they meet him alone in the woods, in hopes of capturing some booty. As a mat- ter of fact, moreover, some articles belonging to his vestment- box were seen in a certain wigwam.^ Father Menard has the immortal glory of being the first priest that ever said Mass on Wisconsin soil, between the 1st and lOth of August, 1661.' %■ Ished 1. "Relation" of 1663, pp. 17-22. 2. See "Hist, and blog. notes" on the locality, where Father Menard per- a ■ 82 CHAPTER IV. V, t I : n ii Great Earthquake in Canada and its Prodigious Effects/ " On the 5th of February, 1663, at half past five in the evening, a great roaring noise was heard at the same time throughout the whole extent of Canada. This noise, which sounded as if fire had broken out, made everybody run out of doors to escape such an unexpected conflagration. But, in- stead of seeing smoke and flames, all were much surprised to see the walls of their houses rocking and the stones stirring, as if they had become detached. Roofs appeared to bend down on one side and then on the other; bells rang of them- selves; beams, rafters and boards cracked; the earth bounded, causing the stakes of the palisades to dance in a manner that would appear incredible, had we not seen it ourselves in several places. Everybody ran out of doors, animals fled, children were crying in the streets, m'^^n and women, seized with terror, knew not whither to flee lor refuge, imagining every moment they would be buried under the ruin of their houses, or in- gulfed in some abyss that was opening under their feet. Some , casting themselves on their knees in the snow, cried for mercy, others passed the rest of the night in prayer — for the earthquake continued with a certain motion like that of a ship at sea, so much so, that some felt a rising in their stomach as if they were sea-sick. The tumult was still far greater in the forests. It seemed as if the trees were at war, striking against each other. Not only their branches, but even, one would have said, their trunks detached themselves from their places, to jump upon one another with a fracas and a tumbling-over that made the Indians say the woods were drunk. Even the mountains seemed to be at war with one another. Some of them detached themselves from their base and threw themselves upon the others, leaving a vast abyss at the place in which they had previously stood. At times they would tiink the trees with which they were covered, deep into the ground up to their tops; others again they would bury, branches downward, which then occupied the former place ■^1 I III ■ ^ 1. "Relation*" of 1663, pp. 3-5. See nole on earthquake. 83 of the roots; thus they left nothing but a forest of trunks over- turned. Whilst this general subversion was being enacted on the land, the ice (on the river St. Lawrence) which was from five to six feet thick, broke up, going to pieces. In several places openings were made in the ice and thick fumes of smoke rose on high, or jets of mud and sand shot up high into the air; our springs ceased to run or had but water impregnated with sulphur; rivers disappeared or became wholly putrid, the water of some of them became yellow, others red. Our great river St. Lawrence looked altogether whitish as far as towards Tadoussac, a very astonishing prodigy to those who know what a great quantity of water this great river has below the island of Orleans and, consequently, how much matter it must take to whiten it. The air was no more exempt from alterations than the waters and the land, for, besides the crackling noise that al- ways preceded and accompanied the earthauake, fiery spectres and phantoms were seen carrying tc ones in their hands. Pikes and lances of tire were seen ftying through the air and lighted fire-brands gliding over the houses, without doing any other harm than causing great fright wherever they appeared. People even heard plaintive and languishing voices lamenting, as it were, during the stillness of the night, and, what is very rare, sea-hogs uttering loud cries in front of Three Rivers, making the air resound with their pitiable bellowing, be it that they were real sea-hogs, or, as some think, sea-cows. A thing so extraordinary could not pro- ceed from an ordinary cause. They write from Montreal, that during the earthquake the palisades or stakes of enclosures were seen to jump, as if they were dancing. Of two doors of one and Ihe same room, the one closed and the other opened of itself. Chimneys and house-tops bent like the branches of a tree agitated by the wind. When a person lifted up his foot to walk, he felt the ground following it, raising itself just as the foot was raised and sometimes striking against the sole of the foot rather roughly. They mention other things of the same kind very astonishing. This is what they write from Three Rivers: The first shock and the most violent of all, commenced with a roaring noise like thunder. The houses had the same motion that the tops 34 of trees have during a storm, accompanied with a peculiar noise, which made people think that fire was crackling in the loft overhead. The first shock lasted fully half an hour, though its greatest force held out, properly speaking, scarcely a quarter of an hour. Everyone imagined that the earth was about to open. For the rest, we have noticed that though this earthquake is, so to say, incessant, it is not equally great at all times. Some- times it resembles the motion of a large vessel riding gently at anchor, which motion produces a certain dizziness of head.; at other times the motion is irregular and precipitated by several sudden jerks, sometimes very violent, then again more moderate. The most ordinary motion consists of a slight trembling, which makes itself felt when no noise is heard and one is reposing- A^ccording to the report of several of our French and Indian eye-witnesses, far up our river — " Three Rivers" — five or six leagues from here, both sides, which were of a f)rodigious height, have been levelled, being lifted from their base and upset, so as to be on a level with the water. Both those mountains with all their forests have been toppled over into the bed of the river and formed there a mighty dam, which obliged the river to change its bed and to overflow large flats, newly formed, carrying along in its course all this crumbled earth and miny;ling it, little by little, with the waters of the river, which are still on that account so thick and rily, that they cause all the water of the great St. Law- rence to change color. Judge how much soil it must take every day to continue for almost three months to redden the water, which is always full of mud. New lakes are seen where there were none before. Cer- tain mountains are no longer visible, as they have been swal- lowed up. Several water-falls have been leveled, and some rivers have disappeared. The earth has split in many places and opened precipices, the bottom of which cannot be found. Finally, there is such confusion of woods overturned and en- gulfed, that a person can see at present fields of more than a thousand arpents all razed and looking as if they had been lately ploughed, where shortly before there was nothing but forests. We are informed from the direction of Tadoussac, that the force of the earthquake there was no less violent than elsewhere; that a rain of ashes was seen, which crossed over the river as 86 a great storm would have done, and that, were a person to traverse that part of the country from Cape Tourmente till there, he would see prodigious effects of the earthquake. Towards the Bay, called St. Paul, there wasaHinall mountain situated near the river-bank, a quarter of a league or there- about in circumference. This mountain was swallowed up and, as if it had only made a plunge, it came up again from the bottom of the water, to change itself into an inlet and to make a place that heretofore had been quite surrounded by cliffs, a safe harbor against all kinds of wind. Farther down, towards Pointe-aux-Alouettes, an entire forest had detached itself from the mainland and slided into the river, exhibiting the spectacle of large, groen trees, which have starte I to grow in the water. For the rest, three circumstances have rendered this earth- quake very remarkable. First, the time it lasted ; for it con- tinued till the month of August, that is to say, more than six months. The shocks, it is true, were not always equally violent. In some localities, towards the mountains back of us, the scintillation and trembling were continual for a long time. In other places, for instance, towards Tadoussac, the shocks occurred generally twice or three times a day, with violent jerks. We have remarked that on high ground the agitation was less than on the low lands. The second circumstance regards the extent cf thi;^ earth- quake, which we believe to have been all over New France," tor we learn that it made itself felt from Isle Fercee and Gas- p^e, which are situated at the mouth of our river (St. Law- rence) till beyond Montreal, as also in New England, Acadia and other far distant localities, so that, to our knowledge, the earthquake having occurred throughout a territory of two hundred leagues in length and one hundred in width, there were twenty thousand leagues of country, which shook all at the same time, on the same day and at the same moment. The third circumstance in regard to this earthquake is the particular protection of God over our habitations ; for we see near us great openings (in the earth) that have been made and a prodigious extent of country entirely lost, without our losing a child or even a hair of our heads. We see our?elves surrounded with subversion and ruin, and, at the same time, have had only some chimneys demolished, whilst mountains around us have been swallowed up. it 36 Narrative of the Mission of the Holy Ghost among: the Outaouacs at Lake Tracy, formerly called Lake Superior."* CHAPTER V. •I Journal of the Voyage op Father Claude Allouez to THE Land of the Outaouacs." (Ottawab).' " It is two years and more since Father Claude Allouez Btarted this large and laborious mission, for which he traveled in the whole of his voyage nearly two thousand leagues through those vast forests, suffering hunger, nakedness, ship- wrecks, fatigues day and night, and the persecutions of the idolators. But he had also the consolation of carrying the torch of faith to more than twenty different pagan tribes. We can obtain n» better knowledge of the fruits of his labors than that which we gather from the journal he was obliged to write. The narration will be diversified by the description of the places and lakes through which he traveled, the customs and superstitions of the tribes he visited and various extra- ordinary incidents deserving mention. *' On the eighth of August, of the year 1665, I embarked at Three Rivers with six Frenchmen, in company with more than ff *jr hundred Indians of different tribes, who were re- turn! .i^r to their country, having got through with the little traffic ibr which they had come. The devil formed all opposition imaginable to our voyaze, making use of the false prejudice these Indians have, namely, that Baptism causes death to their children.^ One of their leading men declared to me his will and that of his people, in arrogant terms and with threats of abandoning me on some 1. "Relation" of 1667, pp. -1-24. 2. Pronounced Oo-tah-wauk. 8. As the early Jesuit Fathers realized the absolute necessity of Baptism for salvation, they most eagerly sought to confer that Sacrament upon the dying children of Pagan parents. Seeing that their children generally died after Baptism, the natives in their ignorance and superstition attributed their death to Baptism, which they regarded as an evil charm for the destruction of their offspring. w 37 desolate island, if I dared to follow them any further. We had then advanced to the Kiver Deenrairies,' when the canoe which had carried me, having been broken, made me appre- hend the minfortune with which they threatened me. We worked promptly at repairing our little boat, ar. i, although the Indians did not put themselves to any trouble, neither U) help us nor to wait for us, we used diligence so great that we caught up to them at ilie Long-Sault, two or three days after our departure. But our canoe, after having once been broken, couia not long be of use to us, and our Frenchmen, who were very tired, already despaired of being able to keep up with the Indians, all accustomed to these great labors. This made me take the resolution of assembling them all, in order to persuade them to receive us separately into their canoes, showing them ours in so bad a condition, that it would hereafter be useless to us. They consented, and the Hurons promised, though with great reluctance,| to take me aboard. The next day, therefore, having betaken myself to the edge of the water, they gave me a good reception at first and requested me to wait a moment, whilst they were preparing for embarking. Having waited, and then stepped into the water, to get into their canoe, they pushed me back, saying they had no place for me, and immediately they began to row strongly, leaving me alone without the appearance of any human help. I prayed to God to pardon them, but my piayer was not heard, for they afterwards suffered shipwreck, and the Divine Majesty made use of this abandonment by men to preserve my life. Seeing myself all alone, abandoned in a strange land, for the whole flotilla was already far away, I had recourse to the Blessed Virgin Mary in whose honor we had made a novena, which procured us from this Mother of Mercy daily, visible protection. Whilst I was praying I perceived, contrary to all hope, some canoes, in which there were three of our Frenchmen. I hailed them, and having taken again our old canoe, we went to work and paddled with ail our strength to overtake the flotilla; but we had lost sight of it since a long time, and we did no know where to go, it being very difficult to find a small turn v^hich had to be taken to get to the por- c- t 1. Ottawa River, so called because a Frenchman with the name of Des Prairies was drowned in said river. 38 tage of Sault aux Chats (it is thrs they call this place). We wouH have been lost had we mihrfed this turn, but it pleased God, through the intercession of the Holy Virgin, to conduct us directly and almost without thinking of it, to this portage, where, having yet perceived but two canoes of the Indians, I jumped into the water and made them (i. t. his French com- panions) go by land to the other side of the portage, where I found six canoes. '"What!" said I to them, "Is it thus you abandon the French ? Do you riot know that I hold in my hands the word of Onnontio * and that L must speak, on his part, to all your nations by the presents which he has given me in charge V These words obliged them to help us, so that we joined the main part of the flotilla about noon. Having disembarked, I thought it my duty in this ex- tremity to employ the most efficacious means for the glory of God. I spoke to them all and threatened them with the disgrace they would incur from Monsieur de Tracy, whose word I carried. The fear of disobliging so great an Onnontio induced one ot the foremost among them to act as spokes- man, and he harangued me strongly for a long time, in order to persuade me to return. The malignant spirit made use of the weakness of this malcontent, to preclude the passage of the Gospel. The rest were of no better intention, so that our Frenchmen, having found an easy chance to embark, no one was willing to take charge of me, all of them saying I had neither the skill to paddle nor the strength to carry package. In this abandonment, I retired into the woods and, having thanked God that He had made me feel of what little account I am, I avowed myself before His Divine Majesty but a use- less burden on earth. My prayer being ended, I returned to the edge of the water, where I found the mind of the Indian who had repelled '"^e with so great contempt, entirely changed; for, of his own accord, he invited me to get into his canoe, which I did very promptly, for feivr he might change his mind. No sooner had I embarked than he put a paddle into my hand, exhorting me to paddle, and telling me that was a great work, worthy of a chio^. I willingly took the paddle and, offering to God this labor in satisfaction for my sins and for the conversion of those poor Indians, I imagined myself a maie- 1. Onnontio, the Indian name triven to the French Governors of Canada. 39 factor, condemned to the galleys, and, although I was wholly tired out, God gave me so much strength as was necessary to paddle all day and often a good part of the niglit. This, however, did not prevent my being made ordinarily the object of their contempt and raillery; for however hard I tried. I did noth- ing in comparison to them, who were large of body, robust, and made just for such labors. The little account they made of me, was the cause of their stealing my clothes from me, and I had great trouble to keep my hat, the rim of which appeared to them very good to protect themselves from the excessive heat of the sun. At nigh^ my pilot took a blanket that I had and used it for a pillow, obliging me to pass the night without any other covering than the foliage of some tree. When, in addition to these hardships hunger comes, it is a very severe suffering, which soon taught me to take liking to most bitter roots mid rotten meat. It pleased God to make me endure the greatest hunger on Fridays, for which I most gladly thank Him. I had to innure myself to eat a certain moss which grows on rocks. It is a kind of leat in the shape of a shell, which is always covered with caterpillars and spiders. When boiled, it makes an insipid, black, and sticky broth, which serves rather to keep death away than to impart lire. On a certain morning a deer was found, dead since four or or five days; it was a lucky acquisition for poor famished beings. I was offered some, and, although the bad smell hin- dered some of them from eating it, hunger made me take my share ; but I had, in consequence an offensive odor in my mouth until the- next day. In addition to all these miseries we met with at the rapids, I used to carry packs as large as possible for my strength ; but I often succumbed, and this gave our Indians occasion to laugh at me. Thoy used to make fun of me, saying a child ought to be called, to carry both me and my baggagie. Our good God did not altogether abandon me on these occasions ; for often He would move some one of them to compassion, who would, without saying anything, take my box of vestments from me or some other pack that I was carrying, and thus aid me to make my way with greater ease. It sometimes happened that, after having carried baggage and paddled all day and even two or three hours of the night, 'we lay down on the ground or on some rock, without supper; (< I il 40 to begin the same labors next day. Divine Providence, how- ever, everywhere mingled n little sweotness and consolation with our fatigues. We had endured these hardships about fifteen days, and had passed Lake Nipissirinien/ when on coursing down a small river, we heard lamentable cries and songs of death. We steered towards the place whence those cries proceeded, and saw eight young Indians of the Ottaouac tribe horribly burned by a sad accident, a spark of fire having unluckily fallen into a keg of powder. Four of them, especially, were scorched all over and in danger of death. I consoled them and prepared them for Baptism, which I would have imparted had I had time enough to see them sufficiently prepared ; for, notwith- standing this misfortune, we had to keep on walking to get to the entry of the Lake of the Huron (^iske Huron), which was the general rendez-vous of all ^.iio^jo travelers. On the twenty-fourth of this month (August) they met there to the number of one hundred canoes, and it was then they attended to the healing of the poor men who had been burnt, employing for this purpose all their superstitious remedies. I plainly perceived this the following night by the tongs of certain jugglers (medicine-men) resounding on the air, and a thousand other ridiculous ceremonies of which they made use. Others made a kind of sacrifice to the sun, thus to obtain the cure of those sick men; for ten or twelve of them having seated themselves in a circle, as if to hold a council, on the point of a rocky islet, they lighted a small fire, and hs ' smoke of this fire ascended on high, they sent up with i • fused cries, which ended in a harangue, which the eluee-, <''il m^ 54 the sjrace of God effected here, caused diabolical juggleries to be erformed every day right near our chapel for the healing of a sick woman. These juggleries consisted of nothing else than superstitious dances, hideous masquerades, horrible clamors and a thousand buffooneries. I did not fail to go and see her every day, and, in order to attract her by kindness I made her a present of some grapes. At last the sorcerers having declared that her soul had departed and that they had no hopes of her getting better, I went to see her next day and told her that this was not true, and that I even hoped she would be cured, provided she would believe in Jesus Christ. But I could not make any impression on her mind. Hence I determined to speak to the sorcerer himself who attended her. He was so surprised to see me at his place, that he seemed wholly dumfounded. I showed him the lollies of his art and that he contributed more to the death of his patients than to prolonging their lives. In reply he threatened to make me feel their effect by certain death. A little after, having begun his jugglery, he kept at it for three hours. From time to time he would cry out in the midst of his ceremonies the Black Gown would die of their effects ; but through divine grace, all was in vain. God even knew how to draw good from evil; for the medicine-man, having himself sent two of his children to have them baptized, they received by means of the sacred waters of Baptism, at one and the same time, the cure of both soul and body. The next day I visited another celebrated sorcerer, a man who had six wives and who lived in such disorder as may be imagined in company ot this kind. I found in b^s wigwam a small army of children. I sought to acquit myself of the duties of my ministry, but in vain. This is the first time I saw Christianity mocked in these quarters, especially in what concerns the resurrection of the dead and the fire of hell. I left with this reflection : " Ibant Apostoli gaudentes a con- spectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati."* The insults I received in that wigwam soon became known outside and were the cause of others treating me with the eame insolent affronts. Already they had broken away a part of the bark, that is of the walls of our church; already they 1 "The Apostles went rejoicing from the sight of the council, because they had been judged worthy to suffer insult for the name of Jesus." 55 had commenced to rob me of all that I had ; the younj? assembled more and more and became the more insulting; and the word of God was listened to only with scorn and derision. This obliged me to abandon this post, in order to return to our ordinary dwelling-place, having this consolation when leaving them, that Jesus Christ had been preached and the faith announced both publicly as also to each Indian individually, for besides those who filled our chapel from morning till night, the others who stayed at home in their wigwams, were instructed by such as had heard me. I have heard them myself in the evening, after all had retired, repeat understandingly, in the tone of a chief, the whole instruction I had given them during the day. They admit indeed, what I taught them is very reasonable, but libertinism over-rules reason, and if grace be not very power- ful, all our instructions have but little effect. One of them having come to see me, in order to be instructed, at the first word I said to him concerning the two wives he had, said to me : " My brother, yuu are speaking to me of a very difficult affair ; it is enough that my children pray to God, i. e. become Christians, instruct them." After I had left that place of abomination^ God led me about two leagues away from the site of our dwelling, where 1 found three adults, who were sick, and whom I baptized after suffi- cient instrii tion. Two of them died after Baptism. The secrets of God are wonderful, and I coiild relate several instances of the same kind, which show His loving Providence for the elect. CHAPTER X. On vhe Mission op the Tionnontateheronnons. The Tionnontateheronnons^ of to-day are the same people, who were formerly called the "Huronsof the Tobacco Tribe." They were obliged, like other tribes, to leave their country to fiee from the Iroquois, and to withdraw towards the end of this large lake, where distance and lack of game served them as protection against their enemies. 1 Pronounced Tee-on-non-tah-tay-her-on-nons, Hurons of the " Tobacco Nation." See "Hist, and Blog. Notes^' in rejfard to that tribe. They seem to have dwelt on the southwest end of Cbequumetfon Bay» between the head of the bay and Washburn. s- 'P 1 llv ';! I:.i" T'i 56 Formerly they formed a part of the flourishing church of the Hurons arxd they had the aged Father Gamier for their Pastor, who so courageously gave his life for his dear flock; hence they cherish a particular veneration for his memory. Since their expulsion from their own country, they have not been trained in the exercise of the Christian religion ; hence they are Christians rather by condition (having been baptized in their native country) than by professi<)n. They glory in that beautiful name; but the intercourse they have had with pagans for so long a time, has almost effaced from their minds every vestige of religion and caused them to resume many of their ancient customs. They have their village pretty near our place of abode, which makes it possible for me to attend to this mission with greater assiduity than the others farther away. I have, therefore, endeavored to restore this mission to its former state, by preaching the word of God and by the adminis- tration of the sacraments. The very first winter I passed with them, I conferred Baptism on one hundred children and, subsequently on others during the first two year8 that I attended them. The adults approached the sacrament of Pen- ance, assisted at the holy Sacrifice of the Mass, said prayers both in public and in private, — in a word, they practiced their relis;ion aR if they had been very well instructed. It was not difficult /or me to reestablish piety in their hearts and reawaken the good sentiments they used to have for the faith. Of the children baptized, God only deigned to take two that flew away to heaven after their Baptism. As to the adults, there are three for whose salvation it seems God sent me here. The first was an old man, an Ousaki (Sac) by birth, for- merly an eminent man amongst those of his tribe and who had always been esteemed by the Hurons, by whom he had been taken captive in war. A few days after my arrival in this country, I learned that he was sick about four leagues distant. I went to him, instructed and baptized him, and three hours afterwards he died, leaving me all possible indi- cations that God had bestowed mercy on him. If my voyage from Quebec had had no other fruit than the salvation of this poor old man, I would consider all my steps but too well recompensed, since the Son of God shed even the last drop of His blood for him. vay 67 The second person, of whom I have to speak, is a woman very far advanced in ag'^. She was detained about two leagues from our dwelling-place, by a dangerous Bickness, caused by a bag of powder accidentally taking fire in her wigwam. Father Gamier* had promised her baptism more than fifteen years ago, which he was ready to confer when he was killed by the Iroquois. This good Father did not forget his prom- ise. Like a good Shepherd, he procured by his intercession that I should be here before she died. I went to see her the day of All Saints (Nov. 1st), and, having refreshed her mem- ory on all our mysteries, I found that the seeds of the word of God, sowed in her soul so many years ago, had produced fruit, which only awaited the waters of Baptism to come to maturity. Having well prepared her, I conferred this Sacrament upon her, and that very night she resigned her soul to her Creator. The third person is a young girl, fourteen years of age, who diligently attended all the catechetical instructions I gave, and joined in the prayers which I had them say, of which she had learned a good many by heart. She fell sick. Her mother who was not a Christian, called the sorcerers and had them perform all the follies of their infamous trade. I heard about it, went to seek the girl and made her a proposal of Baptispa. She was overjoyed to receive it; after which, child though she was, she opposed all the juggleries they tried to perform around her, saying by her Baptism she had renounced all those superstitions; and in this generous com- bat she died, praying to God until she breathed her last sigh. CHAPTER XI. On the Mission the Outaoua.cs,* Kiskakoumac and Outa- ouasinagouc. I here join these tribes because they have one and the same language, which is the Algonquin ; and compose one and the same village, which is opposite that of the Tionnonta- teheronnons, between which two villages we reside. 1 See " His. and Biogr. Notes," where tbe martyrdom of this saintly priest is described. 2 See " Hist, and Blogr. Notes." Outaouaslnagouo pron. Oo-tah*wab-8ln- ah-gook. Their village was probably located at the southeast corner of Che- quamagon Bay. \\h ** i f- If III I' u i fit' 58 The Outaouacs claim that the great river (the St. Lawrence) belongs to them, and that no tribe may navigate it without their consent. For this reason all of those who go to traffic with the French, although of very different tribes, bear the general name of Outaouacs, under whose auspices they make their voyage. The ancient abode of the Outaouacs was a certain tract on the lake of the Harons, whence the fear of the Iroquois drove them, and towards this their native country tend all their desires. These people have very little inclination to the faith, because they are most strongly addicted to idolatry, to superstitious practices, to fables, polygamy, instability of marriages, and to every kind of libertinism which causes them to smother all natural feelings of shame. All these obstacles did not^ how- ever, prevent me from preaching the name of Jesus Christ and announcing the Gospel in all their wigwams and in our chapel, which is filled from morring till night. Here I give them continual instructions en our mysteries and on the command- ments of God. The first winter I spent with them, I already had the con- . eolation of baptizing about eighty children, some of them boys and girls from eight to ten years, who by their assiduity in coming to prayers had rendered themselves worthy o( this happiness. What contributes much to the baptism of these children, now very common, is that these sacred waters not only do not cause death, as they formerly supposed, but, on the contrary, give health to the sicl and restore the dying to life. As a matter of fact, God has \iaken to himself but six of all the children baptized, and left, the others to serve as a foundation to this new church. As to the adults, I did not think it proper to baptize many of them, because their superstition, so deeply rooted in their minds, opposed a powerful barrier to their conversion. A.mong the four whom I judge IIP are more reserved in their disposition than those of other tribes. They have some refinement of manners and show it towards strangers, a rare thing amongst our Indians. Hav- ing once gone to see one of their aged men (probably an old chief) he looked at my shoes, made according to the French mode. Impelled by curiosity, he asked me to take them off' and let him examine them at his ease. When he handed them back to me he would not suffer me to put them on my- self, but I was obliged to accept this service from him. He wished even to tie my shoe-strings, with the same tokens of respect that servants show to their masters. "See," said he "it is thus we serve those whom we honor." Another time, having gone to see him, he rose from his seat to offer it to me with the same ceremonies that polite- ness demands from gentlemen. I have publicly announced the faith to them at the gen- eral assembly spoken of above, which was held a few days after my arrival, and privately in their wigwams during tl:< month I stayed with them here, and then during the ^ hole autumn and winter following, in which time I baptized thirty-four of their children, nearly all in their cradle. For the consolation of this mission T must say the first one of these tribes to take possession of Heaven in the name of all its countrymen was a Pouteouatami child that I baptized shortly after my arrival here, immediately before its death. During the same winter I received five adults into the church. The first was an old man of about one hundred years, whom the Indians looked upon as a kind of divinity. He used to fast twenty days in succession and had visions of God, that is to say, according to these people, of Him who- made the earth. He fell sick, however, and was nursed by his two daughters with an assiduity and love beyond the comprehension of the Indians. Among other services they rendered him, they would repeat to him in the evening the^ instructions they had heard during the day at our chapel, God deigned to make use of their mial love for the conver- sion of their father. When I went to see him I found him acquainted with our mysteries and the Holy Ghost working^ in his heart by the ministry of his daughters, he vehe- mently begged to be made a Christian. This I granted him by conferring Baptism without delay, seeing him in danger of death. Thenceforth he would not have any juggleries* 61 practiced about him for his cure, nor would he hear any other conversation than that which concerned the salvation ■of his soul. Once when I admonished him often to pray to God, "Know," said he, "my brother, I continually throw tobacco into the fire, saying : 'Thou who hast made Heaven and earth, this I do to honor Thee.'" I contented myself with making him understand that it was not necessary to honor God in such a way, but only by speaking to Him with mouth and heart. Afterwards, the time having come when the Indians require that one do their wishes by a ceremony very much resembling the Bacchanalia or the carnival, our good old man made them search throughout all the wig- wams for a piece of blue stuff, wishing for that because it was the color of Heaven, " towards which," he said, " I de- sire always to direct my heart and my thoughts." I never saw an Indian who was more willing to pray to God. Among other prayers he repeated the following with extra- ordinary fervor : " My Father, who art in heaven ; my Father, may thy name be -sanctified." These words con- tfined more sweetness for him than those I suggested — "Our Father, who art in Heavf n." Seeing himself one day so far advanced in age, he exclaimed of himself in the sentiment of St. Augustine: "Too late have I known Thee, my God; too late have I loved Thee !" I doubt not that his death, which soon followed, was precious in the eyes of God, who had suffered him to remain in idolatry for so many years, reservi'-g but a few days for him to end his life in this Chris- tian manner I must not omit mentioning something rather surprising. The day after his death his relatives, contrary to all the cus- toms of this country, burned his body and wholly reduced it to ashes. The cause of this was a fable, here regarded as a fact. They maintain that the father of this old man was a hare that during the winter walks on the snow, and, conse- quently, the snow, the hare and the old man are from the same village, that is to say, relatives. They add that the hare once said to his wife he dl.-l not like their children to dwell in the bowels of the earth, because that was not suit- Able to their condition ae relatives of the snow, whose coun- try is on high towards heaven ; and should it ever happen that they were put under ground, after death, he would pray to his relative, the snow, to fall in such quantity and stay 1 1 i i f m if t i . ill! 62 so long that there would be no spring, in order thub to pun- ish the people for their fault. In confirmation of this yam they add that three years ago the brother of our good old man died at the beginning of winter, and, having been buried as usual, the snow was so plentiful and the winter so long^ that people despaired of seeing the spring in season. Grt at numoers were dying of hunger, yet no help could be obtained for this public calamity. Hereupon the leading men assembled, held several councils, but all in vain; the snow kept on all the time. Finally one of the assembly said he remembered the threats above-mentioned, and immedi- ately they set about disinterring the body. Having burned it, the snowing ceased at once and spring approached. Who would think people could believe things so ridiculous, and yet these Indians regard them as incontrovertible facts. Our good old man is not the only one of his house to whom God showed mercy. His two daughters, who were instru- mental in the cause of his salvation, were, no doubt, drawn to Heaven by his prayers. One of them having been seized with an illness that lasted five days, God so directed my steps that I came to her assistance just in time to promote her eternal happiness, having been unable to go to her place until the evening before her death. I had sufficient time to prepare her for holy Baptism, which she received and then departed to enjoy with her good father the glory she had been the means of procuring him. The other daughter has survived both her father and sister, and she seems to have inherited their piety. I found this woman so intelligent, so modest, and so well disposed toward the faith, that I did not hesitate to receive her into the church by imparting the sacraments. All the family of this happy neophyte, which is numerous, possess this goodness of disposition, which seems natural to them. They all have a tender affection for me, and showing me the greatest respect, call me their uncle. I hope God will be merciful to them all, for I sec they are inclined to religion beyond the generality of Indians. Among the wonderful things wrought by God in this mis- sion, we can also state what occurred regarding another family of this tribe. A young man, in whose canoe I had embarked when coming to this country, toward the end of winter was seized with a contagious disease then prevailing. I t^ied to show him as much charity as he had done me evil m 63 on the way. Being a man of some note, no kind of jugglery- was spared to cure him. They went so far with tnese per- formanoee, that at last they came to tell me two dog-teeth had been extracted out of his bodyl "That is not the cause of his illness," said I to them, "but the corrupt blood in his body;" for I believed he had the pleurisy. I went to work^ however, to instruct him in aood earnest, and the next day finding him well disposed, I baptized him, giving him the name of Ignati is, in hopes this great saint would put to shame the malignant spirit and the medicine-mpn. In fact I had him bled, and, showing the blood to the medicine- man, who was present, I said to him: "See what is killing this man; you ought to have drawn all this corrupt blood from him by vour grimaces and not your pretended dog- teeth." But the medicine-man having noticed the allevia- tion which the bleeding had given the patient, wished to claim the glory of his cure for himself. He accordingly made him take a kind of medicine, which had such an un- happy effect, that the sufferer remained as if dead for three hours. His death was, therefore, publicly announced throughout the village and the medicine-man, ver> much alarmed on account of this accident, confessed he had killed the poor man, and begged me not to abandon him. In fact he was not abandoned by his patron, St. Ignatius, who restored him to life in order to confound the superstitions of these pagans. Before this young man recovered, his sister was taken down with the same malady. We had more n'^cess to her for performing our holy functions, on account of the fortunate occurrence regarding her brother. I had a good opportunity to prepare her for baptism, and, besides this grace, the blessed virgin, whose name she bore, obtained the recovery of her health. Scarcely was she out of danger when the prevailing dis- ease pJso seized their cousin in the same wigwam. He appeared to me to be more dangerously ill than the two others had been. Hence, I hastened to baptize him, after imparting the necessary instructions. The effects of thi& sacrament had already improved his condition, when his father concluded to make a feast, or rather to offer a sacrifice in honor of the sun, in order to obtain the recovery of his son. I surprised them in the midst of the ceremon)^, and, m' t (:■ ^i; < ! w »'? 64 embracing my sick neophyte, to make hi n understand that God alone is master of life and death, he repented immedi- ately and rendered satisfaction to God by tne sacrament of Penance. Then addressing his father and all the medicine- men, I said to them: "Now I despair of the health of this sick man, since you have had recourse to others than to Him who holds life and death in his hands. You have killed this poor sick man by your impious performance?. I no longer entertain any hopes of his recovery." In fact, he died some- time after, and I hope God accepted his temporal death as a penance for his sin, so as not to deprive him of eternal life, wnich, we may trust, he obtained through the intercession of 8t. Joseph, whose name he bore. The gain is more secure on the part of the children, seven- teen of whom I baptized toward the close of this mission, which I was obliged to end on account of the departure of these people, who having reaped their Indian-corn, retired to their country. On leaving they invited me most urgently to come to their place in the following spring. May God be for- ever glorified by these poor people, who, at length, have recognized Him, they who from old did not know any divin- ity greater than the sun. \k m- CHAPTER XIII. On the Mission of the Ousakiouek and Outagamiouek. I here subjoin these two tribes successively, because they mingle with the preceding, being allied to them, and, besides, they have the same language, which is the Algonguin, al- though very different in many idiomy;:ic expressions which makes it hard for one to understand them. Still, after some efforts, they understand me at present and I them sufficiently to instruct them. The country of the Outagami* is southward toward the lake of the Hlimouec (Illinois, Lake Michig an). They are a 1 Pronounced Oo-tah-gaa-mee. The reader will And a short dissertation on this once most powerful tribe of Wisconsin in "Hist, and bloff. notes." For thirty years nearly all the Outag-ami (Fox) tribe have lived in Tama County, Iowa, ^nd in 1883, 368 was the estimate population. In the Indian territory a census of mixed Hacs and Foxes was made in 1883, and 437 was the number.— <"Minn. Hist. Coll. vol. v. p. 33.") 65 populous tribe, about one thousand men carrying arms, nunters and warriors. They liave fielda of Indian-corn and reside in a country well adapted for hunting lynx, deer, moose and beaver. They are not in the habit of using canoes, but generally travel by land, carrying their baggage and their game on their shoulders. These people are as much addicted to idolatry as other tribes. Having one day entered the wigwam of an Outagami, I found his father and mother dangerously sick, and, having told him that a bleeding would cure them, this poor man took some tobacco, reduced to powder, and threw it all over my garment, saying: "Thou art a manitou; take courage, restore these sick people to health; I offer thee a sacrifice of this tobacco." "What are you doing my brother," I said to him, "I am nothing. He who has made all thing is the master of our lives; I am only his servant." "Well, then," he answered, strewing tobacco on the ground and lifting up his eyes, "it is to Thee, who hast made heaven and earth, that I offer this tobacco; give health to these sick." These people are not far from the knowledge of the Crea- tor, for they are the same that told me, as related above, that in their country they acknowledged a great manitou, who made heaven and earth and who dwelt toward the country ^f the French. It is said of them and of the Ousaki, that when they find a man wandering about, lost and at t'aeir mercy, they kill him, especially if he be a Frenchman, whose bear4 they cannot endure. This kind of cruelty renders them less docile and less disposed for the gospel than the Pouteouatami. Nevertheless I have not failed to announce the gospel lo one hundred and t\tenty persons, who spent a summer here. I did not find any one among them suffi- ciently disposed for baptism. I conferred it upon five of their sick children, however, who afterwards recovered their health. As to the Ousaki^ they above all others may be called sav- ages. They are very numerous, but wandering about in the woods without any fixed abode. I have seen about two hun- -dred of them and announced the faith to them. I baptized eighteen of their children, to whom the sacred waters were mlutary both for body and soul. 1 Pronounced Oo-sau-kee, Sacs. It seems they were a very barbarous at cruel race. It was probably by a Sac Indian that Father Menard was killed. See "Hist, and Biog:. Notes." They were allies of the Foxes and enemies of the French. ■W- •jat... I , w r 'M I ! t- ■f- ( t 1 1 i 66 CHAPTER XIV. On the Mission of the Illi.mouec or Altmoueo. The Illimouec* speak Algonquin, but very different fronv that of all the other (Algonquin) tribes. I understood them but very little, having little conversation with them. They do not dwell in these quarters. Their country is more than sixty leagues distant southward, beyond a large river, which env^jties, as far as 1 am able to conjecture, into the ocean, toMirds Virginia.'^ These people are hunters and are war-like. They use the bow and arrow, seldom a gun and never a canoe. They were once a populous tribe, distributed in ten large vil- lages, but at present they are reduced to two. The continual wars, on the one side with the Nadouessi, on the other with the Iroquois have almost exterminated them. They acknowledge several manitous to whom they offer sacrifice and practice a kind of dance, quite peculiar to them- selves. They call it " The dance of the filling of the pipe" (Calumet dance), which they perform in this manner: Orna- menting a large pipe with plumes of feathers, they place it in the middle of the chosen spot, with a certain kind of ven- eration. One of the company arises and begins to dance,, then yields his place to a second, he to a third, and so on, in sinp^le succession. One would take this dance for an imita- tion of a ballet, danced to the notes of a drum. The dancer goes through a sham battle, at the same time keeping time to the notes of the drum in the various positions of the body, Ae prepares his weapons, takes off his clothes, runs about in search of the enemy, he discovers him, withdraws, then approaches; now he sounds the war-whoop, kills the enemy, tears off his scalp and returns, chanting the song of victory. All this proceeds with astonisihing precision, promptitude and agility. After all have thus danced around the pipe, it is presented to the foremost man of the assembly to smoke, then to another, and so on successively until all have had the honor. This ceremony has the same signification as when at 1 Pronounced li-lee-moo-ek. the lllinoifi, some of whom came all the way to Chequaraeji-on Bay to trade with the French and Itulians. A band of that tribe resided on the Upper Fox river, not far from the site of Portai?e City. See "Hist, and Biog. Notes."' 3 Father AUouez inranr. the Mississippi, the course of which river was at that time unknown, hence Marquette's voyajfe in 1673. 67 »» a social gathering in 'France all drink successively out of one^ and the same glass. The pipe, moreover, is left in the hands of the chief of the tribe, as a sacred deposit and an assured guarantee of the peace and union which shall always exist between them as long as this pipe — the calumet of peace — remains in his possession. Among all the manitous to whom they oflfer sacrifice, special worship is paid to one particular mp "' • i more ex- cellent, they say, than all the rest, because it h 1. who made all things. They have an intense desire to set irJs greatest of all manitous, and hence they observe long fleets, hoping to obtain by this means, that God will show himself to them during their sleep. If it happen that they see him (as they imagine) they consider themselves lucky, and promise them- selves a long life. All these tribes of the South have this same desire to see God, which is doubtless of great advantage to promote their conversion, for all that remains to be done is to instruct them as to the manner in which we are to serve him, in order to- see him and be happy. I have here announced the name of Jesus Christ to eighty persons of this tribe, and they have carried and published it to all the country of the South, with appjlause, so that I can say on this mission I have worked the least and pro- duced the greatest effect. These pagans honor our Lord, whose picture I gave them, in their own peculiar way. Having exposed the sacred image in the most conspicuous place,, they prepare a great feast, and the master of this banquet^ addressing the image, says: "It is in thy honor, God- man, that we make this feast; it is to Thee we offer these viands." Among these people, it ai)pears to me, there is the most beautiful field for the Gospel. If I had had leisure and con- venience, I would have gone to their place of abode, to see, with my own eyes, all the good that is told of them. I find those with whom I have had intercourse, to be affable and humane. It is said, when they meet a stranger, they raise a cry of joy, caress him, and render him every proof of friendship of which they are capable. I have bap- tized but one infant of this tribe. The seeds of faith that I have sown in their souls will yield fruits when it shall please the Master of the vineyard to gather them. Their country 1 1 • 1 1 1 -'^^^^^H 1 V [ 1 1 \ ' M TV 68 is hot and they raise corn twice a year. There are rattle- snakes there, which are often the cause of death, as these people do not know of any antidote. They have a high ■estimate of medicines, offering them sacrifices, as to great manitous. They have no forests in their country, but very large prairies on which wild cattle, deer, bears and other ani- mals feed in great numbers. CHAPTER XV. l! " On the Mission op the Nadouessiouek.^ They are people living westward from these quarters, towards the large river called Messipi. They are about forty or fifty leagues distant in a prairie-country abounding in all kinds ot game. They have fields in which they do not plant Indian corn, but tobacco only. Providence has supplied them "with a kind of marsh rye (wild rice) which they go and gather towards the end of summer in certain small lakes, where it grows abindantly. They know so well how to prepare it, that it is very agreeable to the taste and very nourishing. They offered me some, when I was at the extremity of Lake Tracy, where I saw them. They do not use guns, but only the bow and arrow with which they shoot very dexterously. Their cabins are not covered with bark, but with deer-skins, well-dressed, and sewed so nicely that the cold cannot penetrate. These ppople^ above all others are savage and ferocious. They appear dumfounded in our pres- "ence, like statues. They do not cease to be warlike, having waged war with their neighbors, by whom they are very much feared. They speak an altogether strange language. The Indians here do noi understand them ; hence 1 was obliged to speak to them by an interpreter, who, being a pagan, •did not do what I would have wished (that is, he did not interpret well what the Father said.) I have not failed to take from the devil one innocent soul of that country. It was a little child that went to paradise shortly after I baptized it. "A solix ortu usque aa occasum laudahile nomen Domini.''^ God will give us an oppoi-tunity to announcb 1 See "Hist, and Blogr. Notes," where the reftder will find an account of this most warlike tribe, "The Iroquois of the West." m 69 hio name in that country, when it shall please his Divine Majesty to show mercy to those people; they are almost at the end of the earth so to speak. Farther on, towards sun- set, there are other tribes called Karesi, beyond whose coun- try, they say, the land comes to an end, and nothing is seen but a large lake, the waters of which are stinking; it is thu& they speak of the sea. Between north and west there is a tribe that eat raw meat, contenting themselves with holding it to the fire in their hands. Beyond the country of this people lies the sea of the north. Moreover in that direction are the Kilistinons, whose rivers empty into the Bay of Hudson. We have knowledge^ besides, of the Indians who inhabit the regions of the south as far as the sea. So there remains only a small tract of land^ and only a few tribes, to whom the gospel has not been announced, as yet, if we can believe what the Indians have told us several times in regard to these matters. ^r CHAPTER XVI. On the Mission of the Kilistinons^ and that of Outchi- BOUEC* The Kilistinons have their more ordinary place of abode in th ' vicinity of the Sea of the North. They navigate a river that empties into a large bay, which we suppose very proba- bly to be that marked on the map with the name of Hudson; for those that I have seen from that country have told me they have knowledge of a ship, and an old man amongst oth- ers, told me he had seen it himself at the entrance of the river of the Assinipoualac,* a tribe allied with the Kilistinons, whose country is still more towards the north. He told me, besides, that he had seen a house that Europeans had built on the mainland of boards and pieces of wood; that 1 Kilistinons, sometimes also called Kenisteno, are Indians in British America, now generally called Crees. See " Hist, and Blog. Notes." 3 Pronounced Oo-chee-boo-ek— Chippewas. They were once a large and warlike tribe, the deadly foes of the Sioux and Foxes, but always friendly to the French, who freely intermarried with them; hence the many half-breeds with French names. See " Hist, etc." 3 The Assineboines, from "AsBin," a stone— and " Bolnes" or "Ebolnes" a corruption of " Bwan"— Sioux. 70 m !i!' m ill m I'l'-'i hm 131 1 they held books in their hands, such as the one he saw me have, when telling me this. He spoke to me of another tribe, adjoining that of the Assinipoualac, who eat people, and live only on raw meat, but they themselves ate eaten by bears of a horrible size, all red, which have prodigiously long claws; it is considered probable they are lions. As to the Kilistinons, they appear to me extremely docile and of a good, kind disposition, not common among these savages. They are more nomadic than all the other tribes. They have no fixed abode, nb (cultivated) fields nor villages. They only live of hunting and a little oats (wild rice) which they gather in swampy places. They are^worshippers of the sun, to which they generally offer sacrifice, attaching a dog to the top of a pole, which they leave hanging there until he rots. They speak almost the same language as the tribe formerly called Poissons-blanc — White Fish — and the Indians of Ta- doussac. God gave me the grace to underatand them and to be sufficiently understood by them for their instruction. They had never heard of the faith, and the novelty of the thing as also their docility of mind caused them to listen to me with very great attention. They have promised me to worship only Him who is the Creator of the sun and of the world. The wandering life they lead made me postpone the baptism of those whom I saw (otherwise) very well disposed and I only conferred this sacrement upon a little girl lately born. I hope this mission will some day produce fruit in pro- portion to the labor which will be bestowed upon it, when our fathers will go and winter with them, as they do- at Quebec with the Indians ui Tadoussac. They invited me to do so, but I cannot devote myself entirely to one tribe and deprive so many others of the assistance I owe them, as they are nearest this place and best prepared for the gospel. On the mission of the Outchibouec— the French call them "Saulteurs," because their country is the '^Sault," by which Lake Tracy (Superior) empties into the Lake of the Hurons. They speak the ordinary Algonquin and are easily under- stood. I have preached the faith to them on different occa- sions, when I met with them, but especially at the extremity of our great lake, where I stopped with them a whole month, during which I instructed them in all our mysteries and baptiz •died fruits On te OF The who d pie, o compe flee as leagues For heard { to this their n Ont in a cai during some ft to then me wit Conti of our f out int( being 1: strongt] time of being a withsta and the past of vented i 1 Fath< 16th of Ms Island. A we may s£ they cross m ■,. I ■iy at to 71 baptized twenty of their children, as also one sick adult, who •died the day after his baptism, carrying to heaven the first fruits of his nation. CHAPTER XVII. On the Mission of the Nipissiriniens and op the Voyage OP Father Allouez to Lake Alimibegong (Nepigon). The Nipissiriniens were formerly instructed by our fathers, who dwelt in the country of the Hurons. These poor peo- ple, of whom great numbers were Christians, have been compelled on account of the incursions of the Iroquois to flee as far as Lake Alimibegong, which is but fifty or sixty leagues fron the Sea of the North (Hudson Bay). For almost twenty years they have not seen a pastor, nor heard speak of God. I thought I owed a part of my labors to this old mission, trusting that a voyage I would make to their new home, would be followed by the blessings of heaven. On the I6th day of May of -this year, 1667, 1 embarked in a canoe with two Indians, w^ho were to serve me as guides during the whole of this voyage. Having met on our way some forty Indians from the Bay of the North, I imparted to them the first tidings of the faith, for which they thanked me with some show of politeness. Continuing our voyage, on the 17th we crossed over a part of our great lake^ (Superior) paddling for twelve hours with- out intermission. God assisted me very sensibly ; for there being but three in our canoe, I had to paddle with all my strength, together with the Indians, in order not to lose any time of the calm, without which we would be in greac danger, being all of us tired out with the exertion and hunger. Not- withstanding all this, we lay down to sleep without supper, and the next day we contented ourselves with a meagre re- past of Indian-corn and water; for the wind and rain pre- vented our Indians from casting their nets. 1 Father Allouez left his mission at the head of Chequamesron Bay on the 16th of May, and on the 17th crossed the lake, probably starting' from Sand Island. As it took them twelve hours hard paddling to reach the North Shor ;, we may safely conclude that the lake must be some forty miles wide where they crossed; a risky undertaking in a frail birch bark oanoel 72 fi Oh the 19th, the fine weather being inviting, we made- eighteen leagues, rowing from day-break until after sun- down without stopping or disembarking. On the 20th, having found nothing in our nets, we con- tinued our way, grinding some grains of dry corn with our teeth. The next day (21st) God refreshed us with two small fishes, which gave us a little life. The benediction of heaven was multiplied the following day (22d), for our Indians took such a lucky draught of sturgeon, that they were obliged to leave some of them on the beach. On the 23d, coasting along the shores of this great lake, on the north side we proceeded from island to island, for these are very numerous. There is one of them at least twenty leagues long, where pieces of ore are found, considered by the French to be true red copper, they having tested its quality. After traveling a long distance on the lake (from ]6th-25th of May), we finally left it on the 25th of this month of May^ and entered a river full of rapids and falls, so very numer- ous that even our Indians could not proceed any farther. Having learned that Lake Alimibegong was still frozen, they willingly took a rest of two days, to which they were com- pelled by necessity. While we were advancing toward our destination, we from time to time met Nipissirinien Indians, who had strayed . away from the place of their habitation, to seek a living in the woods. Having assembled quite a number of them for the feast of Pentecost, I prepared them, by a long instruction, to understand the holy sacrifice of the mass which I cele- brated in a chapel constructed of green boughs. They heard it with as great piety and gravity as our Indians of Quebec do in our chapel at Sillery. This gave me the sweetest re- freshment I nad during this voyage, and consoled me abundantly for all past hardships. I must here relate a remarkable thing, that happened not long ago. Two women, a mother and her daughter, after be- ing instructed in the faith, have always had recourse to God and have continually received extraordinary help from Him» Recently they again experienced that God never abandons those who confide in Him. They had been captured by the Iroquois and had luckily escaped the fire and cruelties of those savages. But shortly afterwards they fell into their 73 hands a second time, so that no hope of further escape could be entertained. However, seeing themselves alone one day, with a si igle Iroquois Indian who had remained to guard them, whilst the others wre gone to hunt, the daughter said to her mother: " Now is the time to rid ourselves of this guard and flee." So she asked the Iroquois for a knife to work at a beaver- skin which she had been ordered to dress. Hereupon having implored the help of Heaven, she plunged the knife into the bosom of the Iroquois, and her mother struck him on the head with a stick of wood. Leaving him a corpse, according to all appearance, they took some pro- visions and hastened on their way to their own country, which they finally reached in safety. We were six days traveling from island to island, seeking for a passage, and, finally, after many turns, we arrived at the village of the Nipissiriniens on the 3d of June. It is chiefly inhabited by idolatrous Indians and some Christians of former time. Amongst others, I found twenty persons who made public profession of Christianity. I was not in want of employment among both the one and the other party, during the fifteen days that we stayed with them, and I labored as much as my health, ruined by the hardships of the voyage, allowed me. I found more opposition there to baptizing their children than anywhere else; but the more opposition the devil makes, the more should we try to con- found him. T think he does not at all like to see me making this last voyage, which is about five hundred leagues, going and returning, including the turns out of the way , which we were obliged to make. CHAPTER XVIII. Father Allouez Goes to Quebec — He Return^ to the outaouacs. During the two years that Father Allouez has dwelt with the Outaouacs, he has become acquainted with the customs of all the tribes he has seen, and has carefully studied the means to facilitate their conversion. There is work there for a good number of missionaries, but nothing to support them. The Indians live part of the year on the bark of trees, 74 'my it t V another part on ground fish-bones, and the rest of the time on fish or Indian-corn, sometimes having only a little of the one or the other, at other times enough. The Father has learned from experience that even a brazen constitution could not hold out amid continual labors and hardships so great, with nourishment so very scanty ; therefore he considers it necessary to have at those places men ot courage and piety, to work for the support of the missionaries, either by culti- vating the land, or by industrious fishing and hunting. They are to build dwelling-houses and erect chapels, in order to astonish those Indians who have never seen anything more beautiful than their bark wigwams. With this view the Father determined to go to Quebec himself in order to promote the execution of these designs. He arrived there on the 3d day of August of this year, 1667. Having stopped there only tw« days, he arranged matters with diligence so great that he was ready to depart from Montreal with twenty canoes of Indians, with whom he had come, and who awaited him at that island with great impatience. His attendance consisted of seven persons, namely,' him- self and Father Louis Nicolas, to labor conjointly for the conversion of these people, and one of our brothers, together with four men to work for the support of the missionaries. But God willed not the success of this undertaking; for, when about to embark, the Indians were in such ill humor that only the fathers and one of their men could find place in their canoes. But so unprovided are they with provisions, clothes and all the other necessaries of life, which indeed they had in readiness, but which could not be taken on board, that there is good reason to doubt whether they can reach the country to which they are bound, or whether, after arriving there, they can subsist long. M 75 CHAPTER XIX. On the Mission of the Holy Ghost Amongst the Ou- TAOUACS. " It is not necessary to repeat the enumeration of all the missionary stations dependant upon this mission, of each one of which was spoken of in the last "Relation."* Suffice it to say that labors, famine, want of all things, bad treat- ment on the part of the savapes, ridicule from the idolators — such are the most precious lot of those missions. Since these people, for the greater part, have never had any intercourse with Europeans, it is difficult to imagine the excess of insolence to which their barbarism impels them, and the patience one must be armed with to bear such treatment. It is necessary to deal with twenty or thirty tribes, diiFer- ing in language, manners, and policy. All must be endured from their bad humor and brutality, in order to gain them by sweetness and affection. It is necessary in a measure to make oneself an Indian with those Indians : to subsist some- times on a kind of mosfi which grows on rocks, at other times on pulverized fish hones which take the place of flour — occa- sionally on nothing at all, passing three or Jour days without eat- ing, like the Indians themselves, whose stomachs are accus- tomed to such hardships of starvation ; but they, without incommoding themselves, can eat enough in one day for eight, when they have an abundance of game or fish. Fathers Claude Allouez and Louis Nicolas have passed through these trials, and if penance and mortification contribute much to- wards the conversion of souls, they assuredly lead a life more austere than that ol the greatest penitents of Thebaide, and yet do not cease to devote themselves indefatigably to their apostolic functions — to baptize children, instruct adults, con- sole the sick and prepare them for heaven, to overthrow idolatry and make the sound of their word heard in this extreme end of the world. Father Marquette' has gone to render assistance, together with Brother Louis le Boeme, and we hope the sweat of these 1 Relation of 1668, pp. 21, 22. 2 Marquette went as far as Sault Ste. Marie in 1688 and took charge of the Indians assembled there until late in the summer of the following' year. He arrived at the head of Chequamefron Bay Sept. 13th, 16tf9. See a short sketch of his life in " Hist, and BioK. Notes." \\ 76 }]' m '-' ih ' °n generous missionaries bedewing those lands will render thorn fertile for heaven. They have baptized within a year eighty- children, of whom many are in paradise. It is this that assuages all their sufferings and fortifies them to undergo all the labors of that mission. Providence, moreover, permits them to taste sweet conso- lation when Indians get sick unto death, whom they then prej)are for eternal life. This is what happened in the person of one of the fore- most men of those people, who, having been baptized several years ago, had no fixed dwelling place, but leading a nomadic life, roamed throughout tht»He great forests from end to end, over five or six hundred leagues of country. Nevertheless God so well directed the last year of his life that, contrary to his custom, he resolved to spend the winter near the resi- dence of Father \llouez, no doubt through a presentiment of his happiness, . order to be assisted in his last sickness by this good Father, who did not fail to attrnd this poor old man. When lie was at the point of death, he prepared a farewell feast for a great assembly which had been convoked for that purpose from different tribes. This was done to keep up a custom of theirs, of which he made good use in the interests of faith. He addressed this multitude in a dying voice it is true, but in the tone of a chief and in energetic words, declaring that he had long lived a Christian, and, in dying a Christian, he felt assured of gaining the eternal happi- ness promised to all believers ; but that they who were not willing to hear the word of God would be tormented by demons after death more cruelly, beyond comparison, than an Iroquois is tortured who has fallen into their hands; that for the rest, he died willingly in the hope of paradise, and admonished them, if they were wise, to defer no longer to follow his example. After these words, dictated by the love he had for his countrymen, he thought in good earnest of himself, and, having confessed as often as four times, he gave up his soul, leaving us every reason to believe that God had shown him mercy. Other examples of a similar nature might be related to show the ways of divine Providence for the salvation of Kis elect. For us it remains to cooperate faithfully with this great work and to go in search of those straying sheep, how- ever far away they may happen lo be and whatever trouble 77 it may cost us; too happy shall we be to consume our lives in this good work. Some i>f these tribes, it i? true, have appeare<' at our : et- tlemente (on ^he St. Liiwrence) this summer (of 1668) to the number of mon than six bundred, but this was like a mere streak of lightning, to carry on their little traffic with our French people, and such a time in not suitable to instruct them. It is necessary therefore to follow them to their homes and accommodate oneself to their ways, however ridiculous they may seem, in order to diaw them to our way of think- ing and acting. And as God made himptOf mnn in order, as it were, to make gods of men, so a missionary does not fear to make himself, ho to say, an Indian with the Indians, in order to make them Christians : ^^ Omnibus omnia /actus svm^ "I have become all to all." r CHAPTER XX. •On the Mission of La Pointe du Saint Esprit in the Cotntry OF THE Algonquin Outaouacs. "*The mission of the Outaouacs is at present one of the most beautiful of New Fiance. The want of all things, the brutal character of the Indians there, its remoteness of three or four hundred leagues, the number of tribes there, and the promise recently made to Father Allouez, that a whole tribe would embrace the Christian faith, after holding a general council; all those things awaken a most ardent desire for that mission in the hearts of all our missionaries. Father Allouez having come down to Quebec this year' (1669) in order to hand over to Mourfieur de Courcelles the captive Iroquois, whom of his own accord he had redeemed from the Outaouacs, and to ask assistance from our Fathers, the lot happily fell U})<)n Father Claude Dablon, who has been sent to be the Superior of all those upper missions,, and this, notwithstanding the great amount of good he effected here and the pressing need they had of his services. 1 Relation of 1(368 p. 17-30, See "Hist, and biog. notes" for short notice on Father Claude Dablon. 2 After this second voyage of Father Allouez to Quebec, in 1669, he did not return to his mission at the head- of Chequaniegon Bay, but, after arriving at tSault Sto Marie, he remained there till Nov. bd, when he departed for the Bay of the Puants (Green Bay, where he arrived on the 2d of Dec. 1669. I' i m. m ff 78 The first settlement to be met with, of tliose upper uibes^ who are ahnost all Algcnquins, is the Sault, more than two hundred leagues from Quey)ec. It is there our missionaries have fixed their abode, it being the most convenient place for their Apostolic labors, na the other tribes are in the habit of going there, for several ; eare since, in ordei thence to jiro- ceed to Montreal or Quebec, to trade. The missionaries have locate(i at the foot of the rapids of the river on the south side, about the 46th degree of latitude. It is a good thing the cold is not as great there as here, although we are almost in the same degree of latitude. Another place, one hundred and fifty leagues from the Sault, which has been particularly chosen for pre^^ching the gospel, is called La Pointe dii Saint Esprit. The occasion ot establishing that mission was the Iroquois war, which drove the greater part of the Indians of the upper country from their native land and induced them to assemble there. Father Allouez found this great number of tribes in one village, and he took advantage of this flight which had brought together so many people and which divine Providence had thus ar- ranged for him, to announce our mysteries to these tribes,^ and thus justify the divine word; there being no place so remote in this New World, wherein this Father has not tried to make the gospel heard. God has found some elect amongst every tribe during the time in which the fear of the Iroquois kept them assembled there (at La Pointe du Saint Esprit). But, finally, the danger having passed, each tribe returned to its country; some to- the Bay of the Puants (Green Bay), others to the Sault,. where our missionaries have determined henceforth to make their headquarters. The rest have remained at La Pointe du Saint Esprit. It is designed to build three Churches in these three principal places of this extreme end of the world. Two in fact, are already erected, namely, the one at La Pointe du Saint Esprit and Ihe other at the Sault. Father Allouez is preparing himtelf to go to the Bay of the Puants on his re- turn from Quebec, there to establish the third Church. Never did the gospel have a more beautiful opening in; that country and nothing is wanting there at present, except laborers; for the harvest is as abundant as it can be. The- Iroquois tribe, to whom three of their captive countrvMen have been restored and to whom the rest are also to be sur-^ n 79 rendered, will be Very glad to keep peace with the Outa- ouacH, as they are at war with the MohlKans' and Andastogues. They even write to us from Montreal that the Onnontague- ronnons will next spring go to the Sault, as embassadors, to confirm the peace by presents. Thus the wav will be open to French commerce and gospel-laborers. Still, those people being of a very changeable mind, we have always reason to fear that peace will not be of long duration. As La Pointe du Saint Esprit has until now (16G9) been the seat of all those upper missions, I am about to speak of the progress of the Gospel and the establishment of tne kingdom of God in that place. I must not omit, how- ever, to speak at the same time, of the great obstacles that are encountered there. The dissimulation, which is natural to those Indians, and a certain deferential disposition, with which children in that country are brought up, induce them to approve (apparently) of all that is said to them, and prevents them from ever con- tradicting the sentiments of others, even when they know that the statements made to them are false. To tnis dis- simulation must be added obstinacy in adhering to their own ideas and desires. This obliges our Fathers not to receive adults for baptism very readily, who, moreover^ have been raised in idolatry and libertinism. "But, finally, God gave me to understand, after many trials," says Father Allouez in his journal and in one of his letters, written from the Sault on the 6th of June, 1669, "that it has pleased his Divine Majesty to show mercy to a par- ticular tribe, the whole of which is desirous to embrace the Christian faith. This tribe, called Queues Coupeeg (or Kis- kakong), is one of the most populous — a peaceable tribe, an enemy of war. Otherwise, these people are so inclined to raillery, however, that they have hitherto ridiculed our faith, as if it were mere children's play. They received their first knowledge of the Gospel at the great Lake Huron, their real country, at the time our Fathers were there. They were sub- sequently instructed in their present place of abode (Lake Superior country) by the aged Father Menard; and these 1 Mohikan, Mohegan.Chippewa "Ma-ln-j?an" Wolf, one of the "Six Nations" of New York, so called because the wolf was their totem, as the bear was that of the Mohawks. The Stockbrklge Indians of Wisconsin claim to be de- scendants of the ancient MobJkans, or Mo-he-kun-nucks. 80 il m ti'11 Hi [ill ' "PJI instructiona were finally continued by Father AUouez during the two or three years that he dwelt with them (at La Pointe du Sunt Esprit). They did not, however, embrace the faith until last summer, when the sachems of the tribe harangued '.n its favor in their wigwams and at their counciis and feasts. " It is this," says Father All^uez, "that obliged me to pass the winter with them at La Pointe du Saint Esprit, in order to instruct them. In the beginning, having been called to one of their councils, I acquainted them with the news that two Frenchmen had just brought me, telling them that, after all, I saw myself obliged to leave them and go to the Sauit, because during the three years I had b«en with them, they would not embrace our holy faith, there being cnly children and some women who were Chri&tians. I declared, besides, '.hat J would leave the place at this very hour, and would shake the dust off my shoes. In fact, I took off my shoes and did so in their presence, to show them that I was about to leave them altogether, not wishing to carry anything of theirs with nie, not even the dust that sticks to my shoes. I informed them, moreover, thai the Indians at the Sault had called me, wishing to become Christiana, and that I was going to them, in order to instruct them ; but if they in some years did not become Christians, I would treat those at the Sault in the same manner. During the whole of this discourse I read in their coun- tenances the fear I had awakened in their hearts. Leaving them to deliberate, I withdrew immediately, resolved on go- ing to the Sault. But an accident having detained me through a special providence of CTod, I soon witnessed the change effected in them, a change which can only be attrib- uted to an extraordinary stroke of grace. With unanimous consent they abolished polygamy, as also the sacriiices they had been in the habit of offering to their manitous, refusing, moreover, to attend any of the supe^":titious performances practiced by the other tribes in the neighborhood. In a worci they showed a fervor similar to that of the primitive Christians and a very great assiduity in all the duties of true believers. They have all come to live near our chapel, in order to make it easier for their wives and children to attend the instructions given them, and not to lose a day without going to the church to pray to Clod. 81 This, in general, is the state of the mission of La Pointe du Saint Esprit. I shall now relate in detail some of the most remarkable conversions. An old man, who died on Christ- mas-day, after having been prepared for death, will make the beginning. The Indian.s told Father Allouez that, after his baptism, this old man had a vision of two roads, one of which led up- wards, the other downwards. He had taken the one leading upwards, as he told them himself, but he had great trouble to follow it, as it was very iiarrow and rugged. The down- ward road, he said, was very wide and beaten, the same as a trail going from one Indian village to another. I cannot in silence pass over the baptism of the first adult of that tribe. As he was their chief, a man of intelligence and fit for Christianity, he was the first one to harangue in favor of the Christian religion publicly, sayinp, the mysteries preached to them were true, and that he. for one, had resolved to obey the Father. His name was Kekakoung, This holy liberty of speech in favor of the faith has stirred up all of them, and moved them to receive the Gospel. A certain man of sixty vea^*«' did not have much difficulty in becoming a Christian, He loid Father Allouez that during all his life he had recognized a great manitou who in himself contained heaven and earth ; that he had always iiivoked Him in all his sacrifices, and that in pressing necessities he had received help from Him. He received the name of Jo- seph in baptism. The example of another old man confirms the same thing. With deep sentiments of gratitude towards this sovereign manitou who preserved him, he relates that, when leaving their country, these Indians were obliged to tiee on the ice of the great lake of the Hurons in order to escape the Iroquois and starvation, which followed them everywhere. They had no provisions and only nourished their families with fish, which they speared every day under the ice. Now, it hap- pened that sixty of their people, wandering about on the ice seeking for something to eat, were carried away on a large field of ice which had become detached by the violence of the wind. More than one- half of them died of hunger or cold, but this old man v/as preserved on his cake of fioating ice for a space of thirty days, and iinally he managed to get on another field of ice, and thence to reach land, being unable $ r IT 82 sufficiently to thank that manitou more powerful than fam- ine, cold, ice, winds and tempests, to whom he had addressed his prayers. When he heard God spoken of for the first time, he recog- nized at once that that was the powerful manitou who had preserved him, and he determined henceforth to obey him m all things. Finally, Father Allouez relates in his journal, that another man of the same age could not contain his astonishment that he had lived so long without the knowledge of the true God. Oftentimes when being instructed, he would say: "Is it pos- sible that we old men, who have a little understanding, have so long been so blind as to take for divinities such things as every day serve for our use ? '' One hundred persons of this tribe, partly adults, partly children, have already received baptism. As to the Hurons, who had fled to this country (La Pomte du Saint Esprit), thirty-eight have been baptized. It is calculated, moreovci, hat there are more than one hundred persons of the other tribes to whom baptism has been given. A woman forty-four years of age, showing great constancy and a bingular love for our holy faith, has finally received baptism Th* continual occasion of sin to which she was exposed, and the persecutions she suffered on account of her beauty, made us at first fear to give her baptism; but her generous behavior (under these trials) merited this grace, for her. She, moreover, declares publicly that she will never marry. She was confirmed in this resolution by what she had onco hoard from Father Allouez concerning the virgin- ity of the Blessed Virgin, as also the vow of chastity that, women in rfeligious orders make. She has returned to her country with this holy thought in her mind, where she will have the Holy Ghost for her sole director, until it shall' please God to send there some missionary. Father Marquette writes to us from the Sault that the har- vest there is very abundant, and that it only depends upon the missionaries to baptize all that are there, to the number of two thousand. But thus far they have not ventured to trust thoHe people, since they are too complaisant of dispo- sition, so that there is reason to fear that they might continue their ordinary superstitious practices even after baptism. The missionaries apply themselves, above all, to instruct them, and to baptize the dying, who are a more secure harvest. 83 • CHAPTER XXI. to On the Mission Among the Outaouacs and Especially OF THE Mission Sault Sainte Marie. We* call those tribes Upper Algonquins to distinguish them from the Lower Algonquins, who are found farther south, in the neighborhood of Tadoussac and Quebec. They are commonly called Outaouacs, because of the thirty different tribes that are found in those countries, )he first that came down to our French settlements were the Outa- ouacs, whose name, since that time, has remained common to all the others. As we have a large number of different tribes to attend, scattered over a large tract of country, we have div^'ded them into three principal missions, each of which are Gubdivided into several particular missionary stations, according to the diversity of language and tribe, all of which are connected with these three principal missions. The first of these missions, which is the central for the others, is called Sainte Marie du Sault, located at the foot of the rapids which receive their waters from Lake Tracy, or Superior, and discharge them into Lake Huron. The second mission, which is the furthest distant, is that of the Holy Ghost, towards the extremity of said Lake Superior, in a place which the Indians call La Pointe de Chagaouamigong. The third bears the name of St. Francis Xavier,* at the head of the Bay called that of the Puants, which is only separated by a tongue of land from Lake Superior. When speaking of each of these three missions in par- ticular we shall take occasion to say something about the peculiarities and curiosities to be met with in the places at which they are established. 1 Relation of 1670, pp. 78, 80. 2 See "Hist, and Biog. Notes" for a short sketch of the Green Bay Mission. *ii' 84 CHAPTER XXTI. w% On the Nature and Peculiarities of the Sault and of THE Tribes who are in the habit of going there. What is commonly called the Sault is not, properly speak- ing, a Sault, or a very high fall of water, but a very strong current of the waters of Lake Superior, which are arrested in their onward course, through the channel, by a great number of rocks (in the bed of the river) opposing their passage and forming a dangerous cataract of half a league, all of these waters flowing down and precipitating themselves upon one another and upon the large rocks, whicln obstruct the whole river. Three leagues below Lake Superior and twelve leagues above the Lake of the ^^ rcns ; all this wpace forms a beau- tiful river, intersected im several islands, which divide the river and enlarge it in some places beyond sight. It flows very ^*ently nearly everywhere, the only place hard to get over Leing the Sault. At the lower end of these rapids, and even amongst the eddies, a great fishery is carried on, from spring till winter, of a species of fish which is generally only found in Lakes Superior and Huron. They call them in their language, Atiicameg and we, in ours, white fish, because this fish is truly very vrhite and, moreover, very excellent. Hence it forms almost exclusively the food of the greater part of those tribes. — t Dexterity and strength are necessary for this kind of fish- ery ; for those who catoh them must stand up in a bark canoe and there, among the rapids, push down a pole to the bottom of the water, to the end of which a net is attached in the shape of a pocket, into which the fish are made to enter. The fish must be discovered by eye-sight, when they are gliding among the stones in the bed of the river. Having discovered them, the fisherman has to pu bit lb rv and, having forced them to enter ohe net, wi li i, r>at t'^^vrir lifts them into the canoe. This pertormanoe is rejVf it^c* a^ Mch draught, until he has secured a loau, ..ix or^i/.en I igv fishes being takon each lime. 85 Not everybody is fit for this kind of fishing, and occasion- ally there are some, who by the efforts they are obliged to make, upset the canoe, not having sufficient dexterity and experience. It is this convenience of having fish in such abundance^ as only to go and haul them out, that attracts the neighbor- ing tribes hither during the summer, who, being nomadic, without fields and without corn, and living mostly on fish,. here find what they want. At the same time the mission- aries make use of the opportunity thus ofl^ered, to instruct and train them in the Christian religion, during their sojourn in this place. This has induced us to esvabllsh a permanent mission here which we call Sainte Marie du Sault/'and which is the central to the others, as we here find ourselves surrounded by difierent tribes, of whom the following belong here, com- ing here, as they do, to live on fish; The first, and at the same time, the native inhabitants of this place are the people that call themselves Pahouiting- wach Irini (Bawiting dajiinini — "a man of Bawiting")' The French call them Saulteurs, because they dwell at the Sault as in their own country, the other tribes only living there, as it were, by permission. They number no more than one hundred and fifty souls, but they are consol- idated with three other tribes, numbering more than five hundred and fifty persons, to whom th y have made a cession as it were, of the righl? of their na've country; hence these three tribes reside there permanently, except during the time in which they go huntinor. Those called Noquets^ go hunting on the south side ol Lake Superior, where they originally belonged. The Outchibous' and the Marameg^ hunt on the north side of the same lake, which country they look upon as tht'rown. 1 This mission was located at the foot of the rapids, nine miles below the mouth of Lake Superior, on the American side of the river. The church and mission house were destroyed by Are Jan. ;?7th, 1671— the work, it seems, of a Pa^an incendiary. >St^on a far more beautiful chapel was erected. a Noquets, from no-ka. "The No-ka or Bear family are more numerous than any of +he other clan" of theOJibways, forming fully one-sixth of the en- tire tribe." (W^i. W. Warreu, in Minn. Hist. Col. vol. v. pp. 49.) 3 Outchioous, ciilled also Outchibouee, now the generic name of th^ whole Chippewa nation. i Marameg, the F-encb of Ma-nam-aig, "catfish," who have the catfish for their totem. They aro a subdivision of the great A-waus-e clan, to which f uHy one-ninth of the Chipewa nation belongs. be Besides these four, there are seven other tribes dependant on this mission. Those called Achiligouiane,^ Amicou- res,'* and the Mississague^ fish here (at the Sault), but go hunting on the islands and in the country around Lake Huron. They number more than four hundred souls. Two other tribes to the number of five hundred souis, altogether nomadic, without any fixed dwelling place, go toward the northern country, to hunt during winter, and come here to fish during summer. There are still six other tribes, who are either people of the Sea of the North, as for instance, the Guilistinons* and the CKienibigong,' or such as are roaming about in the neighborhood of thip same Sea of the North, the greater part of whom haviuq; been driven from their country by famine, come h re, from time to time, to enjoy the abundance of fish found '>ere. Two reasv^ns, among others, have made us resolve to un- dertake a voyage as far as to this Sea of the North. The first is to see in what manner we can promote the conver- sion of those tribes, notwithstanding the great obstacles to this work, considering their mode of living, roaming about as they do, continually through gloomy forests, and assem- bling but rarely for some fair or feast, according to their custom. The second reason for this voyage is to examine, at length, this Sea of the North, of which so much has been said and which thus far has not been discovered overland. The motives for seeking to make this discovery are, in the first place, to ascertain whether this sea is the bay to which Hudson penetrated in the year 1612, or some other, by com- paring the longitude and latitude of that place with those of thib sea, and then to find out which part of the sea of the North is nearest to us. Secondly, in order to know whether there be any communication from Quebec to this sea by 1 Achilig-ouiane— of this Indian tribe the writer has be en unable to learn anything. 2 Amicoures, from "Aui'k" a beaver. They claimed to be descendants of the great benver— Manltou ; hence the boaver is their totem. 3 Misslssague— of whom the writer has not been able to learn anything. 4 Guilistlntt 18, the same who are called elsewhere KJlistinons, now Crees. See "Hist, ami biog. notes." 5 Ouenibigoug. Frooch form of Wiuibigog. fi-om "wioibi," dirty water. They probably reside ic the vicinity of Lake Wlnuepeg. 87 navigating along the northern shores, as has been tried some years ago. This depends upon the situation of said bay, which we have here behind us towards the North, for if paid sea of the North should prove to be that of Hudson, or some other farther toward the West, an easy commercial inter- course cannot be expected, since a point would have to be doubled which extends to more than sixty-three degrees of north latitude. Thirdly, to arrive at a certainty regarding strong conjectures long entertained, that the sea of Japan could be reached by that route, for what has been remarked in some of the previous Relations concerning this matter has been confirmed more and more by the report of the Indians and by the conclusions we have drawn, namely, that at some days' journey from the mission of St. Francis Xavier, which is at the Bay of the Puants, there is a Jarge river a league or more in width (Mississippi), which taken its riH«» H«Muewhere in the north and fiows in a southerly direction, and that so far, that the Indians who have navigatnd said river while seeking r.^r enemies to fight, were unable after a great many days to discover its mouth, which must be toward the sea of Florida or that of California. Below a large tribe will be spoken of, residing in the direction of that river, as also of the voyage we hope to make this year, to carry the faith there, and at the same time to take cognizance of those new countries. Besides, we are assured by the report of a great many Indi- ans, whose statements agree very well, that at two hundred leagues from the mission of the Holy Ghost, amongst the Outaouacs, towards the West is situated the sea of the West' , to which one descends by another large river, found at eight days' journey from said mission. These rivers go and come far back into the interior — it is' thus the Indiana express themselves when speaking of the tide of the sea. One of them declares that he has there seen four ships with sails. After these two seas, that of the South and that of the West, there only remains that of the north, so as to be sur- rounded by such on all sides, which being well discovered the following advantages may b^ derived, namelv: that it is not impossible to pass from the sea of the North to that of 1. The compiler of this *' Relation, " who seems to have been Father Dab- lou, probably means by the "Sea of che West" the Paelflc ocean and the river leading- to it tlie Colmabla. He is, of course, miatalccn in his estimate of the distance to said " Sea of the West." 88 the South or to that of the West; that, as said sea of the West cannot be any other than that of Japan, the passage to this sea might be facilitated-, as well as commerce. I CHAPTER XXIII. if fs. it On the Mission of the Holy Ghost at Point Chagaoua- MiGONG IN Lake Tracy, or Superior. (On the peculiarities and curiosities of Lake Superior, and, in the first place, of the different kinds of fish with which it abounds.) This lake ha& almost the shape of a bow strung, being more than one hundred and eighty leagues in length, of which the South shore is, as it were, the string; and it seems ae though the arrow were the large tongue of land that extends from the said south shore towards the middle of the lake, more than eighty leagues.' The northern shore is frightful, on account of a series of rocks which form the end of the prodigious mountain chain which, beginning beyond Cape de Tourmeate below Quebec, and extending till here through a space of more than six hundred leagues in length, finally terminates at the extrem- ity of this lake. The lake, nearly all over, is open and free from islands, which are generally only found towards the north shore. This large open Bpace gives room to winds that agitate this lake with as much violence as the ocean. It abounds mostly all over with such a quantity of stur- geon, white fish, trout, carp and herring, that a s'ngle fisher- man will catch in one night twenty large sturgeon or one hundred and fifty white fish or eight hundred herring in one net. These herrings are a good deal like sea herrings in shape and size, but they have not quite so good a flavor. It is necessary often to expose oneself to danger in fishing here, which, in certain localities, can only be carried on at large^ in dangerous places, subject to storms and at night-time before moon- rise. In fact two Frenchmen were drowned last 1 He means Keweenaw Point. 89 fall, having been overtaken by a squall of wind which they could not avoid. In a river called Nantounagan, which iR on the south side of the lake, there is a very great fishery of sturgeon, day and night, from spring till autumn, and it is there the Indians go to procure their supply of provisions. Opposite this river, on the north shore they ha,ve a similar fishery in a small bay, where a single net will, in one night, take thirty or forty stur- geon. This abundance of sturgeon is also found in a river at the extremity of the lake. Along the north shore another riv^r is met with which is called Plack Sturgeon River, from the sturgeon that are caught t! ere. They are not as jrood as other sturgeon, but starving voyagers fin^l them excellent. At La Pointedu Saint Eirsplit Chagaouamigong, where the Outaouacs and Hurons reside, there is a great fishery, at all times of the year, for white fish, trout and herrings. This "manna" begins in November and lasts till after the ice has formed ; and the colder it is, the more fish are caught. Herring are found all along the south shore of the lake, from spring till the end of the month of August. It were necessary to enumerate all the bays and rivers of this Jake, if desirous to teJ] C)f all the fisheries carried on there. It is thus that Providence has supplied these poor people, who, through want of game and (^ovn, live, for the greatest part, only on fish. is, CHAPTER XXIV. in It On the Mines of Copper, which are Found at Lake Superior. Until now it was supposed these mines were only to be found on one or two islands. After making more exact researches, however, we have learned from the Indians certain secrets which they were unwilling to reveal. It required cuteness to draw such information from them, and to distin- guish between the true and the false. We do not, however, guarantee all we are about to say, upon their simple word, until we can speak with more assurance, when we shall have gone to those places ourselves, a thing 1 Ontonagon, from onaoan, "dish;" nindonoflfan, "my dleh." if I i ii 90 we hope to do this summer, when, iit the same time, we go to seek lor theloyt sheep roaming about throughout all 8ecti«m8 of this great hike country. Entering Lake Superior by its mouth, which empties at the Sault, the firat place that presents itself in which co])per is found in al>undance, is an island forty or lifty leagues dis- tant, situated towards the north shore opposite a place called Missijncouating.' The Indians say it is a floating island, which is sometimes near, sometimes far away, according to the directior) in which the winds move, propelling it from one side to another. Tliey relute also that long ago l-)ur Indians met there accidentally, having been lost in tlie fog, with which this island is mostly always surrounded. It was at a time, when they did not as yet carry on any commerce with the French, nor use kettles or hatchets. Ac- cordingly when they wanted to prepare themselves a meal thev took stones which they found on the beach, put them into the lire and made them red-hot. These heated stones they then put into a small vessel made of bark, no as to make the water boil with which it was filled and in which they boiled their meat. When thfy selected the stones, they found that nearly all of them were pieces of copper. These they used, and, having takei* their repast, they intended to embark as soon as possible, fearing the lynx and hares, which in that place are as large as (iogs, and which were beginning to eat their provisions, yes, even their canoes. Before starting they loaded themselves with a quantity of those stones, large and small, and even some plates of cop- per. But they had not gone very far from the shore, when a powerful voice made itself heard, saying in great anger: "Who are those thieves that are carrying away the cradles and toys of my children?" By the cradles were meant the plates of copper; for among the Indians cradles are only composed of a few pieces of material fastened together, on which their children repose. The little pieces of c pper 1 Michipicoten, also Cariboo Island. George Francis Thomas (Legends of the Land of the Lakes, p. 8> says: "'..lexandfi- Henry, who visited Cariboo [gland in his search after silver and copper, in 1765, says it was called by the Indians, 'The Isle of the Yellow Sands,' and that a myriad of hawks encora- Eassed the island, one of which was so bold as to pluck his cap from his hf ad. [e found native copper in the form of animals, leaves etc., having been fash- ioned thus by the hands of prehistoric man. He also found a number of cari- bous, the American reindeer, upon the island." 91 r lO e they were taking away, were the toys of Indian children, who play with little sioneH. This voice astoniehed them very much, not knowing whence it came Some said it was thunder, ;ifc> storms are frequent ther^. Others maintained it whk a certain manitou whom they call Mifsibizi, who among those tribes is consid- ered as the god of the waters, the same as Neptune among the ancients. Others, finally, claimed that the voice come from the Memogovissiouis. ThcBe arc mermaids, something like the fabulous Triton or Sirens, who always live in the water, their hair hanging down to the waist One of our Indians told us he had seen one of them in the water, as he imagined. However that may be, this astonishing voice so frightened our Indians, that one of the four died before reaching land; soon after a second one was taken away then the third; so only one remained who, having returned to his country, re- lated all that had happened and died very soon afterwards. The Indians, timorous and superstitious as all of then ire, never after that dared to go to that island, for fear of dying there, as they belie\ e there are certain manitous there who kill nU those that venture to land. And, in fact, t^inct the memory of man, no one has ever been kn(»wn to put his foot on sail land, or even to sail by tJiere, although the island appears plainly enough to view, and one can even distinguish the trees of another island called Achemikouan. There is something true and some.hing false in this story. What appears most probable, is that those four men were poisoned by the water which was made to boil by means of heating pieces of copper, which lumps of copper through the violence of the heat communicated their poison to the water ; for we know from experience that copper, when put into the fire for the first time, exhales dense, noxious vapors tiiat whitens chimneys. It is not. however, a poison immediately active, but such as might more speedily take efiect in some than in others, as was t he case with those men of whom we are speaking. Already feeling the sickening effects of he verdigris in the water in which they had boiled their meat, they may have easily imagined to hear that voice, or, perhaps, they heard some echo, which is commonly the case among the rocks with which this island is lined. 8MAGE EVALUATION TEST TARGET (MT-3) J/, ^ %// ^ .5i% ^.^ ^ ^ < <;^ 5^V^^ ^ .v ^^ :<'<' m % 1.0 I.I 1.25 ^IP 9ms 140 ijiji 2.0 2.5 iiiiii 1.4 m !.6 Vj^ % o ^ el w ^.^J' ^^i ^ '^J^J' ^^ 7 Photographic Sciences Corporation 23 WEST MAiri STREET WEBSTER, ^J.Y. 14SS0 (716) 872-4503 ^ ^ 92 Perhaps this fable was invented afterwards, not knowing to what to ascribe the death of those Indians. And when they say it is a floating island, it is probable that the vapors which often hover over it, rarifyrngor condensing in the rays of the sun, make the island sometimes appear very near and at others further off. What is certain, is that, according to the common belief of the Indians, there is a great abundance of copper on this island, but that no one has the courage to go there. It is there we hope to begin the discoveries, which we intend to make this summer. Pioceeding further (westward along the northern shore) to the place called : La Grand Anse, an island is met with three leagues from the mainland, which is renowned for the metal found there .and also for the name Thunder, which it bears, because it is said it always thunders there. But still further westward, along the same northern shore, is found an island most famous for copper, called Minong.* It is there, as the Indians have told many persons, that cop- per is to be found in great quantity, and in many places. This island is large, twenty five leagues long, seven leagues from the mainland and more than sixty leagues from the (weet) end of the- lake. Almost everywhere on the shores of this island pieces of copper may be seen among the stones at the edge of the water, especially at the side opposite (lacing the south), but principally in a certain bay, toward the end which faces the northeast from the side of the offing. There are some very steep blufls of potters' clay there, and on the side of these perpendicular bluffs or hills are seen several layers, or beds ot red copper, one above the other, separated from one another, or divided by other layers of earth or rock. Even in the water copper-sand, as it were (pulverized copper ore), is seen, and a person may take up grains with a spoon, some as large as an acorn, and otherd smaller reduced to sand (pulverized by the action of the water). This large island is almost entirely surrounded by islets, said to be of copper. They are to be met with in dif- ferent places, till to the mainland of the north (shore). One of them is no farther away from Minong than two gun-ahots. This islet is situated between the middle of the main island 1 Minong, now called Isle Royal. 93 and that end which faces north-east. There is, besides, on this north-east side, very far out in the lake, another island, called Mani ton minis, on account of the copper with which it abounds and of whioii it is related that those who were there formerly threw down stones upon the ground, making them resound as brass generally does. Advancing*to the (west) end of the lake and returning (east- ward) one day's journey along the south shore, there is seen at the edge of the water a rock of copper' weighing seven or eight hundred pounds. It is so hard that a steel instrument can hardly penetrate it. When it is heated, however, it may be cut like lead. Further on this aide, along the south shore is situated the Pointe of Chagaouamigong, where we have establishe*! the Mission of the Holy Ghost, of which we will speak hereafter. Near this are islands.^ or the shores of which pieces of cop- per-ore are found and even plates of the same material. Last spring we bo.ight of the Indians a flat piece of pure copper, two feet square, which weighs more than one hundred pounds. It is not believed, however, that (copper) mines exist on the islands, but that all these nuggets of copper prob- ably come from Minong or frgm other islands, where they originated, being carried on floating cakes of ice or rolled along on the bottom of the water by very impetuous winds, especially from the north-east, which wind is extremely violent, It is true that on the mainland,^ at the place where the Outaouacs rais^ Iiidi m-corn, about half a league from the edge of the water, the women have eometimes found pieces of copper scattered here and there, weighing ten, twenty or thirty pounds. It is when digging into the sand to conceal their corn that they make these discoveries. In going back still further towards the mouth of the lake, following the south fehore, twenty leagues from the place of which we have just spoken (Chagaouamigong) one enters a river called Nantounagan, where a bluff is seen, from which piecee of red copper Ml into the water or on the land, where they are easily found. Three years ago a massive piece (of 1 This large mass of copper was probably near the mouth of Iron River, Bayfield Co. 3 The Apoptles Islands. 3 This seems to have been at the southeast end of Chequamegon Bay, between Fish Creels and Ashland. 94 copper) of one huiidred pounds weight waa given us, which was obtained in this same place and of which we cut oflF Bome pieces and sent them to Quebec io Monsieur Talon. All do not agree as to t' e precise locality where copper is found (on Ontonagan Uiver). Som.e would have it where the river begins to retire; others say it is met with right near the lake, when digging into the loamy ground. Some say at the place where the river forks, and in a creek which if more to the east, on this 8id« of a point, one has to dig into the rich soil, so aw to find this copper and that pieces of this metal are found scattered throughout the creek, which is in the middle. Coming on still further this way, there presents itself a long point of land, which appears to us like an arrow. At the end of this there is an islet which seems to be only six feet square and fhich is said to be entirely of copper. Finally, not to omit describing a single section of this great lake, we "re told in the interior, on the south side, mines of this metal are found in different places. All these items '^f information and others which it is un- necessary to describe more at length, merit indeed that an exact research be made, and such w<3 will try to undertake. There are also indications of copper, to judge from the verdi- gris, which they say runs down from the crevices of certain rocks at the edge of the water, where even among the pebbles some pieces are found, somewhat soft, of an agreeable green- ish color. If God prospers us in our undertaking, we shall speak of it next year with more certainty and knowledge. CHAPTER XXV. r STOi"'" Of the Tribes Connected with the Mpssion op the Holy Ghost at the Point called Chaqaouamigonq. A person may count more than fiity villages, composed of different tribes, either roaming about or having fixed abodes, who in some way depend on this mission, and to whom one can announce the Gospel, be it by going to their country, or at the time when they come to this section to traffic. The three tribes comprised under the name of Ouiaouacs, of which one has embraced Christianity, and that of the 95 Hurone Eiionnoniateheronnon^, of whom there are about Jivehundred baptized, inhabit thin Point, subsisting on fisn and corn, and rarely on game. They compose more than fifteen hundred souls. The Illinois tribe, living southward, have five large villages, one of which extends three leagues, the wigwams being in a row. They number nearly two thousand souls, and come here from time to time, in great numbers, hs traders, to pro- cure hatchets, guns, and other things they need. During the time they stay hero the missionaries sow in their hearts the first seeds of the Gospel. Hereafter more will be said of theso people and of the desire t>>ey show to have one of our Fathers instruct them, as also of the design Father Marquette has formed of going to them next aut -mn. Eight days' journey from here, westward, is the first of the thirtv villages of the Nadouessi. The great war they wage with our Hurons and some other tribes oi this section of the country, keeps them more reserved and obliges them not to come here, except in small numbers, and, apparently, as an embassy. More will he said of them below, when we shall relate what said Father did to pacify them and preserve them in peace. Of all the tribes toward t^e north, there are three who come here to traffic and very recently two hundred canoes of them stayed here for some time. Four other tribes of those who compose the mission of St. Francis Xavier at the Bay of the Puants, have received the first tincture of the faith during the time they resided here, fleeing from the pui*8uit of the Iroquois. Thus the mission finds itself surrounded nearly on all sides with tribes, at whose conversion the missionary has begun to Ja'^or, as we are about to see. 96 CHAPTER XXVI. "l H I */ r H f^-r- -ntj • } i« J. Letter of Father James Marquette to the Rev. Father Superior of the Mission/ My Reverend Father, Pax Christi:^ I am obliged to give Your Reverence an account of the state of the mission of the Holy Ghost among the Outa- ouacs, according to the order received from Your Reverence, and lately again from Father Dablon, since my arrival here, after one month s navigation in snow and ice, which closed our passage, and in almost continual danger of death. Divine inovidence having destined me to continue the mission of the Holy GhosU which Father Allouez had started, and where he baptised the head men of the Kiskakonk tribe, Jl arrived there on the thirteenth of September (1669). I went to visit the Indians who were living in clearings divided as it were, into five villages The Hurons, tc the number of from four to five hundred souls, are nearly all baptized, and still alwayK preserve a little Christianity. Some of the principal men, assembled in council, were much pleased at first to see me. I gave them to understand, however, that I did not as yet know their language perfectly, and that there was no other Father to com^i h^re, partly because they were all gone to the Iroquois, and partly because Father AUouez, who understood th*^m p'^rfectly, did not wish to return here for this winter, on account of their not showing enough attachment to religion (prayer)-. They admitted that they well-deserved punishment and afterwards, during the winter they spoke of it and resolved to do better, which they in reality have shown me by their conduct. Those of the Keinouche^ tribe declare loudly that the t'me is not yet come (to embrace the Christian religion). Still there are two men formerly baptized, one of whom somewhat advanced in years, is considered a wonder among 1 This letter of Father Maniuette was most probably written at Sault Ste. Marie in the early part of spring, 1670. It seems he started from his mission at the head of Chequameg'ou Bay in the latt-r part of April or the beginning- of May, when snow and ice are not a rare occurrence on Lake Superior. It is difficult to determiUL* how long- he stopped at the Sault and when he re- turned to La Pointe du Saint Esprit. 2 Keinouche, French form Ko-no-sha, "pike," an Ottawa clan, whose totem was the pike; hence Kenosha City, Wis. 97 the Indians, not having as yet, wished to get married. He always persists in his resolution, no matter what may be said to him on that account. He suffers great attacks, even from his own relatives, but this has no more effect on him than the loss of all his merchandise that he had brought along with him last year from the French settlements. He had not even as much left to himself as would cover him. These are hard trials for Indians, the greater part of whom seek nothing else than to possess much in this world. The other, who is a young man newly married, seems to be of a different nature from the rest. The Indians, extraor- dinarily attached as they are to dreams, had concluded that a certain number of young men should commit inde- cencies with young girls, each of the latter chosing for this purpose any young man she liked. This is nevt-r refused, because they believe the life of men depends upon it. They call this young Christian. A. t first he enters the wigwam, and, seeing they are about to begin their orgies, he feigns to be sick and immediately leaves. They go t<> call him back, but he refuses to do anything of the kind. He confesses with prudence as great as could be expected, and I wondered that an Indian could live so innocently and everywhere de- clare himself a Christian with so much courage. He still has his mother, who is a good Christian, as are also some of his sisters. The Outaouacs are extraordinarily superstitious in their feasts and juggleries and seem to harden themselves against the instructions imparted to them. They are, however, well satisfied to have their children baptized. God has this winter permitted a woman to die in he.r sins. Her sickness haH been concealed from me, and I heard nothing ab'>ut it, except by a report circulated about that she had requested a very bad dance to be performed for her cure. I immediately went into a wigwam, where all the head men were at a feast, and among them some Christian Kiskakonk. I pointed out to them the wickedness of that woman and of the medicine- man (in getting up such an immodest danc3). I instructed them, speaking to all present, and God willed that an aged Outaouac should take the word, saying my request should be granted, no matter if the woman were to die. An aged Christian also spoke, telling the tribe the debaucheries of the young people ought; to be stopped, and that Christian girls ill di.. ^1 98 should never be allowed to be present at these dances. To satisfy the woman the dance wa-i changed into a child's play, but this did not prevent her from d^ing before day-break. The extreme danger in which a ytmng man lay sick, in- duced the medicine-man to sj^y he should invoke the devil by means of very extrnor iinary superstitious performances. The Cnristians ma'le no invocation whatever. Only the medicine-man and the patient did so. The latter was made to walk over larg-^ tires which had been lightC'l in all t^ie wigwams. They say that he did not feel the heat of those fires, although his body had been anointed with oil during five or six days. Men, women, and children ran tVouj wig- wam tJ wigwam, proposing, as an enigma, anything they had in ^heir minds, and the one who guessed it was very well satisfied to receive whatever he whs looking for. I ]>re- vented them from practicing the indecencies in which they are in the habit of indulging at the end of all these deviltries. I think they will not return to them again, as the sick man died a short time after. The Kiskakonk tribe, which for three years had refused to re- ceive the Gospel announced to them by Father AUouez, finally resolved, in the autumn of the year 1668 to obey God. This resolution was taken in a council and declared to the Father, who was obliged to winter with them for the fourth time, in order to instruct and baptize them. The headmen of the tribe declare themselves Christians and in order to attend to them, the Father having gone to anotiier mission, the charge of this one was given to me,, of which I went to take charge in the mo;ith of September of the year 1669. All the Christians were in the fields at that time, harvesting their Indian corn. They listened to me with pleasure, when I told f'cm J had come to La Pointe merely through consid- eration for them and the Harons, that they would never be abandoned, would be cherished above all other tribes and would henceforth form one UcTition with the French. I had the consolation of seeing their love for religion, and how much they appreciate their being Christians. 1 baptized the nev/ly- born children and visited the old men, all of whom I found well disposed. The chief having allowed a dog to be attached to a pole near his wigwam, which is a kind^ of sacrifice to the sun, I told him that was not right, an^-* he immediately threw it down himself. A sick man who had been instructed, 99 but not 3'et baptized, begged me to grant him thiB grace, or to- stay near him, because he did not wish to employ ihe medi- cine-man to get cured, and feared the hre of hell. I prepared him for Baptism. I was often in his wigwam and the joy my visits occasioned partly restored him to health. He thanked me for the care I had taken of him and shortly after, saying I had restored him to life, he made me a present of a slave, who had been brought to him from the Illinoio two or three months betore. In the evening, being in ths wigwam of a Christian, where I used to sleep, I made him say some prayers to the guardian- angel, and related some anecdotes to make him understand the assistance the angels give us, especially when in dnnger of offending God. He told me that he now knew the invisible hand that struck him, when, after his Baj)ti3m he was on the point of committing sin with a woman and, having heard a voice that told him to remember he was a Christian, he departed without connnitting this sin. Afterwards he often spoke to me about the devotion to the guardian -angels and conversed about it with other Indians. Some of the young women baptized serve as an example to all the rest, and are not ashamed to say they are Chris- tians. Marriages* amongst Indians are dissolved about as easily as they are contracted, and it is no dishonor then to marry son 9 one else. Having learned that a certain young Christian woman having been abandoned by her husband, was in the same danger (of remarrying invalidly) on account of her relatives, I went to see her and encouraged her to behave in a Christian manner. She kept her word so well that no one ever heard anything ill said of her. Her conduct joined with the remonstrances I made to her hu?band, induced him to take her back towards the close of the winter, and she failed not to come immediately to the chapel, from which she had previously been too far away. She opened her conscience to me, and I wonder that a young woman lived in such (an innocent) way. The pagans make no feast without sacriMce, and we find it difficult to prevent them. The Christians have now chanj^ed this way of acting, and, to accomplish this more readily, I 1 See "Hist, and Biog. Notes," where the reader will find an article on Indian Marriages by Nicholas Perrot, 1665-1701, r W :i h m m ;j. ,!'■:: . i !-\\:i * jliH M 100 prewerve a little of their custom and take from it what is bad They have to make a speech at the beginning of the feast ; so they call upon God, of whom they ask health and what they need, declaring that lor this purpose they feast the people. God has been pleased to keep all the Christians in health except two children, whose sickness they sought to hide from me, and for whom a medicine-man had performed his deviltries. They died shortly after being baptized. Having invited the Kiskakonk to come and winter near the chapel, they left all the other tribes to dwell near us, in order to be able to pray to God, receive instruction and get their children baptized. They declare themselves Chris- tians, and, for that reason, I used to add-ess them in all the councils and affairs of importance. In fact, it was enough to let them know what I wanted, in order to obtain it, when I addressed them in their quality as Christians ; tiioy told me, too, it was on that account they obeyed me. They have taken the foremost place among the other tribes, and, it may be said, they govern three of them. It is a great consolation to a missionary to see people so tractable in the midst of barbarism, to live in so great peace with Indians, and sometimes to pass whole days in instructing them and making them pray to God. The rigor of the winter and the bad iveather did not prevent them from coming to the chapel. There were som.e who did not miss a single day, and I was busy receiving them from morning till night. Some I prepared for baptism, others I instructeil for confession and still others I disabused of their reveries. The old men told me the young had not much understanding as yet, and that I should prevent their disorders. I often spoke to them about their daughters, telling them they should not allow young men to go and visit them at night. I knew, prop- erly speaking, all that was going on -amongst the two tribes that were near us, but, concerning the rest, have only heard reports. No one ever spoke to me of the Christian women among them, and when I asked the opinion of some of the ancients, they had nothing to answer me, except that these women prayed to God. I used to often s ek to impress this point, well knowing all the solicitations Christian women suffer every night, and what courage they need to resist them. They have learned to be modest, and the French, who saw them, well noticed they were not like the rest. It 101 is by their modesty that Christian women are dintinguished. One day, instructinj^ the old men in my wigwam, ypeaking to them about the creation of the world iind otner facts related in the Old Testament, they told me what they for- merly believed ; now they regard ihose things as fables. They have some knowledge of the tower of Babel, saying their ancestors used to relate that in olden times a large house had been built, but that a great wind had thrown it down. They despise all those petty gods which they had before they were baptized. They often ridicule them and wonder at themselves for having had so little understanding as to ofler sacrifices to those fabulous objects. I baptized an adult after a long trial, and his assiduity at prayer, his open-heartedness in relating his past life to me, the promises he made me, especially not to go and visit girls, the assurances they gave me of his good conduct, — all this obliged me to grant him what he demanded (i. e., bap- tism;. He has since continued in his good behavior, and immediately after his return from the fishery he did not fail to come to the chapel. After the Easter holidays the Indi- ans separate, to hunt for a living. They promised me always to remember their religion, and urgently requested that one of our fathers might come and seek them in the fall, when they would meet again. Their petition will be granted, and if it please God to send us as a father, he will take my place, whilst I, to execute the orders of the Father Superior, shall go to begin the mission of the Illinois. The Illinois are thirty days' journey by land from La Pointe, the way being very difficult. They are south-west- ward from La Pointe du Saint Esprit. One passes through (the country inhabited by) the tribe of the Ketehigamins,* who compose more than twenty large lodges, and live in the interior. They seek to get acquainted with the French, in hopes of procuring tomahawks, knives and other iron imple- ments from them. So much do they fear them that tney took from the fire two Illinois, who, when tied to the stake, said the French had declared they wished to have peace all over the land. After that, the traveler passes through the country of the Miamiouek (the Miami) and, traversing great 1 KetehigamUis, most probably an error of the copyist, should be Kltoh- Igamlns, " Lari^e Lake People." M 1 ■^■^M WH- 102 prairies, he nrrives in the country of the Illinoin, who are principiy gathend in two villages, which contain from eight to nine thoUKand houIh. These people are well enough (JIh- poHcd for ChriBtianity. Since Father Allouez exhorted them at La Pointe to adore one God alone, they have begun to abandon their false gods. They adore the sun and thunder. Those whom I have seen appear to be of a pretty good nature. They do not run about at night as others do. A man boldly kills his wife if he learns that she is unfaithful. They are more reserved in their sacritices, and promise me to embrace Christianity and to do all I will icll tlnin, in their country. With this ob- ject in vie\v the Outaouacs have given me a young man lately from the Illinois country, who has taught me the first rudiments of that language during the leisure time afforded by the Indians of La Pointe in the winter. The Illinois tongue is scarcely intelligible, although it has some- thing of the Algonquin. Nevertheless, I hope with the assurance of the grace of God, to understand and be under- stood, if God in his goodness brings me to that country. A person must not hope to escape crosses in any of our missions, and the best way to live contentedly under these crosses is not to fear them, and, when enjoying little ones, to await from the goodness of God such as are far greater. The Illinois wish for us, Indian-fashion, to share in their mise- ries and to endure all that can be imagined from their bar- barism. They are lost sheep that must be hunted uj) in the under-brush and forests, especially as they cry so loud for some one to go and draw them out of the jaws of the wolf; such are the urgent requests they made me during winter. The Illinois always travel by land. They plant Indian- corn, of which they have an abundance. They have pump- kins as large as those of France, and plenty of grapes and other fruit. In their country hunting for buflfaloes, bears, deer, turkeys, ducks, wild geese, pigeons, and cranes, is very profitable. During a certain season of the year they leave their village, all of them, to go in a body to the hunting-grounds, thus the better to resist the enemies who come to attack them. They believe, if I go there, I shall make peace everywhere; that they will always stay in the same place, and only the young will go hunting. 103 When the llliiuiiH come to La Pointe, they pa>»H u lar^^e river nlxmt n U'.igu • m witness for learning others. We shall visit the tribes, who inhabit those countries, in order ^«) open the way to so many of our Fathers who are awaiting this happiness since so long a time. This discovery will give us a fall knowledge of the sea, either that of the south or that of the vi^est. At a distance of six or seven days' journey further down than the Illinois, there is another large river, on which there are prodigious tribes who use wooden canoes. We cannot write anything else about them until next year if God vouchsafes to conduct us thither. The Illinois are warriors. They make a number of their enemies slaves, with whom they carry on traffic with the Outaouacs, to get guns, powder, kettles, hatchets and knives from them. They formerly had war with the Nadouessi and, having made peace some years ago, I confirmed it, in order to make it easier for them (the Illmois) to come to La Pointe, where I go to await them in order to accompany them into their country. The Nadouessi, beyond La Pointe, who are the Iroquois of this country, but less perfidious, and who never attack with- 1 Ctiaouanon, pronounct d Shah-wah-non "Bouthern people." the same generally called s^hawnees. They lived along' the Ohio Kiver, and were a very populous tribe, inoffensive and averse to war. 2 The Mississippi. mm Vmv"*. 104 out provocation, are about westward from the Mission of the Holy Ghost. They are a large tribe and one that has not yet been vit^ited, v/e being devoted to the conversion of the Outaouacs. They fear the French, because they have brought iron into the country. They have a language entirely differ- ent from the Algonquin and Huron. There are a number of villages but they extend to a very long distance. They have most extraordinary ways of acting. They adore the ca'uniet, say not a word at their feasts, and when a stranger arrives, they feed him with a wooden fork, as one would do a child. All the tribes of the lake (Superior) make war upon them, but with little t^uccest*. Thev have wild rice, ute snjidl canoes and keep their word inviolably. I have sent them a present by the interpreter, in order to tell them to recognize tlie French wherever they might meet them; not to kill them nor the Indians accompanying them ; that the Black-gown wishes to go to the country of the Assinipouars and to that of the Kil- istinaux ; that he has already been with the Outagamis, and that he will start this fall to go to r.he Illinois, requesting them to leave the way to their country open. They have cons^ ned to these demands : as to my present, how ever, they i?aid they were waiting for all their people to return from the chase, and that they world be at La Pointe this tall, to hold a council with the Illinois and to speak with me. I v/ouid wish that all the tribes had as much love for God as they have fear of the French ; Christianity would then soon flourish. The Assinipouars, who have about the same language as the Nadouessi, are westward from the Mission of the Holy Ghost, a*^, a lake fifteen or twenty days' journey distant, where they gpther wild rice and where the fishing is very good. I heard there is a large riv( r in their countr> , which leads to the Sea of the West, and an Indian told me that being at the mouth, he had seen Frenchmen there, and four large canoes (vessels) with sails. The Kilistinaux are a wandering people, and we do not as yet know their rendezvous. They are towards the north- west from the Mission of th.e Holy Ghost, always in the woods and have only their bow and arrow with which to make a Uviug. They came to the mission, where I was last fall, to the number of two hundred canoes, to buy merchandise and corn. They then went to the woods to %tAy there over winter. I saw them again this spring at the lake-shore. to id jr. 105 CHAPTER XXVII. Necessary Explanation in Order to Get a Correct Idea OP THE OuTAOUAC MiSSTONS/ " It is good to give a general idea of these Ovitaoimc coun- tries, not only in order to know the places where the faith has been announced by the establishment of missions, but also because the king, having very recently* taken possession of these countries by a ceremony worthy of the oldest son of the Church and of a most Christian ruler, has placed all these tribes under the protection of the Cross before taking them under his own protection. He did not wish to hoist the insignia of royal power until he had first raised the standard of Jesus Christ, as shall be stated in the narrative of this act of taking possession. Castin a glance on the topography of the lakes and lands, on which the greater number of the tribes of these quarters have settled, will give more insight into all these missions than a long discourse on the subject. First, look at the mission of Sainte Marie Du Sault about three leagues below the mouth of Lake Superior. It will be seen situated on the bank of the river into which this great lake empties, at a place called the Sault, which is very ad- vantageous for apostolic functions, since it is the great ren- dezvous of the main part of the Indians of these quarters, and the almost ordinary route of all those who go down to the French settlements. Hence it is in this place that the assuming possession of all these countries in the name of His Majesty took place, in presence of fourteen tribes, and with their consent, they having gone t\ere for this purpose. Towards the other ext remit v of the same lake is found the mission of the Holy Ghost, whicVi is partly at a plr -e called The Point of Chagaouamipo'^g, &nd partly on the neighboring islands, where the Ouiaouacs and the Aurons^ of the Tionontate 1 Relation of 1671, pp. 24-38. 2 On tho 14th of June, 1671. See next chaptor. 3 It is. therefore, hlgrhly probable that these two tribes spent a irreat Kart of the year on the islands, and especially on La Pointe Island, and thut oth Fathers, Marquette and AUoue:,, said Mass and performed other fune- tions of tho ministry there. As a Uxrge portion of the last name'^. island had been cleared and cultivated by the Chlppewas prior to the ir dispersion, It is natural to suppose *hat the Ottawas and Huroas occupied the lands th^is abandoned, the u^ore so as the flshery was most excellent all around the island. 106 betake themselves, according to the season, either to fish or to raise Indian corn. It will be easy to recognize the rivers and ways that lead to the different tribes, either settled down or roving about in the vicinity of this same lake, and who, in some way, are dependent on this same mission of the Holy Ghost, on account of the traffic that attracts them to the place where our Indians dwell. It is towards the south that the great river called Missis- sippi runs, which must empty towards the Sea of Florida, more than four hundred leagues from here, and of which more will be said hereafter. Beyond the great river are sit- uated eight villages of the Illinois, about one hundred leagues from La Pointe du Saint Esprit. Forty or fifty leagues from the same place, *vestward, is found the Na- douessi tribe, very populous and warlike, who are considered the Iroquois of these countries, warring single-handed with all the other tribes here. Further on, another tribe of an unknown language is met with, and after this is passed they say the Sea of the West appears. Pushing on still towards west-northwest, one sees a tribe called Assinipoualac, composing one large village, or, according to others, thirty small neighboring villagr^, somewhat near the Sea of the North, at fifteen days' journey from the same mission of the Hol^ Ghost. Finally the Kiiistinons are scattered all over the country north C'f this lake, having no corn, nor fields, nor any settled dwelling place, but incessantly roaming about in those great forests to make a living by hunting, like some other tribes of these quarters, who, on that account, are called North- Land or North-Sea tribes. We might designate, en passant^ all the places of this lake, where copper is said to be found. Although until now people have not a thorough knowledge of the place in which it exists through want of exact research, still the ^plates and lumps of this metal, which we have seen, and which weigh each one to two hundred pounds — this large rock of copper of fiom seven to eight hundred pounds, which all travelers see towards the head of the lake, — besides a great number of pieces that are found on the beach in different places, — all this seems to allow of no doubt that there are some choice mines of copper not as yet discovered. 107 Having glanced all over this Lake Superior and the tribes living in this vicinity, we can go down towards the lake of the Hurons and notice there, almost in the middle (of said lake, on the Manitoulin Island), the mission ">f St. Simon, established on the islands that formerly had bten the true country of some Outaouac tribes, but which they were obliged to abandon when the Iroquois desolated the Huron country. Since the time, however, that the arms of the king have compelled the Iroquois to live in peace with our Algonquins, a part of the Outaouacs have returned to their country, and we, at the same time, have chosen the site for this mission, with which we connected ihe Mississagwe* tribe, the Amicoues and their neighbors, to whom we have annnounced the faith and of whom we have baptized a great many children, as well as adults. Towards the south and at the other side of the lake (Huron) are the lands formerly inhabited by different tribes of Harons and Outaouacs, who had settled at some distance from one another, as far as the famous island of Missili- makinac. Near this island, as the place most renowned for its abundance of fish, different tribes had formerly made their abode. If they see that the peace (forced upon the Iroquois by the victorio\is arms of France) is good and strong, Ihey declare they will return thither. For this rea- son we have already , to some extent, laid the foundation there of the mission of St. Ignace during the last winter wc spent there. From there (Missilimackinac) you enter the lake called Mitchiganons (Michigan), to which the Illinois have left their name. After those people who had formerly dwelt near the Sea of the West had been driven away by their enemies, they came to seek refuge on the shores of this lake. There the Iroquois dispossessed them ; so they finally retired a seven-days' journey beyond the great river (Missis- sippi). It will be seen hereafter that a part of this tribe have begun to be enlif^htened by the light of faith which we have brought to this, their dwelling-place.* 1 This mission was probably founded by Father Dablon in the winter of 1670-71. 2 In 1670 the Illinois were twice visited at their village on the Upper Pox Kiver, nine miles from Portage City ; the first time by Father Allouez on the 29th of April, and the second time by both Fathers DaUlon and Ailouoz on the 15th of rieptember. The main body of the Illinois, however, resided further south, in Iowa and Illinois. 108 S|»T 'It" Finally,, between this Lake of the Illinois and Lake Su- perior a long bay is seen, called the Bay of the Puants (Green Bay), at the head of which is the Mission of St. Francis Xavier. At the entrance of this bay the Huron Islands are to be met with, so called because the Hurons, after the desolation of their country, retired thither for some time. On one of them, especially, are found certain kinds of emer- alds like diamonds, some white, others green. Further on still, northward, a lather small river can be seen, to which the name of Copper River has been given, on account of a mass of metal, weighing over two hundred pounds, which we have seen there. Going towards the head of said bay, the river of the Oumaloumines is seen, which (word) means Wild Rice tribe. This tribe is dependent upon the Mission of St. Francis Xavier, as also that of the Pouteouatami, Ousaki and other tribes, who, having been driven from their coun- try, which are the lands of the south, near Missilimackinac, have fled to the head of this bay. Beyond this bay, in the interior, can be noticed the Fire tribe, or Mashkoutench, with one of the Illinois tribes, called Lesoumami, and the Outagami. Of them more shall be said in detail, as well as of all the rest that have been mentioned, the faith having been announced to nearly nil of them. Some of inem have embraced it, making public profession of Christianity ; others have not as yet declared themselves, although many individuals have received holy baptism, and the most of t^^em the instructions necessary for receivingr it. The rest, finally, who are more distant towards the south and westward, either begin to come to us — for the Illinois have already arrived at this bay, or they are waiting till we can push through to the place in which they rcRide. Of this we shall treat - more in detail when speaking of the Missions in succession. Then we shall touch upon the more rare and curious things to be found in those lands and the tribes newly discovered." act 109 CHAPTER XXVII. The Formal Taking Possession of the Entire Outaouac Country, in the name of tae King of France. " We* do not claim to give a stat^-raent here of all that took place at this ceremony, but will relate only what concerns Christianity and the good of the missions, which will now flourish more than ever, after that which took place to their advantage, on this occasion. Monsieur Talon, our Intendant, on his return from Portugal and after his shipwreck, received orders from the king again to pass over into this country. He was ordered by His Majesty at the same time to labor strongly at the establish- ment of Christianity by favoring our missions, and to make known the name and power of our invincible monarch among even the most unknown and distant tribes. This order, sup- ported by the intentions of the minister, who is always equally watchful to extend the glory of God and to procure that of his king in every land, was executed as soon as practicable. No sooner had Monsieur Talon landed than he thought of the means to make it successful. Hence he chose Sieur Lusson, whom he commissioned, in his place and in the name of His Majesty, to take possession of the lands be- tween the East and the West, from Montreal to the Sea of the South, as much and as far as could be included in this act of taking possession. For this purpose, having wintered at the Lake of the Hurons, he went to Sainte Marie of the Sault in the beginning of May in this year, one thousand six hundred and seveniy- one. He first convoked the tribes of the surrounding country of more than a hundred leagues, who, in the person of their ambassadors, met there to the number of fourteen tribes.' 1 "Relation" of 1671, pp. 26-28. 2 The Chippewas, according to their traditional accounts, went the^'e "headed by tneir chief Ke-che-ne-zuh-yauh, head chief of the irreat Crane family. Addressing him. the French envoy said: "Every morning you will look towards the rising of the sun and you shall see the Are of your French father (king of France) reflecting towards you to warm you and your people. If you are In trouble, you, the Crane, must arise in the skies and cry with your 'far sounding' voice and I will hear you. The Are of your French father shall last forever and warm his children.'* At the end of this address a gold medal shaped like a heart was placed on the breast of the chief and by this mark of honor he was recognized as chief of the Lake Superior Ojibway^." (W m. W. Warren In Minn. Hist. Coll. vol. v, pp. 131-32.) ' 110 Having made the necessary arrangements so that all might tend to the honor of France, he began the fourth («hoiild be 14th) of June of the same year by an act the most solemn that had ever taken place in those countries. All the people being assembled for a grand public council, and, having selected a rising piece of ground very proper for his design, which hill overlooks the Chippewa villnge, he caused a Cross to be erected there and then had the arms of the king hoisted with all the magnificence he could devise. The Cross was publicly blessed with all the ceremonies of the church by the superior of those missions and, while lift- ing it from the ground in order to plant it, the hymn "Vexilla Regis" was sung, which a good number of French, who were present on this occasion, entoned to the admiration of all the Indians, there being mutual joy in the hearts of both classes at the sight of this glorious standard of Jesus Christ, which appeared only to be lifted up so high in order to rule over the hearts of these poor people. Then the escutcheon of France, having been attached to a cedar-pole, was raised above the Cross, whilst the oration "Exaudiat" was being sung, and they were praying at this end of the world for the sacred person of His Majesty. After this Monsieur de Saint Lusson observing all the formalities generally observed on such occasions, took possession of these countries, the air resounding with redoubled cries of "Vive le Roy !" and the firing of guns, to the astonishment of all those people, who had never before seen anything similar. After free scope had been given to this confused noise of voices and guns, a great silence came upon the whole as- sembly. Then Father Allouez commenced the eulogy of the king, to make known to all those tribes who this monarch was, whose arms they saw and to whose power they had this day submitted themselves. Being well versed in their language and ways, he knew so well how to accommodate himself to their mental capacity, that he gave them such an exalted idea of the greatness of our incomparable sovereign, that they declared they had no word to express what they thought of it. The Father spoke as follows: "Behold, a noble affair pre- sents itself to us, my brethren; grand and important is the affair, which is the object of tnis council. Look up to the Ill Cross, elevated so high above your heads. To such it was that Jesus Christ, the Son of God, having become man for the love of man, allowed himself to be fastened and to die, in order to render satisfaction to the eternal Father for our sins. He is the master of our lives, of heaven and earth and hell. It is of Him I always speak to you, and His name and word I have carried into all these countries. But look, at the same time, at this other pole, to which are attached the arms of the great chief of France, whom we call the king. He lives beyond the sea. He is the chief of the greatest chiefs; he has not his equal on earth. All the chiefs you have ever Been or heard of are but children in comparison to him ; he is like a great tree and they, they are only like small plants, which are trampled under foot in walking. You know On- nontio, the celebrated chief of Quebec, you know and ex- perience how he is the terror of the Iroquois, and his mere name makes them tremble, since be ravished their country and carried fire into their villages. There are beyond the sea ten thousand Onnontios like him, who are but the soldiers of this grand chief, our great king, of whom I am speaking. When he says the word, " I am going to war," every one obeys him and those ten thousand chiefs raise companies each of one hundred soldiers, both on land and sea. Some embark in ships, one to two hundred in number, such as you have seen at Quebec. Your canoes carry fotir or five men, or, at the highest, from ten to twelve. Our French ships carry four, five hundred and even as many as a thousand. Others go to war on land, but in numbers so great, that, ranged in double file, they would reach from here to Mississaquenk, although we count more than twenty leagues till there. When he attacks, it is more terrible than thunder; the earth trembles, the air and sea are on fire with the discharge of his cannon. He has been seen in the midst of his troops, covered all over with the blood of his enemies, of whom so many have been put to the sword by him, that he does not count the scalps, but only the streams of blood which he has caused to flow. He carries off so great a num- ber of prisoners of war, that he makes no account of them , but lets them go wherever they like, to show that he does not fear them. At present no one dares to make war on him; all those living beyond the sea have sued him for peace with the greatest submission. From all parts of the world people 112 go to see him, to hear and admire him. It is he alone that decides all the affairs of the world. What shall I say of his riches? You esteem yourselves rich, when you have ten or twelve sacks of corn, some hatchets, beads, kettles^ or some other things similar. He has more cities belonging to him than there are men among you in all these countries in five hundred leagues around. In each city there are stores in which enough axes could be found to cut down all your forests ; enough kettles to boil all your moose, and enough glass beads to fill all your wigwams. His house is longer than from here to the head of the Sault, that is, more than a half a league ; it is higher than the highest of your trees, and it holds more families than the largest of your villages can contain.*" The Father added many other things of this kind, which were listened to by these people with wonder, all being astonished to learn that there was a man on earth so great, so rich, and so powerful. After this discourse Monsieur de Lusson spoke and declared to them, after the manner of a warrior ana in an eloquent way, the objects for which he had convoked them, especially that he was sent to take possession of this country, to re- ceive them under the protection of this great king, whose panegyric they had just heard, and to make only one land of theirs and ours. The whole ceremony was concluded with a beautiful bonfire, which was lighted at night, when the " Te Deum " was sung to thank God, in the name of these poor people, that they were henceforth to be the subjects of so grand and powerful a "monarch."' 1 The good Father Indulged In hyperbolic language, to impress his dusky hearers with a great idea of the grandeur of the "Grand Monarch," Lou Is XIV. 2 See "Hist, and biog. notes" in regard to the most important actors and witnesses of this great convocation. Bf~ 113 CHAPTER XXIX. The Mission of the Holy Ghost at the Extremity of Lake Superior abandoned ; Father Marquette goes to MiSSILIMACKINAC. "^These quarters of the north have their Iroquois just as wf'l as those of the south. Such are certain tribes called Nadouessi, who have rendered themselves formidable to all their neighbors, because they are naturally warlike, and, al- though they use only the bow and arrow, they use them with such skill and dexterity, that in a moment the air is filled with them, especially when, like the Parthians, they turn their face in flying, for then they are no less to be feared when they flee than when they attack. They dwell on the banks and in the vicinity of the great river called Mississippi. They consist of no less than fifteen villages, pretty well settled. Still they do not know how to cultivate the land, so as to plant or raise anything. Thev content themselves with a kind of marsh rye that we call wild rice, which the prairies supply spontaneously. Thev divide the ground whereon this wild rice grows, so that eacn one can reap his own separately, without trespassing upon his neighbor's patch. They are located about sixty leagues from the end of Lake Superior, towards sun-set, in the midst of the tribes of the west, all hostile to them by a general league against the common foe. They speak a language altogether peculiar and entirely different from that of the Algonquins and Hurons whom they surpass by far in generosity, often being satisfied with the glory of having been victorious and sending the prisoners back free, whom they had captured in battle, without doing them any harm. Our Outaouacs and Hurons of La Pointe du Saint Esprit had until now preserved a kind of peace with them. Affairs having become embroiled, however, last winter, so that some murders were even committed on both sides, our Indians had reason to fear that the storm might burst upon them. They "Relation" of 1671, pp. 39, 40. 114 considered it safer to leave the place, which in fact they did in the spring (of 1671) when they withdrew to the Lake of the Hurons. The Outaouacs went to live on the Island of Ekaentoiiton (Manitoulin) with those of their tribe, who last year had gone there in advance and where we afterwards established the mission of St. Simon. The Hurons settled on the famous island of Missilimackinac, where we com- menced last winter xhe mission of St. Ignace. As in imch like migrations people's minds are not calm enough, Father Marquette, who had charge of this mission of the Holy Ghost, had more to suffer than to do for the con- version of those people. Witli the exception of some children whom he baptized, the sick he consoled, and the instructions he continued for those who make profession of Christianity, he was unable to pay much attention to the conversion of the rest. He was obliged like them to abandon this post, to follow his flock, undergo the same hardships and encounter the same dangers as they, to go to this country of Missili- mackinac, where they had formerly dwelt. They have good reason for preferring this locality to many others on account of the advantages we have mentioned above, and also be- cause the climate seems to be entirely different there from that of the surrounding country ; for the winter is somewhat short, not having begun till long after Christmas and ended towards the middle of March, when we saw spring return. CHAPTER XXX. Father Marquette at St. Ignace. " The* Hurons of the Tobacco tribe, called Tionnontate, having been lormevly driven from their country by the Iroquois, fled to this island, named Missilimackinac, so famous for its fishery. They could only stay a few years, however, the very same enemies obliging them to leave this very advantageous post. They withdrew, therefore, still further to the islands which still bear their name, and are located at the entrance of the Bay of the Puants. Not find- ing themselves suflSciently safe, however, even there, they 1 Relation of 1672, pp. 35 and 36. 115 be. US went far back into the woods, and from there finally chose as their last dwelling-place the extremity of Lake Superior, in a place called La Pointe du Saint Esprit. There they were far enough awy from the Iroquois not to fear them, but they were too near the Nadouessi, who are, as it were, the Iroquois of these quarters of the North, being the most powerful and war-like people of this country. Still all proceeded peaceably enough for several years until the last (1671), when the Nadouessi having been irri- tated by the Hurons and Outaouacs, war broke out between them, and it began so furiously that several prisoners taken on both sides were consigned to the flames. The Nadouessi, however, did not wish to begin any act of hostility until after they had returned to Father Marquette some pictures of which he had made them a present, so as to give them some idea of our religion and thus to instruct them by the eye, as he was unable to do otherwise on ac- count of their language, which is altogether different from the Algonquin and Huron. Enemies so formidable soon struck terror into the heart of our Hurons and Outaouacs, who determined to abandon La Pointe du Saint Esprit and all the fields they had so long cultivated. In their flight the Hurons, remembering the great advan- tages they had formerly found at Missilimackinac, turned their eyes thither, as to a place of refuge, which they actually reached a year ago. This place has all the advantages that can be desired by Indians. Fish is abundant there at all seasons, the land is productive, and the chase for bears, deer and lynx is carried on with great success. Besides, it is the great rendezvous of all the tribes who are going to or coming from the north or south. For this reason, foreseeing what since has actually taken place, we erected a chapel there last year already, in order to receive those passing by and to attend to the Hurons, who have settled there. Father Marcjuette, who has followed them from La Pointe du Saint Esprit, still has charge of them. As he has not given us any particular memoirs of what has taken place in this Mission (of St. Ignace), all that can be said of it is that this tribe, having been formerly lai&ed in the Christian i^St 116 religion prior to the destruction of the Huron nation, those who have persevered in the faith are at present very fervent. They fill the chapel every day— yes, even often during the dav do they visit it. They sing the praises of God with a devotion which has thus been communicated, in a great measure, to the French, who have witnessed it. Aaults have been baptized and old men set a good example to the childre.i to go to prayers diligently. In a wst respectful manner. When they arrived at the \:llage of the great chief, they saw him standing in front of his cabin in the midst of two old men, with their calumet turned towards the sun. He bad© them welcome in a neat little speech and ofifered them his pipe to smoke. Seeing them all assembled and silent, Father Marquette spoke to them by four presents, which he gave them. By the first he told them that he and his party were traveling in peace to visit iihe nations that lived along the great river as far as the sea. By the second present, he told them that God who had created them had compassion on them, since after so long a time in which they had been ignorant of Him, He willed to make himsell known to all these people ; that he was sent, on the part of God for this verv purpose, and that it was for them to recognizii and obey Him. By the third present hie said that the great chief of the French informed them it was he that made peace everywhere, having subdued the Iroquois. Finally, by the fourth, he lequested them to give him all the information they could about the sea and the nations whom they would have to pass to get there. When Father Marquette had concluded his discourse, the chief arose and, layin.^ his hand on the head of a little slave whom he meant to give them as a present, he spoke as fol- lows ; "I thank thee, Black-gown and thee. Frenchman, — ad- dressing M. Jollyet, — for having taken so much trouble to come and visit us. Never was the earth so beautiful, nor the sun so bright as today; never was our river so calm nor so free from rocks, which your canoea have removed in passing by ; never had our tobacco so good a flavor, nor did our corn appear so flourishing as we now see it. Behold, here is my 122 son, whom I give to thee, that thou mayest know my heart. I implore thee to have pity on me and all my people. Thou knowest the great Spirit who made us all ; thou speakest to him and hearest His word. Ask Him to grant pcie life and health, and do thou come and live with us to make us know Him." The chief then placed the little slave near them. As a second present he gave them the mysterious calumet, which they prize more highly than a slave. Ey this present he showed his great respect for the French governor. By tiie third present, he begged of them on the part of all his people, not to go any further, on account of the great danger to which they would expose themselves. The Father replied that he feared not death, and esteemed no happiness greater than that of sacrificing his life for the glory of Him who made all things. This was a thing beyond their comprehension. The council was followed by a great banquet, consisting of four dishes, which had to be taken Indian-fashion. The first dish was a large wooden plate of sagamity, that is, corn-meal boiled in water and seasoned with fat. The master of cere- monies put a spoonful of it three or four times into the Father's mouth, as one would feed a little child ; he did the same to Jolly et. The second dish was a plate offish ; the master of ceremonies took some choice pieces, removing the bones, blew upon them to cool them, and then put some into their mouths. The third dish consisted of a large dog, which had been hastily killed and prepared for the occasion, but, learn- ing that their guests did not relish dog meat, it was removed. The fourth was buffalo meat, of which he put the fattest pieces into their mouths. The banquet over, they had to visit the whole village, which consisted of three hundred • lodges. An orator con- tinually harangued the multitude, to look at them well, but not to molest them. Everywhere they received presents of belts and other articles made of bear and buffalo-skins, dyed red, yellow and gray. At night they slept in the cabin of the chief, when morning returned they took leave of these kind-hearted people, tefling them they would return in four months, and the Father promising to come and live with them the next year. On their way to their canoes they were accompanied by some six hundred persons, who manifested ge, 123 the joy which the visit of the Father had given them in every way possible. They left the village of the Illinois at three o'clock in the %afternoon of the 26th of July. Some distance above the Mis- souri they beheld two horrid looking monsters of the size of a calf, painted on the side of the bluff facing the river. Their horns and head resembled that of a roe-buck; their look was terrifying; eyes red, beard like that of a tiger, face somewhat human-like. Their body was covered with scales, and their tail so long, that it passed around their body, over their head, and turning back between their legs termininated like the tail of a fish. Grepn, red and black were the colors used. They were painted so well that the Father thought the work could not have been executed by Indians. Whilst they were conversing on those horrible-looking monsters, their canoes gently floating down the river with the current, they heard the noise of a rapid stream emptying into the Mississippi. This was the Pekitanoui,* a large river com- ing Irom the northwest. "I never saw anything more fright- ful,'' says he in his journal, "a confused mass of whole trees, branches, floating islets, etc., issued forth from the mouth of the river with such impetuosity that it was impossible to cross over without great danger." Having traveled about twenty leagues due south and a little less to the southeast, they came to the river called Oua- boukigou,^ the mouth of which was at about 36 degrees of latitude. Before arriving there they had to pass a place much dreaded by the Indians, because they think there is a mani- tou, that is, a demon, who devours such as attempt to pass by there. This terrible manitou was a bay with rocks some twenty feet high, into which the whole current of the river precipitated itself through a narrow channel, causing a fear^ ful roaring and splashing, which struck terror into the heart of the untutored child of nature. This was the manitou spoken of by the Menominees, when they tried to dissuade the Father fro-^ undertaking his voyage of discovery. He 1 Pekitanoui, the Missouri. Father Marquette had now reached the junotioa of the Missouri and the Mississippi. ? Ouaboukigrou, pronounced Wah-boo-ke-goo, "The Ohio, or beautiful nver, as that Iroquois name siornifles. The name given by Marquette became finally Ouabache (pronounced Wah-bash), in our spelling Wabash, and is now applied to the last tributary of the Ohio." (Shea's Discovery and Bxplor. of the Miss., p. 41.; LIJ'Mim KPWI saasmmmm 124 passed these dangerous rapids safely and arrived at the mouth of the Ouaboukigou, a river coming from the east, where the Chaouanons,* a very populous tribe, dwelt. In one locality there were twenty three villages of that tribe, and in another fifteen. They were peaceable and inoffensive ; hence the Iro- quois used sometimes to go even as far as their country to secure prisoners, whom they would cruelly burn at the slake. A little above this river they found indi<5ations of rich iron- ore. They began to suffer very much from mosquitoes and the heat, which obliged them to construct a kind of tent on their canoes to protect themselves from this double plague. As they were r-'^ntly floating down the river in their canoes,, they suddenly b^xield r^ome Indians armed with guns. The Father held up the calumet he had received at the villag 3 of the Illinois, whilst his companions prepared to defend them- selves. He spoke to the Indians in Huron, but they did not answer. Their silence was interpreted at first as a declaration of war. It seemed, however, these India's were as much frightened as their French visitors. Finally the latter were given to understand that they should land and eat with the Indians. They did so and were regaled with buffalo meat, bear oil, and white plums of an excellent flavor. The Indians had guns, axes, hoes, knives, beads, and glass bottles, in which they carried their gun-powder. They told Marquette they obtained those articles from Europeans^ living eastwtird from there ; that those people had rosaries and images and played musical instruments; and some of them were dressed like him. Father Marquette instructed them somewhat and gave them some medals. This information aroused the party to fresh exertions and made them ply their oars with renewed vigor. Both sides of the river were lined with cottonwood and elm trees of won- derful height and thickness. They could hear the bellowing of herds of buffalo; hence they concluded that the country a little back from the river was prairie-land. At about 33 degrees of latitude they saw a village near the river, called Mitchigamea. Perceiving the strangers the Indians quickly prepared to fight. They were armed with bows and arrows, tomahawks and war-clubs. They jumped Pronounced Shah-wah-nons, i. e. Shawnecs. "Southerners." These Europeans were probably Spaniards residing' in Florida. 125 rthe the with aped Into their large wooden canoes; some of them occupied the river below, whilst others hastened to station themselves above the party, so as to cut ofif their retreat. Those on the land ran back and forward, shouting and animating one another to fight. Some young men even jumped into the river to seize Father Marquette's canoe, but the current being .too strong they had to swim back to the shore. One of them threw his war-club at the party, without however hitting anyone. In this great danger the Father most fervently in- voked the Blessed Virgin Immaculate, while continually showing the calumet. At length it was seen by some of the old men, who then restrained the young. Two of the head men got into his canoe, throwing down their bows at his feet to give him to understand that no harm would be done to him and his party. They all disembarked, not, however, without some feeling of fear on the part of the Father. He «poke to them by signs, as they did not understand any one of the six languages he knew. Finally an old man was found who could speak a little Illinois. The Father then told them, by the presents he made, that he was on his way to the saa, and he gave them some instruction on God and the affairs of their salvation. All the answer he received was that eight or ten leagues further down the river he would :find a large village called Akamsea,* where he would get all the information he desired. The Indians offered them some sagamit^ and fish, and the party stayed at the village over night with considerable uneasiness of mind. Early next morning they embarked, accompanied by an interpreter and ten Indians in a canoe, who rowed a little ahead. Having arrived within half a league of Akamsea, they saw two canoes comi^ig to meet them The headman «tood up in his canoe and showed them the calumet. He then sang an agreeable song, offered them the pipe of peace to smoke, and then served them with sagamity and corn- bread, whereof they partook a little. The people in the village in the meanwhile had prepared a suitable place undeor the scaffold of the chief warrior. They spread out fine mats made of rushes, on which the Father and his companions were invited to sit. Around them sat the chiefs of the tribe, 1 Akamsea or Akansea was located opposite the mouth of the Arkansas Xllver, named after them, on the eastern bank of the Mississippi. t 126 further back the warriors, and behind them the rest of th©- people. Luckily he found there a young man, who could speak Illinois better than the interpreter whom they had brought along from Mitchigamea. Him the Father employed as his interpreter, and he spoke to the Akamseas Dy the presents which are generally made on such occasions. They wondered at what he told them about God and the mysteries of faith, and manifested a great desire to keep him withs them in order to be instructed. The Indians told him that they were ten days' journey from the sea, but the Father thought they could have made it in five. They said they were not acquainted with the tribes that dwelt there, because their enemies hindered them from having any intercourse with the Europeans there : that the axes, knives and beads they saw had been sold to them by tribes living towards the east and partly by a village of the Illinois, four days' journey from there towards the west;, that the Indians whom they had seen with guns were their enemies, who cut them off from all intercourse and trade with the Europeans ; finally, that it would be dangerous ta go any further, because their enemies continually sent out war-parties on the river, whom they could not encounter, armed with guns as they were and accustomed to war, with- out exposing themselves to great danger. These Indians were very poor, having only corn and water- melons, with but little flesh, as they dared not hunt the buffalo on account ot their more powerful enemies; still they treated their guests as well as their poverty permitted. The chief diet of the people consisted of corn, which grows here at almost all seasons of the year. They had large earthen pots very well made, also plates of baked earth, which they used for a great many purposes. The men wore small strings of beads hanging from their nose and ears. The women dressed in poor, shabby looking skins, braided their hair in two tresses back of their ears, and had no finery of any kind to ornament themselves with. The Father found their language extremely hard to learn, some words being simply unpronounceable. Their cabins were constructed of bark and were quite large. They slept some two feet above ground on a rude kind of bedstead or scaffold constructed at> both ends of the lodge. ::' 'he eir of nd 'ol 127 In the evening some of the head men held a secret council, designing to kill Marquette and his party, in order to pillage their goods. The chief, however, stopped the proceedings, sent for his French guests and danced the calumet dance in their presence, as a mark of their safety under his protec- tion. To remove all fear, he made a present of the pipe to the Father. Father Marquette and Jollyet deliberated amongst them- selves whether they had better push on further or return home. Finding themselves in 33 degrees and 40 minutes of latitude, they felt confident that they were not far from the Gulf of Mexico, about two or tliree days' journey. More- over, they were convinced that the Mississippi empties into said gulf and not towards Virginia nor California, whose latitude they had already passed. On the other hand, by pushing on further they might meet with hostile Indians or fall into the hands of the Spaniards, who, no doubt, would hold them captives, as intruders into a territory discovered and claimed by them, in which case they would lose the fruit of all their labore. They hpd explored the great river from the mouth of the Wisconsin to that of the Arkansas ; they had learned all they wished to know as to the people that lived along its banks, and had entered into friendly alliance with them all in the name of the governor of Can- ada ; the main object of the voyage having been realized, they determined to turn back and report to their respective superiors the result of their labors. Having rested a day at the village of the Akamsea, they left there on the 17th of July, having "pent an entire month exploring the Mississippi, the Father preaching the Gospel, as much as circumstances permitted, to the various tribes they met with. They revisited the fiiendly Illinois at their village of Peourea,^ where they had been so kindly received on their down-river trip. Father Marquette stopped with them three days, preaching to them and instructing them. He baptized a dying child which they brought to him just as he was about to embark. The saving of this innocent 1 Father Marquette remarks that on his return trip he entered a beau- tiful river rising near the Lake of the Illinois, the Illinois. He had, however, promised to visit the Illinois of Pewarea, or Peourea, In four moons, and it is very probable that he did so, in order to instruct those good people who had received him so kindly. It may be, however, that he met a band of said Indians somewhere on the Illinois. 128 soul recompensed him, as he says, abundantly for all the hardships of his journey. At 38 degrees they entered the Illinois River, to return home by a shorter route. The Father speaks most highly of the beautiful country through which this river runs. He saw there wild cattle, deer, lynxes, geese, ducks, parrots and Leaver. He found on the river a village of the Illinois, called Kaskaskia,^ containing some seventy-four lodges, where he was very well received. He promised to return and instruct them, which he did in 1676. One of the chiefs with some young men accompanied the Father, assisting them in making the portage between the head-waters of the Illinois River and Lake Michigan. Coasting along the east- ern shore of said lake, they arrived safely at the Mission of St. Francis Xavier, at the head of Green Bay, towards the end of September, havingr left there towards the beginning of June. CHAPTER XXXII. Last Voyage of Father Marquette. — He founds the Mission of the Immaculate Conception among the Illinois and Dies on his way back to Mackinaw. After his return from his trip down the Mississippi, Father Marquette staid at the Mission of St. Francis Xavier, at the head of Green Bay, from September, 1673, till Octo- ber, 1674. The hardships endured on his voyage had given him the dysentery. However, in September, 1674, he felt better. He sent the journal of his trip down the Mississippi to his Superior, awaiting his orders as to where he was to winter. The order came, thou(;h at a rather late season of the year, to go to Illinois and establish the Mission of the Immaculate Conception. This was joyful news to him, as it enabled him to fulfill the promise he had made to those good Indians to come and instruct them. 1 "It must be borne in mind that Marquette's Peoria and his and Allouez' town of Kaskaskla are quite different from the present places of the name In situation." Marquette's Kaskaskla was on the Illinois and Peoria on the west side of the Mississippi. (" Bisoovery," p. 61.) [E the 129 He left St. Francis Xavier on the 25th of October, 1674, with two Frenchmen, Pierre Porteret and Jacques. At the mouth of the Fox River he learned that five canoes of the Pottawatamis and four of the Illinois had already started for Kaskaskia. On the 27th they overtook the Indians at Sturgeon Bay, where there was a portage of about three miles to Lake Michigan. Owing to the inclement weather and bad roads, it took three days before the whole party. Whites and Indians, had transported their canoes and bag- gage across the portage to the lake. October Slst they com- menced their journey southward along the western shore of Lake Michigan. The Father most of the time walked along the beacn, ev^ept where a river had to be crossed. Novem- ber 1st, All Saints' Day, he said Mass at tlie mouth of a small river, probably where Kewaunee now stands. On All Soul's Day he said Mass at the mouth of another river, probably Two Rivers. Their progress was very slow on account of the rough weather on the lake. At one time they had to camp five days, and soon after again three days, ft took them over a month to go from the portage of Sturgeon Bay to Chicago River. On the 23d of November he had an attack of di- arrhea, which finally turned into dysentery. On the 4th of December they reached Chicago River, from which there is a short portage to the Illinois, on whi jh Kaskaskia was situ- ated. He wintered at the portage some six miles down the river, being too weak, on account of his illness, to go any farther. On the 16th of December the Illinois* left him to proceed to their village. He was thus left alone with his two faithful companions. He gent word to the Illinois that he would let them Know next spring when he would be at theii. village. On the 14th of Deceniber his old malady, the dysentery, came on. Two Frenchmen who were trading with the Illinois, hearing of the Father's sickness, did all they could to relieve him, sending him a bag of com and other refreshments. On the 26th of January, 1675, three Illinois brought him presents from the chiefs of the tribe, namely, two sacks of corn, some dried meat, pumpkins and twelve beavers. 1 The "Relations" always spell the word "irnois" with one "1," though now It is always spelled with double "11." m '» v^ 130 They asked him for gun-powder and merchandise. This- shows how little they understood the real object of his visit. He sent word to the Illinois that he had come to instruct them, not to trade with them ; that he would not give them powder, as he and his countrymen came to establish peace everywhere, and that he did not wish to see them begin war with the Miamis ; moreover that he did not apprehend any danger of famine, and, finally, that he would encourage the French to trade with them, but they should compensate the latter for the beads they had taken from them, wiiilst one of them, called the Surgeon, had come to see him. Consider- ing, however, they had como sixty miles to see him, he gave them as presents an ax, two knives, three jack-knives, tea strings of beads and two double mirrors. Some time after Christmas he and his two faithful com- panions made a novena in honor of the Blessed Virgin Immaculate to obtain, through her intercession, the grace not to die without having taken possession of his beloved Mission. Their prayers were not in vain ; he recovered sufficiently to enable him to go to the Illinois village. Speaking of that long dreary winter in his poor bark cabin,, he says : " The Holy Virgin Immaculate has taken such care of us during our winter here that we have had no want of provisions, having yet (March 30th) a large bag of corn, some meat and fat. We have got along very nicely, my ail- ment not having hindered me from saying Mass every day. We have only been able to keep the Fridays and Saturdays of Lent." He had all along a presentiment of his death, for he told his companions plainly that he would die of his ailment, and on that very journey. He made the spiritual retreat of St. Ignatius with great devotion and consolation, said Mass every day, confessed and communicated his two companions twice a week, and spent the most of the time in prayer. On the 29th of March he set out and traveled on the Illi- nois for eleven days, amidst great sufifering. Finally, on the 8th of April, he reached Kaskaskia, where he was re- ceived as an angef from Heaven. He went from cabin to cabin, instructing the Indians in our holy faith. Several times, also, he assembled the chiefs and head-men, explain- ing to them the truth of religion. At length, on Holy Thursday, he convened a general assembly of all the people (( 181 e- in an open prairie near the village. Mats and bear-Bkine* were B{)read on the ground for the people to sit on. The Father attached four large pictures of the Blessed Virgin to a pole, so as to be seen by all the neople. The auditory consisted of five hundred chiefs and head-men, seated in ft circle around the Father, Fifteen hundred young men stood outside this circle, besides a very great number of women and children. He spoke ten words to them bv ten prv.'L r tp that he made them. He discoursed on the pnncipal truths of religion and dwelt especially on the death of Jesus Christ on the cross, for man's redemption. After the sermon he offered up the Holy Sacrifice. On Kaster Sunday another great meeting of the Indians took place, at which he said mass again and preached to his Indian hearers with the fiery zeal of an apostle. The good people listened to the Father with great joy and appro- bation. He told them he was obliged to leave, on account of his ailment, and how happy he felt at their receiving so well the instructions he gave them. They begged of him to return as soon as possible. He promised to do so, or if he should not be able to come himself, then some other Father would take his place and instruct them. They escorted him more than thirty leagues of the way, contending with one another for the honor of carrying his little baggage. We shall give the particulars of Father Marquette's death in the words of the " Relations." " After the Illinois had taken leave of the Father, he con- tinued his voyage and soon after reached the Illinois Lake (Lake Michigan), on which he had nearly a hundred leagues to make by an unknown route, because he was obliged to take the eastern side of the lake, having gone thither by the western. His strength, however, failed so much, that his men des- paired of being able to bring him alive to their journey's end; lor, in fact, he became so weak and exhausted that he could no longer help himself, nor even stir, and had to be handled and carried like a child. " He, nevertheless, maintained in this state an admirable equanimity, joy and gentleness, consoling his beloved com- E anions and exhorting them to suffer courageously all the ardshipb of the way assuring them moreover, that our Lord would not forsake them when he would be gone. During his navigation he began to prepare more particularly for ■!(?■'( t V ia 132 ■death, passing his time i colloquies with our Lord, His holy mother, his angel guardian and all Heaven. He was often heard pronouncing these words : " I believe that my Re- deemer liveth," or '' Mary, Mother oj" Grace, Mother of God, remember me." Besides a spiritual reading made for him every day, he, toward the close, asked them to read him his meditation on the preparation for death, which he carried about him; he recited his breviary every day; and, although he was so low that both sight and strength had greatly failed, he did not omit it till the last day of his life, when his com- panions induced him to cease, as it was shortening his days. "A week before his death he had the precaution to bless «ome holy water, to serve him during the rest of his illness, in his agony, and at his burial, and he instructed his com- panions how to use it. The eve of his death, which was a Friday, he told them, all radiant with joy, that it would take place on the morrow. During the whole day he conversed with them about the manner of his burial, the way in which he should be laid out, the place to be selected for his inter- ment ; he told them how to arrange his hands, feet and face and directed them to raise a cross over his grave. He even went «o far as to enjoin them, only three hours before he expired, to take his chapel-bell as soon as he would be dead, and ring it while they carried him to the grave. Of all this he spoke so calmly and collectedly, that you would have thought he «poke of the death and burial of another, and not of his own. " Thus did he speak with them as they sailed along the lake, till, perceiving the mouth of a river, with an eminence on the bank which he thought suited to his burial, he told them it was the place of his last repose. They wished, however, to pass on, as the weather permitted it, and the day was not far advanced ; but God raised a contrary wind, which obliged them to raturn and enter the river* pointed out by Father Marquette. They theii carried him ashore, kindled a little fire, and raised a wretched bark cabin for him, where they laid him as little uncomfortably as they could ; but they were 1 "A marginal note says: 'This river now bears the Father's name.' It was indeed long called Marquette River, but from recent maps the name seems to have been forgotten. Its Indian name is Notispesuago, and according to others, Auiniondlbeganlning. It is a very small stream, not more than fifteen paces long, beingtho o tletof a small lake, as Charlevoix assures us." (Shea's ^•Discovery, eto.^' p. 68.) 133 so overcome by sadness, that, as they afterwards said, they did not know what they were doing. " The father being thus stretched on the shore, like St- Francis Xavier, as he had always so ardently desired, and left alone arnid those forests — for his companions were engaged in unloading — he had leisure to repeat a^' the acts in which he had employed himself during the preceding days. When his dear companions afterwards came up, quite dejected,, he consoled them and gave them hopes that God would take care of them after his Heath, in those new and unknown coun- tries. He gave them his last instructions, thanked them for all the charity they had shown him during the voyage, beg- ged luheir pardon for the trouble he had given them, and directed them also to ask pardon in his name of all our Fathers and Brothers in the Ottawa country, and then dis- posed them to receive the sacrament of penance, which he administered to them for the last time. He also gave them a paper on which he bad written all his faults since his last con- fession, to be given to his superior to oblige him to pray more fervently for him. In fine he promised not to forget fchem in Heaven, arid as he was very kind-hearted and knew them to be worn out with the toil of tb3 preceding days, he bade them go and take a little rest, assuring them that his hour was not so near, but that he would wake them when it was time, as, in fact, he did two or three hours after, calling them when about to enter his agony. When they came near he embraced them for the last time, whii3 they melted into tears at his feet. He then asked for the holy water and his reliquary, and taking off his crucifix, which he wore around his neck, he placed it in the hands of one, asking him to hold it constantly opposite him, raised before his eyes. Then, feeling that he had but little time to live, he made a last effort, clasped his hands, and, with his eyes fixed sweetly on his crucifix, he pronounced aloud his profession of faith, and thanked the Divine Majesty for the immense grace He did him in allowing him to die in the Society of Jesus ; to die in it as a missionary of Jesus Christ, and, above all, to die in it^ as he had always asked, in a wretched cabin, amid the forests, destitute of all human j: id. "On this, he became silent, conversing inwardly with God; yet from time to time words escaped him, "Sustinuit anima m< a in verbo ejus — my soul hath relied on His v/ord," or "^^■1 134 '^'Mater die, memento msl — Mollier of God, remember me," "which were the last words he uttered before entering on his agony, which was very calm and gentle. He had prayed his companions to remind him, when they saw him about to expire, to pronounce frequently the names of Jesus and Mary. When he could not do it himself, they did it for him; and when they thought him about to die, one cried aloud: Jesus, Maria, which he several times repeated dis- tinctly, and then, as if, at those sacred names, something had appeared to him, he suddenly raised his eyes above his crucifix, fixing them apparently on some object which he seemed to regard with pleasure, and thus, with a countenance all radiant with smiles, he expired without a struggle, as gently as if he had sunk inlso - -"uiet sleep (May 18, 1675)." "His two poor compan^ u , uier shedding many tears vover his body, and, having laid it out as he had directed, carried it devoutly to the grave, ringing the bell according to his injunction, and raised a large cross near it, to serve as a mark for passers by. When they talked of embarking, one of them, who for several days had been overwhelmed with sadness, and so racked in body by acute pains that he could neither eat nor breathe without pain, resolved, whilst his companion was preparing all for embarkation, to go to the g^ave of his good Father, and pray him to intercede for him with the glorious Virgin, as he had promised, not doubting that he was already in Heaven. He, accordingly, knelt down, said a short prayer, and ha^ » ' '•espectfully taken some earth from the grave, he put \. his breast, where- upon the pain immediately ceased; hu % 152 reviewing the ancient and modern history of La Pointe Mis- sion. He was followed by Father John Gafron, O. S. F., who preached a good sermon on the same subject in Chippewa. There were present: Rev. Zeininger, Rector of the Seminary of St. Francis, near Milwaukee, Rev. Abbelen, Chaplain of Notre Dame Institute in Milwaukee, and Rev. Van de Zande, Chancellor of the Archdiocese of St. Louis. The weather was beautiful, and the Church of La Pointe filled with Indians, from far and near, who had come to honor their beloved Father, to whom many of them owed their con- version. An immense number of whites were also present from Bayfield, Ashland 'and Washburn. The Church could not hold one half of the people. It was tastefully decorated by the Indians both within and without. May the good God grant Hia blessing to this Mission, the oldest, except that of Father Menard in Keweenaw Bay, in the whole Northwest, and, whilst the Christian tourist visits the spots, hallowed by the presence of a saintly AUouez, Marquette and Baraga, may he contribute a mite to the preservation of the Indian Missions founded by them. THK END. Biographical and Historical Notes. Rise and fall of the Huron Mission ; Martyrdom of Father Anthony Daniel, S. J. In 1615 the first three Franciscan Fathers of the Recollect reform came to Canada ; Father Dennis Jamay labored at Quebec, John d'Olbeau at Tadoussac, and Joseph Le Caroa went to Carragouha among the Hurons. In 1622 Father William Poulain visited the Huron mission, which Father Le Caron had been obliged to leave, in order to attend the Indian tribes in the vicinity of Quebec. In the following year Father Nicholas Viel arrived, and with him Father Le Caron returned to Carragouha, where they lived in Francis- can poverty, and baptized two adults. Finding themselves too few in numbers for the great mis- oionary field before them, the Recollects invited the Jesuits to come and labor with them among the Indians of New France. In 1625 the first Jesuit Fathers, Father Charles Lalemant, Edmund Masse, and John de Brebeaf, with some Recollects, arrived at Quebec. Father Viel prepared to descend to Three Rivers to make a retreat, consult his superiors, and obtain some necessarv articles. Father de Brebeuf and the Recollect Joseph de la Roche Dallion were to meet him at the trading post, on the descent of the annual fur flotilla from the Huron country, and under his guidance labor among the Hurons, but they never met. Shooting the last rapid in Ottawa river, behind Montreal, the Indian who conducted Father Viel, from some unexplained hatred, hurled him and a little Christian boy into the foaming torrent, and they sunk to rise no more. To this day the place bears the name of the Recollect 's Rapid. ^ 1 "Sault au Recollet." I? 154 In 1626 Fathers de Brebeuf, Dallion and de Noue, after a painful voyage, reached Carragouha. Father de Brebeuf labored there till 1629, when his superior. Father Masse, called him to Quebec. He had endeared himself to the poor Indians, and when he was or the point of departing, they crowded around him: "What! Echon" — that was his In- dian name — "dost thou leave us? Thou hast now been here three years to learn our language to teach us to know thy God, to adore and serve him, having come but for that end, as thcu hast shown ; and now, when thou knowest our language more perfectly than any other Frenchman, thou leavest us. If "we do not know the God thou adorest, we shall take him to witness, that it is not our fault, but thine to leave us so." Three days after de Brebeuf 's arrival at Quebec, that town was captured by the English, led by the French traitor, Kirk. All the Fathers, both Franciscan and Jesuit, were carried oft' by Kirk to England. In 1632 (])an{ da waa re- stored to France, and in 1633 the Jesuits returned to Canada. In the following year Fathers de Brebeuf, Daniel and Davost began their apostolic labors at the new village, Ihonatiria. There they built in September a log house, 36 ft. x 21 ft., which, being divided oflf, gave them a house and chapel. The medicine-men did all in their power to raise a persecu- tion against the Fathers, but could not succeed. In the summer they were joined by Fathers Francis Le Mercier and Peter Pijarl., and they extended their labors to the neighbor- ing villages. In 1636 Fathers Gamier, Chatelain and Isaac Jogues arrived. A pestilential sickness ravaged the country of the Hurons, and the Fathers, being accused as the authors thereof, were maltreated and in great danger of being killed by the superstitious savages. Still they; labored on, baptiz- ing 250 dyingj children and adults. In 1637 the pestilence returned with renewed violence, and the missionaries wero in constant danger of death, as by the Indian custom any- one may strike down a wizard. The mode of life pursued by the missionaries conr.rmed the superstitious suspicions of the savages; the mass, their prayers at night, their clock, cross, a flag above their cabin, all were in turn suspected. In October their cabin was set on tire, and de Brebeut wrote to his superior at Quebec : " We are probably at the point of shedding our blood in the servict oi oui blessed master, 155 ie Jesus Christ. His goodness apparently vouchsafes this sacrifice in expiation of my great and countless sins, and to crown the past services and the great and hurning desires of all our Fathers here." Council after council was held hy the Indians ; finally the Fathers were condemned to die, and on the day named for their execution, they gave, in accordance with Huron custom, their dying banquet. Their undaunted demeanor had its effect. Once more de Brebeuf was sum- moned to the council, and succeeded in convincing the sachems of their innocence. Ashe left the council- hall, he saw a medicine-man, his greatest persecutor, tomahawked at his side. Believing that in the dusk the avenger had mis- taken his victim, he asked : " Was that for me?" " No," was the reply, "he was a wizard, thou art not." The missionaries soon regained their popularity, and in 1638 they baptized two families, besides many individuals. Their ranks were now reinforced by the arrival of Fathers Jerome Lalemant, Le Moyne, and Du Perron. In the spring of 1639 they had nearly 60, who had made their first com- munion. But new trials were at hand. The small-pox, the greatest scourge of the Indian, broke out among them. The terror-stricken Indians ascribed the scourge to the Fathers. The crosses on their dwellings were thrown down, tomahawks often glittered over their heads, their crucifixes were torn from them, and one of them cruelly beaten. Yet the mis- sionaries labored on calmly amidst all these trials, and suc- ceeded in converting and baptizing many of the sic^!: and dying. In 1640 Fathers Charles Raymbaut and Claude Pijart arrived. The faith began new to spread, and 1,000 had beer baptized, almost all in danger of death, one-fourth being infants. The Christians and Catechumens became so numerous, that in many villages they formed a considerable party, and by refusing to participate in the heathenish rites and ceremonies of their countrymen, they drew upon them- selves petty persecution and bitter hatred. The Iroquois, old enemies of the Hurons, began more and more to ravage their country, spreading everywhere dismay, ruin, and death. But this was the time of salvation for the fiorely-tried Huron nation. As famine, disaster and de- struction closed around them, they gathered beneath the orosB, their only hope. In no town was the chapel large enough to hold the congregation. r 156 "On the 14th of July, 1648, early in the morning, when the braves were absent on war or hunting parties, and none but old men, women, and children tenanted the once strong town of Teananstayae, it was suddenly attacked by a large Iroquois force. Father Anthony Daniel, beloved of all, fresh from his retreat at St. Clary's and full of df^sire fo: the glory of heaven, was just preaching to his flock about that place of bliss, urging them to prepare for it in joy, when suddenly a cry arose, "To arms! to arms!" which, echoing tlirough the crowded chapel, filled all with terror. Mass had just ended, and Father Daniel hastens to the palisade, where the few defenders had rallied. There he rouses their drooping courage, for a formidable Iroquois force was upon them. Heaven opens to the faithful Christian who dies fighting for his home, but to the unbeliever vain his struggle, temporal pain will be succeeded by endless torment. Few and quick his words. Confessing here, baptizing there, he hurries along the line; then speeds him to the cabins. Crowds gather round to implore baptism they had so long refused. Unable to give time to each, he baptizes by aspereion, and again hur- ries into cabin after cabin to shrive the sick and aged. At last he is at the chapel again. 'Tis full to the door. All had gathered round the altar for protection and defense, losing the precious moments. "FJy, brethren, fly," exclaimed the devoted missionary. "Be steadfast till your latest breath in the faith. Here will I die ; here must I stay while I see one soul to gain for heaven; and, dying to serve you, my life is nothing." Pronouncing a general absolution, he urged their flight from the rear of the chapel, and advancing to the main door, issued forth, and closed it behind him. The Iroquois were already at hand, but at the sight of that man thus fear- lessly advancing, they recoiled, as though some deity had burst upon them. But the next moment a shower of arrows riddled his body. Gashed, and rent, and torn, his apostolic spirit never left him. Undismayed he stands till pierced by a musket ball, he uttered aloud the name of Jesus and fell dead, as he had often wished, by that shrine he liad reared in the wilderness. His church, soon in flames, became his pyre, and flung in there, his body was entirely consumed. Thus, in the midst of his labors perished Anthony Daniel^ priest of the Society of Jesus, unwearied in labor, unbroken in toil, patient beyond belief, gentle amid every opposition. 167 charitable with the charity of Christ, supporting and embrac- ing all. Around him fell hundreds of his Christians ; and thus sank in blood the mission of St. Joseph, at the town of Teananstayae. The news of this disaster spread terror through the land.*'* Village after village was abandoned. In vain did the missionaries try to arouse the Hurons to a systematic defense of their country. Their courage was broken ; they only thought of fliiiht. New disasters awaited them. On tne 16th of March, 1649, at daybreak an army of a thousand Iroquois burst on the town of St. Ignatius and all were massacred ex- cept three, who, half naked, succeeded in reaching the neigh- boring town of St. Louis. Sending away the women and •children, the braves prepared to defend the place. On oame the Iroquois, but a well directed fire of the Hurons drove them back. Yet in spite of their losses the Iroquois pressed up to the palisade, and soon efifecting an entrance drove back the few Hurons and firend these they forced under the armpits and between the thighs of the sufferers, while to de Brebeuf they gave a collar of those burning weapons, and there the missionaries stood with those glowing irons seething and consuming to their very vitals. " In the midst of his torments, Father Gabriel Lalemant raised his eyes to heaven, joining his hands from time to time, and sending forth sighs to God, whom he invoked to his succor. Father John de Brebeuf, with the apparent in- sensibility of a rock, heedless alike of fire and flame, con- tinued in profound silence, withoui once venting a sigh or murmur, which astonished even his executions: without doubt his heart was then sweetly reposing in the bosom of God. After a brief time, as if returning to himself, he preached to those infidels, and more especially to a good number of Christian captives, who showed compassion for his sufi'erings. His cruel executionere, indignant at his zeal, in order to prevent his speaking any more of God, struck him on the mouth, cut off" his nose and tore away his lips, but his blood spoke more eloquently than his lips, and his heart not yet having been torn out, his tongue did not fail to aid him in recounting the mercies of God in the midst of his torments and in animating more than ever his Christian fellow-captives. In derision of baptism, which these good Fathers had so charitably administered at the breach and in the hottest of the contest, those barbarous enemies of the faith bethought themselves of baptizing them with boiling water. More than twice or thrice their whole body was inundated with the scalding element, the infidels accompany- ing the ablution with heartless jeers: 'We baptize you that you may be happy in heaven, for without baptism no one can be saved.' Others said, mocking. *We treat you as friends, for we will be the cause of your greater happiness; 161 lis Ito lof i,n )d lin Ihe pg ]as y- lat ine las js; thank us for our f^ood offices, for the more you suffer, the more God will reward you.' '' " The mere their torments were redoubled, the more did the Fathers pray, that their sins might not be the cause of the reprobation of these blinded infidels, whom they forgave with all their hearts When they were attached to the stakes where they endured all these tortures and where they were to die, they fell on thei' es, embraced the wood with joy and kissed it fervently ..^ >e cherished object of their sighs and prayers and as a v^ ■ •f'.in and last pledge of their eternal salvation. They continued in prayer much long- er than pleased their barbarous tormentors. They plucked out the eyes of Father Gabriel Lai^.mant, and applied red-hot coals to the orifices from which they had been torn. Their sufferings did not t^ke place at the same time. Father John de Brebeuf suffered for about three hours and expired at four o'clock in the evening of the 16th of March, the same day on which the village of St. Ignatius had been captured. Father Gabriel Lalemant suffered longer; from six o'clock of that evening until about nine o'clock of the following day, the 17th of March. Before their doath the hearts of both were torn out, an incision having been made for this purpose under the breast, and those barbarians drank their blood while it was still warm While they were yet living, pieces of flesh were cut from their thighs, arms and legs, which were roasted and eaten before their eyes ! Their bodies had been gashed all over, and to increase their torments, red-hot tom- ahawks were run along the deep incisions. Father John de Brebeuf had been already scalped, his feet had been cut off", and his thighs denuded to the very bone, and one of his cheeks had been divided by a stroke of the tomahawk. Father Gabriel Lalemant had also received a stroke of the murderous weapon on his left ear, and the instrument had sunk deep into his skull, laying bare the brain ; we could find no part of his body, from head to foot, which had not been roasted, even while he was living. Their very tongues were roasted, burning fire-brands and bunches of bark having been repeatedly thrust into iheir moviths to prevent them from invoking while dying, the name and succor of Him, for whose love they were enduring all these torments." On the morning of the 19th of March the Iroquois suddenly fled, being for some unaccountable reason seized with a sudden iXi 162 panic. Such prisoners as they coul'^not or would not take along, they doomed to a horrible de^h. "As for the prisoners, whom they hsid doomed to immediate death, they bound them to pine stakes driven into the earth in the different cabins, to which, in leaving the village, they set fire on all sides, taking delight on their departure at the piteous cries of those poor victims, perishing in the midst of flames, of infants roasted by the side of their mothers, and of husbands, who saw their wives roasted near them." On the morning of the flight of the Iroquois, the Jesuit 'Fathers of the village of St. Mary's having through some Huron captives who had escaped, received intelligence of the death of Fathers de Brebeuf and Lalemant, sent one of their number with seven Frenchmen as an escort, to find and bring back their mortal remains. The messengers on reach- ing the spot, where the martyrdom of these illustrious mis- sionaries had been consummated,witnessed a scene which froze their very souls with horror. Everything betokened the fiend- ish barbarity of the merciless Iroquois. Having reverently gathered up the mangled remains of the two Fathers, they brought them back to the Mission of St. Mary's, where they were solemnly interred on the 21st of March, which fell on a Sunday. At the funeral all were "filled with so much conso- lation and with sentiments of a devotion so tender, that every one ardently desired, rather than feared, a similar death; and all would have deemed themselves thrice happy, > have obtained from God the grace of shedding their blood and laying down their lives under similar circumstn ces. No Oxie could bring himself to pray to God for their rep se, as if they stood in need of prayer ; but all raised their 1 arts to Heaven, where they had no doubt the souls of the dt arted already were."^ Glorious MARTYRoo^r of Father Jogues, S. J. Father Isaac Jogues, the first missionary to plant the cross on Michigan soil in 1642, was born in Orleans, France, of a highly respectable family on the 10th of January, 1607. In October, 1624, he entered the Society of Jesus at Rouen. 1 "EelHtions," pp. 37-53. We cite the Relations of 1619, as quoted in Spald- ing's "MlBcellanea," pp. 833-34. 1 163 After his ordination in 1636 he was sent to Canada and labored for some years in the Huron country. In 1642 he and Father Ravmbault visited Sault Ste. Marie, Mich., where they were well received by the two thousand Indians as- sembled there to celebrate the feast of the dead. Father Jogues then went to Quebec and on his way back to the Huron country, the party, with whom he was traveling, fell into a Mohawk ambuscade. The Father might have escaped, but seeinj^ some captives in charge of a few Mohawks, join- ing them he surrendered himself in order to assist the wounded and dying. Besides Father Jogues there were two Frenchmen captured, Couture and Rene Goupil, and some twenty Hurons. Couture had slain in the engagement a chief and was, therefore, to be tortured. He was stripped,, beaten, and mangled. Father Jogues, who consoled him, was beaten till he fell senseless, his nails torn out, and the fingers gnawed to the very bone. The Mohawks then started for their village, inflicting all manner of cruelty upon their defenseless captives. Sailing through Lake Cham plain, they descried another party of their countrymen on an island, and the captives were made to run the gauntlet. The missionary sank under the clubs and iron rods. "God alone," he said, "for whose love and glory it is sweet and glorious to suffer, can tell what cruelties they perpetrated on me then." He was dragged to thv3 scaffold, bruised and bi rnt; most of his remaining nails were torn out and his hands so dislocated, that they never recovered their natural shape. On the 14th of August they reached the first Mohawk village, where again th«y were made to run the gauntlet, "this narrow path to paradise," amid blows of clubs and iron rods, until they reached the scaffold, where new tortures awaited them. The missionary's left thumb was hacked off by an Algonquin slave ; none of the party escaped torture. At night they were tied to the ground, with legs and arms extended, writhing in pain, vainly trying to escape the hot coals thrown on them by the children. In two other villages the captives were treated in the same cruel manner. In a third village he succeeded in baptizing two Huron cate- chumens with a few drops of dew found on a corn-staiK thrown to him by an Indian. They were all condemned to death, but on further consideration the Mohawks reversed 164 their first decision, sparing the French prisoners and con- demning of the Hurons only three to death. The charitable Hollanders at Fort Orange raised a sum of money to redeem Father Jogues and his faithful attendant Rene Goupil, but their efiforts were vain. Soon after a war party came in that had been repulsed in an attack on the French. They determined to vent their rage upon their French captives. Rene Goupil had been seen to make the sign of the cross on the forehead of a child and, as the Hol- landers had told the Mohawks that the sign was not good, the master of the cabin ordered Rene Goupil to be put to death. Two young braves set out and meeting Jogues and Rene ordered them to return to the village. Conscious that death was nigh, they began to say their beads, and arriving at the palisade one of the Mohawks buried his tomahawk deep in the head of Rene Goupil. Pronouncing the holy name of Jesus, he fell to the ground. Father Jogues think- ing that his hour too had come, knelt at his side to share his fate. They dragged him off trom his companion's body, whom the two Indians killed with repeated blows of their hatchets. Father Jogues thus entirely alone among his savage cap- tors, devoted his leisure moments to the Huron captives. When unfortunate prisoners were brought in to die, he went to meet them, instructed, baptized, or confessed them, some- times amid the very flames, whilst they were being burnt at the stake, for he always assisted them in death. His Mohawk captors took him to their hunting grounds and made him do the work of their slaves and squaws. When his work was done, he would roam about in the woods chanting psalms from memory or praying before the sign of the cross carved on some tree. Several times he was taken to the HoUandish settlement of Rensselaerswyk, now Albany, where in August, 1643, he wrote to his provincial, giving an account of his captivity and sufferings. There he finally succeeded to escape by the aid of the HoUandish settlers, especially Van Curler; they even periled their own lives in trying to deliver him from his masters, who, having been defeated before Fort Richelieu, bad determined to put him to death. The settlers succeeded in appeasing the wrath of his enemies by presents and he was conveyed to New Amsterdam, now New York, where he 165 waB most kindly treated by Governor Kieft and Domini© Megapolensis, and in November, 1643, sailed for Europe. He was driven on the coast of England and robbed of every- thing. Reaching France in a wretched plight, he was soon an object of general admiration. Pope Innocent XI. gave him permission to say Mass with his mutilated hands, say- ing: "It were unjust that a martyr of Christ should not drink the blood of Christ." He soon returned to Canada, in 1645, peace having been concluded between the Mohawk and the French, a new mis- sion was projected among them. " We have called it," says the Superior, '' the Mission of the Martyrs, and with reason, since we establish it among the very men who have made the gospel-laborers suffer so much, and among whom great pains and hardships must still be expected. Good Ken^ Goupil has already met death in their midst, and if it be lawful to make conjectures in things, which seem so prob- able, it is to be believed that our projects against the empire of Satan will not bear fruit till watered with the blood of some other martyrs." On the 16th of May, 1646, Father Jogues, with the Sieur Bourdon, set out for the Mohawk country. At Fort Orange he stopped to thank his kind deliverers, anrl then proceeded to the first Mohawk town, called Onewyiure. There he and his companion were well received and peace concluded. They then returned to Quebec, and after a lew days of rest, Father Jogues started to return to his mission. Although rumors of war were afloat, the devoted missionary pushed on. He had, however, a presentiment of his end. "Iboet non redibo," are the prophetic words of his last letter : " I shall go, but I shall not return." His Huron companions grjidualiy forsook him, but he kept on with his faithful com- panion, John Lalande. " I shall be too iiappy," he said, "if our Lord deign to complete the sacrifice where he has begun it, and make thie few drops of my blood an earnest ol what I would give Hm frrom every vein of my body and heart." Meeting with a party of Mohawks painted for war, the Father and his companion were stripped and bound. On the 17th of October, 1646, Father Jogues again entered Gan- dawague, the place of his former captivity. Entering the village, he was received with blows of clubs arHI iists. He was not treated as a common prisoner of war. He was t6 111 166 die as a sorcerer, for in their superstition they attributed to his chest, with its vestments and chapel service, a pestilential fever that ravaged their cabins, and the swarm of caterpillars that devoured their crops. " You shall die tomorrow !" said they, " Fear not ! You shall not be burned ; you shall both die under our hatchets, and your heads shall be fixed on the palisade, that your brethren may see them, when we bring them in captive." In vain did Father Jogues endeavor to show them the injustice of treating him as an enemy. Deaf to all reason, they began the butchery by slicing off" the flesh from his arms and back, crying : " Let us see whether this white flesh is that of an Otkon" (sorcerer). "I am but a man like yourselves," replied the fearless confessor of Christ, "though I fear not death nor your tortures. I know not why you put me to death. I have come to your country to preserve peace and strengthen the land and to show you the way to heaven, and you treat me like a dog. Dread the vengeance of the Master of life." A council of the Oyanders was called : the Bear family clamored for his blood ; but the Wolf and Tortoise opposed them firmly, and it was resolved to spare his life. It was too late. While- the council was sitting on the night of the 18th October, some of the Bear-clan earae to invite him to sup with them ; he rose to follow, but scarcely had his shadow darkened the door of his perfidious host, when an Indian, concealed within, sprang forward, and with a single blow stretched him lifeless on the ground. The generous arm of Kiotsaeton was raised to save him, but, though deeply wounded, did not arrest the blow. Father Jogues fell dead ; his missionary toil was ended. His companion shared his fate, and the rising sun beheld their heads fixed on the north palisade, while their bodies were flung into the neighboring stream. After his death miracles were attri- buted to him and duly attested ; and the missionaries who, at a later date, saw a fervent church arise at the place of his glorious death, and those who saw it produce that holy virgin, Catharine Tegahkwita, ascribed these wonders of grace only to his blood. Steps have been taken looking towards the beatification and canonization of Father Jogues and the Iroquois virgin, Catherine Tegahkwita.* I Shea, " Catholic Missions," pp. 306-208. 167 ition irgin, Heroic death of Father Garnier, S. T. Father Charles Garnier was born in Paris, in 1605, of an ■eminent and piou» family. He entered the Society of Jesus on the 5th of September, 1624. Sent to Canada in 1636, he was constantly on the Huron missions, from the 11th of Sep- tember of that year till his death on the 7th of December, ' 1649. He seemed to have been born and to live only for the conversion of his Indians ; of nothing else did he think or converse. Esteemed by his companions as a saint, his letters, still extant, bear testimony to his eminent love of God and zeal for the salvation of souls, as well as his entire disengagement from earthly things. As a Huron scholar he was next to de Brebeuf, the best in the whole body of mis- sionaries. " On the 7th of December, 1649, a large Iroquois force burst upon the Huron town of EUiarita, or St. John, where Father Garnier was stationed. On that day the braves of that town, tired of waiting for the enemy, had set out to meet them, but unfortunately had taken a wrong direction. The Iroquois, fearful of being surprised by the returning Hurons, cut down all without mercy, and fired the place. Father Garnier was everywhere exhorting, consoling, shriving, baptizing ; wherever a wounded Indian lay, he rushed to gather his dying words ; wherever a sick person or child met his eye, he hastened to confer baptism. While thus, re- gardless of danger, he listened only to the call of duty, he fell mortally wounded by two musket balls; and the Iro- quois, stripping him of his habit, hurried on. Stunned by the pain, he lay a moment there, then clasping his hands in prayer, prepared to die ; but as he writhed in the agony of death, he beheld a wounded Tionontate Eluron some paces from him. The sight revived him ; forgetful of his own state, he remembered only that he was a priest, and rallying all his strength by two efforts, rises to his feet and endeavors to walk, but after a few stagering steps falls heavily to the ground. Still mindful only of duty, he dragged himself to the wounded man, and, while giving him the last absolution, fell over him a corpse; another Iroquois had driven a toma- hawk into his skull. "Father Garreau and Grelon hastened from the other town and buried, amid the ruins of his church, the body of 168 the holy missionary, the bf loved Oracha of the natives, who won by his mild and gentle manners, entire devotion to them and their good, his forgetfulness of all that was not connected with their salvation, no less than his perfect knowledge of their language and manners had long considered him less a Frenchman than an Indian, or a being of another world sent to assume the form." * The Three Missionary Martyrs of Wisconsin. The three martyred missionaries referred to, are Father Menard, who perished at the headwaters of Black River, Wis- consin, probably by the hand of some roving Indian, and two Jesuit Fathers said to have been put to death at the place where Depere now stands. Some claim that the word Depere is a corruption of "Deux Peres, Two Fathers," that name having been given to the town as being the spot where they were put to death. John Gilmary Shea, a Catholic historian, second to none in the United States, in his justly celebrated work, "History of the Catholic Missions among the Indian Tribes of the United States" — a work which we have freely used in the preparation of this little volume — p. 377, speaking of the year 1765, says: " In this year two Jesuit missionaries are said to have been put to death on an eminence by a rapid on the Fox River, thence called "LeRapide des Peres," a name pre- served in the town of Depere. This may be true, but no trace of the fact is to be found in any work of the time. See Ann. Prop. II, 121." In the annals of the Leopoldine Stiftung, amml VII, p. 34, Father Haetscher, C. S. S. R., writes from Green Bay, under date of September 2, 1833. "Speaking of the Fox River, I must remark that I have seen in a certain place there the remains of a Jesuit monastery that formerly stood there, which has given to the rapids of the river there the name " Rapide des Peres," where I found in the ruins a small silver cross. Theje good Fathers were martyred there by the savages. They were attacked by the relatives of the Indians, converted by them, bound to stakes and boiling water poured over their heads, 1 Shea, "Catholic Missions," p. 193. lf)9 in order, as the savageB mockingly said, to baptize them too." No date given. Father Van den Broek, who succeeded Fathers Saenderl and Haetscher, C. S. S. R., as pastor of the Catholic congre- gation of Green Bay, in 1834, speaking of a robbery com- mitted by some drunken soldiers of Fort Howard, in his church, on the night of Holy Saturday, 1838, says: ''In the meanwhile the thieves were busy robbing everything in the church, as for instance, a silver monstrance^ a cihorium, and water-cruets, eic.^^ In a foot-note he says: "These were pre- cious objects, which nad been found at Rapides des Peres in the ground and which hud been concealed there when the mis- sionary was killed by the Indians. One hundred and fifty years ago (this was written in 1847*) there was a Jesuit mission and chapel there. But after this occurrence no priest has been seen there." Elsewhere he refers to the same fact, say- ing that in the "Godsdienstoriend,*' 1843, p. 260, the origin of the name, Rapides des Peres, is explained. In the monthly magazine, "Alte una Neue Welt," No. 6, 1868, p. 134, Rev. J. V. Badin, who came to visit the Green Bay mission, May the 12th, 1825, says: "Although the in- habitants of Green Bay form a sample of all colors, and although they are for the most part awfully ugly-looking and rude in their manners, still morals are much purer here than elsewhere. It would only require two Jesuits to take the place of the two Fathers who were murdered here about sixty yeare ago (i. e. 1765) or rather who were martyred by the hands of cruel savages. I passed a rapid in the Fox River, still called " Rapide des Peres," opposite to which is the bluff (or hill) where both these martyrs have shed their blood for Jesus Christ." By the kindness of Father Kersten, a manuscript of Father Hypp Hoffen, deceased, was sent to me, in which he writes: " In 1765 two Jesuit missionaries, whose names tradition has not preserved, were killed on the banks of the Fox River near the place, where, in 1676, the church and residence of their predecessors had been erected. Although no work of that time mentions this fad, the old inhabitants believe it to be certain and show the ground that was soaked with the blood of these martyrs. Margaret Okeewah, a one hundred year old Indian 1 " Reize naar Noord-Amerika" etc., door den Wel-Eerwaarden Heer T. J. Van den Broek te Amsterdam, by Langenhuysen, 1847. I »3 170 woman, who died February 13, 18G8, ascertained the fact, Haying that her parents often talked to her about two "Black- gowns" whom the Indians had massacred, because they had cast the lot (an evil charm) on the children of the tribe, which made them all die." It seems to be the old super- stitious fear of Imptism which the Indians regarded as an evil charm for the destruction of their children. In the " Memoires " of AugUHiin Grignon of Butte des Morts, Wis. (Wis, Hist. Coll., vol. Ill), we find that his great- grandfather, on his mother's side, Sieur Augustin de Lang- lade, born in France of a noble family about 1695, came with his son, Charles de Langlade, born in Mackinaw in 1729, to Green Bny between 1744-46. Tiiey may be called the founders of that city. Mr. (Irignon's mother, a daughter of Charles de Langlade, was born in Green Bay in 1763. Sieur AuguBtin de Langlade died in Green Bay about 1771; his son, Chai de Langlade, died ther*' in 1800, and Charles' wife, Auc;ubtin Grignon's mother, died in 1818. A. Grignon was born in Green Bay, June 27, 1780, and he was still alive in 18.^7. Hit? own recollectiony go back as far as 1785. Now, in the "Memoires" lie nowhere speaks of any mis- sionaries having been killed in the vicinity of Green Bay, though h© mentions a thousand little incidents in the life of his maternal grandfather. Charles de Langlade, before and after 1765, the year when those missionaries are said to have been killed. From his silence on the matter we may pretty salely conclude, that, if missionaries were killed at Depere, it must have occurred before the advent of the first French settlers in Green Bay in 1745 It must have happened between 1721, the year of Charlevoix' visit when Father Chardon was stationed at Green Bay, and 1745, when Sieur Augustin de Langlade settled in Green Bay. The fact that Charlevoix knew nothing about the fact in question, would seem to show that the event must have taken place after his visit to the bay in 1721. Moreover, Augustin Grignon remarks: "i am 'perfectly satis- fied that from the first settliufi in Green Bay in 1745, till Father Gabriel Richard, of Detroit, visited it in 1820 no missionaries could have been there.^^ He relates how in 1794 his mother had to take her children all the way from Green Bay to Macki- naw in a birch canoe to have them baptized by Father Payet, who had lately arrived at the last named place. Hence we 171 think that ihe date of said martyrdom, 1765, is not correct; but we think that the fact itself occurred, for there must have existed some reliable tradition pon wl. '^h the storv of the martyi'doni of these priests, as given above, is founded. T?lu Hilence o, cotemporary writers does not disprove the fact, for the nubc^ionai-y accounts between 1679 and 182(J are very meagre and incomplete. Moreover, the Foxes and Sacs were of old enemies of the French, with whom they had sev- eral wars, one in 1728, and another in 1746 under Morand, when they were defeated at Butte des Morts. It ma^' easily have happened that the French miRsiouMries fell mto the hands of the Fi ebeuf and Lalemaiit had been murdered under similar circumstances. 'ih *%a ^ ;. i Grosseilliers and Radisson, the Pioneers of the Northwest. The "Relation" of 1660, p. 12, does not give the namt^s of the two Frenchmen, who arrived with the Ottawa flotilla in 1660 at Three Rivers. In vol. V, Minn. Hist. Coll., p. 401, two Frenchmen are mentioned as the earliest explorers of Minnesota, namely, Medar their village, but abandoned him at Lac Vieux Desert. This Perrot understood of the Hurons on their flight to the head 1 Before arrivinff at Chequamegon Bay, they probably lived some years at Lac Courte Oreille, which even lo this day is called hy the Chippewas Otta- UHi-stiyatgan, ''Ottawa Lake." An Indian tradition affirms that many of them perished on the shores of that lake from starvation, during- a severe whiter, in which their provisions entirely jrave ovU. I'm 176 of Green Bay and up the Mississippi. I think this sufficiently explains the discrepancy in the two accounts. Perrot's state- ments are, in the main, correct and reliable, and with the one exceptionjust explained, they harmonize with the "Relations." Father Menard went from Keweenaw Bay to Ijac Vieux Desert, situated on the boundary line between Michigan and Wisconsin. There he tarried two weeks, waiting in vain for the young Hurons who were to conduct him to their village. His scanty stock of provisions beginning to give out, he starts with only one Frenchman for the Huron village. Their way lay through a country literally sowed with lakes, ponds and swamps. They descend the Wisconsin, being often obliged to make portages at the many rapids on the headwaterc of that river. Carefully tney follow the route of the Hurons. who had abandoned them at Lac Vieux Desert, making portages wherever they had made them. Finally there remained a long portage from the Wisconsin to Black River. It /as probably when making th sir last portage along some rapids of tiie Wisconsin that Father Menard got lost and perished. This occurred within perhaps a day's journey from the Huron village on Black River. Hence we are yiolined to think that Father Menard died somewhere near the mouth of Copper river, a few miles above Merrill, between there and Medford. St. Theresa Bay. No bay of Lake Superior now bears the name given by !I?ather Menard, but there is no doubt but that St. Theresa Bay is what is now called Keweenaw Bay. The " Relation " of 1664, p. 6, says that the bay where Father Menard ai rived on St. Theresa day, Oct. 15th, and where he wintered, was a large bay on the south shore of Lake Superior, one hundred leagues above the Sault. It cannot be Chequamegon Bay, for Father Allouez in " Relation " of 1667, p. 9, expressly states that on his way to Chequamegon (Chagaouamigong) Bay he passed the bay called by the aged Father Menard St. Theresa Bay, where he found some Christian women converted by him five years before. The word " Keweenaw " is a corruption of the Chippewa word " Kakiweonan " (pron. Kah-ke-wa-o-nan), which means 177 "** Where they make a short cut by water," and significantly denotes the passage Jrom the west shore of Keweenaw Point by way of Portage Lake and Portage River to the east shore of said Point. In all probability Father Menard's mission was located at Old Village Point, or " Pikwak we warning " (Pikwakwewam), " a peninsula in the shape of a knob," about seven miles north of the present town L'Anse, Mich. Father Menard baptized there some fifty adults and many xjhildren. red a red Ig) ird len bwa ins Earthquake of 1638. We have devoted a chapter to this most remarkable and well authenticated earthquake. We thought it would be interesting to many of our readers, to tourists and others traveling on the St. Lawrence. Besides, this earthquake may have extended to the Lake Superior country. The north shore, the Apostles Islands, in fact, this whole region shows that it has been the scene of great subterraneous disturb- ances, upheavals and sinkings in bygone times. True, there is no written account that said earthquake of 1 663 was felt ut Lake Superior; but this is easily accounted for. Father Menard was no more. Father Allouez arrived in 1665. Had any of these missionaries been here in 1663, they would doubtlessly have chronicled this event, if an earthquake had been felt in this upper country. It extended up the Ottawa River, perhaps as far as Georgian Bay and eastward to the Atlantic seaboard. It is certainly one of the most remark- -able and most minutely described earthquakes of modern times. As regards the supernatural features of the earthquake, we find nothing strange or superstitious in the narrative of the " Relations." That an Almighty Being can work miracles ia self-evident. That he has done so is a matter of history. The Bible account of the Old and New Testament is full of them. Flavins Josephus relates many preternatural signs that preceded the destruction of Jerusalem, at which he was present. In II. book of the Maccabees, ch. V., we find supernatural facts related more wonderful than those men- tioned in the " Relations." Armed soldiers were publicly seen in the air by all the inhabitants of Jerusalem during 178 frtrty days, goin? through all the manoeavres of warfare. The- emperor Constantine the Great beheld prior to his celebrated battle with Maxentins near the gates of Rome, October 28th, A. D. 312, at noonday with his whole army a wonderful cross in the skies, with Greek inscription: "En touto nike" — " In this thou shalt conquer." The preternatural sights and the earthquake combined had a most salutary effect upon the inhabitants of the St. Lawrence valley. Hence it was not unworthy of the Deity to use such means for so good an end : the conversion and moral reformation of thousands of people. Father Allouez— Short Sketch op his Life and Labors. Father Allouez may justly be called the "Apostle of Wis- consin," for he is the founder of every Indian mission within the limits o^ 'r State. On the 1st of October, 1665, he arrived at Ch.^^ouaniigong (Shagawainikong)and established the mission of the Holy Ghost at the head of Ashland Bay. Indetatigably he labored there until 1669. Leaving Sault Ste. Marie November the 3d of that same year, he d,rrived at the head of Green Bay December the 2(1. and having said mass with all possible solemnity December 3d, feaBt of St. Francis Xavier, he founded there the mission of St. Francis Xavier. Afterwards, in 1671, the mission was removed about two leagues up the Fox River to the site of the present city of Depere, where in 1676 a beautiful church wa*» built by Father Albanel. Ten years later, 1686, Nicolas Perrot, author of certain '' Memoires" on the customs, wars, and religion of the Algonqum tribes living in the country of the "Great J^akes>" made a present to said church f Depere of a beauti- ful sliver monstrance which was found in 1802, buried in the ground probably near the site of the old Jesuit Church. On the 16lh of April, 1670; Father Allouez started from St. Francis mission to visit the Outagamies (Foxes) on the Woif, and the Mashkoutens, Miamis, Illinois and Kickapous on the upper Fox r'v^r. The last named tribe resided at that t"me about tvr'»lve ruue^ ^low the village of the other three tribes, beiovy fin jr.ii'.;ti'M^ of the Fox and Wisconsin rivers, probab]/ near K}ij& (AHjuez). Leaving Green Bay on the 16th oi April, he jisassed Appleton on the 19th, on 179 which day he says he saw an eclipse of the sun. On the evening of that day, which was a Saturday, he arrived at the entrance of Lake VN^innebago and camped there for the night. The next day, Sunday, they sailed as far as the mouth of Wolf River, and the Father said mass on the spot where Oshkosh now stands. He then ascended the Wolf River, and on th*^ 24th arrived at the village of the Outagami, which was situated about six miles above '' Little Lake St. Francis" (probably Lake Winneconne) at, or a little below, Mukwa, (Lake Winnebago is called by Allouez, Lake St. Francis). He began his missionary labors among them on St. Mark's day, April the 25th, hence he called it St. Mark's Mission. He found them plunged in great grief on account of a terrible calamity that had in the preceding month of March hap- pened to them. An Iroquois party of eighteen men, led by two Iroquois who had long been captives among the Potta- watamis, attacked a small village of the latter, while the braves were away from home. They killed some six men and one hundred women and children, and led thirty women into captivity. This happened some two days journey from Green Bay, probably not far from Manitowoc. The poor people were too grief-stricken to listen much to the Father's words. He visited them often afterwards and baptized many adults and children. On the 27th of April, he left St. Mark's mission and on the 29th he ascended the upper Fox River, and on the 30th arrived at the village of the Mashkoutens, three leagues from the junction of the Fox and Wisconsin Rivers. The village was buiit about two miles from the bank of the Fox River, on an eminence overlooking a beautiful prairie country, not far from a rreek with mineral water on the eastern side of the river, not far from Corning. He published to them the gospel, which they received with great eagerness and docility and baptized five children, who were in danger of death. The mission was called St. James, whose feast falls on the 1st of May, being the day he had announced to them the first tidings of salvation. On the 3d of May he departed and in three days arrived at his mission of St, Francis. On the 6th of the same month he started to visit the Menominees and begun there the mistsion of St. Michael. They were then residing near the mouth of the river, which bears their name. As he announced to them the gospel on the 8th of May, he 180 •called it St. Michael's Mission, in honor of that great angel, the feast of whose apparition falls on that day. In the fall of the same year, 1670, he visited again the Mashkoutens on the upper Fox River, in company with Father Dablon, Superior of the upper Algonquin missions. Besides these missions, he established another among the Winnebagoes and Pottawatamies on the eastern shore of •Green Bay, between Bay Settlem'mt and Sturgeon Bay, and among the Sacs, whose village was located four leagues up the Fox River, somewhere near Little rapids. Father Louis Andr^ took charge of the missions in the immediate vicinity of Green Bay, and Father Allouez attended those further distant. In 1673, when Father Marquette arrived at the mission of St. Francis, at the head of Green Bay, he found over two thousand fervent Christians belonging to that mis- sion a^id itfe' dependencies. Father Allouez 8i)ent almost iw. ity^-five years on the Indian miasions of Wisconsin and Illinois, the greatest part of that time being devoted to christianizing the Indians of Wisconsin. He died about 1689 in the mission of St. Joseph, St. Joseph's River, Michigan, i. Father Allouez' Message to the Upper Algonquins. The " Relation " of 1665, p. 9, speaking of Father Allouez' mission to the upper Algonquin tribes residing in the Lake Superior country, says: " Monsieur de Tracy gave the Father three presents, which he was to make to those people as soon as he would arrive in their country, declaring to them: " First, that the king was going to bring the Iroquois to reason and consequently uphold their (upper Algonquin) country, which was tottering, ready to fall. "Secondly, that if the Nadouessiouek (Sioux) who are their other enemies, whom they have also on their hands — if they do not want to listen to peace he will compel them by the force of his arms." " The .third {vresent was to exhort all the Algonquin tribes of those quarters to embrace the faith, of which some have liad already some tincture through the indefatigable cares and apostolic zeal of Father Ren*' Menard, who, by a par- ticular conduct of Providence, got lost in their woods, where 181 he died of hunger and misery, abandoned by all human' succor. But God, no doubt, will not have abandoned him,, as he is everywhere with those who lose themselves for his love in the conquest of souls redeemed by the blood of Jesus Christ. Some years ago (1656) another one of our Fathers, Father Leonard Garreau, having taken the same road, with the snme Outaouac tribe, with the same designs for the salvation of those souls, met happily with death on the second day of his voyage, having been killed in an ambus- cade of the Iroquois, who were lying in wait for them." )m Chagaouamigong. The word Chagaouamigong (now corruptly written Che- quamegon ^ is used to designate a long point of land at the entrance of Ashland Bay, Hon^otinutH called T.ight- house Island. The Relations speak of Chagouamigong Point and Bay. Nicolas Perrot speaks of Chagouamigong and applies it to the whole country in the neighborhood of said point of land. Wm. W Warren, who spoke Chippewa very fluently, it being his mother-tongue, though his father was American, says the word means "the soft beaver-dam," and in his work " History of the Ojibways," based upon traditions and oral statements, Minn. Hist. Coll. vol. V, he relates an Indian legend to explain the origin of this name. Here it is: Mena- bosho, the great Indian demi-god, who made the earth anew after the deluge, once was hunting the great manitou-beaver in Lake Superior, which was but a large beaver-pond. The beaver, flying from his powerful enemy, took reiuge in Ash- land Bay. To capture him, Menabeaver. Already he imagines that h^ has him cornered. But alas ! poor Menabosho is doomed to disappointment. The beaver breaks through the soft dam and escapes; hence the word Chagaoua- mig or Shagawamik, in the locative case Shagawamikong, "The soft beaver-dam." 182 Bishop Baraga, in his Chippewa-Eaglish Dictionary, gives the verb jagawamika and defines it: " There is a long, shallow place in the lake, where the waves break"; the letter *'j" having the French sound of "j" in the words jour, jardin: f)hilologist8 represent this sound (j) by zh, to be pronounced ike z in azure, glazier. The French "ch" corresponds to our English "sh" in 8how, short, etc. Hence the " Relations " give Chagaouamigoag, instead of Shagaouamigong or as it is some- times written Shagawamikong. The word is exclusively applied by the Indians at the western extremity of Lake Superior to Shagawamikong Point, near La Pointe; hence the writer thinks that it is a proper noun, the name of a place, given to said point of land l)y the Indians on account of the above-mentioned legendary incident. A Very Rev. Friend of ours, who is a great Indian scholar, suggests the x^ollowing explanation: The point in question was probably first named jagawnmika. •' There are long, far extending breakers," the participle of which is jaiagawami- kag, "where there are long breakers." l3ut later on, the legend of the beaver hunt (which is found in other similar localities) being applied to the spot, the people ioiagined the word amik (a beaver) to be a constituent of the compound and changed the ending in accordance with the rules of their language, dropping the final a in jagawmmka and usinw ih^ locative case jagawawikong, instead of the participl (Ju- wamikag. Site OF THE old Jesuit Ohapel of Fathers Allouez and Marquette ; Picture and Vestment in La Pointe Church. It is very probable that the bark chapel, built by Father Allouez in 1665, was subsequently replaced by a more solid structure, as he informs us, that one of the objects of his voyage to Quebec in 1667 was to procure French mechanics to build a chapel that would be a subject of wonder to the Indians, many of whom had never seen anything more pre- tentious than their birch-bark wigwams. Father Allouez failed in securing as many Frenchmen as he had intended; it seems, however, that a few Frenchmen had remained at La 183 ez d; ja Pointe du Saint Esprit to trade with the Indians. Besides, the "Relation" of 1G69 says that there were already two chapels built, one at Sault Ste. Marie and the other at La Pointe du Saint Esprit. The word used, "bastir," seems to inaply that those chapels were something more substantial than mere bark chapels; in all probability they were log buildings, fixed up as nicely as possible, on the walls of which the good lathers hung religious pictures, which served them 80 well in explaining the various mysteries of our holy faith. But where stood this old chapel of Fathers Allouez and Marquette? It was certainly not on Madelina (La Pointe) Island. The "Relation" of 1667 plainly states that Father Allouez found at the head of Chequamegon Bay ("Chagaouami- gong") a large village of Indians, from seven different tribes, numbering 800 men capable of bearing arms, and thai it wan there he made his ordinary abode and constructed his chapel. Again, the "Relation" of 1660 says that at that time two chapels had been actually built, the one at the "Sauli" and the other at "La Pointe du Saint Esprit." Now, the Jesuit map of 1671, drawn up most probably by Marquette and Allouez, places the mission of the Holy Ghost on the main- land, on the Bayfield peninsula, if it may be called so, at the head of Chequamegon Bay, near the southwest corner of said bav, between the head of the bay and the modern town of Washburn. Father Marauette'e ma^) of 1674, which he drew up nf\er exploring tne Mississippi, also places the mission of the Holy (ihost at the head of Cheijuamegon Bay. There is not a particle of truth in the notion that the old Jesuit chapel — often called by tourists, Marquette's church — stood on lia Pointe Island, nor is any part (if said structure incorporated into the present church. The La I'olnte church is, for all that, an object worthy of veneration, as it is the oldest catholic church in Wisconsin, dating from 1835. It was built by Father, afterwards Bishop Baraga, at Middlefort, near the Indian cemetery, on the south-eastern side thereof. It was taken down in 1841 and rebuilt, much enlarged, on its present site. It is currently reported that there is in La Pointe church a vestment worn by Father Marquette and left there by him. That is another fable which we feel it our dutv to ex- plode. The vestments there were procured by Bishop Baraga and his successors; not one of them dates from the seventeenth *i 184 century. As to the picture — 'The taking down of the body of ChrlBt from the cross" — we are not prepared to pronounce oa itB origin. A vague and, as we honestly believe, unfounded' tradition ascribes it to Father Marquette. That the Father had pictures, we know from the "Relation" of 1672, which states that the Sioux returned him the pictures he had sent them. No doubt the picture in La Poinle church is very old and crumbled up, as if it had been for a long time in so.ie Indian's medicine-bag. We incline to the opiidon that it was brought from Europe by Bishop Baraga. Engraved Coi i»er-plate of Taqwagane, Indian Chief op La PoixVte ; First Arrival of the Chippewas at Sha- GAWAMIKONG (ChEQUAMEGON). Mr. Warren, speaking of the first arrival of th^ Chippewas at La Pointe, says : " The Loon is the totem also of a large clan (of the Chippewa nation). This bird is denominated by the Ojibways ' Mang,' but the family, who claim it as their badge, are known by the generic name of 'Ah-auh-\vauh,* which is derived by imitating its peculiar cry. This family claim the hereditary first chieftainship in the tribe, but they cannot substantiate their pretensions further back than their first intercourse with the old French discoverers and traders, who, on a certain occasion, appointed some of their principal men as chiefs, and endowed them with flags and medals. Strictly confined to their own primitive tribal polity, the allegory of the Cranes (given by Chief Tagwagane in a speech held by him at the treaty of La Pointe in 1842, and which Warren gives elsewhere in full, in which he claims the chief- taincy for the Crane totem) cannot be controverted, nor has it ever been gainsaid. * " To support their claim, this family hold in their posses* sion a circular plate of virgin copper, on which are rudely marked indentations and hieroglyphics denoting the number of generations of the family who have passed way since they first piiched theirlodgesatShagawamikong and took posses- sion of the adjacent (country, including the island of La Pointe or Moningwanekaning. " When I witnessed this curious family register in 1842, it was exhibited by Tagwagane to my father. The old chief 185 kept it carefully buried in the ground, and seldom displayed it. On this occasitn he only brought it to view, at the entreaty of my mother, whose maternal uncle he was. Father, mother and the old chief, have ail since gone to the land of spiritp, and I am the only one still living wn( witnessed on that occa- sion t i'lB sacred relic of former days. " On this plate of copper were marked eight deep indenta- tions, denoting the number of his ancestors who had passed away since they first lighted their fire at Shagawamikong. They had all lived to a good old age. •* By the rudi tigure oi a man with a hat on his head, placed opposite one of these inde.itations, was denoted the period, when the white race ! rst made its .ppearauce among them. This mark occurred in the third generation, leaving five gen- erations, which have passed away since (hat important era in their history. " Tagwagane was about sixty years of age at the time he showed this plate of copper, which he said descended to him through a long line of ancestors. He died two years ago (i. e. about 1850), and his death has added the nii ^h indentation thereon ; niakingy ta) — " Blessed Virgin conceived without original sin" — and on the reverse an orb with the monogram as described, and two kneeling angels, with the legend : ^^Sia l(odato) il S. S. Sacramento^* — " Blessed be the most Holy Sacrament." ftr 192 "The medal has excited no little interest, and has been kindly sent to us by the Rt. Rev. Dr. Krautbauer, Roman Catholic Bishop of Green Bay." (John Gilma.ry Shea.) Copper Crucifix found in Depere. A crucifix of copper, supposed to have been worked by a Jesuit lay-brother under Father Allouez after 1670, has been found in Depere together with two Indian skulls and a stone pipe, July 7th, 1879. Indian Customs of Lake Superior Country. Indian Superstitions; Demon- Worship; Religious Rites AND Ceremonies; from Perrot's "Memgire." * " It cannot be asserted that (pagan) Indians profess any doctrine; it is certain that they ao not follow, so to say, any religion. They only observe sonae Jewish customs; for they have certain feasts at which they do not make use of a knife to cut the n^eats that have been boiled, but tear and devour them with their teeth. Their women also, when they have given birth to a child, have the custom of not entering for one month the cabin of their husbande; they are not even allowed during all that time to eat with the men nor to par- take of anything prepared by them. For this reason they do their cocking apart." ''As their principal divinities, Indians acknowledge the Oreat Hare, the Sun, and Demons; I mean those who have not been converted. They invoke most frequently the Great Hare, as they venerate and adore him as the creator of the earth; also the Sun, as the author of light. But they also put the wicked spirit among the number of their gods, and, if they invoke them, it is because they fear them and in the invocation, which they make to them, they beg of them life. Those among the Indians whom the French call jugglers (medicine-men), speak to the devil, whom they consult in re- gard to war and the chase." " They have, besides, many other divinities to whom they pray and who, they claim, reside in the air, on the land, and beneath the earth. The gods of the air are thunder, light- ning, and in general all visible objects that they cannot com- prehend, for instance, the moon, eclipses and whirlwinds. 1 Perrot's "Memoire," pp. 13, 13, 19, 30, 21. ♦ 194 The gods of the land consist in malignant and injurious- creatures, especially serpents, tigers, and other animals or birds with animal-like claws. They also comprise under this head such animals as are extraordinary in their kind for beauty or deformity. The gods beneath the earth, are bears, who pass the entire winter without eating, nourishing them- selves only from the substance which they extract from their navel (umbilicus) sucking. They have a similar regard for such animals as live in caves or holes under ground, whom they invoke when they have dreamt of them in their sleep." " For such like invocations, they get up a feast consisting of eatables or tobacco, to which the sachems are invited, and the host declares in their presence the dream he had. They do this whenever they offer up a sacrifice feast in honor of the Manitou, of whom they dreamed. At such feasts one of the headmen makes a speech, and naming the creature to which the feast is vowed, he addresses it in the following words : " Be merciful to him who offers thee these viands" — naming each kind of meat that is being offered. " Have pity on his family; grant him all he needs !" All present answer in chorus "0! O'' several times until the prayer is finished.. This "01" means the same with them as "Amen" with us. There are some who at such feasts oblige the guests to eat all there is; others again do not oblige you to do so; you may eat what you like and take the rest home." " They honor the Great Tiger, as the god of the water, whom the Algonquins and others speaking the same language call Michipissy' They tell you that this Michipissy lives in a very hollow cave; that he has a large tail, which excites great winds whenever he moves it in going to drink; but when he wiggles it lively, it causes great tempests. On the voyages they are obliged to make, be they long or short, they invoke him in the following manner: "Thou who art the master of the winds favor our voyage and give us calm weather." This they say while smoking a pipe of tobacco,, the smoke of which they blow up into the air. However, before undertaking somewhat long voyages, they are sure to- tomahawk some dogs, whom they hang up on some tree or pole. Oftentimes also they vow to the sun, or lake, dressed I The same Manitou. called by Father Ailouez (Relation of 1667) "Misslbizi." Bishop Baraga spells the word Mlshibiji (pron. raee-shee-be-zhee) and deflnea it, a lion. 195 izi." Ines Bkins of elk, hinds, or bucks, in order to obtain good weather. If in winter Ihey have to make a voyage on the ice, they in- voke for thih purpose a certain ST)irit, called by the Algon- quins Mateoiaek, to whom they oner the smoke of tobacco^ praying him to be propitious and favorable to them on their journey. But this devotion is practiced with considerable carelessness, the little fervor they have then not nearly approaching that which they have on solemn foasts." "The Nepissines, otherwise also called Nepissiniens, the Amikouas, and all tribes allied to them assert that the Ami- kouas, which means, Offspring of the Beaver, derive their origin from the carcass of the Great Beaver, whence came forth the first man of that tribe. They say that this beaver left Lake Huron and entered a certain river called French River. When water was beginning to tail, he constructed some dams- in said river, vvbich are now rapids and portages. When he came to the river which rises in Lake Nepissing, he crossed over and followed several other rivulets and creeks, which he passed. He then came to the river, which isfcues from. Outenulkame, where he went to work again and constructed dams in those places, where he did not find enough water. These are now the roads and rapids where a person is obliged to make portages. Having thus spent several years in his- voyages, he resolved to people the earth with children whom he left there, and who multiplied wherever he had passed in. penetrating the creeks which he had discovered on his way. Finally he arrived below the calumets, where for the last time he made some dams. Turning back on his tracks, he saw that he had formed a beautiful lake (Lake Superior) and there he died. They believe that he is buried north of the lake, towards a place where the mountain resembles the shape of a beaver, and that his tomb is there, and for this- reason they call it "The place where reposes the slain Beaver." When Indians pass by there they invoke him and blow smoke (from their pipes) into the air to honor his memory and to beg of him to be favorable to them on the voyage they have to undertake. If a stranger or some poor widow in want, residing near these Amikouas, or near some one of their family, happen to see a branch corroded by some beaver during night, the first one who finds it at the entrance of his tent, picks it up and carries it to the master of the family, who immediately causes a collection of victuals^ to be made for this poor person, because he is mindful of their ancestors, and the people of that village club together with a good will to make a present to him who has done them the honor of reminding them of their origin (namely, that they are descended from the Great Beaver). They do not practice these things among the French, as they ridiculed both them and their superstition." Indian Feast and War Dance, from Perrot's " Memoire."* " There are other feasti? in use a>nong the Indians, in which a certain kind of adoration is practiced, in consecrating to the pretended divinity not only the meats of the feasi, but a'so exhibiting at his feet the contents of c. leather bag, which they call *'the war bag," or in their language, their *Tindi- kosean" (Baraga, Pindjigossan'), which contains tlie skins of owls, snakes, white birds, parrots, magpies and other very rare animals. They have also in those hags roots or powders, to be used as medicines (hence the name, medicine-bag). Before the feast they always fast, without either eating or drinking, until they have had a dream. During this fast they blacken their face, shoulders and breast with coal; they smoke, however. Some are said to have fasted twelve con- secutive days — which seems incredible — and others less. If they dream of a divinity residing on or under the ground, thev continue to blacken themselves, as has been said, with coals; but if they dream of the great hare or of the spirits of the air, they wash themselves and then besmear themselves with black earth; from that very evening they begin the solemnity of the feast. " The author of the feast invites two companions to assist him at the feast and they have to sing with him in order to propitiate the divinity^ of which they have dreamt, and for which the ceremony is intended. Formerly, when they had 1 "Memoire," pp. 11-19. 2 W. W. Warren (Minn. Hlet. Coll., vol. V, p. 68) says: "The Ojibway pin- jlgr-o-saun, or as we term it, "medici.ie bag," contains all he holds most sacred ; it is preserved with great care, and seldom ever allowed a i.lace in the com- mon vigwam, but is generally left hanging in the open air oa a tree, where even an ignorant child dare not touch it. Its contents are never displayed -without much ceremony." 197 no guns, they used to make as many proclamations (publio invitations to the feast) as there were large kettles on the fire for boiling the different meats. Then the author of the feast begins to sing with his two assistants, who are daubed with vermilion or a tincture of red. This son^ is solely sang in honor of the divinity of which he dreamed, for each creature^ animate and inanimate, has its own peculiar song (by which it is to be honored, praised, and invoked). They continue singing during that night all those songs that are sang in honor of other imaginary deities, until all the guests are assembled. All the guests being assembled the feast-giver begins to intone alone the song which belongs to the god of whom he dreamed. " The feast consists of dog meat, as the flesh of a dog is considered as the best and most highly prized of all meats. Thev add several other kinds of meat, for instance, that of the bear, elk, or of some other large animal; if they have none they supply the deficiency with Indian corn seflsoned with fat, whicFi they pour upon the plate of each guest. You will take notice that, to render this feast solemn, there must be a dog, whose head ' presented to the principal war chief; the other parts of tha animal are distributed among the war- riors. When the meat is boiled they take the kettles off tLo fire and a herald makes public proclamation in the villag? to let people know that ihe least is ready and that now every- one may come. The men are allowed to come with their arms and the old men each with his plate. They are not ceremo- nious as to pl^ce, sitting promiscuously, without order^ wherever they like; strangers are as welcome as the inhabi- tants of the place, they are even served the first and are given the best things oi the feast. " When everyone is seated at his place the author of this ceremony, who always remains standing, assisted by his two companions, his wife and children having seated themselves on both sides of him ornamented with their best trinkets, and his two companions armed like himself with a javelin or a quiver of arrows, raises at first his voice so as to make him- self understood by all present, saying that he offers these viands in sacrifice to such a manitou, naming him, and that it is to him he offers them. These are the words he uses : " I adore and invoke thee that thou mayest be favorable to me in the enterprise I have on hand, and that thou mayest 198 'liave ; >ity on nie and my whole family. I invoke cM the bad and good spirits, all those who are in the air, on the earth, and underneath, that they may preserve me and my party, and that we may be able to return, after a happy voyage, to our country." Then all present answer in chorus, "0 ! !" These kinds of feasts are generally only got up on an occasion of war or some other enterprise agaiiist their personal enemies. If a Frenchman happens to be present, they do not say, " / invoke the bad spirits''''; they pretend to invoke only the good manitouB. The words they use in these invocations are so peculiar, that only they themselves feast consisting of meat, corn and wild rice, to which all 205 "those of the village are invited who are not their relatives and who descend from families different from theirs (i. e. not having the same totemic mark). Those also are invited, and that especially, who have made presents to the deceased. They invite to it strangers from other villages, if any such happen to be present, and they inform their guests that it is the deceased who gives them this feast. Should the feast consist of meat, they will take a piece and this has to be carried to the grave and placed on it; they do the same with other kinds of food. Women, girls and children are allowed to eat these things (placed on the grave) but not grown up men, for they are to look upon this as unworthy of them. At this feast every one is at liberty to eat what he likes and to take the i est home. They make considerable presents in merchandise to all those strangers who previously have done the same to the deceased, but those of their own tribe receive nothing. ' They are then thanked for having remembered the deceased and congratulated on their charitableness." •■■i The Manner in which Indians Conduct the Grand Feast OF THE Dead.^ " When Indians intend to have a feast in honor of their dead they carefully make the necessary arrangements before- hand. Returning home from their traffic with the Europeans they bring along with them such articles as are suitable for this purpose and at home provide themselves with meat, grain, furs and other things. At their return from the chase the whole village meets to solemnize this feast. When once they had decided to celebrate the feast of the dead, they send deputies of their people to all the neighboring villages near by (and far away) some of them more than a hundred leagues distant, to invite them to assist at the coming feast, telling them the time fixed for said celebration. A great many people of the so invited villages start then, each canoe hold- ing several pei-sons; they make a small collection of goods among themselves in order to make thereof a present in common to the village which has invited them . Those who have invited them prepare for their coming a large cabin, 1 "Memoire," p. 37-40. i':;; 206 very strong ancj well covered, in order to receive and lodge all those wnom they are expecting." "As soon as all have arrived, the different tribes stand, separated one from the other, in the center of the large cabin. Being thus assembled, they make their presents and give away what they have, saying, that they have just been invited to render homage to the remains of the dead of the village and to their memory. Immediately they begin to dance to the sound of a drum and of a gourd, in which are small holes which constantly give out the same tune. They dance from one end of the cabin to the other, one behind the other in single file, moving around the three fir or other trees planted there. While the dancing is going on, some are busy in the kitchen cooking. Dogs are killed and boiled with other meats, all of which have been diligently prepared. When all is ready, the guests are made to rest a while, and the dance being now stopped, the repast is served up. "I have forgotten to remark that as soon as the dance stops, the presents which the guests have made and all their eflP' ;ts are removed. Their hosts give them other presents of greater value in exchange. In case they have lately re- turned from trafficking with Europeans, the presents they give will consist of shirts, head-gear, stockings, new blankets, or some paints and vermilion, though the guests have brought but old articles, perhaps green hides, furs of beaver, of wild cats, bears, or some other animal. " When those invited from other villages arrive, the same is done at each new arrival (of guests) and the same re- ception is given to the people of each village. When all are assembled they get them to dance three days in succession^ during which one oi those who called them to the feast in- vites twenty persons, more or less, to a least at his place, and then a certain number are chosen from each tribe and de- tached from the rest of the tribe, who keep on dancing. But instead of serving them with victuals at- this feast, they give them presents, such as kettles, hatchets, and other articles; nothing, however, to eat. These presents then become the common property of the tribe; should they consist in articles of food, they may eat them at once, which they do very readily, for they are never wanting in appetite. Another will do the same in regard to the other dancers; they will be in- vited to come to his lodge (to receive presents). Thus they 207 treat their guests till all of the village have given in their turn such kind of donation feasts. During the three days that the dance lasts they squander all they have in the line of merchandise or other goods and reduce themselves to ex- treme poverty, and that to such an extent that they do not keep for themseh es even a hatchet or knife. Oftentimes all they keep is but an old kettle for their use. Their intention in making these donations is to render the souls of the de- parted more happy and ] mored in the land of the dead, for they believe that they are under a strict obligation to comply with all that is observed at funeral obsequies, and that only such kinds of donations can give- repose to the departed. It is customary with them to give all they have without reserve at funeral ceremonies and other superstitious performances. Some of those who have imbibed the milk of religion (be- come Christians) have not entirely abandoned these kind of customs, and with the body they bury all that belonged to the deceased during life. Such feaste of the dead were for- merly celebrated every year, each tribe in its turn giving such a feast, they mutually invited then one another to the feast. Since some years, however, these things are no longer practiced among some of them, as the French, who have much intercourse with them, made them understand that this use- less squandering of their goods ruined their families and reduced them to such straits as not to have even the neces- saries of life. •i i'.' Pagan notions in regard to the Immortality of the Soul and of the place where the Dead are said to reside forever.* "All pagan Indians believe in the immortality of the soul. They maintain that the soul, after leaving the body, goes to a beautiful prairie country where there is neither heat nor cold and where the atmosphere is agreeably tempsrate. They say that country is full of animals and birds of all kinds and varieties. Hunters there never find themselves exposed to hunger, as they can slay and eat whatever animal they like. They assure us that this beautiful country is very far away 1 "Memoire," pp. 40-43. • 208 on the other side of the earth. Hence they place provisions and arras on the graves of the dead, for thev believe that the departed will find in the other world for their use all that has been given them in this, especially on the voyage they have to make. > " They believe, moreover, that as soon as the soul has left the body it enters this charming country, and, having traveled several days, it meets on its way' a rapid river, over which there is but a small stick to croes over. When walk- ing over this thin stick it oends so much that the soul is in danger of falling into the water and being carried away by the current. They maintain that, should this accident un- happily occur, it would get drowned, and that all these dangers are at an end when once she has entered the land of the dead. Thev also believe that the souls of young people of both sexes have nothing to fear as they are vigorous and strong. I^ut it is not the same with those of the old and of children, when not assisted at this dangerous passage by other souls; this is oftentimes the reason why they perish. " They also say that this same river is full of tish beyond imagination. Sturgeon and other fish abound there, which they kill with their hatchets and clubs in order to roast them on their voyage, for after leaving the river they no longer meet with game. After having traveled for quite a long time they come to a very steep mountain, which obstructs their passage and obliges them to seek another elsewhere. How- ever they find none, and, after having sufifered a great deal, they come at last to that terrible passage where two pestles of prodigious size, rising and falling by turns, form a great difficulty which it is hard to surmount, for should the soul be unhappily caught beneath, that is, when one of the pestles is just falling, it would surely be killed; but the diseribodied spirit watches most carefully for the lucky moment (when one of the pestles goes up) to slip through this so dangerous place. Yet many get caught and perish, especially the souls of old people and children, as they are less strong and vigorous and rather slow when trying to get through. 2 The road to the "Happv hunting grounds of the dead" is called Ke-wa- kun-ah, "Homeward road ; also Cbe-ba-kun-ah, "Ghost road." The soul travels till she comes to a deep, rapid stream, over which lies the much ■dreacled Ko-go-gaup-o gun, or rolling and sinking bridge; once safely over this, as the traveler looks back it assumes the shape of a huge serpent swim- ming, twisting and untwisting its folds across the stream. 209 " Once through this dangerous passage they enter a charm- ing country where excellent fruits are found in abundance. The eround is covered with all kinds of flowers, the odor of 'which is so wonderlul that it enchants the heart and charms the imagination. There is now but a short distance to make fio as to arrive at the place where the noise of the drum and gourd, keeping time to the songs and shouts of the dead at their entertainment (dance), makes itself agreeably heard. This stimulates them to run most eagerly directly towards the place whence the sound of the happy multitude proceeds. The nearer they come the louder the noise becomes, and the delight and joy, to which the dancers give expression by con- tinual shoute, ravish the new comere more and more. When they are near the place where the dancing is going on, a cer- tain number of the dead leave their folio w-dancers and go to welcome them and manifest the great pleasure their arrival causes to the whole company. They are then conducted to the place where the dancing is going on, where they are kindly received by all those present. They find there meats of all tastes and without number. Nothing more exquisite or better prepared can be imagined. Thev can eat whatever they liKe and pleases their appetite. When they get through they mingle with the rest to dance and enjoy themselves for- >ever, without being any longer subject to grief, inquietude, infirmities, or any of the vicissitudes of mortal life. "This is the belief of the Indians in regard to the immor- tality of the soul. It is a dream, a chimera of the most ridiculous things that can be invented, but they cling to this belief with so great obstinacy, that, when a person wants to convince them of its ridiculous absurdity, they tell the Euro- pean who speaks to them about these things, that we have a particular country for our dead (and they another for theirs). Having been created by spirits who lived in harmony with one another and who were mutual friends, they (i e. the spirits or manitous that created the pale-faces) had chosen in the other world a different country from theirs (that is, of the departed Indians, each race having a heaven for itselt). They say that it is an indubitable truth, and one they have learned from their ancestors, that they once . ent to war into a country so far away that they came at last to the extreme «nd of the earth. They then passed the place where the large pestles keep going up and down, as I have described 210 above, at the entrance of the beautiful land of the dead. Having paBsed through, they heard at a little diBtance the beating of the drum atid the sound of the gourds and, curiosity having impelled them to go on a little further to see what was going on, they were discovered by the dead, who then came towards them. They tried to flee, but were soon overtaken and conducted to the cabins of these inhabi- tants of the other world, where tney were well received. The dead then escorted them as far as the passage of the pestles, which they stopped so as to enable them to pass through without danger (into the land of the living). Taking leave of them they told their living countrymen never to come back there again till after death, for fear some misfortune might happen to them." Ottawas. De la Motte Cadillac, in 1695 commander at Mackinaw,, wrote that the Ottawas were divided into four bands: 1, the Kiskakons, or Queues Coupees ; 2* the Sable, because their old residence was on a eandy point ; 3, the Sinago, or Outaou8-Sinageaux ; and 4, the Nassawaketon, or People of the Fork, because they had resided on a river which had three forks or branches, perhaps the Chippewa River of Wis- consin. Nassawaketon was the Algonquin word for a river which forked (Minn. Hist. Coll., vol. V, p. 405). LacCourte Oreille, which empties by Courte Oreille river into the Chip- pewa, is called to this day by the Indians " Ottawa-Sagaigan," Ottawa Lake, as there is a tradition that Ottawas used to re- side on the shores of saM lake. The Relation of 1667 says- that their ancient dwelling place was near Lake Huron. They used to go by way of Ottawa River to Montreal and Quebec, and thus the river they traveled on was called after them. At Father Menard's time, 1660, a large body of Ottawas resided at Keweenaw Bay. Another portion had fled with a band of Tionnontate Hurons to the Mississippi, and had settled on an island near the entrance of Lake Pepin. Driven away bv the Sioux, whom they had foolishly at- tacked conjointly with the Hurons, they ascended Black River, Wis., at the headwaters of which the Hurons built & 211 fort, while the Ottawas pushed on to F^ke Superior^ and settled on the shores of Chequame^on Bay, between the mouth of Fish Creek and Ashland. In 1670-71 they went to live on Manitouline Island, their ancient abode, where the Fathers established among them the flourishing mission of St. Simon. At present they reside in Michigan^ at Grand and Little Traverse, Harbor Springs, and elsewhere. Their language .strongly resembles the Chippewa. In 1668-^9 Father AUouez succeeded in converting the Kiskakon band of Ottawas at Chequamego.i Bay, but the Sinagoes and Keinouche's (frotn kinoje or kinosha, a pike) remained deaf to the voice of the zealous Father, though many subse- quently embraced Christianity at Green Bay and Mackinaw. Father Baraga labored among them at Arbre Croche (Harbor Springs) and Grand River, baptizing seven hundred or more* At present their spiritual wants are attended to by the Franciscan Fathers residing at Harbor Springs. t- Ik POTl'AWATAMIES. The Pottawatami lived on the peninsula formed by Greerk Bay on the west and Lake Michigan on the east. They and the Winnebagoes had a village about 24 miles above the spot where the city of Green Bay now stands, near Little Sturgeon Bay. In 1641 they were at Sault Ste. Marie, fleeing before the face of the Sioux. In 1665 we meet with them at Che- quamegon Bay, where Father AUouez found them to the number of three hundred men, bearing arms. In 1668 they resided on the Pottawatami Islands, in Green Bay. They were very docile and friendly disposed to Christianity, be^ sides being more humane and civilized than other Indian tribes. Wm. W. Warren says their name signifies, "Those who make or keep the fire," from bodawe or potawe, to make a fire, from the fact of their taking with them or perpetuating the national fire, which, according to tradition, was sacredly kept alive in their more primitive days. A Pottawatami band settled about the year 1721 on the St. Joseph's River, and another near Detroit. In 1830 V. Rev. Frederic Res6, then Vicar-General of Cincinnati, afterwards first bishop of Detroit, visited the Pottawatamies on St. 212 Joseph's river. He was received with the greatest joy by the poor Indians, and baptized Pokegan, a Pottawatami chief, and twelve others. However, the Father was soon obliged to leave to attend other missions. Pokegan was inconsolable. He repaired to Detroit on the 1st of July, 1830. *' Father I Father !" he exclaimed, " I come to beg you to give us a Black-gown to teach us the word of God. We are ready to give up whiskey and all our barbarous customs. Thou dost not send us a Black-gown, and thou hast often promised us one. What I must we live and die in our ignorance? If thou hast ro pity on us men, take pity on our poor children, who will live as we have lived in ignorance and vice. We are left deaf and blind, steeped in ignorance, although we earnestly desire to be instructed in the faith. Father, draw us from the fire — the fire of the wicked manitou. An American mi nister wished to draw us to his religion, but neither I nor any of the village would send our children to his school, nor go to hi^ meetings. We havo preserved the way or prayer taught our ancestors by the Black-gown who used to be at St. Joseph. Every night and morning my wife and children pray together before a crucifix which thou hast given us, and on Sundays we pray oftener. Tv/o days before Sunday we fast till evening, men, women and chil- dren, according to the tradition of our fathers and mothers, as we have never seen a Black-gown at St. Joseph."* Faiher Stephen Badin was sent them in August, 1830, and by January he had three hundred Christians, all of whom con- fessed regularly, besides a hundred children and adults bap- tized. In a few years there were from 1000 to 1200 fervent Ohristians. In September, 1838, the United States troops sur- rounded the Pottawatamies, and as prisoners of war, com- pelled them to remove. They were deported to the banks of the Osage River, where Father Petit, their pastor, confided them to the care of Father J. Hoecken, S. J. On the sale of their lands, the United States government allotted the Potta- watamies 5,000,000 acres on the Missouri, near Council Bluffs. 1 Shea, "Catholic Missions," p. 394. 213 Sacs. The country of the Sacs was between Lake Huron and Erie. They resided for a long time in Michigan, near Sagi- naw Bay, on the Saginaw and Tittibewasse Rivers. After many bloody wajs with their neighbors, in which they were well nigh annihilated, they were driven from that Stai;e and settled in Wisconsin, where they became allies of the Outa- gamiea or Foxes. Father Allouez found some Sacs at Che- quamegon Bay, and afterwards, in 1669, at Green Bay and up the Fox River, where they had a village, some twelve miles up that river. They were a very warlike and barbarous race, without fixed dwelling-places, roaming about through the woods. On the 4th of June, 1763, the Sacs and Chippe- was, by stratagem, took Fort Mackinaw and killed almost all the British soldiers of the garrison. Their last great tribal effort was made conjointly with the Foxes, in the Black Hawk war of 1832. Elact Hawk was defeated on the Wis- consin by General Dodge, and on the 2d of August, 1832, Gen. Atkinson overtook the broken fragments of his array, and attacked them on the bottoms of the Mississippi, a few miles below the mouth of Bad Ax River, about forty -five miles above Prairie du Chien, and totally defeated and scat- tered them. OUTAGAMIKS OR FoXES. The Foxes, called by the French, "Renards," and the Chip- pewas, "Oudagamig," call themselves "Moskwakig," from mosk (Chipp. misk) red and aki, land, i. e. ''People of the red land." Father Allouez found some of them on the shores of Chequamecon Bay, where they came to fish and trade. They resided along the Fox and Wolf rivers and had a large village near New London and another at Mukwa or a little below there (the Jatter perhaps a corruption of Muskwaki, their Indian name), on the Wolf River, Wisconsin, where Father Allouez visited them in April, 1670, and started the mission of St. Mark. He converted several of the tribe, though subse- quently the mission was abandoned on account of the hostile attitude of the Foxes towards the French. Th y are the only Algonquin tribe on whom the French made war. 214 The Foxes and Chippewas were enemies from time im- memorial and many a bloody battle was fought between them. An Indian tradition relates that a large band of Foxes stealthily landed about two cenlaries ago or more on the southeastern extremity of Madeline (La Pointe) Island and captured four Chippewa women. Elatod with their success they hastily embarked in their small canoes, and when they thought themselves safe from pursuit they raised a defiant shout, which was heard by the Chippewas, who jumpi Jl into their canoes. A thick fog covering the lake, neither party could see the other; but the Chippewas were guided by the noise of the songs and shouts of their enemies. They over- took the Foxes near Montreal River and a naval battle ensued in which the Chippewas totally defeated and annihilated the Foxes. Their last great battle with the Foxes was at St. Croix Falls, where under their great war-chief, Wau-boo-jeeg, they defeated the combined forces of the Foxes and Sioux, reducing the former to fifteen lodges, who were then incor- porated with the Sacs. This battle occurred about 1780. Wau-boo-jeeg, the Chippewa leader in that wai', lived on +,he projection of land near Pike's Bay, above Bayfield, and died in 1793. When the French became acquainted with the Chippewas, ivhose home was the Sault (whence they were called by the French Saalteur or Sauteurs, now Sauteux) they formed alliance and friendship with them and supplied them with fire-arms, which enabled them eventually to drive the Foxes out of northern Wisconsin and the Sioux beyond the head- waters of the Mississippi. The Illinois. Of all the Algonquin tribes of the northwest the Illinois were the most docile and susceptible of Christianity Both Fathers, AUouez and Marquette, speak most highly of them. F'ather Allouez found a considerable number of them on the Upper Fox River, eome nine miles from where Portage City now stands. He also met with a small band of them on Chequamegon Bay, where they told him such wonderful things about their beautiful prairie country, that he burned 215 with desire to visit them, the more so as they evinced such un- common inclination to embrace the faith. He visited them in 1670 at the Maskouten village near Portage City and was received by them with great joy. They immediately pre- pared a feast. A venerable old man then addressed him in the following words: "How good it is, Black-gown, that thou hast come to visit us. Have pity on us; thou art a manitou (a god), we offer thee to smoke. The Nadouessious (pron. Nah-doo-wes-see-oo, Sioux) and the Iroquois are eating us; have compassion on us. \Ve are often sick, our children die, we suflfev hunger. Hear me, Manitor., I offer thee to smoke; may the earth yield us corn and the rivers fish ; may sickness not kill us and famine not be so hard on us." At each in- vocation the old men present answered with a loud ''01 !" the same as "Amen." Father Allouez was horrified at thus receiving divine honors from these poor ignorant but well- meaning people. He preached to them most fervently, telling them that he was not the Manitou, the master of their lives, but that he obeved Him and carried His word all over the land. Father Marquette passed by this mission in June, 1673, when on his way to discover and explore the Mississippi. He stayed there from the 7th till the 10th of June, and was much pleased to see in the midst of the village a large cross, to which were attached quivers with arrows and other Indian {H'esents, in thanksgiving to God for having prospered their ast winter's chase. At the mouth of Des Moines River the same Father found a large settlement of Peorias, another branch of the Illinois tribe, where he was received with the greatest joy and respect. In 167-^ he founded the mission of the Immaculate Conception among the Kaskaskias, another Illinois trifle, on the Illinois River, where he offered up the holy Mass on Holy Thursday and Easter Sunday,^ and preached the faith of Jesus Christ to an immense concourse of people. The Illinois were for a time under the care of two Recollect Fathers of the Order of St. Francis, namely, Gabriel de la Ribourde nnd Zenobius Membre. On September th» 9th, 1680, Father Gte,brif4 was ruthlessly murdered by somt^ Kick- apoo Indians. Father Sebastian R^le, who was afterwards killed in his Abnaki Mission in the State of Maine by an English and Indian war-pariy, and Father Gravier labored 1 The first holy Mass offered up on Illinois soil was most probably said by Father Marquette about the 20tb of June, 1673, on his voyagre of discovery. 216 in Illinois. Father Marest was stationed at Kaskaskia 1700- 1712, laboring with great fruit. Many other apostolic men worked successfully for t2ie conversion of the various trib.e8- in Illinois. Chippewas, La Pointe. The Outchibouec, called also Otchipweg, Ojibways and Chippewas, are a numerous tribe, inhabiting both the north and south shores of Lake Superior, British America, Michi- gan, Wisconsin and eastern Minnesota. They are often called Saulteurs, Sauteurs, and Sauteux, from the Sault, their origi- nal home, rhey heard the first tidings of Christianity from Fathers Jogues and Raymbaut, in 1642, at Sault Ste. Marie, at the great Indian feast of the dead. According to their traditions they came to La Pointe Island about four centuries ago, circa 1492. They had a large flourishing town on the southeast end of the island, where they had cleared a large tract of land and raised a great deal of corn and pumpkins. In the early part of the seventeenth century, about the year 1612, they suddenly abandoned their island through a super- stitious fear that it was haunted by ghosts. Many of them went back to the Sault (pron. Sooh others settled at the west end ot Lake Superior, where Fatner Allouez found them^ between ltt65-67, probably near Superior City. After the various tribes, whom the fear of the Iroquois had driven to Chequamegon P'^y and the Apostle Islands, had left in 1670- 71, the Chippewas of the south shore gradually returned and settled on the mainland, where Bayfield now stands, also at Pike's Bay and along the shore of Chequamegon Bay. Many also resided at Chequamegon Point, Odanah, at the head of the bay and near Michael Dufault's place. At an early date, probably already in 1696, tha French built a fort on La rointe Island. The location of the old French fort is involved in obscurity. Hon. Wm. W. Warren claims that is was built at Middlelbrt, near the old Indian cemetery. Tradition — the name, " Old Fort " — seems to point to the southeastern end of the island as the site somewhere near the place where Michael Cadotte built his trading post and fort in 1782. For many years the American Fur Company had a flourishing 217 trading post on the island, and La Pointe was then one of the largest towns of Wisconsin. It is now but a historic relic, a most beautiful place for a suinnier resort, a plaoe in- tended by nature for quiet enjoyment, rest, meditation and prayer. We hope it will never be transformed into a modern town with its noise, dirt, manure-piles, stinking oyster-cans and empty beer-kegs in the gutters. Here two treaties were made with the Chippewa Indians, one in 1842 and the last in 1854, by which they ceded ail their remaining lands ii^ Wisconsin, and also large tracts in Minnesota and Michigan, to the United States for a considera- tion, perhaps not the one-thousandth part of their actual value. To give some idea of the wretched condition of the poor Indians, which made them, so to say, give away for trifling annuities, large tracts of the most valuable agricul- tural, pine and mineral lands, the value of which they never knew or realized, but which was well comprehended by the grasping "Kitchi Mokoman" — "Big Knife," American, we append here the concluding remarks of two of their Chiefs, Esh-ke-bug-e-coshe and Nay-naw-ong-ga^-bee. At a treaty made at the Mississippi, in 1855, the Chief Esh-ke-bug-e-coshe, "Wide Mouth,'' made the following re- marks in answer to the refusal of the government agents to accept a proposition of the chiefs, to sell their lands at a price douole that offered them by the agent. He said*: " My father, I live away north on tne headwaters of the Mis- sissippi; my children (band) are poor and destitute, and, as it were, almost naked, while you, my father, are righ and well clothed. When I left my home to come to this treaty to sell my lands— /or we know that we mxist sell for what we can get — the whites must have them — my braves, young men, women and children, held a council and begged of me to do the best I could in selling their homes; and now, my father, I beg of you to accept of the proposition I have made you, and to- morrow I will start for home; and then you count the days which you know it will take me * ) reach there, and on the day of my arrival look north, and as you see the northern lignts stream up in the sky, imagine to yourself that it is the congratulation of joy of my children ascending to God, that you have accep-ed of the proposition I have offered you." 1 Wis. Hlft. CoU. vol. 11, pp. 818-314. 218 At the treaty made in La Pointe, in 1854, Nay-naw-ong- gay-bee, the " Drepsing Bird," one of the head chiefs of the Courte Oreille band of Chippewas, made a speech expatiating on the destitute condition of his people, who were abjectlv poor, many of the childi^jn being perfectly naked. We will only insert his concluding remarks: " My father, look around you, upon the faces of my poor people; sickness and hunger, whiskey and war are killing us fast. We are dying and fading away; we drop to the ground like the trees before the ax of the white man ; we are weak, vou are strong. We are but foolish Indians — you have wisdom and knowledge in your head; we want your help and protection. We have no homes, no cattle, no lands, and we will not need them long. A few short winters, my people will be no . .ore. The winds rhall soon moan around the last lodge of your red children. I grieve, but cannot turn our fate away. The sun, the moon, the rivers, the forests, we love so well, we must leave. We shall soon sleep in the ground — we will not awake again. I have no more to say to you, my father." We doubt whether anything more simple, touching and sad, was ever uttered by a white speaker. Grees and Sauteux of British America; their customs, language and superstitions. The Crees have always been intimately united with the Chippewas ; their langus^ges are very much alike, and they have the same usages and superstitions. They inhabit a large part of British America, especially on both sides of the Saskadjiwan. Father Belcourt,* a zealous missionary of British America, who spent a great portion of his life among the Indians of that country and knew their language and customs well, speaking of the Crees and Sauteux (Chippewas of that region), says : "Their principal religious meeting takes place every spring, about the time when all the plants begin to awaken from tneir long winter sleep, and renew their life and com- -xience to bud. The ticket of invitation is a piece of tobacco 1 Father G. A. Belcourt, in Annals of Minn. Hist. Soo. for 1868, vol. IV. £ 219 Bent by the oldest person o^ the nation, indicating the place of renaezvous to the principal persons of the tribe. This is a national feast in which every individual is interested, it being the feast of medicines. Each head of a family is the Ehysician of his children, but he cannot become bo without aving received a preliminary instruction and initiation into the secrets of medicine. It is at this feast that each one is received. All the ceremonies which they perform are em- blematical and signify the virtues of plants in the cure of various maladies of man. "Another superstition, prop'er to cure evils which have place more in the imagination than in the body, is the Nibi- fntoin. It consists in drawing out the evil directly, in draw- ing the breath and spitting in the eyes of the sick person. The pretended cause of suffering is sometimes a stone, a fruit, the point of an arrow, or even a medicine wrapped up in cotton. One cannot conceive how much these poor people submit with blind faith to these absurdities. " Lastly, curiosity and the desire of knowing the future, has invented the Tchissa'fnwin. It consists of certain formalities, songs, invocation of spirits, and bodily agitations, which are so energetic that you are carried back to the times of the ancient Sybils; they seem to say to you, Deusj ecce Dms, and then submitting to the questions of the spectators, they always have a reply, whtther it be to tell what passes at a distance, or reveal the place where objects which nave been lost may be found. As the skill of the prophet consists in replying in ambiguous terms upon all subjects of which he has not been able to procure information in ad- vance, he is always sure of success, either more or less strik- ing. " Dreams are for the Sauteux revelations ; and the bird, animal, or even a Ptone, or whatever it may be, which is the principal subject of the dream, becomes a tutelary spirit, for which the dreamer has a particular veneration. As dreams are more apt to visit a sick persen, when the brain is more subject to these abberations, many such have a number of drearrs, and consequently many tutelary spirits. They keep images and statues in their medicine-bags, and never lose eight of them, but carry them about wherever they go. The faith of the Sauteux in their medicine is such that they be- I 220 lieve a disease can be thrown into an absent person, or that certain medicines can master the mental inclinations, such ad love or hatred. Thus it is the interest of these old men to pander to the ^oung. " Their writings are composed of arbitrary hieroglyphics, and the best writer is he wno is most skillful in usins such signs as most fully represent his thoughts. Though this manner of writing is very defective, it is nevertheless in- genious and very useful, and has this advantap^e over all other languages, since it depicts the thoughts and not the word, just as figures represent numbers in all languages. " Though the Sauteux have no idea of the state they shall find themselves in after death, they believe in the existence of a future life. They have very strange ideas on this sub«- ject ; in consequence of some cf these, they place near the deceased his arms and the articles most necf ssary to life. Some have even gone so far as to have their best horse killed at their death, in order, as they said, to use him in traveling to the country of the dead. It is the general belief that the spirit returns to visit the grave very often, so long as the body is not reduced to dust. During this space of time, it is held a sacred duty, on the part of the relatives of the de- ceased, to make sacrifices and offerings, and celebrate festi- vals before the tomb. In the time of fruits, they carry them in grea* abundance to the tomb, and he who nourishes himr self with them after they have been deposited there, causes great joy to the parents and -elations of the deceased. " The Sauteux have also some knowledge of astronomy ; they have names for the most remarkable constellations ; they have names also for the lunar months; but their calcu^ lations, as can be conceived, are very imperfect, and they often find themselves in great embarrassment, and have re- course to us to solve their difficulties. The electric fluid manifested in thunder, the rays of light of the Aurora Borealis are, in their imagination, animated beings ; the thunders, according to them, are supernatural beings, and the rays of the Aurora Borealis are the dead who dance. " Their idea of the creation of the world goes no further back than the deluge, of which they have still a tradition. the narration of which would fill volumes I will tell the part which relates to the creation. 'An immortal genius (demi-god), seeing the water which covered the earth, arid 221 le id ler In, finding nowhere a resting place for his foot, ordered a beaver, an otter, and other amphibious animals, to plunge by turns into the water and bring up a little earth to the surface. They were all drowned. A (musk) rat, however, succeeded in reaching the bottom, and took some earth in his paws, but he died before he got back; yet his body rose to the sur- face of the water. The genius, Nenabojou (Ma-nah-bo-sho), fleeing that he had found earth, brought him to life, and em- ployed him to continue the work. When there was a suffi- aent quantity of earth, he made a man, whom he animated with his breath.' This genius is not the Great Spirit (Kitchi Manitou), of whom they never speak, except with respect ; while Nenabojou is considered a buflfoon of no gravity. " The Sauteux have a great passion for gambling. They pass whole days ani nights m pla^, staking all they have, even their guns and traps, and sometimes their horses; they have staked even their wives upon the play. " Their love of intoxicating liquors is, as among all other savage tribes, invincible. A Sauteux, who was convinced of religion, wished to become a Christian; but he ccuid not be admitted without renouncing indulgence in drinking to excess. He complained bitterly that the Hudson Bay Com- pany had reduced his people to such a pitiable state by cringing rum into the country, of which thpy would never have thought if they had not tasted it. "The Sauteux are one of the most warlike of nations. From time immemorial, they have had the advantage over their numerous enemies, and pushed them to the North. They treat the vanquished with most horrible barbarity xi is then that they are cannibals ; for, though we see some- times among them cases of anthropophagy (cannibalism), they have such a horror of it, that he, who has committed this act, is no longer sure of his life. They hold it a sacred duty to put him to death on the first favorable occasion. But during war they make a glory of cannibalism. The feast of victory is very often composed of human flesh. One sees a trait of this barbarity in the names they give to their principal enemies, as for instance the Sioux, whom they call " Bwanak." As I remarked before, it is not rare that they add to or retrench a little their proper names, which renders their interpretation rather difficult for strangers. In the word that I have mentioned, bioan is put for ahwanj li. 222 which sigiiifiee a piece of flesh put on the spit. Thus the word Ahwanak, which they have shortened by calling Bwanak, signifies those whom one roasts on a spit. In their great war-parties, after the victory, the Sauteux build a great fire, then plant all around spits laden with the thighs, heads, hearts, etc., of their enemies, after which they return home." What Father Belcourt says ot the Sauteux and Crees of British America, can be applied in a great measure to the other Indian tribes that resided in the St. Lawrence valley and in the country of the " Great Lakes." More than one Catholic missionary and many a poor Frenchman has been burnt to death at the stake, and their bodies devoured by the Iroquois of New York. Perrot tells how four Sioux were made soup of by the Ottawas in their village on Chequame- gon Bay in the winter of 1670-71. The Chippewas of the South Shore are more civilized than those of the North, and never indulge in the horrible practice of cannibalism, which they abhor and detest as much as the whites. Sioux, CALLED BWANAQ MEANING OF THE WORD. The "Bwalag" of the "Relations" are the same people whom the Chippewas still call '' Bwanag," i. e. Sioux. The " Re- lation " of 1660, p. 13, says that the word Bwalag or Bwanag means warriors. It is uncertain whether the word Bwanag is Chippewa or derived from some other Algonquin dialect. Wm. W. Warren, a Chippewa half-breed well educated, says the word is Chippewa, and is an abbreviation of Abwanagj meaning "Roasters," from "mwd abive,^^ I roast, abwan, a roast. The Ottawas call the Sioux "Nadowessi," i. e. 'Little Adder," the diminutive of ''nadowe" an adder, which name they give to the Iroquois, their fearful enemies of old in the east, which appellation significantly expresses the sneaking, treachero ifl, serpentine, and cruel disposition of the Iroquois tribe. The Sioux call themselves Dakotas; Nicolas Perrot in his "Memoirtj" calls them Sioux, an abbreviation of Nadoues^ 8umx\ Father AUouez calls them Nadouessiouek, and Mai- quette, Nadouessi (Nah-doo-wes-see). They are described in tne "'Relations" as a very powerful and warlike tribe, living some 40-50 leagues west of La Pointe du Saint Esprit. Father 223 Allouez first met with them at the west end of Lake Superior, near Duluth or Superior. In 167 1 they drove the Ottawas and the Hurons from the shores of Chequamegon Bay. They were almost continually at war with the Chip pe was, by whom they were gradually driven out of Wisconsin and eastern Minnesota, beyond the Mississippi, and the latter occupied their fine hunting grounds near Red Lake, Leech Lake and vicinity, Minnesota. In 1862 the Sioux massacred about 700 whites, most of them industrious, inoffensive Ger- mans. In 1876, led by Sitting Bull, they completely an- nihilated General Custer's forces. They have been removed to Dakota, where missionaries ar*" Hboring at Christianizing them. Mode op life among the Sioux. We insert the following lines taken from an article of Ed- ward D. Neill, in "Annak of the Minn. Hist. Soc. for 1863, Number IV": " The heathen in their manner of life are essentially the same all over the world. They are all given to uncleanness. As ^ou walk through a small village, in a Christian land, you notice many appearances of thrift and neatness. The day- laborer has his lot fenced and his rude cabin whitewashed. The widow, dependent upon her own exertion and alone in the world, finds pleasure in training the honeysuckle or the morning-glory to peep in at her windows. The poor seam- stress, though obliged to lodge in some upper room, has a few flower-pots upon her ^.'indow-sill, and perhaps a canary bird in a cage hanging outside. But in an Indian village all is filth and litter. There are no fences around their bark huts; whitewashing is a lost art, if it was ever known among them; worn out moccasins, tattered blankets, old breech-cloths, and pieces of leggins are strewn in confusion all over the ground. Water, except in very warm weather, seldom touches their bodies, and the pores of their skin become filled with grease and the paint with which they daub themselves. Neither Monday or any other day is known as washing-day. Their cooking utensils are encrusted with d'.rt and used for a variety of purposes. A year or two ago a band of Indians, with their 224 dogs, ponies, women and children, came on board of a steam- boat on the Upper Mipsiesipni on which the writer was traveling. Their evening meal, consisting of beans and wild meat, was prepared on the lower de<5k, beneath the windows of the ladies' cabin. After they had used their fingers in the place of forks and consumed the food which they had cooked m a dirty iron pan. one of the mothers, removing the blanket from one of her children, stood it up in the game pan, and then dipping some water out of the river began to wash it from head to foot. The rest of the band looked on with Indian composure, and seemed to think that an iron stew- pan was just as gooa for washing babies as for cooking beans! Where tnere is so much dirt, of course vermin must abound. They are not much distressed by the presence of those in- sects which are so nauseating to the civilized man. . Being without shame, a common sight of a summer's eve is a woman or child with her head in another's lap, who is kindly killing the fleas and other vermin that are burrowing in the low, matted and uncombed hair. " The Dakotas have no regular time for 'ating. Dependent as they are, upon hunting and fishing for subsistence, they vacillate from the proximity of starvation to gluttony. It is considered uncourteous to refuse an invitation to a feast, and a single man will sometimes attend six or seven in a dav and eat intemperately. Before they came in contact with the whites they subsisted upon venison, buffalo and dog meat. The latter animal has always been considered a deli- cacy for these epicures. Tn illustration of these remarks I transcribe an extract fom a journal of a missionary, who visited Lake Traverse in April, 1839: " Last evening at dark our Indians returned, having eaten to the full of buffalo and dog meat. I asked one how many times they were feasted. He said, 'Six, and if it had not be- come dark so soon, we should have been called three or four times morel' This morning 'Burning Earth' (Chief of the Sissetonwan Dakotas) came again to our encampment, and moving, we accompanied him to his village at the south- western end of the lake In the afternoon I visited the chief; found him just about to leave for a dog feast to which he bad been called. When he had received some papers of medicine I had for him, he left, saying, 'The Sioux love dog meat as well as white people do pork."" ': ri 225 *' In this connection it should be statad, that the Dakotas (Sioux) have no regular hours for retiring They sleep whenever inclination prompts; Home by day and some by night. If you were to enter the Dakota village, four miles below St. Paul, at midnight, you might, perhaps, see oome few huddled arc.md the tire of a tepee (as they call their wigwams), listening to tlie tale of an old Indian warrior, who was often engaged in bloody conflict with their ancient and present enemies, the Ojib ways; or >ou might hear the un- earthly chanting of some medicine man, endeavoring to exorcise some spirit from a sick man; or you zuight see some lounging about, whiffing out of their sacred red stone pipes, the smoke of kinnikinnik, a species of willow bark; or you might see some of the young men sneaking arout^d a lodge, c or you might hear a low, wild drumming, and then see a group of men, daubed with vermilion and other paints, all excited and engaged in some of their grotesque dances; or a portion may be firing their suns into the air, being alarmed Dy some imaginary evil, and supposing that some enemy is lurking about. " Dakota females deserve the sympathy of every tender heart. From early childhood they lead " worse than a dog's life." On a winter's day,a Dakota mother is often obliged to travel five, eight, or ten miles, with the lodge, camp kettle, ax, child, and small dogs upon her back. Arriving late in the afternoon, at the appointed (imping ground, she clears off the snow from the spot upon which she is to erect the tepee. She then, from the nearest marsh or grove, cuts down some poles, about ten feet in length. With these she forms a framework for the t'jnt. Unstrapping her pack, she unfolds the tent cover, which is seven or eight buffalo skins stitched together, and brings the bottom part to the base of the frame. She now obtains a long pole and fastening it to the skin covering she raises it. The ends are drawn around the frame until they meet, and the edges of the covering are secured by wooden skewers or tent pins. The poles are then spread out on the ground, so as to make as large a circle inside as she desires. Then she or her children proceed to draw the skins down so as to make ther^ fit tightlv. An opening is left where the poles meet at the top, to allow the smoke to escape. The fire is built upon the ground in the centre of the lodge. Buffalo skins are placed around, and from seven 226 to fifteen lodge there through a winter's night, wit i far more comfort than a child of luxury upon a bed of down. Water is to be drawn ard wood cut lor the night. The camp kettle is suspended and preparations made for the evening meaL If her lord and master has not by this time arrived from the day's hunt, she is busied in mending moccasins. Such is a scene which has been enacted by hundreds of females this very winter in Minnesota As a consequence of this hard treatment, the females of this nation are not possessed of very happy faces, and frequently resort to suicide to put an end to earthly troubleo." Father Marquette. Father James Marquette was born in Laon, a city of France, in 1637. At the age of seventeen he entered the Society of Jesus and was ordained early in 1666. The same year he sailed to Canada, where he landed on the 20th of September. On the 10th of October he started for Three Rivers to learn the Montaignais language, under Father Gab- riel Druilletes, being destined for the northeastern mission. He remained in Three Rivers until 1668 when he wa3 ordered to prepare for the Ottawa mission. He left Quebec April 21, 1668, with three companions to go to Montreal, to await there the Ottawa flotilla. A party of Nez-Perces came with Father Louis Nicolas, who had gone with Father Allouez to La Pointe du Saint Esprit, in 1667, and with them Marquette departed for Sault Ste. Marie, in 1668. He was the first resident priest of that mission being stationed there for about ono year or a little more. He may, therefore, be called the founder of the Sault Ste. Marie midsion. This mission was located at the foot of the rapids, on the American side^ about nine miles below the mouth of Lake Superior. In 1669. Father Claude Dablon came tc Sault Ste. Marie^ as Superior of the upper missions. Father Marquette wa& sent to La Pointe du Saint Esprit, where he arrived on the 13th of September, 1669. Father Allouez, his predecessor there, left the Sauit on the 3d of November of the same year, and arrived at the head of Green Bpy on the 2d of December, vigil of St. Francis Xavi^r, Patron-Saint of the 227 Green Bay mission. Father Marquette was stationed at the- head of Ashland Bay till 1671, when, on account of the war that had broken out, he was obliged to remove with th& Huron portion of his flock to St. Ignace, Mackinaw. It was from Mackinaw that he started in the early part of 1673, on his voyage of discovery. Father Dablon. Father Claudius Dablon came to Canada in 1656, and was employed in the mission Onondaga till 1658. Three years later we find him and Father Gabriel Druilletes, the "A postle of the Abnaki in Maine," who was afterwards stationed for many years at Sault Ste. Marie, attempting to reach Hudson Bay, by the Saguenay. After suffering many and great hardships on their journey through the trackless wilderness,, they were arrested at the sources of the Necouba, by Iroquois war parties. The journal of their trip is given in the " Relation '» of 1661.' In 1669, he arrived at Sault Ste. Marie, Michigan, whither Father Marquette had preceded him in 1668, and he became Superior of the Algonquin missions of the Northwest. In 1670, he came to Green Bay, and with Alloiez visited in September of the eame year the Mission of St. James, located on the Upper Fox River, a short dis- tance from the junction of said river with the Wisconsin, Shortly after, he returned to Quebec to assume his post a» superior of all the Canada missions under the carp of hi& Order, which office he held with intervals for many years, certainly till 1693. As the head of the missions, he con- tributed a great deal to their extension, and above all, to the exploration of the Mississippi, by Father Marquette. He published the Relations of 1670--71-72, with an accurate map of Lake Superior, most probably drawn by Fathers AUouez and Marquette, vhe two Fathers best acquainted with the topography of said lake. He prepared also the Relations from 1672 to 1679, for the press, but they were not printed and existed only in manuscript form till within a few years prior to this writing. He likewise prepared Father Mar- quette's Journal, describing his discovery and exploration of the Mississippi, for the press, which journal, together with many other highly valuable and interesting papers relating 228 to the exploration of said river has been published by the learned historian, John Gilmary Shea, in his work "Discovery and Exploration of the Mississippi," a work we most highly recommend to all who t^e an interest in the early history of our western country. Great mass-meeting at Sault Ste. Marie in 1671; Names OF THOSE WHO SIGNED THE TREATY; PeRBOT's ACCOUNT. "The treaty was signed in the presence of Dablon,* Supe- rior of the mission, and his colleagues, Dreuilletes, Allouez,* Andr€ of the Society of Jesus ; Nicolas Perrot,' inter- Sreter; Sieur Jolly et*; Jacques Mogras of Three Rivers: T^ierre loreau, the Sieur de la Taupine; Denis Masse; F' r ^ de Chavigny, Sieur de la Chevrottiere; Jacques Lagillier, Jean Maysere, Nicholas Dupuis, Franyois Bibaud, Jacques Joviel, Pierre Porteret," Robert Duprat, Vital Driol, Guillaume Bon- homme." (Margry, vol. I, p. 97.) Nicholas Perrot says:® " The first vessels from France arrived at Quebec whilst all the (Ottawa and Iroquois) chiefs were there. M. de Cour- celles received some letters from M. Talon, who wrote to him on the necessity of engaging in his service such Frenchmen as had been with the Outaouas and knew their language, so that he could go there and assume possession of their country in the name of the king. M. de Courcelles cast his eye first or me and made me wait in Quebec until the return of M. L'ln tendant. " When the latter had arrived, he asked me if I would like to go to the Outaouas, as interpreter, and conduct there his 1 Dahlon and Dreuilletes were stationed at the Sault, tbougrh Dablon spent a pai't oi tbe winter of 1670-71 at Mackinaw, building a rude bark chapel thei:i;\ 2 Allouez an d Andrfi were stationed at Green Bay, Andr6 having oharsre of the misaionarji (tations at the hea'\ of said bay, while Alloue"! attended the inland misitions. 3 Nicolas Perrot, the author of the "Memolre," held several offlce» under the Canadian government, was "Coureur de bois," interpreter, and kind of governor or commandant at Green Bay. between 166&-1701. 4 Jollyet acoompauled Father Marquette upon his voyage of discovery and exploration down the Mississippi. 6 Pierre Porteret accompanied Father Marquette on his last journey to the Illinois in 1674, and was present at his death on the eastern shore of Lake Michigan In 1676. 6 "Memolre," pp. 136-128. lud 229 Bubdelegate, whom he would place there to take possession of their country. I informed him that I was always ready to obey him, and OiTered him my services. I left, therefore, with the Sieur de b^int Lueson, his subdelegate, and we ar- rived at Montreal, where we remrined till tre beginning of the month, October (1670). We were obliged on our way to winter with the Amikouets (Beaver Indians). The Saulteurs (Chippewas of Sault Ste. Marie) also wintered at the same place and secured more than two thousand four hundred elks or an island called the "Island of the Outaouas," which ex- tends the length of Lake Huron, from the point opposite St. Francis River to that of the Missisakis, going towaras Michil- limakinak (Manitouline Island). This extraordinary chase was nevertheless only made with snares. " I sent them word to return to their country in the spring as soon as possible, to hear the word of the king, which the Sieur Saint Lusson brought to them, and to all the tribes. I likewise sent Indians to inform those of the north to return to their country. I dragged and then carried my canoe to the other side of the island, where I embarked; for it is to be remarked that the lake (Huron) never freezes except on th') side where we wintered and not towards the offing, on account of the continual winds which agitate it there. Thence we started to go to the bay of the Foxes and Miamies, which is not very fai distant, and I caused all the chiefs to go to Sault Ste. Marie, where the pole was to be erected and the arms of France attached, to take possession of the Outaouac country. It was the year 1669* that this took place. " On the 5th of the month of May, ^ went to Sault Ste. Marie with the principal chiefs of the Pouteouatamies, Sakis, Puants (Winnebagoes), Malhommis (Menominees). Those of the Foxes, Mascoutechs (Maskoutens), Kikaboos (Kickapoos) and Miamies did not pass the bay (Green Bay). Among them was a man with the name of Tetinchoua, head chief of the Miamies, who, as if he were their king, had day and night in his wigwam forty young men as a body-guard. The vil- lage over which he ruled had from four to five thousand braves; in one word, he was feared and respected by all his 1 Perrot'8 mistake; It was the 14th of June, 1671. The •Relation" of 1671, p. 26, gives the 4th of June, also a mistake, made probably by the copyist Perr-** probably wrote his "Memoire" many years after the treaty, henoe he f ortfot the preoiee year when It was made. 230 neighbors. They say, however, that he was of a very mild •disposition and that he conversed only with his lieutenants, or people of his council charged with his ordere. The Pouteouatamies did not venture through respect for him to have him exposed to dangers or mishaps in making the voy- age, fearing for him the fatigues of the canoe and that in con- sequence thereof he might fall sick. They represented to him that, should any accident happen to him, his people would helieve themselves deserving of l>lame for it, and that they would take upon themselves the dangers of the voyage. He finally yielded to their reasons and requested them to do for liim in the matter (under consideration) as he would do for them if he were there present. I. had explained to them what the question was and why they had been called (to the treaty). " I found at my arrival, not only the chiefs of the north, but also all the Kiristinons (Crees), Monsonis and whole villages of their neighbors; the chiefs of the Nipissings w*}re there also, besides those of the Amikouets and all of the Saulteurs, who had their settlement in the place itself. The pole was erected in their presence and the arms of France attached to it with the consent of all the tribes, who, not knowing how to write, gave presents as their signatures, de- •claring in this manner that they placed themselves under the protection and obedience of the king. The Process- Verbal -was drawn up in regard to this act of assuming possession, which I signed as interpreter, with the Sieur de Saint Lusson, subdelegate ; the Rev. Missionary Fathers Dablon, AUouez, Dreuilletes and Marquet signed lower down, and below them the French who were trafficking in the various localities. This was done following the instructions given by M. Talon. After that, all those tribes returned each to their country and lived several years without any trouble from one side or the other. " I forgot to say that the Hurons and Outaouas did not arrive till after the act of taking possession, for they had fled from Chagouamigon (Chequamegon) on account of having eaten some Sioux, as I have related above. They were in- formed of what had lately been done, and agreed, like the rest, to all that had been concluded and decided on. " 231 OoPY OF THE Process- Verbal of the taking possession of THE Indian country.* Preliminary remarks of Father J. Tailhan, S. J., publisher And annotator of Perrot's "Memoire." '* The "Relation" of 1671 (see text) and La Potherie (II, pp. 128-130) contain many details in regard to this act of taking fossession omitted by Perrot, to which the reader is referred, will merely give here the unpubliehed Process- Verbal of that ceremony, after the somewhat incorrect copy deposited in the archives of the marinb The passages suppressed and replaced by dots offer no historical interest; they are but -simple protocols or useless repetitions." Process-Verbal. " Simon Francois Daumont, esquire, Sieur de Saint Lusson, commissioned subdelegate of Monseigneur, the Intendant of TTew France "In accordance with the orders we have received from Monseigneur, the Intendant of New France, the 3d of last July to immediately proceed to the country of the In- dian Outaouais, Nez-percez, Illinois, and other nations, dis- covered and to be discovered, in North America, in the region of Lake Superior or Mer- Douce (Huraa), to make •there search and discovery of mines of all sorts, especially of copper, ordering us moreover to take possession in the name of the king of all the country, inhabited or not inhabited, through which we might pass We, in virtue of our com- mission, have made our first disembarkment at the village or burg of Sainte Marie du Sault, the place where the Rev. Jesuit Fathers make their mission, and where the Indian tribes, called Achipo^s, Malamechs, Noguets, and others, make their actual abode. We have convoked there as many other tribes as it was in our power to assemble, and they met there to the number of fourteen tribes, namely the Achipo^s', Malamechs', Noguets^, Banabeoueks*, Makomiteks', Poul- 1 "Memoire," pp. 292-294. 8 Ghippewas; 3, Meramear. Man-um-aig^, "Catfish"; 4, Noquets, No-kalg "Bear Family or Clan"; 5, Ne-bauu-aub-alg (?). "Merman Clan"; 6, Makomi- 232 t^at^mis^, Oumaloumines*, Sassaouacottons®, dwelling at the Bay called that of the Puants (Green Bay), and who have taken it upon themBelves to make it (treaty) known to their neighbors, who are the Illinois*", Mascouttins' *, Outagamis", and other nations ; also the Christinos**, Assinipouals**, Aumossomika*", Outaouais-Couscottons**, Niscaks", Mask- wikoukiaks", all of them inhabiting the countries of the North and near the sea, who have charged themselves with making it known to their neighbors, who are believed to be in great numbers dwelling near the shores of the same sea. We have caused thi^, our said commission, to be read to them in the presence of the Rev. Fathers of the Society of Jeuus, and oi all the Frenchmen named below, and have had it iii i^orpreted by Nicolas Pe^'rot, interpreter of His Majesty in this matter, in order that they may not be able (to claim) to be ignorant of it. Having then caused a cross to be erected to produce there the fruits of Christianity, and near it a cedar-pole, to which we have attached the arms of France, saying three times with a loud voice and public proclama- tion, that IN THE NAME OF THE MOST HIGH, MOST POWERFUL, AND MOST REDOUBTABLE MONARCH, LOUIS XIV. OF NAME, MOST CHRISTIAN KING OF FRANCE AND NAVARRE, we take possession of said place, Sainte Marie du Sault, as also of the Lakes Huron and Superior, the Island of Caientaton (Manitouline), and of all other lands, rivtrs, lakes and streams contiguous to and ad- jacent here, as well discovered as to be discovered, which are bounded on the one side by the seas of the North and West, and on the other side by the sea of the South, in its whole length or depth, taking up at each of the said three proclamations a sod of earth, crying 'Vive le Roy!' and causing the same to be cried by the whole assembly, as well French as Indians, declaring to the said nations aforesaid and hereafter that from henceforth they were to be protegees (subjects) of His Majesty, subject to obey his laws and follow his customs, promising them all protection and succor on his part against the incursion and Invasion of their enemies, declaring to all other potentates, sovereign princes, ♦oao or Ataouabouskatouk, a Oree tribe; 17, Klskakons (?); 18, Maskwakeeg (?), Foxes, or Miklkoueks. 233 as well States as Republics, to them or their subjects, that they neither can nor shall seize upon or dwell in any place of this country, unless with the good pleasure of his said most Christian Majesty, and of him who shall govern the land in his name, under penalty of incurring his hatred and the efforts of his arms. And that none may pretend ignor- ance of this transaction, we have now attached on the re- verse side of the arms of France our Process- Verbal of the taking possession, signed by ourselves and the persons be- low named, who were all present. " Done at Sainte Marie du Sault, the 14th day of June, in the year of grace 1671. Daumont dk Saint Lusson. (Then follow the signatures of the witnesses.) The annotator renarks : " In conclusion I will point out a slight error of Perrot. Father Marquette did not figure among the witnesses of the act of assuming possession At that time he was with the Hurons and Outaouacs, who did not arrive at the Sault till after the ceremony. In place, therefore, of Father Marquette, the name of Father Andr^ should be sub- stituted in our text (Perrot's account of the treaty), whose name is read in the Process -Verbal of M. de Saint Lusson among those of the other witnesses, after the name of the subdelegate." Menominees; Labors of Father Van den Broek amoncj THAT Tribe at Green Bay, Little Chute, and elsewhere. The Menominees, now a populous tribe, were few in num- ber at the time Father AUouez first appeared among them. They are an Algonquin tribe, though their language differs considerably from the Chippewa and Ottawa, two other tribes of the Algonquin family of natives. Father Allouez, although well versed in Algonquin, found it difficult to understand them. Their principal village was near the mouth of the Menominee River, which empties into Green Bay. Here Father Allouez visited them for the first time on the 8th of May, 1670, and established the mission of St. Michael. There were also two villages of that tribe on the western shore of 234 Green Bay, one at Chouskouabika and the other at Ossaoua- migouEg. In both of these villages Father Andre labored and made many converts. Chouskouabika, called also Chous- kouanabika, was located near the site of the modern town of Pensaukee. The word meanp "there are many smooth, flat stones " — French, " aux gaiets. The name Ossaouamigoung is a corrupt form of Ossawamikong (from oasiiva " yellow," and amik a beaver) and means " The place of the yellow beaver," or perhaps, " Beaver-tail." This mission was near Suamico, a corruption of the Indian name, as Pensaukee is a corrupt form of Peshaking or Pensaking (from Pejakiwan, Pensakiwan, " the land is marked, streaked"). There were also many Menominees at the mouth of Fox River. They subsequently extended their settlements along the last named river, and many redded at Little Chute prior to 1842, when they sold a large tract of land to the United States and moved to Poygan (Pawagan). At present they reside on a reserva- tion on the Wolf River, in Shawano county, and are attended by the Franciscan Fathers residing at Keshina. As Father Van den Broek labored for many years among this tribe, a short account of his labors will not be out of place here. Father Theodore J. Van den Broek was stationed for some time in Alkmaar, Holland, and belonged to the Dominican Order. He left his native land in 1832, and having landed at Baltimore, he proceeded via Wheeling, Cincinnati and Louisville to St. Rose, near Springfield, Washington county, Kentucky, where there was a house of his Order, with four- teen Fathers and four lay-brothers. The whole journey from Antwerp, Belgium, to St. Rose, took nine weeks. Here he prepared himself for missionary work, studying the language and customs of the country. After a short stay at St. Rose he was removed to Somerset, Perry county, Ohio, where there was another house of his Order. M. Grignon, an esteem- able and worthy lady, now residing at Green Bay, used to interpret for him sometimes at Somerset. On the 4th of July, 1834, he arrived in Green Bay, to labor in the Indian missionary field. Here he found only ten Catholic white families, although more were living at a distance in the interior of the Stete at Little Chute, Butte des Morts, etc. He completed the priest's house, begun by Father Mazzuchelli, and labored zealously among the whites 235 and Indians of his flock. The Catholic Church and priest's house were then located at Menomineeville (Shanteetown) half way between Green Bay and Depere. Scarcely a year after his arrival the towns of Navarino and Astor, now Green Bay, were built, and as the Catholics of these places formed one congregation with those of Menomineeville, we will call the mission Green Bay. The first building in Green Bay, used as school-house and chapel, was built of logs in 1823, and was destroyed by fire in 1825, through carelessness in making fire to drive off mosquitoes. In 1831, Bishop Fenwick selected a site for a new church, which was begun by Rev. S. Mazzuchelli and finished bv the Redemptorist Fathers Sanderl and Hiitecher in November, 1832, at a cost of S3000. This church burned down in 1846. A subsequent church, bought of the Metho- dists, shared the same fate in 1871. Father Van den Broek labored at Grt^en Bay, sometimes alone sometimes with Father Mazzuchelli, from 1834 till the winter of 1836. It seems he left Green Ba in December of that year and came to reside at Little Chute. As the Redemp- torist Fathers Sanderl and Htitscher and Prost, remained but a short time in Green Bay, tho care of that mission devolved again upon Father Van den Broek for the next two years, from 1836-38. He used to have mass there every other Sun- day. While yet residing in Green Bay, he often said two masses on Sundays, the first one at Green Bay (Menominee- ville), and the second at Little Chute, walking it at that, although the distance is twenty to twenty-four miles! Once his feet bled profusedly from the pegs m his boots, whence he was obliged to stop on his way to get them extracted. Another time he lost his boots in the thick, sticky mud. Truly his was not an easy life. Besides the hardships of the road he had often to endure hunger, as his Indians were rather negligent in providing for his wants. When he first came to Little Chute, he lived for half a year in a wigwam, fifteen feet long and six feet high, which served as church, dwelling and school, tor he began at once to teach his Indian neophytei^ to learn their A B C, so as to be soon able to read Bishop Baraga's prayer and catechetical books. Here in his wigwam he was visited by snakes, wolves, and that worst of all nuisances, starving Indian dogs, who would often steal sa I 236 the poor Father's next meal, stowed away in the shape of meat or fish, in some old Indian kettle! His mission embraced almost the whole State of Wisconsin, for some years. He attended Green Bay, Little Chute, Butte des Morts, Fort Winnebago, near Portage City, Fond du Lac, Prairie du Chien, Poygan, Calumet and other places, visiting the more distant missions generally in winter. Oftentimes he had to sleep, during bitter cold winter nights, in the snow, with no other roof overhead than the starry canopy of Heaven and the snow his bed. Once, when called to attend a sick person, about 240 miles distant, he got lost in the woods, his guide having got drunk at a fort, where the Father had stopped over Sunday to give the Catholic soldiers a chance to attend to their religious duties. After riding about for several hours in the dark through the woods, having lost his way, he finally tied his horse to a tree, took on the saddle and used it for a pillow on which to rest his aching head. It rained fearfully, and wolves howled about him fiercely. Next morning hie said his prayers devoutly and made a vow that he would offer up a mass in thanksgiving, should he find his way out of the woods. He then mounted his horse, let the reins loose and allowed the animal to go whithersoever Divine Providence might direct it. In less than five minutes he was on the road and soon arrived at the sick person's house. Incidents like these give the reader some idea of the hardships and trials this apostolic man endured. But Father Van den Broek was not only a missionary; he was also a civilizer of his Indian people. He worked him- self most industriously and plowing his garden with hoe ; nd spade raised the first year he came to Little Chute plenty of corn and potatoes, which, no doubt, his Indians helped him to eat up. The second year he raised sufficient breadstuffa besides vegetables, his Indians helping him with a good will to till the ground. He also trained them to handle carpenter tools, made them masons, plasterers, etc. With their help he erected a neat church, 70 ft. long with a nice little steeple, which he completed in 1839 and dedicated to St. John Nepo- muc, the glorious martyr who sealed with his blood the in- violability of the seal of Confession. Between 1834-42 ho converted and baptized over six hundred Indians, not tQ 237 Bpeak of those converted between the last named year and that of his death, 1851. But Father Van den Broek has not only a claim to the grateful remembrance of the Catholics of Wisconsin as a zealous Indian missionary, but also as an originator of Cath- olic colonization. On the 29th of May, 1847, he left Little Chute and crossing the broad Atlantic visited his native land, Holland. The same year he published at Amsterdam a Eamphlet, describing some of the many advantages Wisconsin eld oat to the industrious immigrant, and induced many of his countrymen to settle in our State. Three ships with Hollanders sailed for America in 1848, in two of which were Catholic priests to attend to the spiritual wants of their countrymen, namely Fathers Godhard and Van den Broek. The latter sailed from Rotterdam, March 18th, 1848, in the "Maria Magdalena." May 7th he landed at New York, and the 9th of June arrived at Little Chute with a large number of Hollandish immigrants. These people settled at the last named place, also at Hollandtown, Green Bav, Depere, Free- dom and other localities. They were soon followed by others and at present form quite a large percentage of the Catholic population of the Green Bay diocese. They are second to none in strong, practical Catholicity, zeal for their church, re- ligion and schools, and command the respect of all classes of our people by their industry, thrift ana orderly behavior. They are an honor to the country of iheir birth and a valu- able acquisition to the land of their adoption. The tree that Father Van den Broek planted at Little Chute, in 1848, has spread its branches over a large part of northeastern Wis- consin, and offshoots of it are found in Minnesota, Nebraska, Oregon and other States. Father Van den Broek continued to labor with his cus- tomary zeal after his return to Little Chute, in 1848, until his death in that town, Nov. 5th, 1851, at the age of sixty -eight years. He was succeeded by the Fathers of the Holy Cross, who for many years continued the work of their worthy predecessor, laboring zealously among the Hollanders, French, Irish, and Indian half-breeds of Little Chute and vicinity. m 238 Short Sketch of the Green Bay Misson. The first white man that penetrated the wilds of Wisconsin was Jean Nicolet, an adventurous Frenchman, a zealous Catholic, and a man well versed in the Algonquin language, for which reason he was employed by the government as Indian interpreter at Three Rivers in 1G36. In 1639 he pushed to the head of Green Bay, found there the Winne- bagoes, jt " Sea Tribe," and made a treaty of peace in the name of the French government with the Indians assembled there to the number of four or five thousand. In 1669 Father Claude Allouez arrived there on the 2d of December, and established the mission of St. Francis Xavier, offering up the Holy Sacrifice of the Mass with all possible solemnity on the following day, Dec. 3d, feast of the above- named saint. He found there some eight young Frenchmen trading with the Indians. There were about 600 Sac Pot- tawaU\mies, Foxes and Winnebagoes in one village, n the mouth of Fox river, besides other smaller villages ..^ the Fox river, and on both sides of the bay. Many of these Indians had received their first knowledge of Christianity whilst residing at Chagaouamigong (Chequamegon) Bay^ whither they had fled through fear of the Iroquois prior to 1666. Father Allouez soon made converts among the poor In- dians at the head of the bay, whom he describes as uncom- monly barbarous, ignorant and destitute. They soon learned to attend church regularly on Sundays and to chant the " Our Father " and " Hail Mary " in their own language. The headquarters of this first mission seems to have been located a short distance below the head of the bay, on the western shore, as he says the Menominees, " whom he found at their river," — Menominee river — were eight leagues from his cabin. In 1671 the mission was removed five miles up the Fox river, and a chapel built on the site of the present town of Depere, near the river. The spot is now covered with water. In 1670 the Father founded the mission of St. Mark on the Wolf river, probably six miles above Lake Winneconne. The same year he established the mission of St. James on the Upper Fox river, about nine miles from the junction of the Fox and Wisconsin rivers. He also founded in May, 239 1670. the St. Michael's mission among the Menominees, aear the mouth of the Menominee river. In 1670 Father Ix)ui8 Andre was sent to Green Bay, prob- ably towards the latter end of the year. The two Fathers divided then the various missionary stations in Wisconsin among themselves, Father Andr6 taki ig the missions on both shores of Green Bay and up the Fox river, whilst Father Allouez attended those more distant inland. Father Andre composed religious hymns on the principal doctrines of faith and against pagan superstitions, which he taught the children to sing to the accompaniment of the flute. This enraged the pagans. During his temporary ab- sence they burnt his house and his whole winter supply of dry fish, his nets, and all he had. Undaunted by this, Father Andre raised a cabin on the ruins of the old one de- stroyed, and renewed 1 > attacks on pagan superstition and polygamy. As the Inuians were addicted to demon-woiship, they attacked the Father for his opposition to their demon- olatry. '* The devil," exclaimed a chief, " is the only great chief ; he put Christ to death and he will kill you, too." Father Andre, however, labored on undauntedly, and made converts even in the wigwams of his bitterest enemies at Chouskouabika (pronounced Shoos-quah-bee-kah) and Ous- souamigong (pron. Oos-swau-mee-gong). The number of converts kept steadily increasing, and when Father Marquette passed through Green Bay in 1673, on his way to discover and explore the Mississippi, he found 2,000 baptized in the mission of St. Francis Xavier and its de- pendencies. Towards the end of that year Father Marquette returned to Green Bay, broken down in health through the hardships endured during his voyage down the Mississippi. He stopped with Father Andre till the fall of 1674. Despair- ing of human help, he had recourse to the Blessed Virgin Immaculate, and made with the fervent neophytes of St. Francis mission a novena in her honor, in order to obtain through the powerful intercession of the Mother of God the recovery of his health, so as to enable him to found the mis- sion of the Immaculate Conception among the Illinois. Their prayer was heard, and towards the end of October, 1674, Father Marquette .started for Illinois by way of Sturgeon Bay and Lake Michigan. 240 Father Andr6 labored on Buccess fully, making converts and repressing idolatry. His house at St. Francis Xavier had been burned down by the pagans; another on the Me- nominee now shared the same fate. Most of the year he spent in his canoe visiting his missions along the bay and up the Fox river. In 1678 Father Charles Albanel, just return- ing from an English prison, became Superior of the western missions, and took up his residence at Depere, where he built a beautiful church, aided by Nicolas Perrot and other French traders. In 1680 Father John Erjalran was stationed at Depere, but how long he labored there is not known. At any rate, the church built by Father Albanel stood yet in 1686, the date engraved on the monstrance donated by Nicolas Perrot to the church of St. Francis Xavier. Things now took an unfavorable turn. War broke out between some Wisconsin ti'bes, and the missionaries were in constant danger. A servant of the missionaries was pursued by the Winnebagoes, near Sturgeon Bay, and, in trying to escape, he ran through a grove of saplings. All of a sudden the hair of his whig got entangled in some branch overhead, which caused it to come oflf. The savages in pursuit, seeing what they sup- posed the brother's scalp and his bald head, halted, much astonished, to examine the whig, and this gave him a chance to escape. But unhappily he came upon another band of the same tribe, who unmercifully killed him. There is a tradition among the French pioneers of Green Bay that about the same time also a Jesuit Father was killed near Sturgeon Bay by the same Indians. The writer, however, thinks that the tradition of the Father's death does not rest on a very reliable foundation. Among the Foxes another lay-brother was cruelly treated and compelled by a chief to work for him, a drawn sword being held over his head at times. Father Enjalran accompanied the Ottawa troops led by Durantaye in Denonville's expedition against the Senecas. Whilst fearlessly attending the wounded on the field of battle, he was himself severely wounded. During his ab- sence the pagans fired his church and house at Depere. He subsequently returned to his mission at Depere, but how long he remained there is not known. In the winter of 1700 he was living at Mackinaw, and thenceforth his name ceases to be mentioned. 241 When the historian Charlevoix visited Green Bay in 1721, he found at the Fort of the Ba^ of the Puants (Green Bay) the amiable Father Jean Baptiste Chardon, a Jesuit Father, whose chapel was about a mile and a half from the mouth of the Fox river, up river, on the eastern bank of the river, a very short distance west of the present French church in Green Bay; the place js now covered with water. Medals, crosses, and other devotional articles have been found there. Father Chardon evangelized the Sacs, but not finding them docile, he was studying diligently the Winnebago language, in order to preach to that tribe. Charlevoix, in his capacity as embassador of the king of France, told the Sacs to respect and listen to their missionary, if they wished to retain the king's favor. That same year Father Chardon was sent to the Illinois. He was the last Jesuit Father that resided at Green Bay of whom we have any authentic account. The wars between the French and Foxes greatly embar- rassed missionary efforts. The Green Bay mission was per- haps occasionally visited by Jesuit Fathers residing at Macki- naw (Michillinimackinac) between 1721 and 1765. It is during this period that two Jesuit Fathers, whose names are unknown, were killed at Depere. The event did not occur prior to Charlevoix's visit to Green Bay in 1721, for neither the Relations nor Charlevoix say anything about it. More- over, as Augustin Grignon, in his memoires of his maternal grandfather, Charles de Langlade, who came to Green Bay between 1744-46, mentions nothing, of this tragical event, we must conclude that it did not occur after 1744, but before it, between 1721-45, probably during the Frenrh and Fox war of 1728. Elsewhere we have discussed this subject more at length. The war that broke out between the French and English for the possession of Canada, 1754-59; then the Pontiac war, 1760-64; the American Revolution, 1776-83, kept the North- west in a continual state of excitement, so that hardly any- thing could be done for the conversion of the Indians. Finally, the suppression of the illustrious Jesuit Order by Pope Clement XIV., in 1775, was for a time the death-blow of Indian missionary work. A Recollect Father stationed at Fort Ponchartrain (Detroit) made perhaps an occasional visit to Green Bay, the last time about 1793. 242 The first white bottlers who located permanently at Green Bay about 1745, were the Sieur Augustin de Langlade, a Pari- sian by birth, and his son Charles, born in Mackinaw in 1729. A few other French families soon arrived. In 1785 the colony numbered seven families, with fifty-six inhabitants. In 1792 and 18C4 the settlement increased by the arrival of a few French-Canadian families, so that at the beginning of the war of 1812 there were 250 inhabitants. In 1816 an American garri- son arrived at Green Bay on the 16th of July, under command of Col. Miller, Maj. Gratiot, Chambers, and other officers ► They erected a fort on or near the site of an old French fort on the west side of the river, called Fort Howard. At that time the Menominees had a village near by, about a half a mile distant, under a chief with the name of Tomah (Thomas). Col. Miller requested the Menominees to give their consent for the erection of a fort in the neighborhood, which consent was duly given, the Indians receiving flour, pork and some "fire-water." Green Bay now began to grow, settlers moved in, a home market was established for the surplus productions of the soil, and vessels arrived from time to time with supplies for the garrison and settlers. In 1820 Col. Ebenezer Childs located not far from Fort Howard, on the west side of the river. Next year Daniel Whitney arrived; he was the first American that opened a store at Green Bay. That same fall came Gen, William Dickenson and three other Americans. Early in the season of 1821 a large delegation of Oneida and Stock bridge Indians arriyed at Green Bay in order to make arrangements with the Menominee Indians for settling in their country. The arrangements were perfected and the Oneidas located six miles west of the bay, and the Stock- bridges twenty-four miles above Green Bay on the Fox River^ The Oneidas still reside on the reservation where they were first located; but the Stockbridges subsequently removed to the east side of Lake Winnebago, and many live on a reser- vation not far from Shawano. After the Black Hawk war of 1832 Green Bay grew rapidly. (Wis. Hist. Coll., vol. III.) Michigan territory with its northwestern district, com- prising Mackinaw County, Upper Michigan, and Brown and Crawford Counties, embracing the present State of Wisconsin and part of Minnesota, was formerly under the jurisdiction of the bishop of Quebec, which episcopal see was founded in 243 1659, Monseigneur Laval, Bishop of Petrea, I. P. I., being the- first bishop. He arrived in Quebec on the 16th of June, 1659, and labored with apostolic zeal among the French and In- dians until 1672, when he went to France. June the 19thy 1821, Pius VIII. erected the bishopric of Cincinnati, which was to comprise Ohio, Michigan and the Northwestern Terri- tory. He appointed for that see Rev. Edward Fenwick, of Maryland, ot the Dominican Order. He had two vicar- generals, namely Frederic Rese, afterwards firet bishop of Detroit, and Gabriel Richard, a Sulpitian and pastor of St^ Ann's in Detroit, Mich., since 1799. Thirty years had elapsed since a Catholic priest had visited Green Bay (1793-1823). In 1823 Father Gabriel Richard of St. Ann's Church, Detroit, Mich., came to Green Bay and said Mass in Pierre Grignon's house, situated on Washington Street (in 1866 the property of Dr. Crane). In 1824 Green Bay numbered 500 inhabitants. Rev. J. Vincent Badin, stationed at St. Joseph's Mission, Mich., among the Potta- watamies, visited Green Bay three times, staying each time a month or so to attend to the spiritual wants of the people. His three visits occurred in 1825, 1826, and in the summer of 1828. In the fall of the same year, 1828, Rev. P. S. Dejean visited the mission. Pierre Grignon had given, but without a deed, six lots on which to bund a church and school, but at his death this pro- perty passed over to his heirs. A school, which was also to serve as a chapel, was built of logs, and Rev. Badin appointed a Frenchman with the name of Favrell to keep school and al- lowed him to assemble the people on Sundays, read to them the Gospel of the day, sing hymns and read prajrers. But Favrell soon overstepped the limits of his permit and at- tempted to say Mass, minus the consecration, and to mako processions accompanied by the soldiers of Fort Howard. He made a trip to Europe with an Indian, whom he every- where exhibited, and the presents often made to the latter found their way into the Frenchman's pocket. To crown his work of hypocrisy and imposition he attempted to start a church of his own, but failed egregiously. In 1832 Very Rev. Frederic Rev6 was sent to Green Bay to rid the country of this impostor. In 1830 Bishop Fenwick of Cincinnati visited Green Bay, remaining only for a few days, but in the following year^ 244 1831, he stopped there for three weeks, accompanied by Rev. Samuel Mazzuchelli, arriving there on the 11th of June. They held a kind of mission during their stay, preaching several times a day and hearing confessions oft-^n until ten or eleven o'clock at night. Many who had not gone to confession for twenty, thirty, and forty years maue their peace with God. The bishop confirmed 100 persons. A site was selected for a church in Menomineeville (Shanteetown), half way between Green Bay and Depere, $300 subscribed for the building, and the work begun. This church burnt down in 1846. In 1832 Rev. Fathers Simon Siinderl and Fr. X. Hatscher, C. S. S. R., where stationed at Green Bay, where they bap- tized a great many Menominees, and likewise some at Grand Kakalin (near Little Chute). They left in the fall of 1833 and went to ArbreCroche, Mich., intending to establish, if possi- ble, a house of their order there for the conversion and civilization of the Ottawas of that district. In 1832, Sept. 26 th, Rt. Rev. Edward Fen wick died of the cholera, on an episcopal visitation, at Wooster. The same year also Father Richard, of Detroit, died of the same disease. In November, 1833, Rev. S. Mazzuchelli, 0. P., came with two nuns, cloistered Poor Clares, to Green Bay. Pister Clare, an American lady and a convert, was superioress. The other was Sister Therese Bourdaloue, and their Superioress in Detroit, whence they had come, was Sister Francoise De la Salle. They bought two acres of land from a man with the name of Ducharme, in Menomineeville (Shanteetown), to erect thereon a house of their Order and a school. They taught school for some time, and there are still people alive (1886) who went to their school. They remained from a year and a half to two years, and were there during the fearful cholera visitation in 1834, when Father Van den Broek, O. P., was stationed in the Green Bay mission. They assisted in attending to the sick and burying the dead. Sometimes no one could be found to bury the dead, and Father Van den Broek, with the two Sisters, were obliged to bury them. Often four and five died in one house, of the terrible sick- ness, many even while making their confession, and some- times several bodies were buried in one and the same grave. Father Van den Broek, who had arrived in the summer of 1834, labored in the Green Bay mission for about two years 245 :f and then went to reside in Little Chute. In December, 1836, Fathers Hiitscher and Probst, C. S. S. R., took charge of Green Bay, but only for some months, and also Father Bernier was there, probably only on a passing visit. In fact, it can be said that Father Van den Broek attended the mission from 1834-1838, namely, for two years whilst residing at Menomi- neeville, and again two years after having moved to Little Chute. In the niqrht of the 14th of April, 1838, being the Saturday night of Holy Week, between the hours of ten and three, three soldiers of Fort Howard violently entered the church at Menomineeville and robbed " one silver urn, one silver chalice and cover (ciborium, scattering the consecrated hosts on the floor), one silver communion cup" and other articles of the value of $300 (ita Acta judicialia in Green Bay). The names of these sacrilegious robbers are Samuel Richard- son, Lucius G. Hammon and Nelson W. Winchester. The stolen articles were found buried in the sand. The celebrated monstrance of 1686 was among the stolen articles. The per- petrators of this dastardly deed were sentenced to imprison- ment at hard labor from six to twelve months. Father Florimond Bonduel was stationed during two terms at Green Bay; the first time from 1838-43, and then again from 1858-61. After him came Rev. Peter Carabin, a Ger- man, from 1843-47, who in his turn was succeeded by Rev. A. Godfert, from October, 1847 to September, 1849. In the same month of September, 1849, Rev. Anton Maria Ander- leder, S. J., at present Superior General of the whole Jesuit Order, and Rev. Joseph Brunner, S. J., came to Green Bay. Father Anderleder lett in September, 1850, but his colleague. Father Brunner, remained one year longer in Green Bay, and then went to Manitowoc Rapids, where he was stationed for five years. He then was removed by his superiors to New Westphalia, Missouri, where he resided for two years, then went to Europe and from thence to Bombay, Hindoo- stan, where he labored most zealously for nineteen years. Father Brunner was succeeded in 1851 by Rev. John C. Per- rodin, from 1851-57. In 1868, Green Bay was elevated to the dignity of an Episcopal See, and Rt. Rev. Joseph Melchers was consecrated its first Bishop, on the 12th of July of that year. Some Peculiarities 'of the Chippewa Language. 1. Long words. — The Chippewa language abounds in long words, many of them containing eight, ten and even more syllables; e. g. : Mitchikanakobidjigan — ifence; madwes- Bitch ige winini — bell-ringer ; metckikanakob idjiganikewininivM' giyobanenag (nineteen syllables!) a participle, meaning " men who perhaps did not build fences.'* There are two reasons to account for these long words. First the continual adding of new syllables to express the various moods, tenses, per- sons, and participles of the verb, which in modern languages are mostly formed by means of short auxiliary words, has, shall, did, would, etc. For instance, take the verb, nin wabama (root wab); from this verb are formed words of «even to eleven S3'^lables; e. g., wabamawindiban, he was per- haps seen; waiabamigowagobanen, they who were perhaps seen by, etc. Secondly, the compounding of words from two or more roots; e. g., kijabikisigan, from "kij," referring to heat; "abik" refers to iron, metals, and ohows ' iat the heat- ing is caused by something made of iron or som^ metal; "is," has reference to burning and indicates that in this " heating iron," fire is made to burn; finally " igan " is the termination of a noun, derived from a working verb and indicates the object that performs the action described in the verb, that is it names the object or thing doing the work; e. g., pakiteige, he hammers; pakiteigan, a hammer. Thus the Chippewa word names the object and in that name it mentions often the material Irom which th« instrument is made and the end, pur- pose and object, for which it is intended, the same as, e. g., telephone, telegraph, etc. 2. Great number of Verbs. — Perhaps nine-tenths, if not more, of all Chippewa words are verbs. The language, theref"ore, is the very expression of life, activity, being, action. Nouns are transformed into verbs, e. g., ininiwi, he is a man, 247 from inini, a man; nokomissiban, the grandmother I once had, i. 6., my deceased grandmother, from nokomiss, my grandmother. Adjectives are changed into verbs, e. g., gwan- atchiwan, it is beautiful, from the adjective "gwanatch," beautiful. Numerals are made into verbs, e. g., nijiwag, there are two, from "nij," two. Adverbs are transformecl into verbs, €. g., bakanad, it is otherwise, different, from "bakan," dif- ferently, otherwise. A great many different verbs, belonging to different conjugations, and differing in meaning, are formed from one and the same root, e. g., the root " wab," has refer- ence to seeing; from this root are derived nin wabama, I see him — nin wabandan, I see it — nin wabandis, I see myself — wabandiwag, they see each other — wabange, he looks on, is a spectator — o wabangen, he looks on it — o wabangenan, he looks on hira — wabi, he sees. All these derivative verbs are formed from their primary root or radix, according to certain regular Tules. 3. No Gender in the Chippewa language. — All nouns, adjectives and verbs are divided into two classes, namely, animate and inanimate. Animate refers to living beings, be they really so or only by grammatical acceptation. Inanimate indicates lifeless, inanimate things, real or grammatically so -considered. In transitive verbs the object of the verb decides whether the verb to be used is to be animate or inanimate, e. g., nin sagia aw anishinabe, I like, love that Indian; the verb "sagia" is animate because its object anishinabe, Indian, is animate — o sagiton ishkotewabo, he likes, loves fire-water .(whiskey), the verb "sagiton" is inanimate, because its ob- ject, ishkotewabo, fire-water, is inanimate. In intransitive verbs the subject of the verb determines the character of the verb, e. g., nagosi anang, a star (gram, anim.), is visible. Here the verb is animate, because the subject, anang, star, is grammatically animate; nagwad anakwad, a cloud, is visible; here the verb, "nagwad," is inanimate, because anakwad •,(cloud) is inanimate. 4. Dual form. — Besides singular and plural they have a kind of dual, in the first person plural, and this dual form is systematically employed in all transitive and active verbs and participles. The pronoun " we " has a double form in •Chippewa to express its double signification. If the word we IB meant to signify not only the speaker and his party, •but also the person or persons spoken to, then they use ifct, 248 kinamnd. But if the pronoun we is to be confined to the speaker and his party (duo), they use the dual form, mri, ninawind. Hence, when we speak of God, we use the plural form, Kossinan (Our Father), and when we speak to Himy praying, we employ the dunl form Nossinan. So alsc in the verbs and participles, e. ^., kinamnd waiabamang aw inini, we (includes the speaker, his party, and persons spoken to — plural) who see that man ; ninawind waiabamangid aw inini, i. e., we (only the speaker and his party — duo, dual form) wh^ see that man. From these examples it will be seen that the Chippewa dual is not exactly like the Greek dual, though it somewhat resembles it. 5. Affirmative and Negative forms. — All verbs have two forms, the affirmative and the negative, and each has its proper moods, tenses, and participles. In other languages, the negative is only expressed by the word ^^not,^^ whilst the verb itself remains the same, whether something be affirmed or denied. In Chippewa there is a double negation; first in the word "noi," kamn, and secondly by the verb itself, which also expresses the negation, e. g., ikito, he says (affirmative), kawin ikitossi, he does not say (negative form); enamiad (affirm.), one who prays, i. e., a Christian — enamiassig (negat.), one who does not pray, i. e., a pagan. Hence it can be truly that on account of this double form, affirmative and negative, the nine Chippewa conjugations really amount to eighteen. 6. DuBiTATiVE FORM. — All Chippcwa verbs have a double conjugation, which might be designated the Assertive and the Dubitative conjugations of said verbs, and both of these conjugations have an affirmative and negative form ; e. g. ikito, he says — foot "ikit." Assertive • I ^^^^ ikit— I say (affirmative). * (Kawin nind ikitossi — I do not say (negative). ("Nind ikitomidog — Perhaps I say (affirmative). Dubitative:] Kawin nind ikitossimidog — Perhaps I do not ( say (negative). The dubitative, as the word implies, means an affirmation or negation made with some doubt, uncertainty, and is also used in speaking of historical events or facts of which the speaker was not a witness. Thus the Chippewa Indian can express by the verb itself the nicest shade of thought, posi- 249 tive assertion or doubtful, positive denial or dubitative. It also reveals a hidden phase of their mental life; their vacil- lating, hesitating, undecided way of acting, thinking, and talking. There is no positivism in his mentel make-up. On account of this dubitative form, we can truly say that the nine Chippewa conjugations amount to thirty -six ! 7. Great number of terminations. — From this multi- plicity of conjugations, forms, moods, tenses and participles the reader can form some idea of the endless number of terminations, with which the Chippewa verb abounds to express every possible form of thought, action, or being. At the most moderate calculation, the first conjugation contains 122 terminations, and the fourth at least five hundred, if not more. It is an herculean task to commit all these termina- tions to memory, to remember the particular idea each one of them conveys, and to understand and employ them readily in conversation. The writer ventures the opinion that no white man ever spoke the Chippewa language to per- fection, not even excepting Bishop Baraga, who composed a dictionary and grammar of their language. 8. Wonderful regularity and system in the Chippewa LANGUAGE. — There are only two irregular verbs in the whole language. Neither Latin nor Greek can compare with the Chippewa in regularity and system. Every possible shade and variety of thought, action and being can be expressed in that language with regularity and precision. The more the scholar studies it, the more he admires its systematic evolu- tion of forms to express corresponding ideas. It may be compared to a majestic Gothic cathedral, where each stone and timber fits in its place. It is the very opposite of the English language, a conglomeration, so to say, of Anglo- Saxon, British, Danish, Norman, Greek, Latin, etc., without hardly anything like rule, regularity, or system. The Chip- pewa language is the very embodiment of rule, system, and regularity. The ori^nators of that language in ancient times must have attained a high degree of civiiiiiation. Our Indians now are but the remnant of ancient civilized races sank into barbarism through incessant wars, immigrations and vice. Their language, it is true, is poor in abstract words or terms to express abstract ideas, but the fault is not in the language, but in the Indian's mode of life. He is a child of nature in all ite individuality and conoreteness. 250 Hence his ideas move onlv in the circle of concrete, indi- vidualized nature, and his language is necessarily bounded by the same limits. Were they a European nation, with the breadth and depth of European ideas, they could mould their language so as to make it express every idea con- ceivable. This is shown in the names they have given to objects of civilized make and invention, e. ^., biwabiko- mikana, iron road, i. e., railroad ; ishkotens, a little fire, i. «., a match. 9. Plasticity of the language.— In English, most of the names of modern inventions are taken from the Greek language as being the most plastic and expressive of known languages for the coining of new words and names. Thus the theological word " incarnation " is rendered in Chippewa by " anishinabewiidisowin," which is a far better ana more intelligible expression of that mystery than the word in- carnation itself, and even the German word, ^'Menschwerdtma." It is derived from the verb, anishinabewiidiso, he makes him- self man (in German; ©r mac^t W 8""^ 9Jlenfc^en). This one example will suffice to show that the Chippewa language, if moulded by the European mind, would be wonderfully adapted for scientific, philosophic and theologic branches of learning. And this plasti ^ity, this adaptibility for the coin- ing and compounding of words is one reason why there are so many long words. They originate from the attempt to convey in one word, two, three, or more distinct ideas; e. a., bidassimishka, he is coming here in a canoe, boat; from oi, denoting approach; ondass, come here; bimishka, becomes or goes in a boat, canoe. As most commmly every consonant is followed by a vowel, it is eaey to clipp off a part of the word, retaining but the root to preserve the radical meaning, and then add to it two or three roots of other words, and thus make a new word. Thus, I wash my feet, ray hands are cold, he regards me with compassion, I come to him begging, weeping with hunger, are all expressed in Chippewa by one single word. The same idea is manifested in many Latin words, adopted into the English language, e. g,, edify, manufacture, pontificate. 10. Euphony. — ^The Chippewa Indians pay great atten- tion to harmomousness of sound. Hence they often prefix or add a vowel to a word, in order to prevent the concurrence of disagreeable, hareh-sounding consonants; e. g., " epitch," 251 )> tten- [efix mce Ich," if followed by a word beginning with a consonant, will be made epitchi. Thus they prefix the letter i to nay dash, etc., if the preceding word terminates in a consonant that does not well assimilate with the n or d of the following word. For the same reason they put a consonant between two words, the one concluding and the other beginning with a vowel; e. g., anamiewabo, holy water, from anamie, holy, sacred, appertaining to prayer; and abo^ referring to water and liquids; the letter w is inserted for the sake of Euphony. 11. Vauious kinds of Verbs formed from one and the SAME root. — Let us take for instance the root anok, which has reference to work, labor. From this root are formed: a. The Common verb, anoki, " he works." h. The Reciprocal verb, anokitaao, "he works for himself." These verbs show a reaction of the subject on itself; e. gr., nin loabandis, " I see myself." c. The Communicative verb, anokitadiwag, " they work for each other." These verbs show a mutual action of two or more subjects upon each other; e. g., nin migadimin, "we are fighting with each other." d. The Personifying verb, nind nnokitagon, " it works for me, serves me." These verbs represent inanimate things as acting like animate beings; e. g., ki-ga-nimgon ishkotewaboy^^ firewater (whiskey) is going to kill you." e. The Reproaching verb, anokitamki, " ne has the bad (?) habit of working." These verbs signify that their subject has a habit or quality that is reproach to him; e. g., minikweshkiy "he has the bf 1 habit of drinking; he is a drunkard" (from minikwe, " he drinks"). /. The Feigning verb, cnokikaso, "be feigns; makes believe he is working." These verbs are used to express feigning, dissimulation; e. g., nibakaso, "he feigns to sleep" (from niba, " he sleeps"). g. The Causing verb, nind anokia, " I make him work; cause him to work." The verbs indicate that the subject of the verb causes its animate object to act or do something; e. g., manisaey "he chops wood"; nin manissea, " I make him chop wood." h. The Frequentative verb, aianoki, " he works often," nita- anoA:i, " he ii industrious; likes to work." These verbs in- dicate a repetition or reiterstion of the action expressed by 252 the verb; e. o., nin tangUhkawa^ " I kick hi]u," nin tata^qi^k' kawa^ " I kicK him several times." i. The Pitying verb, nnokishiy " he works a little " (being still weak, sickly). These verbs are used to manifest pity; e. y., nin dehimash^ " it is but too true what thev say of ine;'^ nind akomh, " I am deserving a pity; being sick." In the same manner various kinds of verbs are formed from nouns transformed into verbs. Take for instance the noun omrwjj " a chief"; from this root are formed : a. The Substantive verb, ogimawi^ " he is chief; he rules. '^ b. The Common verb, nind ogiinakandawa, " I rule over him; govern him; am his chief." c. The Abundance verb, ogimaka, " there are many chiefs '^ (e. ^., in a certain place). These verbs signify an abundance of what they express; e. g., sagime^ "a mosquito"; aagimeka oma^ "there are lots of mosquitoes here." d. The PossesFive verb, nind oaimam, " I have a chief." These verbs denote possession of property ; e. y., mokoman^ " a knife " (hence kitchi mokomanag, " the Bi^ Knives," i. e.^ the Americans), nind omokoman, " I nave a knife." e. To these may be added the so-called Working verbs, which denote doing or making p, thing; e. g., 'pakwejigan^ "bread," pakwejiganike," " he ^he makes bread." All these verbs are formed according to certain fixed rulee, so that from one simple root perhaps a dozen or more dififerent verbs may be form^a, and, as from each verb of these kind verbal nouns may be made, it is easy to be seen that the Chippewa language is richly supplied with verbs and verbal nouns, far more so than any of our modern or classic languages, that is, for exprcscing every possible mode of being and acting in Indian life. It is truly a livinci, acting language ; everything in it seems to live and act. For further interesting peculiarities of the Chippewa language, we refer the reader to Bishop Baraga's ChiT>pewa Dictionary and Grammar, published by Messrs. BeaucLemin dc Valois, 256 and 258 St. Paul street, Montreal, Canada. CHIPPEWA ROOTS (Radical Syllables or Words) Resembling Those op European and Asiatic Languages. Jkbreviatlonsi—Sanscrit (Sans.)— Greek (Gr.)— Gothic (Goth.)— Latin (F.at.)— Lithuanian (Llth.)— Sclavonic (Sol.)— Oerman (Germ.)— Hebrew (Hebr.)— Hibernian (Hlb.)— Celtic (Celt.)— Enirllsh (Enjarl.)— Anglo-Saxon (A. Sax.)- Danish (Dan.)— Dutch (D.)— Russian (Russ.)— Old Germ. (O. Germ.) Mba — Chippewa formative conveying the idea of the Eng- lish prefix: un ; e. g.y nind abaan, I untie it ; nind ababi- kaan, I unlock it. It also means, of, off, from; Sans., apa; Lat., ab; Gr., apo; Goth., af; D., af; Germ., ab (abnehmen). Abato, baio, means, to run; e. y., bimibato, I run by (a person, house); nin kijikabato, I run fast. Gr., baino; Fr., s'abattre. Abi, signifies : to be in a place; e. g.^ pindi^ abi, he is in- side (house, etc.); nind abitan, I inhabit it, abide in it. Engl., abide; Lat., habitare; A. Sax., abidan; O. Germ., bitan; Goth., beidan; Dan., hie (perhaps, by, bei). Abo, refers to liquids; e. gr., enamiewabo (prayer-water) holy water; ishkotewabo, fire water, whiskey. Sans., ap < water); Lat., aqua; Goth., ahra, water (flumen); Lith.,uppl, river. AiabB, nabe, refers to male beings. Hebr., habbah, or abba, father (primogenitor), abbas; Eng., abbot; Germ., abt (perhaps the Germ, word, knabe, is derived from a similar root). Animad, it blows, refers to wind, breath; e. gf., minwani- mad, the wind is good, favorable. Sans., an (sonare), anila, wind, anemos; I^t., animus, anima; Hib., anal, breath. 254 anam, life; Goth., us, ana (expire); Eng., animate; Dan., aand; Germ., odem, athem, athmen. And], a formative syllable, implying change, alteration; e. gf., nind andjit n, I change it; andj' ijiwebisin, change your way of living, your conduct. This formative is very much used in compounding words, and always conveys the idea of change. Sans., antara (derived from antar, Lat., inter, sub); Goth., anthar; Germ., anders, iindem; Lat., alter, the "1" taking the place of the Chippewa "n"; Eng., alter, other. Aw, this; e. g., aw inini, this man. Hebr., hou (him). Bata, means something bad or wicked; e. g.y bata dodamo- win, bad doing, bad action; bata ijiwebisi, he is bad, wicked. Engl., bad ; Germ., bose; Goth., bauths, deaf, dumb, dull. Bi, bic, has reference to liquids, water; e. g.^ onagan mosh- kinebi, the dish is full (of water or some other liquid); ogiuibic, on the water; giwashkwebi, he is drunk, dizzy from drinking. Gr., pino; Lat., bibo; Fr., boire; Sans., pitar (beer ^,0; Germ., bier). Bi, a prefix and formative, conveying the idea of some- thing coming to, or being brought to where the speaker is; e. g.y bi-ijan oma, come herel bidon, bring it here. Eng., by; Germ., bei. Bibagi (root, bag>^ he calls; halloes. Sans., vac; Ijat., voco, vox; old Germ., gi-vag; Serb., vik-ati (vociferate); Fr., voix; Eng., vocal. Da, refers to rlace where a person or thing is, or said to act; e. g., nin da, I dwell; endailn, where I dweD, my house ; dagwaso, she sews in a certain place, for instance, at home. Germ., da, darneben, darunter ; A. Sax., thaer; Goth., thar.; Eng., there. Dan, has reference to possessing things, riches; e.g.y kitchi dani, he is rich; daniwin, riches. Sans., dana, riches. Pjdam, (root dod). Eng., do; D., doen; Germ., thun; Sans., da, to put; dadami, I put. Gr., tithemi. Gaie, means and. Gr., kei; Lat., que. Ga, gin, refers to motherhood; e. g., ninga, my mother; kiga, thy mother; ogin, his mother; ogiwan, their mother. Sans., gan; Gr., ginomai; Lat, gigno, genui, genitor; Hib., 255 genim, I beget; Goth., kin; Eng., kin, kindred; Fr., genese, generation. ^a^Mrefly (godj) has reference to questioning, trying. Sans., cest; Lat., quaesivi; Eng., quest, question; e. g., nin gag- wedjima, I ask him a question; gagwedjindiwin, question. /niw, onow, these, those. Sans., ana; Lith., anas, an's ''Ule, ilia); Gr., en, on; Sclav., onu, ona, ono; Chald., inum. hh, an affix, implying contempt] e. a., inini, i ir.u.; ininiwish, a bad man; ikwesens, a girl; ikwesensish, a Oaa girl. In English and German the termination "ish*' means the same thing; e. g., boyish, womanish; Germ., weibip/^h. Jag (pron. zhag or shag) implies the idea of weakness; e. g., nin jagwenima, I think he is weak; jagwiwi, he is weak; jagwagami anibishabo, the tea is weak. D., zwak; Germ., schwach. Ki, Kin, thou, thy. Hebr., ka; D., gy. if an, a formative syllable, generally indicating something bad; e. gr., manadad, it is bad; mn manadenima, I think bad of him, have a bad opinion of him; manj' aia, he feels un- well; manadisi, he looks bad, homely. Lat., mains, bad; as in Chippewa they have no " 1," the letter "n" is always sub- stituted for it, e. g.j angeli — anjeni. As the Latin formative, mal, is used in compound words, e. g.^ malevolus, malignus, maleficium, etc , and always conveys the idea of something bad, so also the Chippewa man has the same meaning in all words, in which it occurs The Chippewa and Latin forma- tive seem to be identical in meaning and origin. Mang, a formative implying something large, great; e. g.y mangidibe, he has a large head; mangademo mikana, the trail, path, road is large, wide. This root, 'inang, is much used in compound words. Sans., manh; Gr., megas; Lat., magmis; Goth , mikils; Hib., mochd; Dan., mange; Germ., mancher. Conf. also Chippewa, nin magwia, I am greater, stronger than him, surpass, overcome him; nin mamakade- nima (root mak), I admire him (for his greatness, strength, etc.) Manifo, means spirit; e. a., Kije Manito, God; Kitchi Manito, the Great Spirit, Goa. Sans., man to think; manas, soul, spirit; Lat., mens; Eng., mind and man; Gemi., mann; Ban., mand. 256 Mashk, refera to anything strong; e. g., mashkawisi, he is strong; maehkawagami anibishabo, the tea is strong. Lat., magnus (?); Germ., macht, machtig; D., magt. Min, the opposite of "man," implies something good, and therefore lovely; e. y., mino inini, a good man; mino ikwe, a good woman. It is much used in compound words, nin minwadendam, I have good patience; mmotchige, he does well. Sans., mid, mind to love; D., beminnen, to love; 0. Germ., minna, mi ni love, hence the word minnesanger. Ma, particle u 3d in asking questions; e. g., ki gi-wabama na? did you see him? Lat., ne (putasne?); Fr., ne. M/n, means I. Hebr., ani, ni. if ingot, means one; ningoting, once. Hebr., achad; Sans., eka. Nongom, means now. Lat., nunc; Germ., nun; D., nu; Eng., now (perhaps from iw (this) gon (day), this day). -on, a formative syllable referring to ships, boats ; e. 9., pindonag (from pind, inside, in, and on, boat, canoe), in a canoe, boat; nin mangon, I have a large boat (from mang, large, and on boat). Hebr., oni, boat. Ogima, means chief ; kitchi ogima, a great chief, a king. Gr., hegemon. Ond, ondj, conveys the idea of origin, source, cause, reason why and for; e. gr., Jesus gijigong gi-ondjiba, Jesus came from heaven; kin ondji dodam, he does it for you, on your account. Lat., unde, inde : D., ont (ontstaan) ; Germ., ent (entkommen). Takona (root tak), I take, seize ; e. p., takonigewinini, a man who takes people —sheriff, constable. A.-Sax., tacan ; Eng., take. Tang, refers to touching ; 6. 0., nin tangina, I touch him. Lat., tango; Gr., tynchano; Eng., touch ; Germ., tasten (antasten); tangible. Wan, implies losing; e. gr., nin waniton, I lose it ; nin wa- nendan (I lose it mentally) forget it; nin wanishin, I make a mistake ; this root is much used in compound words. Hebr., aviin; Lat., vanus, vanitas; Eng., vain. W9weni. Eng., well: Lat., bene: Germ., wohl. (Perhaps the root is on, onijishin it is good; participle, wenijishing, • good, that which is good. 257 i.^i^Al^^'^u^ prefixed to verbs to denote will, determina- tion to do a thing; e. gr., nin wi-ija, I wiU go. Germ and Eng., will; Lat., volo, velle; Gr., boulomai. Swede, vid; Dan., ved. Wissin, midjin, to eat. Lat., edere, est, or edit- Germ eesen, er ist; D., eten; Eng., eat. ' ^'' Many more might be added. Chronological Table. 1490 (?) — Chippewas settle on Madeline (La Pointe) Island. 1492 — Columbus discovers the New World. 1534 — Jacques Cartier sails up the St. Lawrence. 1541 — De Soto discovers the Missigsippi. 1605 — First permanent French settlement in North America, made at Port Royal. 1607— Jamestown in Virginia founded. 1608 — Quebec settled by Cham plain. 1615 — Recollec* Fathers' arrival in Canada. 1620 — Landing of the Pilgrims at Plymouth. 1625 — First Jesuit Fathers land at Quebec. The Recollect Father Viel, the proto-matyr of Canada, is drowned by a pagan Indian, at Sault au Recollet, near Mont-' real. 1629 — Canada taken by the English under Kirk, and all the missionaries carried to England. 1632 — Canada restored to France. 1633 — Jesuits return to Canada. 1639— Jean Nicollet visits the Winnebagoes and other tribes at the head of Green Bay. 1642 — Fathers Jogues and Raymbault, S. J., plant the cross at Sault Ste. Marie, Michigan. Fii-st captivity of Father Jogues 1646 — October 18, Father Isaac Jogues killed by the Mo- hawks. 1648~-July 4, Father Anthony Daniel, S. J., killed. 1649— March 16, Father John de Brebeuf, S. J , cruelly put to death by th*^ Iroquois. March 17, Father Lale- mant, S. J., tortured to death. December 7, Father Charles Garnler, S. J., killed, and on the 8th, death of Father Natalis ChabaiieJ, S. J. Huron mission destroyed. 259 1654 — Two French traders pass St. Ignace on their way to Green Bay, namely, GrosseUliers and Radieson; they are discovered in a starving condition on Made- line Island; visit the Hurons at the headwaters of Black River, Wisconsin, and the Sioux in Minnesota; return to Quebec in 1660. 1656 — Father Leonard Garreau, S. J., killed. 1660 — October 15, Father Rene Menard, S. J., arrives at Keweenaw Bay, Michigan. 1661 — First mass in Wisconsin, by Father Menard, between the let and 10th of Aueust; he perishes or is killed at the headwaters of Black River, Wisconsin, about August 10th. 1662 — Conflict at Troqouis Point, Lake Superior. 1663 — Great earthquake in the whole St. Lawrence valley. 1665 — October 1, Father Claude AUouez, S. J., arrives at Chagaouamigong (Chequamegon) Bay, and begins the mission of the Holy Ghost on La Pointe du Saint Esprit, at the head of Chequamegon Bay. About the same time or before that, Nicholas Perrot visits the Pottawatamies at Green Bay. 1667 — Father Allouez returns to Quebec and brings back with him Father Louis Nicolas to La Pointe du Saint Esprit. 1668 — Father Jacques (James) Marquette, S. J., stationed at Sault Ste. Marie. 1669 — Father Claude Dablon, S. J., arrives at the Sault; Father Marquette stationed at La Pointe du Saint Esprit, September 19. Father Allouez founds the Green Bay mission of St. Francis Xavier, Decem- ber 3. 1670 — Father Allouez founds the mission of St. Mark, above Lake Winneconne, Wisconsin, April 25 — the mission of St. James, not far from Portage City, Wisconsin, May 1 — the mission of St. Michael, among the Menominees, near the mouth of Menominee River, Wisconsin, May 8 — another near Little Sturgeon Bay, Wisconsin, among the Winnebagoes and Potta- watamies. 1671 — June 14, great mass meeting at Sault Ste. Marie; the mission of La Pointe du Saint Esprit abandoned. 260 1673 — June 17, Father Marquette and M. Joliet discover the Mississippi. 1674 — Chapel at Sault Ste. Marie burnt by pagan Indians. 1676— Father Marquette dies on the eastern shore of Lake Michigan. 1676 — Nice church built at Depere, Wisconsin. 1677 — Father Marquette's remains brought by a party of Kiskakon Indians to Mackinaw and interred at Point St. Ignace. 1679 — Father Hennepin, 0. S. F., and La Salle arrive at Mackinaw. Du Luth visits the Sioux, and the fol- lowing year gees up the Bois Brul6 and down the St. Croix River, Wisconsin. 1680 — Father Hennepin ascends the Mississippi to the Falls of St. Anthony. September 18, Father Gabriel de la Ribourde, 0. S. F., killed in Illinois by some Kickapoo Indians. 1687 — Church and mission house at Depere burnt by pagan Indians. 1690 — Father Allouez dies at St. Joseph's mission, Michigan. 1695 — A French trading post established at Chagaouamigong. 1705 — Mission of Mackinaw abandoned; the Fathers with a sorrowful heart burn their church to prevent its desecration by pagan Indians. 1721 — ^The historian, Chanevoix, visits Green Bay; Father Chardon, S. J., stationed there at that time. 1728 — French and Fox war; probably during that war two Jesuit Fathers were put to death by pagan Indians at Depere, Wisconsin. 1741-66 — Father Peter du Jaunay stationed at Mackinaw. 1745 — Augustine de Langlade and his son Charles settle at Green Bay. 1764 — Commencement of the Old French War. 1759 — Quebec taken. 1776 — July 4, Declaration of Independence. 1783— End of the war between Great Britain and the United States. 1790— Diocese of Baltimore erected. Mt. Rev. John Carroll consecrated August 15. 1793— May 25, First ordination in the United States, that of Rev. Stephen T. Badin. 261 1799 — Rev. Gabriel Richard visits Arbre Croche. Washing- ton dies. 1810 — November 4, Rt. Rev. Benedict Joseph Flaget conse- crated Bishop of Bardstown, Kentucky. Pope Leo XIII. born, March 2. 1816 — December 8, Archbishop Carroll, Baltimore, died. 1822 — January 13, Rt. Rev. Edward Fenwick, first Bishop of Cincinnati, consecrated. 1823 — Rev. Gabriel Richard visits Green Bay; a combination school and church built; destroyed by fire in 1825. 1826~Rev. J. V. Badin visits Green Bay, also in 1826, 1828. 1828— Rev. P. S. Dejean, of Arbre Croche, Michigan, visits Green Bay. 1830-1831— Rt. Rev. E. Fenwick visits Green Bav; also V. R«v. Frederic Rese. Father Baraga arrives in New York, December 31, 1830. 1831— First Catholic Church in Wisconsin built at Menomi- nee ville, near Green Bay — destroyed by fire in 1846 (?) 1832 — Rev. Siinderl and Hatscher, C. S. S. R., take charge of the Catholic congregation of Green Bay. Bishop E. Fenwick, of Cincinnati, dies of the cholera at Wooster, Ohio, September 26. Father Van den Broek arrives in Baltimore, August 15. 1833 — Rev. Siinderl and Hatscher go to Arbre Croche. Rt. Rev. Frederic Rese, first Bishop of Detroit (and first German Bishop of the United States) consecrated October 6. 1834 — July 4, Father T. J. Van den Broek arrives in Green Bay — cholera there that same year. 1835 — Rev. Frederic Baraga arrives in La Pointe, Madeline Island, July 27; he builds a chapel at Middlefort. 1836— The Redemptorist Fathers take charge of Green Bay for the second time. Father Van den Broek goes to Little Chute. 1838— Rev. Florimond Bonduel takes charge of the Green Bay congregation. Visit of Bishop Rese to La Pointe, Wisconsin. 1839 — Father Van den Broek completes his church in Little Chute. 262 1841-Pre8ent church of La Pointe, built by Father Baraga. Rt. Rev Peter Paul Lefevre, coadfutor of Detroit consecratea November 21. * "^ ^^''^ou, 1843-Rev. Peter Carabin takes charge of Green Bay. Father i«A^i>.^^^^«* '?'?^^®« *« ^-'A'^se* Michigan. ^ L^^J^^Si^^'*^'^ ^."^^i' of Milwaukee, conee- crated March 17--created Archbishop in 1875-died Sep ember 7, 1881. August 16, 184^ Bishop Heini i«4^n ""^l^^'T }?^ ^^^'^^^ and French in La PoiSte 1845~October 4, Rev. Otta Skolla, 0. S. F. Str. Obs.rarrives 1^47 T?i^ A f^^A^^ removed to Keshina in 1853. 1M7-Rev A Godfert takes charge of Green Bay. Father ifi^« Van den Broek goes to Holland. ^ mfclRif a'^a'!?''?^ 2**^^^^^^^^^^«'« i^ Wisconsin. J«^?~"5^'u A-.^nd^ledy leaves Green Bay. 1851-Fa^her Van den Broek dies at Little Chute, Novem-