liipiii;'>.i YALE UNIVERSITY LIBRARY ^!5^. \< 3 k'A lo <;;^ Catholic Church COLONIAL DAYS. THE THIRTEEN COLONIES— THE OTTA-WA AND ILLINOIS COUNTRY— LOUISIANA— FLORIDA— TEXAS— NEW- MEXICO AND ARIZONA. 1521-1763. WITH PORTRAITS, VIEWS, MAPS, AND FAC-SIMILES. JOHN GILMARY SHEA. I 1 1 NE-W YORK: JOHN G. SHEA. 1886. COPYRIGHT, 1886, By JOHN GILMARY SHEA. The Illustrations in this work are copyrighted, and reproduction is forbidden. YALE EDWARD O. JENKINS* SONS, Printers and ElectrotyPers., 20 North William St., New York. TO THE PATRONS His Eminence, John Caedinal MoCloskey; His Eminence, James Cardinal Gibbons; their Geaces, the Most Eev. M. A. CoEEiGAN, D.D. ; John J. Williams, D.D. ; Patrick J. Eyan, D.D. ; "William H. Elder, D.D. ; The Et. Eevs. John Lough lin, D.D. ; WiNAND M. WiGGER, D.D. ; B. J. McQUAID, D.D. ; John Conroy, D.D. ; John Ireland, D.D. ; John L. Spalding, D.D. ; James Augustine Healy, D.D. ; P. T. O'Ebilly, D.D. ; Eichard Gilmoue, D.D. ; Stephen V. Eyan, D.D. ; Henry COSGEOVE, D.D. ; T. F. Hendeicken, D.D. ; M. J. O'Farrell, D.D. ; John J. Keane, D.D.; Denis M. Bradley, D.D. ; Boniface "Wimmer, D.D. ; Et. Eev. Mors. Wm. Quinn; T. S. Preston; John M. Farley; James A. Corcoran; Very Eevs. I. T. Hecker; Michael D. Lilly, O.P. ; Egbert Fulton, S.J.; Thos. Stefanini, CP. ; Eevs. A. J. Donnelly; P. McS-wbeny, D.D. ; E. L. Burtsell, D.D. ; John Edwards; C. McCready; James H. McGean ; J. J. Dougherty; "W. Everett; Thomas S. Lee; j. B. Salter; J. F. Kearney; J. J. Hughes; Thomas Taaffe; Charles P. O'Connor, D.D. ; P. Corrigan; William McDonald; Patrick Hennessey; Laurence Moreis; John McKenna; M. j. Beophy; St. Joseph's Seminary, Teoy; St. John's College, Foedham ; The Congeegation op the Most Holy Eedeemee, New Yoek; St. Louis Univeesity; St. Xaviee's College, Cincinnati; Messrs. Patrick Faeeelly; Beyan Laueence ; David Ledwith ; Jose F. Navaero ; Anthony Kelly ; Heney L. Hoguet ; Eugene Kelly ; Edwaed C. Donnelly; John Johnson; William E. Grace; Charles Donahoe; W. H. Onahan; Pustet & Co.; Benzigee Beos.; Laweence Kehoe; Buens, Gates & Co.; Hardy & Mahony,BY WHOSE request AND AID THIS WOEK HAS BEEN UNDEETAKEN, THE PEESENT VOLUME IS EESPECTFULLY DEDICATED. PREFACE. The History of the Catholic Church in the United States from the earliest period is a topic which was planned and laid out by abler hands than his who, yielding to the -wishes of friends throughout the country, now presents the first of a series of volumes. The earliest project, that of the E.t. Kev. Simon Brute, the great Bishop of Yincennes, " Catholic America," a work in tended to consist of 400 pages octavo, was to give an outline of the history of the Ohurch in South America, Mexico, Central America, and Canada, before taking up the annals of religion in the Thirteen Colonies, and under the Eepublic. The sketch would have beea necessarily very brief, and from the heads of chapters, as given by him, would have been ' mainly contemporary. Unfortunately Bishop Brute seems never to have begun the work. The Kev. Dr. Charles I. "White, .author of the elegantly written Life of Mrs. Eliza A. Seton, had also proposed to write a History of the Church in this country, and with Colonel Bernard U. Campbell collected much relating to the early history of religion in Maryland, and drew a rich fund of material from the archives of the Society of Jesus and of the See of Baltimore. His library contained many volumes to aid him in his work, especially for the French missions at the !N"orth, but not for the Spanish territory at the South. It would seem, however, that he never actually wrote any (i) ii PREFACE. part of his projected work, nothing having been found among his papers, except a sketch of his plan. While the labors of the learned bishop and priest never appeared for the instruction and encouragement of the Cath olic body in this country, a contribution to the Ecclesiastical History of the United States was made by a French gentle man sojourning in our land. Henri de Courcy de la Koche' HcSron, one of the collaborators under Louis Veuillot in the Paris " Univers," an excellent Catholic, noble, talented, and gifted -with keen appreciation and judgment, became en gaged in mercantile afEairs in New York. He continued his contributions to the "Univers," and flnding that the ideas he had imbibed in France as to the history of the Church in this country were very incorrect, he set to work in his leisure moments to obtain from the best sources accessible a clearer and more accurate view. He was encouraged by many high in position in the Church. Bishop Brute's papers were opened to hiin ; he received important aid from Archbishop Kenrick and from bishops and priests in all parts of the country. T placed at liis disposal the books and collections I had made. In time he began a series of articles in the " Univers." They attracted attention, and I translated them for some of our Catholic papers. When his articles had treated of the history of the Church in Maryland, Pennsyl vania, and New York in part, declining health compelled him to return to Europe, where he soon after died. His articles were never collected in book form in French, but the English translation was issued here, and has been for some thirty years, the raost comprehensive account accessible of the history of the Church in this country. He treated the subject from his point of view as a French Legitimist, and while I respected' him, in many cases I could not share his ideas ; I simply translated his words. It is a stigma on PREFACE. iii us that the memory of this gallant Christian gentleman has been more than once cruelly assailed. He had not assumed to instruct American Cathohcs in the history of their Church, and did not write for them, or seek to press his work on their notice. He wrote honestly, and in good faith, after greater research than any of our own writers had given to the subject. That his work, abruptly closed by death, has done service, is evident from the constant references to it by all who have since written on the history of the Church in this republic, although it treated only of a very Hmited part of the subject. No other general work has appeared on the history of the Catholic Church in the United States, but local histories and biographies have gathered and preserved rauch to interest and edify. Tiiese works bear especially on New England, New York, Pennsylvania, Indiana, Kentucky, Oregon, and California, the members of the Hierarchy in general, and especially Lives of Archbishop Carroll, Archbishops Hughes, Spalding, Bishops Oheverus, Flaget, England, Neumann, Prince Galitzin, Father Jogues, Kev. Mr. Nerinckx, Mother Seton, etc. As a rule they treat of a period more recent than that embraced in this volurae. In preparing the work I have used a collection of printed books and unpublished raanuscripts, made patiently and laboriously by many years of search and enquiiy ; and em bracing much gathered by my deceased friends, Buckingham Smith, Esq., Col. B. U. Campbell, Kev. Charles I. White, D.D., Rev. J. A. Ferland, and by Father Felix Martin, S.J. I have been aided in an especial manner by access to the archives of the diocese of Baltimore, afforded me by His Erainence Cardinal Gibbons ; to those of the diocese and Seminary of Quebec by His Eminence Cardinal Taschereau, who has enabled me also to profit by his o-wn researches ; to those of the Maryland and New York Province of the Soci- IV PREFAGE. ety of Jesus, afforded by the Yery Rev. Robert Fulton, and for documents obtained from Rome by the kindness of the Most Rev. Michael A. Corrigan, D.D., Archbishop of New York, and Yery Rev. H. Yan den Sanden ; from the Rt. Rev. Bishop of Havana through Bishop Moore, of St. Augustine, and Mr. Williara 0. Preston. Great assistance was afforded by the early registers of St. Augustine, Mobile, Pensacola, Detroit, Kaskaskia, Yincennes, Sau Antonio, and other Tex an raissions, for whicli I was indebted to Rt. 'Rev. Bishops Moore, O'Sulhvan, Borgess, Chatard, Neraz, and the Yery Rev. Administrator of Alton. Besides the material thus obtained, tlie colonial newspapers down to 1763 were ex amined as far as possible, with very scanty result indeed, to obtain what scattered notices of Cathohc life might be found in the columns of those early journals. I ara also indebted to the Royal Academy of History, Madrid, for im portant papers, and to Mr. Sainsbury and Rev. J. H. Pollen, S.J., for docmnents from the British archives. To Seiior Bachiller y IMorales, the Lenox Library, the New York, Mary land, and Wisconsin Historical Societies, I owe much. The work which I have endeavored to do carefully and conscientiously, has cost me raore labor and anxiety than any book I ever wrote ; it has caused me not seldom to regret that I had undertaken a task of sueh magnitude. To ray feUow- studenta of American History, from whom I have for so many long years received encouragement, sympatliy, and aid, I sub mit my work with some confidence, trusting to their past courtesy and kindness. New light is to some extent thrown on the voyages of Sir Huraphrey Gilbert, Oiiptain Weyraouth, on Ayllon's voyage, and the general history of Yirginia, Georgia, and Florida, on the Capuchins in Maine, the New Mexico raissions, and the developraent of the Catholic Church in the Mississippi Yalley and Texas. PREFACE. V Frora those of my owu faitii I ask forbearance, hoping that the volurae raay prove of some service till a writer with a clearer head for reseai'ch, more patience in acquiring the necessary books and documents, and greater knowledge and skill in presenting the results affords the Catholics of the United States a book adequate to the subject. The worthies of the early American Church and its monu ments are, as a rule, overlooked in the general and local his tories of the country. For this reasou no expense has been spared to obtain and present fittingly portraits of the raost distinguished personages, views of the oldest chapels, institu tions, and sites connected with the Church, relics of the last centuries, fac-similes of Registers, and of the signatures of bishops, priests, aud religious, whose labors are recorded in these pages. At the sohcitation of a venerated friend, I have given the authorities in my notes, although scholars generally have been compelled to abandon the plan by the dishonesty of those who copy the references and pretend to have consulted books and documents they never saw, and frequently could not read. For aid in obtaining illustrations I am indebted to Rev. Father Macias, of Zacatecas, the venerable Father Felix Martin, the Jesuit Fathers in Maryland, George Alfred Townsend, Esq., Professor Butler, Justin Winsor, Esq., aud others, to all of whom I express ray sincere thanks, as I do to Gen. John S. Clark for his invaluable topographical guid ance, and the cleai- and accurate mission map of New York. John Gilmaey Shea. Elizabeth, N. J., October, 1888. CONTENTS. PASE Introddotion , 9 BOOK I. THE CATHOLIC CHUROH IN THE ENGLISH COLONIES. CHAPTER I. EARLY PROJECTS OF SETTLEMENT. Position of Catholics in England— Bir George Peckham and Sir Thomas Gerard plan a Catholic Settlement in Norumbega under Sir Humphrey Gilbert — Queen Elizabeth sanctions it — Winslado's Project — Lord Arundell of Wardour— Opposed by Father Persons— Sir George Calvert proposes a Settlement in Ne-wfoundland — Visits Virginia — Repulsed— Obtains a Charter for Maryland 17 CHAPTER II. OATHOLIOITY PLANTED IN MAR-TLAND, 1634-1646. The Ark and Dove — The Society of Jesus undertakes the Mission — Fathers Andrew "White and Altham— First Mass on St. Cle ment's Isle — City of St. Mary's founded — A Chapel — Indian Missions begun — Lands taken up by Father Copley — Catholic Preponderance — Questions raised by Missionaries — Conversion of Indian Chief Chilomacon — Labors of Missionaries — Death of Father Brock — Lord Baltimore solicits Secular Priests from Rome — Is reconciled to the Jesuits — Puritans take possession — Missionaries arrested and sent to England — Father Andrew White — Fathers Rigbie and Cooper die in Virginia 37 (vii) vm CONTENTS. CHAPTER III. THE MARYLAND MISSION RESTORED, 1648-1668. The Act of Toleration — The Pmitans overthrow the Government — Missionaries escape to Virginia — Lord Baltimore's Authority restored — Pather Fitzherbert's Case — Bretton's Chapel 68 CHAPTER IV. ' THE JESUITS AND FBANCISCANB IN MARYLAND, 1669-1690. Mgr. Agretti's Report to the Propaganda— A Franciscan Mission — Father Massseus Massey— Catholic Classical School — First Protestant Ministers — Sir Edmund Plowden and New Albion — Catholics iu New Jersey — Dongan, Catholic Governor of Ne-w York — Jesuit Mission and School — Catholics in other Colonies — The Vicars- Apostolic in England— Fall of James II. —State of Catholicity in 1690 79 BOOK II. THE CATHOLIC CHURCH IN THE SPANISH COLONIES. CHAPTER I. THE CHURCH IN FLORIDA, 1513-1561. Ponce de Leon discovers Florida — Attempted Settlement in 1531 with Priesfs and Religious — Ayllon's discovery — Settlement at Sa,n Miguel de Guandape on James River, Virginia — The Dominican Father Anthony de Montesinos at San Miguel — Death of Ayllon— Expedition of Narvaez— ^The Franciscan Pather John Xuaroz and other Priests — Soto's Expedition ac companied by secular and regular Priests — The Franciscan Pather Mark of Nice penetrates to New Mexico — Coronado's Expedition— In the Valley of the Mississippi — Death of the Franciscan Father Padilla — Heroic attempt of the Dominican Father Cancer — Tristan de Luna attempts a Settlement — Do minicans wilh him — Peter Menendez undertakes to settle Florida— St. Augustine founded— Place of the flrst Mass — The Parish founded — Jesuit Missions — Father Segura and his Com panions put to Death in Virginia— Franciscan Missions — In dian Revolt — Fathers put to Death — ^Books in the Timuquan Language — Florida visited by Bishop Cabezas— Religious con dition—Bishop Calderon— Synod held by Bishop Palacios— Ex tent of Missions — First attack from Carolina 100 CONTENTS. ix CHAPTER IL THE CHURCH IN NBW MEXICO, 1580-1680. Brother Augustine Rodriguez — Mission at Puaray — Missionaries put to Death— Espejo's Expedition — Onate conquers New Mex ico—Missions established — Their success— V. Mother Mary de Agreda— Father Benavides — Indian Revolt— Missionaries put to Death — Spaniards expelled 183 BOOK III. THE CATHOLIO CHUECH IN ERENCU TEEEITOEY. CHAPTER I. FIRST WORK OP THB CHURCH IN MAINE, MICHIGAN, AND NEW YOEK, 1611-1053. First Church on De Monts or Neutral Island, Maine — Jesuit Mission at Mount Desert — Its destruction by the Virginians— Canada founded — Father Jogues plants the Cross at Sault St. Marie — Taken Prisoner by the Mohawks — His escape— Father Bressani a Captive — Father Jogues undertakes a Mohawk Mission — His Death — His Canonization solicited — ^J'rench Capuchins in Maine —The Jesuit Father Druillettes founds an Abnaki Mission on the Kennebec — Visits New England — Father Poncet's captiv ity 316 ^CHAPTER II. THE ARCHBISHOPS OF ROUEN — ONONDAGA MISSION FOUNDED. Our Lady of Ganentaa — Its close — Mgr. Francis de Laval, Bishop of Petraea and Vicar- Apostolic of New France — Father Menard founds a Mission on Lake Superior — His Death 346 CHAPTER III. THE OTTAWA MISSION, 1663-1675. Father Claude Allouez — Bishop Laval makes him Vicar-General— Pastoral against attending Idolatrous Rites — Sault St. Marie — GreenBay 367 CONTENTS. CHAPTER IV. THE CHURCH AMONG THE IROQUOIS, 1660-1680. Garaconthie efEects Peace — Missions restored — Father Fremin on the Mohawk — Bruyas at Oneida — Carheil at Cayuga — Lamber- ville at Onondaga— The Great Mohawk and other Converts — Catharine Tegakouita — Veneration for her — The Mission Vil lage at La Prairie — Sault St. Louis 280 CHAPTER V. THE CHUBCH PROM THE PENOBSCOT TO THE MISSISSIPPI, 1680-1690. Chapel at Pentagoet — Sulpitian Mission to the West — Father Mar quette with Joliet descends the Mississippi — Mission at Sault St. Marie destroyed — Illinois Mission — Death of Marquette— La Salle establishes house at Niagara — Recollect Chapel — Chapel on the St. Joseph's — On the Illinois— Father Hennepin on the Upper Mississippi — Recollect Missions in the West cease — Death of Father de la Ribourde — Milet at Niagara — Father Lamberville at Onondaga— Father Milet a Prisoner at Oneida— Priests with La Salle in Texas— Resignation of Bishop Laval 310 BOOK IY. THE CATHOLIC CHDRCH IN THB ENGLISH COLONIES. CHAPTER I. CATHOLICITY IN MARYLAND, 1690-1708. Calumnies against Catholics— A Royal Governor of Maryland — Catholics excluded from the Assembly — Anglican Church es tablished by Law— Tax for Ministers— Catholics disfranchised —Zeal of Catholic Priests — Fathers Hunter and Brooke arraigned— Governor Seymour's outrageous conduct— Chapel at St. Mary's taken from Catholics— Penal Laws in New York and Massachusetts— In Maryland— Queen Anne saves the Cath olics — Mass permitted in private Houses — How Religion was maintained 344 CONTENTS. Xi CHAPTER II. CATHOLICITY IN PENNSYLVANIA AND MARYLAND, 1708-1741. Catholicity in Philadelphia and Pennsylvania— Converts— Jesuits at Bohemia Manor, Md. — Apostasy of Lord Baltiraore — Ad ditional Penal Laws — Catholics appeal to the King of England — Chapel near Nicetown, Pa. — Sir John James — First Penn sylvania Priest — St. Joseph's, Philadelphia— Fathers Wapeler and Schneider — Mission Work in New Jersey — A Protestant Clergyman in New York hanged on suspicion of being a Priest — Public Service of Father Molyneux 365 CHAPTER III. THE CHURCH IN THE COLONIES, 1745-1755. Rev. Hugh Jones' Protest against Popery — Gov. Bladen's Procla mation — Gov. Gooch's Proclamation — Virginia Penal Laws — Attempts in Maryland to pass still more cruel Laws — St. Joseph's Chapel, Deer Creek — Petition of Roman Catholics to the King — Fathers Greaton and Harding in Philadelphia 403 CHAPTER IV. THE ACADIAN CATHOLICS IN THB COLONIES, 1755-1763. The Acadian Catholics — Deprived of Priest and Sacrament — Seven thousand seized as Popish Recusants — A pretended Law — Treatment in Massachusetts — In New York — In Pennsylvania — In Maryland — First Chapel in Baltimore — In South Carolina and Georgia — Many reach Louisiana — A few in Madawaska, Maine 431 CHAPTER V. CATHOLICITY IN THE BRITISH COLONIES, 1755-1763. Constant attempts in Maryland against Catholics — Arrest of Pather Beadnall— Of another Jesuit^-The Missions in Pennsylvania and New Jersey 440 xii CONTENTS. BOOK Y. THE CATHOLIC CHURCH IN THE SPANISH COLONIES. CHAPTER I. THE CHURCH IN FLORIDA, 1690-1763. St. Augustine— The learned Florida Jesuit Father Plorencia— Pen sacola and Father Siguenza — New Missions under Father Lopez — Missions as portrayed by Dickenson — Catholic Mis sions ravaged from Carolina— St. Augustine burnt by Gov. Moore — Ayubale destroyed and Missionaries slain by Gov. Moore— Bishop Compostela— Auxiliary Bishops for Florida- Bishop Rezino— Slnine of Nuestra Seiiora de la Leche pro faned—St. Mark— Pensacola taken, retaken, and destroyed— Church ou Santa Rosa Island — Bishop Tejada — Ills labors in Florida— Missions iu Southern Florida— Siege of St. Augus tine—Bishop Morell de Santa Cruz sent to Florida by the English 454 CHAPTER II. THE CHURCH IN TEXAS, 1690-1763. Missions founded by Father Damian Mazanet — Missions near the Rio Grande— The Ven. Father Anlhoiiy Margil und his Mis sions—Friar Joseph Pita killed — City of San Fernando (San Antonio) founded — Holidays of Obligation— Fathers Ganzabal and Terrercs and otiiers killed — Visitation by Bishop Tejada — Apache Missions— Pather Garcia and his work 479 CHAPTER III. THE CHURCH IN NEW MEXICO, 1693-1768. Catholicity restored — Revolt at Santa Fii — Remains of Father John of Jesus — Vargas doubts the Indian plot — Missionaries massacred— Zuiii — Alburquerque — Bishops Crespo and Eliza- cochea 610 CHAPTER IV. THE CHURCH IN ARIZONA, 1690-1763. Missions founded by Father KUhn — San Xavier del Bac— Missions revived by Bishop Crespo— Fathers Keler and Sedelmayr— Jesuits carried ofl by order of the King of Spain 526 CONTENTS. xiii BOOK YI. THE CHURCH IN FEENCH TERRITORY. CHAPTER I. THE CHURCH IN THE MISSISSIPPI VALLEY, 1690-1763. Bishop St. Vallier — Synods — Pounds Mission of the Seminary of Quebec in the Mississippi Valley — Jesuits at the Mouth of tht River— Questions raised — Rev. M. Foucault killed — Mobile, a Parish— Rev. H. Roulleaux do la Vente — The Register — Rev. Mr. Gervaise's Project — Indian Missions — Death of Rev. Mr. de Saint Cosme — The Seminary Priests at Tamarois — ^Apala- chcs — Very Rev. Dominic M. Varlet, V.G.— Father Charle voix's visit — Fort Chartres — Bishop St. Vallior's Pastoral — The Company of the West — The Capuchins in Louisiana — New Orleans founded — A Carmelite— The Jesuits — The Ursulines — Indian Mission — Priests massacred by Natchez and Yazoos — Cahokia — Rev. Mr. Gaston killed — Ouiatenon — Vincennes — The Register — Bishop's right to appoint a Vicar-General con tested—Irreligious spirit — The Jesuits suppressed in France — Unchristian conduct of Superior Council of Louisiana — Jesuits from Vincennes to New Orleans seized — Churches profaned and destroyed — The Seminary Mission closed 533 CHAPTER II. THE CHURCH IN MAINE, 1690-1763. False Position of Missionaries — Jesuits and Quebec Seminary Priests— Father Rale — Churches destroyed by New England ers — Father Rale's Dictionary— His Death — The Penobscots. . . 693 CHAPTER III. THE FRENCH CLERGY IN NBW YORK, 1690-1763. Father Milet at Oneida — Iroquois Martyrs — Missions restored — Their close— Chaplains at French Forts — Rev. Francis Piquet and the Mission of the Presentation — Visitation by Bishop de Pontbriand— St. Regis 606 xiv CONTENTS. CHAPTER IV. THE CHURCH IN MICHIGAN, INDIANA, WISCONSIN, AND MINNESOTA, 1690-1763. Detroit — A Church erected — Recollect Father Delhalle — Michili- mackinac — Green Bay — St. Joseph's River — Ouiatenon — Fa ther Delhalle killed — A Priest on Lake Pepin — Father Mesaiger nears the Rocky Mountains — The Hurons at Detroit and San dusky — Bishop de Pontbriand at Detroit — Relics at Michili- mlckinac 619 Conclusion. . 638 Index 643 ILLUSTRATIONS. PAGE Map of the United States show ing Episcopal Jurisdiction, 1521-1763 16 Ancient Pewter Chalice and Altar Stone 36 View of St. Clement's Island. . 43 Site of St. Mary's, Md 44 Map of Maryland 45 Baptism of King Chilomacon. . 53 Signatures of Fathers Rigbie and Cooper 60 Bretton's House, Newtown Manor, Md 77 Signature of Father Penning ton 96 Fort at New York where Mass was said 99 Portrait of Father Juan Xua- rez 109 Seal of Father Mark of Nice. . 116 Signature of Father Mark of Nice 116 Signatures of Fathers Louis Cancer and Gregory de Be- teta , ... 133 Signatures of Fathers Diego de Tolosa and Juan Garcia 134 Signature of Father Pedro de Feria 138 Signature of Rev. Francisco de Mendoza, flrst Parish Priest of St. Augustine 136 PAOB St. Augustine and its Environs. 137 Death ot Father Peter Marti nez, facing 141 Signature of Father John Ro- gel 143 Death of Father Segura, fac ing 145 Signatures of Fathers Segura and Quiros 148 Signature of Father Francis Pareja 156 Signature of Father Alonzo de Peiiaranda 159 Signature of Bishop Calderon . 168 Fort and Church at St. Augus tine 169 Signatures of Catholic Chiefs of Apalache and Timuqua. . 180 Portrait of Ven. Maria de Jesus de Agreda 196 Signature of Ven. Maria de Agreda 197 Island of the Holy Cross, Me. . 317 Signatures of Fathers Isaao Jogues and Charles Raym- baut 338 Signature of Father Bressani. . 338 Portrait of Father Isaac Jogues, to face 333 Chapel near Auriesville, N. Y. . to commemorate Death of Father Jogues 335 (XV) XVI ILLUSTRATIONS. PAGE Copperplate from Chapel of Our Lady of Holy Hope, Pentagoet 337 Signature of Pather Druillettes. 239 Signature of Pather Joseph Poncet 244 Signatures of Fathers Le Moyne, Ragueneau, le Mercier, and Garreau 345 Father Chaumonot's Wampum Belt 350 Ancient Missionary Belt 350 The Jesuit Well, Ganentaa 254 Portrait of Bisliop Laval, fac ing 857 Signature of Father Rene Me nard 363 Signature of Pather Claude Al louez 269 Signature of Father Marquette. 371 Signature of Pather Claude Dablon 373 Signature of Pather Ant. Silvy 379 Map of the Sites of tho Jesuit and Sulpitian Missions among the Iroquois, facing 381 Signature of Father Fremin. . . 884 Signature of Father Julian Garnier 293 Signature of Father Raffeix . . . 394 Signature of Father John de Lamberville 897 Portrait of Oath.irine Tega kouita 301 Signature of Father Chaumo- not 303 Site of Father Marquette's Chapel and Grave 319 Signature of Father John En- jalran 336 Signatures of Fathers Albanel, Bailloquet, Gravier, and Ma rest 328 PAOE Perrot's Monstrance and Base showing Inscription 339 Inscription on Father Milet's Cross at Niagara 334 Signature of Father James Bigot 337 Signature of Bishop Laval. . . . 343 Signatures of Fathers Peter Attwood and George Thor- old -. . 370 Portrait of Bishop Bonaventura Giffard, facing 375 Signature of Father James Had dock 377 Title of Father Schneider's Register 393 Geiger's House, Salem Co., N.J 895 First entry in Father Schnei der's Register 403 St. Joseph's Chapel House, Deer Creek, Md 414 Fotteral's House, Baltimore, where Mass was flrst said . . . 435 Signature of Falher Jolm Ash ton 485 Signatures of Fathers George Hunter and James Beadnall. 444 Signatures of Fathers Schnei der and Ferdinand Farmer. . 446 Church at Goshenhopen 447 Map of Spanish Florida, facing. 455 Portrait of Bishop Tejada, to face 465 View of Pensacola on Santa Rosa Island in 1743. Prom the Drawing by Dom. Serres. 467 Ancient Silver Crucifix in the Church at Pensacola 468 Map of St. Augustine in 1763. . 478 Signature of Father Francis Hidalgo 481 Signature of Father Olivares. . 483 ILLUSTRATIONS. PAGE Signature of the Ven. Anthony Margil 484 Portrait of Ven. Anthony Mar gil, to face 489 Signature of Rev. Joseph dc la Garza 498 Signature of Father Ganzabal . 501 Signature of Father Terroros . . 503 Signature of Bishop Tejada . . . 605 Signature of Pather Diego Ximencz 508 Signature of Father Garcia 509 Record of Bishop Elizacochea's Visitation on Inscription Rock 535 Signature of Bishop St. Val lier 533 Portrait of Bishop St. Vallier, to face 587 Signature of Rev. Henry Roul leaux de la Vente 546 Fac-simile of the first entry in the Parish Register of Mobile 647 Signature of Rev. F. Le Maire. 549 Signature of Rev. Alexander Huve 553 Portrait and Signature of Very Rev. Dominic Mary Varlet, Vicar - General, afterwards Bishop of Babylon 555 Title of (he Kaskaskia Register. 658 Portrait of Father P. F. X. Charlevoix 561 Signature of Father John Mat thew 564 Signature of Father Matthew as Vicar-Apostolic 664 Signature of the Carmelite Fa ther Charles 506 Signature of F. de Beaubois . . 568 Signature of Mother de Tran- chepain 669 PAGE Ursuline Convent, New Or leans, begun in 1787, now residence of the Archbishop . 571 Signatures of the Jesuit Father Mathurin Le Petit, and the Recollect Father Viclorin ... 573 Signature of Rev. Mr. Forget Duverger 577 First entry in the Parish Regis ter cf Vincennes 579 Signature of Father Vivicr. . . . 579 Signature of Father Johu Fran cis 580 Signatures of FaUiers Bau- douiii and Vitry 583 Signatures of Fathera lo Boul- lenger, Guymonneau, aud Tartarin 684 Signature of Father Vincent Bigot 596 Facsimile of opening words of Father Rale's Dictionary and of his Signature 603 Portrait and Signature of Rev. Francis Piquet 615 Fort Presentation, Ogdensburg, with Abbe Piquet's Chapel. . 616 Corner-Stone of Abbe Piquet's Chapel 618 First entry in the Detroit Reg ister 684 Signatures of Priests 620, 637 Signature of Father Simplicius Bocquet 033 Portrait of Rt. Rev. Henry Mary Du Breuil de Pont briand, 6lh Bishop of Que bec 633 Signature of Father Julian De- vcrnai 635 Broad-Iron preserved at Mich- ilimackinac 636 Signature of Father du Jaunay 6C7 INTRODUCTION. The Catholic Church is the oldest organization in the United States, and the only one that has retained the same life and polity and forras through each succeeding age. Her history is inter-w-oven in the -whole fabric of the country's annals. Guiding the explorers, she left her stamp in the names given to the natural features of the land. She an nounced Christ to almost every native tribe frora one ocean- washed shore to the other, and first to raise altars to worship the living God, her ministry edified in a remarkable degree by blameless lives and often by heroic deaths, alike the early settlers, the converted Indians, and those who refused to enter her fold. At this day she is the moral guide, the spirit ual mother of ten millions of the inhabitants of the republic, people of all races and kindreds, all tongues and all countries, blended in one vast brotherhood of faith. In tliis she has no parallel. No other institution in the land can trace back an origin in all the nationalities that onee controlled the portions of North Araerica now subject to the laws of the republic. All others are recent, local, and variable. She alone can everywhere claira to rank as the oldest. The Church is a great fact and a great factor in the life of the country. Every raan of thought will concede that the study of the history of that Church in its past growth and vicissitudes, and of her present position, is absolutely neces sary in order to solve the problems of the present and the (9) 10 INTRODUCTION. future in the republic, for the influence of an organization fixed and unwavering in doctrine, polity, and worship, must be a potent element, and cannot be ignored or slighted. But while from the student and the statesman the history of the Church claims serious consideration, to the Catholic that history is a record full of the deepest interest and con solation, a volurae to which he can appeal with pride. The pages teem with exaraples of the noblest and most heroic devotedness in the priesthood, of the beneficent action of the Church where she was free to do her work, of self-sacrifice in the laity, in generous adherence to the faitii by the flock amid active persecution, insidious attacks, open violence, and constant prejudice, where Cathohcs were few amid a popu lation trained in unreasoning animosity. The Catholic Church in this eountry does not begin her history after colonies were formed, and men had looked to their temporal well being. Her priests were among the explorers of the coast, were the pioneers of the vast interior ; with Catholic settlers came the rainister of God, and mass was said to hallow the land and draw down the blessing of heaven before the first stej) was taken to rear a human habi tation. The altar was older than the hearth. The entrance of the Catholic Church was not the erratic work of a few. It was part of her work begun at the fiery Pentecost, carried on frora age to age with unswerving conrse, wliile all human institutions wore clianging and mod ifying around her. The command of our Lord to His apos tles to go and teach all nations, rested as an injunction on the bishops of the Church in whom the raissionary spirit became inherent. The Church was constantly pushing for ward into new lands, priests comraissioned by bisliops bearing the faith, ministering to those who accorapanied thera, re maining to convert those whora they found. INTRODUCTION l\ Priests sent out from Ireland, and subsequently from' Scandinavia reached Iceland, and in time a church grew up in that northern island with bishops, churches, convents. Ad vancing still onward in the unknown seas the Northmen landed in Greenland, and Catholicity was planted on the Araerican continent by priests from Iceland, and in 1112 the See of Gardar was erected by Pope Paschal IL, and Eric was appointed the first bishop. Full of missionary zeal, this prel ate accompanied the ships of his seafaring flock, and reached the land known in the Sagas of the North by the name of Yinland, as an Irish bishop, John of Skalholt in Iceland, had already done. How far southward the navigators of the north and their spiritual teachers carried the cross and the worship of the Catholic Church, it is not our province to decide. "When Columbus revealed to Europe the existence of rich and fertile islands accessible from Spain, the ministers of the Church came. Priests accorapanied the vessels with faculties frora the bishop in whose diocese the port of departure lay, and where they remained in the new land the bishop's juris diction continued till a local ecclesiastical government was formed. Thus t'he See of Seville acquired a jurisdiction in the New World where the standard of Spain was planted, and she becarae the raother of the earliest churches in Araerica. Not inaptly, the Cathedral of Seville preserves in her treasury a monstrance made of the first gold taken to Europe by Co lumbus, for the first-fruits of the precious metals of the New World were dedicated to the service of Almighty God in the Catholic Chu'rch. The See of Santo Doraingo was erected by the Sovereign Pontiff in 1512, that of Santiago de Cuba in 1522, that of Carolensis in Yucatan in 1519, and of Mexico in 1630. These followed up the work of Seville, the liishops of the new Sees sending priests coraraissioned by thera to 12 INTRODUCTION. bear the faith northward till the territory over which our flag now floats was reached and the cross planted. The Church of Spain with her array of doctors and saints from an Isidore and a Leander, a Hosius, a Thomas of Yilla- nova, was thus extended to our soil, and her priests offered the first worship of Alraighty God on the shores of Florida, of the Chesapeake, in the valleys of the Mississippi and the Rio Grande. The work was followed up, and though the soil was reddened with the blood of raany a priest who won the martyr's crown, there was no faltering, the work went on till in tirae bishops carae and every sacraraent of the Church was duly adrainistered in that portion of our territory.' Our alliance with the Catholic Church in Spain is not a mere episode. The first bishops of Louisiana and Mobile were suffragans of Santo Domingo and of Santiago de Cuba ; the first bishop of California a suffragan of Mexico, while Texas, New Mexico, and Arizona were in our time detached from dioceses which trace their origin to the glorious Church in Spain. Soon after the vessels of Colurabus bore back the startling news of great discovery, a ship from Bristol, under Cabot, in 149T, bore to the northern shores of our continent the first band of English-speaking Catholics, and -within five years, a priest, we know, crossed the Atlantic to administer the rites of religion to his countryraen in Araerica, offer the holy sacrifice and announce the gospci in our tongue." Thus Catholicity came from the land of a St. Anselm, a St. Thomas of Canterbury, a St. John of Beverly, whose Church in the next century, while crushed like the primitive church by the State power of unbelieving rulers, extended her limits ' Gams, Series Episcoporum, Ratisbonne, 1873, pp. 334, 336 ; Torfaeus, Historia Vinlandise, p. 71. ^ Harrisse, "Jeanet Sebastian Cabot," Paris, 1883, p. 370. INTRODUCTION. Ig to the shores of the Chesapeake, the Church of Catholic England reviving the work of the earlier Spanish pioneers of the faith. Close on Cabot came French explorers. Cartier sailed -with the blessing of the Bishop of St. Malo, and with priests to whom he gave faculties, and in after years Champlain founded Quebec, where altars were raised, and priests began their rainistry, acknowledging as their ecclesiastical Superior the Archbishop of Rouen, who. for years governed Canada as part of his diocese, through Yicars-Geueral ap pointed by hira, and even towards the close of the century gave powers to priests under whicii they offered the sacrifice of the raass and ministered to colonists in Texas. The Church knew no limits to her conquests. Her juris diction was extended as by a natural instinct over the whole land. It was never bounded by the mere liraits of white settlements. Father Padilla, dying alone near the banks of the Missouri, to which he had penetrated, was still in the diocese of Mexico ; Hennepin at the Falls of St. Anthony, Marquette at the Arkansas, Douay at the mouth of the Mis sissippi, were in the diocese of Quebec. The first Catholic settlers in Oregon were from Canada, and the priest sent to rainister to them went as Yicar-General of Quebec, to become in time Bishop and Archbishop of the distant flock he crossed the continent to serve. The Church has thus a continuous existence in this coun try, continuous in episcopal jurisdiction, in priestly work, in the faithful who clung to her altars. In the earlier period, where three great European nations laid claim to different portions of our territory, the history of the Church is to be traced in three different channels, descending frora England, France, and Spain. No greater contrast could be found than that of the colonial spirit of 14 INTRODUCTION. the three nations. Spain, by her government under the vast system inaugurated by Philip IL, planned, directed, controlled every department of colonial administration. Every new colonization was settled in detail in Spain. The bulls of the Sovereign Pontiffs made the King of Spain their Yicar in America, the tithes were assigned to him, the nomination of bishops was in his hands, the support of the ministry and the missions was devolved upon him. Portions of the royal revenue were then assigned by him to great religious works, and churches, convents, universities and schools arose with out direct contribution by the people. France was Catholic, but the Church and the missions in the territory she controlled in America were not supported by any governmental plan. The zeal and piety of individu als contributed far more than the monarch to maintain and carry on the work, and the colonists shared the feeling of the mother country and willingly paid their tithes, and aided to support the religious bodies which had been active agents in bringing in settlers and clearing the land for cultivation. In the English colonies, except for two brief seasons. Cath olics were oppressed by laws copied from the appalling penal code of England. The Church was proscribed, her worship forbidden, her adherents visited with every form of degradation, insult, and extortion. Thus strangely different were the circumstances under which the Church grew in Florida, in Michigan, in Mary land. Yet in the designs of God it was that which seem ed least favored that was to develop most wonderfully, till the episcopate starting frora a threefold source and blending into the hierarchy of the United States with the faith ful sprung from those lands, and from Ireland, Gerraany, S-witzerland, Poland, Italy, Portugal, and frora the native tribes, presents at the close of the nineteenth century a INTRODUCTION. i.-, spectacle full of consolation and hope, exercising the highest moral influence, stimulating education, upholding the sanctity of marriages, inculcating charity to the rich, and courageous endurance to the poor, detachment to all. This is the history which it is the purpose of this work to trace. In the volume here presented the narrative is brought down to that eventful year, 1763, when England became un disputed mistress of all the territory east of the Mississippi, and when to raere human eyes the cause of the Catholic Church throughout the land seemed hopeless. BOOK I. THE CATHOLIC CHURCH IN THE ENGLISH COLONIES. CHAPTER I. EAKLT PROJECTS OF SETTLEMENT. The revolt of Henry YIII. against the authority of the Holy See and his suppression of the religious houses had greatly im paired the spirit of faitii in the people of England, but still the new ideas, setup by Luther and Calvin on the Couti nent, found few proselytes, even after his death ; the establish ment of a Cal-vinistic church by those who assumed the regency for Edward YI. failed to win the mass of the English people frora the faitli of their forefathers. It was restored for a brief term by Mary, but Elizabeth, on her accession, revived the acts of the reigus of Henry and Edward. The mass was abolished, an act of supremacy passed, the images of our Lord and His Saints were ordered to be broken or burned. The churches were filled -with a new set of clergy who were to perform a new religious ser-vice. The Catholics conld not join in this. The mass was and is the only divine worship to be offered by a duly ordained priest. With tlie churches built by their ancestors diverted to unhallowed rites, they had no alternative but to hear mass in secret said by some lawful priest. Protestantism is essen tially intolerant. Nowhere, on obtaining power, did it permit the Catholic portion of a nation to enjoy tlie exercise of religion, even in private. Elizabeth began a series of laws 2 " a^ 18 THE CHURCH IN THE COLONIES, to crush the Catholics, to deprive thera of all opportunity of enjoying the services of religion and forcing them to enter the Church her Pariiament had set up. The penal laws of this woman, one of the most savagely bloody in the annals of history, though enforced during her long reign, failed to secure even half the population of England to the Church of whicii she was the head. To defend the jurisdiction of the Pope Was punished by a heavy fine ; the universities, the professions, the public offices were closed to all who would not take an oath of supremacy ; a second offence or a refusal of the oath was punishable with death.' Priests who adhered faithfully to God were kept hid den, for the consolation of the faithful, but as their ranks thinned by death, some means was needed to maintain a succes sion of clergymen. A seminary -w'as established at Douay for the education of priests. To prevent the success of this plan Elizabeth, by a new series of laws, made it high treason to declare her a.heretic, to bring frora Rome any instrument whatever emanating from the Pope, to use any such docu ment, to give or receive absolution. Perpetual imprisonment was the penalty for possessing an Agnus Dei, a rosary, cross or picture blessed by the Pope or any of his missionaries. Any Catholic who fled from England to evade the laws was required to return within six months, under penalty of con fiscation of all property belonging to him." These laws wero soon enforced. In 1611 Roland Jenks, an Oxford bookseller, for lia-dng Catholic books, was sentenced to be nailed to the pillory, his sentence being attended by the sud den deatii of many of the oflicials. Then the Rev. Cuthbert Maine, the protomartyr of Douay College, was convicted of high treason, in having a bull of the Pope granting a jubilee ' 5 Eliz., c. 1. « 13 Eliz., c. 1, 3, 3. PROPOSED SETTLEMENT IN MAINE. 19 and in having brought an Agnus Dei into the kingdora. For this he was hanged on the 29th of November, 1577. Then the gallows was kept busy with its bloody work. Two other priests were hanged the next year, four in 1581, eleven in 1582. While the government thus thought to keep priests from ministering to the Enghsh Catholics by fear of death, the laity were oppressed with fines and iraprisonment for not attending Protestant worship, for hearing mass, for keeping Catholic books or objects of devotion. Flight to the Continent had been raade a crirae, and was always a pretext for a charge of treason. Under these cir cumstances it occurred to leading men among the Catholic body, who had still friends at court, to seek a refuge for their oppressed countrymen out of England, but yet within her Majesty's dominions. The foremost in this project was Sir George Peckham, of Dinand, in Buckinghamshire; but, of course, care and pru dence were required . The application made by Sir Humphrey Gilbert to Queen Elizabeth for a patent to authorize hira to explore and colonize the northern parts of America would seem to have been inspired by Sir George. As early as March 22, 1574, we find them both with Mr. Cariilc, Sir Richard Greenville and others petitioning her to allow of an enterprise for discovery of sundry rich and unknown lands, " fatefully reserved for England and for the honor of your Majestie." ' Although Sir George's name does not appear in the patent actually issued June 11, 1578, it seems framed to meet the case of the Catholics, and an interest uuder it was very soon transferred to Sir George Peckham and a fellow CathoUc, Sir Thomas Gerard. By its terms Sir Humphrey ' Domest. Corresp. Elizabeth, vol. 95, No. 65, Col. p. 475. 20 THE CHURCH IN THE COLONIES. Gilbert and his assigns are authorized frora time to time to go and remain, to do so freely, " the statutes or actes of par liament raade against fugitives, or against such as shall depart, reraaine or continue out of our realra of England -without hcense, or any other acte, statute, lawe or raatter whatsoever to the contrary in any wise notwithstanding." He was authorized to take any of the Queen's subjects " as shall wilhngly accompany him," " so that none of the same persons, nor any of them be such as hereafter 'shall be spec ially restrained by us, our heires and successors." The only restriction on his power to make laws was that they should not " be against the tme Christian faith, or religion now professed in the Church of England," or such as would withdraw men from their allegiance to the crown.' This would authorize Catholics to go and reraain there under the protection of the laws that raight be established, so long as no law was passed against the Church of England. Haies, one of the historians of Gilbert's undertaking, men tions the discouragement that befel hira, and says : " In furtherance of his determination, amongst others Sir George Peckhara, knight, showed himself very zealous to the action, greatly aided him, both by his advice and in the charge. Other gentleraen to their ability joined unto hira, resol-ving to adventure their substance and lives in the sarae cause." Two years were spent in gathering artisans and supplies for the projected settleraent, but the Catholic projectors felt the necessity of sorae definite sanction of their undertaking. They applied openly and -without disguise as the folio-wing petition shows : " Articles of peticion to the righte Honnorable Sr Fraun cis Wallsinghame Knighte Principall Secretairie unto the ' Hakluyt, 1., p. 677 ; iii., 174. Hazard's Collection, i., pp. 34-38. PROPOSED SETTLEMENT IN MAINE. 21 Quens Mat" by S' Thoraas Gerrarde and S'' George Pecke- ham Knightes as followeth viz " That where Sr Huraferie Gylberte Knighte hath granted and assigned to the saide S'' Thoraas and S'' George authori tie by virtue of the Quens Mat'" Ires Patents to discover and pocesse &c certain heathen Lands &c " Their hurable peticion is — " Firste that it wolde please her Mat'" that all souche par sons whose naraes shall be sett downe in a booke Indented made for that purpose th'one pte remayninge with some one of her Mat" pryvie Councell th'other w"" the said S' Thomas and S'' George maye have lycens to travell into those coun- teris at the nexte viaige for conqueste w"" all manne"' of necessarie provission for theraselves and their families their to reraaine or retorne backe to Englande at their will and pleasure when and as ofteu as nede shall require. " Item the recusantes of abillitie that -will travell as afore saide raaie have libertie uppon discharge of the penalities dewe to her Mat" in that behaUffe to prepare themselves for the said voiage. "Item that other recusantes not havinge to satisfie the saide penaltie male not w'^standinge have lyke libertie to provide as aforesaide and to stand charged for the paiement of the saide penalities untill suche tyrae as God shall make them able to" paie the same. " Item that none under color of the saide Lycence shall departe o-wte of this realme unto any other f oren Christian Realme. " Item that.they nor anye of thera shall doo anye acte tend ing to the breache of the leage betwene her Mat" and anye other Prince in amytie w"" her highnes neither to the pre judice of her Mat'" or this Realme. " Itera that the xth pson wch they shall carrie wth them 22 THE CHURCH IN THE COLONIES. slialbe souche as have not any certainetie whereuppon to lyve or maintaine themselves in Englande." ' That Queen Elizabeth consented raay be inferred from the fact of Peckham's continued interest ; but her policy required silence, and a government detective or spy discovered the real nature of the voyage, and in a report made known the connection of Sir George Peclcham and Sir Thomas Gerard with the intended expedition. " I have heard it said among the Papists," writes this spy, " that they hope it will prove the best journey for England that was made this forty years." " I do not hear of any further cause of the departure of Sir George Peckham and Sir Thomas Gerard than that every Papist doth like very well thereof, and do most eamestiy pray their good suc cess." ' The place of the intended settlement was Norumbega, a district described in the then recently published Cosmog- raphie of Thevet, a Franciscan priest who claims to have visited it. This province is generally regarded as being the present State of Maine." The fleet that finally sailed from England, June 11, 1583, consisted of the Delight or George, of 120 tons ; the bark Raleigh, of 200 tons ; the Golden Hind and Swallow, each of 40 tons, and the Squirrel, of 10 tons, carrying in all 260 persons. Sighting land on the 30tli of July, they entered the harbor of St. John, Newfoundland, where Sir Hura- ' Public Record Office Copy. State Papers. Domestic. Eliz. 1580, (1583.) Vol. 146. No. 40. " Letter from P. H. W. (There is reason to believe his real name -was Tichboume alias Benjamin Beard) dated April 19, 1583. Vol. 153, No. 14. I am indebted for the reference to J. II. Pollen, S. J. ' Prof. Horsford in a recent tract claims Massachusetts as Norum bega. PROPOSED SETTLEMENT IN MAINE. 23" phrey took possession in the name of the queen. He then issned sorae laws. " The first for religion, which in pubhque exercise should be according to the Church of England." ' This while ostensibly setting up the Established Church so' as to avoid all cavil, really allowed the Catholic service in private. Gilbert wrote from this port to Sir George Peck ham,' from which it is evident that the Catholic knight did not accompany the expedition, and we are left entirely in the dark as to the Catholics who really came out. Sailing thence to select a place for settleraent in Norum bega, Gilbert passed Cape Race. Soon after, his best vessel, loaded -with all the supplies for his colonists, was lost, only a few who clung to the wreck surviving, when it was driven by the tides on the coast of Newfoundland. Thoroughly discouraged, Gilbert abandoned the projected settlement, and attempted to reach Europe, saihng himself in the frailest of his fleet. In a storm that would have tried stauncher ships, his voice was heard, from tirae to time, calling to the vessel near hira : " We are as neere heaven by sea as by land." Then the voice was silent ; the wail of the waves alone was heard. Sir Humphrey Gilbert, -with his hopes and his projects, had disappeared, meeting his fate with a courage the world has never ceased to admire." The other vessels reached England, and the sur-vivors of the Delight, taken to Spain and saved by the kindly captain who rescued thera, also regained their native land.* ' Haies, "A Report of the Voyage," etc. Hakluyt, iii., p. 151. "First, that Religion publiquely exercised should be such and none other, then is vsed in the Church of England." "A True Report," etc., Ib., p. 166. ° See letter in Purchas, iii., p. 808 ; Hazard's Collection, i., p. 33. 3 Haies in Hakluyt, i., pp. 677-9 ; iii., p. 159. * A Relation of Richard Clarke. Hakluyt, ill., p. 163. 24 THE CHURCH IN THE COLONIES. Sir George Peckham was not dismayed by this unfor tunate result of the attempt. He is the first English Catho lic whose writings call for our notice, so far as they regard the exploration, colonization, and Christianizing of this con tinent. His little work, " A true Report of the late Dis coveries and possession taken in the right of the Crowne of England of the Newfound Lands by that valiant and worthy gentleman. Sir Humfrey Gilbert, Knight," is preserved to us in Hakluyt, and breathes a truly Christian .spirit. That he hoped to organize a new expedition is evident. " Now where I doe understand that Sir Humfrey Gilbert, his adherents, associates and friends, doe meane -with a conue- nient supply (with as much spee^ as may be) to maintaine, pursue and follow this intended voyage, already in part per formed, and (by the assistance of Almighty God) to plant themselves and their people in the continent of the hither part of America, between the degrees of 30 and 60 of sep- tentrionall latitude," he writes ; then he proceeds to expatiate on the benefit England would derive from colonies, and the necessity of endeavoring to rescue the Indians frora their ignorance and idolatry. But if Sir George Peckhara was sanguine, the Catholics in England were apparently in general opposed to any scheme of colonization. Speaking of a later project the faraous Jesuit Father Persons wrote: "The Hereticks also would laughe and exprobrate the sarae unto thera, as they did when Sr. George Peckharae and Sr. Thoraas Gerrarde about xx years gone should have made the same viage to Nerembrage by the Queen and Councells consente, -with sorae evacuations of Papists, as then they called them, which atterapte became presently then most odious to the Catholicke party." ' ' Persons, " My iudgement about tranaf ering Englishe Catholiques to the northern partes of Arnerica." 1605. PROPOSED SETTLEMENT IN MAINE. 25 For some years no further steps were taken in regard to a Catholic colony, but in 1605 one Winslade, who had served in the Spanish Armada, forraed a project for gathering the scattered English Catholic exiles on the continent, and with thera establishing a settleraent in America. The scheme evi dently found men to approve and men to condemn it. The expedition sent out in the Archangel, Capt. Wey mouth, March 5, 1605, by the gallant Sir Thoraas Lord Arundell of Wardour, and Henry Wriothesley, second Earl of Southarapton, his relative, who had confoi'med to the State Church, was probably connected with this project. An air of mystery was preserved with regard to this expedi tion, and the only published account of it leaves everything vague, yet the religious tone of the writer, James Rosier, indicates a higher raotive than trade or discovery. " We," he says, " supposing not a little present private profit, but a publique good and true zeale of proraulgating God's holy church, by planting Christianity to be the sole intent of the Honourable setters forth of this discovery." ' ' "A True Relation of most prosperous voyage made this present yeere, 1605, By Captaine George Weymouth in the discovery of the land of Vir ginia : Where he discouered 60 miles vp, a most excellent Riuer, to gether -with a most fertile land. Written by lames Rosier, a Gentleman employed on the voyage." Londini, Impensis Geo. Bishop, 1605, p. 34. The pious tone of Rosier's narrative would lead one to suppose him a clergyman : policy would require adapting the tone of his remarks to Protestant ears. If he were the Protestant minister sent by Southampton, he would have no motive for concealing his character and not speaking openly, and he would not ignore the Earl of Southampton and refer only to Lord Arundell, as Rosier does : while if he were the priest sent by the Catholic noblenian, it would be natural. He begins his Preface : "Being employed in this voyage by the Right Honorable Thomas Arundell, Baron of Warder, to take due notice and make true report of the discovery therein performed." He collected an Indian vocabulary of 400 or 500 words, of which a part is given in Purchas' Pilgrims, iv, pp. 1659-1667. He concludes the Preface : "So with my prayers to God for 26 THE CHURCH IN THE COLONIES. He notes that they sailed on Easter day, reached the coast on Whitsunday, from which circurastance they naraed the place Pentecost Harbour ; he tells us too that they set up crosses at various points." The Archangel made the coast near Cape Cod in May, and running northward reached Monhegan, to which Weymouth gave the narae of St. George's, planting a cross which reraained there for years. He erected another at Booth Bay, which he named Pentecost .Harbour, and ascended the Kennebec River. Mgr. Urban Cerri, in a report of the Propaganda to Pope Innocent XL, seems to refer to this expedition where he writes : " Soon after Yir ginia was discovered, the King of England sent thither a Catholic Earl," and another nobleman who was a Heretick. Those two Lords were attended by Protestants and Catholicks, and two priests ; so that the Catholicks and Hereticks per formed for a long time the exercise of religion under the sarae roof." ° the conversion of so ingenious and well disposed people, I rest your friend J. R." ' pp. 13, 31, etc. Ballard, in his " George Weymouth and the Kenne bec," maintains the Kennebec to be the river. Prince, in his reprint of Rosier (Bath, 1860) the George's. ' Lord Arundell was a Count or Earl of the Holy Roman Empire and of course was spoken of at Rome by that title. ^ " Instructions for our Holy Father Innocent XI. concerning the Pres ent State of Religion in tho Several Parts of the World, By Monsignor Urbano Cerri, Secretary to the Congregation de Propaganda Fide," in Steele, "An Account of the State of the Roman Catholick Religion throughout the World" London, 1715. See page 168. Lord Arundell of Wardour kindly informs me that owing to the destruction of papers during the siege of Wardour Castle in 1643 noth ing remains in the archives of that ancient Catholic house to give full light on this early Catholic expedition to our shores. The Earl of South ampton engaged with Lord Thomas Arundell was, he thinks, the second Earl, brother-in-law to Lord Arundell and son of the patron of Shake speare. PROPOSED SETTLEMENT IN MAINE, 27 During Weymouth's absence the plan of Winslade had been submitted to the famous Jesuit Father Robert Persons, one of the ablest men of his time. His decision, entitled " My iudgement about transferring Enghshe Catholiques to the northern parts of America for inhabiting those partes and converting those barbarous people to Christianitie," was so adverse that it apparently led Lord Arundell to abandon the project. The reasons alleged by Father Persons were that the king and his council would never favor the plan, as it raade them out persecutors, and without the consent of government men could not sell estates, and leave the kingdom. The wealthy Catholics would sooner risk losing part of their property by fines in England than venture it all on such an enterprise, and the poor could not go without the rich. In the next place " it would be verie ill taken by the Catholicks generally, as a matter sounding to their discredite and con- tempte, to have as it were theire exportatione to Bar- barouse people treated with Princes in theire name without theire knowledge or consente." He also feared that the dimin ishing of the nuraber of Catholics in England raight lead to laws to prevent Catholics from leaving the country. In the next place, the plan proposed asserabling 1,000 in sorae part of the continent from which they were to sail. Persons objected that they could not be maintained while waiting the assemblage of the whole, and no foreign state would permit it. Spain, always jealous of European colonization, would surely obstruct their project not only in Spain, but in Flan-. ders and elsewhere. "Finally what theire successe would be amongst those wilde people, wilde beastes, unexperienced ayre, unprovided lande God only knoweth, yet as I sayd, the intentione of cou- vertiuge those people liketh rae so well and in so high a de- 28 THE CHURCH IN THE COLONIES. gree as for that onely I would desire rayself to goe in the iorney shutting my eyes to all other difficulties if it were pos sible to obtayne it." The plan embraced, therefore, not only a settleraent as a refuge for the oppressed Cathohcs of England, but a systera of missions for converting the Indians. How strange it is, that a mission settlement for converting the Indians on that very coast of Norumbega, founded by one of his fellow-mem bers of the Society of Jesus, should be broken up by Per sons' fellow-countrymen less than ten years after he wrote.' Such was the second project of Catholic colonization in our present territory. It failed, but strangely enough, the plan proposed by Winslade was carried out by the English Sepa ratists, who gathered in Holland, and with scanty resources, and apparently a want of all prudence sailed in winter to land on the bleak New England coast, not to fail in their projected settleraent, but to open the way for others who filled the land, and established enduring institutions. The next to take up the project of Catholic colonization was a convert, one who had held high and iraportant offices in the English governraent, was thoroughly conversant -with its spirit and ways, and who, as a raeraber of the Yirginia Corapany, raust have been fully conversant with all that had been done to create colonies in Araerica. Sir George Calvert, descended from a noble Flemish fam ily, was born at Kipling, in Yorkshire, in 1582. He took his degrees at Oxford as bachelor and raaster of arts, and showed ability as a poet. After making a tour of Europe, he obtained an appointraent in Ireland, and was proraoted to other ofiices, being often eraployed on public affairs at horae ' Father Biard's mission settlement of St. Sauveur on Mont Desert Island. CALVERT IN NEWFOUNDLAND. 29 and abroad, where a clear head, prompt action, and honest purpose were required. Sir Robert Cecil, the trusted minister of Elizabeth, made the young man his chief clerk, and when he himself becarae lord high treasurer naraed Calvert clerk of the Privy Council. Knighted in 1617, he becarae one of the secretaries of state the next year. Favors flowed upon hira, among others a large grant of land in Ireland. At a very early period he becarae interested in American colonization. In 1609 he was one of the Yirginia Company of Planters, and fifteen years later one of the provincial council in England for the government of that province. In 1620, too, he pur chased the southeast peninsula of Newfoundland, and sent out Captain Edward Wynne -with a small colony, who formed a settlement at Ferryland. Meanwhile, this pubhc man, brought up amid the wily and unprincipled statesraen of the courts of Elizabeth and James, able but faithless, grasping and insincere, to whom religion was but a tool for controlling the people, began to study re hgious affairs seriously. The Puritans and Separatists and Presbyterians were working ainong the lower and more ig norant classes, building up a large body of dissenters ; the Church of England was inert, many of the abler and purer men seeking to recover what they had lost at the reforma tion, rather than reject more. Calvert had not been indifferent to the salvation of his own soul, araid all the engrossing cares of office, and the allure raents of the court. He felt the importance of religion and gave it his serious thought and inquiry. In the Puritan school he saw only a menace to all government civil and ecclesiastical. In the Anglican Church only a feeble effort to retrieve a wrong step. To his decisive mind the only course for any raan was to return to the ancient Church. This be carae clearer and clearer to his mind, and he prepared to ar- 30 THE CHURCH IN THE COLONIES. range his affairs to meet the consequences attendant on a pro fession of a faith proscribed by the laws of the state. In 1624 he relinquished his seat in Parliament* and was received into the Church. He then announced his change to the king and tendered his resignation as secretary of state. King James retained him as a meraber of the Privy Council ; he also regranted to him the estates in Ireland, exempting him from obligations which he now as a Catholic could not fulfil, and to reward his long and faithful service, created hira Baron of Baltimore in the kingdom of Ireland. Evidently in anticipation of the return to the Church of his ancestors Calvert had on the 7th of April, 1623, obtained a charter for the province of Avalon in Newfoundland, mak ing him a lord proprietor where he was as yet only a land holder. His view was to Jead out a colony and make it his resi dence. That it was his design to make it a refuge for op pressed Catholics cannot be doubted. He was already in in timate relations with Sir Thomas Arundell, who had been connected -with a previous scheme of the kind, and the union of the two families was soon cemented by a marriage. The charter of Avalon made him " true and absolute Lord and proprietary of the region " granted, which was erected into a province, with full power to make necessary laws, ap. point officers, enjoy the patronage and advowson of all churches. Full authority was given to all the king's subjects to proceed to the pro-vdnce and settle there, notwithstanding any law to the contrary. The settlers were to be exerapt from all taxation imposed by the king or his successors. It was provided that the laws should not be repugnant or contrary to those of England, and a special clause " Provided allways that no interpretation bee admitted thereof (of the charter) whereby God's holy and traly Christian rehgion or CAL VER T IN NE WFO UNDL AND. 31 allegiance due unto us, our heires and successors may in any thing suffer any prejudice or diminution." ' To give a charter directly favoring or protecting the Catholic religion was what the king could not do. But the Avalon charter en abled Catholics to emigrate to that province without hindrance, and enabled Calvert to make such laws as he pleased, and re served no power to require him to enforce the English penal laws against Catholics. Thus under the charter Catholics could hold lands, have their own churches and priests. It was unnecessary for Lord Baltimore to pass any special law permitting thera to do so. Embarking in an armed vessel of three hundred tons, in 1627, he reached Ferryland about the 23d of July, with colonists and supplies. With him went two seminary priests, the Rev. Messrs. Longvill and Anthony Smith. After a short stay in his province he returned, the Rev. Mr. Long- -vill accorapanying hira. A chapel had been set up, and raass was regularly offered, the Rev. Mr. Sraith being joined next year by a priest named Hacket, when Lord Baltimore carae over with most of his family to make his home in Newfoundland. The colonists were not all Catholics, how ever ; and Lord Baltiraore showed his sense of the equal religious rights of all by giving the Protestant colonists a place for worship and a clergyraan. This minister, a Rev. Mr. Stourton, was not content with full hberty ; he returned to England, and filed an inforraation against Lord Baltimore for permitting mass to be said. His intolerance was that of his time and country. Lord Baltimore, in practically placing both religions on an equal footing, making both tacitly sanc tioned, giving religious freedom to all, rose pre-eminently ' The Charter is given at length in Scharf, " History of Maryland," i.,pp. 33-40. 32 THE CHURCH IN THE COLONIES. above his time. He nobly endeavored in Avalon to enable each class of settlers to worship God according to the dic tates of their conscience, and it was brought up against him as a crirae. Taught by this rude experience, we shall see that in his next experiraent, he left each class to provide ministers of religion for theraselves, or neglect to do so, as tliey preferred. Lord Baltiraore found the cliraate very severe, and was soon discouraged by the depredations of the 'French, with whom he had some sharp fighting, gaining, however, the victory. Lady Baltiraore, sailing down to Yirginia to obtain sup plies, was charmed with the beauty of Chesapeake Bay, and apparently urged her husband to cast his fortunes there rather than on the bleak shore of Newfoundland. Lord Baltiraore, who was a raeraber of the Council of Yirginia, visited that province in October, 1629, with a view of removing his settlement thither. The acting governor, John Pott, and other officials, including Clayborne, at once demanded that he should take the oath of supremacy.' In this they assumed powers not given to the officials in Yirginia, such powers having beeu limited to the treasurer and council in England." This manifestation of hostility and bigotry was unexpected ' Sainsbury, " Calendar of State Papers," i., p. 104. In justifying their course. Potts and his associates boasted " that no Papists have been suffered to settle their abode amongst us." Neill, "Pounders of Mary land," p. 45. In fact, Virginia broke up a French Catholic settlement iu Maine, and at a later day had prevented Irish Catholics from landing. ' No such power is given in the first charter, 4 James, i. The second, 7 James, i., empowers the treasurer, and any three of the council, to tender the oath to those going to Virginia ; and the third gives a similar power, but there is not a word empowering subordinate officials in the colony to tender the oath to a member of the council. LORD BALTIMORE IN VIRGINIA. 33 by Lord Baltiraore. Before leaving Newfoundland, he had written on the 19th of August, 1629, to King Charles L, soliciting the grant of a precinct of land in Yirginia to whicii he wished to remove with forty persons, and there enjoy the same privileges that had been granted to lum at Avalon.' lie evidently airaed at employing his raeans and ability to build up Yirginia in which he had so long been interested. The conduct of the Yirginia officials showed Lord Balti more clearly, however, that Cathohcs could not live in peace in that colony ; and that to secure thera a refuge he nmst obtain a charter for a new province. Leaving his faraily in Yirginia, he sailed to England to employ his influence in obtaining a new grant. In February, 1630, Lord Baltimore, with Sir Thoraas Arundell of Wardour, applied for a graut of land, south of the Jaraes River, "to be peopled and planted by thera," " the bravest Englishraan of his time agaiii renewing his attempt at colonization within our liraits. Clayborne, who had been one of those who prevented Lord Baltimore from settling in Yirginia, prorapted, as their action shows, by hostility to his religion, was now secretary of that province. When the king, at the petition of Lords Baltiraore and Arundell, signed a charter for territory south of Yirginia, in February, 1631, Clayborne and other repre sentatives of that colony who were then in England, were appalled at the result. To their prejudiced minds it was dangerous for Yirginia to have Catholic subjects, but that danger was little compared to having a colony controlled by Catholics at their very border. The charter just granted was, on their vehement remonstrance, revoked. Baron Arun- ' Colonial Papers, v. 37. Kirke," Conquest of Canada," i., p. 158. Scharf, "Maryland," i., p. 44. ' Sainsbury, " Calendar of State Papers." Johnson, " Foundation of Marylfind," p. 18. 3 34 THE CHURCH IN THE COLONIES. dell died, but Lord Baltimore, persisting in his design, solic ited, in heu of the territory south of Yirginia, a district to the northward. Yirgima had gained nothing, and further opposition on her part was treated as vexatious.' Charles I. ordered a patent to be issued to Lord Baltimore, granting to him the territory north of the Potoraac to the fortieth degree, with the portion of the eastern shore of the Chesapeake, lying opposite, and extending to the ocean. This province the king named Terra Marise, or Maryland, in honor of his queen, Henriette Marie, daughter of Henri IY., and doubtless, too, in meraory of the old Spanish narae of the Chesapeake, retained on raany charts, " Baia de Santa Maria." The charter for Maryland, in which the long experience and political wisdom of Lord Baltimore are manifest, has generally been regarded as one of his best titles to the respect of posterity. Sir George Calvert " was a man of sagacity and an observing statesman. He had beheld the arbitrary adrain istration of the colonies, and against any danger of future oppression, he provided the strongest defence which the promise of a monarch could afford." " The charter secured to the emigrants themselves an independent share in the legislation of the pro-vince, of which the statutes were to be established -with the advice and approbation of the majority of the freemen or their deputies. Representative govern ment was indissolubly connected with the fundaraental charter." The king even renounced for hiraself and his successors the right to lay any tax or irapost on the people of Maryland. " Calvert deserves," says Bancroft, " to be ranked among ' Ayscough MSS. in British Museum, cited by Scharf, Hist. Mary land, i., p. 50. , THE MARYLAND CHARTER. 35 the most wise and benevolent lawgivers of all ages. He was the first in the history of the Christian world to seek for religious security and peace by the practice of justice and not by the exercise of power ; to plan the establishment of popular institutions with the enjoyment of hberty of con science ; to advance the career of civihzation by recognizing the rightful equality of all Christian sects. The asylum of Catholics was the spot where, in a remote corner of the world, on the banks of rivers, which, as yet, had hardly been explored, the mild forbearance of a proprietary, adopted religious freedora as the basis of the state." Before the charter passed the Great Seal of England, Lord Baltimore died ; but his son obtained the promised grant under the same liberal conditions and proceeded at once to carry out his father's plans, chief among which was " to convert, not extirpate the natives, and to send the sober, not the lewd, as settlers, looking not to present profit, but future expectation." ' " Some recent writers, notably 8. F. Streeter and E. D. Neill, have endeavored to detract from the flrst Lord Baltimore's claim to our respect as an exponent of religious liberty. The older writers uniformly recog nized it. Gen. B. T. Johnson, reviewing the whole question, says : " Calvert adopted the principle of religious liberty as covered by, and included in, the guarantees of the Great Charter, not that there could be liberty of conscience without security of personal property, but that there could be no security of personal property without liberty of con science." " Foundation of Maryland," p. 13. Scharf, " History of Mary land," i., p. 53, says : " Calumny has not shrunk from attacking his honored name. Detraction has been busy, and as the facts could not be denied, Calvert's motives have been assailed, but empty assertion, con jecture, surmises, however ingeniously malevolent, have happily exer cised very little influence over the minds of intelligent and candid men." See the question of the credit to be given to the charter and to Lord Baltimore discussed in "American Catholic Quarterly," x., p. 658. Cal vert's giving equality to Catholic and Protestant worship in Avalon is the practical proof of his motive. That no charters but his allowed toleration or colonial legislation, shows that the ideas did not emanate from the crown. 36 THE CHURCH IN THE COLONIES. A Catholic nobleman, at a time when his faitii was pro scribed in England, and its rainisters constantly butchered by law,' was thus made proprietary of a colony in America, where the colonists were to make their own laws ; where no rehgion was estabhshed, where the laws required no royal assent. It was a colony where Catholicity might be planted and flourish. ' Within twenty years teu Catholic priests and several laymen had been hanged, drawn, and quartered in England for their religion, oue of them as recently as 1638. ANCIENT PEWTER CHALICE AND PATEN, OF TIIE EAULY DAYS OV MARYLAND, WITH ALTAU STONE I'UISBEKVED AT WOODSTOCK OOLLEOK. CHAPTER II. CATHOLICITY PLANTED IN MAEYLAND. 1634-1646. The project of a home beyond the Atlantic for the perse cuted Cathohcs of England was at last on the point of being successfully carried out. The attempts of Peckham and Gerard, of Winslade, of Lord Baltimore at Avalon, aU show the same object, and leave no room for doubt that Calvert's design in founding Maryland was to give his fellow-believers a place of refuge. The object was, of course, not distinctly avowed. The temper of the tiraes required great care and caution in all official docuraents, as well as in the manage ment of the new province. Cecil, Lord Baltimore, after receiving his charter for Mary land, in June, 1632, prepared to carry out his father's plans. Terms of settlement were issued to attract colonists, and a body of emigrants was soon collected to begin the foundation of the new province. The leading gentlemen who were induced to take part in the project were Catholics ; those whom they took out to till the soil, or ply various trades, were not all or, indeed, mainly Cathohcs, but they could not have been very strongly Protestant to embark in a venture so abso lutely under Cathohc control. At Avalon Sir George Cal vert, anxious for the religious hfe of his colonists, had taken over both Cathohc and Protestant clergymen, and was ill- repaid for his hberal conduct. To avoid a sirailar ground of reproach. Baron Cecil left each part of his colonists free to take their own clergymen. It is a significant fact that the (37) 38 THE CHURCH IN THE COLONIES, Protestant portion were so indifferent that they neither took over any minister of religion, nor for several years after Maryland settleraents began, raade any atterapt to procure one. On behalf of the Catholic settlers. Lord Baltiraore apphed to Father Richard Blount, at that tirae provincial of the Jesuits in England, and wrote to the General of the Society, at Rome, to excite their zeal in behalf of the English Cathohcs who were about to proceed to Maryland. He could offer the clergy no support. " The Baron himself 'is unable to find support for the Fathers, nor can they expect sustenance from heretics hostile to the faith, nor from Catholics for the most part poor, nor from the savages who live after the man ner of wild beasts." The prospect was not encouraging, and the proxiraity of the colonies of Yirginia and New England, both hostile in feeling to Catholicity, made the position of a Cathohc mis sionary one of no little danger. The Jesuits did not shrink from a raission field where they were to look for no support frora the proprietary or their flock, and were to live amid dangers. It was decided that two Fathers were to go as gen tlemen adventurers, taking artisans -with them, and acquiring lands like others, frora which they were to draw their sup port. This required means, and we are not told by whom they were furinshed, but circumstances strongly indicate that Farther Thomas Copley, of an old Enghsh family, but born in Spain, supplied the means by whicii the first missionaries were sent out and maintained.' The Maryland pilgrims under Leonard Calvert, brother of the lord proprietary. ' Memorial of Pather Henry More, Vice-Provincial. Foley, " Records of the English Pro-vince," iii., pp. 363-4. Thomas Copley, known on the mission as Father Philip Fisher, took up lands, claiming that Fathers White, Altham, and their companions had heen sent over by him. Kilty, Landholder's Assistant, pp. 66-8. MARYLAND SETTLED. 39 consisted of his brother George, sorae twenty other gentle men, and two hundred laboring men, well provided. To con vey these to the land of Mary, Lord Baltiraore had his own pin nace, the Dove, of fifty tons, comraanded by Robert Winter, and the Ark, a chartered vessel of 350 tons burthen, Richard Lowe being captain. Leonard Calvert was appointed gover nor, Jerome Hawley and Thomas Cornwaleys being joined in the commission. Among the gentlemen who came forward to take part in the good work was Richard Gerard, son of the baronet Sir Thomas, one of the first, as we have seen, to pro pose Catholic colonization in America, and active with Peck hara in Sir Huraphrey Gilbert's expedition. Lord Baltimore met with many vexations and delays. He ob tained from the Lords of the Admiralty a warrant exempting his men from impressment ; but as by his very charter the object of his colony was religious, the proprietary being praised for his pious zeal and desire to propagate the Christian faith, every engine was eraployed to defeat the expedition. On hostile representations, the attorney-general at last made an information in the Star Chamber that Lord Baltimore's ships had departed without proper papers frora the custom-house, and in contempt of all authority. It was, raoreover, alleged that the eraigrants had abused the king's officers and refused to take the oath of allegiance. On these raalicious charges ships were sent in pursuit of the Maryland vessels, and the Ark and Dove were brought back to London. The charges were soon disproved, but Lord Baltiraore had been put to great expense, and his expedition jeoparded. His enemies, how ever, could not force him to abandon his undertaking.' The Ark and Dove, when released, bore away again, and putting in at Cowes, in the Isle of Wight, took aboard other ' Lord Baltimore to the Earl of Strafford. Strafford's Letters. 40 THE CHURCH IN THE COLONIES, members of the expedition. From this period we have as- our guide the narrative of the voyage, written, in all proba bility, by Father Andrew White. This learned man, who after serving on the English raission as a seminary priest, had fallen into the hands of the enemies of the tme faith and spent years in prison, had been banished from England in 1606. On the Continent he entered the Society of Jesus land filled professors' chairs in several colleges.' He had been selected by the provincial as chief missioner to Mary land, and was accompanied by Father John Altham, or Grave- nor, and by Thomas Gervase, a lay brother." They sailed from Cowes on the 22d of November, 1633, the feast of Saint Cecilia. In the stormy weather which they soon encountered, the Dove was driven from her consort, and the two priests in the Ark expecting for their party the fate which seemed to have overtaken her, united all the Catholics in prayers and devotions to our Lord, to the Blessed Yirgin, Saint Ignatius, and the Angel Guardians of Maryland, con secrating that province as a new votive offering to Our Lady of the Imraaculate Conception. Sweeping around by Barba does, by Montserrat, whence the fugitive Irish Catholics had ' ChaUoner, " Missionary Priests " (Phil, edn.), ii., p; 14. Foley, " Rec ords of the English Province," iii., pp. 834-0. The earliest printed ac counts of Father White's Life are in More, " Historia Anglo Bavarica,"- and in Tanner, " Societas Jesu," p. 803. Prague, 1694. ' The " Relatio Itineris " mentions no other priest except P. Altham, and White would, of course, not mention himself by name. Grants of lands were taken up only for White and Altham. Kilty's Land-Holder's Assist ant, p. 68. We must regard the mention of other priests at the time as erroneous. To some it may require explanation why Altham and other early missionaries had more than one name. This was a result of the penal laws in England, to save their relatives and those who harbored them from annoyance and danger. Mr. Henry Foley has, at inflnite trouble, collected the names which Fathers of the Society were compelled to assume. After his patient research I make no mere conjecture in any case. THE JESUITS IN MARYLAND. 41 not yet been driven by English hate, by Nevis and other West India Islands, the two vessels, which had again joined company, ghded peacefully at last between the capes into the bay which Spanish navigators naraed in honor of the Mother of God, but which was to bear its Indian name of Chesapeake. The avowed hostility of Yirginia made Leonard Calvert anxious to learn what reception awaited him. He anchored for a time at Point Comfort and forwarded to the governor letters he bore from the king and the authorities in England. Encouraged by a courteous welcome, Calvert then proceeded up the bay to the territory embraced within the charter of Maryland. The Catholic character of the colony is at once apparent. For each natural landmark a title is drawn from the calendar of the Church. The Potoraac is consecrated to St. Gregory ; Sraith's Point and Point Lookout become Cape St. Gregory and Cape St. Michael. When the Pilgrims of Maryland reached the Heron Islands they named them after St. Clement, St. Catharine, and St. Cecilia, whose festivals re called the early days of their voyage. Near the island named St. Clement they carae to anchor. " On the day of the An nunciation of the Blessed Yirgin Mary in the year 1634," writes the author of the " Relatio Itineris," " we celebrated the first mass on that island ; never before had it been offered in that region. After the holy sacrifice, bearing on our shoulders a huge cross, which we had hewn from a tree, we moved in procession to a spot selected, the governor, com missioners and other Catholics," putting their hands first unto it, " and erected it as a trophy to Christ our Saviour ; then humbly kneeling, we recited -with deep emotion, the Litany of the Holy Cross." ' ' " Relatio Itineris ad Marylandiam," Baltimore, 1874, p. 33. The manuscript of the Relatio with an Indian catechism was found in 1833 in the Archives of the Professed House at Rome, by an American Jesuit, 42 THE CHURCH IN THE COLONIES. BT. CLEMENT'S ISLAND, EASTERN END, WHERE THE FIRST MASS WAS SAID m MARYLAND, MARCH 35, 1634. FROM A DRAWING BY F. B. MAYER. Catholicity thus planted her cross and her altar in the heart of the English colonies in America, March 25, 1634. The land was consecrated, and then preparations were made to select a spot for the settlement. Leaving Father White at St. Clement's, the governor, with Father Altham, ran up the river in a pinnace, and at Potomac on the southern shore met Archihau, regent of the powerful tribe that held sway over that part of the land. The priest, through an interpre ter, made known his desire to instruct the chief in the true faith. Archihau gave every mark of friendly assent. The eraperor of Piscataway, who controlled a considerable extent of territory on the Maryland side of the river, was also won over by the Catholic pilgriras, although on their first ap proach the Piscataways carae flocking to the shore to oppose thera in arms. Having thus prepossessed the most powerful native rulers of the neighboring Indians to regard the new Father William McSherry. A translation by N. C. Brooks, LL.D., ap peared soon after and was reprinted in Force's Tracts, Vol. IV. The Mary land Historical Society printed the Latin with a translation edited by Rev. E. A. Dalrymple in 1874. A corrected version is given in the Woodstock Letters, I., pp. 13-34 ; 71-80 ; 145-156 ; II., pp. 1-13. It is evidently by Father White. See also, " A Relation of the Successful Beginnings of the Lord Baltimore's Plantation in Mary-land." London, 1634 ; New York, 1865, p. 9. In this which follows the Relatio closely but prudently " cel ebrated the flrst mass" becomes "recited certain prayers." FIRST CHAPEL AT ST. MARY'S. 43 settlers favorably, Leonard Calvert sailed back to Saint Clement's. Then the pilgrims entered the Saint Mary's, a bold broad stream, eraptying into the Potoraac about twelve miles from its mouth. For the first settlement of the new province, Leonard Calvert, who had landed, selected a spot a short distance above, about a mile from the eastern shore of the river. Here stood an Indian town, whose inhabitants, harassed by the Susquehannas, had already begun to emigrate to the westward. To observe strict justice with the Indian tribes Calvert purchased from the werowance or king, Yaocomoco thirty miles of territory. The Indians graduaUy gave up some of their houses to the colonists, agreeing to leave the rest also after they had gathered in their harvest. The colonists, who had according to tradition tarried for a time on the ground now known as St. Inigoes,' carae up and the Governor took the colors ashore, the gentlemen and the servants under arms, recei-ving them -with a salute of musketry, to which the can non of the vessels replied. He took possession of the Indian town and naraed it St. Mary's. One of the oblong oval In dian bark houses or witchotts was assigned to the priests. With the help of their good lay brother, the two Jesuit Fathers soon transformed it into a chapel, the first shrine of Catholicity in Maryland. The native tribes were conciliated ; Sir John Harvey, Gov ernor of Yirginia, came as a welcome guest ; the new settle ment began with Catholic and Protestant dwelhng together in harmony, neither attempting to interfere with the rehgious rights of the other, " and rehgious liberty obtained a horae, its only horae ,in the wide world, at the hurable village which bore the narae of St. Mary's." ' ' Foley. "Records of the English Province,'' iii., p. 333. "Relatio Itineris," p. 36. "A Relation of Maryland, 1635," p. 13. ' Bancroft, " History of the United States," i., p. 247. 44 THE CHURCH IN THE COLONIES. Thus began the city of St. Mary's, March 27,^ 1634. " St. Mary's was the home, the chosen home of the disciples of the Roraan Church. The fact has been generally received. It is sustained by the traditions of two hundred years, and by voluraes of written testiraony ; by the records of the courts ; by the proceedings of the privy council ; by the trial of law cases ; by the wihs and inventories ; by the land records and rent-rolls ; and by the very narafes originally given to the towns and hundreds to the creeks and rivulets, to 'the tracts and raanors of the county." ' SITE OF THE CITY OF ST. MARY'S, MD., WHERE THB FIBST CATHOLIC CHAPEL WAS ERECTED. FROM A SKETCH BY GEORGE ALFBED TOWNSEND. The settlers were soon at work. Houses for their use were erected, crops were planted, acti-vity and industry prevailed. St. Mary's chapel was dedicated to the worship of Almighty God, and near it a fort stood, ready to protect the settlers. It was required by the fact that Clayborne, the fanatical enemy of Lord Baltimore and his Cathohc projects, who had already settled on Kent Island, was exciting the Indians against the colonists of Maryland. The little community gave the priests a field too limited for their zeal. The daily mass, the instmctions frora the ' Davis, "Day Star," p. 149. MAP OF MAR-TLAND. FROM ONE PUBLISHED BETWEEN 1670 AND 1690. 46 THE CHURCH IN THE COLONIES. altar, private conferences with any desiring clearer knowledge of the faith ; ah these were the ordinary work ; but the In dian tribes were to be reached. The Yaocoraocos near St. Mary's hunted and fished for the colonists and were constantly in the httle town. The raissionaries began to study their language, coUecting words and endeavoring to understand its structure and forms. They found, however, that each httle tribe seemed to have a different dialect or a distinct language ; but undeterred by this, they went steadily on, and the results of their investigations are still preserved.' Another priest, with a lay brotiier, carae to share their labors before the close of the year 1635 ; and the next year four priests were reported as the number assigned to the Maryland mission. Of their early labors no record is pre served, and we learn only that they were laboring dihgently to overcome the difficulties presented by the Indian languages." The two priests last assigned to the mission, and who ap parently did not reach Maryland till 1637, were the Rev. Thomas Copley, known ou the records of the Society of Josus as Father Philip Fisher, -with Father John Knolles. Father Copley (Fisher) became superior of the mission, and at once took steps to place the affairs of the community on a self-sup porting basis. Under the Conditions of Plantation issued by Lord Baltiraore, August 8, 1636, every one of the gentleraen adventurers of 1633 was entitled to two thousand acres for every five raen brought over, and the sarae quantity of land for every ten men brought over in the two succeeding years. ' The "Relatio Itineris," as printed, purports to be addressed to the General of the Society, but this address seems to have been added to Pather McSherry's transcript by a later hand. See Latin notes, Mary land Hist. Society's edition, p. 101. " Notes for 1635-1636 ; lb., p. 54. There are allusions to a Father Hayes, who may have come over in 1635, and returned soon after. THE JESUITS IN MARYLAND. 47 Under these provisions Father Fisher, using his real narae of Thoraas Copley, entered a claira for Mr. Andrew White, Mr. John Althara, and others to the nuraber of thirty brought over by hira in the year 1633 ; as well as for hira self and Mr. John Knolles, and others to the number of nine teen brought over in 1637.' The position taken by Lord Baltimore that the Cathohc priests who went to Maryland were not to look to him or to the settlers for support, left them no alternative but to maintain themselves, as there was no hope of any one establishing a fund for their use. The lands then taken up were cleared and put under cultivation by the missionaries and for two centuries maybe said to havo met all the cost of maintaining Catholic worship and its min isters in those portions of Maryland." Sickness prevailed in the colony, and the missionaries did not escape. Within two raonths after his arrival Father Knolles, a talented young priest of ranch hope, sank a vic- ' Kilty, " The Land-Holder's Assistant," Baltimore, 1808, pp. 30, 66, 67, 68. Other lands were claimed by Copley, as assignee of settlers who had returned to England. Mr. Henry Foley, Records of the English Pro-vince, vii., 1146, etc.: and Woodstock Letters, xi., pp. 18-34, xv., pp. 44-7, discussing the sub ject ably, consider the identity of Thomas Copley and Pather Philip Fisher established, and this was the result of my own studies. Both are repre sented as born ft Madrid at the close of the 16 th century ; each came to Maryland in 1637 (August 8) with Pather Knolles ; each was carried off, and each died in 1653. Neither recognizes the existence of the other. Copley took up lands for all the Jesuit Fathers, but no lands for Fisher, and Fisher as superior alludes in his account of the mission to no Pather Copley. A very interesting sketch of Father Copley by Mrs. K. C. Dor sey is in Woodstock Letters, xiii. p. 350, cf . xiv. p. 345 ; xv. p. 44. ' It has been charged that the Catholic missionaries in adopting the course they did, became farmers and merchants ; but the taunt comes with a very ill grace from ministers, whether Episcopalian or Calvinist, whose predecessors in this country lived on money wrung by process of law from many who did not belong to their flock and who rejected their teaching. 48 THE CHURCH IN THE COLONIES. tim to the climate, and Brother Gervase, one of the original band of settlers, also died.' The hostility excited by Clayborne prevented the establish ment of any mission araong the Indian tribes, as the gov ernor deeraed it rash for any missionary to take up his resi dence in an Indian -sdhage ; but among the settlers they found employment for their zeal, several Protestants being instructed and received into the Church. One of the Fath ers visited a neighboring pro-vince, Yirginia as -we may infer, and found two Frenchmen long strangers to the sacraraents and their duties, who, struck down by sickness, availed them selves of this providential presence of a priest to make their peace with God. The Fathers found several Catholics in Yirginia held for service whose terras they purchased to enable them to go to Maryland and live where they could practice their religion. We can picture to ourselves the little colony, the only place under the flag of England where Catholicity enjoyed even comparative freedom. A public chapel where mass was regularly said, where sermons were preached on Sun days and holidays, where the children each Sunday learned their catechism, and adults were grouuded in the faitii by instructions suited to their capacity — undoubtedly the first Sunday-school in the country — where retreats were given to those who wished to perform the spiritual exercises. Aftor a time Father White took up his residence with Maquacomen, chief or king of Patnxent, a raan of great power and influence, who showed every inclination to em brace the faith. His exaraple led several of the tribe to hs ten to the raissionary and they were baptized after being carefully instructed and their perseverance tested ; but Ma- ¦ Annual Letter of 1638. " Relatio Itineris," pp. 54r-5. EQUALITY OF RELIGIOUS RIGHTS. 49 quacoraen, though he followed the instructions and seemed convinced, hesitated and procrastinated. He had shown his good-will by bestowing on the mission a tract known as Meta- pawnien, a spot so fertile that its produce was the main reli ance of the Maryland missionaries. Yet with the unstable- ness so frequent among Indians he soon changed, all design of embracing the faith vanished, and his hostility to the niis- sionpries and to the Maryland settlers became so marked that Leor.ird Calvert recalled Father White to St. Mary's. The first perraanent Indian raission was thus defeated, great as the hopes were that had been based on the influence which the Patuxent chief exercised over the surrounding tribes.' The prevailing influence in Maryland was Cathohc ; the leading gentlemen who had given their means and personal services to the project, hke Captain Thomas Cornwaleys, Cuthbert Fenwick, Thomas Green, were Catholics, but several of those whom they brought over under the conditions of plantation were Protestants. For many years these had no clergymen, but a chapel was soon reared for their use. They were protected in its exclusive use, and interference with their religious views by taunts or opprobrious words was pun ished." Care was taken by the lord proprietary to maintain this equality of religious rights. The oath of office taken by the governors from the outset evinces this. " And I do further swear that I wiU not by myself or any other person, directly or indirectly, trouble, molest, or discountenance any person ' " Relatio Itineris," p. 63. ' Lt. William Lewis was flned in 1638 for abusing Protestants who were reading aloud a book that offended him. See proceedings analyzed in Scharf, i. pp. 166-7. Dr. Thomas Gerrard was fined in 1643 for taking away the keys and books of the Protestant chapel. Maryland Archives, i,p. 119 ; Johnson, " Old Maryland Manors," p. 39 ; Bozman, "History of Maryland," u. pp. 199-300 ; Davis, " Day Star," p. 33. 4 60 THE CHURCH IN THE COLONIES. whatsoever, professing to believe in Jesus Christ, and in par ticular no Roman Cathohc, for or in respect of religion, nor his or her free exercise thereof -within the said province, . . . nor will I make any difference of persons in conferring of- flces, rewards or favors, for or in respect to their said religion, but raeerly as I shah find thera, faithful and well deserving of his said Lordship and to the best of ray understanding endowed with raorall vertues and abilities . . . and if any other officer or persons whatsoever shall . . . irtolest or dis turb any person . . . professing to believe in Jesus Christ, raeerly for or in respect of his or her rehgion or the free exercise hereof upon notice or coraplaint thereof raade to him, I -will apply my power and authority to relieve any per son so molested or troubled, whereby he may have right done him." ' Lord Baltimore's scheme embraced not only religious but legislative freedom, and his charter provided for a colonial assembly. Maryland begins her history in March, 1634, and in less than three years an asserably of the freemen of the little colony was convened and opened its sessions on the 26-26th of January, 1637. AU who had taken up lands were summoned to attend in person. The Catholic priests, sura raoned like the rest, had no -wish to take part as legislators. Through Robert Clerke they asked to be excused frora serv ing." When the Asserably raet,- John Lewgar, secretary • Chalmers, p. 335 ; McMahon, " Hist. Maryland," 336. Langford, ' ' Refutation of Babylon's Fall " ; " Virginia and Maryland ," pp. 33, 33, 36. The terms of the oath are taken from the Parliament Navy Committee 31st Dec, 1653, where they are given in a general way, and not as those of an oath introduced recently. Streeter, ' ' Maryland Two Hundred Years Ago," p. 36, and some subsequent writers endeavored to show that this oath did not date back to 1636 ; fhe whole question can be studied in Scharf, i., p. 171. ' "Maryland Archives," i., p. 5. NEW QUESTIONS. 51 to Lord Baltiraore, was the leading spirit. A recently con verted Protestant minister, he was little versed in the canons and rules of the Catholic Church. Sorae of the laws intro duced by hira excited grave doubts in the minds of Cathohc gentleraen in the Assembly, who subraitted the raatter to the raissionaries. To their minds the proposed acts so conflicted with the laws of the Church that no Catholic could conscientiously vote for them. Their opinion gave great umbrage to Leonard Calvert, the governor, and still greater to Lord Baltiraore when the affair was reported to him.' The variance of opinion was raost unfortunate in its results to the colony, as irapairing the harmony which had hitherto prevailed, and threatened to prevent the growth of the Church in its usefulness and the spreading of missions among the Indians. A chapel had by this time been erected at St. Mary's, and a cemetery was duly blessed to receive the remains of those who died in the faith." Secretary Lewgar, though sincerely a Catholic, and subse quently a priest," was at this time too unacquainted with the canons of the Church to act dispassionately. His letters to Lord Baltimore seera to have excited that nobleraan so rauch that he resolved to force the Jesuit Fathers to aban don the raission. He declared the grant of land by the Patuxent king nuU and void, and objected to a further ' Laws were introduced regarding marriage and proving wills, then regarded as within the province of ecclesiastical courts, establishing courts, and one curious enactment deprived a woman of lands descending to her unless she matried hefore an age flxed by law. "Maryland Archives," i., p. 15. ' " Y" ordinary burying place in St. Mary's Chapel yard " is alluded to in John Lloyd's will, 1658. Davis, p. 33. ' He died at London in 1655, while attending the plague-stricken. As to his writings, see Dodd, iii., p. 364. 52 THE CHURCH IN THE COLONIES. acquisition of land by the missionaries. At the same time he took measures to request the Congregation de Propa ganda Fide at Rorae to establish a mission in his province of Maryland. In carrying out his plan he acted disingenuously, evidently withholding all inforraation as to the actual exist ence of a mission in liis colony, founded by the English province of the Society of Jesus. A more direct and straightforward course would have been to subrait the case to the authorities in Rome and solicit such a raodification of ordinary rules as the exceptional state of affairs in Maryland seeraed to require. It was apparently to support his application to Rome that tho Maryland Assembly, on the 19th of March, 1638 (O. S.), passed an act entitled " An Act for Church Liberties," the first section of which provided that "Holy Church -within this province shall have all her rights, liberties and imrau nities, safe, whole and inviolable in all things." ' ' "Maryland Archives," i., pp. 85, 40, 83. It was to bo in force till the next Assembly and then be made perpetual. That a law of general relig ious freedom was thon passed has been asserted, but no such act can now be found. ' ' After the Charter was thus granted to Lord Baltimore, who was then a Roman Catholic, his Lordship emitted his proclamation to encourage the settlement of his province, promising therein among other things, liberty of conscience and an equal exorcise of religion to every denom ination of Christians who would transport themselves and reside in his province, and that he would prociu-o a law to be passed for lhat piupose afterwards. Tho lirst or second Assembly that met after the colonists arrived here, some time in the year 1CD8, a perpetual law was pa.ssed in pursuance of his Lordship's promise, and indeed such a law was easily obtained from those who were the first settlers. This act was conflrmed hi 1049 and again in 1650." Reply of Upper to Lower House of Assem bly in 1753, cited by Scharf, i., p. 154. " The people who first settled in this province were for the most part Roman Catholics, and that although every other sect was tolerated, a majority of the inhabitants continued Papists till the Revolution." Gov. Sharpe's letter of Dec. 15, 1758, in Maryland State Library. RAricireai' ^^tms-, i^ JArifflp/iii 7\iidia et jyUn^ die-Ameriase 'F^avinoia.,.A^o{toUaif\.a.boribijrs ciarus. Ohift-iii Anglia. i^y:opes}cto^ensa:hi^, jfj/fffff:, BAPTISM OF KING CHILOMACON, BT FATHER ANDREW wmTJfi. FROM TANNER. "SOCIETAS JESU.' 1694 MARYLAND MISSIONS. .03 Meanwhile the missionaries were continuing their labors, Father John Brock, who had becorae Superior of the Mis sion, residing with a lay brother at the plantation, apparently that known as St. Inigoes ; Father Altham, who had become well acquainted with the country, being stationed at Kent Island on the eastern shore, then a great centre of the Indian trade, and Father Philip Fisher at the chapel in St. Mary's, the capital of the colony. Father White had penetrated to a new field, a hundred and twenty miles from St. Mary's, ha-ving, in June, 1639, planted his mission cross at Kittamaquindi, capital of Pisca taway, the realm of the Tayac or Chief, Chitomachen or Chilomacon. This was probably at or near the present town of that narae, fifteen railes south of the city of Washington. The chief, predisposed by drearas, on whicii Indians depend so much, received the missionary warmly. He listened to the instructions and, touched by grace, resolved not only to encourage the missionary's labors among his people, but, with his wife and children, to embrace the faith preached to them. He put away his concubines, learned how to pray, and observed the fasts and abstinences of the Church. He openly avowed his renunciation of all his forraer supersti tions and idolatry, and declared that rehgion was far raore to him than any other advantage he could derive frora the whites. Yisiting St. Mary's, this catechuraen was received with every mark of friendship, and when he was sufficiently instructed, and his dispositions deemed certain, he was solemnly baptized at Kittamaquindi, his capital, on the 5tli of July, 1640, receiving at the sacred font the name of Charles. His -wife, the devoted friend of the mission, re ceived in baptism the name of Mary, and her infant child that of Anne. The king's chief counciUor, Mesorcoques, with his son, enjoyed the sarae blessing. This interesting 54 THE CHURCH IN THE COLONIES. cereraony, the administration of the holy sacrament of regen eration to a chief of such influence and his faraUy, took place in a new bark chapel, erected for the occasion. Leonard Calvert, the governor, came with Lewgar, the sec retary of the colony, and Father Altham, to show by their presence the importance of the event. In the afternoon the king and queen were united in matri raony according to Christian usage ; then a large holy cross was erected, the Indian chief, the Enghsh governor and secretary, -^vith natives and settlers lending their shoulders and hands to bear it to its destined place, the two Jesuit Fathers chanting, as they went, the Litany of our Lady of Loretto, the murmur of the river as it flowed down past the site of the future capital of the country, and the voices of the hoary forests echoing the response.' The two missionaries were soon after prostrated by fever, and they were conveyed to St. Mary's. Father Althara did not rally frora its effects ; he sank under the disease and died on the 5tli of Noveraber, 1640. Father White began to mend, and in February, having regained some strength, joined Father Brock, at Piscataway, in order to raake the raission a solid one ; but he again fell sick, exciting the alarra of Father Brock, who feared that listening only to his zeal he would sink under his age and increasing infirraities, the result doubtless of the years spent in English prisons. Much of the success of tho society's labors in Maryland depended upon Father White, inasmuch as he possessed the greatest influence over the minds of the Indians, and spoke their languages with greater fluency and accuracy than any of the 'Annual Letter, 1639, in "Relatio Itineris," p. 65, etc.; Foley, " Rrc- ords," iii., p. 373. Tanner, "Societas Jesu Apostolorum Imitatrix," Prague, 1694, pp. 803-4. The curious picture of the baptism of Chito machen is reproduced exactly frora the now rare work of Tanner. MARYLAND MISSIONS. 65 other missionaries. It was Father Brock, however, who was to be the next victim to the climate. After announcinir the faith to the tribe of Anacostans or Snakes, and converting their king, he died before the close of the year. Father Brock, whose real name was Ferdinand Poulton, belonged to a family whicii had given many merabers to the Society of Jesus. He was born in Buckinghamshire about the beginning of the century, and entering the Society in 1622, was sent out as Superior of the mission in 1638 or 1639, being then a professed Father. He was accidentally shot while crossing Saint Mary's River. A letter written shortly before his death gives interesting details of the labors of the Fathers on the Maryland mission, which we have used in our account. Its closing sentences show how corapletely he was absorbed in the work.' " The raere idea of our Superiors recaUing us or not sending others to help us in this glorious work of the conversion of souls, in some sort impugns the Providence of God and his care of his servants, as though he would now less than formerly provide for the nourishment of his laborers. On which account our courage is not dirainished, but rather increased and strength ened ; since now God -will take us into his protection, and will certainly provide for us himself, especially since it has pleased the divine goodness already to receive some fruit of our labors however smaU. In whatever raanner it may seem good to his divine Majesty to dispose of us, may his holy will be done I But as much as in me lies, I would rather, labor ing in the conversion of the Indians, expire on the bare ground deprived of all human succor and perishing with hun ger, than once think of abandoning this holy work of God ' Letter of Father John Brock, Stonyhurst MSS., iv., p. 109 ; U. S. Catholic Magazine, 1848, p. 534. Foley, "Records," iii., pp. 368, 383; " Relatio Itineris," p. 73. 56 THE CHURCH IN THE COLONIES. frora the fear of want. May God grant rae grace to render hira sorae service and all the rest I leave to divine Provi dence. The King of Piscataway lately died raost piously ; but God will for his sake raise up seed for us in his neigh bor, the King of Anacostan, who has invited us to corae to liiin, and has decided to become a Christian. Many likewise in other localities desire the sarae. Hopes of a rich harvest shine forth, unless frustrated by the want of laborers who can speak the language and are in sound health."' This energetic Superior was cut off araid plans approved by the Provincial for establishing new stations, and he had proposed a scheme for commencing a seat of learning for the pro-vince of Maryland.' In 1642 Father Philip Fisher, again Superior, conthi- ued his labors at Saint Mary's, among the settlers and neighboring Indians. Here the young empress of Piscata way was solemnly baptized, and remained to be educated in Christian and civilized life. Father Andrew White attended Piscataway and the scattered raissions. He suffered greatly from a Puritan captain on whose vessel he erabarked to shorten his voyages, and he even feared that he might be carried off to New England ; but the vessel was frozen in the ice of the Potoraac opposite the Indian town of that name to which Father White proceeded over the ice on foot, the inhospitable craft soon after sinking crushed by the ice of the river. The missionary was weather-bound at this point nearly two months, but they were a season of grace to the Indians. " The ruler of the little village with the principal men among the inliabitants was during that tirae added to the Church, ' " The hope of establishing a College which you hold forth, I embrace with pleasure ; and shall not delay my sanction to the plan, when it shall have reached maturity." Letter to Father Brock, U. S. Cath. Mag., vii., p. 580. MARYLAND MISSIONS. 57 and received the faith of Christ through baptism. Besides these persons, one was converted along with many of his friends ; a third brought his wife, his son, and a friend ; and a fourth in like manner came, together -with another of no ignoble standing among his people. Strengthened by their example, the people are prepared to receive the faith when ever we shall have leisure to instruct them." ' About this time the Fathers seera to have converted also some Yirginia settlers so as to arouse animosity, for the acts of the colony show that the Catholics were deemed nu merous and active enough to crush. In 1641 it was enacted that no popish recusant should attempt to hold any office in that colony under the penalty of a thousand pounds of to bacco." Father Roger Rigby was soon after stricken down with illness amid his apostolic labors at Patuxent. The efforts of the missionary at Port Tobacco resulted in the conversion of alraost all the tribe, so that Father White resolved to make their town his residence, Piscataway hav ing become exposed to the ravages of the Susquehannas, who had already attacked a mission station and killed all the whites who were there cultivating the soil. The report that the missionary himself had been slain spread far and -wide, and reached the ears of the holy Jesuit Father Isaac Jogues, ' "Annual Letter," 1643. Foley, " Records," iii., p. 381. ' An unscrupulous enemy of the missionaries at this time attests the constant conversions of Protestants as distinctly as the Jesuits and their friends. " His country," writes the author of " Virginia and Maryland," " till he employed Captain Stone, never had but papist governors, and counsellors, dedicated to St. Ignatius, as they call him, and his Chappel and Holy day kept solemnly. The Protestants, for the most part, miserably disturbed in the exercise of their Religion, by many wayes plainly enforced, or by subtil practises, or hope of preferment to turn Papists, of which a very sad account may from time to time be given, even from their first arrivall to this very day. '' P. 13. 58 THE CHURCH IN THE COLONIES. who, rescued by the Dutch from the inhuman cruelties of the Mohawks, was then at Manhattan.' The danger of the inroads of this flerce tribe compelled the missionaries to confine themselves to visits to the Indian towns instead of taking up their residence in thera. " Where fore," says Father Fisher, "we have to content ourselves with excursions, raany of which we have raade this year (1640), ascending the river called the Patuxen. Hence this fruit has arisen, the conversion of young Queen of Pa tuxen and her raother, also of the young Queen of Por- tobacco, of the -wife and two sons of Tayac the great, so- called, that is the emperor, who died last year, and of one hundred and thirty others. The following is our manner of making an excursion : We are earried in a pinnace or gal ley (the father, the interpreter, and a servant), two rowing when the wind fails or is contrary, the other steering. We take with us a little chest of bread, butter, cheesfe, corn cut and dried before ripening, beans and a little flour ; another chest with a bottle of wine for raass, a bottle of holy water for baptism, an altar stone, chalice, vestments ; while a third box contained trifles for presents to the Indians, bells, combs, ' In this raid the Susquehannas sent a spear at an Anacostan In dian, piercing him through the body below the arm-pits. He was car ried in a dying state to Piscataway, where Pather White prepared him for death, and touched his wounds with a reliquary containing a particle of the True Cross. As he was summoned to attend an aged dying Indian at some distance, he directed the Anacostan's friends to take his body when he died to the chapel for burial. The next day as the missionary was returning in. his canoe, he was met by this very man, perfectly re stored to health, a red spot on each side showing where the wound had been. He declared " that from the hour at which the Father had left him he had not ceased to invoke the most holy name of Jesus, to whom he ascribed his recovery. The missionary urged him in view of so great a favor to thank God and persevere, treating with love and reverence that holy name and the most holy cross." " Relatio Itineris," pp. 87-8. MARYLAND MISSIONS. 59 fishhooks, needles, thread, &c.; a small mat to pitch as a tent when they had to sleep in the open air, and a larger one for rainy seasons. The servant is equipped for hunting and for preparing food when taken. In our excursions we endeavor, when possible, to reach some English dweUing or Indian viUage at nightfaU ; if not, we land, and the missionary se cures the boat, gathers wood and builds a fire, while the others go out to hunt. If they take any game itis prepared ; if not we lie down by the fire and take our rest. If fear of rain threatens we erect our hut and cover it with a larger raat spread over, and, thank God, we enjoy this hurable fare and hard couch with as joyful a raind as we did more lux urious provisions in Europe ; -with this present comfort that God imparts to us now a foretaste of what He AviU be stow on those who labor faithfully in this life, and He miti gates all hardships with a sense of pleasure, so that his divine majesty appears to be present with us in an extraordinary manner." ' Meanwhile Lord Baltiraore had applied to the Propaganda to establish a mission in Maryland, and give faculties to a Pre- , feet and secular priests ; the Sacred Congregation accordingly, in August, 1641, issued faculties, which were transmitted to Dom Rossetti, afterwards Archbishop of Tarsus.. The Jes uits remonstrated in an appeal to the Holy See, saying, " The Fathers do not refuse to raake way for other laborers, but they hurably submit for consideration whether it is expedient to remove those who first entered into that vineyard at their o-wn expense, who for seven years have endured want and sufferings, who have lost four of their number, laboring faithfully unto death, who have defended sound doctrine and the liberty of the Ohurch, incurring odium and temporal ' " Relatio Itineris," Annual Letter, 1643, pp. 80-3. 00 THE CHURCH IN THE COLONIES, loss to themselves, who have acquired the languages of the Indians." ' This memorial arrived too late. The Propaganda had already acted on the petition of Lord Baltiraore, and in 1642 two secular priests arrived in Maryland to begin the raission established by the Sacred Congregation. The naraes of these pioneers of the secular clergy in this country are not re corded, and we have no detaUs of their labors. On finding that they were expected to take a different theological view of questions for which they had not been prepared, they dechned to condemn the course pursued by the missionaries already in the country, leaving it to superior authority to decide the question after due examination." Meanwhile attempts had been made in England, through the intervention of Mrs. Peasley,' to effect a reconcihation between the lord proprietor and the raissionaries. Lord Baltimore long resisted all advances, but finally yielded, ex acting severe conditions,' which the provincial was to sign, ' " Memorial" of F. Henry More. Poley, " Records," iii., p. 303. * Through the kindness of His Eminence Cardinal Jacobini search was made in the archives of the Propaganda for any record of the facul ties granted, but, unfortunately, none could be traced. Neill, in his "Pounders of Maryland," p. 103, charges these priests with not keeping faith with Lord Baltimore ; but this is most unjust, the Propaganda hav ing sent thera out to act as raissionaries, not as judges on a point of canon law, which could have been decided at Rorae had Lord Baltimore sought a decision. '-> Letters of W. Peasley, Oct. 1 and 7, 1643, of Ann Peasley, Oct. 5. ' They resigned all claim to the lands ceded by the Indian king, and agreed to take no others ; they accepted the English statutes against pious uses, as in force in Maryland, and agreed to take up no lands except by special permission of Lord Baltimore ; the missionaries were to claim no exemptions or privileges in Maryland not legally allowed them in Eng land, except that corporal punishment was not to be inflicted on any missionary unless for a capital offense. No missionary was to be sent to Maryland without special permission of Lord Baltimore ; any missionary MARYLAND MISSIONS. Cl and every missionary sent out was to obtain direct permission from the lord proprietor and take an oath of aUegiance to him.' Under these stringent conditions two Jesuit Fathers were proposed to Lord Baltimore, and, receiving his sanction, sailed for Maryland in 1642.' But, though harmony was restored, the missionaries must have felt discouraged aud hampered, and the new Conditions of Settlement issued by Lord Balti more " bear the impress of great jealousy of the Church, reviving the English ideas of mortmain, and inadvertently paving the way to direct persecution of the whole Catholic body. The Puritan party in England, while the Anglican church was dominant, sought the support of the Cathohcs who suf fered like themselves from the rule of the State church, although the scaffolds did not run red with Puritan as they did with Catholic blood. then in the colony, or subsequently sent, was to be recalled within a year at the request of Lord Baltimore. No missionary was to bo allowed in the colony who did not take an oath of allegiance to him as lord pro prietor. ' The Conditions in 1648 excepted specially all corporations, etc., as well spiritual as temporal, and prohibited their acquiring or holding land without special license, either in their own name or in the name of any person to their use. Kilty, p. 41. Those in 1G49 forbade any ad venturer or planter to transfer lands to any such corporation or in trust for it, without license. Ib., p. 50. ''"Relatio Itineris," p. 89, is incorrectly translated "two others"; it should read "two new Fathers." Who they were even the minute re searches of Br. Foley and Father Treacy fail to enable us to say posi tively. There q,re three letters extant of W. Peasley and his wife Ann, addressed evidently to the provincial in Seplember aud October, 1043. "I have prevailed for the present employment of two of yours." They > were to sail iu Ingle's vessel, but may not have come. ^ " Puncta ab Illust. Dom. Barone Baltimore concepta qute subscribi exigit a R. Prov. Soc. Jesu in Anglia." MSS. Stonyhurst, vol. iv.. No. 108. " Omnibus has prfEsentes lecturis." Ib. 62 THE CHURCH IN THE COLONIES. In. Yirginia, Puritan settlers from New England were treated with great harshness by the authorities, zealous up holders of the Anglican ehurch ; Clayborne, who had tendered the oath of supreinacy to Lord Baltimore, being then an adherent of the dominant party. To these harassed Puritans Lord Baltimore offered an asylum, and many settled in Mary land. When the civil war was enkindled in England these men began to evince great hostUity to Lord Baltimore and the Cathohcs. After the royal power fell Clayborne joined the Puritan side, and, taking as his heutenant a reckless sea captain named Ingle, once, as generally believed, a pirate, but now a zealous Puritan, commanding a ship whieh he caUed The Reformation, resolved once more to attempt an overthrow of the authority of the Baltiraores. Aided by the ungrateful Puritans, who supported their old enemy against their friend, Clayborne not only held Kent Island against all the efforts of Governor Calvert to reduce it, but with Ingle's aid invaded St. Mary's country, drove the governor from his capital, compeUing hira to seek flight in Yirginia, and made hiraself master of the province.' He let Ingle loose on the Catholic settlers, and pretending the authority of a letter of marque, this ruffian plundered the houses of the chief Roman Catholics, like Cornwaleys and Fenwick, and especiaUy the missionaries, and for two years maintained a reign of terror in Maryland. Ingle had brought sorae of the missionaries over to the province as captain of vessels chartered or owned by Lord Baltimore, and was familiar ' " The Maryland authorities had invited to the pro-vince the Puritans persecuted in Virginia, and any who wished to corae from New England, where the rule was too strict for many. But these new comers proved most ungrateful. 'Finding themselves in a capacity to oversway those that had so received and relieved them, they began lo pick quarrels, first,' says an old writer, ' with the Papists.' " " Leah and Rachel," cited by Hawks, "P. E. Church in Maryland," p. 39. MISSIONARIES DEPORTED. 63 with their residences and their persons. The Catholic gentry and the missionaries were the chief objects of his mahee. Invading their estates with a lawless band, he drove out or seized the people, carried off and destroyed property, leaving the houses mere wrecks. Captain Cornwaleys estimated the damage done his place in February, 1645, at three thousand pounds. The houses of the Jesuit Fathers at Potopaco and St. Inigoes were simUarly plundered and wrecked, but this tem poral loss was httle compared to the affliction of the hunted and scattered Catholics when they beheld the venerable Father Andrew White, the founder of the Maryland mission, and Father Thomas Copley, faU into the hands of this man, who, treating them as criminals, loaded thera with heavy irons. After being kept confined for some time, the two missionaries were sent by Ingle to England. There the two Fathers were indicted under the penal laws of 27 Elizabeth, for ha-ving been ordained priests abroad and coming into and reraaining in England as such, contrary to the statute, a crirae punishable with death. When brought to trial, however, they pleaded that they had been brought violently into England, and had not come of their own will, but against it. The judges acknowledged the force of the argument and directed an acquittal. They were not, it would seem, liberated at once, but were detained in prison and finally sent out of England under an order of perpetual banishment. Father White reached Belgium, whence he endeavored in vain to regain the raissions of his beloved Maryland ; but his advanced age and his broken constitution would in thera selves have made hira no longer fit for such a laborious life as awaited the priests who atterapted to revive religion there. 64 THE CHURCH IN THE COLONIES. As we can no longer record his labors on our soil, it ia well to sketch here the life of this founder of the Maryland raission. Father Andrew White was born in London in 1579, and was educated at Douay, where he was ordained priest about the year 1605. Returning to England as a seminary priest he fell into the hands of the authorities at the very threshold of his missionary career, and after spend ing some time in prison, was sentenced to perpetual banishment with forty-five other priests in 1606.' Seeking admission to the Society of Jesus, he was one of the first to enter the novitiate opened at St. John's, Louvain, where one of his fellow novices was the celebrated Father Thomas Garnett, who, returning to England, died on the scaffold in the fol lowing year. Father White went through his period of probation with great humility and piety, preparing for the dangerous raission of his native land, to which at the close of his noviceship he was at once sent. There he labored with great zeal and fruit, attending by stealth the oppressed Cath olics, encouraging them in trials, sustaining their faith, and when an opportunity offered, instructing Protestants and reconciling them to the faith of their fathers, the recollec tion of which was still fresh in raost English farailies. After some years his superiors appointed hira to a professor's chair in one of the colleges raaintained by the English province in Spain. His ability, learning, and piety found an ample field, and he was prefect of studies, professor of sacred Scripture, dog matic theology, and Hebrew, at Yalladolid and SevUle, hold ing also the position of superior or rainister. It is an evidence of his great raerit and learning that he was adraitted to the four vows as a professed Father on the 15th of June, 1619.' ' Challoner, "Missionary Priests." ' Foley, "Records of the English Province," iii., p. 334. FATHER ANDREW WHITE. 65 After forming future martyrs and apostles in the colleges of the society, he was sent to Belgium, where he taught theol ogy at Louvain and Liege for several years, till, at his earnest request, he was aUowed to share the labors of those whom he had trained for the post of perU.' His career in the Maryland mission among whites and Indians has been already traced. After his second banishment he succeeded in reaching England, and was assigned to the Hampshire district, or residence of St. Thomas of Canterbury, spending the last years of his hfe in the house of a Cathohc nobleman. As his weakness increased he was urged to prepare for death, but he answered, " My hour is not yet come, nor is St. John the Evangehst's day." When that festival arrived, in the year 1656, he heard interioriy : " To-day thou shalt be -with me." He then directed a fellow-priest to be summoned, and, receiving the last sacraments, closed his raortified life Deceraber 27, 1656. Through life to its close, on his rais sions and in prison, he fasted twice a week on bread and water. When his jailer once told hira that if he treated his poor old body so badly he would not have strength to be hanged at Tyburn, the apostle of Maryland replied : " It is this very fasting which gives me strength enough to bear all for the sake of Christ." " When Fathers White and Copley fell into the hands of Ingle, Father Bernard Hartwell, who had been sent out in 1645 as Superior of the Maryland mission, seems to have ' Tanner, " Societas Jesu Apostolorum Imitatrix," Prague, 1694, p. 803. ' Annual Letter, 1656, cited by Foley, iii., p. 338. This author gives, pp. 368-370, two letters of Pather Andrew White. His Indian Catechism is extant at Rome, but of his Maryland Grammar and Vocabulary noth ing is definitely known. The recovery of Father Wliite's Indian works would be the raore valuable, as he was beyond all doubt the first Englishman who attempted to reduce an Indian language to grammat ical forms. See, too, " Woodstock Letters," xiv., p. 384. 5 66 THE CHURCH IN THE COLONIES. eluded the persecutors ; whUe Father Roger Rigbie and John Cooper escaped to Yirginia by the aid of Indian converts or were taken there as prisoners. Both died in that province in 1646, how or where no record remains to tell, but certainly victims to the hatred of the Catholic faith, even though they did not perish by the hand of violence. Both were young and zealous; both were of the number of twenty-three young Jesuits who in July and August, 1640, wrote to the Provincial, Father Edward Knott, earnestly, seeking to be sent to the Maryland mission. These letters fuU of zeal and devotion, are preserved as precious treasures in the College of the Sacred Heart at Woodstock, Maryland, and from them we reverently traced the fac-similes of their signa- Xsf^ ^^ tures. Father Roger Rigbie arrived in Maryland in 1641,. and soon won universal esteem. Though prostrated by serious disease at Patuxent, he persevered, mastered the language of his flock, and composed a catechism in it. Father John Cooper, a native of Hampshire, reached Mary land in 1644, and the next year was torn frora his flock. Father Hartwell, the Superior of the mission, did not sur vive these terrible blows. His death too is recorded in this. fatal year. Not a priest was left in the province of Mary land.' So closed the flrst period of the Maryland mission. Its rec ord is a noble one. Imbued with Catholicity the pro-dnce had ' Foley, "Records of the English Province," iii., pp. 375-387; vii., pp. 163, 343, 650; B. U. Carapbell in U. S. Cath. Mag., vii., pp. 580, 850 ; Rov. W. P. Treacy, " Catalogue of our Missionary Fathers, 1634- 1805," AVoodstock Letters, xvi., pp. 89-90. MARYLAND MISSIONS. 67 been conducted with a wisdora seen in no other colony. The destitution, famine, and Indian wars that mark the early days of other settlements were unknown in Maryland. Cathohcity was planted with the colony, and exercised its beneflceiit influence ; the devoted priests instructed their people assid uously, teaching the young, and reviving the faith of the adults ; men led away by false doctrines in England, moved by their example, sought hght and guidance. Full of apos tolic zeal these priests extended their care to the Indian tribes along both shores of the Potomac to the Piscataway, and up the Patuxent to Mattapany, so that nearly all the Indians on those two peninsulas were thoroughly instructed in the fundamental doctrines of Christianity, and many received into the church had learned to lead a Christian life. The success had not been attained without sacrifice ; five of the devoted priests in the short twelve years had laid down their lives; two were in chains to stand trial and perhaps face death on the scaffold.' ' The question has been mooted whether it is proper to say that Mary land was a Catholic colony. It has been well replied: "The colony whose only spiritual guides were Catholics, whose only publio worshii) was according to Catholic rites, was a Catholic colony" (Scharf, i., p. 166) ; and surely it was so when the Catholicity was active, zealous, exemplary, and edifying. The " Objections Answered Concerning Mary land," a document of the tirae of the settlement, discusses at length whether the Catholic colony of Maryland would be dangerous to New England and Virginia. CHAPTER III. THE MARYLAND MISSION RESTORED. 1648-1668. With the triumph of Clayborne and Ingle Catholicity seemed so utterly overthrown in Maryland that • Lord Balti more lost heart, and thought of abandoning the province. He gave orders to secure his personal property and send it over to England. But his brother Leonard was made of sterner stuff. Gathering a force in Yirginia he suddenly surprised the faction in Maryland and recovered possession of the province, where the authority of the lord proprietary was once more established. The field was again open to the labors of the priests of the Catholic Church. It would seem that Lord Baltiraore again apphed to the Holy See for secular raissionaries, but failed to obtain them,' and the Jesuit Fathers were permitted to re- ' Foley, "Records," iii., p. 387. Lord Baltimore complained to Agretti in 1669 that the Holy See for four and twenty years had refused to send missionaries to Maryland, which carries back his unsuccessful application to 1645. Mgr. Urban Cerri, in his report to Pope Innocent XI., speaking of Maryland, says : "Amission might easily be settled in that country, the said lord having fi-equently deaired it of tho Congregation.'' Steele, " An Account of the Stato of the Roman Catholick Religion," p. 169. It was apparently well known that Lord Baltimore wished, about this time, to substitute olher missionaries. In "Virginia and Maryland; or the Lord Baltimore's printed Case uncased and answered," London, 1655, we read : " The bet ter to get friends, flrst made it a receptacle for Papists and Priests and Jesuites, in some extraordinary and zealous manner, but hath since dis contented them many times and many ways ; though Intelligence with Bulls, Letters, &c. from the Pope and Rome, be ordinary for his own In- tersts." (Force's edition, p. 13.) (68) MISSION RESTORED. 69 visit the land where their heroic little band had labored amid suffering and death. Father Thomas Copley was sent over as he had been eleven years before. Writing to the General of the Society on the 1st of March, 1648, he reports his arrival with his corapanion in Yirginia in January. From that province he penetrated to St. Mary's, where he found his fiock collected after having been scattered for three years. Once more was the holy sacrifice offered in the land, confes sions heard, baptism conferred ; but caution was still required, and the priests performed their sacred duties almost secretly. Lea-ving his companion. Father Lawrence Starkey, concealed apparently in Yirginia, Father Copley then proceeded to his Indian neophytes from among whora he had been torn by Ingle's men. Though the authority of Lord Baltiraore was restored, the state of affairs, and especiaUy of the Catholic Church in Maryland, becarae very precarious. Puritans expelled from Yirginia had been allowed by Lord Baltimore to settle in Anne Arundel County, but from the first they disavowed his authority as supporting antichrist. As their nurabers in creased they made common cause with Clayborne, and began to outnumber the Catholics, who, for a time, had formed the majority, especially of the landholders, as the contemporane ous records of -wills show. The illustrious governor, Leonard Calvert, did not long survive his triumph. This devoted Cathohc died amid his famUy and friends on the 9th of June, 1647, leaving the gov ernment of the colony to Thomas Greene. In the following year Lord Baltiraore appointed Wilhara Stone as governor, and, in view of a future preponderance of Protestants, endeavored to estabhsh, as by a charter of hberty, that free dora of conscience which his father and himself had so long advocated and practiced. 70 THE CHURCH IN THE COLONIES. In pursuance of his instructions Governor Stone convened an assembly at St. Mary's, on the 2d day of April, 1649. This body consisted of the lieutenant-governor. Stone represent ing the Catholic proprietary ; the councU, Thomas Greene and Robert Clarke, Cathohcs ; John Price and Robert Yaughn, Protestants; and nine burgesses, Cuthbert Fenvsdck, WiUiam Bretton, George Manners, John MaunseU, Thomas Thorn borough and Walter Peake, Cathohcs, and Philip Conner, Richard Banks, and Richard Browne, Protestants. The as sembly is a faraous one in history, as it passed an " Act con cerning rehgion," which, after inflicting penalties on any one who should call another by a sectarian name of reproach, proceeds in these noble words : " And whereas the enforc ing of conscience in matters of rehgion hath frequently fallen out to be of dangerous consequence in those common wealths where it has been practiced, and for the more quiet and peaceable government of this province, and the better to preserve mutual love and unity amongst the inhabitants, no person or persons whatsoever within this province or the islands, ports, harbors, creeks, or havens thereunto belonging, professiug to believe in Jesus Christ, shall frora henceforth be any ways troubled or molested, or discountenanced for or in respect of his or her religion, nor in the free exercise thereof -within this pro-vince or the islands thereunto belong ing, nor any way corapelled to the belief or exercise of any other religion, against his or her consent." ' " The passage of this act," says McSherry, " is one of the proud boasts of Maryland, and its exact execution until the ' The acts of 1649, 1650, eighteen in number, were drawn up by Lord Baltimore and transmitted to the Assembly, which passed only a part in 1649 (April 31) and the rest April 35, 1650, in sessions held at St. Mary's. They were conflrmed together by Lord Baltimore's declaration, dated August 36, 1650. " Maryland Archives," 1., pp. 344^7 ; Sainsbury, " Cal endar of State Papers," 1, p. 339 ; "Colonial Entry Book," vol. 53, pp. 4-30. THE TOLERATION ACT. 71 .government was overthrown by the Puritans, and from its restoration tiU the Protestant revolution, forms one of her greatest glories." Efforts have been raade to deprive Catholics of the credit of this act. Gladstone's endorseraent of the efforts gave rise to a triumphant Cathohc vindication.' It was no novelty : it was the last Cathohc act confirming the policy which had obtained from the founding of the colony, and which was maintained so long as Cathohc proprietors were in power, ceasing only with Cathohc influence. " The rehgious tolera tion which historians have so much extoUed in the Cathohc colonists and founders of Maryland did not originate with, or derive its existence from that law of 1649, but, on the •contrary, it existed long anterior to and independent of it. This great feature in the Cathohc government of Maryland had been estabhshed by the Catholic lord proprietary, his heutenant-governor, agents and colonists, and faithfuUy prac ticed for flfteen years prior to the Toleration Act of 1649. From 1634 to 1649 it had been enforced with unwavering firraness, and protected with exalted benevolence." The act of 1649, with its broad views of rehgious freedora, is one of the grounds of pride in Catholic Maryland. Natu raUy those who are haunted by a perpetual jealousy of every Cathohc claira have sought, by specious arguments and cunningly arrayed facts, to make it appear that the Cathohc body in Maryland could lay no claim to the honor. The history of the act and of others closely connected with it is now known. Lord Baltiraore, who saw the necessity of adopting some plan for the future government of the prov ince that would save his own rights and the liberty of the Catholic settlers from being overthrown, drew up a body of ' R. H. Clarke, Catholic Worid, December, 1874 72 THE CHURCH IN THE COLONIES. sixteen laws during the sumraer of 1648, and transmitted them from Bath, in England, to be passed and made per petual by the Assembly, and with them the oaths to be taken by the governor and the merabers of the council. These acts were to be passed without any alteration, addition, or diminution. The Assembly of 1649 passed nine of tiiese acts in April, and in the Assembly held in the following year, the other seven were passed. Lord Baltimore having coraplained of their neglect. In their action in April, 1650, the whole sixteen laws were read and considered, and they were assented to by the proprietary in one instrument, dated August 20, 1650. The first of these laws was the act concerning religion. It emanated from the Catholic proprietary, and was passed by a legislature ii^ which the majority were Catholics.' The next year the Assembly required an oath frora mem bers, whicii was in itself a harbinger to Catholics of coming difficulties. One Catholic meraber, Thoraas Matthews, of ' Johnson, " Foundation of Maryland," pp. 111-133. Mr. Gladstone pretended that tliis act was based on an order of the English House of Com mons, giving freedom of conscience in the Summer Islands, and also on a British ordinance of 1647. The assertion, coming frora a British Prirae Minister, attracted attention. Examination shows that the order merely gave freedom of worship to au independent congregation, under Rev. Patrick Copland, in the Bermudas ; that it passed only one house, and never took effect. The ordinance of 1647, referred to by Mr. Gladstone, never passed, and so far as toleration was concerned, the House of Com mons resolved that if was not to extend to Catholics, or take away any penal laws againstthem. "Journals of the Commons," 1644-6. Rush- worth, "Collection," vii., p. 849. Johnson, "Foundation of Maryland," pp. 126-139. Father Hunter, in the last century, referred to the act as passed in 1640, but it is more likely that this is only an error in copying for 1649. His statement that it was re-enacted in 1650 is easily understood. The entries show that in 1650 the whole sixteen laws were read and consid ered, and this was considered a re-enacting of the nine passed in 1649. PURITAN RULE. 73 Saint Inigoes, on his refusing to take this oath, to which he declared he had conscientious objections, was expelled ; and his successor, Fenwick, also a Cathohc, took it only with the understanding that the craftly devised language was not meant to infringe hberty of conscience or religion. To preserve the Catholic missions among the native tribes in which so much had been accoraplished since the estab lishraent of the colony. Lord Baltiraore, iu 1651, set apart ten thousand acres of land at Calverton manor, on the Wico mico River, for the remnant of the Mattapany, Wicoraicons, Patuxent, Laraasconsons, Highahwixons, and Chapticon Indians ; the Assembly had already recognized his constant efforts to Christianize the native tribes, and thus the first Indian reserve was formed by a Catholic, and under the direction of the Catholic clergy. The Catholics were at this time, as estimated by the labo rious and accurate Mr. Davis, based on wills, conveyances, tax hsts, and official records, three-fourths of the popula tion of Maryland. They enjoyed the ser-vices of zealous priests who attended chapels at different points from Corn- wallys' Neck to Point Lookout, and education secular and rehgious was fostered.' In 1652, Clayborne and Bennett, as coraraissioners of the Commonwealth of England, overthrew the proprietary gov ernraent, and when Lord Baltiraore prepared to restore it, they convened an asserably, first prohibiting any Cathohc to vote for or to sit as a delegate. The "body called, after thus excluding the Catholic majority, passed an act con cerning religion, which began, " It is hereby enacted and declared that none who profess and exercise the Popish ' There are some data sho-wing the existence of a thriving school con ducted by Ralph Crouch, under the direction of the Catholic clergy at this time. 74 THE CHURCH IN THE COLONIES. (commonly called the Roman Catholic) rehgion, can be pro tected in this province by the laws of England, forraerly established and yet unrepealed ; nor by the government of the Commonwealth of England, etc., but to be restrained from the exercise thereof." It concluded thus : " Provided such liberty be not extended to Popery or prelacy, nor to such as under the profession of Christ, hold forth and prac tice licentiousness." ' A reign of terror was thus established instead of the tolerant and friendly policy of the Catholic rulers. Gov ernor Stone endeavored to restore the proprietary's power. He took the field, with the support of the Catholics and the Protestants who adhered to Lord Baltimore, but was defeated in a hard-fought engagement, after which the Puritans evinced their ferocious cruelty by shooting four prisoners in cold blood. As three of these were Catholics, it shows that hatred of Catholicity guided them in this as in their legisla tion." Then we find the anti-Catholic power gaining. Thus, in 1654, Luke Gardner was charged with enticing Eleanor Hatton to his house, " to train her up in the Roman Catholic religion." This was deemed " a great affront to the govern ment, and of very dangerous and destructive consequences in relation to the peace and welfare of the pro-vince." ' Scharf, " History of Maryland," i., p. 215. " Maryland Archives," i., pp. 340-1. Hawks, "Maryland," pp. 43-3. = The Puritan account, " Virginia and Baltiraore," p. 16, suppresses all mention of the execution in cold blood of Eltonhead, Lewis, Legate, Pedro. The character of the tract must be borne in mind in weighing its value elsewhere. For another account see Hammond, "Leah and Rachel," p. 35. The petition of Edward Lloyd and seventy-seven inhab itants of Severne alia,s Anne Arundel County, in 1653, against the oath of allegiance to Lord Baltimore, because Catholicity was tolerated is given in ' ' Virginia and Baltimore," pp. 38-9. They certainly had no part in passing the act of 1649. MARYLAND WITHOUT PRIESTS, 76 WhUe Maryland was thus convulsed, and difficulties in creased for CathoUcs, Father Thomas Copley died in 1653, lea-ving Father La-wrence Starkey alone on the mission, but he was joined the next year by Father Francis Fitzherbert, who made St. Inigoes his residence, the veteran Starkey at tending the scattered missions from Portobacco. The Puritans, after their victory on the Severn, and their savage triumph, hastened to St. Mary's County. There they rushed into the houses of the priests, claraoring for the lives of the hypocrites, as they styled them, and certainly intending for any they might secure, the fate of the Catholics slaughtered on the field. Such had been their course in England, and it would find greater pretext here. But the two Fathers managed to escape, ascribing it to the Pro-vidence of God that they were carried away before the very eyes of their vindictive pursuers ; but their books, furniture, and everything else in the houses fell a prey to the spoilers. The missionaries were carried into Yirginia amid constant peril, and in the utmost want of all things. There they lived in a mean hut, sunk in the ground like a cistern or a tomb, so that they cora pared themselves to Saint Athanasius, who lay concealed for several years in a similar refuge. Their supplies from Eng land were intercepted ; they could obtain no -wine to say raass, and their ministry was reduced to stealthy visits, by boats, to Catholics who could be reached from Yirginia.' The missionaries, unable to return to their congregations in Maryland, remained in Yirginia, where Father Starkey died in the midst of his trials, February 19, 1657." Lord Baltimore, however, at last recovered his authority, liberty of conscience was restored, and Father Fitzherbert ' Foley, "Records," iii., p. 389. ' His real namo seems to have been Laurence Sankey. He was born in Lancashire in 1606, and entered the Society in 1636. Foley, -vii., p. 685. 76 THE CHURCH IN THE COLONIES. returned to Maryland. The influx of Protestants after this increased, and the Jesuit Fathers labored with zeal to -win over such as seemed weU disposed. This led to a curious case, in 1658^ when Father Francis Fitzherbert was indicted for treason and sedition, and giving out rebeUious and mu tinous speeches, and endeavormg to raise distractions and disturbances. The grounds were that he had preached at the general muster of the militia, at Patuxent and Newtown, and had threatened to excommunicate Thomas Gerrard of the councU for not bringing his wife and children to church. The arraigned priest demurred on the ground that by the very first law of the country. Holy Church within this province was to have and enjoy all her rights, hberties, and franchises, wlioUy and without blemish, amongst which that of preaching and teaching is not the least. " Neither imports it what church is there meant, since by the true intent of the act concerning rehgion, every church professing to believe in God the Father, Son and Holy Ghost, is accounted Holy Church here." Moreover he claimed that by the act entitled, "An Act concerning Religion," no one was to be molested in the free exercise of his religion ; " and undoubt edly preaching and teaching is the free exercise of every churchman's religion." The court, all apparently Protestants except one, sustained the demurrer.' The early Maryland Catholics were liberal in contributing to the support of the church, and frequent legacies and bequests appear in their wills. On the 10th of November, 1661, as several of the good and zealous Roman Catholics of Newtown and St. Cleraent's Bay had agreed to erect a chapel, and had selected as raost convenient for thera all a spot on land of Williara Bretton, Esq., one of the lawgivers ' Davis, "Day Star," p. 55. ::iiii!!P^si^ MANOH HOUSE AT NEWTOWN OR BRBTTON'S NECK. 78 THE CHURCH IN THE COLONIES. of 1649, that gentleman, with the hearty good liking of his dearly beloved wife, Teraperance Bretton, " to the greater honor and glory of Alraighty God, the ever Iraraaculate Yirgin Mary and all saints," granted to the said Roraan Catholic inhabitants, and their posterity, an acre and a half of ground for a chapel and ceraetery, and here rose the raodest chapel of Saint Ignatius, the first Catholic church of Newtown.' With the restoration of the Stuarts and the fall of the Puritan rule, Lord Baltiraore regained his authority, and Catholic settlers began to arrive. Before 1668, John and Joseph Hebron, Catholics, frora Scotland, settled on the eastern shore, in Kent County, and their descendants retained the faith for some generations." ' The deed for the land for the church and graveyard bears date Nov. 10, 1601. Davis, " Day Star," p. 337. It was a triangular piece at the head of St. Nicholas' Creek, near Bowling's Cove. A few old bricks, with mortar still adhering, are the last relics of St. Ignatius Chapel, and near it is the graveyard used for more than two centuries. The church on Sundays in the old time was reached in sailboats from railes around. The manor at Newtown; or Bretton's Neck, passed frora Bretton, and was purchased by the Jesuit missionaries. In their hands the house and chapelhavebeen a centre of Catholicity, surrounded by lands and streams that bear the name of St. Francis, Bt, Margaret, St. Lawrence, St. Peter, St. Jolm, St. Winifred, St. Michael, St. Gabriel, St. Anne. The house erected by Bretton, of old EngUsh brick, is still standing, its original one story having had another added, raaking it a stately mansion, beautifully situated on tho Nock. It contains relics of Fathers who labored in Mary land in the last two centuries. "Historical points connected with New town raanor and churoh, St. Mary's Co., Md." Woodstock Letters, xiii., pp. 69, 116, and xiv., p. 61, etc. * Hanson, " History of Old Kent," pp. 197-8. Virginia about this time (1661) showed the old intolerance by passing an act imposing a fine of £20 on any one who neglected to attend the service of the Protestant church. CHAPTER IY. THE JESUITS AND FEANCISCANS IN MAEYLAND, 1G69-1690. Feom the difficulty in whicii the Society was involved in England, and a great loss of raeans for raaintaining the mission, few of the Jesuit Fathers scut to Maryland during the admin istration of Charles Calvert, who was governor of the prov ince from 1661 to 1675, reraained for any considerable period. When the Abbate Claudius Agretti, a canon of Bruges, was sent by the Holy See on a special raission to England in 1669, he visited Cecil, Lord Baltimore, at his villa, aud that aged nobleman coraplained that there were only two priests in Maryland to minister to the two thousand Catholics in that pro-vince, and that the Holy See, although solicited for twenty-four years to send missionaries there, had taken no action in the matter." Of the three priests of the Society on the mission in Mary land in 1669, one. Father Peter Pelcon or Manners, a young ' Brady, " Annalsof the Catholic Hierarchyin England and Scotland," Rome, 1877, p. 116. So far as can be traced the Jesuit Fathers employed on the Maryland mission from 1660 to 1674, were Fathers Henry Pel hara, Edward Tidder, Johu Fitzwilliam, Francis Fitzherbert, Peter Pel- con, Peter RiddeU, George Pole, Williara Warren, Michael Forster (Gu lick) ; but the pnly two actually there at the close of 1669 were William Pelham and Michael Forster (Gulick). Father Treacy (Woodstock Let ters, XV., p. 91), omits Fitzwilliam and RiddeU, and places Forster later. Foley, " Records," vii., gives the number on the Maryland mission in 1660 as ] ; 1661, 3 ; 1663-7, 3 ; 1673-4, 3, vol. vii., xc-xcvi. The Annual Let ters, 1671-4 ("Rel. Itin.," pp. 98-99), gives two as the number for those years. (79) 80 THE CHURCH IN THE COLONIES, and zealous missioner full of the apostohc spirit, met death in the discharge of his duty. He had bound himself by a special vow to consecrate his whole life and labors to the Maryland mission, if his superiors permitted it. A saintly man who had vowed to love no creature except in God and for God, his influence was extraordinary. Catholics were brought by him to a loving and exact discharge of all Chris tian duties, and to firmness of faith amid trials and seductions ; even Protestants, won by his pure and devoted character, sought guidance and instruction frora him, so that nearly a hundred conversions were ascribed to his influence, although he did not live to receive them all into the Church. On Wednesday, in Easter week, AprU 24, 1669, he was sum moned to a distant call, and at once set out. The spring rains had swoUen the streams into torrents, and in attempting to cross one, the missionary and his horse were swept down the current and engulfed in the waters.' The report of the Abbate Agretti was considered in a Par ticular Congregation of the Propaganda, held September 9, 1670, and the last decree then passed directed " that letters should be written to the Internuncio regarding the raission to the island of Marjdand in America, in order that at the in stance of the temporal lord of the aforesaid island, he should depute missionaries of approved merit, and send in their names to the Cardinal Protector for the issue of the necessary faculties." ' He had been twelve years in the Society and died at the age of 38. Notice of him by Very Rev. P. Simoon, provincial of England, Foley, iii., p. 390 ; Annual Letter, in "Relatio Itineris," p. 93 ; his real name was apparently Pelcon, Poley, vii., p. 679. The Annual Letters report 54 conversions in 1671 ; 70 in 1673 ; 28 in 1673. The baptisms for throg years wero 100, 70, 75. ' Brady, "Annals of the Catholic Hierarchy," pp. 118-9. The Inter nuncio was the Abbate Airoldi at Brussels. THE FRANCISCANS IN MARYLAND. 81 A mission founded about this tirae in Maryland by the Franciscan Fathers of the English province was evidently a result of this decree of the Propaganda. The Jesuits had an iUustrious founder of their raission in the person of Father Andrew White ; the Franciscan raission claims as its founder a truly apostolic man. Father Massseus Massey a Saneta Bar bara. In a congregation of the province held October 12, 1672, in Somerset House, one of the royal palaces in London, then apparently the residence of the Portuguese ambassador, the establishment of a mission of the order in Maryland was decided upon, and Father Massey was appointed to found it, with another Father to be selected by the provincial.' Father Massey -with his associate reached Maryland apparently in 1673, and entered into a portion of the labors and harvest of the missionaries already there ; perfect harmony being maintained between them for the common prosperity of the Catholic cause." In 1674, the French Jesuit Father John Pierron, who had been employed on the Mohawk mission, and had thus become famUiar with the English colonial ways, was transferred for a time to the Acadian mission. While attached to this station, he made a tour through the Enghsh colonies as far as Yirginia. On the way he was shocked to see baptisra so generally neg lected, and endeavored to do what good he could, but he found few to benefit by his rainistry. He had interviews with sorae of the ministers at Boston, and the Labbadists a few years after found his visit there still a topic of conversa tion. He -was at last cited before the General Court, but he proceeded on his journey. " He found," says the Relation of 1674, " in Maryland two of our English Fathers and one ' " Ex-Registro, FF.M., Prov. Anglise," p. 85— Oliver, 'Collections,' p. 541. ' Annual Letter of 1673, in " Relatio Itmeris," pp. 98-9. 6 82 THE CHURCH IN THE COLONIES. brother ; the Fathers dressed like gentlemen, and the brother like a farmer ; in fact, he has charge of the farra which gives the two missionaries their support. They labor with success in converting the Protestants of the country, where there are in fact many Catholics, among others, the governor. As these two Fathers are not enough alone. Father Pierron offers vol untarily to go and help them, and at the same tirae found a mission among the neighboring Indians, -whose language he understands. But this scherae presents many difficulties and seems to me irapossible." ' The want of all records of this period makes it impossible to tell in what field each of the Jesuit and Franciscan mis sionaries labored at this time. New York, in which New Jersey was then included, was open to Catholics and some raay have settled there, to whora these Fathers occasionally made visits. There seeras to have been a wider field than that of the two thousand Catholics in Maryland, who were nearly all in the same district, for in 1674 the Franciscans in a congrega tion held in May, appointed Fathers Polycarp Wicksted and BasU Hobart to the Maryland mission, and the next year the Jesuit Father Nicholas Gulick came to America with Father Francis Pennington and two lay brothers." In the foUo-wing year the Franciscan Father Henry a Sancto Fran cisco appears in Maryland, and in October, Father Edward Golding was sent out ; Father Massey remaining superior till 1677, when Father Henry Carew replaced him, his predecessor becoming guardian of the convent in London. The same year the Jesuit Superior Thomas Gawen arrived.' ' " Relation de la Nouvelle Prance," 1674, in "Relations Inedites," ii., pp. 8, 10; Dankers and Sluyter, "Journal," p. 388. " Ex Registro, FF.M., Prov. Anglias, p. 88. Jesuit Annual Letter, 1675, in " Rel. Itineris," p. 99. »Ex Registro, pp. 97, 104, 108 ; Annual Letter, 1677. "Rel. Itin., "p. 100 CATHOLIC EDUCATION. 83 Two Labbadists who visited Maryland about this time (1679-80) write : " Those persons who profess the Roman Catholic religion have great, indeed all freedom in Maryland, because the governor makes profession of that faith, and con sequently there are priests and other ecclesiastics who travel and disperse themselves everywhere,, and neglect nothing which serves for their profit and purpose." ' One result of this increase of the clergy was the opening in 1677 of a Cathohc school in Maryland, with a course of study which included the humanities. It was directed by Father Forster and Mr. Thomas HothersaU, an approved scholastic of the Society, prevented by constant headaches from being ordained. The sons of the planters won applause by their application and progress. In 1681 two scholars who had passed through the course at this academy crossed the Atlantic to coraplete their university studies at St. Omer's, and with true American energy, at once made a bold effort to be the leaders in the various classes. This system was kept up by the Jesuit Fathers in Maryland till the Araerican Revolution, their school being occasionally suspended by the hostUity of the provincial government. Trained in preparatory schools, the sons and even the daughters of the raore wealthy Maryland Catholics were sent abroad ; some returned to America to mix in the world ; not a few young Marylanders became rehgious laboring in the vineyard in England or America, or leading holy lives in convent cloisters." ' Dankers and Sluyter, "Journal of a Voyage to New York," Brooklyn, 1867, p. 331. Of the Protestant ministers of Maryland and Virginia, thoy say, p. 318 : " You hear often that these ministers are worse than anybody else, yea, are an abomination." ' Foley, "Records of the English Province,'' vii., p. 375 ; Woodstock Letters, xiii., p. 369. 84 THE CHURCH IN THE COLONIES. Araong the early pupils of this academy, we should prob ably find on the roU the name of Robert Brooke, a member of a pious Cathohc faraily, who was born in Maryland in 1603, and entering the Society of Jesus at Watten in 1684, was ap parently the first priest of the order ordained frora Lord Baltiraore's province, and he is the first of five priests his family gave to the Society of Jesus.' The Protestants in Maryland, whether of the Estabhshed Church or the Puritan bodies, had been free to estabhsh then- own churches, but they were to all appearance profoundly in different. This was perhaps but the general rule, the French Calvinists in Florida, the Dutch in New York, the Swedish Lutherans on the Delaware, the Pilgrims of Plyraouth, all coining over and reraaining for sorae time without a minister of religion. It was not tiU 1650 that a Protestant clergyman, Rev. Mr. WUkinson, appeared in the pro-vince, and he re flected no credit on his profession. The historians of the Episcopal Church in Maryland adrait and deplore the un worthy character of the early rainisters of their faith. In stead of building up Protestant congregations they induced many to seek the guidance of the Cathohc priests, whose zeal and edifying life spoke louder than words. There could, under such circumstances, be httle life in the Protestant body, and in 1676 we flnd the Rev. Mr. Yeo, one of the three Episco pal clergymen in Maryland, appealing to the Archbishop of Canterbury, drawing a sad picture of Protestantism in the col ony, and urging hira to solicit from Lord Baltimore some sup- ' Foley, " Records," vii., p. 91. Matthew Brooke, born in Maryland in 1673, is the flrst secular priest of the province. He subsequently entered the Society. Ib., p. 90. There is at Woodstock College, a very touch ing account by Father Peter Relcom (Manners), of the death of Robert Brooke, Esq., "Narratio Mortis Admodum Piae Doni Roberti Brooke in Marylandia, Anno Doni 1667, Octobris 8." MARYLAND MISSIONS. 85 port for a Protestant ministry. The lord proprietary replied that he supported no clergy, that all denominations were free in Maryland, and that each had maintained its o-wn ministers and churches voluntarily." During the period of Catholic influence in Maryland, the Indian converts in many cases lived side by side with the white settlers. The chiefs adopted the usages of civihzed hfe ; their daughters were educated and frequently married into families of the colonists. Descendants of the aborigi nal rulers of the soil exist in the neighborhood of the Pisca taway and on the eastem shore. It is constantly asserted by Maryland writers that the blood of the native chiefs is now represented by the Brents, Fen-wicks, Goldsboroughs, and other distinguished families of the State. The original chapel at St. Mary's, although the first city of Maryland remained a kind of scattered village, had by this tirae grown too sraall or otherwise unsuited to the wants of the Catholics of white and Indian origin who attended it. In 1683 steps were taken in the council of the colony to lay out a site for a new church, and ceraetery. Unfortunately no plan of St. Mary's exists and apparently no data by which to forra one now to show the site of the original chapel and the ground where the early settlers and Governor Leonard Calvert were laid." ¦ Chalmers, "Annals," p. 375; Scharf, i., p. 383-3. Yet the Privy Council thought sorae provision should be made, and in a few years this was most iniquitously carried out. ' Kilty, "Land-Holders' Assistant," p. 133. Lord Baltiraore in council ordered land to' be laid out there for " the chappel. state house, and bury ing place." The Annual Letter, 1696, says of St. Mary's, that " with the residence of the illustrious Lord Baltimore surrounded by six other houses, it bore some semblance to a village." Foley," Records," vii., p. clix. " But it can hardly be called a town, it being in length by the water about flve miles, and in breadth upwards, toward the land, not above a 86 THE CHURCH IN THE COLONIES. The grant by Charles II. of territory in America under which his brother James, Duke of York, put an end to the Dutch rule in New Netherland, brought the whole coast from the borders of Connecticut to the Potomac, under the control of Cathohc proprietors, who would naturally favor the immigration and freedora of their fellow-behevers. The district acquired by Jaraes was one, however, in which Catho hcs had always been few and rarely permanent residents. Two Portuguese soldiers at Fort Orange in 1626 ; a Portu guese woman, and a transient Irishman met by Father Isaac Jogues, in 1643, are the earliest on record.' Yet soon after Lord Baltimore applied for his Maryland charter, another Catholic gentleman. Sir Edmund Plowden, a descendant of the famous lawyer of that name, solicited for himself and some associates a patent for lands on the Hudson and Delaware, including what is now known as New Jersey and Long Island. A charter was granted by writ of Privy Seal, witnessed by the Deputy General of Ireland, at Dublin, June 21, 1634, by which a county palatine was erected under the name of New Albion. Captain Thomas Yong, a corre spondent of the faraous priest Sir Toby Mathews, under this erected a fort or trading house at Eriworaeck on the Jersey side of the Delaware about 1634 and resided there some years. Plowden himself came over in 1642 and nearly lost his life by a mutiny of his crew, who set hira ashore on a desert island two years afterwards. Sorae of the English settlers recog nized his authority, but the Swedes stubbornly refused to al- mile, in all which space, excepting only my own home and buildings wherein the said courts and public offices are kept, there are not above thirty houses, and those at considerable distance from each other, and the buildings .... very mean and little." Lord Baltimore, in Scharf, i., p. 394. ' Brodhead, "History of New York," i., p. 169; Martin, "Life of Father Isaac Jogues," p. 154. FIRST SERVICE IN NEW YORK. 87 low him even to trade on the Delaware. His plans of settleraent proposed a recognition of Christianity and beyond that the most complete toleration for all. That his object may have been to secure a refuge for oppressed Catholics is very probable, but nothing that can be deemed a Cathohc settle ment was founded by him, nor is there any trace of any visit to New Albion by any Catholic priest, or the erection of a chapel.' The grant to James, Duke of York, was followed by the establishment of English authority and the opening of the country to English colonization. James subsequently ceded part of his territory under the name of New Jersey to a num ber of persons, prominent among whom was James, the Cath olic Earl of Perth. There was no attempt to form any largely Cathohc settlement at any point, though Catholics obtained positions under the neyv colonial governments and sorae carae over to better their fortunes, and make homes for themselves in the New World. In 1674, Jaraes sent out as second in authority to Governor Andros, and his successor in ,case of death. Lieutenant An thony Brockholls. This gentleraan was of a Catholic faniily in Lancashire, England, and would have been excluded from holding office in England by the Test Act recently passed in that country. " But as that statute did not extend to the British Araerican Plantations, the Duke of York hiraself," says a New York historian, " a victira of Protestant intoler ance, was able to illustrate his own idea of ' Freedora to worship God,' by appointing a raember of the Church of Rome to be his second colonial officer in New York." ' In regard to New Albion and Plowden, see Rev. Dr. R. L. Burtsell, "A Missing Page of Catholic History," Catholic World, xxxii., p. 304 ; Gregory B. Keen, "Note on New Albion" in Winsor's "Narrative and Critical History of America," iii., p. 457. 88 THE CHURCH IN THE COLONIES, Brockholls took an active part in the affairs of the colony, as commander-in-chief (1677-8, 1680-3) and member of the councU tiU the power of WiUiam III. was established. He married in the colony and many of his descendants exist to this day. Lieutenant Jervis Baxter, another Catholic, was a promi nent, active, and able officer of the colony, in administrative posts and in the council chamber. There is some ground for belie-ving that there were several Catholics from the Netherlands at Albany in 1677, for whose spiritual consolation the Franciscan Father Hennepin was invited to settle at that place.' There were Catholics also in other parts, and there are indications that priests reached New York, either secular priests from England or Franciscans from Maryland." Two Labbadists who visited New York and the neighboring provinces in 1679 with the view of selecting a spot for a colony of their sect, state that the Catholics believed them to be really priests, and were so persistent that they could not get rid of them or disabuse thera. The poor Catholics, long deprived of mass and the sacraments, and evi dently looking for promised priests, took these French sec taries to be really ministers of their faith, and -wished thera to say mass, hear their confessions, and baptize their children. Dankers and Sluyter mention expressly a family of French ' Hennepin, " Nouvelle Decouverte," Utrecht, 1697, p. 39 ; Brodhead, " History of New York," ii., p. 307. ¦' Rev. Peter Sraith, a Catholic priest, who is said to have been chaplain to Dongan, stated in an affidavit made in London in 1675, that he was in New York in 1665. Letter of Edward Antill to James Alexander, April 18, 1753. A baptism apparently by him is noted in 1685. Brodhead supposes one of the Jesuit Fathers to have been known as John Smith, but this is mere conjecture. "Father Smith," Dongan's chaplain, is al luded to in N. Y. Col. Doc, iii., pp. 613, 747; iv., p. 398; the name John Smith appears, ii., p. 17. CATHOLICS IN NEW JERSEY, 89 Cathohcs who kept a tavern at Elizabethtown, New Jersey, and who treated them with every courtesy, convinced to the last that then- guests were priests, afraid to avow their real character.' There was one Catholic of note in New Jersey at this time who was active in aU public affairs. This was Wilhara Douglas, who in 1680 was elected member of Assembly from Bergen. When that body convened in Elizabethtown in June, they promptly expelled Douglas, " the aforesaid raera ber upon examination owning hiraself to be a Roraan Cath olick," and a warrant was issued to the to-wn of Bergen for a new choice." Richard Towneley was apparently of the staimch Cathohc family which endured such memorable sufferings for the faith, but there is no e-vidence of his fidelity. In 1682, the Duke of York appointed as Govemor of New York, Colonel Thomas Dongan, the younger son of an Irish Catholic baronet of great wealth and influence, who subse quently became Earl of Limerick. Colonel Dongan was a Catholic, a man of enlarged -views and great energy ; he had seen service in the French armies, and had been English Gov ernor of Tangier. One great object of James was to detach the Five Nations frora the French, and keep that rival nation north of the great lakes. The influence of the French over the Indians had been acquired and retained in no sraall degree by the zealous labors of the missionaries, who at this time were drawing many converts from the Five Nations in New York to La Prairie in Canada, where a Catholic Indian village had ' Dankers and Sluyter, " Journal of a Voyage to New York," Brook lyn, 1867, p. 147. ' " Documents Relating to the Colonial History of New Jersey," New ark. 1880, p. 313. 90 THE CHURCH IN THE COLONIES, been formed. To counteract this it was evidently arranged at this tirae to estabhsh a Jesuit raission in New York, the Fathers to form a Catholic village of Iroquois Indians under English influence. This plan was subsequently avowed and Saratoga raentioned as the site.' One of the English Fathers selected for the New York mission. Father Thomas Harvey, embarked with Gov ernor Dongan in the Constant Warwick, an old Parlia mentarian frigate, and arriving at Nantasket in August, 1683, proceeded overland with the governor, and reached New York before the close of that month." There is very good ground for believing that Father Forster (Guhck), Superior of the Maryland Jesuits, was already in or near New York to receive the new inember of his mission and arrange for future action. A baptism at Woodbridge, New Jersey, in June, 1683, seems evidently to have been perforraed by him, and his presence near New York would, under the circumstances, be perfectly natural." Father Warnpr, the English pro-vincial, writing to the general of the society, February 26, 1683, says: "Father Thomas Hervey, the missioner, passes to New York by con sent of the governor of the colony. In that colony is a respectable city, fit for the foundation of a college, if faculties are given, to which college those who are now scattered throughout Maryland may betake theraselves and raake ex cursions frora thence into Maryland. The Duke of York, ' See Dongan's Report, N. Y. Colonial Doc, iii., p. 394. " Brodhead, "History of New York," New York, 1871, pp. 874-5. 2 DoUier de Casson, historian of Montreal, records, Aug. 30, 1700, the baptism in June, 1683, of Robert du Poitiers, born on Staten Island, " at Hotbridge, 3 leagues from Menate, by a Jesuit come from Mary-Land and named Master Juillet." The only name at all among the Fathers at the time approaching this is Gulick, also written Guilick. Foley, vii., p. 375. RELIGIOUS LIBERTY IN NEW YORK. 91 the lord of that colony, greatly encourages the undertaking of a new mission. He did not consent to Father Thomas Her- vey's saihng until he had advised with the provincial, the consultors and other grave fathers." ' Father Henry Harrison and Father Charles Gage, -with two lay brothers, soon joined Father Harvey in New York. Though of Enghsh family. Father Henry Harrison was born in the Netherlands, and was probably selected on that account, as being more likely to effect good among the Dutch." The Catholics had a small chapel in Fort James, which stood south of the Bowhng Green, and this spot may be deemed the first where mass was regularly said in New York. Sixty pounds a year was paid, we are told, to "two Romish priests that attended on Governor Dongan." The estabhshment of a Latin school was one of the early good works of the Jesuit Fathers. It was held apparently on the king's, farm, subse quently leased by Governor Fletcher to Trinity Church," and was attended by the sons of Judges Palmer and Graham, Captain Tudor, and others,* the beU of the Dutch church in the fort being rung to summon the pupUs.' One of the first acts of the administration of the Catholic governor, Dongan, was the convening of the first legislative assembly in New York, which met on the 17th of October, 1683. In the Bill of Rights, passed on the 30th, the broad principle of rehgious freedom is recognized, as it was wher ever Catholics had any influence. It declared that " no per son or persons which profess faith in God by Jesus Christ ' Foley, "Records of the English Province," vii., p. 343. ' Harrison seems to come in 1685 and Gage in 1686. Ib., pp. 335, 343. ' N. Y. Col. Doc. iv., p. 490. ' Leisler's correspondence in "Doc. History of N. Y;," ii., pp. 14, 147. ' Brodhead, ii., p. 487. 92 THE CHURCH IN THE COLONIES. shall at any tirae be anyways raolested, punished, disquieted, or called in question for any difference of opinion or matter of religious concernment, who do not actually disturb the civil peace of the province ; but that aU and every such per son or persons may, from time to time and at all times, freely have and fuUy enjoy his or their judgments or con sciences in matters of religion throughout all the province ; they beha-ving theraselves peaceably and quietly, and not using this hberty to licentiousness nor to the civil injury or outward disturbance of others.'-' The Christian churches in the province, and the Cathohc was actually one, were to be " held and reputed as privUeged churches, and enjoy all their former freedoms of their religion in divine worship and church discipline." The New York Legislature thus carried out the liberal spirit of James' instructions to Andros in 1674, and subsequently to Dongan, who were to " perrait all persons, of what religion soever, quietly to inhabit within their government, without giving them any disturbance or disquiet whatsoever for or by reason of their differing opinions in matters of religion, pro vided they give noe disturbance to the public peace, nor doe molest or disquiet others in the free exercise of their relig ion." ' It was doubtless the freedom thus guaranteed that led the Jesuit Fathers to build hopes of founding a permanent mis sion in New York, with an increasing flock of Catholics. The arrival of Fathers Harrison and Gage enabled thera to -visit scattered Catholics and prepare for the promising future. Wliile Catholicity was thus endeavoring to gain a foothold on the banks of the Hudson, a new field was opened to it. Charles IL, to cancel a debt of the Crown to Admiral Penn, ' Brodhead, "History of New York." ii., p. 454 : 3 lb., p. 487. RELIGIO US LIBER TY IN PENNS YL VANIA. 93 granted to the Adrairal's son, on the 4th of March, 1681, a territory in Araerica, extending five degrees westward frora the Delaware River, with a breadth of three degrees. This became the Province of Pennsylvania. Penn, from a fop pish young courtier had become a zealous raember of the Society of Friends, and though he had -written a most impas sioned book against the Catholic religion, enjoyed the friend ship of the Duke of York, and was fully in accord with the principles of religious hberty which James had so much at heart. These views Penn carried out in the province granted to him. Dutch Calvinists and Swedish Lutherans were al ready there, and Cathohcs had made an attempt at coloniza tion. Now it was to receive a large body of eraigrants, chiefiy followers, like Penn, of George Fox. In the thirty- fifth clause of the laws agreed upon in England by Williara Penn, it was provided : " That all persons hving in the province who coufess and acknowledge the one Almighty and Eternal God to be the Creator, Upholder and Ruler of the World, and that hold themselves obliged in conscience to live peaceably and justly in civil society, shall in no way be molested or prejudiced for their religious persuasion or prac tise in matters of faith and worship, nor shall they be cora pelled at any tirae to frequent or maintain any rehgious worship, place or ministry whatever." ' Penn exerted himself to obtain emigrants from Germany, and among the settlers who carae out there raay have been Catholics who sought horaes in this and other colonies now thrown open to thera. As there was constant intercourse between New York and Maryland, official and personal, the Maryland raissionaries raight easily visit the rising city of Philadelphia. The northern visit of Father Guhck was not, > "The Frame of Governraent," 1683. 94 THE CHURCH IN THE COLONIES, apparently, the only one ; and there are indications that Pennsylvania was visited at an early day by some of the Franciscan Fathers. After sending out Markham as his deputy, who bore let ters from King Charles and from Penn to Lord Baltimore, the proprietor of Pennsylvania himself landed at Newcastle in the latter part of October, 1682. That some Jesuit Father or other priest called upon him soon after is not un likely, as such a visit would explain the report of his death, whicii was soon carried to England, with, the assertion that he had died a Jesuit.' In Yirginia and the New England colonies there were at this time few, if any, resident Catholics, occasional transient cases coraprising nearly all," Dr. Le Baron, a shipwrecked physician, being, perhaps, one of the few who professed the true faitii araid that spiritual darkness. Such was the position of the Catholic Church in the Eng lish colonies when the weak Charles II. died, reconciled to ' "I flnd some persons have had so little wisdora and so much malice as to report ray death, and to mend the matter, dead a Jesuit too. . . . I am still alive and no Jesuit." — Letter, Philadelphia, August 1683, p. 3- Ford, " A Vindication of William Penn, Proprietary of Pennsil vania," 1683, Penn. Mag. of Hist., vi., pp. 176-7, denies his being a Papist and keeping a Jesuit to write his books. A visit of a reputed priest to Penn when ill would easily give rise to such stories. Penn also justified him self against the charge of ill-treating a monk. Proud, " History of Penn sylvania," i., p. 317. Watson cited the allusion of Penn to an old priest, as showing the presence of a Catholic priest in the colony ; but Westcott, in his "History of Philadelphia," showed that the reference was to tho Swedish Lutheran minister. Catholic -writers in Pennsylvania have failed to throw any new light on this early period. They copy Westcott now as they formerly copied Watson. I called the attention of Rev. A. A. Lambing's publishers to Mr. Westcott's work, and enabled him to avoid repeating Watson. ' See "Report of a French Protestant Refugee in Boston," 1687; Brooklyn, 1868, pp. 16, 30. VIC ARS- APOSTOLIC IN ENGLAND. 95 the Church, and his brother Jaraes, an avowed Cathohc, as cended the throne in 1685. One of the first beneflcial results was the appointraent of a Yicar-Apostolic for England. Dr. John Leyburn, a divine of great zeal and learning. President of Douay College and Yicar-General of Bishop Smith, was appointed by Pope In nocent XI. Bishop of Adruinetuni and Yicar-Apostolic of all England. He was consecrated in Rome on September 9, 1685, and on reaching England was provided with apartraents in Saint James' Palace. Three years subsequently his jurisdic tion was restricted to the London district, three other bishops being appointed as Yicars-Apostohc of the Western, Mid land, and Northern districts." Frora the date of his appoint ment to the close of the American Revolution, the Catholics in the British colonies iu America and their clergy were subject to Doctor Leyburn and his successors. Bishops Gif fard, Petre, and the illustrious Doctor Challoner, with his co adjutor, Talbot. It was nearly sixty years since a Catholic bishop had appeared in England, and Bishop Leyburn was the first who for a hundred and thirty years had traveled uii- inolested through the island in the discharge of his episcopal functions. The Holy See in the tirae of Innocent XIL made the secular clergy, and all regulai-s, even Jesuits and Benedictines, subject to the Yicar-Apostolic in whose dis trict they were, for approbation with regard to hearing con fessions, for the cure of souls, and for all parochial offices. During the closing years of the reign of Cliarles IL, Father Michael Foster, the Jesuit Superior in Maryland, continued the old missidn work. Yet he had only two, or at most three. Fathers with him, one being Father Francis Pennington, who ' Brady, "Annals of the Catholic Hierarchy in England and Scotland," Rome, 1877, p. 140, etc. 96 THE CHURCH IN THE COLONIES. became superior on the death of Father Forster, and con tinued so for a considerable period, being for nearly five years the only priest of his or- ^Zf j!^'^jUrv^ der in Maryland.' ^ Father Henry Carew was ap- FAc-BiMiLE OF SIGNATURE OF PA- ^ Presidcut of thc Frau- THER FRANCIS PENNINGTON. i^ciscan Mission in 1677, and served in Maryland for six years, dying at sea on the voyage back to England. Frora 1680 to 1684 Father Massey was again superior, and then disappears frora Maryland, fiUing the position of Guard ian at Gronow, and Douay, then of Yicar, Minister, and Commissary-General of the Province. As Father Hobart died subsequently in Maryland, he ap parently reniained in the colony during this period, but sorae of the others raay have returned. There were not more than six Franciscans at any tirae on the raission, and apparently generally only three or four priests of that order." It is not easy to coraprehend why the Church did not at this tirae show raore vitality in the old Catholic province ; but the clergy were few in nuraber, and the Society of Jesus thought of making New York the centre. That religion was not more prosperous under a Catholic king and with a Catholic lord proprietor, residing for a time in the province of Maryland, seems strange indeed. Among the interesting points connected with the history of Catholicity in this country during the reign of James, was ' Father Francis 'Pennington expired at the house of Mr. Hill, New town, Md., February 33, 1699. P. Treacy's List, Woodstock Letters, xv., p. 93. '' "Ex-Registro FF.M., Prov. Anglise," pp. 85, 88, 97. 108, 115, 134; Oliver, "Collections," p. 541. Pather Hobart's death was reported at the Chapter held July 10, 1698. CLOSE OF THE NEW YORK MISSION. 97 the attempt of Captain George Brent to establish a Cathohc settleraent in Yirginia. With Richard Foote, Robert Bar- stow, and Nicholas Hayward, of London, he purchased of Thomas Lord Culpeper thirty thousand acres of land between the Potomac and Rappahannock, and prepared to bring over settlers. They apphed to the king for a guarantee of relig ious freedom, and James, by patent, dated February 10, 1687, granted " unto the petitioners, and all and every the inhabitauts which now are or hereafter sliaU be settled in the said towne and the tract of land belonging to them, the free exercise of their religion, without being prosecuted or molested upon any penall laws or other account of the same." The reign of James II. was too brief to produce any other perraanent result for the Church in whose cause he had labored and suffered. The scherae of a grand union of all the American colonies into one government, with the broad charter of equal religious rights for all, which emanated frora the able raind of Jaraes, was not to be carried out for a cen tury, when the united colonies shook off the yoke of the Prot estant sovereigns of England. Plots were forraed to overthrow James and call over the Prince of Orange. All was ready in the colonies to forward the movement. No sooner did tidings arrive of the landing of Williain than a rising took place in New England. In New York, the fanatical Leisler, full of declamation against Popery, seized the government. In Maryland, Coode, a min ister, associated men as infamous as himself for the defence of the Protestant religion, and overthrew the proprietary government.' In New York, Colonel Thomas Dongan had recently ceased to be governor, but a Catholic priest still resided in the fort, under Nicholson, and probably fled with that officer. Dongan was hunted like a wolf. The Jesuits Harvey 7 98 THE CHURCH IN THE COLONIES. and Harrison narrowly escaped Leisler's hands. The latter raanaged to secure a passage to Europe, was captured and robbed by Dutch pirates, but finally reached Ireland by way of France. Father Harvey, though forced to abandon his New York raission for a season, did not renounce all hope of continuing his labors there. He raade his way on foot to Maryland, but suceeeded in reaching New York again the next year in company with another Father, who did not, however, remain long to share his labors and perils. Father Harvey continued on the New York mission for some years, till health and strengtii gave way, when he sought Maryland, to die among his brethren.' The fall of James, planned long before in a scheme for the establishment of the Church of England on a firmer basis than ever, was effected by inflaming the fanaticism of the old dissenting element which had overthrown Charlesl.,asitwas now exerted to expel James. It was by no fortuitous acci dent that men like Leisler in New York, and Coode in Maryland, were allowed to rave like maniacs against Popery and seize the government of those provinces. Seeing nothing but visions of Papists around him, Leisler stimulated the In dians against the French, and congratulated thera openly on the fearful scenes of raassacre they perpetrated at Lachine. Coode urged Williara III. to redeera the people of Maryland " from the arbitrary will and pleasure of a tyrannical Popish government, under which they had so long groaned." Will iam made both royal provinces, proflting by disorders that were doubtless planned in England. Lord Baltimore was deprived of all his rights as proprietary without any form of law, or even a formal accusation that he had forfeited his charter. ' Annual Letters, Poley, iii., pp, 394-5 ; vii., p. clix, p. 355, p. 343. CLOSE OF THE NEW YORK MISSION 99 In both colonies steps were taken to establish the Church of England formaUy. In New York the bill of rights was abolished, all toleration or religious freedom was scouted, and Catholics were excluded from office and franchise and the career of penal laws began. Penn, shrewd and cautious, avoided any outward show of his kindly feelings in the affairs of his province, although he boldly, in a tract published in England, urged the repeal of all penal laws against Catholics. The year 1690 was an era when all hopes of the true faith on this coast seemed blasted, and the prospects of the Church in the English colonies glooray beyond description. FOKT AT NEW TORK WHERE A CATHOLIC CHAPEL EXISTED IINDER JAMES II. FROM THE VIEW BT ALLARD, 1673. BOOK II. THE CATHOLIC CHURCH IN THE SPANISH COLONIES. CHAPTER I. THE CHtJECH IN FLOEIDA, 1513-1690. Although Columbus himself in his first landfall had nearly reached the coast of the northern continent, he turned south ward, and it was not till some years after his death that any European landed on our shores. Cabot, accompanied by a priest frora Bristol, probably reached Newfoundland and Labrador, but it was not tUl 1513 that John Ponce de Leon, one of the early companions of Colurabus, led by the Indian reports of a greater island of Biraini, sought of the Spanish monarch a patent authorizing him to discover and settle it. The document bore date February 23, 1512, but though countersigned by the Bishop of Palencia, no clause in the state paper required the establishment of churches for the settlers, or missions for the conversion of the Indiana. Re turning to Porto Rico, where he had been employed in the royal service. Ponce de Leon obtained a vessel to make the discoveries authorized by his patent within the year prescribed by its tenor. The authorities in Porto Rico, however, seized his vessel under the pretext that it was needed in the royal service, and it was not till March, 1513, that he bore away from the port of San German -with three caravels, the expe rienced Anton de Alarainos, of Palos, being his pilot. After (100) DISCOVERY OF FLORIDA. loi threading the Bahamas he steered northwest, and on Easter Sunday, caUed in -Spanish Pascua Florida, came in sight of the continent. Then running north till the 2d of AprU he landed, and prompted alike by its beauty, and by the re membrance of the day of its discovery, bestowed on the coun try the name Florida, which it retains to this day. Hav ing taken possession in the narae of the King of Spain, he foUowed the coast southerly tiU he reached the Martyrs and Tortugas, and, doubhng the cape, entered a fine bay that long bore his name. Satisfied with his discovery he returned to Porto Rico, leaving to one of his vessels the search for Biraini. For the land which he had thus discovered for Spain, he solicited a new patent, which was issued on the 27th of Sep tember, 1514. The former asiento for an island, whose existence was not ascertained, had authorized the usual en slavement of Indians. This unjust and cruel system had been introduced by Christopher Columbus, and was foUowed by all. In a letter to Ferdinand and Isabella the discoverer of the new world proposed sending slaves and Brazihvood to Spain. He actually dispatched five shiploads of unfortunate Indians to be sold there, but IsabeUa, shocked and indig nant, caused the natives of America to be set free." Las r Casas declares that between 1494 and 1496 one third of the population of Hispaniola was swept off by this system. The Benedictine, Bull, delegate of the Holy See, the Fran ciscan, Francis Ruiz, afterward Bishop of Avila, and his corapanions, in vain endeavored to arrest the iniquity. But in the' month of September, 1510, three Dominican ' Letter of Columbus to the sovereigns in Duro, " Colony la Historia Postuma," pp. 49-51. Columbus even ordered the ears and noses of In dian slaves to be cut off for slight faults. Navarrete, ii., p. 110; Las Casas, " Historia de Indias," Lib. 1, cap xciii., cvi. 102 THE CHURCH IN THE COLONIES. Fathers, from the convent of San Estevan, in Salamanca, landed in Hispaniola. With the superior. Father Peter de Cordoba, came Father Anthony de Montesinos, a great lover of strict observance, a great religious and great preacher. When they had taken time to study the condition of affairs. Father Montesinos, in 1511, ascended the pulpit of the Cathedral of Santo Doraingo, and in a sermon f uU of elo quence, denounced the enslavement and cruel treatment of the Indians as sinful and wicked, sure to draw down God's anger on thera all. The bold denunciation of the great Dominican feU hke a thunder-clap on the Adrairal, Diego Colurabus, on the officials and the Spaniards at large. They called upon his superior to censure him, but Father Peter de Cordoba rephed that Father Anthony's sermon was sound, and was sustained by his brethren. Then the Dorainicans '^ were denounced to the king and his council for conderaning what the Spanish monarchs had approved. Censured on the facts as presented. Father Montesinos and his superior were cited to Spain in 1512, but there they pleaded the cause of the Indian so eloquently and so ably that they returned the next year, ha-ving won a great triumph in inducing the king to take some steps to save the natives." The influence of the action of Father Montesinos, the flrst to denounce huraan slavery in Araerica, can be seen in the second patent to John Ponce de Leon. This requires that the natives raust be suraraoned to submit to the Catholic faith and the authority of the King of Spain, and they were not to be attacked or captured if they submitted.' Years ' Juan Melendez, " Tesoros Verdaderos de las Yndias," Rome, 1681, pp. 10-14, citing Las Casas, "Historia Apologetica," Lib. 1, cap. ccxiv. Her rera, Dec. 1, Lib. viii., cxi., xii. See Helps, " Spanish Conquest in Amer ica," Bk. iv., ch. ii., which is devoted entirely to this affair ; also book viii., ch. i., Cardinal Hefele, "Life of Cardinal Ximenes," pp. 503-4. " " Coleccion de Documentos Ineditos," xxii., pp. 38-8. THE CHURCH IN FLORIDA, 103 rolled by, however, before Ponce de Leon, employed by the king in the wars with the Caribs, could sail to settle in Florida. At last, in 1521, he completed his preparations, and his pro ject shows the influence of the religious thought that was to control the settlement of Florida. Writing on the 10th of February to Charles Y., Ponce says : " I return to that island, if it please God's will to settle it, being enabled to carry a number of people with whom I shall be able to do so, that the name of Christ may be praised there, and your Majesty served -with the fruit that land produces." And a letter to the Cardinal of Tortosa, afterwards Pope Adrian YL, breathes the same spirit. Ponce de Leon sailed with two vessels carrying settlers -with live stock and aU requisites for a permanent estabhshment, and bore with hira priests to rainister to his people, and friars, in all probability, of the order of St. Dominic, to convert the Indians. He reached land, and began to erect dweUings for his people, though, unfortunately, we cannot flx the time or place, but facts lead to the inference that it was on the bay which he discovered on his flrst voyage. If this conjecture can be received, the altar reared by the priests and friars of this expedition must have been on the western shore of Florida, near Char lotte Harbor. The Spanish settlers whUe rearing house and chapel were, however, constantly attacked by the Indians, and at last Ponce de Leon, whUe bravely leading a charge to repulse thera, received a severe and dangerous wound, the stone head of the arrow defying all the skUl of a surgeon to extract it. Then the projected settleraent was abandoned ; priests and people re-embarked ; the teraporary horaes and chapel were abandoned. One vessel, with the stricken com raander, reached the neighboring island of Cuba ; the other was driven to the coast of Mexico, where Cortes, in his need. 104 THE CHURCH iN THE COLONIES, appropriated the stores.' The first offering of the Holy Sacrifice in this country, the initial point in the history of the Church, is thus unfortunately very vague, for we know not yet the tirae or place and have no clue to the name of any of the secular or regular priests. Before this disastrous effort at colonization by John Ponce, another point on the coast north of the limits of his explora tion had been reached by two vessels from Santo Domingo. Lucas Yasquez de Ayllon, one of the judges of that island, though in the enjoyment of an honorable office, great wealth, and a happy horae, aspired to the glory of discovering and colonizing some land hitherto unknown. Having solicited the necessary permission, he despatched a caravel com manded by Francisco Gordillo, in 1520, to explore north of the limits of Ponce de Leon. While this vessel was run ning araid the Bahamas it carae in sight of another caravel, which proved to have been sent out by Matienzo, also a judge in Santo Domingo. Its object was not exploration, but to carry back a cargo of Indian slaves. The captains of the two vessels agreed to sail in company, and holding on their course, in eight or nine days reached the coast near the mouth of a great river, on the 25th of June, 1521, and, adopting a custom constantly followed by the Catholic navi gators of those days, named river and land St. John the Baptist, the day being the feast of the precursor of our Lord. Ayllon had instructed the captain of his caravel to culti vate a friendly intercourse with the natives, and to avoid all hostilities ; but Gordillo, influenced by Quexos, coraraander of Matienzo's vessel, joined hira in seizing a nuniber of In dians, and sailed off with thera. Ayllon, on the arrival of ' Oviedo, "Historia General y Natural de las Indias," iii., p. 633. Her rera, "Decade," iii.; Lib. ii., f. 43. Valadares, "Historia de Puerto Rico," Madrid, p. 97. Torquemada, " Monarquia Indiana," i., p. 561. SAN MIGUEL DE GUANDAPE. io5 the vessels, conderaned GordiUo; he brought the matter before the Admiral Diego Columbus ; the Indians were de clared free ; but, though AyUon released those brought on his vessel, Matienzo evaded the decision of the council and subsequent orders of the king. It is a strange fact that the history of this country, as written hitherto, represents the upright Ayllon, whose whole Indian policy was Christian and huraane, as a raan guUty of the greatest cruelty to the natives, while Matienzo, the real culprit, is ignored. Takuig one of these Indians frora our shores, whora he had placed under instruction, and who received in baptisra the narae of Francisco, Ayllon saUed to Spain to present to the king a report of the discovered territory, and obtain a cedilla or patent for its occupation and settleraent. Fran cisco gave wonderful accounts of the land, and AyUon, on the 12th of June, 1523, received a patent, requiring hira to explore the coast for eight hundred leagues, and forra a settlement within three years. The patent shows the Christian obhgation imposed on the adelantado. He was "to attract the natives to receive preachers who would inforra and instruct them in the affairs of our holy Catholic faith, that they might becorae Chris tians." The document also says : " And whereas our prin cipal intent in the discovery of new lands is that the inhabit ants and natives thereof, who are without the light or knowledge of faith, may be brought to understand the truths of our holy Catholic faith, that they raay corae to a knowl edge thereof and becorae Christians and be saved, and this is the chief nlotive that you are to bear and hold in this affair, and to this end it is proper that religious persons should accorapany you, by these presents I erapower you to carry to the said land the religious whora you raay judge necessary, and the vestraents and other things needful for 106 THE CHURCH IN THE COLONIES. the observance of divine worship; and I conimand that whatever you shaU thus expend in transporting the said rehgious, as well as in maintaining them and giving thera what is needful, and in their support, and for the vestments and other articles required for the divine worship, shall be paid entirely frora the rents and proflts which in any raanner shall belong to us in the said land." ' Thus, in 1523, did the King of Spain assurae the charge of maintaining divine worship on our coast. Yarious circumstances, and especially a vexatious lawsuit instituted by Matienzo, prevented AyUon frora attempting the colonization of the land of Saint John the Baptist, but in 1525 he sent Pedro de Quexos with two caravels to explore. That navigator ran along the coast for seven hun dred railes, setting up stone crosses -with the narae of Charles Y. and the date of taking possession. Early in June of the following year Ayllon corapleted the preparations for colonizing his grant, and sailed from Puerto de la Plata with three large vessels, carrying six hundred persons of both sexes, with abundant supplies and horses. The Dominican Fathers Anthony de Montesinos and Anthony de Cervantes, with Brother Peter de Estrada, accorapanied the colonists. The vessels reached the coast nortii of the river Saint John, probably near the raouth of the Wateree, but one vessel was soon lost. AyUon at once set to work to replace it, and finding the coast unsuited for settleraent, sailed northward till he reached the Chesapeake. Entering the capes he ascended a river, and began the estab lishraent of his colony at Guandape, giving it the narae of St. Michael, the spot being, by the testimony of Ecija, the • "Real Cedula que contiene el asiento capitulado con Lucas Vasquez de Ayllon" in Navarrete, "Coleccion de Viages y Descubrimientos,'' Madrid, 1829, ii., pp. 153, 156. SAN MIGUEL DE GUANDAPE. 107 pilot-in-chief of Florida, that where the Enghsh subse quently founded Jamestown. Houses were erected, and the holy sacrifice was offered in a teraporary chapel by the zeal ous priests. Sickness soon showed itself, and Ayllon, sinking under a pestilential fever, died in the arras of the Dominican priests on St. Luke's day, October 18, 1526. Winter set in early, and the cold was intense. Francis Gomez, who suc ceeded to the comraand, could not control the people. His authority was usurped by rautineers, who provoked the negro slaves to revolt and the Indians to hostility. It was at last resolved to abandon the country, and in the spring Gomez, taking the body of Ayllon, set sail for Santo Domingo, but the vessel containing the remains foundered, and only one hundred and fifty of the whole party reached Hispaniola.' ' For Ayllon the authentic documents are the Cedula of 1533 and the proceedings in the lawsuit brought by Matienzo, where the testiraony of Quexos, Aldana, and othors who were on the flrst voyage, is given, and the Act of taking possession. Father Cervantes survived Father Mon tesinos, and in 1561 gave testimony in regard to the settlement on tho James. Many facts relating to Father Montesinos are given in Fer nandez, "Historia Eclesiastica de Nuestros Tiempos," Toledo, 1611, p. 34; Melendez, " Tesoros Verdaderos de las Yndias en la Historia de la gran provincia de San Ivan Bavtista del Perv," Rorae, 1681, pp. 10- 15; Charlevoix, "Histoire de Saint Domingue," i., p. 333 ; Touron, "Histoire de I'Amgrique," i., pp. 313, S40-8, 353-5, 331; Valladares, "Historia de Puerto Rico," Madrid, 1788, p. 103. According to Helps, "Spanish Conquest of America," he went subsequently to Venezuela, and opposite his name on the list preserved in his convent at Salamanca are the words " Obiit martyr." Navarrete, iii., pp. 73-3, correctly states that Ayllon sailed north ; and the Relacion of Ecija, Piloto mayor of Florida, who was sent, in 1609, to discover what the English were doing, gives places and distances along the coast with great accuracy, and states that the Englisli, had settled at Guandape, the distance to which he gives. Writing only eighty-three years after Ayllon's voyage, and by his oiflce being in possession of Spanish charts and derroteros of the coast, his stateraent is conclusive. The Father General of the Order of St. Dom inic, Very Rev. F. -Larroca, had search made for documents as to the groat priest Montesinos, but nono were traced. The stone found at Pom pey, N. Y., may be a relic of Ayllon. See H. A. Homes' paper on it. 108 THE CHURCH IN THE COLONIES. The second altar of Catholic worship on our soil was thus abandoned like the first ; but its memory is hnked with that of the illustrious missionary Montesinos, whose evangelical labors in Puerto Rico had won hira the title of apostle of that island. Meanwhile the gulf shore had been visited and explored by expeditions sent out frora Jamaica by Francis de Garay, governor of that island. By one of these the Mississippi was discovered, and received the name of Espiritu Santo ; but the only settlements attempted by Garay were south of the Rio Grande. In 1527, Panfilo de Narvaez, wishing to rival Cortes, obtained a patent for the territory explored by Garay, and projected a settlement at Rio de Palmas. He sailed from Spain on the 17th of June with five vessels, carrying six hundred persons, to settle and reduce the country. Sev eral secular priests' accorapanied the expedition, and five Franciscan friars, the superior or commissary being Father John Xuarez, who, with one of his companions. Brother John de Palos, belonged to the original band of twelve who founded the mission of their order in Mexico. WhUe en deavoring to enter the harbor of Havana, Narvaez's fleet was driven on the coast of Florida, near Apalache Bay. Sup posing that he was near his destination, Rio de Palmas, he landed raost of his people, directing the ships to keep along the coast ; but so unwise were all his arrangements that his ships and his people never were able to find each other again. After undergoing raany sufferings and finding the country sterUe and destitute of wealth or resources, Narvaez returned to the gulf, and bmlt flve large boats, in which he hoped to coast along till he found sorae Spanish settlement. Each boat carried neariy fifty raen, and in one of them the com- ' El Asturiano is the only one named. I^m Bu: Onjiaamfmit in ie Cmwent ufnahUa , 110 THE CHURCH IN THE COLONIES. missary. Father Xuarez, and his corapanions erabarked in Sep tember, 1528. The whole party followed the shore, in great suffering for food and water, rarely able to obtain either from the Indians. About the first of November they reached a point where the Mississippi sent out its strong current, fresh ening the sea-water so that they could drink it ; but their clumsy boats, managed by unskilful men, could not cross the mouth of the great river safely. ' The boat with Narvaez perished; that in whicii the missionaries were was fonnd afterwards on the shore, bottom upward. No trace of the Fathers was ever discovered. Sorae of the boats were driven on the land, and a nuraber of Spaniards reached land safely, among them the priest Asturiano. But he must have died before these wretched survivors endeavored, by rafts and other-wise, to work their way along the coast. Of the whole array of Panfilo de Narvaez, only four persons, Cabeza de Yaca, Dorantes, Castillo, and Stephen, a negro, after years of suffering and wandering, reached Petatlan, in Sinaloa, April 1, 1536.' This expedition aimed at a point beyond the limits of our Republic, and was only by accident on our shores. In the vague narrative of Cabeza de Yaca, there is no mention of the celebration of the holy sacrifice by the priests after they landed, nor of any labors such as we may infer they undertook to solace their comrades in life and death. It is rather from their sufferings that this little band of clergymen find a place in the history of the Church in this country, while the merit of Father Xuarez and his humble companion, Brother John de Palos, have entitled them to an honorable place in the annals of their order. 'For this expedition the leading authority is "La relacion que dio Aluar nuiiez cabeca de vaca," Zamora, 1543 ; reprinted, 1550 ; translated by Buckingham Smith, Washington, 1851 ; New York, 1871. FATHER JUAN XUAREZ. m Father John Xuarez was the fourth of the band of twelve Franciscans sent to Mexico. He belonged to the province of St. Gabriel, and came to Anierica, in 1523, with Father Martin de Yalencia, and was immediately made guardian of the convent established at Huexotzinco, where he was long remembered by the Indians as a holy rehgious. Brother John de Palos came from the convent of St. Francis, in Seville, and showed great zeal in acquiring the Mexican lan guage, so that he was able to instruct the Indians in their own tongue." The expedition of Panfilo de Narvaez would scarcely have found a place in the civil or ecclesiastical history of America had it not inspired expeditions from the Atlantic and frora the Pacific coast, which reached the very heart of the conti nent, and one of which led to subsequent settleraent and to mission work. Impelled by the accounts which Cabeza de Yaca spread through Spain, and apparently by the air of mystery assumed by that officer as to realms of which he heard, Hernando de Soto, a gentleman of Xerez, who, even in days of cruelty, was esteemed cruel in his career at Nicaragua, Darien, and Peru, obtained a grant of the lands previously embraced in 'Torquemada, " Monarquia Indiana," iii., pp. 437, 447. Their por traits were engraved by Mr. Smith from the originals preserved in the convent of Tlatelalco, and we give that of Father Xuarez. "Relacion of Alvar Nunez Cabepa de vaca," New York, 1871, pp. 99, 100. Barcia, in his " Ensayo Cronologico," speaks of Father Xuarez as Bishop, but neither Cabeza de Vaca nor Torquemada evidently knew anything of his elevation to the episcopate, and the portrait is absolutely without anything indicative of his being a bishop. There is no trace of the erection of any see or diocese of Rio de Palmas ; his name occurs in no work giving the listr of bishops in Spanish America, when even his nomination by the king would have entitled him to wear outward raarks of the episcopal character. Aleman, " Hist, de Mexico," i., p. 37. We must therefore regard this statement of Barcia as utterly unfounded. 112 THE CHURCH IN THE COLONIES. the concessions to Narvaez and AyUon. His project created the greatest enthusiasm in Spain ; men sold their estates and offices to join the expedition of Soto, elated at being ad mitted to share its dangers. The king made it one of the conditions of his grant to Soto that he should carry and have with him " the religious aud priests who shall be appointed by us, for the instruction of the natives of that province in our holy Catholic faith, to whom you are to give and pay the passage, stores, and the other necessary subsistence for them according to their con dition, all at your cost, receiving nothing from them during the said entire voyage, with which matter we gravely charge you that you do and coraply, as a thing for the service of God and our o-wn, and anything otherwise we shall deem contrary to our serviee." The expedition set sail from Spain April 6, 1538, exceed ing in numbers and equipment anything yet scqu for the conquest of the Indies. It was made up of raen of high rank and blood, full of ambition, and attired in all the gay trappings of fashion, as though it were a party of pleasure rather than a dangerous expedition into an unknown land. The rehgious influence manifested throughout seems to have been very slight. Twelve priests, eight ecclesiastics and four religious, are said to have accompanied the expedition, consisting of nearly a thousand men ; but the names of none of thom are given in the narratives of Soto's wanderings, ex cept that of Father John de Gallewos. No mention is made of the celebration of any Sunday or holiday by any special service, but the holy sacrifice was ap parently offered when they encamped, until in the terrible battle of Manila, vestments, ehurch plate, wheat, flour, and bread irons were consumed in the general conflagration, Oc tober, 1540. After that, according to GarcUaso de la Yega, PRIESTS WITH SOTO, 113 mass prayers were said before a temporary altar by a priest in vestments of dressed skins. Most of the priests and religious perished in the long and straggling march of the force frora Tarapa Bay to Pensacola, then to the Savannah and the land of the Cherokees, thence to Mobile, whence Soto struck to the northwest, crossing the Mississippi at the lower Chickasaw Bluffs, and penetrating to the bison range south of the Missouri ; then pushing down the western valley of the Mississippi, till death ended all his projects and disappointraents. May 21, 1542. When his suc cessor, Muscoso, reached the settled parts of Mexico with the few survivors of the brilliant array that had left Spain so full of delusive hopes, three friars and one French priest alone survived of the clergyraen. Once only in the narratives do the clergy appear in any scene of interest. This was in the town of Casqui, on the western bank of the Mississippi, soon after Soto crossed it. The Indians carae to the Spaniards as superior beings, worshipping a more powerful God, and be sought their mediation to avert the long drought and cure their bhnd. The Spanish comraander said they were but sinful men, yet they would pray to the Almighty for them, and he ordered a huge pine tree to be felled and a cross made and reared. Then the whole force, except a sniall band left as a guard, formed a procession, and, led by the priests and rehgious, moved on toward the cross, chanting litanies, to which the soldiers responded. On reaching the cross all knelt, prayers were recited, and each kissed the symbol of man's rederaption. Many of the Indians joined in the pro cession, and'iraitated the actions of the Spaniards. When the devotions at the cross were concluded, the procession re turned to the carap in the same order, chanting the Te Deum.' ' No religious chronicle gives details as to any of the priests or friars who accorapanied Soto, and the pages of the " Gentleman of Elvas," 8 114 THE CHURCH IN THE COLONIES. Less brilliant in its inception, more fortunate in its close, was another expedition, also inspired by the accounts of Cabeza de Yaca. Its course was not marked by wanton cru elty or by retributive suffering. It was judiciously managed ; the troops were well handled ; it laid open provinces where set tlements in time were formed. Above all, it claims our notice in tliis work because there was a religious influence through out. Zeal for the salvation of the native tribes -vvas manifest, and it resulted in a noble effort of Franciscan Fathers to plant a mission in the very heart of the American continent, a thousand miles from either ocean, the Mexican Gulf or Hudson Bay. This was the expedition directed by the -wise and upright viceroy, Don Antonio de Mendoza. Purchasing the negro slave Stephen from Dorantes, a companion of Cabeza de Yaca, and setting free all Indians who had followed the four sur^'ivors, he sent Yasquez de Coronado as governor to Sinaloa, directing Father Mark, an iUustrious Franciscan from Nice, in Italy, to penetrate into the interior, -with Stephen as his guide, assuring all the native tribes he encountered that the viceroy had put an effectual stop to the enslavement of the Indians and sought only their good. " If God our Lord is pleased," says the viceroy in his instructions to Father Mark, " that you flnd any large town where it seems to you that there is a good opportunity for establishing a convent and sending rehgious to be eraployed in the conversion, you are to advise rae by Indians or return in person to Culuacan. With all secrecy, you are to give notice, that provision be raade without delay, because the service of our Lord and the Biedma, and Garcilaso de la Vega are barren of information as to any thing ecclesiastical. The two forraer may be followed in Smith's " Narratives of the Career of Hernando de Soto in the Conquest of Florida," New York, 1866, the latter in Irving's "Conquest of Florida by Hernando de Soto," New York, 1851. FATHER MARK OF NICE. 115 good of the people of the Land is the aim of the pacification of whatever is discovered." The instructions were handed to the Franciscan Father in November, 1538, by Governor Coronado, and after an inef fectual attenipt by way of the province of Topiza, as directed by the viceroy, he set out, March 7, 1539, from San Miguel de Culuacan with Father Honoratus,' Stephen and hberated Indians; but on reaching Petatlan his religious companion feU sick and was left to recruit. Then Father Mark jour neyed on, keeping near the coast, nieeting friendly tribes, who hailed him as a " Sayota," man from heaven. He heard of California and its people on the west, and of tribes at thc nortli, dweUing in many large towns, who were clothed in cotton dresses and had vessels of gold. He spent Holy Week at Yacapa ' and sent Stephen northward, with instructions that if he found any important place he was to send back a cross by the Indians, its size to be in proportion to the great ness of the town he might discover. In a few days messen gers came from Stephen, announcing that thirty days' march beyond the point he had reached was a province, caUed Ci bola, in which were seven great cities under one lord. The houses were of stone, three and four stories in height ; that the people were weU clothed and rich in turquoises. After waiting for the return of his Indian messengers and receiving confirmation of the story of the seven cities, he left Yacapa on Easter Tuesday, urged by fresh messengers from Stephen to come on with all speed. On the way he met Indians who had visited Cibola, the first of the seven cities, and had ob- ' Castaneda de Najera, whoever he was, writing twenty years after Coronado's expedition, gives Father Mark two other friars, in direct con tradiction of F. Mark's conteraporaneous account. Ternaux Compans' edition, p. 10. " Now San Luis de Bacapa, in Sonora. 116 THE CHURCH IN THE COLONIES. tained buffalo hides and turquoises there. These turquoises were greatly prized in Mexico, where the Aztecs, who caUed them chalchihuitl, used them both as jewelry and as money. As Father Mark proceeded, he re ceived confirmation of the inteUigence from the Indians, who assured him that in Totonteac, a province near Cibola, the men wore woollen goods hke his habit. He told thera that they must mean cotton, but they as sured him that they knew the differ ence; that it was woven from the wool of an animal. They explained to hira, also, how the people in the towns reached the top of their houses by means of ladders. Passing another desert, he traversed a delightful val ley,' still encouraged by tidings from Stephen, and came to a desert which was fifteen days' march from Cibola. Accompanied by many Indians, he SEAL OF FATHER MARK OP NICE. FAC-SIMILE OP THE SIGNATURE OP PATHER MARK OP NICE. began to cross this desert on the Oth of May and traveUed on till the 2l8t, when a messenger came, in terror and spent ' Whipple regards it as the valley of the Gila. A PRIEST EXPLORER, 117 with fatigue, bearing a tale of disaster. Stephen, when within a day's march of Cibola, had sent the chief some tokens of his coming, but the Indians refused to receive them, and threatened to kUl hira if he came. Stephen per sisted and reached Cibola. He was not allowed to enter, but was placed in a house without the town and stripped of all the goods he carried. The next day he and his companions were attacked by the natives, and the raessenger alone escaped to carry back the sad tidings. Though iis life was in peril from his Indian attendants, who held him responsible for the death of their countrymen in Stephen's party. Father Mark resolved to push on, at least to see the town, hoping to rescue any survivors. He declared that he came in sight of Cibola and planted a cross, to take possession of the country. He then returned and made a report of the expedition to the viceroy, who transmitted it to the king.' ' We follow Father Mark's "Relation." Castaneda de Najera is not an eye-witness, and -wrote raore than twenty years afterwards. He must have written from vague recollections of what he had heard ; and in re gard to what he saw on Coronado's expedition, he shows great hostility to the commander, throwing doubts on his irapartiality. Father Mark was a native of Nice, then a city of Savoy, now of France. He arrived in St. Domingo in 1531, and after -visiting Peru went to Mexico, where he became the third Provincial of his order. He set out with Coronado after his return from his first expedition, but returned, having contracted a disease from which he never recovered. He died in the convent of his order in the Cityof Mexico. Torquemada, iii., pp. 358, 373, 499, 610. It has been usual to assail this Franciscan in terms of coarse vituperation, but the early translations of his narrative contained exaggerations and in terpolations not found in his Spanish text. This is adraitted. Haynes, in "Winsor's Narrative and Critical History," ii., p. 499 ; Coronado, Let ter to Emperor, Aug. 3, 1540 ; Ramuzio, iii., p. 360 ; Oct. 30, 1541, Ter naux, "Castaneda," p. 363. Castaneda, "Relation," p. 48, originated the charges against him. Haynes follows his real narrative and does not note a single statement as false or bring any evidence to show any assertion untrue. That the Navajoes wove woollen goods and other tribes cotton ; that turquoises were mined in New Mexico ; that the Pueblo Indians en- 118 THE CHURCH IN THE COLONIES. Father Mark thus stands in history as the earliest of the priestly explorers who, unarraed and afoot, penetrated into the heart of the country, in advance of all Europeans — a barefooted friar effecting raore, as Yiceroy Mendoza wrote, than weU-arraed parties of Spaniards had been able to ac complish. The point reached by Father Mark was certainly one of the towns of the Pueblo Indians of New Mexico and Arizona, whose remarkable dwellings and progress in civil ization he was the first to make known. Encouraged by the report of the Franciscan explorer, the viceroy ordered Francis Yasquez de Coronado to advance into the country with a considerable force. The army of oc cupation forraed at Culiacan, and Coronado, on the 22d of April, 1540, took the advance with a detachraent, accom panied by the missionaries, Fathers Mark of Nice, John de Padilla,' Daniel and Louis, -with the lay brothers Luis de Es- caloiia and John of the Cross.' Father Anthony Yictoria, another missionary, broke his leg a few days afterwards, and was sent back to the raain array. Taking the route by way of Chichilticale, known later as the Casas Grandes, in Arizona, Coronado, crossing a desert and the Gila, reached Cibola, twenty miles frora its banks. It was a town, with houses three or four stories high, built on a rock, and contained two hundred warriors, sorae of whom salhed forth to check the invaders. Coronado sent forward Garci Lopez, -with Fathers Daniel and Louis, to explain his friendly intent, but the In dians rephed with a shower of arrows, one piercing the habit of Father Daniel. Though they fled from a charge, the In dians defended the town bravely, but it was taken by storm, and the rest of the seven tovms submitted. tered their houses by a door in the roof, reached by ladders, might appear at the time falso statements, but are all now admitted to be true. ' Some make these the secular and religious naraes of one brother. FATHER PADILLA AT QUIVIRA. 119 Coronado dispatched an officer to Mexico to give an ac count of his operations, and Father Mark returned with hira, Coronado and raany of his followers holding him responsible for the exaggerations of the Indian accounts. While one detachment, attended by the fearless Father Padilla, visited Tusayan," a district of seven towns like Cibola, and another subsequently reached the wonderful canon of the Colorado, the main body of the expedition carae up frora Sonora and the whole force united at Cibola. Co ronado then, in person or by his officers, reduced Acuco or Acoma, Tiguex, Cicuye or Old Pecos, the central town of the district, Yuquayunque and Jeraez. None of these towns gave indication of any rich mines, and the country did not encourage the Spaniards to attempt a permanent settlement. The troops were scattered and lived on the natives, whom their oppression forced into hostilities. No record reraains of the services of the Franciscan Fathers during this period, but when, in April, 1541, Coronado set out for the Province of Quivira, of whose wealth a treacherous Indian guide told the greatest raarvels, we find Father John de Padilla in the detachraent. The missionary thus crossed the bison plains, meeting only Querecho Indians, who lived in tents of bison skins and moved frora place to place, with their trains of dogs. Marching to the northeast, Coronado, sending back part of his force, at the end of sixty-seven days arrived on the banks of a great river, to which he gave the narae of St. Peter and St. Paul, as they reached it on the feast of the Holy Apostles. Quivira, as he found it, yielded nothing to repay his long march. No gold was to be seen, and the people were less advanced than those of New Mexico, though they cultivated Indian corn. He could not have been far from ' Bandolier regards this as the district of the Moqui towns. 120 THE CHURCH IN THE COLONIES. the Missouri River, for an Indian woraan, held as a slave, escaping frora Coronado's party, feU into the hands of the survivors of DeSoto's expedition and was taken to Mexico.' After erecting a cross bearing the inscription, " Francis Yas quez de Coronado, general' of an expedition, reached this spot," the Spanish comraander returned to Tiguex. Another winter spent in Ne'w Mexico without any further discoveries brought him to the resolution to abandon the country. Spaniards had thus occupied New Mexico for two years, but there is not the slightest hint that they anywhere erected the most perishable forra of chapel ; yet we can scarcely con ceive it possible that Coronado's carap was planted so long without sorae action to erect a place for divine worship. The expedition was judiciously conducted, their live stock was abundant, and the raen did not suffer from want or hardship. A settlement might easily have been formed, but no steps were takeii to establish one, and when Coronado evacuated New Mexico, the little raissionary party who so bravely remained were the only representatives of civiliza tion and Christianity. The teraporary chapel at Tiguex, probably not far frora the raodern Bernalillo, was the first chapel of New Mexico, where during the two years' occupation raass was regularly. offered, and the gospel preached with zeal and fervor by the sons of St. Francis, Father Padilla effecting great good among the soldiers by his ministry, as Torquemada declares.' Father Padilla and the lay brother, Luis de Escalona, re solved to remain, for the purpose of estabhshing a mission, the forraer ha-ving been irapressed especially with the disposi tions raanifested by the people of Quivira. Coronado, when ' Castaneda, "Relation du Voyage do Cibola," p. 135. = " Monarquia Indiana," ill., p. 610. Bandolier, " Historical Introduc tion," p. 183. DEATH OF PADILLA, 121 about to leave New Mexico in AprU, 1542, gave the mission ary as guides the Quivira Indians, who had accompanied him frora their couutry ; Andrew del Carapo, a Portuguese, a negro, and two Zapoteca Indians of Michoacan, Luke and Sebastian, also joined him. The little missionary party, for the negro and the last named Indians had received the habit of the order,' had a horse, some mules, and a little fiock of sheep. The missionary took his vestments and chapel outfit and some trifles to give the Indians." He set forth his design in a Lenten sermon preached to the Spanish force at Tiguex, and departed soon after for the scene of his projected mission. Brother Luis, who is represented by writers on the expedition as a very holy man, determined to take up his residence at Cicuy6, hoping to set up the cross in all the neighboring viUages, instruct the people in the faith, and baptize dying children. Father Padilla seems to have reached Quivira, but -wishing to visit a neighboring tribe he set out for them, and was attacked by the -wild savages of the plains. Seeing that escape was all but impossible, he thought only of his com panions. He bid del Campo, who was raounted, gallop for life, and the young Indians to fly, as escape was possible for thera. Then he knelt down, and in prayer awaited the wiU of the Indians, commending his soul to God. A shower of arrows pierced him through, and the flrst martyr that the Church can claim on om- soU fell in the very heart of the northern continent. Campo did not wait to see what fate ¦ Apparently as- members of the Third Order, for Torquemada states ex pressly that they were not lay brothers, but men who devoted themselves to the mission. (Donados ; in French, donn§s.) "Monarquia Ind.," iii., p. 611. 'Jaramillo, "Relacion," in Smith's Coleccion, p. 154; in Ternaux Compans, pp. 380-1, 314, 194. 122 THE CHURCH IN THE COLONIES, befel the missionary ; urging his horse to its utmost he dis tanced his pursuers, and in time was safe among the Spanish residents of Panuco. Not so Luke and Sebastian ; lurking amid the tall grass they waited till the murderous Indians had departed ; then they retraced their steps, and raising the mangled remains committed them to the earth, araid their tears and prayers. Only then did they in earnest endeavor to reach the Spanish settleraents. Traversing New Mexico they bore to Culuacan the tidings of the glorious death of Father John de Padilla. Nothing deflnite was ever learned of the fate of Brother John of the Cross (Luis de Escalona). When Coronado was setting out he sent the pious Brother a little flock of sheep. The raessengers found hira • near Cicuye, starting for some villages flfteen or twenty leagues distant. He was full of hope, but avowed that the old Indians regarded him with no favor, and would ultimately kill him. Father Padilla is properly the protomartyr of the mis sions in this country. Other priests had died by disease, hardship, or savage cruelty, but they were attached to Spanish expeditions, and had not begun any special labors for the conversion of the native tribes, as this worthy Father and his companions had done.' The ministers of the Catholic faith had thus, before the 'Castaneda de Najera (Ternaux), pp. 314^5; "Relacion del Suceso'- (Smith's Coleccion, p. 154); Jaramillo, "Relacion" (lb., p. 163); Tor quemada, "Monarquia Indiana," i., p. 609 ; iii., pp. 610-1 ; Rapine, " His toire Generale de I'Origine et Progrez des Recolets," Paris, 1631, pp. 331-4. Pather John de Padilla was a native of Andalusia, and, after serving in the army, entered the Franciscan order in the Province of the Holy Gospel in Mexico. He was the first guardian of the convent of Tulantzinco, but yearning to devote himself to the Indian missions was sent as guardian to Tzopatlan, in Michoacan. He had accompanied Pather Mark of Nice on some of his earlier explorations. liJ(^cC^7f' FATHER CANCER'S FLORIDA MISSION. 123 middle of the sixteenth century, carried the cross and an nounced Christianity from the banks of the Chesapeake to the canons of the Colorado. Had the priests with Soto been able to say mass, the march of the Blessed Sacrament and of the Precious Blood across the continent would have been coraplete. Soon afterwards a raeraorable and heroic atterapt was made to plant Christianity among the natives of Florida. The Dominican Father, Louis Cancer, full of the spirit of Montesinos and Las Casas, had alone and unsupported concil iated the fierce tribes of a pro vince of Central America, before whose conquest by force of arms Span ish prowess had re coiled. Armed only with his cross, Father Cancer so completely won the district that it bears to this day the name of Yera Paz, or True Peace, in token AUTOGRAPHS OP FATHERS LOUIS CANCER of his -Victory. in ^^^^ qjieqoiit de beteta. 1546 this courageous missionary conceived the project of endeavoring a similar peaceful and Christian conquest of the natives of Florida. His plans Were ably seconded by Father Gregory de Beteta, and other prominent raen of his order, and were in tirae laid before the Spanish king, who gave them his hearty approval. On this remarkable man the emperor Charles Y. now cast his eyes. Four tyrants, he said, had entered Florida, effect- 124 THE CHURCH IN THE COLONIES. ing no good, but causing rauch raischief, and now he would try religious. Father Cancer was forraally appointed by the king and council to begin this pious conquest of Florida. Without deluding himself as to the dangers that awaited him, the devoted son of Saint Dominic accepted the perilous commission. By a royal decree, which proved, however, in effectual, aU natives of Florida, especially those brought away by Muscoso, were to be set free and sent back to their native country with Father Cancer. So many difficulties arose that raost persons would have abandoned the project, but the earnest Dominican regarded the royal instructions as per- /L^ ^ ^^ e. Gr\p ^;;^i^ t*0 autographs op FATHERS DIEGO DB TOLOSA AND JUAN GARCIA. emptory, and persevered to the end. In 1549 he sailed frora Yera Cruz in an unarmed vessel called the Santa Maria de la Enciiia. Fathers Gregory de Beteta, Diego de Tolosa, John Garcia, and some others accompanied him, all prepared to land in Florida, and attempt founding missions among the Indians without the attendance of Spanish soldiers to protect them frora the bloodthirsty impulses of those whora they sought to serve. After touching at Havana, where they ob tained as interpreter a converted Florida woraan naraed Magdalena, the raissionaries with their vessel ran across to DEATH OF FATHER CANCER. 125 the peninsula, and on Ascension-day anchored on the west ern shore, near Tampa Bay. The scheme of the Domini can Fathers was one that required an exaraination of the coast to find a tribe whose friendly attitude would justify remaining among thera. But this the captain of the Santa Maria, John de Arana, who seeras to have been utterly re gardless of the intentions or fate of the raissionaries, reso lutely opposed. He ran a short distance up the coast, then returned to his anchorage, and insisted that the Dorainican Fathers must land there or sail back with him. The raission aries held a consultation ; to raost of them it seemed rash to attempt any mission under such circurastances, when they were not at liberty to select a favorable spot or a friendly tribe ; but Father Cancer felt bound by his instructions, and did not regard hiraself at liberty to abandon an atterapt, pro posed by hiraself to the king, without raaking some endeavor to carry it out. A few Indians who were .fishing near the vessel, and whose cabins were in sight, seemed well disposed, and the missionaries landed to open intercourse with thera. Father Diego de Tolosa diserabarked with Fuentes, a pious raan who had given his services to the mission, a sailor, and Magdalena. They proceeded to the Indian cabins ; but whUe those on board were awaiting their return, a Spaniard reached the vessel who had been for many years a prisoner in the hands of the Indians. He assured the missionaries that Father Diego and Fuentes had been already murdered ; but as Magdalena was seen on the shore, and declared that they were alive and well. Father Cancer and his sur-viving, companions were divided in opinion. Father Louis finally re solved to land,' notwithstanding the remonstrances of Beteta ' "Digo que un neg" de tanta imp " que ha tres anos que se ordona, no es bien se deshaga asi, i mas qndo depues de m" trabajos estamos bien juntos al punto del Esp. S. do vamos." P. Cancer. MS. 126 THE CHURCH IN THE COLONIES. and Munoz, the escaped prisoner. The saUors were afraid to row their boat to the shore, and Father Louis juraped into the water and waded ashore. Frora the ship he was seen to ascend the sloping bank, tUl Indians surrounded hira; his hat was torn frora his head, and as the good Father knelt in prayer, the Indians butchered him. Thus perished,' in obe dience to a sense of duty. Father Louis Cancer de Barbastro, one of the most remarkable missionaries of his order, whose wonderful sway over the Indians of Central America justi fied a confidence that the sarae means would influence the Mobilian tribes. The boat was driven off by showers of ar rows, and the Santa Maria, -with his dejected brethren, sailed back to Yera Cmz." For several years the northern shore of the Gulf of Mex ico, and the ocean-swept coast of Florida, were avoided by all who sought to colonize or conquer; and the mariners of Spain knew them as a dangerous and inhospitable land, where many a rich galleon had been wrecked, where man escaped the danger of the sea only to raeet a more cruel deatii at the hands of the savages. In 1553 a rich fleet, dispatched from Yera Cruz to Spain by the viceroy, Don Louis de Yelasco, was driven on the coast of Texas. Nearly all were -wrecked. One vessel returned to the port with the disastrous news, three others reached Seville, all the rest perished ; and of the thousand persons on them, only three hundred reached the shore on spars, planks, and cases of merchandise, and made their way to the ' " Relacion de la Florida " in Smith's Coleccion, pp. 190-303 ; " Requi- rimontos y respuestas "; opinions taken on the vessel, MS. Barcia, " En sayo Cronologico," pp. 35-6. Davila Padilla, " Historia de la Provincia de Santiago de Mexico," ch. liv.-lvii.; Touron, "Histoire del' Ainerique," vi. , p. 81. Fernandez, ' ' Historia Eclesiastica de Nuestros Tiempos," 161 1 , ch. 43, p. 150. DE LUNA'S ATTEMPTED SETTLEMENT. 127 Rio Grande, but nearly all perished before reaching Panuco, including several rehgious of the order of St. Dominic' It had becorae vitaUy important to Spain either to con vert and conciliate the natives on the northern shores of the Gulf of Mexico and the southern Atlantic, or to plant settle raents on the coast. The storras that sweep those seas had wrecked so many treasure ships that the French were begin ning to trade with the natives for the silver that they secured, and the Indians seldom spared the shipwrecked Spaniards who fell into their hands. In 1555 the Archbishop of Mexico, and in the foUowing year, on the accession of Philip IL, the Yiceroy of Mexico, John de Urango, Bishop of Santiago de Cuba, whose diocese embraced Florida, and others, urged upon the king the ne cessity of planting colonies in Florida.' Philip approved the project, and confided its execution to the viceroy Yelasco ; the Provincial of the Dorainicans in Mexico, Father Domi nic of St. Mary, being comraanded to send religious of his order with the colonizing expedition. A fleet of thirteen vessels was fitted out at Yera Cruz and placed under the coraraand of Don Tristan de Luna y .^Lre- Uano, son of the Marshal Carlos de Luna, Governor of Yucatan. It coraprised a force of 1,500 soldiers, raany of whom had ' Davila Padilla, "Historia de la fundacion de la Provincia de San tiago de Mexico," Madrid, 1596, pp. 331-368. Barcia, "Ensayo Crono logico," pp. 38-31. '' "Porque a nuestro oflCio pastoral y al oficio apostolico que tenemos pertenece procurar por todas las vias y raodos que pudieremoS como la Fee de Christo Nuestro Redentor sea ampliada, y todas las gentes vengan en conocimiento de Dios y salvar sus animas, suplicamos a V. M. sea scrvido proveer y mandar por las vias que mas justas parecieren que la Florida y gente della vengan en conoscimiento de su Criador, pnes la tenemos tan cerca y sabemos la innumerable gente que en ella se condena por no haber quien les predique el Santo Evangelio." Archbishop of Mexico to the emperor, Nov. 1, 1555. " Col. de Doc. Ined.," 3, p. 536. AUTOGRAPH OF FATHER PEDRO DE FERIA. 128 THE CHURCH IN THE COLONIES. already been in Florida, with a nuraber of settlers, and all necessary implements for tUling the earth, clearing the for ests, and building houses and defences. At the head of the spiritual direction of HKaA/A* r^tj^ *^^ intended colony was the ^y^ Dominican Father Peter de '^^Tf^/V/ Feria, afterwards Bishop of Chiapa. The plan was to form one settleraent on the Gulf coast, one at Coosa, inland, and a third on the Atlantic at Santa Elena; not reducing the Indians by conquest, but as Father Feria states in a letter announcing his departure, "by good example, -with good works, and with presents, to bring the Indians to a knowledge of our holy Faitii and Catholic truth." The viceroy acted with great prudence and forecast. Be fore sending out the expedition he dispatched Guido de La- bazares, an experienced pilot, to examine the coast and select a port for the vessels to enter. The pilot selected Pensacola Bay, which he named Fernandina, a safe and good harbor, with a well-wooded country abounding in game and fish, and a soil that richly repaid the rude Indian cultivation. Then the expedition prepared to sail, the viceroy eoming in person to Yera Cruz to address and encourage Tristan de Luna and those placed under his command. Father Peter de Feria went as vice-provincial of Florida, accorapanied by Father Dominic of the Annunciation, Father Dominic de Salazar, Father John Mazuelas, Father Dominic of St. Dominic, and a lay brother. They sailed June 11, 1550, but though they entered Pensa cola Bay, Tristan de Luna, instead of settling there as was intended, yielded to the advice of his pilots, and lost time in DOMINICANS IN FLORIDA. 129 looking for Ichuse or Santa Rosa Bay. Here the disembark ation began, but was carried on with little energy, the vessels riding at anchor for weeks, while an exploring party, accom panied by one of the missionaries, penetrated inland. On the loth day of September a terrible hurricane carae upon them ; five ships, a galleon, and a bark perished ; many of the people, and nearly aU the year's provision, were destroyed. After this terrible blow, Tristan de Luna obtained relief from Mexico ; and another exploring party, attended by Fathers Dominic of the Annunciation and Father Salazar, reached Nanipacna on the Escambia, an Indian town, which seemed so attractive that Tristan de Luna, leaving a detach raent on the coast, proceeded to it, and naraing it Santa Cruz, resolved to settle there. The coramander showed in every thing dilatoriness and inefficiency. At Santa Cruz he prob ably erected some dwellings, and perhaps a chapel ; though he wintered there, he cleared and planted no land in the spring; but Jaramillo was sent on an expedition to Cosa, on the Coosa, attended by the same missionaries, to obtain provisions from the Indians. Forming a friendly alliance with the Cosa tribe, the Spaniards accompanied their war parties against the Napochies, a tributary tribe on the Missis sippi, who sought to throw off their yoke. Father Dominic of the Annunciation, and Father Salazar, shared all the hard ships and dangers of the party, saying mass in rustic chapels made of boughs, as the camp moved from place to place. On one of these occasions, as Father Dorainic was saying raass, he saw a huge caterpillar on the very rira of the chalice, just after the consecration. He was afraid to atterapt to remove it for fear it should fall into the chalice ; he uttered a fervent prayer, and to his rehef saw it fall from the chalice dead on the altar. Regarded as a divine interposition this incident fiUed the 9 130 THE CHURCH IN THE COLONIES, party with new confidence. Before the return of this party, Tristan de Luna abandoned Santa Cruz and retired to Pensa cola, where finaUy the whole force was gathered. He -wished to proceed to Cosa and form a settleraent there, but his raen refused. Three vessels sent to examine St. Helena Sound were scattered by a storm. The fine expedition fitted out from Mexico, and maintained at enormous expense, after nearly two years' occupation of Florida had effected abso lutely nothing ; not a sign of settlement, no houses, chapels, or anything but raere teraporary structures existed. Father Feria, finding that there was no hope of a successful coloni zation, embarked for Havana -with Father John and Father Dominic, when Tristan de Luna returned to the coast ; he believed his fellow missionaries dead, but left sorae wheat flour to enable thera to say mass.' The other Fathers labored among the Spaniards, but among the Indians found their ministry so fruitless that only one conversion is attributed to their zeal. The dissension that arose between Tristan de Luna, whose mind was unsettled by delirious fevers, and the next in comraand, George Ceron, gave the missionaries a field for their Christian charity, as it di-vided the camp into two hostile factions. Tristan issued an order menacing any deserter with death. Two soldiers attempted to escape from the camp, and were sentenced to die. In vain did Father Dominic of the Annunciation implore their pardon ; but as the commander sternly refused, he hastened to prepare the unfortunate men for death, urging them to recite the rosary and coraraend themselves to Our Lady. One hearkened to him, and spent the night performing the devotion -with the zealous Dominican ; the other sullenly refused. In the morn- ' This little provision is reported to have lasted till the settlement broke up, and its inexhaustible nature recalled the miracle of the widow's cruse. THEIR INFLUENCE. 131 ing Tristan de Luna remitted the punishment of the client of Mary, and the other paid the penalty of the law. As the dissension increased, the governor finally con deraned Ceron and his adherents to death as rebels. After Father Salazar had in vain endeavored to appease the com mander. Father Dominic of the Annunciation resolved to make a solemn and public appeal to his Christian feehngs. As Holy Week approached the missionaries coraraended the affair to God, and on Palra Sunday Father Dorainic offered earnest prayers for peace. The general, Ceron, and the officers and soldiers gathered in the chapel for mass, which Father Dominic was to offer. The holy sacrifice went on till the moment of eommunion approached, when he suddenly called Tristan de Luna by name. The general, amazed, rose and approached the altar. Turning towards him with the sacred host in his hands. Father Dominic said : " You believe that it is the true Body of our Lord Jesus Christ, Son of the living God, who carae from heaven to earth to redeem us frora the power of sin and the devil, this Sacred Host, which I hold in my unworthy hands ? " " Yes, I believe it," replied the governor, not knowing what all this meant. " Do you believe that this same Lord is to come to judge the living and the dead, to reward the good and pun ish the -wicked ? " " Yes, I believe," again replied Tristan ; and Father Dominic, believing that he had touched his heart, proceeded : " If then you believe, as a true and faithful Christian, in the real presence of the Supreme Judge of all, in this Holy Host, how, -without fear of Him who is to judge us, can you' permit so many evils, so many sins against Him, as for the last five months we have deplored and wept over? It behooves you, as superior, to remedy it ; and to read in your own heart whether hatred, cloaked -with zeal for justice, has room in your heart, when to distinguish them the least 132 THE CHURCH IN THE COLONIES. ray of the Divine Light, which you have before you, suffices. You beheld the innocent suffer as well as those you judge guilty, and you would confound the punishment of some with the unjustice you wreak on others. What account can you give of yourself on the treraendous day of judg raent, if against yourself you hate peace, and deprive us all of it, when God becarae man to give peace to men ? Do you wish to deprive us of this happiness, fannhig the flames of Satan, the father of discord ? " He continued for a time in this strain, and when he turned to the altar, the governor returned to his place deeply moved. No sooner was the mass ended than Tristan arose, declaring that he had never intended to wrong any man. If led by a sense of dnty he had done so, he asked pardon. They did not allow him to proceed ; Ceron and his officers were kneeling around him, asking pardon at his hands. A general reconciliation followed, and all prepared to remedy the distress caused by the unfortunate discord. But in a few days vessels arrived under Angel de Yillafafie, bearing Father John de Contreras, with Father Gregory de Beteta, who had renounced a bishopric, to spend his remaining days in Florida. But when a general council was held, it was de termined to abandon the country ; all except a small party of soldiers, left as a garrison, embarked, and YiUafafie sailed with them to Saint Helena on the Atlantic coast, but deera ing it unsuited for settleraent, returned to Mexico in 1561.' The only fruit of the voyage to the Atlantic coast was a young Indian, brother of the Cacique of Axacan, on the ' The story of Tristan de Luna's colony is given in Davila Padilla, "Relacion de la Fundacion de la Provincia de Santiago," 1567, pp. 347- 377; "Coleccion do Documentos ineditos," v., p. 447; "Relacion" and Letters of Velasco (Smith's Coleccion, p. 10); "Meraorial of Tristan de Luna," Doc. ined., xii., pp. 380-3 ; testimony taken in regard to tho col ony; and Barcia, "Ensayo Cronologico," pp. 33-41. MENENDEZ SENT TO FLORIDA. ' 133 Chesapeake, who was taken at this time by the Dominicans to Mexico. Florida seemed so utterly unsuited to colonization, so de void of wealth to be drawn from mines or soil, that all fur ther attempts were regarded as visionary ; and a board ap pointed by the Spanish monarch decided that no project of the kind was to be entertained, since no other European na tion would attempt or could hope to form a prosperous set tlement there to the detriment of Spain. But the elements still strewed the shores with the -wrecks of vessels, and the waves bore to the beach the bodies of white men or wretched survivors with fragments of the rich car goes. Heart-broken at the loss of a son, wrecked on Florida, Peter Menendez, a famous naval coraraander, arrived in Spain possessed with only one thought, that of asking the royal permission to sail to the rescue of the last scion of his ancient house. Enemies created by the brave but arbitrary cora inander, caused his arrest on charges of misconduct, and he lingered for months in prison. On obtaining his release he sought the presence of Philip IL, to obtain the gratification of his earnest desire. Notwithstanding the recent decision of his officials, the Spanish raonarch proposed to Menendez the occupation and settlement of Florida. Menendez did not re fuse the unsought honor, attended, as it was, -with toil and little prospect of success. He formed his plans, summoning around hira kinsraen and vassals. While he was collecting ships, raen, arras, and provisions of every kind, there came the startling intelligence that the Calvinists of France, whose corsairs were^ the unsparing foes of Spain on the ocean, had actually sent out an expedition and occupied Saint Helena Sound in less than a year after Yillafane had pronounced it entirely unfit for settleraent. The expedition of Menendez, frora being the affair of an 134 • THE CHURCH IN THE COLONIES. individual proprietor, assuraed a national iraportance. Philip gave hira royal vessels and royal aid, to root out utterly a settleraent which would be a constant raenace to the cora raeree of Spain, and which frora the days of Cartier's voyage to the St. Lawrence, it had been the resolution of the Spanish government to prevent. Charlesfort, established by Ribault on Port Royal Sound in 1562, did not subsist long. After indolence, mutiny, and starvation, a few survivors rescued by an English vessel, landed at last in England. Admiral Coligny, undismayed by this failure, sent out another expedition in 1564 under Rene de Laudonniere. In June that coraraander entered the St. John's River, which the French had named thc River of May. Gaining the good-will of Saturiova and other chiefs, the French comraander threw up Fort Caroline on the raain river of Florida. This new settleraent was no better man aged than the former. Mutiny ensued there also, and the rebellious party extorting a license frora Laudonniere, took the vessels and proceeded on a piratical cruise against the Spanish ships and seaside settlements. Those who reraained would have perished but for aid furnished by Sir John Hawkins, who, hiraself cruising against the Spaniards, hap pened to enter the river on the 3d of August. Even after this aid Laudonniere was on the point of abandoning Florida when Ribault arrived with a large force in seven vessels. The activity of Menendez's preparations for the occupation of Florida had becorae known in France, and Adrairal Co ligny deterrained to maintain his settlement and resist the Spaniards. For this purpose he had equipped the expedition under Ribault, who sailed from Dieppe, in France, on the 26th of May, as Menendez did from Spain on the 29th of June, 1565. Each commander used aU the resources of seamanship to PRIESTS WITH MENENDEZ. 135 outstrip his antagonist, Menendez to strike a decisive blow before Ribault could arrive, the French captain to reinforce Carohne so as to meet any Spanish attack. Menendez sailed from Cadiz with the San Pelayo, a royal vessel, and nineteen others carrying more than fifteen hundred persons, including mechanics of all kinds. Four secular priests with proper faculties sailed on the San Pe layo. Other vessels followed, one frora Cadiz, and three from Aviles and Gijon under Stephen de las Alas, who sailed May 25 th with 257 more persons, including eleven Francis can Fathers, and one lay brother, a Father of the Merceda- rian order, one cleric, and eight Jesuit Fathers.' Including smaller vessels with supplies, the whole nuraber that em barked for Florida was 2,646, Menendez having expended a raillion ducats in fourteen raonths. This great armament was scattered by storms, and Menendez reached Porto Rico with less than one-third his force in raen and vessels. Learning there that Ribault had outsailed hira, and captured a Spanish vessel in the West Indies, thus opening hostilities, Menen dez held a council of war, in which it was decided to proceed and attack the French at once. He reached the coast of Florida on the 28th of August, the feast of St. Augustine, and the Te Deum was chanted -with great solemnity. Giving the name of the Bishop of Hippo to a harbor which he discovered, Menendez sailed on to discover the French fort. Coming upon Ribault's vessels at the mouth of the St. John's, he an nounced his determination to put them all to death. No quarter at that time was shown to the Spaniards on sea or land by the- French and English cruisers; the Spanish sol diers in the army of the league in France ; those who es caped from the wreck of the Armada on the coast of Ireland, ' Barcia, p. 691. 136 THE CHURCH IN THE COLONIES. all were put to death without mercy by the English, unless they were rich enough to ransom their lives. Only a few years before Jacques Sorie, a French commander, had burned Havana and hung his prisoners amid the smoking ruins. The terms announced by Menendez to the French were pre cisely those given to the Spaniards by French and English.' After an ineffectual pursuit of the French vessels, Me nendez sailed down the coast to the harbor of Saint Augus tine, where he had determined to plant his settleraent. His resolution was to fortify his position there and hold out till the rest of his fleet arrived. Entering the harbor on the 6th of September, he sent three companies of soldiers ashore under two captains, -wdio were to select a site and begin a fort. A cacique gave the new comers a large cabin near the seashore, and aronnd it the Spanish officers traced the outhne of a fort ; the soldiers, with their hands and anything they could fashion into an imple ment, digging the ditches and throwing up the ramparts. The next day, September 8, 1565, Menendez landed amid the thunder of artillery and the blast of trumpets, the ban- ~^ ,1,1 () iiers of Castile and A,^YV-e^J^V^\0 r ^'¦^^g°'^ unfuried. ' C^ The priest, Men- AUTOGRAPH OF REV. MARTIN FRANCISCO DE ^^'^^ GrajalcS, wllO MENDOZA GRAJALES, FIRST PARISH PRIEST had laudcd tllC pre- OP ST. AUGUSTINE. „• , j , i VIOUS day, took a cross and pro ceeded to meet him, followed by the soldiers, chanting the Te ' No Spaniard was found among Ribault's men, so that we must infer that those taken on the vessel he captured in the West Indies were put to death. ^^caS^Z-O,^ FIRST MASS AT ST. AUGUSTINE. 187 SAINT AUGUSTINE AND ITS EN-VIRONS. FROM A SPANISH PLAN, JOHN JOSEPH ELIXIO DB LA PUENTE, FEBRUARY 16, 1771. (13) " Spot called Nombre de Dios, and is the same where the flrst mass was said, September 8, 1565, when the Spaniards went with the Adelan tado Pedro Menendez de Aviles to conquer thoso provinces, and since then an Indian town has boen formed there, with a chapel, in which w.as placed the statue of Nuestra Senora de la Leche. The town and chapel subsi.stod till March 30, 1738, whon, in consequence of the British forces then obtaining possession of it (they were then endeavoring to take the said fortress by surprise), the Spanish governor ordered it to be demol ished." (15) "The chapel of Nuestra Seiiora de la Leche, and lands occupied by tho Indians, who subsequently established their town there." (19) " Chapol of Our Lady of Guadalupe, with the territory occupied by the Indians of their town called Toloraato." (34) " Spot where there was a fort and Indian town, which was called ' Norabre de Dios Chiquito,' from the second mass having been said there, at the time of the conquest by the said Pedro Menendez de Aviles." (36) " Spot called CasapuUas, where there was another Indian town." (17) Fort. (33) City Wall. (33) City of St. Augustine. (34) Indian Church of La Punta. (36) San Sebastian River. (37) Potolaca. Fort and Indian Church. (38) Palica. Fort and Indian Church. 138 THE CHURCH IN THE COLONIES. Deura. Menendez advanced to the cross, which he kissed on bended knee, as did all who followed hira." The soleran mass of Our Lady was then offered at a spot, the meraory of which has been preserved on Spanish maps. It received the narae of Norabre de Dios, as there the name of God was first invoked by the awful sacrifice of the New Law. There in time the piety of the faithful erected the primitive hermitage or shrine of Nuestra Senora de la Leche." Thus began the city of St. Augustine, and thus began the perraanent service of the Catholic Church in that oldest city of the United States, raaintained now -with but brief interruption for more than three hundred years. The name of the celebrant is not stated, and we know that besides Grajales there was present Doctor Solis de Meras, brother-in-law of Menendez. The work of landing the supplies for the settlers, and arms and munitions for the soldiers went steadily on, directed by Menendez himself. His vessels could not cross the bar to enter the harbor, and were exposed to attack. In fact his boats while landing the supplies were nearly captured by the French, who suddenly appeared. The Spaniards ascribed their escape to Our Lady of Consolation at Utrera, whom they invoked in their sore strait. As soon as all needed by his settlement was disembarked, Menendez sent off his ves sels and prepared to act on the defensive. His force con sisted of six hundred men at arras ; the French were superior in numbers, and had their ships. But while the French vessels hovered around the entrance to the harbor of St. Augustine, wasting their opportunity to strike a decisive 'Francisco Lopez de Mendoza Grajales, "Memoria," Sept. 39, 1565, MS. ' It was north of the present Fort Marion, and further from it than the second shrine of N. S. de la Leche. The offering of the mass is not raen tioned by Mendoza, but is givon by Barcia, p. 76. CHAPEL AT SAN MATHEO. 139 blow, the practiced eye of Menendez, trained by long experi ence to know the changes of tropical weather, discerned a coming norther. The French fleet must be driven south ward before it, far from their fort. In an instant he resolved to assurae the offensive, to march on Fort Caroline, which he beheved to be but fifteen raUes distant, capture it, and leave the French without a foothold on the coast. A mass of the Holy Ghost was offered, and a council convened. Most of the officers opposed his plan as rash ; the two priests begged him not to leave his fort with helpless women and children exposed to the French or Indian foes. Selecting nearly all his soldiers able to march, Menendez set out on the 16th after heaiing mass with his troops, leav ing the settlers and the feeble garrison of the fort in deep anxiety and fear. Gathering around their altar as days went on, they sought the protection of heaven against dangers that menaced them from the sea and frora the land. Faint-hearted deserters frora the expedition carae back announcing that Menendez was raarching to certain destruction. Every hour increased the possibility of a return of the French ships, con scious, perhaps, of their defenceless state. Meanwhile Menendez had pushed on amid the storm, through swamps and flooded lands, his march impeded by the tropic vegetation. At daybreak on the 21st he dashed into Fort Caroline, putting all to the sword, sparing only the women, and boys under flfteen. It was not a battle ; it was a mere slaughter ; for Laudonniere seeras to have made no preparation for defence. The next 'day mass was celebrated in the captured fort, which received the name of San Matheo — its capture having taken place on the feast of the apostle St. Matthew. Then two crosses were set up on eminences, and a site marked out 140 THE CHURCH IN THE COLONIES. for a chapel to be built of wood prepared by the French for a vessel.' The anxiety at St. Augustine was relieved on the 24th by the approach of a soldier announcing the victory. Mendoza, arrayed in his best cassock and surplice, went to meet the general with four ecclesiastics chanting the Te Deum, in which Menendez and the soldiers who accompanied him joined after kneeling to kiss the cross. When sorae days afterwards the shipwrecked Frenchmen of Ribault's force approached St. Augustine, Mendoza ac companied Menendez by his command. The Spanish general resolved to put all the unfortunate men to deatii ; but Men doza writes : " As I was a priest, and had the bowels of a man, I asked liini to grant me a favor, and it was that those who should prove to be Christian should not die, and so he granted. Examination made, we found ten or twelve, and tiiese we brought with us." " Menendez, thus left in full possession of Florida, planned the occupation of Port Royal, the Chesapeake, and Tampa Bay. Besides strengthening St. Augustine and San Matheo, he visited Port Royal in April, 1566, and erected a stockade fort, which he named San Felipe, and assigned the coraraand to Stephen de las Alas." Menendez, in his asiento with the ' Barcia, who followed the manuscript of Don Solis de Meras, mentions tlie mass and projected chapol, so that probably that priest accompanied Monondoz on his march. ' The terriblo slaughter of shipwrecked men by Menendez aroused great indignation in France, and appeals were made to the king to avenge it. Only by perverting historical truth, however, can it be made a soli tary or unusual case. The French never gave quarter to the Spaniards, and only a few years before, Menendez had seen the burning ruins of Havana strewn with the corpses ot its butchered inhabitants, and there is every reason to believe that the cruisers from Caroline and Ribault put to death the Spaniards whom they captured. ' Barcia, " Ensayo Cronologico," p. 108. r,rmwjiiLa-ninezs:i.y3vcmjii±.oMa±iddChvvsUan[^ acmsus i aarbansAmmcantgtn'lnsulaillopiiilA^if^f.'ZQ.Septmhns DEATH OF FATHER PETER MARTINEZ. S.J, FROM TAHHEE. " SOOIETAS MILITAHS." 1676. FIRST VICAR AT ST. AUGUSTINE. Ul king, March 20, 1565, bound hiraself to bring out ten or twelve religious of sorae order, men of exemplary hfe, and four Jesuits. He was himself zealous, and ahve to the ne cessity of converting the Indians to Christianity, and at vari ous points erected crosses, and left Spaniards, men of probity, who were daily at the foot of the cross, to recite a short abridgment of Ohristian doctrine, to famiharize the natives with the devotions of Cathohcs. He earnestly appealed to the Society of Jesus for missionaries to labor for their con version. Of the flrst church at St. Augustine and the chapels at San Matheo and San Felipe we have no distinct accounts ; but in the mutinies and troubles incident to a new settlement, we find the Vicar Lopez de Mendoza interceding for mutineers and saving their lives. He was an active and zealous priest and seems to have labored from Cannaveral to the St. John's River. He was a native of Xerez de la Frontera, and was named by Menendez, with the consent of the Bishop of San tiago de Cuba, under the Royal Patronage, granted to the Spanish raonarohs by Pope Julius II.,' Vicar and Superior at St. Augustine and San Matheo, having four clergyraen under hira, one of whora soon proved to be most unworthy." In the vessels that arrived in 1566 there came some Do minican Fathers, and Menendez sent two of them with Don Luis Velasco, the brother of the chieftain of Axacan, to the Chesapeake, -with a captain and thirty soldiers for their pro tection. Menendez deemed it necessary to occupy the bay ' Barcia, " Ensayo Cronologico," p. 173. See Bull, " Universalis Ec clesise Regimini," July 38, 1538, in Ribadaneyra, "Manual, 6 Compendio del Regio Patronato," pp. 408-15. Hernaez, " Coleccion de Bulas," Brus sels, 1879, i., pp. 34-35. ° Barcia, " Ensayo Cronologico," p. 116 ; Letter of Vicar Mendoza, Deceraber 19, 1569. 142 THE CHURCH IN THE COLONIES. as the northern bulwark of the Spanish power. His inten tion was, however, baffled, for the captain, pretending to have been prevented by storms, raade his way to SeviUe.' The Spanish commander, as we have seen, had labored to give the Indians some ideas of Christianity. Philip II. had already requested St. Francis Borgia, General of the Society of Jesus, to send twenty-four of his religious to found a mis sion in Florida. Unable to assign so many at once, the Saint selected for the purpose Father Peter Martinez, a native of Celda, in the diocese of Saragosa ; Father John Rogel, of Pamplona, and Brother Francis de Villareal. These pioneers sailed from San Lucar in a Flemish vessel, but near the Flor ida coast it separated from the fleet to which it belonged. FAC-SIMILB OF SIGNATURE OF FATHEB JOHN ROGEL. Ignorant of his position the captain sent a boat ashore, in which Father Martinez embarked to reassure the sailors. While they were on land a storra drove the vessel oft', and it eventually put in at Havana ; raeanwhile the raissionary and his party, endeavoring to reach the Spanish port, were as sailed by Indians, who dragged Father Martinez from the boat and put him to death on the island of Tacatacuru, now Cumberland, not far from the raouth of St. Jolin's River." ' Barcia, " Ensayo Cronologico," pp. 119, 133 ; Letter of Menendez to the king. The first chapel was apparently at Nombre de Dios Chi- quite, where the city was flrst begun. It was removed before 1570 to its present position. " Discurso sobre la poblacion de la Costa de la Florida," MS. See plan of De la Puente, No. 34. "^ Tanner, " Societas Jesu usque ad Sanguinis et Vitae Profusionem Mili tans," Prague, 1675, pp. 443-5; Barcia, "Ensayo Cronologico," p. 130. JESUIT MISSIONS. 143 "With this good missionary were lost Bulls and Faculties of St. Pius V. regarding the mission.' Father Rogel and his companion, at the request of Menendez, remained in Havana to study the language of the Indians of Southern Florida. In March, 156Y, they proceeded with Menendez to the prov ince of Carlos, where the Spaniards had erected a block house. The governor ordered another house to be put up for Dona Antonia, the converted sister of the chief, and a chapel in which Father Rogel might offer the holy sacrifice. This third Cathohc chapel in Florida was on Charlotte Har bor, on the western shore of the peninsula. Father Rogel imraediately began a series of instructions to the soldiers, who had long been deprived of the sacraraents. He re raained as chaplain of the post and raissionary to the Indians till Menendez arrived from Spain In 1568, bringing ten mis sionaries chosen by St. Francis Borgia. They were Father John Baptist Segura, a native of Toledo, who had been ap pointed Vice-Provincial of Florida ; Fathers Gonzalo del Alamo, Antonio Sedeno, and Juan de la Carrera, with several brothers, Dominic Augustine Baez, John Baptist Mendez, Gabriel Solis, Peter Ruiz, John Salcedo, Christopher Re- dondo, and Peter de Linares. An Indian school was estab- ' Barcia, p. 131 ; Lettor of Don Pedro Menendez, October 16, 1566, in Alcazar, " Chrono-Historia de la Provincia de Toledo"; translated by D. Or. Brinton, in Historical Magazine, October, 1861, pp. 393-4. The place where Father Martinez died was on the island of Tacatacuru. This was an island six leagues long, near the raouth of the St. John, evidently to the north, as the French occupied it in operating against Fort Sau Mateo. The Spaniards erected Fort San Pedro on it, and the island took that name, which Oglethorpe changed to Curaberland. " Col. deDoc. Ined.," 13, pp. 307-8 ; Stevens, "Georgia,"i., 135. TheholyPope, Saint Pius v., was deeply interested in the conversion and kind treat ment of the Indians, whioh he constantly urged. See letters in Hernaez, i., pp. 104r-108 ; letter to Menendez, Barcia, an. 1569. 144 THE CHURCH IN THE COLONIES. hshed in Havana under Father Rogel and Brother Villareal, to receive boys sent from the province of Carlos. Father Segura and the others, after proclaiming the Jubilee in St. Augustine, proceeded to Carlos, and also began missions in the provinces of Tocobaga and Tequesta, besides attending the Spanish posts ; Father Sedeno with Brother Baez flnally taking up his abode in Guale, now Amelia Island, and he may be regarded as the pioneer priest of Georgia. Brother Baez applied himself so zealously to the language of the In dians that in time he drew up a grammar and prepared a catechism for the instruction of the neophytes.' The next year (1569) J'ather Rogel went with some of his fellow religious to the post of Santa Helena, on Port Royal harbor, thus becoraing the flrst resident priest in the present territory of South Carolina. After ministering to the Spanish soldiers and settlers, he entered the Indian town of Crista, twelve leagues from the post, which excited great hopes, as the natives seeraed raore civilized and docile than those of Carlos. Here a church was erected, and a house for him and three young men whom he took as assistants. At the end of six months, by diligent study, he acquired the language sufli ciently to instruct the Indians in the fundamental doctrines of the Unity and Omnipotence of God, the iraraortality of the soul, a state of rewards and punishment. But though they listened at first, his flock soon scattered. Father SedeSo retained his auditors only while the store of Indian corn lasted, which the Bishop of Santiago de Cuba, Don Juan del Castillo, had given him to win the good-will of the peo ple. Brother Baez died of malarial fever amid his labors, and Father Sedeno returned to Santa Helena ; but at the close of a year the labors of Fathers Segura, Sedefio, and Alamo, and • Barcia, p. 138 ; Tanner, " Societas Militans," p. 447. 'ELiarksBavi:deSmiranalmdtiamfz Eitrus diUinar^ SancnaSaiullia Chistc^kE&tund^ ^fSlAmondcLvroChnpJidi fmUiiiiiZZuikt CSarmkL ¦* ' ' XdchJQsellf. DEATH OF FATHER JOHN BAPTIST DE SEGURA. S.J.. AND HIS COMPANIONS FHOM TANHBR. "SOOIETAS MILITAHB." 1676. LETTER OF ST. PIUS V. 145 Brother Villareal, had resulted in the baptisra of seven, four children and three adults, at the point of death. Father Rogel found as httle to console him at Crista, for though he induced the Indians to build houses and plant the Indian corn which he distributed araong thera, their flckle nature soon wearied of the restraint, and nearly all abandoned the rising village. The few who remained rose against hira when he wamed thera to avoid the snares and deceits of the devil, for they declared him to be the best thing in the world, as he raade raen brave. Other tribes which the rais sionary visited gave hira no encouragement; and in July, 1570, he demolished his house and chapel, and promising the Indians to return as soon as they were willing to hear him, made his way, sad and dispirited, to Santa Helena, where Father Alamo had remained. There he labored among the Spaniards for a time, -witnessing the sufferings for want of food, men reduced by hunger tlU unfit to labor.' To obtain relief he proceeded to Havana with Father Sedeno, taking Indian boys from various tribes to the seminary. Menendez, in Spain, had received the following letter from Saint Pius V., then Pope : "to oue beloved son aud noble lord pedeo menendez DE aviles, VICEROY IN THE PROVINCE OF FLORIDA IN THE PARTS OF INDIA: " Beloved Son and noble Sir — " Health, grace, and the blessing of our Lord be with you. Araen. " We rejoice greatly to hear that our dear and beloved son In Christ, Phihp, Cathohc King, has named and appointed ' Letter of Father Rogel to Juan de Hinystrosa, Dec. 3, 1569, MS. Let ter of same to Menendez, Dec. 9, 1570, in Alcazar, "Chrono-Historia de la Compania de Jesus en la Provincia de Toledo," Dec. iii.: Ano -viii.; translated by D. G. Brinton in Histor. Magazine, 1861, p. 837. 10 146 THE CHURCH IN THE COLONIES. you Governor of Florida, creating you adelantado thereof; for we hear such an aecount of your person, and so full and satisfactory a report of your -virtue and nobihty, that we be lieve, -without hesitation, that you will not only faithfully, diligently, and carefully perform the orders and instructions given you by so Catholic a king, but trust also that you, by your discretion and habit, will do aU to effect the increase of our holy Cathohc faith, and gain more souls to God. I am well aware, as you know, that it is necessary to govern these Indians -with good sense and discretion ; that those who are weak in the faith, from being newly converted, be con firmed and strengthened ; and Idolaters be converted, and re ceive the faith of Christ, that the former may praise God, knowing the benefit of his divine raercy, and the latter, still infidels, may, by the example and model of those now out of blindness, be brought to a knowledge of the truth : but noth ing is raore important, in the conversion of these Indians and idolaters, than to endeavor by all means to prevent scandal being given by the vices and immoralities of such as go to those western parts. This is the key of this holy work, in which is included the whole essence of your charge. " You see, noble sir, without my alluding to it, how great an opportunity is offered you, in furthering and aiding this cause, from which result — 1st, Serving the Almighty; 2d, Increasing the name of your king, who will be esteeraed by men, loved and rewarded by God. " Giving you, then, our paternal and apostolical blessing, we beg and charge you to give f uU faith and credit to our brother, the Archbishop of Rossano, who. In our name, wiU explain our desire more at length. " Given at Rorae, -wdth the fisherman's ring, on the 18th day of August, in the year of our Redemption, 1569, the third of our pontificate." THE MISSION IN VIRGINIA. 147 Letters from St. Francis Borgia urged the missionaries to persevere in the barren fields, and Sedeilo embarked with a party of soldiers going to Santa Helena. Sickness broke out, and the missionary with his comrade. Brother Villareal, were both stricken down. The disease proved so obstinate that they were put on a vessel for Havana, but It was wrecked on the coast, and only after great privations and suffering did the invalids reach St. Ausiustlne. Menendez still clung to the idea of occupying the Chesa peake, and coming from Spain brought the Indian Don Luis de Velasco, and some additional Jesuit missionaries. Father Louis de Quiros and Brothers Gabriel Gomez and Sancho de Zevallos. After he reached Santa Helena in November, 1570, Father Segura, the Vice-Provincial, resolved to go in person to found the new mission, relying on the proraise of protection of the Indian Velasco. He selected as his cora panion Father Louis de Quiros, and Brothers Solis, Mendez, Redondo, Linares, Gabriel Gomez, and Sancho Zevallos.' Every preparation was made for a perraanent raission ; the priests carried vestraents, books, and chapel furniture, neces sary irapleraents, provisions for the winter. Four Indian boys, who had for sorae time been under instruction, accom panied the missionaries. Don Luis Velasco gave every as surance as to the personal safety of the missioners, declaring that they should want nothing, as he would aid them in everything. They sailed from Santa Helena, August 5, 1570, and crept slowly up the coast to the entrance of St. Mary's Bay. Passing through the capes they ascended the Potomac, and on the 10th of September reached their destination. ' There is a little obscurity as to these. F. Rogel's letter from Havana, December 9, 1570, says they were " nine in number, tive of the Society and four youths who have been instructed"; but the names in Barcia and Tanner give two priests and seven brothers. 148, THE CHURCH IN THE COLONIES, Father Quiros, in a letter written from this spot two days after, says : " We found the country of Don Louis in a very different condition from what we anticipated, not because he misrepresented in his account of it, but because our Lord has chastised it with six years sterility and death, which has left it very thinly inhabited corapared to what it used to be, many of the people having died and others removed to other lands to appease their hunger." The Indians had no corn ; the . berries and roots they usually gathered had failed, and the winters had been severe. They manifested, however, great joy at the return of Don Louis, and earnestly besought the missionaries to stay ; the chief, who lived seven or eight leagues off, begging them to go to his child who was at the point of death. Father Segura sent one of the party to baptize it, and then held coun cil as to their course. The Potomac was PAC-SIMILE OF BIONATUIIES OF FATHERS QUIKOS AND „,, „-»^^oqi--'^"#^^ Soc.7-7- sick he instructed as ^^^"^^J,;- Tuill™"' ^^^'"" well as he could, and children in danger of death were baptized. He visited an English post on the river, and subsequently with his Indian guides descended to the sea and coasted along to Pentagoet. The Superior of the Capuchins, Father Ignatius of Paris, and his associates received the Jesuit Father at their hospice -with every raark of affection, and DmiUettes, after a short stay, returned to his raission, with a letter frora the French com mandant at Pentagoet to the Enghsh authorities. A league above the Enghsh post on the Kennebec the Abuakis gathered in a httle viUage, consisting of fifteen communal houses. Here they erected a little plank chapel in their style for the missionary. As he could by this time speak the language with sorae fiuency, he taught them the necessity of believing in God, the Creator of mankind, the rewarder of the good, and the punisher of the wicked. He Impressed on them above all to renounce the use of liquors offered them by traders, to avoid quarrels, and to throw aside the manitous in which each one confided. FoUowing them in their winter hunt he continued his instnictions in the fundaraental truths of Christianity, and taught thera the or dinary prayers whicii he had translated into their language. After revisiting the English post he returned to Quebec in June.' He fully expected to continue his raission ; but ' " Relation de la Nouvelle France," 1647, ch. x. (Quebec ed., pp. 51- 240 THE CHURCH IN FRENCH TERRITORY. he was soon followed by another Indian party who bore a letter frora the Capuchins, deprecating the establishraent of a raission in territory specially assigned to them. The Su perior of the Jesuit Missions in Canada at once relinquished a field that seemed fuU of promise.' But the revolt of La Tour against orders frora France and the consequent struggle between hira and the Sieur Aulnay de Charnisay, in whose district the Capuchins were, menaced all the French establishments, for La Tour obtained aid frora the English at Boston, though d' Aulnay sent an envoy there, a Mr. Marie, whom the people of Massachusetts supposed to be one of the Capuchin Fathers." Foreboding apparently the close of their raission araid these distracting scenes. Fathers Cosraas de Mante and Ga briel de Joinville visited Canada, and were in 1648 at the Indian mission at Sillery." The former, evidently con vinced by the results he -witnessed, addressed the Jesuit Su perior, begging him, in raost touching terms, to renew the Abnaki mission and give the poor Indians and others all the assistance his courageous and untiring charity could afford." But it was not till two years later that the Society of Jesus could take steps to continue the Mission of the Assumption. 56) ; " Journal des Jesuites," pp. 44, 63, 88 ; Creuxius, " Historia Cana densis," p. 483. ' "Journal des Jesuites," 1647, July 8-4, p. 91. " Murdoch, " Nova Scotia," Halifax, 1865, i., pp. 105, 107. Indians of St. John's River, incited by La Tour, attacked one of d'Aulnay's sloops, carrying off a soldier and one of the Capuchin Fathers, kiUing the soldier. Moreau, p. 155. The Letters Patent of the King to d' Aulnay de Charnisay, February, 1647, in the " CoUection de Manuscrits," Que bec, 1883, pp. 130-34, speak highly of his establishment of the Capuchin missions and schools. ' "Registre de Sillery," cited by Tainguay, "Repertoire General " pn 41-3. * " Relation de la Nouvelle Prance," 1651, p. 14 A JESUIT IN BOSTON. 241 In 1650 Father Gabriel Druillettes was again granted to the prayers of the Abuakis, who had year after year solic ited his return. On the last day of August, though spent with a laborious -winter mission on the shores of the gulf, he took up his staff to accompany the Indians to their lodges on the Kennebec. The patient, self-denying Jesuit, went also ill a new character. He bore letters accrediting him to the governing powers in New England, with whora the Canadian authorities proposed a free intercolonial trade, and to whose humanity they appealed for aid or volunteers, to check the Iroquois who menaced aU that was Christian. Four-and- twenty days of hardship and suffering brought the mission ary to Norridgewalk, where he was received with rapture. The chief cried out as he embraced the missionary : " I see well that the Great Spirit who rules In the heavens, vouch safes to look on us with favor, since He sends our patriarch back to us." With souls thus prepared his raission labors were full of consolation. Visiting the English post to forward letters announcing the nature of the commission confided to him, he continued his priestly work till November, when he set out for Boston with Noel Negabamat, the Chief of SiUery, embarking at Merry Meeting Bay, with John Winslow, whom the missionary caUs his Pereira, alluding to the friend of St. Francis Xavier. At Boston Major-General Gibbons received him courte ously. Father Druillettes says : " He gave me the key of a room in his house, where I could in all liberty say my prayers and perform the exercises of my religion." As he would naturally carry his missionary chapel service with hira, we may infer that Father Druillettes offered thc holy sacrifice in Boston in December, 1650. He delivered his credentials, urging the cause of his countrymen and the claims of his 242 THE CHURCH IN FRENCH TERRITORY. neophytes, which he pleaded also at Plyraouth. At Roxbury he visited Eliot, who pressed him to reraain under his roof till spring, but winter had no terrors for hira. After receiv ing a reply from the governor and presenting his case to the leading men, he sailed early in January for the Kennebec, and in the foUowing month resuraed his missionary labors. IIo returned to Canada in June, but was again accred ited in a more forraal manner as envoy with Mr. Godefroy to the Coramissioners of the New England Colonies, who were to meet at Ncav Haven. Thither the missionary and his associate proceeded, and in September, 1651, the Cath olic priest pleaded in vain for a brotherhood of nations, and for a combined action against a destroying heathen power. The visit of a priest to New England, whose Chris tian civilization, three years before, had embodied its claims to the respect of posterity in a law expelling every Jesuit and dooming hira to the gaUows if he retumed. Is, in itself, a most curious episode.' After concluding his diplomatic functions in Boston and New Haven, he returned to his little flock on the Kennebec, and spent the winter instructing and grounding them in the doctrines of Christianity. After raany hardships he reached Quebec in March, 1652." For some years after these missions of Father Druillettes on the Kennebec, no further attempt was raade to establish the church at Norridgewalk, but the Abuakis kept the faitii alive by visits to Sillery and other raissions in Canada. ' Druillettes, " Narre du -^oyage," 1650-1, Albany, 1855 ; " Requeil de Pieces sur la Negotiation entro la Nouv. France et la Nouv. Angleterre," New York, 1866 ; Charlevoix, " History of New France," ii., pp. 301-18 ; Hazard, "CoUections," ii., pp. 183-4; Hutchinson, "Collection," i., p. 269. 2 " Journal des Jgsuites," 80 Mars, 1653. JESUIT MARTYRS. 243 Nor were the Capuchin missions to be rauch longer con tinued. Brother Elzear de St. Florentin spent ten years in St. Pe ter's fort at Pentagoet, becoraing thoroughly versed in the Indian language, and gaining many by his instructions, whicii his exemplary hfe corroborated. In 1655 the Very Rev. Father Bernardine de Crespy, the missionary at Pentagoet, was can-led off to England by an expedition sent out by CromweU,' and the Cathohc French on the coast, as well as the Indian converts, were deprived of the services of their religion. The war declared by the Iroquois on the French and their allies, when the Mohawks so treacherously made Father Jogues a prisoner and put hira to death, was carried on with the greatest vigor ; the Montagnais of the St. Lawrence, the Algonquins of the Ottawa, the Attikamegues, were nearly annihUated, and the great Huron, Tionontate, and Neuter Nations, though living in pahsaded castles, saw town after town captured by their daring enemy. The upper country became a desert ; the surviving Hurons and Tionontates fled to Lake Superior or descended to Quebec to seek a refuge under the canons of the French. The little colony of Canada suffered fearfully. The Huron missions were destroyed. Fathers Anthony Daniel, John de Brebeuf, Gabriel Lalemant, Charles Garnier, and Noel Chabanel perishing araid their flocks, Brebeuf and Lalemant undergoing at the stake the utmost fury of the savages. Father Jaraes Buteux was slain aniong his faithful Attikamegues ; the secular priests. Rev. ' P. Ignatius bf Paris, "Breuis ac dilucida Missionis Accadise Descrip tio," ]\I8. ; Moreau, " Histoire de I'Acadie," p. 363. In the struggle of d' Aulnay, who endeavored to carry out the orders and decisions of tri bunals in France, and of the Court, against La Tour, the Capuchins labored in the interest of peace, on one occasion obtaining liberty for La Tour and his wife. Moreau, p. 160. 244 THE CHURCH IN FRENCH TERRITORY. Messrs. Lemaitre and Vignal, were kiUed in the neighbor hood of Montreal ; Father Joseph Poncet, while engaged in a work of charity, was captured in August, 1653, by a band of Mohawks, was hurried through the forest trails to their vUlage, undergoing :fo'fevJL^ 0>cryv^e/r fo-^OeSiA^ privation, hardship, and great torture, FAO-SIMIIjE of SIGNATUKE Ol' KATUEK JOSEPH , . , , , . PONCET. ^^^ ^™^^ ^'^'"g frightfully lacerated and burned. At the Hudson he and his corapanion were stripped, and forced to run the gauntlet of a party whora they encountered. At the Mohawk -village the missionary was ex posed on a scaffold, and the Indians made a boy, not more than flve years old, hack off the second flnger of his left haud, and then staunch the blood with a hot coal. Taken the next day to another town, this missionary was burned by day with pipes and firebrands at any one's fancy, and hung up at night in ropes. The council called to decide on his fate spared his life, and gave hira to an old woman. The Dutch of Fort Orange, to whora he was taken, dressed his wounds. Here he met Radisson, afterwards famous in Canadian annals, who had been taken prisoner also, and a Belgian from Brussels, both of whom approached the sacrament of penance. Meanwhile it had been decided by the Mohawk sacheras to restore the missionary to the French and propose peace. In October he aet out with a party, and after a laborious march reached Montreal.' Thus, at a moment when the prospect of the Church in Canada seemed beset on all sides by danger and dilRculty, when any extension toward the Atlantic or the great un known West seeraed impossible, peace came not only with ' "Relation de la NouveUe France," 1653, ch. 4 (Quebec ed., pp. 9-17). FATHER PONCET. 24.^ stai-tling suddenness, but in such a form that the way for the gospel was opened into the very heart of the Confederacy whicii had hitherto been the great obstacle. The blood of the martyred missionaries had pleaded, aud not in vain, for the conversion of the Iroquois. PAC-SIMILES or THB SIGNATURES OF PATHEES LE MOYNE, RAGUENEAU, LB MBECIBE, AND GABEEAU. CHAPTER II. THE JUEISDICTION OF THE AECHBISHOPS OF EOUEN THE FIRST ONONDAGA MISSION MGK. LAVAL, VICAE-APOSTOLIC THE MISSION ON THE CTPPEE LAKES. 1653-1661. The extension of the Cathohc Church of Canada to our present territory in a perraanent manner, is coeval with the establishraent and recognition of the jurisdiction of the Archbishops of Rouen over the portion of Nortii America. -which the adventurous sons of France were exploring and claiming for their monarch. The earlier missionaries came in most cases with faculties frora the diocese of Rouen. As settlements grew up, they were vaguely regarded as part of that bishopric, but no jurisdictional act recognized the trans atlantic authority of the French prelate. As religious cora munities of woraen arose, however, the question of episcopal authority required a distinct settlement. Accordingly the Jesuit missionaries in Canada sent Father Vimont to France, and application was made to the Most Rev. Francis de Harlay, Archbishop of Rouen, who, in 1647, appointed Father Jerome Lalemant, the Superior of the Missions in Canada, his Vicar-General. These powers were renewed by his successor, Francis de Harlay Charapallon, in 1653, and in that year a Bull of JubUee from the Pope was publicly proclaimed in Canada by the authority of the Arch bishop of Rouen, and accompanied by his pastoral. As the Church spread in Maine, New York, Michigan, Wisconsin, to nse the names now borne by these districts, the authority (346) LE MOYNE AT ONONDAGA. 247 of the See of Rouen was recognized tiU the Holy See formed the French colony into a -vicariate.' There was a general raovement among the Iroquois can tons in favor of peace with the French. Though war parties were In the field, the Onondagas proposed negotiations, and when their advances were favorably received, they induced the Oneidas and Cayugas to adopt the sarae course : the Mohawks, who had suffered heavily by war, sent back Father Poncet, so that all but the Senecas on the extrerae west were in accord.' Human policy, the wish to gain time to crush other enemies, discontent with their Dutch neighbors, may have had their infiuence, but they do not altogether explain the general desu-e of the Iroquois for peace. The treaty was actually concluded, and it became necessary to send sorae person to ratify it in the Iroquois cantons. The envoy was to undertake the task whicii cost Father Isaac Jogues his life. Tet there was no trouble in finding a Jesuit to assume a peril-fraught position. Father Simon le Moyne had succeeded to the Indian name of Isaac Jogues, and was ready to follow his footsteps as envoy of peace to an Iroquois canton. Putting his hfe into the hands of the Almighty, he set out in July, 1654, -with his Onondaga guides, ascending the Saint Lawrence by paddhng and portage to the great lake, Ontario. Skirting its southern shore, he arrived at a fishing village, where he found some of his old Huron ' Faillon, " Histoire de la Colonie Prangaise," i., p. 380, says that the Jesuit Father^ who came over in 1633 applied to the Archbishop of Rouen. ' "Journal des Jesuites," August, 1653, pp. 185-7. The flrst attempt to have a bishop's see established in Canada, eraanated from the Rec ollects. Faillon, i., p. 383 ; Le Clercq, " Establishment of the Faith," i., p. 339 ; Margry, "Documents," i., p. 15 ; the next was that of the Ven. Mr. Olier, in 1656. FaiUon, " Vie de M. Olier," Paris, 1853, ii., p. 504. 248 THE CHURCH IN FRENCH TERRITORY. Christians, and heard the confession of his old Tiontate host. Confessing, baptizing, the raissionary envoy came at last in sight of the Onondaga castle, to be greeted with an unusual welcome. In the solemn councU he opened with a prayer in Huron, easily foUowed by the Iroquois, in which he anathe matized the evil spirits who should venture to disturb the peace, then he prayed the angel guardians of the land to speak to the hearts of the Five Nations, to the clans, the famUies, the individuals he named ; then he delivered the nineteen presents symbolizing as many words or propositions. In reply the Onondaga sacheras urged hira to select a spot on the banks of the lake for a French settlement, and confirraed the peace. Everything encouraged the envoy priest. The Onondagas seeraed full of good-wiU ; their Christian captives full of fervor. Father le Moyne returned with two precious rehcs, a New Testament that had belonged to Father Brdbeuf, and a prayer-book of Father Charles Garnier, both put to death by the Iroquois. His favorable report fiUed the French colony -with exultation.' To plant Christianity and civilization at Onondaga, was the next step. Fathers Joseph Chauraonot and Claude Dablon were selected, and leaving Quebec in September, were received in pomp by the sachems, about a mile from the Onondaga castles, on the 5th of November. A banquet was spread for the priests, who were welcomed by an orator in an eloquent address, to wliich Father Chauraonot replied in their own language and style. Then they were conducted, between a welcoming line on either side, to the great cabin prepared for thera. As it was Friday, they had to decline the juicy bear-raeat cooked for their repast, but it was at once replaced by beaver and fish. That very night a council was held, and ' " Relation de la Nouvelle Prance," 1654, ch. vi., (Quebec edition, p. 11.) FATHER CHAUMONOT, 249 the essential presents were exchanged. The erection of a chapel for Catholic worship was to be one of the first steps. The sachems told Chauraonot that as they had ascertained that the most gratifying intelligence they could send that fall to Onontio, that is, the Governor of Canada, would be that Onondaga had a chapel for the believers, they would, to please him, pro-vide for it as soon as possible. The missionary replied that they had discovered the secret of winning the governor's heart, and gaining him over completely. For sorae days there were interviews, discussions, and in terchange of presents, the missionaries availing themselves of the opportunity to visit the sick. They -visited the Salt Spring near Lake Ganentaa, which had been selected as the site of the proposed Frencli settlement. On the sarae hill was another spring of pure water. The site was a delightful one, easy of access frora all directions. On Sunday, November 14th, they consecrated their work by offering the holy sacrifice of the mass at a temporary altar in the cabin of Teotouharason, an influential woman who had visited Quebec and now openly declared herself in favor of Christianity. The next day the Sachems convened the nation in a public place that all might see and hear. Then Father Chauraonot prepared to deliver the warapura belts of whicii he was the bearer. Father Chauraonot, who had adapted his natural eloquence to the Indian raind, gave belt after belt, each -with a syraboli- cal meaning which he explained. " The applause was general and every mitid was on the alert to see and hear what came next. This was the finest wampum belt of all which Father Chauraonot displayed. He declared aU that he had thus far said was but to assuage and soothe their e-dls ; that he could not prevent their faUing sick and dying; yet he had a 250 THE CHURCH IN FRENCH TERRITORY. •••LJ sovereign remedy for all kinds of evils ; and that it was this properly whicii brought hira to their coun try; and that they had displayed their intelligence in coraing to Quebec to seek hira ; that this great reraedy was the Faith, which he came to announce to them. which they would undoubtedly re ceive as favorably as they had done wisely in soliciting it." Then walk ing up and down he eloquently portrayed the truth and beauty of Christianity, and called upon them to accept it. His address, the first eloquent presentation of the Chris tian faith to the Five Nations at their great council fire, was heard with deep attention, interrupted only by the applauding cries of the sachems and chiefs.' How deeply the words of the raissionary irapressed the sachems, may be seen by the fact that the very wampura belt held up that day by Father Chauraonot, is still preserved araong the treasures of the Iroquois League, at Onondaga, ' "Relation de la Nouvelle Prance," 1656 (Quebec edition, p. 16). P. chaumonot's belt. MISSIONABT belt. HIS WAMPUM BELT. 251 showing In its work of wampura beads, raan, the onkwe onwe led to the Cross of Christ.' The Mohawks meanwhile had raade proposals of peace, and Father le Moyne had been proraised to them. Wearied by his past labors, a stout missionary might have pleaded for rest, but he shrank from no work of duty. He accepted the new charge with alacrity. Leaving Montreal on the 17tli of August, 1656, with twelve Mohawks and two Frenchmen, they journeyed on foot a month before the raissionary entered the Mohawks' castles, where he was cordially welcomed. He delivered the presents of the French governor, and in Mo hawk invoked God to punish any one wlio violated the solemn pledges of the treaty. His presents were repaid by those of the canton, and peace was thus firmly established. Then, as missionary, he conferred baptism on the children of some captive Christians ; he -visited the Dutch settlements, where he was courteously received, though the minister listened with doubt to the accounts of salt springs and other peculiarities of the country the missionary had visited.' ' This belt is perfect, although evidently ancient. It is seven beads wide and three hundred and flfty long. The figures are whito on a dark ground. "We give an accurate drawing of it frora a photograph kindly furnished by Gen. John S. Clark, of Auburn, who is convinced that it is that used by Chauraonot. In Dr. Hawley's " Early Chapters of Cayuga History," p. 19, he says : " The legend of this belt as explained at this day, is as follows : A great raany years ago, a company from Canada presented this bolt, desiring that missionaries from the Roman Catholic Church might be settled among the Five Nations, and erect a chapel at Onondaga, and that the road (represented by the white stripe) should be continually kept open and free between them." We show also another belt evidently of missionary origin, preserved by the Onondagas, ancient, but inferior in workmanship. See Powell, " Second Annual Report of the Bureau of Ethnology," Washington, 1883, p. 353. ' "Relation de la Nouvelle Prance," 1656, ch. i. (Quebec edition, pp. 3-4) ; O'CaUaghan, " History of Now Netherland," ii., p. 303 ; Marie de I'lncarnatiou, "Lettres Historiques," Lettre, October 13, 1655. 252 THE CHURCH IN FRENCH TERRITORY. Meanwhile the raissionaries went about freely araong the people, raeeting many old Huron converts, now slaves or adopted into the Onondaga nation. There was abundant work for their zeal in reviving or encouraging the faith in these poor exiles. When the Catholic world was celebrating the dedication of the grandest temple to the Most High, St. Peter's church at Rome, a bark chapel was reared at Onon daga. " It is true," writes Father Dablon, " that for all raar ble and all precious raetals we eraployed only bark. As soon as it was erected it was sanctified by the baptisra of three children, to whora the way to heaven was opened as wide beneath those vaults of bark, as to those held over font be neath vaults fretted with gold and silver." St. John the Baptist had been adopted as the patron of -the raission, and It was doubtless under his invocation that this first chapel on the soil of New York was dedicated. But the chapel was soon too sraall for those who gathered to listen to the doctrines of Christianity proclaimed in their own tongue by the eloquent Chauraonot." But the sachems of Onondaga wished a French settlement, and expressed dissatisfaction because no colonists arrived. To obtain them and so dispel all doubts. Father Dablon re turned to Canada. There a serious consultation was held. It was generally believed that the Onondagas were endeavoring to draw the French into their country only to massacre them : but un less some went, the cantons would declare war. Accordingly fifty Frenchmen under Mr. Dupuis, commandant of the fort at Quebec, left that city with all necessaries for a settleraent, accorapanied by Father Dablon, the Superior of the mission. ' "Relation do la NouveUe Prance," 1656, ch. vii. xiii., (Quebec ed., pp. 30, 35). OUR LADY OF GANENTAA. 253 F. Francis le Mercier, two other priests of tlie Society, Rene Menard and James Fremin, with two lay brothers.' They set out amid the anxious fears of their countrymen, their white banner with the name of Jesus betokening the ob ject of their emigration. After a tedious journey, during whicli they suffered from hunger, the colonists on the llth of July reached the spot on Lake Onondaga which Fathers Chauraonot and Dablon had selected, and where the sachems of the tribe awaited them. The French canoes moved over the waters of the lake amid a salvo from their five cannon. A grand reception and banquet followed. The next day a solemn Te Deura was chanted for their safe arrival, and possession was taken of the country in the narae of Jesus Christ, dedicating it to Him by the holy sacrifice of the mass. On Sunday all received holy communion, to fulfll a vow raade araid the dan gers of their route. After the usual round of receptions and banquets to conform to the Indian custom, the French set to work in eamest to erect the blockhouse of Saint Mary of Ga nentaa, as the headquarters of the settlers and of the raission aries. It stood on a hill frora which flowed a streara of salt water, and one limpid, fresh, and pure. Before the close of August the house was well advanced, and the raissionaries had reared in the Indian village of Onondaga a regular chapel, apparently a larger and more solid structure than that raised the year before." Fields were prepared and planted by the French with wheat, Indian corn, and vegetables, and places arranged for the swine and poultry which they had brought." '"Relation de la Nouvelle Franco,'' 1657, ch. 4, (Quebec ed., pp. 7-9). Marie do I'lncarnatiou, "Lettres Historiques," p. 531, Lettre Oct. 4, 1058. ' " Relation de la NouveUe Prance," 1657, ch. 5 (Quebec ed., p. 18). ^Radisson, "Voyages," p. 118. St. Mary's of Ganentaa was just north THE JESUIT WELL, GANENTAA. FROM A DBAWING BT A. L. BAWSON. CAYUGA AND SENECA MISSION. 255 As soon as the comraenceraent of the mission had been laid at Onondaga, the raissionaries prepared to extend their sphere of action. Father Chauraonot towards the close of August, 1656, set out for Cayuga, and leaving Father Rene Menard there, pushed on to the Seneca country. The rais sionary of the Cayugas was not warmly received at Goio- goiien, Huron apostates having created prejudice against the messengers of the faith, but four days after his arrival a bark chapel was erected, draped with finely wrought raats and pictures of our Lord and His Blessed Mother.' Then his work began ; instructions were given daily, the sick and dy ing visited, calumnies refuted, difficulties explained. Some liHtened ; one a warrior, who had given wampum belts to rescue Fathers Brebeuf and Lalemant, but which the war chiefs subsequently returned. Father Chauraonot at Gandagan, a Seneca town, disposed the sachems to favor the cause of Christianity and to raain tain the peace ; another town. Saint Michael's, raade up al most entirely of Hurons, welcomed the priest, many of the exiles ha-ving adhered to the faith though long deprived of a pastor.' The two missionaries also visited Oneida, although warned of the railroad bridge on lot 106, on the north side of Lake Onondaga, about midway between the two extremities. "The Jesuit's Well," of which an illustration is given from a drawing by A. L. Rawson, with its accompanying salt spring, marks the spot. The Onondaga vUlage where the chapel was erected, was twelve raUes distant, two miles south of the present vUlage of Manlius. Gen. John S. Clark in Hawley's "Early Chapters," p. 33. ' Gen. John S. Clark, who has so carefully studied the sites of Indian towns, places QtiiogoUen three and a half miles south of Union Springs, near Great Gully Brook. Rev. Dr. Hawley's " Early Chapters of Ca yuga History," p. 31. ' " Relation de la Nouvelle France," 1657, ch. 15-16 (Quebec ed., pp. 43-6). 256 THE CHURCH IN FRENCH TERRITORY. that a plot was forming against their lives ; but they went on and boldly announced the gospel. Onondaga was, however, the central mission and that which afforded rtiost consoling hope. Here they found more per sons ready to listen to their teaching, more who in sickness placed all their hope in Our Lord when He was made known to thein. The old Christians and converts were so numerous that three Sodalities of the Blessed Virgin were established, one Onondaga, one Huron, and one of the Neuter Nation. They all assembled in the chapel on Palm Sunday, 1657, be fore daybreak, and prepared for raass by reciting the rosary.' Yet the lives of the raissionaries hung by a thread. While Father Ragueneau was on his way frora Canada to Onon daga with a party frora that canton accorapanied by some Hurons, who had agreed to settle there, an Onondaga chief tomahawked a Huron woman, aud his corapanions massacred the men of the tribe, treating the women and children as slaves, stripping thera of all their goods.' The missionary and a lay brother reached Onondaga alive, but felt that they were prisoners. If this nation had ever really been sin cere in their advances to the French, the jealousy of the Mo hawks and Oneidas, who wished all trade to jiass througli their country, soon by specious reasoning incited the Onon dagas to join thera in renewing hostilities against the French. While Father le Moyne was on the Mohawk, and the mis sionaries and French at Onondaga, the Oneidas slew and scalped three colonists near Montreal. Governor d' Ailleboust acted with a decision that saved the hves of the raissionaries. He seized all the Iroquois to be found in the colony and put tbera in irons. They saw that they were to ded with a man ' "Relation de la Nouvelle Prance," ch. 19, p. 47. ' lb., ch. 33, pp. 54-6. Radisson, " Voyages," p. 119. / '.' . . //,. F" F^ A N C IS D E LA V A F I H ;5 T B 1 S ,H O P or I Ui C f! LO CLOSE OF THE MISSION. 257 with whom they could not trifle. One was allowed to re turn and assure the Mohawks and Oneidas that the hves of their tribesmen depended on the safe return of Father le Moyne. The position of the party at Onondaga was more serious, but the arrival of some Indians from that tribe gave the gov ernor the hostages he desired ; but he could not send an ex pedition to save the French. The winter wore away, the mis sionaries faithfully discharging their duties, the French settlers looking forward to the ojiening of navigation for an effort to escape. Flat-boats and canoes were secretly con structed, and at last one of the French gave a grand banquet which gathered all the men of the Onondaga tribe. It was one that required the guests to eat everything set before thera, and the French lavished their provisions to glut the guests, while music was kept up to drown all noise. At last far in the night the Onondagas returned to their village, and soon sleep held the whole tribe. Then the French embarked in haste, breaking a way through the ice, down the Oswego to the lake, and coasting along they finally reached Quebec' So ended the first French settlement and the first Cathohc mission in New York, which had lasted from November 5, 1655, to March 20, 1658, and whicii had erected chapels in the Onondaga towns, and among the Cayugas. No sooner had peace with the Iroquois allowed the Catho lic Church to extend its Influence into the territory of the fierce Indians who liad slaughtered priest and neophyte and catechuraen, than it sought also to penetrate to the utraost lirait then known to the French, the country of the Ottawas on Lake Superior, of the very existence of which few Euro- '" Relation de la NouveUe France," 1658. Letter of P. Ragueneau, pp. 3-6; Radisson, "Voyages," pp. 133-134. 17 258 THE CHURCH IN FRENCH TERRITORY. peans, few even of the English settlers on the Atlantic coast, had the remotest idea. At the flrst gleam of peace with the Iroquois, flotillas of canoes frora Lake Superior raade their way by the devious route of Lake Huron and the Ottawa to Montreal and Que bec. The Jesuit raissionaries heard frora these Indians of (jther tribes, the Winnebagoes, Illinois, Sioux, Crees. They resolved to plant the cross araong theni. The Ottawas asked for raissionaries, and when their flotilla was ready. Father Leonard Garreau and Father Gabriel Druillettes were ap pointed to accompany them on their long and diflicult voyage, with Brother Louis le Boesrae, destined to become the earli est metal-worker in the West. As the flotilla was passing the upper end of the island of Montreal it was attacked by a Mohawk war-party. At the flrst volley Father Garreau fell, liis spine traversed by a ball. In this state he fell into the liands of the Mohawks, who dragged him into a httle stock ade they had raade, there to be stripped and left for three days weltering in his blood. The Ottawas abandoned the other missionary and hastened onward. The intended apostle of the West was at last carried to Montreal, to expire the same day, praying for his murderers, fortified with the sacra raents, and edifying all by his patient heroism.' The Church acting through the heroic regular clergy of France, had made its almost superhuraan efforts to gain a foot hold in Mauie, in New York, in Michigan, but in the summer of 1658 the first signs of hope seemed blasted ; no permanent advantage had been gained ; nowhere south of the St Law rence and the great lakes was the holy sacrifice offered, not a single French priest resided at any point. But the Church in Canada was at this tirae to receive new '"Relation de la Nouvelle France," 1656, ch. xv.-xvi., pp. 88-43 (Quebec edition). A BISHOP APPOINTED. 259 life and vigor by the formation of the colony into a Vicariate- Apostolic confided to a bishop of eminent personal quahties and of iUustrious name. The Holy See requested by the King of France to erect a bishopric hi Canada, deeraed best after some consideration to establish a Vicariate-Apostolic. Francis de Laval de Montigny, recommended by the king for the Canadian bishopric, was preconised bishop inpartihus in- jidelium in May, 1658, and on the 3d of June a bull was is sued creating him bishop of Petraea in the ecclesiastical province of Heliopolis. There was at once an opposition in France. The Archbishop of Rouen protested ; the parlement at that city went so far as to defy the authority of the Holy See, and forbid Mgr. Laval to exercise the functions of Vicar- Apostolic In New France ; the bishop who was to consecrate hira dechned to proceed. This conduct excited astonishraent at Rorae, and after exaraining the question, the Pope decided against the pretensions of the Archbishop of Rouen. A bull was issued declaring Bishop Laval Vicar-Apostolic, but indi rectly confirraing aU acts done in Canada under the authority of the Archbishop of Rouen. Mgr. Laval was then conse crated by the Pope's nuncio at Paris on the Sth of Deceraber, 1658, In the chapel of the Benedictine Abbey of St. Germain des Pres, which was then not within the diocese of any bishop. But the letters patent of the king showed a desire to incorporate the future diocese in Canada with the French hierarchy, and make Bishop Laval merely a vicar-general of the Archbishop of Rouen, while the Holy See desired to make him free from all control, and dependent directly on Rome. Gathering a few priests to aid in the work before him in Canada, Bishop Laval disregarding the orders of the French parlement, saUed frora Rochelle, and reached Quebec on the 16th of June, 1659. Although his coraing had not 260 THE CHURCH IN FRENCH TERRITORY, been announced, he was received with all possible pomp,' " as a comforting angel sent from heaven." The Jesuit Fathers, who were still acthig as parochial clergy in all the settlements except Montreal, at once re signed that portion of their work into the hands of the bishop, devoting themselves henceforward to their college, sodalities, and chapels in the colony, and to the Indian niissioiis." Bishop Laval's authority was universally recoguized by the clergy except one priest, who receiving a new appointment as Vicar- General from the Archbishop of Rouen, attempted to ques tion the jurisdiction of the Vicar-Apostohc. At a later date Bishop Laval, in his endeavors to prevent the sale of hquor to the Indians, drew on himself the hostility of the governors ; but he always had the hearty support of the great mass of the people settled in the country and of his clergy. "Monseigneur de Laval," says the judicious Ferland, " exercised a great influence over the destiny of Canada, both directly by hiraself, and indirectly by the institutions which he founded, as well as by the spirit he was able to infuse iuto the clergy of his immense diocese. AU who have spoken of him agreo in acknowledging that he possessed an elevated piety and the flnest qualities of mind and heart. Based on profound conviction, and often required to crush evil at its outset, to prorapt and develop sorae noble project, his flrm ness yielded neither to tlie suggestions of friendsliip nor the threats of hatred. Some reproacli liim with a flrmness car ried to stubbornness. On this earth no virtue is perfect ; he may have been raistaken at times ; but It is better for the ' Faillon, " Histoire de la Colonie Canadienne," ii, pp. 313-339 ; " Re lation de la Nouvelle France," 1659, p. 1 ; Langevin, " Notice Biogra phique," Montreal, 1874, p. 9. ' At a later period Frontenac complained of the Jesuits because they would.not do.parochial duty among the French. BISHOP LAVAL AND HTS WORK. 261 founder of society to err through excessive (irniness tban from weakness. A vigorous hand was needed to guide in the straight way the little nation just bom on the banks of the Saint Lawrence. If at the outset it had befaUen him to take a wrong direction, he would have swerved raore and more from the path of honor and duty as he advanced in his career ; he could have been recalled to the true path only by one of those severe chastiseraents which Providence employs to purify nations." ' He entered at once on the exercise of his episcopal functions, Confirmation and Holy Orders were soon conferred for the first time in Canada, and the settlers and their dusky allies bowed iu reverence before the rcjire- sentative of the Episcopate, with whose blessing to animate thera they went forth fearlessly to face all dangers. When a Catholic bishop thus reached Canada, he found the colony on the brink of ruin, ravaged by arraies of Iro quois against whom the most heroic bravery of the French settlers seemed ineffectual ; but while he joined with the civil authorities in appealing to the home government for troops to protect the colony, he courageously undertook to visit his vicariate frora Gaspe to La Prairie. With the Su perior of the Jesuit Fathers he projected new raissions in the distant West. In the suramer of 1660 a great fiotilla reached Montreal frora the upper lakes, coraposed of Ottawas guided by two Frencliraen, Groseillier aud Radisson," and bearing several years' accumulation of furs. Undismayed by the fate of Father Garreau, the missionaries were ready to accorapany the Ottawas ,on their return. Bishop Laval, who saw the ' " ('ours d'llistoire du Canada," i., p. 449. ' " Relation de la NouveUe France," 1660, ch. 6, Quebec ed., p. 39 ; "Journal des Jesuites," p. 387 ; See Radisson, "Voyages," pp. 134-173, for his explorations and voyage down. 262 THE CHURCH IN FRENCH TERRITORY. flotilla at Montreal, would gladly have gone in person. Father Rene Menard, to whom the ' Cayugas had just sent belts to urge him to revisit them, was selected for the Otta was with Father Charles Albanel, John Gudrin, a devoted servant of the mission, and six other Frenchmen ; but the canoe assigned to Father Albanel would not receive him, and he was compelled to return.' Father Mtiuard, fully conscious of tho hardships before hira, writing a parting letter to a fel low rehgious, said: "In three or four mon ths. you may put me in the Memento of the Dead, considering the life these people lead, my age and feeble health. Yet I felt so power fully impelled, and I saw in this affair so little of nature's prompting that I could not doubt that I should feel an eternal remorse if I allowed the opportunity to pass." " Be tween Three Rivers and Montreal, Father Menard, who had set out in such P^e^ncUj ^Cna^ /o^i^AvcAui To^ ^^^*® *^'^* ^"^ could not obtain FAC-BIMILE OF THE BIGNATUBE OF BENE MBNABD. a proper supply of clothing and other necessaries, raet Bishop Laval, whose en couraging words filled hira with consolation. " Father," he said, " every consideration seeras to bid you reraain here, but God, who is stronger than all, -wishes you in those parts." The raissionary was an old traveUer, and had made raany a jour ney with Huron and Iroquois ; but the treatment he then experienced was nothing compared to what he had to suffer from the brutal Ottawas. They snatched his breviary from his hand and flung it into the rapid streara. On another oc casion they set him ashore, leaving him to clamber over ' The " Relation" states that Groseillier and Radisson baptized raany In dian children in danger of death. " Relation," 1660, p. 13, and Radisson's account, p. 160, soom to confirm it. » Letter of Aug. 37, 1660. "Rel.," 1660, p. 30. MISSION OF ST. TERESA. 263 frightful rocks to overtake thera. Half his day was spent wading, his nights stretched on a rock without shelter or cov ering, hunger at last was reheved only by " tripe de roche," or bits of deer-skin. After they entered Lake Superior, their canoe was crushed by a faUing tree, and the raissionary and three Indians were left to starve. At last some less brutal Ottawas took them up, and on Saint Teresa's day, October 15th, Father Menard reached a large bay on the south shore of Lake Superior ; and " here," he says, " I had the consola tion of saying raass, which repaid me with usury for all ray past hardships. Here also I opened a raission." The spot of this flrst raass and flrst raission oij Lake Superior was at Old Village Point, or Bikwakwenan 'on Keweenaw Bay, about seven railes north of the present village of L'Anse.' Tlie nearest altar of the living God to that reared by this aged and Intrepid priest was that'of the Sulpitians at Mon treal, yet the altars at Santa F6 and St. Inigoes were but ht tle more reraote. The aged priest stood alone in the heart of the continent, with no feUow-priest and scarcely a fellow-man of European race within a thousand miles of him. He began liis instructions, but few besides the aged and inflrm seemed inclined to hsten. A good, industrious widow, laboring to maintain her flve children ; a noble young brave, whose natural purity revolted against the debaucheries of his nation, were the first fruits of those in the prime of hfe. Testing his neophytes long and strictly. Father Menard ad mitted few to baptism. " I would not," he wrote, " admit a greater nuniber, being contented with those whom I deemed certain to persevere firmly in the faith during ray absence ; ' This is the result of V. Rev. Edward Jacker's careful study of the life of Father Menard. The tribe, though classed under the general name Ottawas by the French, were Chippewas. 264 THE CHURCH IN FRENCH TERRITORY.^ for I do not know yet what -will becorae of me, or whither I shall betake inyself." IIis care was attested by the fact that Fathers Marquette, AUouez, and Nouvel subsequently found converts of Father Menard adhering to the Christian faith and life. Keinouehe, the chief to whose care the raissionary had been especially confided, proved to be a brutal, sensual man, who finally drove Father Menard from his cabin, so that he was corapelled to rear a rude shelter for hiraself, and to seelc food as he raight frora the Indians or the rocks. Yet there was no thought of abandoning his mission. " I should do myself great violence were I to wish to descend frora the cross which God lias prepared for rae in ray old days, in this reraote part of the world. There is not any desire in ray heart to revisit Three Rivers. I do not know what sort of nails these are that fasten rae to the adorable wood, but the mere thought of any one approaching to take me down from it makes rae sliudder." . ..." I can sincerely say that, in spite of hunger, cold, and other discoraforts, — alraost unbe coraing detail, — I feel raore content here in one day than I experienced all my lifetime in whatever part of the world I sojourned." Amid all the hardships of a winter in a hovel of branches on Lake Superior, Father Menard was acquiring all possible information of the country and the tribes inhabiting it. He heard of distant nations and proposed setting out to an nounce the gospel to theni. " It is ray hope to die on the way." But a call carae frora a tribe to whora the Jesuits had already preached. A band of Tionontate-HuronSj fly ing from the Iroquois, had reached the land of the Dakotas, bnt acted so insolently as to provoke that warlike race. The Tionontates, thoroughly worsted, retreated up a branch of the Mississippi, called the Black River, to its headwaters, where DEATH OF F. MENARD. 265 they were at this time In an alraost starving condition. Hearing that a Jesuit Father was on the shore of Lake Su perior, they sent imploring him to visit them, the pagan por tion promising to hsten to his instructions. Father Menard sent three Frenchraen to ascertain the real state of affairs. They found the road so difficult and dangerous, the condition of the Hurons so wretched, that on returning they begged the raissionary not to atterapt to go, but his answer was a decided one : " God calls rae thither ; I raust go, should it cost rae ray life." " This is the finest opportunity of show ing to angels and men that I love my Creator more than the hfe I hold frora him, and you wish me to let it slip '( " Some Hurons came to trade, and with these as guides, and taking a little stock of sraoked fish and meat, he set out -with one Frenchman July 13, 1661. He said to his converts and countrymen ; " Farewell, my dear children ; 1 bid you the long farewell for this world ; for you shall never see me again. But I pray that the divine mercy may unite us all in heaven." ' The party reached, as Rev. Edward Jacker thinks. Lake Vieux Desert, the source of the Wisconsin. Here the Huron guides left him, proniising to push on to the village and bring relief. After waiting two weeks. Father Menard and his corapanion, finding an old canoe, atterapted to descend the river, broken by a succession of rapids. It was a terrible undertaking for an aged man whose frame was shattered by years of exposure and toil. At one dangerous rapid Father Menard, to lighten the canoe, landed, and with some of the packages made his way over the rocks. When the French man liad guided liis canoe safely down the dangerous pass, he looked for the venerable priest. In vain he caUcd him ; ' " Relation de la Nouvelle France," 1663, Quebec ed., pp. 30-1. 266 THE CHURCH IN FRENCH TERRITORY. he fired his gun that the sound might guide the missionary if he had lost his way. A diligent search proved ineffectual. Then he set out in haste for the Hurons, meeting one of the Sac tribe able to guide him. There he endeavored to induce the Hurons to send out a party to search for him, but a scout who went out discovered a hostile trail. The fate of Father Rend Menard is uncertain. That he died by the hand of prowl ing Indians seems most probable ; his altar furniture, his cas sock, and breviary were subsequently, at different times, found in the hands of Dakotas and other western tribes. " Pater Fmgifer " he was called by his fellow-laborers, who had seen the result of his raission work in Upper Canada and New York. Father Menard perished about August 10th, and V. Rev. Mr. Jacker, after a very careful local study, decides that he was lost near the rapid on the Wisconsin, known as Grand father Bull, or Beaulieu rapids.' ' It is so set down on an ancient unpublished map in Mr. S. L. M. Barlow's collection, as may be soon in Winsor, "Narrative and Critical History," iv., p. 306. For the last missions of this great priest, see " Relation de la Nouvelle Prance," 1663, Quebec ed., 17-35 ; 1664, pp. 3-6 ; 1605, p. 9. Perrot, " Moeurs et Coutumes des Sauvages," edited by F. TaUhan, p. 93. CHAPTER III. THE OTTAWA MISSION, 1662-1675. The tidings of Menard's death were slow in reaching his brethren on the St. Lawrence ; but when they carae, no idea of abandoning the raission was entertained. Danger frora hostile Iro(iuois, the hardships of the long journey, the bru tality of the Indians whose conversion they were to seek, did not appall thera. Father Claude Allouez was selected to con tinue the work of Mdnard. He reached Montreal in 1664 only to find that the Ottawa fiotilla had departed. The next year he embarked in one of their canoes, and on the 1st of September, 1665, reached Sault St. Mary's, and after a brief stay at St. Teresa's Bay landed, on the 1st of October, at Chegoimegon. Here he erected his bark chapel, dedicating it to the Holy Ghost, the spot taking the name of " La Pointe du Saint Esprit." The Church to this day exerts her influence there, and the present church, identified with the venerable Bishop Baraga, claims to be the oldest one in the State of Wisconsin. The population at Chegoimegon was a motley gathering of Indians belonging to eight different tribes. Father Allouez found them all preparing to take the field against the Sioux, and his first triumph was to cause thera to abandon the pro ject. His chapel, adorned with striking pictures, such as hell and the last judgraent, attracted Indians from all parts ; some asked to be instructed, others came to mock aud jeer ; sorae (367) 268 THE CHURCH IN FRENCH TERRITORY. brought children to be baptized ; a few Hurons sought to re vive the faith, now ahnost extinct, in their hearts. The Lord's Prayer and the Angelical Salutation in the Chippewa language were chanted after every instruction, and were soon generally known. The raedicine-raen were the great enemies of the missionary, and early in 1666 they incited profligate, ill-disposed men at a larger Indian town, where the mission ary had erected a second chapel, to break in the walls and to try and rob him of everything. lie was forced to return to Chegoimegon, where the Hurons gave him more consolation. They liad been deprived of a missionary since the death of Father Garnier, and AUouez baptized some whose instruc tion liad been begun by that holy missionary. Tlie Potta- watoraies, of whom a large band visited La Pointe, showed better dispositions for the faitii than the Ottawas ; but the priest could not say the same of the haughty and cruel Sacs and Foxes. The Illinois coraing from their great river, which he believed to empty somewhere near Virginia, danced the calumet and listened to his instructions, carrying to their distant home the flrst tidings of the gospel. Bishop Laval, in the act by whicii he created Father Al louez his Vicar-General in the West, bears testimony to the work of the missionaries of the Society of Jesus. " We can not sufficiently praise God on beholding the zeal and charity with whicii all the Fathers of yonr Society continue to em ploy their lives in this new church to advance the glory of God and the kingdom of Jesus Christ, and to secure the sal vation of the souls whora He has confided to our care, but especially at the happy success whicii He gives to the labors which you have undergone for several years past, with equal fortitude and courage, to establish the faith in aU tlie countries that lie on the North and West. We cannot but testify to you and all your corapanions the raost signal joy and conso- F. ALLOUEZ CREATED VICAR-GENERAL. 269 lation that we derive from them, and in order to contribute with all our power by marks of our regard in the progress and advancement of these glorious designs, and confiding in your piety, purity of life, and ability, it is our will to appoint you our Vicar-General in all the said countries, as we do by these presents," etc' By this appointraent Father Claude AUouez, or the Su perior of the Mission in the West for the time being, was created Vicar-General, and all missionaries to whora the Bishop had given, or might subsequently give, faculties for that district were made subject to hira. This act, dated July 21, 1663, is therefore the first ecclesiastical organization of the Church in the West. The Bishop of Quebec soon after announced that the holidays of obligation in his diocese, and of course in the district assigned to the Vicar-General, were those which were established by Pope Urban VIII. in 1642, to which he added the feasts of Saint Francis Xavier, and of the Invention of the Holy Cross." Father Allouez went to the western extremity of Lake Superior, where he met a band of Sioux, and endeavored through an interpreter to tell them of the y^ A Q_ /^ /9n faitb. He learned (^i^^UltC^ c/f^iytCe^ that beyond tneir pac-similb op signature of fatheb country lay the Kar- claude allouez. ezi, after which the land was cut off. He met too Klhstlnons, whose language resembled that of the Montagnais, of the lower Saint Law rence. In 1667, he penetrated to Lake Alimibegong, where he revived the faith in the hearts of the Nipisslngs, who ' "Archives of Archbishopric of Quebec," A., p. 166. ' " Ordonnance au sujet du retranchoment et in.stitutiou de quelques festes," 3 Dec, 1667 ; "Archives of Quebec," A., p. 58. 270 THE CHURCH IN FRENCH TERRITORY. had forraerly been under the care of the Fathers of the Huron raission. He celebrated Pentecost araong thera in a chapel raade of branches, but with a devout and attentive flock, whose piety was the great consolation of his laborious ministry. The Catholic Church had begun her work on Lake Superior with energy; and Father Allouez, who, by this tirae, had acquired a thorough knowledge of the whole fleld open to raissionary labor, descended with the trading flotiUa in the suramer of 1667, to lay his plans before his superiors. Two days only did he spend In Quebec, returning to the Ottawas, with Father Louis Nicolas, to pass through the hard ships of the long and dangerous route.' He bore with him a pastoral of the Venerable Bishop Laval, whose authority he had invoked to aid him in checking the unchristian hves of sorae of the early French pioneers. The labors of the missionaries in the West found other obstacles than the pagan ideas and practices of the Indian tribes. The bad exaraple of sorae fur traders, who, throwing off the restraints of civilization, plunged into every vice, pro duced a raost unfavorable impression on the Indians, who contrasted it with the high morality preached by the mission aries. To remove the scandal as far as possible. Father Al louez appealed to Bishop Laval. The foUo-wing is probably the first official ecclesiastical act, applying directly and ex clusively to the Church in the West : " Francis, by the Grace of God and of the Holy See, Bishop of Petri3ea, Vicar-Apostolic in New France, and nominated by the King flrst Bishop of said country : To our well-beloved Father Claude Allouez, Superior of ' "Relation de la Nouvelle Franco," 1067, ch. ii.-xvi. Quebec edition, pp. 4-36. Lettre du pfire Marquette, Aug. 4, 1667. DISORDERS OF FRENCH TRADERS. 271 the Mission of the Society of Jesus among the Ottawas, Health. " On the report whicii we have received of the disorder prevailing in your missions In regard to the French who go thither to trade, and who do not hesitate to take part in all the profane feasts held there by the pagans, soraetiraes with great scandal to their souls, and to the ediflcation whicii they ought to give to the Christian converts, we enjoin you to take In hand that they shall never be present when these feasts are manifestly idolatrous, and in case they do the con trary of what you decide ought to be done or not done on this point, to threaten them with censures if they do not re turn to their duty, and in case of contumacy, to proceed according to your prudence and discretion, as also towards those who are given in an extraordinary degree to scandalous impurity, to act In the same manner. Given at Quebec this 6th of August, one thousand six hundred and sixty-seven. " Fbancis, Bis/wp qf Petrcea." ' The next year these two priests were reinforced by the arrival of Father James Mar quette and Brother Louis le ^eaui TTlct'Y'^u^t^^ xJoesme. fac-simile of the signatube of The mission stations were fatheb mabqubtte. Sault Sainte Marie, and La Pointe du Saint Esprit, at Chagoimegon, each provided with a chapel. At the last mission, about this tirae, bands of a very great number of tribes had gathered, flying frora the war parties gf the Iroquois, which had carried desolation around the shores of Lake Michigan, as of old, araid the nations seated on Lake Huron. This gave Father Allouez "Archives of Quebec," A., pp. 53-4. 272 THE CHURCH IN FRENCH TERRITORY. an opportunity to announce the faith to raany tribes, to obtain a knowledge of their language, and the routes leading to their country. The Iroquois were the great obstacle, and peace with theni was essential. The Ottawas (Queues Coupees) at La Pointe, araong whom he had labored two or three years, showed little sign of conversion. They had been obdurate in the Huron country, and when Father Menard instructed them. Father Allouez at last announced his determination to leave thera and go to the Sault, where the people showed docility. Finding hira in earnest, the chiefs called a council, in the autumn of 1665. There they decided to put an end to polygamy, to abolish all off'ering to Manitous, aud not to take part in the heathen rites of the tribes that had gathered around thein. The change was sudden but sincere. They came during the winter regularly to the chapel with their wives and children to receive instruction, and to pray in cora mon in the morning and at night. The whole tribe became Christians, and by its numbers and love of peace, gave great hopes. Father Marquette, at the Sault, found many correspond to his teaching, but was prudently waiting to test the strength of their good resolutions, before admitting theni to baptism.' Hoping to obtain raore raissionaries, and raeans to establish stations at Green Bay and other points. Father Allouez, in 1669, went down to Quebec, taking several Iroquois whom he had rescued, and through whom he hoped to effect a peace between the Five Nations and the Western tribes. This happy result followed. The Ottawa mission was organized, and Father Dablon went up as Superior." Father Jaraes Marquette then went to Chagoimegon in Septeraber, 1669, to take charge of the raotley gathering ' '' Relation de la NouveUe France," 1668, p. 31. » Ibid., 1669, pp. 19-30. MISSION AT GREEN BAY. 273 there, the newly converted Kiskakons; the Tionontate Hurons who had finaUy settled there, raost of whom had been baptized, but in their wandering life, had lost nearly all traces of Christianity ; the Ottawa Sinagos and Keiuouclies, who, with few exceptions, derided the Christian teachers. He found the Kiskakons docile and attentive to aU the in structions and exercises in the chapel, and could see in the modest behavior of the young women, that they were making real progress iu virtue, and avoiding the old vices. He was, however, already selected by Father Dablon to found a FAC-SIMILB OP THE SIGNATURE OP FATHEB CLAUDE DABLON. mission araong the lUinois, and In 1670, wrote, that during the winter, he had acquired sorae eleraentary knowledge of their language from a young raan of the Illinois nation, who had come to Chagoimegon. He found it to differ widely frora other Algonquin dialects, but he adds, " I hope never theless, by the help of God's grace, to understand and be understood, if God in his goodness leads me to that land." " If it pleases God to send some Father, he -will take ray place, while I, to fulfil Father Superior's orders, will proceed to found the mission of the Illinois." ' Father AUouez had paved the way for this mission, by announcing the Gospel to some who carae to La Pointe.^ In November, that pioneer of the Faith on the Upper Lakes, set Out in the canoes of the Pottawatomies, accoin- • "Relation de la Nouvelle France," 1670, pp. 89-90. ' A book is still preserved in Canada, containing prayers in Illinois and French, which contains an ancient note stating that it was prepared by Father Allouez for the use of Father Marquette. 18 274 THE CHURCH IN FRENCH TERRITORY. panied by two other Frenchmen, and, araid storras and snow, toUed on till they reached Lake Michigan, and skirted its shores till they entered Green Bay, on the feast of Saint Francis Xavier. The next day, Father Allouez celebrated the flrst raass in that part, which was attended by eight Frenchraen. A raotley village of six hundred Indians, Sacs and Foxes, Pottawatomies and Winnebagoea, had gathered here to winter, and sirailar groups were scattered at intervals around the Bay. The raissionary spent the winter announc ing the Gospel, flrst to the Sacs, instructing thera and teaching thera to pray, having soon adapted the Algonquin Our Father and Hail Mary to their dialect. In February, he visited the Pottawatoraies, convening the chiefs, and then visiting each cabin. In both -villages, all sick children were baptized, and adults in danger were instructed and prepared. The winter wore away before he had raade a thorough visita tion of all these viUages, and to his regret, he saw thera begin to scatter. Living on Indian corn and acorns, he had toiled and suffered, but could feel that something had been ac complished. In April, he ascended Fox River, passing a Sac village with its flsh weir, passing Kakalin Rapids, threading Winnebago Lake, and keeping on till he reached the crowded to-wn of tlie Foxes, where he was greeted as a Manitou. The chiefs came to the council he convened, and there he explained the fundamental doctrines of Christianity, the Ooramandments of God, the rewards and punishraents of eternity. He consoled thera for their recent losses at the hands of the raerciless Iroquois. They responded at a later council, and urged him to remain to instruct thera. Thus began the Mission of Saint Mark, so naraed frora the day of its first work. Then he took his canoe again, and retuming to Lake Winnebago, ascended Wolf River to the Mascontin fort. SAULT ST. MARY'S. 275 Here he found a tribe ready to welcorae a missionary. Re turning frora this excursion, in which he found that, by a short portage, he could easily reach the great river Messi-sipi, he visited the Menoraonees, with their corrupt Algonquin, and the Winnebagoes, whose language of the Dakota stock was utterly unlike any language he had yet heard. He set to work to study it, and to translate the Lord's Prayer and the Angelical Salutation, with a brief Catechisra into it. Such was the first announceraent of Christianity in the heart of Wisconsin. The teaching of the Church had begun. There were a few converts, but instructions and jirayers were raaintained regularly by the raissionary in his chapel. Late in May he returned to Sault St. Mary's. The new field thus opened with the raissions of the lUinois and Dakotas in prospect called for more evangelical laborers. Fathers Gabriel Druillettes and Louis Andre went up In the autumn of 1670.' In May, 1671, the Cross was formally planted at Sault St. Mary's amid a vast gathering of tribes. Here the chapel was a constant attraction. Indians came and listened ; cliildren were baptized, and a class gathered for daily instruction. Araid great hopes their little chapel took fire on the 27th of January, 1671, and the raissionaries were able to save little except the Blessed Sacraraent. MeanwhUe Father Andre visited the Missisagas, Manitou- line, Mackinac, and Lake Nipissing, encouraged by the docility of the Indians, but always constantly on the verge of starvation, living on pieces of deerskin, tripe de roche, or acorns. In the spring of 1671, Father Marquette, who had been at La Pointe, saw his flock of Hurons and Ottawas trerable before the wratli of the Sioux, whora they had pro voked. They fled, the Ottawas to Manitoullne, the Hurons ' " Relation de la Nouvelle France," 1670, ch. xii. 276 THE CHURCH IN FRENCH TERRITORY. to Michilimakinac, where Father Marquette took up his abode to continue the mission of Saint Ignatius. Father Allouez continued his labors around Green Bay, greatly encouraged by his reception among bands of Mianiis and of Illinois, near the Maskouten fort. Here he was re ceived with respect by the great chief of the Illinois, whom his people regarded with the deepest reverence. The gentle and sweet disposition of this chief won the heart of the mis sionary, who built great hopes on the favor ofone who could unite these traits with great valor in war. So deeply was the chief raoved by our Lord's passion when the mis sionary described it, that all wondered ; grace seemed to be working in liis heart. He escorted the missionary to his canoe when he left, urged him to -visit them in their own country, and gave every hope that, in time, this most inter esting nation yet discovered by the missionaries would afford a field for consoling and fruitful labors.' Father Henry Nouvel was sent up in the auturan of 1671 as Superior of all the Ottawa raissions, as those on the Upper Lakes were called. He took for his share the laborious mis sions on Lakes Huron and Nipissing. Father Gabriel Druil lettes continued his labors at Sault St. Mary's, encouraged by cures that seemed so rairaculous that the Indians redoubled their faith and zeal. He rebuilt his chapel, which greatly surpassed the flrst one." At Michiliraakinac Father Mar quette was assiduous in his work, endeavoring to revive in the minds and hearts of the Hurons the knowledge and love of God which had become nearly effaced in their long wan derings and struggles. ' " Relation de la Nouvelle Franco," 1671, part iii., ch. 1-5. * ' ' Relation de la Nouvelle Prance, " 1671, p. 31 . Le Clercq, ' ' Establish ment of the Faith" (Shea's translation), ii., p. 105, implies that it was a magnificent church, with the richest vestments, but this is a mere exag geration. THE OTTAWA MISSION. 277 Father AUouez and Father Andre planted their httle house and chapel at the Rapide des Peres, from which the latter attended the tribes on Green Bay, the former those on the rivers beyond their raission station.' Meanwhile the Church at Sault Ste. Marie had been re built, and flne vestraents sent by charitable friends in raore civihzed parts filled the Indians with wonder, as they caraped around the chapel — a safer place, in their eyes, than their own fort against any attack of hostile braves, old Iskouakite, a Chippewa chief, searaed with wounds from Dakota or Iroquois, being the catechlst. This new church stimulated a kind of jealousy. At Green Bay the Indians raurmured, and to satisfy thera a suitable site was selected on Fox River, which had taken the name of Saint Francis Xavier. Here, before the close of 1673, a large church was erected, to which the neighboring tribes might repair when not away on their distant hunting- grounds. From the Sault Father Druillettes directed the Chippewas and Easkakons, and -dsited the Missisagas. There was much faith to encourage the missionaries, but the medicine-men labored to prevent the progress of Christianity and to seduce those who had embraced it. As in other parts, they endeav ored to persuade the people that the missionaries caused the death of the children of unbehevers. Father Henry Nouvel was three times attacked -with uphfted hatchet by one of these medicine-men. In the summer of 1672 the Ottawa Sinagos and the Tio nontate Hurons began to arrive at Michilimakinac, Father Andre having produced some fruit among the former on Lake Superior. A Huron stockade fort rose near the church. Sorae ' " Relation de la NouveUe France," 1673, part ii., ch; 3-5. 278 THE CHURCH IN FRENCH TERRITORY. Hurons from near (Jiioboc, who camo up to trade, aided (be niitisionar)' by their oxliortntions and the influcnco of tlicir example. But Father Miuviuotto was preparing (o resign his mission to other hands and set out on a dangerous ex]M'- ditioii.' Father Louis Andre, sent to Green Hay, begun his labors at Saint FniiieiH .Xavier among tho Sacs at ( 'houskouabikii, endeavoring to dispel their superstitions, and, abovo all, tbeir belief in Missipissi — a deity ou whom thoy relied for success in fishing, llo found polygaray a great obstacle, and would not admit to his instructions any one who did not renoiiiiee it. Visiting ovcry cabin, he instrncted tlio inmates amid tlio nets and drying fish. Ju.st three days beforo ClbriHiinas, 1()72, his little cabin was burned down, and he lost his desk and papers, witli raany valuable articles. A now house and chapel was roared for hini by piling up a wall of straw to the height of a inun and rooflng it with raats. Such was the winter homo of a Western priest two centuries ago. Among the Pottawatomies at Oussouamigoung his ex|)orionce avus more cheering, tho chapel being constantly visited by tho women to receive instructions or to offer their devotions. Attached to this mission were, too, tho Winnebagoes and Menoraonees.' In the fields near the Maskouten village. Father AUoiuv. hud reared a chapel of reed raats, which he opened on tho feast of the Assumption. Miamis carae and camped around, so that he was compeUed to go out and instruct thora in the open air, using his chapel for mass, which ho said behind a rood-screen of mats, leaving only a sraall space for tho I'lite- ' " Relation do la NouveUe Prance," 1078 ; Manal(\ 1861, pp. 140-157 ; " Relations Infiditos," Paris, 1881, pp. 00-103. '' " Relation do la NouveUe Franco," 1878, pp. 167-186; "Relations Infiditos," pp. 108-133, 330-388. THE MASKOUTENS. 279 chumens ; and for them he established two rides — that there was to be no smoking or talking in the chapel. Then a cross was planted in the Maskouten -nllage, and its meaning ex plained, with the veneration in which Christians held it. Besides this charge he also labored among the Foxes at c/^iv^ <^/^^w .f/ ^ ^/f Saint Mark and the Indians ^ I'll PAC-SIMILB OP THE BIGNATUBE OP at Green Bay, to which the fatheb ant. silvt. next year came Kaskaskias and Peorias. In 1675 Father SUvy was sent to Green Bay to aid Father Allouez in his labors.' ' " Relation de la Nouvelle Prance," 1673, pp. 133-147, 311-333, ii., p. 30. CHAPTER IV. THE OHUEOH AMONG THE lEOQUOIS, 1660-1680. The services of the Catholic Ohurch were thus begun on the shores of Lake Superior, near the fugitive Hurons, who still yearned for a priest. There were Catholics on the Ken nebec and Penobscot, by the shore of Lake Onondaga and in the castles of the Senecas. Providence was paving the way for their consolation. The Catholics at Onondaga, French prisoners in hourly dread of a fearful death at the stake, Hurons and Algonquins groaning under a hopeless captivity, found a potent protector in the eloquent and -wise Garaconthie, whose hospitality the missionaries had often enjoyed, and who now, by liberal presents, saved from, a fearful death the French prisoners brought into the territory of the Five Na tions. An admirer of the Christian law, though he had never placed himself in the ranks of the catechumens, this reraarkable man gathered the French and Indian Christians by the sound of a bell for raorning and evening prayer at Onondaga, and on Sundays, by giving feasts, enabled the Cathohcs to spend tlic day in suitable devotions. MeanwhUe he labored steadily to incline the rainds of his countrymen to peace with the French. His -wise policy at last prevailed. In July, 1661, two Iroquois canoes, bearing a white fiag, were mn up on the shore at Montreal, and a band of warriors advanced, accompanied by four Frenchraen. The Cayuga Saonchiogwa delivered his presents, proposing peace in the narae of the Onondagas and Cayugas, and asking (380) LE MOYNE AT ONONDAGA. 281 the French to retum to Ganentaa, but raising his last belt of wampum, he said : " A black gown must come with me or there can be no peace ; on his coming hang the hves of the twenty Frenchmen now at Onondaga.'" The decision was referred to Viscount d'Argenson, the Governor of Canada. The colony had suffered terribly, the Seneschal Lauson and a Sulpitian at Montreal had been slain, every Iroquois town had witnessed the torture and death of French prison ers. Peace was worth a risk and a sacrifice. A Jesuit was ready. Father Simon le Moyne was selected for the danger ous embassy. He went up to Montreal with Father Chau raonot, and after consulting Iroquois delegates he stepped into one of their canoes ou the 21st of July, uncertain as to the fate before him. Mohawk war parties threatened his life on the way, but he at last approached the Onondaga cas tle, to be welcoraed before entering by Garaconthie and the sacheras. With tact Garaconthid took the priest first to the cabins of influential raen to win their favor. Then his own cabin became the chapel of Catholicity at Onondaga. A council, convoked by the sound of the old raission-bell, de cided to send Garaconthie to Montreal with nine of the French prisoners, and he went, raeeting on his way an Onondaga, who had butchered the Rev. Mr. Maitre, a Sulpitian." ' " Relation de la Nouvelle France," 1661, ch. ii., -vii., pp. 'i'-33. 'Ibid., "Journal des Jesuites,'' p. 300. Father Peter Joseph Mary Chauraonot ceases from this time to appear as an evangelical laborer in this country. He was one of the raost notable of the Jesuit missionaries in Canada. The son of a poor -vine-grower, he ran away while a student and made his way to Italy, where, after a series of adventures, he became tutor in a Jesuit college, and flnally entered tho order, to offer his ser vices for the missions of New France. After being associated with Father Brebeuf in the Huron and Neuter missions, he took an active part in es tablishing Catholicity at Onondaga. Then ho took charge of the fugitive Hurons at Quebec, founding the mission, which, from his devotion to the Santa Casa, he caUed "Lorette.'' The same devotion led him to 282 THE CHURCH IN FRENCH TERRITORY. During the winter Father le Moyne reraained at Onon daga offering raass daily in his chapel for the French and In dian Catholics, whora he gathered again at evening to recite the rosary. Sickness prevailed, and he visited the sick assid uously, giving them aU the bodily relief In his power, and instructing for baptisra all who showed good-will. His bap tisms of dying infants and of adults reached two hundred. Wine for mass failed him at last, and he wrote to the Dutch post, from which he received a small supply. During his stay he visited Cayuga also, and his influence as a raissionary extended even to the Seneca country. In the suraraer of 1662 he was sent back with the remaining French prisoners. Father Siraon le Moyne, the first to open missions among the Mohawks and Onondagas, was born in 1604, and entered the Society of Jesus at the age of nineteen. He carae to Canada in 1638, laboring from that time zealously among the Hurons. His intrepidity and ability were hallowed by his zeal and piety. Broken by years of labor, not long after this perilous stay at Onondaga, he died a holy death at Cap de la Magdeleine, Nov. 24, 1665.' After Father Allouez set out to plant Catholicity on Lake take an active part in establishing the Confratemity of the Holy Family, whioh StiU exists in Canada, and which in the Indian raissions in our present limits did incalculable good. Father Chaumonot was faraous for his eloquence, preaching in the Italian style, not conflned in a pulpit, but raoving abont. He becarae a perfect raaster of the Huron language, his grammar being tho key to all the Iroquois dialects. In Onondaga he was equally at home. No one ever adapted himself more thoroughly to the Indian lines of thought and expression. He died in the odor of sanctity at Quebec, February 31, 1693, aged 83. Through obedience he wrote an account of his life, which has been printed. New York, 1858 ; Paris, 1869, and recently with the introduction of matter merely referred to in the text, by the venerable Pather Felix Martin, Paris, 1885. ' "Journal des Jesuites," pp. 339-340 ; " Bannissement des Jesuites de la Louisiane," pp. 113, 133. FORT ST. ANNE. 283 Superior, the French government was roused, when too late, to send out a force suflficient to bring the Iroquois cantons to terras, if not to subjection. But it had allowed the oppor tunity to slip of acquiring New Netherland frora the Dutch. In 1665 Alexander de ProuvIUe, Marquis de Tracy, was sent over as Lieutenant-General of the King, Daniel Remy de Courcelles as Governor of Canada, and the regiment of Carignan-Salieres to operate against the Iroquois, and a nura ber of settlers, nearly doubling the French population of Canada. The Marquis de Tracy established a line of forts along the River Richelieu, the last. Fort Saint Anne, erected in 1665, being on Isle la Mothe, In Lake Charaplain, the first white structure in our present State of Vermont, as its chapel was the first edifice dedicated to Almighty God In that State. In January, 1666, de Courcelles, with a sraall force on snowshoes, traversed the country to attack the Mohawks ; a slight skir mish was the only result, but he returned to Canada with the startling intelligence that the Enghsh were in possession of New Netherland, and that thenceforward the Iroquois would be backed not by the easy-going Hollander, but by the grasp ing English, who held -with a firm hand the whole coast from the Kennebec to the Roanoke., The boldness of de Cour celles' raarch had its effect. The Mohawks and Oneidas sought peace as the Onondagas had already done. It was granted, and the Jesuit missionary Beschefer was sent to rat ify it. Before he could reach Lake Champlam tidings carae that the Mohawks had broken the peace, kiUed sorae French officers and captured others. The French force was soon In moveraent, new erabassies frora the cantons, and messages from the English, creating but little delay. It waa accompanied by four chaplains, the Rev. Mr. DuBois, chaplain of the Carignan regiment, Rev. 284 THE CHURCH IN FRENCH TERRITORY. DoUier de Casson, a Sulpitian, and the Jesuit .Fathers, Albanel and Raffeix. The Mohawks, on hearing of the ap proach of a large force, abandoned three towns and took refuge in the fourth, which was strongly pahsaded. Here they resolved to raake a stand, but as Tracy advanced they fled. The French took solemn possession of the Mohawk country, a Te Deum was chanted and mass said in the great town. Then the country was ravaged, the stores of pro visions laid up by the Mohawks were destroyed, and their towns given to the flames. The humbled Indians, their old renown lost, returned to starve amid the ruins of their castles. They sought peace, they asked for missionaries. The Jesuits did not hesitate to trust their lives again to a nation which had caused the death of so raany of their order. After kneeling to receive the blessing of the Bishop of Petraea, Father Jaraes Frerain and Father John Pierron yj .set out in July, 1667, for the Tacoffuj ^ rtm in J-l. ^^^^^^^^ ^nd Father Jaraes EAC-SlMILE OF THE SIGNATUBE OF ^^ ^^^ ^^^ OucidaS, but FATHEB JAMBS FBEMIN. •' ' at Fort Saint Anne, on Isle La Mothe, they found their way beset by Mohegans who hoped to arabuscade and slay the Mohawk envoys. They re mained at the fort for a n;ionth, gi-ving a raission to the garrison, the flrst undoubtedly in the history of the Church in Vermont, then committing themselves to Divine Provi dence, went on.' They were taken by their guides to Ganda- ouagud, " the town," says Father Fremin, " which the late Father Jogues bedewed with his blood, and where he was so horribly treated during his eighteen raonths' captivity." A congregation of Huron and Algonquin captives was already there anxious for their ministry, and Father Fremin gathered ' "Relation do la NouveUe France," 1666-7, ch. 18 (Quebec ed., pp. 38-9). THE MOHAWK MISSION. 28,') them in an Isolated cabin to instruct them, prepare them for the sacraments, and baptize their chUdren. A Mohawk woman too came forward, and following his instructions, sought baptism. The missionaries then visited the other two towns of the Mohawk nation, and three smaUer hamlets, so that they soon had an organized Christian flock. On the feast of the Exaltation of the Holy Cross, they addressed the sachems, and dehvered the wampum belts which they bore from the French governor. A site was selected at Tionnontoguen for their chapel ; it was erected by the Mohawks, and similar chapels were reared in the other to-wns. Such was the beginning of the Mission of St. Mary of the Mohawks. Here the missionaries labored, mak ing at flrst little Impression on the Iroquois, and exposed to insult and even danger from the braves when infuriated by the liquor which traders freely sold them. After visiting Albany, Father Pierron returned to Quebec, but was soon again on the Mohawk, Fremin leaving the fleld of his yeai^'s labor to found a mission among the Senecas.' Reaching the Oneida castle in September, 1667, Father James Bruyas soon had his chapel dedicated to St. Francis Xavier, in which he said mass for the first tirae on St. Michael's day. He too found Christians to forra a congrega tion, needing instruction, encouragement, and consolation. They were the nucleus around which some well-disposed Oneidas soon gathered." During the year, he was joined by Father Julian Gamier, who soon after proceeded to Onon daga. Garaconthie welcoraed hira cordially, and erected a chapel for his use, which was dedicated to St. John the Baptist. To place the Church on a solid basis, this chief pro- ' "Relation de la Nouvelle France," 1668, ch. i.-ii., Quebec edition, 3, pp. 3-13. Hawley, "Early Chapters of Mohawk History." '' " Relation," 1668, ch. 3, Quebec edition, 3, p. 14. 286 THE CHURCH IN FRENCH TERRITORY. posed to the heads of the great farailies, an erabassy to Quebec, -with which he set out. Then Father Stephen Carheil and Father Peter MUet began at Cayuga to revive the work begun by Father Menard,' in this raission of St. Joseph. One thing was evident to the raissionaries in all the can tons, that unless sorae check was given to the traders who sold liquor to the Indians, there was no hope for their ci-viliz- ation and conversion. Father Pierron, with the Mohawk sachems, appealed to Govemor Lovelace, of New York, that his influence raight arrest the traffic. His reply acknowl edged the devoted labors of the Jesuit missionaries, and sympathy with their work. Father Fremin reached the flrst Seneca vUlage November 1, 1668, and was received -with all the honors paid to am bassadors. A chapel was then reared for hira, and captive Christians incorporated into the nation, carae eagerly to obtain the beneflts of religion." Catholicity had thus her chapels in each of the five Iroquois cantons, with zealous priests labor ing earnestly to convert the Iroquois. The worship of Tharonhiawagon, the superstitious observance of dreainr., the open debaucheries, formed a great obstacle, and the thirst for spirituous liquors inflamed all their bad passions. Besides this, prejudice against the Catholic priests was im parted to the Iroquois by the Dutch and English of Albany,' and by Hurons, who, in their own country, had resisted all the teachings of the missionaries. Father Carheil tried to instruct and baptize a dying girl, but her Huron father pre vented him, and told him that he was like Father Brebeuf, ' "Relation," 1668, ch. 4, 5, Quebec edition, 3, pp. 16-30. '' "Relation de la Nouvelle France," 1669, ch. 1-5, Quebec edition, pp. 1-17. ' See "Relation de la NouveUe France," 1670, p. 33. DANIEL GARACONTHIE. 287 and -wished only to kill her. The missionary, driven from the cabin, could only weep and pray for the poor girl, who expired araid the wild rites of the medicine-men. The Huron then roused the people to slay the raissionary, whom lie accused of killing his child. The prisoners brought in aud burned at the stake, were al ways attended by the missionaries, who sought to instruct them and prepare thera for death by baptism, and there is no page more thrilling than that in which a missionary records his presence near the sufferer, amid the horrible tortures in flicted on him. The faith seeraed to make but little progress in the hearts of the Iroquois themselves, yet raany of the better and abler leaders had been careful observers, and in their own hearts recognized the superiority of the gospel law, though their iraraovable faces betrayed nothiug of the inward conviction. The open avowal of Garaconthie, the able Onondaga chief, at a council convoked at Quebec, in consequence of a re newal of hostihties between the Senecas and Ottawas, was a startling surprise, as consoling as it was unexpected. " As to the faith which Onnontio (the French Governor) wishes to see everywhere diffused, I publicly profess it among my countrymen ; I no longer adhere to any superstition, I re nounce polygamy, the vanity of dreams, and every kind of sin." For sixteen years he had been a constant friend of the French, he had attended instructions, had even sohcited bap tism, yet the Fathers had hesitated, though his pure hfe seemed to attest his sincerity. His avowal on this occasion, won Bishop Laval, who, finding hira sufficiently instructed, resolved to baptize and confirm hira. The ceremony took place in the Cathedral of Quebec, the Governor being his godfather, and MUe. Bouteroue, daughter of the Intendant, his godmother. In the church, crowded -vdth Indians of 288 THE CHURCH IN FRENCH TERRITORY. alraost every tribe in the valley of the St. Lawrence, he received at the font the name of Daniel, that of Governor de Courcelles, and was then entertained -vrith honor at the Castle of Quebec' The effect of this conversion was incal culable, not only at Onondaga, but in all the other cantons. Reaching the Mohawk towns at a critical moment, when Father Pierron, in attempting to expose the absurdity of the Indian traditional tales, had been comraanded to be sUent, but by treating their conduct as an insult, had raade It an affair of state, to be discussed by the great council of the tribe, Gara conthie threw his whole influence adroitly on the side of the raissionary, and the result was a public renunciation of Agreskoud or Tharonhiawagon as their divinity, the act being ratified by an exchange of belts between the mission ary and the nation." At Oneida, Garaconthie spoke in favor of the faith, and gave a wampura belt to attest the sincerity of his words.' At Onondaga, he urged Father Milet not to confine his instructions to the children, but to explain the Christian law to adults. The missionary gave a feast, and erected a pulpit covered with red, -with a Bible and crucifix above, and all the symbols of the superstitions and -vdces of the country below. A wampura belt hung up conspicuously betokened the unity of God. His discourse, carefully pre pared, produced an immense influence, and thenceforward he had among his auditors the best men of the nation. The triumph of Father Pierron on the Mohawk was not a mere transitory one. The old gods of the Hotinonsionni fell and forever, not only in that canton, but in the others. Dieu, the God preached by the missionaries which soon on Iroquois lip became as it now is, "Niio," has since been ' "Relation de la NouveUe Prance," 1670, ch. 3, Quebec edition, pp. 5-6. " Ibid., c. 5. » Ibid., c. 6. AGRESKOUE RENOUNCED, 289 worshipped by the Five Nations, whether they profess Christianity or not. By a providential law, the Iroquois term to express the Lord, or rather He is the Lord, is Hawenniio, whicii seeras to embody the term for God. The open honor to their old gods was gone, but to eradicate superstitions, especially the idea that dreams raust be carried out, no matter how absurd or wicked, was not easy ; and to build up in these hearts. Ignorant of all control, the self-denying system of the law of grace, was a task of no ordinary magnitude. The missionaries resorted to all devices suited to the ignorant, to whora a book was a raystery. The syrabollcal paintings devised by Rev. Mr. Le Nobletz, in France, were of great ser vice, and Father Pierron Invented a garae whicii the Mohawks took up very readily, and in which some dull minds learned truths of faith as to which instructions seeraed never clear enough to reach their coraprehension. When they saw, in this way, that raortal sin led to hell, unless one could, by the path of penance, return to grace, the whole carae vividly be fore their rainds while the missionary instructed them.' Yet the profession of Christianity was not regarded -with out aversion. A woraan of rank, an Oyander, having be corae a Christian, was in a council of the tribe, convoked for the purpose, degraded from her rank, although she held it by descent. Another was installed in her place, and, stripped of her property, she went to Canada to enjoy in peace the exer cise of her religion." It was not easy again for the missionaries to Inculcate self- control, temperance, and chastity, when the Enghsh and French governments alike, permitted unhraited sale of hquor to the Indians, by which the doctrines of the raissionaries were contradicted and vice encouraged. ¦ Relation de la NouveUe France," 1670, p. 38. ' Ibid., p. 6. 19 290 THE CHURCH IN FRENCH TERRITORY. Father Bruyas, at Oneida, saw his efforts thwarted by the prevalent drunkenness of the men, who were deaf to all ex liortatlons, their hearts being like the rock from which the ¦ tribe derives its name, and they so influenced the women that it was only when the braves were absent on the war path or the hunts that they ventm-ed to attend the instruc tions in the chapel.' We see an example of this in the Huron, Francis Toiisa- lioten, who, though a Christian, did not avow or practice his religion openly, but when going off to a hunt, told his Erie wife to attend the instructions of the missionary during his absence. She became the eamest and pious Catholic, Catharine Ganneaktena, the foundress of the mission of La Prairie, after having been the tutor of Father Bruyas in the Oneida dialect." At a later period, the missionary, at these seasons, assembled the old raen, and expounded the raysteries of faith to them, refuting their superstitious fables. These conferences showed by their fruit that they had touched raany a heart.' Unable to celebrate the holidays of the Church at Oneida, Father Bruyas frequently went on those occasions to Onon daga, where the children sang the truths of Christianity through the town ; and where Father Milet, addressing the sachems, attacked the Dream superstition, the last stronghold of Iroquois paganism. They yielded to his arguments and formaUy renounced it, reminding hira that Agreskoue was no longer named at their feasts, which indeed, on all great occasions, were opened by the blessing asked by the priest.* The failure of sorae dream prophecies of the raedicine-raen ' " Relation de la NouveUe France," 1670, p. 53. ^ Chauchetiere, " Vie de la B. Catherine Tegakouita." ^ " Relation de la NouveUe France," 1673, p. 19. ' lb., 1670, p. 53 ; Chauchetiere, " Vie de la B. Catherine Tegakouita,' ch. 13. Catharine emigrated to Montreal in 1667, THE IROQUOIS MISSION. 291 about this time, aided the raissionary cause by discrediting those ira posters. Still the Catholic Church at Onondaga was raade up mainly of old Huron and other Christian Indians, whom the misfor tunes of war had consigned to that place, with a few converts raade during the existence of Saint Mary's, at Ganentaa.' Father Carheil, at Cayuga, struggled with the sarae difficul ties, converting a few, chiefly in sickness, which ravaged many of the cantons, but with his auxihary Rene he built a neat chapel of wood, resembling Indian cabins in nothing but the bark roof. Father Fremin, at the Seneca to-wn of Saint Michael, erected his chapel for the large and distinct body of Huron Christians, many of whom were eminent for piety and fervor. Among these, James Atondo is recorded as one given to prayer, and constant in exhorting others to observe the coraraandraents of God, and lead a pious life. Francis Tehoronhiongo, baptized by Father Brebeuf, the host of Father le Moyne, who, after edifying his own land, and that of his exile, died at the Mountain of Montreal, knew all the leading events of Scripture history as well as the Catechism, and not only trained his own family to a Christian hfe, but was so constantly instructing all around him, thnt Father Garnier says: "If the Gospel had never been pub hshed in this country by raissionaries, this raan alone would have announced it sufficiently to justify at the Day of Judg ment the conduct of God for the salvation of aU men." ' That missionary had come to Onondaga to aid Frerain, and had reared a chapel at Gandachioragou, as Frerain did in September, ;1669, at St. Michael's.' ¦ "Relation," 1670, p. 61. 'Ib., p. 71; "History of the CathoUc Missions among the Indian Tribes," p. 338. ' St. Michael's (Gandougarae) was probably about flve mUes southeast 292 THE CHURCH IN FRENCH TERRITORY. The 26th of August, 1670, saw a little synod of the clergy of New York, held at Onondaga. Fathers Fremin from Sen eca, and CarheU from Cayuga, had joined Father Milet, and on that day Fathers Bruyas from Oneida, and Pierron from the Mohawk, arrived. They spent six days in concerting the steps to be taken to ensure success in their missions, and the means of overcoming the obstacles which impeded the establishment of the faith.' Yet their lives were in peril when tiduigs came that several of the tribe had been murdered by the French. The influence of this untoward tidings was soon perceived. Returning to his Seneca mission. Father Juhan Garnier reacli- yf ^ , ed Gandachioragou safely, /"-C^.-«^ Jya^x^-r^:^^ ^^^ ^j^.jg passing through FACSIMILE OF THE SIGNATUBE OF Gaudagarac, was assaulted FATHEB JULIAN QABNIEB. , -r .. , , n -ii by an Indian maddened with drink, who twice endeavored to plunge a knife into his body ; but as Father Frerain wonderingly attests, the brave Jesuit never paled in the hour of danger, such was his flrmness and resolution. He took up his abode at Gandachioragou, where there were only three or four avowed Christians. Then he founded the Mission of the Immaculate Conception, and began to study the Seneca language, drawing up the outlines of a Gramraar and a Dictionary which is still extant." Father Fremin, though still retaining charge of Saint Michael, St. Jaraes, and the other Seneca towns, was pre vented by illness frora resuraing his labors there.' But the of the present town of Victor ; Gandachioragou was probably at the site of Lima ; Gandagaro (St. James) south of the village of Victor, and Son- nontuan, or The Conception, a milo and a half N.N.W. of Honeoye FaUa. This is the result of the careful and patient study of Gen. Jolm S. Clark. Hawley, " Early Chapters of Seneca History," Auburn, 1884, pp. 35-6. ' "Relation de la NouveUe France," 1670, p. 77. "^ It is preserved at the mission of Sault St. Louis. • " Relation de la NouveUe Prance," 1671, p. 31. SAONCHIOG WA'S BAPTISM. 293 next spring, the town of St. Michael's with his chapel, was utterly destroyed by flre, and it was regarded as a judgment for its resistance to the faith. The tribe proinised to erect a new and flner chapel within the palisades that enclosed the new town. Saonchiogwa, the great Cayuga chief, undertook an embassy to Quebec in the year 1671, to make terms on behalf of the Senecas who had violated the peace ; after terminating that affair satisfactorily, he sought Father Chauraonot, whose words in the great address at Onondaga years before, had never left his mind. He had made his cabin the home of Fathers Mdnard and de Carheil, had carefully followed their instructions aud studied their lives. Yet he was such a type of the wily, diploraatic Indian, that the raissionaries were not convinced of his sincerity. Now, however, his conduct, his language, all convinced the raissionary. Hewas baptized by Bishop Laval, Talon, the Intendant, acting as his godfather, and Huron, Algonquin, aud Iroquois, sat down together at the bounteous feast spread after the ceremony.' The acces sion to the Christian cause of a man of the ability of Saon chiogwa, who now took his stand beside Daniel Garaconthie, was incalculable. Both were men of unblemished reputation, who had acquired the highest rank in the councils of the Five Nations, by their wisdora, ability, and eloquence. Garaconthid, after his conversion, gave a banquet, and an nounced that his actions were now to be guided by the Chris tian law, that his life should be pure, and what duties he had hitherto discharged, would now be still more exactly fulfllled from a higher motive. In regard to dreams, he announced that he would in no case do a single act to fulfil one, or take part in any of the superstitious customs of their forefathers. ' "Relation de la Nouvelle France," 1671, pp. 3-4. 294 THE CHURCH IN FRENCH TERRITORY. These follies were the ruin, not the mainstay of their coun try. Many who had hesitated before, took courage and now carae forward to embrace and to practice a faith professed by such superior men. At Albany, Garaconthie reproached the authorities for having sought the furs of his countrymen, corrupting them with hquor, but never seeldng to deliver thein from their spiritual blindness, or teach thera the way to God. " You ask rae why I wear this crucifix and these beads around ray neck ? you ridicule me, you tell me that it is good for nothing ; you blarae me, and show contempt for the true and saving doctrine taught us bythe black-gowns. What blessing after that can you expect from God, in your treaties of peace, when you blaspherae against His most ador able mysteries and constantly offend Hira 1 " ' Almost at once by a single eloquent address, he prevented the annual saturnalia known as Onnonhouaroia. After four or flve years' toil at Oneida, Father Bruyas was assigned to the Mohawk and became Superior of the Iroquois missions. Father Milet succeeding him. At Cayuga, Father Carheil was so affected by a nervous disorder that he was ^ ^ forced to resign his raission for a tirae «/t«4^<'x- -^- ^° Father Raffeix. Returning to Canada and flnding raedical skill unequal to the FAC-SIMILE OF THE j- i • i BIGNATUBE OF <^i^^^ o* 1"^ luakdy, he turned to a high- PATHBB BAFFEix. cr physIcIan and sought his cure from God in prayer, before the shrines of Our Lady of Foye and St. Anne at BeaupriS. He recovered and returned to his raission. Medals of Saint Anne, dug up to this day in the old land of the Cayugas, are doubtless due to the pious gratitude of this raissionary, who diffused devo tion to the Mother of Our Lady. On his return. Father ' Relation de la NouveUe France," 1671, p. 17. THE IROQUOIS MISSIONS. 205 Raffeix hastened to the Seneca towns to aid Father Garnier, and Father de Lamberville was in charge at Onondaga. Among the Senecas there was great instabihty ; now the sachems of a town would hold a council aud decide that all raust pray to God, in other words, place theraselves under in struction for baptisra ; then on the prorapting of some apos tate Huron, or some fire-brand from another Iroquois tribe, they would decide that tlie missionary was a spy and a sor cerer, and propose his deatli.' Meanwhile the faith was gaining, especially among the Mohawks ; but the converts were assailed by temptations from mthin and without. The heathen party used every effort to lead the Christians into drunkenness, debauchery, aiid superstitious observances ; raany after the first fervor had sub sided, yielded to these insidious advances, and the raission aries groaned to see that it was almost impossible for any one to persevere where all around breathed vice and corruption, and where there was no strong body of Christians to give moral support by a pious exaraple. The war waged by the Mohegans on the Mohawks had kept the latter constantly on the alert, and prevented easy access to Albany. With peace in 1673 came such a universal debauchery that a fatal epideraic ensued. Father Bruyas and his associate. Father Boniface, labored incessantly, attending the sick and preparing for a Christian death all who showed any disposition to erabrace the faith, and recalling those who, having once professed Christianity, had yielded to terapta tion. Father Boniface at Gandaouague and Gannagaro, forming St. Peter's mission, had what were regarded as the first and principal Iroquois churches, the faitii being raore constantly erabraced and more bravely professed. The towns > "Relation de la NouveUe France," 1673, p. 35. 296 THE CHURCH IN FRENCH TERRITORY. were smaU, but they contained more practical Catholics than all the rest of the Iroquois castles. The result was attributed to the intercession of Father Jogues and Rene Goupil. The services of the Church were perforraed openly and with no little porap, even the Blessed Bread being given as in French churches. The Catiiohc woraen wore their beads and medals openly, even when visithig the Enghsh settlements.' One of these faithful women was the wife of Kryn, the priiicip;d chief, and caUed by the French, " The Great Mohawk." So hicensed was this haughty Indian that he abandoned her and went away from the viUage and the cabin. Moodily hunting he came at last to La Prairie. The order and regularity pre vaUing in that httle Cathohc settlement so irapressed his nat urally upright mind that he remained there. In a short time the bravest warrior and leader of the Mohawks was kneeling in all humUity to receive instruction in the doctrine of Christ. When his rallying-cry resounded again through the valley of the Mohawk, Kryn entered the castle as a fervent disciple, to the astonislunent of the heathens and to the joy of his for saken wife. With her and many others he soon set out for the banks of the Saint Lawrence, accompanied, among the rest, by a yonng warrior, who, as Martin Skandegonrhaksen, became the model of the mission." The Mohawks of Tionnotoguen did not show this inclina tion for the true faith, and they reproached Father Bruyas with trying to depopulate the country ; and he gave a wam pum belt to attest that neither he nor his associate had insti gated the Great Mohawk.' ' "Relation do la NouveUe France," 1673, pp. 33; "Relations Ine dites," i., pp. 1-19 ; '' "Relation de la Nouvelle France," 1673, p. 45, etc. ; " Relations Ine ditos," pp. 18-30; ii. , pp. 50-4; Chauchetiere, "Vie de Catherine Te gakouita." '" " Relation," 1673, p. 54 ; " Relations Ingdites," i., pp. 30-31. SACHEM ASSENDASE. 297 Araong the Onondagas Father John de Laraberville was consoled and supported by the zeal and fervor of Garaconthi6. His open profession of Christianity drew on ^ecc^e.A.>JPa^rvuJ^ that reraarkable man the ^ — hatred of some of the ^^^-^^i^"^ ""^ ™« signatube of fa- TUEB JOHN DB LAMBEBVILLE. sachems, who endeavor ed to break down his infiuence, declaring that he was no longer a man, that the black-robes had disordered his mind. They said that as he had given up the custoras of the Onondaga nation, he evidently cared nothing for it ; but when any em bassy was to be sent or an eloquent speal<:er was desired for any occasion, all turned to Garaconthie. Wlien he was onco prostrated by disease, the whole canton was in alarm. To the Christians he was an example and a constant monitor. Father Carheil continued his labors araong the Cayugas, Fa ther Julian Garnier at the Seneca raission of St. Michael, and Father Raffeix at that of the Conception, gaining a few adults in health, baptizing raore who turned to them whon the hand of sickness prostrated thera.' The next year Father Bruyas won the aged but able sachera, Assendase, one of the pillars of the old Mohawk faith, who, crafty and astute, upheld his influence by his re nown as a raedicine-raan. He had listened to the instructions of the raissionary, but had for two years resisted God's grace, when the earnest words of Count Frontenac at Montreal gave him courage to avow his conviction, renounce his errors, and seek baptisra." Assendase's faraily followed his example, although sickness and misfortune came to test their con stancy. His conversion roused the heathen party, and one ' " Relation de la Nouvelle France," 1673, pp. 55-114 ; " Relations Infr dites," i., pp. 57-68. ' Ibid., pp. 335-378. 298 THE CHURCH IN FRENCH TERRITORY. of his o-wn kindred, maddened by drink, tore the rosary and cruciflx from the neck of the aged chief and threatened to kiU him. " KiU me," said Assendas^ ; " I shaU be happy to die in so good a cause ; I shall not regret my life if I giVe it in testiraony of ray faith." His exaraple exerted a great influ ence. The fervor of those already Christians was revived by thc reception of a statue of the Blessed Virgin, received from the shrine of Notre Dame de Foye, which was exposed to the faithful on the feast of the Iraraaculate Conception with all possible porap. Catholicity had an open and authorized ex istence, and scarcely a Sunday passed without the baptisra of sorae child or adult. Father Boniface, prostrated by Ulness, was compelled to leave the mission, and was succeeded at Gandaouagu^ by Fa ther James de LamberviUe.' But the Mohawk mission sus tained a terrible loss by the death in August, 1675, of Peter Assendase, the Christian chief, who expired after a long and painful illness, which he bore with piety and patience, refus ing all the superstitious reraedies proposed, and declaring : " I wish to die a Christian and keep the word I have pledged to God at ray baptisra. I do not ascribe ray illntiss to it, as my Idndred falsely iraagine. We raust all die ; the heathens will die as well as I. There is one God who sets a lirait to my life ; He will do -with me as He will ; I accept -willingly all that comes from His hand, be it life or death." ° This was a severe blow to Father Bruyas at Agni^, but ' "Relations Inedites," ii., pp. 35^5; "Relation," 1673-9, p. 178. Father Boniface wasted away in a delirious state. His religious brethren began devotions to invoke the intercession of Father Brebeuf, and re garded as a miracle Pather Boniface's recovery of his senses, soon after which ho expired in great piety December 17, 1674. MS. Attestation of tho Miracle. " " Relations Infidites," ii., p. 103 ; " Relation de la Nouvelle Prance," 1073-9, pp. 147-151 ; " Relation," 1676-7, pp. 7, etc. CATHARINE TEGAKOUITA. 299 Father James de Lamberville had his consolations at Gaiida- ouagu6. Going one day through the town when most of the people were absent in the flelds, he was irapelled to enter the cabin of a great eneray of the faith. There he found the niece of that chief, Tegakouita, daughter of a Christian Algonquin raother, prevented by an injury to her foot frora being at work with the rest. She was a lily of purity whora God had preserved unscathed araid all the dangers surround ing her. It had been the great longing of her heai-t to be a Christian, but her shy raodesty prevented her addressing the missionary. Father Lamberville saw at once that she was a soul endowed with higher gifts, and he Invited her to the in structions given at the chapel. These she attended -vrith the strictest fidelity, learning the prayers and the abridgment of Christian doctrine readily in her desire to be united by bap tism to our Lord. She edified all by her fervor, and was solemnly baptized in the chapel on Easter Sunday, 1675, receiving the name of Catharine. Her uncle had at first done nothing to prevent her attend ing the chapel or performing her devotions in the cabin ; but persecution soon carae when she declared that she would not go to the field to work on Sunday. They endeavored in vain to starve her into subjection by taking all food away with thein, leaving her to fast all day unless she carae to thera, when they Intended to compel her to work. She cheerfuUy bore the raortification rather than offend God by neglecting to sanctify the Lord's day. Father LaraberviUe soon found that the usual regulations adopted for ihe women converts did not apply to Catharine. What they were urged to avoid she had always shunned. Higher and more spiritual was the life she was to lead. " The Holy Ghost," says her biographer. Father Chauche tiere, " who wrought more in her than man, directed her in- 300 THE CHURCH IN FRENCH TERRITORY. teriorly in all, so that she pleased God and men, for the most wicked adraired her, and the good found raatter for imitation in her." Though her example and services were of the utmost ben efit to him, and the crosses she underwent increased her merit, the missionary was in constant fear, and urged her to go to La Prairie, and meanwhile to be incessant in prayer. Her uncle, who, in the system of Iroquois relationship, stands in the stead of a father, would, she knew, never consent to her departure. She feared that the attempt might lead to trouble, and perhaps result in the deatii of some one at the hands of her furious guardian, who once sent a brave into the cabin to kill the " Christian woraan," as she liad grown to be commonly called. She did not quail, and feared not her own death, but that of any one who attempted to aid her. At last, however, the resolute chief. Hot Cinders, came to Gaudaouague. Catharine felt that in him she had a tower of strength, and told Father LaraberviUe that she was ready to start for La Prairie -with her brother-in-law, who had corae with Hot Cinders. During her uncle's absence, she and her companions started by a circuitous route, and though pursued by her uncle with bloodthirsty design, reached La Prairie, which she was to edify in life and make glorious by her death and the favors ascribed to her intercession after the close of her virginal life.' The year of Catharine's baptism Father de Lamberville had in vain endeavored to reach a Mohawk who had for eight months been lingering on a paUet of pain, bnt the doors of the cabin were closed against him. " In this ex tremity," he writes, " I had recourse to the venerable Father Jogues, to whora I coraraended this man, and at once the Chauchetiere, "Vie do Catherine Tegakouita," New York, 1886. S.Xoici/ cU' 7?tcmlr-eaL erv CanadcL,7nort&- &nyodeiir de- iTaiTiiEte^ ¦ POBTKAIT OF CATHABINE TEGAKOUITA, FBOM THE PICTURE IN DE LA POTHEBIB. 302 THE CHURCH IN FRENCH TERRITORY. cabin doors opened and gave me access to instruct and bap tize him. The conversion is a special work of divine grace, and a special favor obtained by the merits of Father Isaac Jogues, who siied his blood here in God's quarrel, having ibeen massacred by these savages in hatred of the faith." At Oneida Father Milet made less progress, and it was only the higher and abler minds that were irapressed. One chief was converted in 1672 ; a few years after another, who withdrew frora the viUage and cabined apart to keep aloof frora the superstitions and debaucheries of his tribe. In 1675 Milet converted the great chief, Soenrese. The mis sionary -was consoled by the fervor of his flock and the decay of the worship of Agreskou6. In the several cantons the missionaries derived great con solation from the Confraternity of the Holy Family, a pious association founded at Montreal //j/P by Father Chaumonot, Rev. nL-^n^u^xiyno^ Mr. Souel, and the Ven. Mar- FAo-siMiLE OF SIGNATUBE OP FA- g^rot Bourgcoys. It was at- TUEK JOSEPH M. CHAUMONOT. tachcd to ovcry Catholic chapel in the Iroquois country and sustained the faith and Christian hfe of all.' But the mis sions were entering on a period of trial ; the death of some Christian chiefs, the removal of others to La Prairie had em boldened the heathens, who began to raenace the lives of the missionaries and treat the Christians with oppressiou and in sult. Garaconthid was far advanced in years, and in 1676, feeling that his life was uncertain, he gave three solemn ban quets. One was to declare that they were not given in ac cordance with any dream, and that he renounced all su})C!- ' " Relation de la Nouvelle Franco," 1673 ; 1675 ; 1676 ; 1673-9, p. 183 ; " Relations Inedites," ii., pp. 38, 106, 09-111. DEATH OF GARACONTHIE. 303 stitions rites ; in another he denounced the banquets where aU must be devoured by the guests. In the third he sang his Death Song, as he was now so old. He saluted the Master of Life, whom he acknowledged as sovereign of our fortunes ; on whom, and not on dreams, our hfe and deatii depended. He also saluted the bishop in Canada, and other dignitaries there, teUuig them, as though they were present, that he wished to die a Cliristian, and hoped that they would pray to God for him. He concluded by making a pubhc profession of lus faith, and by disavowing all the errors in which he had lived before his baptism. He attended the raidnight raass at Christraas with his whole faniily, coraing a long distance through the snow. Attacked by a pulraonary disease, he repaired to the chapel, and after kneeling there in prayer, told Father Lamberville, " I am a dead man," and made his confession -with great compunction. During his iUness his prayer was constant ; then giving the fareweU banquet, in which two young wai- rlors announced his wishes, the Rosary was recited, and after the Commendation of a Departing Soul, he peacefully yielded up his soul. The great Catholic chief of Onondaga, Daniel Garaconthie, stands In history as one of the most extraordi nary men of the Iroquois league." Father Carheil at Cayuga, aided for a time by Father Pierron, and Fathers Garnier and Raffeix in the Seneca towns, had not met the encouragement found in the Eastem cantons. The old Huron eleraent was the nucleus of the Cathohc body, with more converts from the subjugated Neu ters and Onuontiogas and captive Susquehannas than from the Cayugas and Senecas. ' "Relations Inedites," ii., pp. 113-114, 197-305; "Relation de la NouveUe France," 1673-9, pp 185-193 ; " Relation," 1676-7, pp. 34-39. 3*04 THE CHURCH IN FRENCH TERRITORY, About the year 1678 Father Francis Vaillant succeeded Father Bruyas at Tionnontoguen, and that master of the Mohawk language proceeded to Onondaga to continue the work of Father John de Lamberville, and Father John Pier ron, leaving the Mohawks, joined the raissionaries in the Seneca nation, after being at Cayuga in 1676. Bruyas' labors on the Mohawk had been raost fruitful and his infiuence great. The language of the nation he spoke with fluency and correctness, and he drew up a vocabulary and a work called " Racines Agnieres," or " Mohawk Radicals," in which the priraitive words were given and the derivatives frora them explained. He also wrote a catechism and prayer- book.' During the period of the Iroquois missions of which we have more ample details, the missionaries, in constant peril and hardship, had earnestly labored among the Five Nations ; their great success was with the sick and dying, and the bap tisms of adults and infants, which, from 1668 to 1678, amounted to 2,221, did not in consequence greatly increase the church militant on earth, though it did the church tri umphant in heaven. The emigration of Christians to Can ada, which the missionaries urged to prevent apostasy, also prevented great increase of numbers in the cantons. The missionaries maintained their chapels and instruetions mainly for the little body of Christians who were not able to with draw. The attitude of the English In New York and their claims over the territory of the Five Nations showed the mission aries that In a few years the land of the Iroquois would be closed to them. ' " Relation de la Nouvelle Prance," 1673-9, p. 140 ; Bruyas' "Racines Agniferes" was published in Shea's " American Linguistics " in 1863-3. It had been used by Father Hennepin, " Nouvelle Decouverte," p. 37. MISSION VILLAGE AT LA PRAIRIE, 305 The Catholic Indian emigrants from New York settled, some at La Prairie, some at Lorette with the Hurons, and others again at the Mountain at Montreal, where the Sulpi tians of the Seminary had established an Iroquois raission, the fruit of their labors aniong the portion of the Cayuga tribe which settled on Quinte Bay.' The Jesuits had, too, in 1669, erected a little house at La Prairie de la Magdeleine, as a place where missionaries com ing from the Iroquois or Ottawa missions raight recruit; but Indians began to stop there, and sorae desired to remain for instruction, so that it soou required the constant service of two experienced priests to minister to peo|)le of many different languages. Indians from the cantons of the Five Nations, who lacked courage to avow their desu-e to become Christians, or who had embraced the faith, but feared to lose it, proposed to Father Frerain that they should settle at La Prairie. The raissionary, fully aware of the difficulty of a convert's preserving the faith araid the prejudice and seduc tions of the Iroquois castles, beheld in this, a providential design. Cathai-ine Ganneaktena, an Erie convert, was the foundress of the new village. Others soon followed her ex ample, and when the report spread that a new Iroquois town had been forraed at La Prairie, so many came that a govern ment was organized, and chiefs to govern the town were elected with the usual Iroquois forras and ceremonies. By the first laws promulgated, no one was permitted to take up his residence unless he renouhced three things. Belief in Drearas, Changing wives, and Drunkenness : and any one adraitted who offended on these points was to be expelled. The village tlius formed, showed the importance of the course. No longer opposed or persecuted, no longer allured ' Shea, " History of the Catholic Missions," pp. 393-311. 20 306 THE CHURCH IN FRENCH TERRITORY. to resist or abandon the faith, catechumens came assiduously to instructions, and those already Christians, practiced their religion, praying and approaching the sacraments with fer vor. The better instructed became dogiques or catechists of others, and one of these attended every band that went out from the viUage for the winter hunt. A catechuraen and his wife while out on a hunting expedition, fell In with two leading Mohawks, one of thera Kryn, the Great Mohawk. These hstened with interest to what they heard 'of the new village and its raoral code. They felt that it was a rightful course ; they joined the catechumens In their devotions, and going back to their tribe for their wives, came to La Prairie with forty -two companions.' Every hunting party that went out, acted as apostles, and the men of their tribe whom they raet, were so impressed by their probity, their devotions, and their instructions, that a party seldom returned to La Prairie without bringing sorae candidate to the raissionary." In this way a famous Oneida chief, called by the French, " Hot Cinders," from his fiery disposition, who had left his own canton in disgust at some affront, was led to -visit La Prairie, where he remained and becarae one of the raost fervent Christians, his ability soon causing his election as one of the chiefs. He was installed with all the formalities used In the Iroquois cantons, the same harangues and symbolical acts : but through inadvertence, the presentation of a raat was omitted. He complained to the missionary that he had been raade a fool of, that he was no chief, as he had no mat to sit upon, and the whole ceremonial was repeated to make his Induction strictly legal.' This mission lost in 1673 its foundress. ' "Relation de la NouveUe France," 1673; New York, 1861, p. 80; " Relations Inedites," Paris, 1861, i., pp. 179-189. » Ibid., i., pp. 379-383. * Chauchetiere, " Vie de Catharine Tegakouita." V. CATHARINE TEGAKOUITA. 397 Catharine Ganneaktena, who died full of piety, having pre served her baptisraal innocence unsullied, and regarded as a saint by the httle Christian coraraunity which had grown up around her and revered her as a mother.' On Whitmonday, May 26, 1675, Bishop Laval extended the visitation of his diocese to this raission, where he was received with great pomp and joy, and the next day he con ferred the sacrament of confirmation in an Iroquois chapel. The bishop was greatly touched and edified by the Christian deportment of the Indians, and the peace and happiness that prevailed in the village. He veuiained sorae days to visit the whole raission, giving free access to all." The raission had reraarkable raen in the Great Mohawk, and in the Oneida Chief, Louis Garonhiague. It received its most illustrious and holy member in the autumn of 1677, when Catharine Tegakouita arrived frora the town of Gandawague. There she began the life of toil, recollection, aud prayer, seeking in all things to do what was most agree able to God. The little bark chapel was the horae where she spent the hours not required by the assiduous toil of au Indian woman, for having renounced for God all idea of mar riage, she lived with her brother-in-law, and not to be a bur then labored constantly. The work of an Iroquois woraan included felling and cutting up trees for firewood. Once a tree she had felled as It descended hurled her to the grouud, a branch striking her. As soon as she recovered her senses she exclairaed : " My Jesus ! I thank Thee for having pre served me from that accident," and took up her hatchet to continue her work : her corapanions corapelled her to go ' Chauchetiere, " Vio de Catharine Tegakouita." " Relations In§dites," i., pp. 384-398. " Relation de la Nouvelle France," 1678-9, pp. 163-174. ' " Relations Inedites," ii., pp. 58, etc., 168, etc. 308 THE CHURCH IN FRENCH TERRITORY. and rest, but she said that God lent her a little more life to do penance, and that she must eraploy her time well. A new church was rising nnder the hands of the carpen ters, soraething grand in the eyes of the Indians. To lier in her humility it seemed that she was not worthy to enter, and was fit only to be driven from it. She enrolled herself in the Confraternity of the Holy Family, and adopted a rule of hfe which she followed exactly. When the family went off to hunt, and she could not hear raasses daily, she made a httle oratory to which she retired to pray. All soon re garded her as a holy virgin dedicated to God ; but this did not affect her humility or spirit of penance except to increase it, and augment the austerity of her hfe. The -winter spent with the hunting-party was to her one of such spiritual pri vation that she ever after preferred bodily privation in the village so long as she could attend the adorable sacrifice, spend hours before the Blessed Sacraraent and often re ceive it. Her health, never sound, failed gradually. She could only drag herself to the chapel, and leaning on a bench coraraune with God. In the spring of 1680 she was unable to leave her mat, and prepared for her death. She had renounced the world in whicii she had lived, with its pleasures and its vanities ; she had practiced the evangelical counsels of chas tity, poverty, and obedience. When Father Frerain gave her the last sacraments he asked her to addi-ess those around her, for the cabin was filled. She had in life unconsciously to herself filled the mission with new fervor, and he -wished her influence to be lasting. Assisted by all the consolations of religion she expired on Wednesday in Holy Week, and the Indians came to kiss her hands, and to spend the day and night in prayer beside her hfeless reraains. The raissionary pronounced her eulogiura there, holding her up to all as a CANONIZATION SOLICITED. 309 model for imitation. She was buried at a spot selected by herself three years before. The reputation of her virtue spread through Canada. The missionaries and all who had known her attested her exalted virtues and sanctity, and her grave became a pilgriraage. Bishop Laval carae to the Sault, with the Marquis de Denon ville, and prayed at the torab of " the Genevieve of Canada," as he styled her. The priests of neighboring parishes, who at first checked devotion to the " Good Catharine," carae to pray, as did Rev. Mr. Colombiere frora Quebec, and sturdy old soldiers like Du Lhut. The rairacles ascribed to her intercession, of whicii a liost are recorded, have kept devotion to her alive in Canada. Her rel ics, and all belonging to her, were eageriy sought ; little objects she had raade, pieces of wood, even, that she had chopped. Father Chauchetiere painted her portrait, and tbiswas copied and circulated. De la Potherie, in his " Histoire de I'Arae rique Septentrionale," gives an engraving based evidently on one of these pictures by the missionary, and we give an exact reproduction of it. The introduction of cause of her canonization with those of Father Jogues and Rene Goupil was solicited frora the Holy See by the Fathers of the Third Plenary Council of Baltimore.' ' The fullest account of Catharine is her Life by Father Claude Chau chetiere, New York, 1886 ; a shorter life by P. Cholonek is in the " Lettres Edifiantes," Vol. XII. (Paris, 1737). Kip's "Jesuit Missions,'- New York, 1847, pp. 83-113 ; and in Charlevoix, " Histoire de la Nou velle France" (Shea's Translation, iv., p. 383) ; Mgr. St. Valier, second Bishop of Quebec, records her holy life in his " Estat Present," pp. 48-9. CHAPTER V. THE OHUEOH FKOM THE PENOBSCOT TO THE MISSISSIPPI, 1680- 1690. Suoh was the position of the Church in the part of North Araerica claimed by France. Devoted priests had established missions among the five Iroquois nations and among the Algonquin tribes around Lakes Huron, Michigan, and Supe rior. In all these parts France had not a single settleraent, not a trading post or fort ; a few adventurous fur trappers alone threaded the Indian trails in those regions where the Catholic raissionaries were patiently laboring. France seeraed utterly indifferent to the vast realm in her o-rasp. No attempt was made to restore the settlement at Ganentaa, or the fort on Isle La Motte, in Lake Champlain ; no vessel was built to extend the trade on the lakes. In all our present territory there was not a post that France could claim till the treaty of Breda, in July, 1667, restored Penta goet to the Most Christian king.' But the French Govern raent was at last aroused to the importance of the vast coun try in North Araerica to which she could lay claira, and to consider it as soraething raore than a territory from which heartless trading corapanies conld draw furs. The Catholic raissionaries on the Lakes had for sorae years been reporting ' "Memoires des Commissairesdu Roi," Paris, 1755, ii., pp.40, 395, 330. The " Estat du Fort," etc., " Collection do Manuscrits," Quebec, 1884, i., p. 300, raakes the chapel there a frame building, 8 paces by 6. (310) LA SALLE AND THE SULPITIANS. 31] more and more definite inteUigence of the great river in the West, which the Algonquin tribes called Missi sijii, great river ; and which the five Iroquois nations styled Ohio, great and beautiful river. Though the French Governraent took no steps, individuals did. Robert Cavelier, who had assumed the style of de la Salle, brother of a Sulpitian priest at Mon treal, had heard of this river through the Iroquois ; the Sul pitians moved by missionary instinct resolved to seek it and win the tribes on its banks to Christianity. On the 6th of July, 1669, a httle expedition set out from Montreal, La Salle with five canoes and the Sulpitians, Rev. Francis Dol- lier de Casson, priest, and Ren6 de Brehaut de Galinee, still in deacon's orders, with three canoes, guided by some Sene cas who had wintered in Canada. Plodding along slowly they reached the chief Seneca town on the 12th of August, and there with Father Fremin's attendant as interpreter, they solicited from the Seneca Council an Illinois slave to guide them to his country. The sachems deferred a reply, but meanwhile the French were told on all sides that the route by land was long and dangerous, while the great river could easily be reached by way of Lake Erie. Abandoning the hope of reaching the river through the Seneca country they crossed the Niagara below the falls, and at a little vil lage near the head of Lake Ontario obtained two western Indians for guides. Soon afterward they raet Louis JoUiet descending from the copper district on Lake Superior, who on learmng their object recomraended the route by way of Green Bay and the Wisconsin. La Salle left the Sulpitians on the plea of IUness and started for Montreal. Rev. Dol- lier de Casson and his corapanion proceeding westwai'd, win tered on the northern shore of Lake Erie. Setting out in the spring they lost all their chapel equipraent, so that Dol- her de Casson was deprived of the consolation of saying 312 THE CHURCH IN FRENCH TERRITORY. mass. On the 25th of May, they descried the palisade around the house and chapel of the Jesuit Fathers at Sault Ste. Marie with the cultivated fields near by. After enjoying the hospitahty of Fathers Dablon and Marquette for a time at this raission the two Sulpitians returned to Montreal.' La SaUe, at sorae subsequent period, by way of Lake Erie reached the Ilhnois or sorae other affluent of the Mississippi, but raade no report and made no claim, having failed to reach the main river. The Jesuit missionaries, however, had not abandoned the subject. Talon, Intendant of Canada, recoraraended Louis JoUiet to Count Frontenac as one who was capable of under taking an exploration which he deeraed important for the interest of France. The French Governraent in Canada, at last resolved to send out au expedition of discovery. In Noveraber, 1672, Frontenac wrote to Colbert, the great prime minister of France : " I have deemed it expedient for the service to send the Sieur JoUiet to the country of the Mas- koutens, to discover the South Sea (Pacific Ocean), and the great river called Mississippi, which is believed to empty into the gulf of California." One single raan with a bark canoe was all the Provincial Governraent could afford ; but JoUiet had evidently planned his com-se. Like the Sulpitians he proceeded to a Jesuit mission, to that of Father James Mar quette, who had so long been planning a visit to the country of the lUinois, and who speaking no fewer than six Indian languages was adrairably fitted for such an exploration. That raissionary received permission or direction from his superiors to join JoUiet on his proposed expedition, and there are indications that the venerable Bishop Laval, to accredit ' " Voyage de MM. DoUier de Casson et de Galinee, 1669-70," Mon treal, 1875. MARQUETTE AND JOLLIET. 313 him to the Spanish authorities whora he might encounter, made him his Vicar-General for the lauds Into which they were to penetrate.' Jolhet reached Michiliinackinac on the Sth of Deceraber, 1672, the Feast of the Iramaculate Con ception, and the pious missionary with whom he was to make the exploration, thenceforward made the Immaculate Conception the title of his discovery and mission. They spent the winter studying their projected route by way of Green Bay, acquiring from intelligent Indians aU possible knowledge of the rivers they should meet, and the tribes they would encounter. All this information they embodied on a sketch-map, both possessing no little topographical skiU. Ou the 17th of May, 1673, Father Marquette aud JoUiet with five men iu two canoes set out, taking no provision but some Indian com and sorae dried raeat. Following the western shore of Lake Michigan, they entered Green Bay, and ascended Fox River, undeterred by the stories of the Indians who warned thera of the peril of their undertaking. Guided by two Miamis whom they obtained at the Maskoutens' town, they made the portage to the Wisconsin, and then reciting a new devotion to the Blessed Virgin, they paddled down amid awful soli tudes, shores untenanted by any huraan dwellers. Just one raonth from their setting out their canoes glided into the Mississippi, and the hearts of all swelled with exultant joy. ' Father Marquette, though never Superior of the Ottawa missions, was Vicar-General of the Bishop of Quebec, and apparently in his quality as missionary to th^ Illinois, as his successors there, AUouez and Gravier also held this oflBce, then the priests of the seminary of Quebecj and last of all. Rev. Peter Gibault. (Letter of Father Gravier to Bishop Laval.) The appointment may have been given when he set out to found his Illinois mission in 1674, but there is no apparent reason for conferring such a dignity on him then, and there was when he set out on his voyage. 314 THE CHURCH IN FRENCH TERRITORY, The dream of Father Marquette's life was accomplished ; he was on the great river of the West, to which he gave the name of the Iraraaculate Conception. On and on their canoes kept while they adraired the garae and birds, the fish in the river, the changing character of the shores. More than a week passed before they raet the least indication of the presence of man. On the 25tli they saw foot-prints on the western shore, and an Indian trail leading inland. The missionary and his fellow-explorer leaving the canoes followed it in silence. Three villages at last came in sight. Their hail brought out a motley group, and two old men advanced with calumets. When near enough to be heard Father Alar- quette asked who they were. The answer was : " We are Illinois." The missionary was at the towns of the nation he had for years yearned to visit. The friendly natives es corted them to a cabin, where another aged Indian welcomed them : " How beautiful is the sun, O Frenchman, when thou comest to visit us ! All our town awaits thee and thou shalt enter all our cabins in peace." These Ilhnois urged the missionary to stay and instruct them, warning hira against the danger of descending the river, but they gave him a calumet and an Indian boy. -He promised these Ilhnois of the Peoria and Moingona bands to return the next year and abide with thera. Having an nounced the first gospel tidings to the tribe, the missionary with his associate was escorted to their canoes by the war riors. Past the Piesa, the painted rock which Indian super stition invested -with terror and awe ; past the turbid Mis souri, pouring its vast tide into the Mississippi ; past the unrecognized mouth of the Ohio, coraing down from the land of the Senecas, the explorers ghded along, impeUed by the current and their paddles. At last the character of the country changed, canebrakes replaced the forest and prairie, THE MISSISSIPPI EXPLORED. 31f> and swarms of mosquitoes hovered over land and water. After leaving the Illinois, they had encountered only one single Indian band, apparently stragglers from the East, who recognized the dress of the Catholic priest. To theni he spoke of God and eternity. But as the canoes neared the Arkansas River, the Metchigaraeas ou the western bank carae out in battle array, a band of the Quappa confederation of Dakotas. Hemining in the French above and below, they filled the air with yeUs. The missionary held ont his calu met of peace, and addressed them in every Indian language lie knew. At last an old man answered him in Illinois. Then Father Mai'quette told of their desire to reach the sea and of his mission to teach the red man the ways of God. All hostile demonstrations ceased. The French were regaled and referred to the Arkansas, the next tribe below. This more friendly nation, then on the eastern shore, was soou reached. The explorers had solved the great question, and made it certain that the Mississippi emptied into the Gulf of Mexico. The Jesuit Father had published the gospel as well (IS he could to the nations he had met, and opened the way to future missions. On the 17th of July they turned the bows of their canoes northward, and paddhng sturdily against the current at last descried the mouth of the lUinois. On the way they met the Peorias, and Father Marquette spent three days with him, explaining in each cabin the funda raental truths of rehgion. That he made some irapression we can see by the fact that as he was about to erabark they brought him a dying child which he baptized, the first re corded admiillstration of the sacraraent on the banks of the great river. The voyage of the priest has becorae historic. The Gov ernraent, which sent his companion, JoUiet, seems to have comprehended less the value of the discovery to France than 316 THE CHURCH IN FRENCH TERRITORY. the Church did the great field of labor which Providence had laid open to the zeal of her ministers.' Ascending the Illinois River the missionary reached the town of the Kaskaskias, who extorted frora hira a proniise to return and instruct thera. A chief, with a band of warriors, escorted the party to Lake Michigan, and following its west ern bank they reached Green Bay in the closing days of Septeraber. While Father Marquette was thus exploring the territory stretching far away to the south, there had been strange scenes in the Ottawa missions. The Dakotas, who had so long been at war with the Algonquin tribes around Lake Superior, sent an embassy of ten leading men to Sault Sainte Mai-ie to arrange a peace. The Chippewas, or Indians of the Sault, received thera -with heai'ty welcorae, bnt some Crees and Missisakis resolved to kUl them, and when the councU was held a Cree contrived to slip in armed in spite of the precautions adopted. He struck a Dakota a deadly wound, and tlien the surviving Dakotas, belie-ving themselves betrayed, tm-ned upon the Indians nearest them, killing aU they met. Many escaped, and the Dakotas barricaded the house, and with arms they found kept up a fire on those without till the building was set on fire. AU were at last slain, with two of their woraen, while forty Algonquins were killed or wounded. The trading-house in which they raet was burned to the ground, and the flames spread to the chapel and residence of the missionary, which was also de stroyed. As their ambassadors were killed at the -viUage of the Chippewas, that tribe, though not the assailants, were by Indian law responsible to the Dakotas. Dreading the resent- ' Marquette's Narrative is in French and in English in Shea, "Discov ery and Exploration of the Mississippi Valley," New York, 1853, pp. 3- 63; his Life, pp. xli. -Ixxx. "Relations Inedites," i., pp. 193-304; u., pp. 339-339. HIS LAST ILLNESS. 317 inent of that powerful nation they fled, and of the raission conducted by Father DruUlettes naught reraained but a de serted town and sraoldering ashes. But the aged raissionary clung to his flock, and after a time began to restore his chapel, aided by the Superior, Fatiier Henry Nouvel, and a lay brother.' After his return from his great voyage, Father Marquette was assigned to Green Bay, but having in 1674 obtained per mission to undertalte to establish a mission araong the Kas kaskias, he set out in Noveraber with two companions, although he had beeu sick all the sumraer. The disease returned before he had reached the head of Lake Michigan, and he cabined for the winter at the portage of a river lead ing to the Illinois, generally regarded as the Chicago." In the spring he raade a novena in honor of the Iramaculate Conception of the Blessed Virgin, and feeling new strengtii set out in March 29, 1675, and In eleven days reached the town of the Kaskaskias, who received him as an angel. A chapel was soon reared, adorned -with mats and furs ; at the upper end the missionary draped it with hangings and pic tures of Our Lady. After delivering his words and presents to the chiefs of the tribe, he preached to them, and then founded his raission by the celebration of the first raass in Illinois on Holy Thursday, 1675. After beginning his reg ular mission labors he found that his disease was assuming a more dangerous forra, and wishing to die assisted by his brethren, he set out for Michiliraackinac. His two good canoe-men took the missionary with all care to Lake Michi gan, and embarking there plied their paddles, urging their canoe along the eastern shore. Convinced that he would " Relations Inedites," i., pp. 305-310 ; ii., pp. 3-8. ' Ibid., ii., pp. 33, 318. 318 THE CHURCH IN FRENCH TERRITORY. not reach his old mission, Marquette instructed his corapan ions how to assist hira in his dying moments, and to bury him. One evening as they landed for the night, he told thera he would die the next day ; they put up a bark cabin as well as they could and placed the dying raissionary in this wretched shelter. He heard the confessions of his men, and with great difficulty recited his breviary — an obligation which he always scrupulously performed. Then he sent them to rest. Some hours later he suraraoned thera to his side, and taking off his crucifix asked them to hold it before his eyes. RaUying his strength to make a profession of faith, and thanking God for perraitting hira to die in the Society, a raissionary, destitute of all things, he continued in prayer till his strengtii failed. Seeing him about to depart, his faithful attendants pronounced the naraes of Jesus and Mary, which he repeated several tinies, then sweetly expired, not far from raidnight. May 19, 1 675. His body was interred in the place he had selected, and the river which skirts it bears his narae to this day ; but some Ottawas in 1677 took up his remains, and placing the bones in a box of bark, carried thera to the mission chapel at Michiliraackinac. The reraains were re ceived with solemnity by Father Henry Nouvel and Father Pierson, and after a funeral service, the box was placed in a little vault in the middle of the church, " where," wrote Fa ther Dablon, " he reposes as the guardian angel of onr Ottawa missions." His piety, zeal, and virtues had in life caused him to be regarded as a saint, and the repute increased after his holy death. Indian and white came to pray over the re raains of one whora all believed to be enjoying the beatific vision, and pleading for those whose salvation had been dearer to him than life. His devotion to the Immaculate Conception of the Blesaed Virgin was remarkable. On his great voyage he recited with his companions a chaplet he HIS TOMB. 319 had coraposed to honor that raystery ; he gave the name of the Iraraaculate Conception to the Mississippi, and to tlie mission among the Kaskaskias, which has never lost it. Providence has maintained his honor, for a city has been named after him, and has been made by the Pope a bishop's -=iee.' He died at the early age of 38, having borne the robe ot k,,. ' Tauatins for twenty-one years. The churc^ in which he was laid away was burned in 1700, when the mission was aban- - -:i:^:igis0^''^'^' doned. For years "' ,^--.rrr the very site was unknown, but was finaUy discovered in 1877, by Rev. Edward Jacker, then missionary at Pointe Saint Ig nace. Excavations Inside the founda tion-walls, about the centre in front of the altar reveal ed a decaying bark box containing pieces of human bones. To his mind and to those of students generally, there was little doubt that remains thus peculiarly coraraitted to the earth were those of Father Jaraes Marquette, of Laon, interred there In precisely that forra in 1677. The learned priest, thoroughly versed in SITE OF FATHEB MABQUETTE'S CHAPEL AND GRAVE, AT POINTE SAINT IGNACE, MICH., IDENTIFIED AND ENCLOSED BT V. EEV. E. JACKEB. ' " Relations Inedites," ii., pp. 31-33, 390-330 ; " Relation," 1673-9, pp. 100-130 : Shea, " Discovery of the Mississippi VaUey," pp. 53-66, 258-304. 320 THE CHURCH IN FRENCH TERRITORY. all the early history of the raissions, was not a raan to be hasty in conclusions. He surrounded the spot once con secrated to rehgion -with a fence to preserve it frora neglect.' The last work of Father Marquette, the raission he founded at Kaskaskia, was zealously taken up by Father Allouez, I who set out frora Green Bay, in October, 1676, but win- 1 ter set in so suddenly that he could not proceed till February. When he reached Kaskaskia, at the close of AprU, he found not only that band, but several others of the Hhnois nation. Here he planted a cross and began his labors, wliich he re newed the following year.' The great discovery made by Jolhet and Father Marquette did not at first prompt the French Government to any scheme for planting colonies to cultivate the rich lands of the Mississippi Valley, or develop its mineral wealth. A plan of settlement proposed by Jolhet was rejected. The attitude of the English in New York began, however, to ex cite alarra, but their action was regarded as a raenace to the French fur trade rather than a step toward the desti-uetion of French power in Araerica. The Count de Frontenac, governor of Canada, went up to Lake Ontario, and at a spot near the present Kingston, called by the Iroquois Cataro- couy, laid in July, 1673, the foundation of a fort to bear his name. The engineers traced the fort, and the soldiers soon threw up earthworks and stockades. France had planted her first fort on the lakes. The coraraand of this outpost was soon given to La SaUe. He was full of projects for building up his fortunes in the West, not by colonization and agriculture, but by controlling the fur trade. Many ' " Catholic World," xxvi., p. 367. Our iUustration shows the site of tho old chapel and the Rev. Mr. Jacker near it. '"Relations Ineditos," pp. 306-817; "Relation," 1673-9, p. 131; Shea, "Discovery of the Mississippi," pp. 67-77. THE RECOLLECTS. 321 raembers of his family and others in France entered into his schemes, and he obtained a grant of Fort Frontenac, and a patent to explore the West with a raonopoly of trade. Fron tenac suggested that a fort should be established at Niagara, and a vessel built on Lake Erie.' All this La SaUe undertook to accomplish. After rebuild ing Fort Frontenac with stone, he prepared to conduct an expedition to the West. The grandiloquence with which he announced his projects led to the -wildest hopes of results. A sycophant of Frontenac, he was in full harraony -with that governor's hostUitj' to the Bishop, secular clergy, and the Jesuits. He solicited RecoUect Fathers as chaplains of his posts and expeditions. Tiiere were at the moraent In Can ada several Flemish Recollects whom Louis XIV. had torn frora their convents in territory he had wrested from Spain, and forced to annex themselves to a French province. The Superiors there gladly sent their unsolicited recruits to Can ada, and the Superior of their order at Quebec having no field to employ them in the .colony, gladly assigned a large number of them to La SaUe. Of these sons of St. Francis the Superior was the aged Father Gabriel de la Ribourde, last scion of an old Burgundian house, and under him were Fathers Zenobius Membre, Louis Hennepin, Luke Buissou, and Melithon Watteaux. The Sieur de la Motte in a brigantine accompanied by Father Hennepin reached the outlet of Niagara River, De cember 6, 1673, and the Recollect Father chanted the Te Deura in thanksgiving. Leaving their vessel there they ' Frontenac to Colbert, November 14, 1674, "New York Col. Doc," ix., p. 131. In this very dispatch he announced that a Dutch frigate, " The Plying Horse," had captured Fort Pentagoet. The only spot within our present limits where there was a chapel for French Catholics, had thus boen temporarily lost. 21 322 THE CHURCH IN FRENCH TERRITORY. went in canoes to the Mountain Ridge, where a rock still bears Hennepin's name. Climbing the heights of Lewiston, they came in sight of the mighty cataract, where the raassed waters of the upper lakes rushing through the narrow channel, plunge do-wn what seemed to their astounded eyes as many hundreds of feet. Father Hennepin gave the first published description of this wonder of the Western world. Looking for suitable land to settle on, they reached Chip pewa Creek, where they slept, and returning the .next raorn ing. Father Hennepin offered the first raass on the Niagara, where La Motte and his raen were gathered to build a fort at the mouth of the river.' The Indians showed such hos tility to the fort that it was abandoned, and La Motte be gan a house and stockade at the Great Rock on the east side, which he called Fort de Conty. Here Father Hennepin at once began to erect a bark house and chapel." Retuming to Fort Frontenac after blessing the " Griffin," the first vessel on Lake Erie, which La Salle had built above the falls. Father Hennepin carae up again with the Superior of the raission. Father Gabriel de la Ribourde, and Father Zenobius Membr6, and Mehthon Watteaux. La Salle raade a grant of land at Niagara to the Recollect Fathers for a resi dence and ceraetery. May 27, 1679, and this was the first Catholic Church property in the present State of New York. When the " Griffin " sailed. Father Melithon Watteaux reraain ed in the palisaded house at Niagara as chaplain, and he ranks as the first Catholic priest appointed to rainister to whites in New York.° ' Hennepin, " Relation of Louisiana," p. 68. ' Ibid., p. 74. " Tonty in Margry," i., p. 576. The projected fort was soon destroyed by fire. Ibid., ii., p. 13. 'Le Clercq, "Establishment of the Paith," il., p. 113; Hennepin. " NouveUe Decouverte," p. 108. RECOLLECT CHAPELS. 323 La Salle's party on his barque, the " Griffin," reached Michi liraakinac, where at Pointe Saint Ignace, the Jesuit Fathers had their mission church, and rainor chapels for the Hurons aud Ottawas. After some stay here the expedition entered Green Bay, whence La Salle sent the vessel back to Niagara with a load of furs, but it never reached its port, and the fate of the flrst vessel which plowed the waters of the upper lakes is Involved in mystery. La Salle then kept on in canoes along the shore of Lake Michigan, his party con sisting of himself, the three Franciscan Fathers, and ten other persons. Reaching the mouth of St. Joseph's River, La Salle, dur ing the raonth of Noveraber, threw up a rude fort, and in it the Recollect Fathers built a bark cabin, the flrst Catholic church in the lower peninsula of Michigan. It was appar ently dedicated to Saint Anthony of Padua, as the com raander on the voyage had proraised to dedicate the first chapel to that saint.' Here the three priests ofliciated for the party, swelled by Tonty's detachment, preaching on Sun days and holidays. Setting out from this post In December by toUsome travel and portage. La Salle reached the country of the lUinois In dians, and throwing up a little fort, began to build a vessel in which to descend the Mississippi. Fort Crevecoeur was a little below the present episcopal city of Peoria. Upon the arrival of the party there. Father Gabriel de la Ribourde, with his feUow-priests, Fathers Zenobius Membre and Louis Hennepin, raised a cabin as a chapel for the French and for the Illinois Indians. This little chapel was of boards, but they were unable to say mass, their little stock of -wine, made ' Hennepin, "Description of Louisiana," pp. 96, 133, 177; Le Clercq, ' Establishment of the Faith," ii., pp. 114, 117, 130. 324 THE CHURCH IN FRENCH TERRITORY. frora -wild grapes gathered on the shores of Lake Micliigan, having failed them. The services in the chapel consisted only of singing vespers and occasional sermons after morning prayers. La SaUe hearing no tidings of his barque, which was to have brought his supplies, set out for Forts Niagara and Fronte nac, having first dispatched Father Hennepin, with two of his raen. In a canoe to ascend the Mississippi River. Leav ing his two fellow-religious at Fort Crevecoeur,' this Francis can descended the Illinois River to its raouth, and after being a raonth on the Mississippi, fell in April into the hands of a large war party of Sioux, who carried hira and his corapan ions up to their country, where he saw and named the FaUs of Saint Anthony. Held captive for sorae raonths. Father Hennepin and his corapanions were rescued by Daniel Grey- solon du Lhut, who, after -wintering in the Sioux country, returned for further exploration. With this protection Fa ther Hennepin reached Green Bay by way of the Wisconsin River,' having been the first to announce the gospel in the land of the Dakotas. The party left at Fort Crevecoeur had raeanwhile had a dangerous and tragic experience. Devoting himself as aid to his Superior in instructing the Hlinois, Father Membre took np his residence in the cabin of the chief, Ouraa- liouha, to whora La Salle had raade presents to insure his good treatraent of the raissionary ; but the slow progress he raade in the language and the brutal habits of the Indians effectually discouraged hira. Gradually, however, he ac quired sorae knowledge of the language and began to instruct the people, finding it difficult to raake any Irapression on the rainds of these Indians. Tonty, who was left in command ' Hennepin, " Description of Louisiana," pp. 193-359. DEATH OF FATHER RIBOURDE. 325 of the fort, was soon deserted by raost of his raen, apd the ¦ aged Father de la Ribourde was adopted by Asaplsta, an Illi nois chief. When the clusters of grapes, carefully watched by the missionaries, began to ripen in the suraraer sun, they pressed thera, and enjoyed the cousolation of offering the holy sacrifice in their chapel, the second Catholic shrine in Illinois. They followed the Indians in their suramer hunts and Father Membre visited the Miamis, but the fruit of their labors was not encouraging ; they baptized some dying chil dren and adults, but conferred the sacrament of regeneration on only two adults iu health, in whora they found, as they supposed, solidity and a spirit of perseverance, yet were dis tressed to see one of tiiese die in the hands of the raedicine- raen. In Septeraber the Illinois were attacked by an Iroquois array and fled. Tonty and the raissionaries escaped narrowly, and seeing no alternative, set out to reach Green Bay in a wretched bark canoe, without any provisions. The next day an accident to the canoe corapelled them to land ; while Tonty and Father Membr6 were busy repairing the damage. Father Gabriel de la Ribourde retired to the shade of a neighboring grove to recite the office of the day in his Breviary. When toward evening they sought the venerable priest, no trace of him could be found. Three Kickapoos had corae upon him, and although they recognized hira as a Frencliraan and a raissionary, they killed him and threw his body into a hole, carrying off all he had, even his breviary and diurnal. These subsequently fell into the hands of a Jesuit missioner. Father Gabriel de la Ribourde was the last of a noble fara Uy in Burgundy who gave up all to enter the Order of Saint Francis. After being master of novices at Bethune, he came to Canada in 1670, and was the flrst Superior of the restored Recollect mission In Canada. He was in his seventieth year 326 THE CHURCH IN FRENCH TERRITORY. when he fell by the hands of the prowhug savages Septem ber 9, 1680.' After enduring great hardships, want, and Illness, Father Membr^ reached the Jesuit mission at Green Bay, and he says that he could not sufficiently acknowledge the charity which the Fathers there displayed to him and his compan ions. Father En jalran ^OamJU ^aifa/T^Joc^ Je^ then accompanied hira ^ ^ v ^ to Michilimakinac, FAC-SmrLB OF THB SIGNATUBE OF FATHEB ^Ij^tlig^ Father Hcil- JOHN ENJALBAN. nepin had preceded thera. He had recovered sorae of their vestraents at Green Bay, where he, too, was able to say mass, after which he win tered at Michiliraakinac with Father Pierson. Wlien La Salle set out in Noveraber, 1681, to descend the Mississippi, Father Zenobius Merabre bore him company, and his acconnt of the canoe voyage is preserved. He planted the cross at the Quappa town and at the mouth of the Missis sippi, endeavoring to announce, as well as he could, the great truths of religion to the tribes he raet on the way. It was his privilege to intone the VexiUa Regis and the Te Deura when they reached the Gulf of Mexico. This araiable relig ious returaed with La Salle to Europe by the way of Canada, and the Recollect raission in the Mississippi Valley carae to a close. "AU we have done," says Father Merabre, "lias been to see the state of these nations, and to open the way to the gospel and to raissionaries, having baptized only two in- ' Le Clercq, " Establishment of the Paith," ii. , pp. 138-157 ; Letter of La Salle in Margry, " Decouvertes et Etablissements des Francais," Paris, 1877, u., p. 134. " Relation de Henri de Tonty," ibid., i., p. 688 ; Hen nepin, " Description de la Louisiane," Paris, 1683 ; New York, 1880, pp. 366-9. VICARIATES-APOSTOLIC ERECTED, 327 fants, whom I saw at the point of death, and who, in fact, died in our presence." ' There is reasou to believe, however, that the Recollects regarded the Mississippi Valley as a field assigned to thera, and the whole influence of Count de Frontenac, the Govemor of Canada, supported by the French Governraent, was given to the Recollects aud directed against the bishop and his sec ular clergy, and against the Jesuits who shared the views of the bishop. La SaUe was in ardent sympathy with Frontenac, and his papers and those of his friends show the most viru lent hatred of the Jesuits. The venerable Father Allouez, who had labored so long and fruitfully in the northwest, was a special object of La Salle's detestation, and he was ready to lay any crirae to the raissionary's charge. In this position of affairs the French Governraent was in duced to ask the Holy See to erect one or more Vicariates- Apostolic in the Mississippi Valley, and the hopes of a success ful mission appeared to the Propaganda so well founded that Vicariates were actually established. But when information of this step reached Bishop Saint Vallier at Quebec, he for warded to Paris and Rorae a strong protest against the dis memberment of his diocese, -without his knowledge or con sent. He claimed the vaUey of the Mississippi as having been discovered by Father Marquette, a priest of his diocese, and Louis JoUiet, a pupil of his Seminary. He claimed that Fa ther Marquette had preached to the nations on that river and baptized Indians there more than twelve years before. Louis XIV. referred the matter to three coramissioners, the Arch bishop of Paris, the King's Confessor, and the Marquis de Seignelay, and on their report he solicited from the Holy See a revocation of the Vicariates which had been established.' ' Le Clercq, " Establishment of the Faith," ii., p. 194. « " Memoire pour faire connaitre au Roy que tous les missionnaires de 't91£4tfiU4 ^«*<^ -n'W^.Ait ^.J, 328 THE CHURCH IN FRENCH TERRITORY. The Recollect Fathers had, however, withdrawn from the West, and the whole care of the missions and of the only French post. Fort Saint Louis, established by La SaUe at Starved Rock, on the Illinois River, near the Big VermiUion, devolved on the Jes- /^ f /1/0 y "^*^' ^^^ mlssiona- the veteran Allouez, ,/9 -fc JL who labored among ' the Miamis, -visiting Fort Saint Louis from if venz/rynl) frva^ J rAC-BIMIIjE OF FIRST ENTRY IN FATHEB SCHNEIDEE'S KEGISTEB. CHAPTER III. THE OHUEOH IN THE COLONIES, 1745-1755. The war between England and France, which began in 1744, however, greatly inflamed the rainds of the Protestant colonists against the Catholics. The French in Canada raen aced the English colonies, and Indians in their interest lay on their frontiers frora Lake Ontario to the Tombigbee. Catholics were beheved by the prejudiced colonists to be ready to join the French against their countrymen, although there were no facts or examples to sustain the prevalent opinion. When Charles Edward In 1745 raised his standard in Scotland aud endeavored to regain for his father the throne of England, every Catholic in the colonies was believed to be a Jacobite and ready to commit any atrocity on his neighbors. The Catholics could only sliow by their conduct that the sus picions of their merciless persecutors were groundless. The mission at Bohemia prospered, and offered such ad vantages of seclusion, and such a ready means of removing beyond the reach of Maryland's persecuting laws, should any necessity arise, that it was decided to remove to it the acad eray which the Jesuit Fathers had raaintained whenev^er it was possible.' ' Young people were sent from Maryland to Catholic schools in Eng land, as well as to those on the continent. " Present Stato of Popery in England," London, 1733, p. 19. (403) 404 THE CHURCH IN MARYLAND. The classical school at Bohemia was opened in 1745 or the following year, under the superrision of Father Thomas Poulton, who joined the Maryland mission in 1738, and frora 1742 to the commencement of 1749 was in charge at Bohemia. The terms for education at this early academy were £40 per annum for those who studied the classics and £30 for those who did not. Peter Lopez, Daniel Carroll, Edward Neale, and others sent their sons to this Catholic seat of learning. Among the earhest known .pupils were Benedict and Edward Neale, James Heath, Robert Brent, Archibald Richard, and " Jacky Carroll," a future arch bishop of Baltimore. The highest nuraber of pupils did not apparently exceed forty. " Bohemia seems to have been for a long period In the early history of the Araerican Church the Tusculum of the Society of Jesus." Father John Kingdon and Father Joseph Greaton were subsequently at Bohemia, and we can see from hostile sources that the academy was accomplishing a good work. It would be consoling to state that this early seat of learning had sur vived to our day ; but every vestige of it has disappeared, although it is weU known that it stood on the lawn, a few feet soutii of the manse, and that the bricks that composed its walls were used in 1825 in erecting the dwelling-house.' In 1760 a Protestant clergyman in Delaware wrote that " there was a very considerable Popish Seminary in the neighboring Province of Maryland," and that " this Serai nary is under the direction of the Jesuits." ' The Protestant rector of St. Stephen's parish, near the Jesuit Academy, was a Rev. Hugh Jones, who regarded his neighbors with no favorable eye. In 1739 he -wrote to the ' " Bohemia" in " "Woodstock Letters," vi., pp. 4-5, xiv., p. 354 ; B. U. Campbell in " U. S. Cath. Mag.," 1844, p. 34. ' Perry, p. 313. REV. HUGH JONES. 405 Secretary of the Society for the Propagation of the Gospel for books : " Since the Jesuits in my parish vrith them they favored and settled In Philadelpliia seem to combine our ruin by propagation of schism, popery and apostacy in this neigh borhood, to prevent the danger of which Irapending tempest, 'tis hoped you will be so good as to contribute your extensive charitable benevolence, by a set of such books of practical and polemical divinity and church history as you shaU judge most suitable for the purpose." ' The apparent prosperity of the Jesuits at Bohemia did not render him more charitable. In 1745 he preached a serraon, which he published in the " Maryland Gazette " at Annapolis, as " A Protest against Popery." The Jesuit Fathers reaUy had circulating libraries at their missions and encouraged the reading of good books. Mem oranda exist as to loans of voluraes, and Father Attwood, in a letter to England, ordered a hst of standard books for one of his flock.' Yet bravely as the clergy were struggling to meet the wants of their flock. Catholics were liable at any moment to arrest. Thus in the "Annapolis Gazette " of March 25, 1746, we read : "Last week some persons of the Roraish Coramunion, were apprehended, and upon exaraination, were obhged to give security for their appearance at the Provincial Court." The temper of the tiraes may be seen in the foUowing proclamation of the Governor of Maryland : ' Letter July 80, 1789. " " "Woodstock Letters," xiii., p. 72. The order of Father Attwood included the "Rheims Testament," Parson's "Three Conversions," "Catholic Scripturist," "Touchstone of the Reformed GospoU," the "Whole "Manual," with Mass in Latin and English. 406 THE CHURCH IN MARYLAND. "a proclamation. " Whereas I have received certain Information, that sev eral Jesuits and other Popish priests and their eraissaries have presuraed of late, especiaUy since the unnatural rebel lion broke out in Scotland, to seduce and pervert several of his Majesty's Protestant subjects from their religion, and to alienate their affections from his Majesty's royal person and government, altho' such practises are high' treason, not only iu the priests or their eraissaries who shall seduce aud pervert, but also in those who shall be seduced or perverted. I have therefore thought flt, -with the adrice of his Lord ship's CouncU of State to issue this ray Proclamation, to charge aU Jesuits and other Popish priests and their emis saries to forbear such traitorous practises, and to assure such of them as shall dare hereafter to offend, that they shall be prosecuted according to law. And all magistrates within this prorince are hereby strictly required and charged, when and as often as they shall be informed, or have reason to sus pect, of any Jesuit or other Popish priests, or any of their emissaries, offending in the premises, to issue a warrant or warrants against such offender or offenders to take his or their exarainations, and the exarainations or depositions of the -vritnesses against thera ; and if need be, corarait such offender or offenders to prison, until he or they shall be de livered by due course of law. And I do hereby strictly charge and require the several Sheriffs of this province to raake this ray Proclaraation public In their respective coun ties, in the usual raanner, and as thoy shall answer the con trary at their peril. " Given at the City of Annapolis, this 3d day of July, Annoque Doraini, 1746. T. Bladen." ' ' "Maryland Gazette," July 22, 1746. REV. HUGH JONES. 407 It is interesting to know who were the terrible Jesuits against whom Maryland Protestantism and Maryland brains were so ineffectual. They were Fathers Richard Molyneux, Thomas Poulton in his Bohemia school, Vincent PhiUips, Robert Harding, James Farrar, Arnold Livers, Thomas Digges, Benedict Neale, Jaraes Ashbey, and Jaraes Le Motte. Jones' " Protest against Popery," and Bladen's Proclamation do not seera to have alarmed these good Fathers. Sorae one of them prepared an answer to Jones' " Protest against Popery " ; of course no printer would have dared to issue it from his press, and accordingly it was circulated in manu script. It leaked out that there was such a paper, and Jones was unhappy. He reheved his mind by Inserting the fol lowing advertisement in a newspaper : " To the Jesuits established in Maryland and Pennsylvania. " Learned Sirs : " Imagining myself principally concerned in the applauded answer to my Protest against Popery, that has been handed about by sorae of you in these parts, I have used all raeans in ray power to procure one ; in order for which I applied to the gentleraan on whora it is fathered, but he haring in a very handsome manner disowned it, I presume I may be ex cused frora raaking this ray public request, that some one of you would vouchsafe to transmit me one of the books, that I may rejoin to any sophistical fallacies or sarcastical false hoods (those usual tropes of St. Omer) that I hear this smart performance ,(a8 your friends call it) abounds with ; assuring you that any assertions of raine that it truly deraonstrates to be erroneous, shall readily be recanted. Your coraplianee -with my request will confer a great favor on, " Learned Gentlemen, Your humble servant, "Bohemia, Sept. 15, 1746." ' " H. JoNBS. ; 1 "Maryland Gazette," Dec. 2, 1746. 408 CATHOLICITY IN VIRGINIA. Among those arrested about this time, was the Superior of the Maryland mission. Father Richard Molyneux, a native of London, who had been in Araerica from 1733, and been twice placed at the head of the Fathers laboring in this coun try. He had shown his zeal for the public good by using his influence with the Indians at Lancaster. The proceed ings against hira cannot be found in the Maryland archives, and there is no Cathohc record known. In a document of the time strongly opposing the Catholics the affair is referred to in these terras : " In y° time of y° Rebellion this sarae F"' Molyneux was taken up for treasonable practises, being carried before y° Provincial Court. He was so conscious of his guilt that he begged for hberty to leave the Province : the Judge, however, resolving to make an example of him, in order to get the fittest and clearest evidence of y' facts, postponed the affair for a few days, but Mr. Carroll, a Popish Gent", hav ing baUed him out, the Council caUed Mr. Molyneux before theraselves, and having examined him privately, discharged hira without any pubhc mark of resentraent." ' The panic spread to Virginia, which trerabled, as its colo nists read on walls and fences such proclaraations as this : " Virginia, ss. : " By ihe Hon. William, Oooch, Esqr., His Majesty's Lie-u- tenamt Governor, and Commander4n- Chief of this Ho- vninion. " A PR0CLA3IATI0N. " Whereas it has been represented to me in Council, that several Roman Cathohc priests are lately come from Mary- ' " Memorial to the Earl of Halifax." He undoubtedly convinced the Maryland Council that he was really carrying out the wishes of the Penn sylvania authorities. • PENAL LAWS. 409 land to Fairfax county in this Colony, and are endeavouring by crafty Insinuations, to seduce his Majesty's good subjects frora their Fidehty and Loyalty to his Majesty, King George, and his Royal House ; I have therefore thought fit, with the adrice of His Majesty's CouncU, to issue this Proclamation, requiring aU Magistrates, Sheriffs, Constables, and other His Majesty's Liege People, within this colony, to be dihgent In apprehending and bringing to Justice the said Romish Priests, or any of them, so that they may be prosecuted ac cording to law. " Given under ray haud in the CouncU Charaber in Will iarasburg, this 24th day of AprU in the Nineteenth Year of his Majesty's Reign. " William Gooch. " God Save the King." Some Catholic farailies had settled on the southern shore of the Potoraac at Aquia Creek and above it, and priests ministering to this remote portion of their flock entered Vir ginia frora tirae to tirae. Virginia seeraed loth to be outdone by her sister colony, and had also placed on her statute-books a series of penal laws against the Catholics which are unparalleled in history. They began in January, 1641, when a Popish recusant was forbidden to hold office under a penalty of a thousand pounds of tobacco. The next year an act required every priest to leave Virginia on five days notice. Another statute of 1661 required all persons to attend the service of the Estabhshed Church under a penalty of £20. In 1699 Popish recusants were deprived of the right to vote, and when the act was subsequently re-enacted, the fine for voting in defiance of law was five hundred pounds of tobacco. An act of 1705 made Catholics Incompetent as witnesses, and when this fear- 410 THE CHURCH IN MARYLAND, ful act was renewed in 1753, it was extended to all cases what ever.' Not even England herself sought to crush, humble, and degrade the Cathohc as Virginia did ; he was degraded below the negro slave, for though the negro, mulatto, or Indian, could not be a witness against a white person, a Catholic conld not be put on the stand as a -witness against white man or black, the most atrocious crime could with im punity be coraraitted in the presence of a Catholic on his wife or child, whora he was raade powerless to defend, and his testimony could not be taken against the murderer.' In the year 1750 a quarrel between two private gentlemen set all Maryland aflame, and enkindled the most bitter anti- Catholic moveraent known in the annals of the country. Charles Carroll, barrister and father of the future signer, and Dr. Charles Carroll, who had abandoned the Cathohc faith, were co-trustees of an estate, the legatees of which were priests. The Catholic trustee wislied to close up the estate, and was ready to account. He called upon his co-trus tee to hand in his accounts and pay the araount in his hands. Dr. Carroll offered a sraall sum to compromise the matter, but the Catholic said that it was a matter of accounting, not of compromise. On this the dishonest trustee intiraated that he would resort to the penal laws, and he actually endeavored to have the Act of 11-12 Wilhara III. enforced in Maryland, so as to prevent the legatees from compelling hira to account. How honorable Protestants could have lent their aid to so disgraceful a plot is inexplicable, but they took the matter ' Hening's "Statutes at Large," i., p. 368 ; ii., p. 48 ; iu., p. 173, 338, 299 ; vi, , p. 338. In 1653 the Commissaries of the Commonwealth ordered "Irish women to be sold to merchants and shipped to Virginia," but I can find no traces of them in that colony. " "Acts of Assembly now in Force in the Colony of Virginia," "Will iamsburg, 1769, pp, 300-333. ATTEMPTED LEGISLATION. 411 up warmly, and an act passed the lower House. By Its provisions every priest conricted of exercising his functiona was to suffer perpetual Iraprisonraent ; and all persons edu cated In or professing the Popish religion, who did not within six months after attaining the age of eighteen take the oath of supremacy and make the declaration prescribed, were dis abled from taking any property by inheritance.' Though this bUl failed to pass the upper House and reach the governor for his sanction, the House of Delegates, ad dressing Governor Ogle, said : " We see Popery too assidu ously nurtured and propagated within this Province as well by the professors thereof as their teachers, preventing and withdrawing many of his Majesty's Protestant subjects both from our holy religion and their faith and aUegiance to his Majesty's royal person, crown and family. " That y" number of Jesuits or popish priests now withiii this prorince and yearly coming in together with the estab hshed settlements they have here and several youths sent from hence to St. Omers and other popish foreign seminaries out of his Majesty's obedience to be trained up in ways de structive to the Establishment of Church aud State in his Majesty's dominions, some of whom return here as Popish priests or Jesuits together -with others of like kind who live In societies where they have Publick Mass Houses and with great Industry propagate their Doctrines, wUl if not timely prevented endanger y° Fundamental Constitution of our Church as well as the peace of this govemment." The fanatics, who wished to keep Catholics in ignorance, accordingly Introduced a bUl, which, in the legal verbiage of ' Father George Hunter, "A Short Account of y° State and Condition of y' Rom. Cath, in y" Prov'. of Maryland." That Dr. Charles was brought up a Catholic and became a Protestant is stated in the " Mary land Gazette," October 2, 1755. 412 THE CHURCH IN MAR YLA ND, the day, was entitled, " An Explanatory Act to y act enti tled an Act to repeal a certain Act of Assembly entitled an Act to prevent the Growth of Popery." It passed the lower House, but was laid on the table in the upper House. The lower House remonstrated, but the upper House declined to act upon the bill on account of the " great penalties and in capacities " it contained. The Catholics then addressed the upper Hquse to thank them, and in their petition they say : " That several malicious Lies and Groundless Clamours continuing still to be spread against us, among others, that persons of the Roman Cath olick persuasion had misbehaved in such a manner in sorae counties as to give his Majesty's loyal subjects just cause to fear an insurrection, and further it was intimated that some Roman Catholick priests of this Prorince had been lately absent from their usual Place of Residence a considerable time," and they proceed to state that " orders had been sent out to bind over such turbulent Catholicks and to arrest any such priests, but that not a single definite charge had been made against any Catholic priest or layman." Most of the Catholics in Maryland at that tirae resided in St. Mary's and Charles Counties, and the raagistrates of the former, replying to the governor a few years later, not only declared the charges against the Catholics unfounded, but added : " We are not yet informed who have been the Au thors of those reports mentioned in your Excellency's letter wbich have been in some places so industriously spread, if we should discover them, we would take proper measures for their being brought to justice, as enemies to their country's peace and friends to a faction who labonr to foment animosi ties araong us to the endangering our coraraon security." ' ' Petition of sundry Roman Catholics. DEER CREEK MISSION. 413 And the governor expressly said : " The Magistrates assure me that after a careful Inquiry and scrutiny into the conduct of the people of the Romish faith, who reside among us, they have not found that any of them have misbehaved or given just cause of offence." The attack on the Catholic body was all the raore ungen erous because they responded generously when the legislature failed to provide for the protection of the frontiers against the French, and a subscription for that purpose was set on foot. The petition says boldly : " The Roraan Catholics were not the raen who opposed this subscription, on the contrary they countenanced it, they proraoted it, they subscribed gen erously and paid their subscriptions." It was apparently while the future of Catholicity looked so dark that about 1747 the missioners in Maryland pur chased a tract of 127 acres on Deer Creek, near a spot still called Priest's Ford, in Harford County. Here they estab lished the mission of Saint Joseph, and erected a house such as the laws then permitted, erabracing a chapel under the roof of the priest's house. The first missionary stationed here of whom we have any note was the Rev. Benedict Neale in 1747, and he was probably the one who erected the building which is still standing, and which was referred to about the time we mention as " Priest Neale's Mass House." ' The building has passed out of Catholic hands, but remains unaltered, and the graveyard where the faithful were interred has been respected by the present owners. The building stands on an erainence and is a long one of stone, giving, room for a chapel, which is now the kitchen. The walls are of great strength and solidity, nearly tliree feet thick, and the roof and woodwork seem to have been made ' Examination of "William Johnson, 1756. ""Woodstock Letters," XV., p. 55. 414 THE CHURCH IN MARYLAND. of most durable and well-seasoned wood. A room below at one end was the reception-room, above it the priest slept, most of the interior being devoted to the chapel.' But the enemies of the Maryland Catholics had not aban doned their hostile measures. They passed through the lower House an act laying a double tax on the unfortunate class. So alarmed were the Catholics at the passage by the lower ^%g_^y_jl ST.- Joseph's chapel house, deeb ckeek, hakfoed cc, md. FBOM A SKETCH BY GEO. A. TOWNSEND. House of this act, that they resolved to appeal to the king hiraself, and the following petition was drawn up : " To the King's most excellent Majesty : " The hurable petition of the raerchants trading in Mary land, in the name and behalf of their correspondents who are Roman Catholics. " Humbly sheweth : " That the province of Maryland was granted to Csecihus Calvert, Lord Baltiraore, a Roraan Catholick ; " That tho propagation of the Christian religion was one • In the early part of this century the place was sold, and St. Ignatius' Church at Hickory erected for the benefit of the Catholics in those parts. PROPOSED EMIGRATION. 415 of the motives for granting the said province to the said Lord Baltimore. "That aU persons professing to beheve in Jesus Christ were inrited Into the said province. " That In order to encourage aU persons beliering In Jesus Christ to settle In the said Province an Act of Assembly was passed in the said Province in the year 1640, entitled an Act conceming Religion, by which Act amongst other things it was enacted that no person in the said province should be disturbed for or on account of religion. " That an Act of Assembly hath lately passed in the said Province entitled an Act for granting a supply of £40,000 to your Majesty, etc., by which the lands of all Roraan Cath- ohcks are double taxed. " We therefore hurably beg leave to represent to your Majesty our fears that this and other hardships laid on the Roman Catholicks In the said Province may oblige them to reraove Into the dorainions of the French or Spaniards in America, where they will cultivate Tobacco and rival our Tobacco Colonys in that valuable branch of Trade to the great detriraent of the Trade of your Majesty's Kingdoras. " Wherefore your Petitioners humbly pray that taking the Premisses into consideration, your Majesty -will be graciously pleased to afford such Rehef as to your Majesty shall seem fit." What a strange fact 1 that a quarter of a century before the Revolution, the Catholics of Maryland were compelled to appeal to the English throne for protection against the in- . tolerance and tyranny of their Protestant fellow-subjects in that Province. The war on the Catholics in Maryland had become by this time so unrelenting, that a general desire prevailed to aban don tho prorince which they had planted. Many of those 416 THE CHURCH IN MARYLAND. who owned property, seeing it daily wrung frora thera by double taxes, by the raoney extorted for the support of the state clergy and under other pretexts, determined to emigrate. Charles Carroll, the father of the future signer of the Dec laration of Independence, actually proceeded to Europe in 1752, as the representative of the oppressed Catholics of Maryland to lay their sad case before the King of France. It was not a tirae when a sense of faith or chivalry prevailed in that court. Carroll asked the French rainifter of state to assign to the Maryland Catholics a large tract of land on the Arkansas River, as unwise a selection as he could weU have made. But when he pointed it out upon the map, the rain ister, startled at the extent of the proposed cession, threw difficulties in the way, and Mr. Carroll left France without being able to effect anything in his project for securing a new home for the rictims of Protestant Intolerance and op pression.' The exciteraent against the followers of the true faith and their devoted clergy did not die out in Maryland. The House of Delegates in 1754 addressed Governor Sharpe, asking hira in view of " the irapending dangers frorn the growth of Popery, and the valuable and extensive possessions of Popish priests and Jesuits," to " put into all places of trust and profit none but tried Protestant subjects." To this the governor replied, " that his concurrence should not be wanting to any raeasures looking to the safety of his Maj esty's good Protestant subjects." ' It was even discussed in the papers whether all the prop erty in the hands of the Jesuits ought not to be seized and applied to the establishraent of a college, and laws enacted to prevent Catholics frora sending their children abroad to ' B. U. CampbeU, "U. 8. Cath, Magazine," 1844, p. 40. ^ " Maryland Gazette," March 14, 1754. ANTI-CATHOLIC EXCITEMENT. 417 obtain an education.' A bill introduced by the Comraittee on Grievances passed the lower House. Its object was to create a comraissiou to Inquire into the affairs of the Jesuits in the Colony, and also to ascertain by what tenure they held their land. They were also enjoined to tender the oaths of allegiance, abhorrence, and abjuration to raerabers of the Society. The bill was, however, rejected by the upper House. Cathohcs were next charged with obstructing the raising of his Majesty's lories, and Governor Sharpe issued a proclama tion on the 30th of May, offering a reward for the arrest of two persons named. The Legislature in the same spirit passed a law to check the too great Immigration of Irish ser vants, being Papists." With all the offices, all the legislative, executive, and judic ial power in their hands, with a State church supported by taxes levied on Cathohcs and plate bought with money aris ing frora the sale of raulatto infants and their mothers," with a virulent newspaper press, and vehement pulpit orators, the Protestants In Maryland could not hold their own. One newspaper writer asks : " Does Popery increase in this Province ? The great num ber of popish chapels, and the crowds that resort to thera, as well as the great nuraber of their youth sent this year to foreign popish seminaries for education, prove to a demon stration that it does. Moreover, raany popish priests and Jesuits hold sundry large tracts of land, manors, and other ' Richard Brooke in " Maryland Gazette." May 16, 1754. " ' "Maryland Gazette," May 80, Aug. 5, 1764; "New York Gazette," June 34, 1754. ' Qambrall, " Church Life in Colonial Maryland," Baltimore, 1885, pp. 73, 135. 27 418 THE CHURCH IN MARYLAND. tenements, and in several of thera have dwelling-houses where they live in a collegiate manner, baring public Mass- Houses, where they exercise their religious functions, etc., with the greatest industry, and -without controul." ' One of the last efforts against the Catholic body was the in troduction of an act in the lower House at the session of 1755, intended to prevent the " iraportation of Germans and French papists and Popish priests and Jesuits, and Irish papists via Pennsylvania, or the Government of Newcastle, Kent, and Sussex on the Delaware." But it failed to find a place among the statutes of Maryland. Of the feeling toward Catholics on the Potomac at this time, and especially toward tiieir clergy, we have an instance in a paper by the famous Daniel Dulaiiy, written at Annap olis, Deceraber 9, 1755. " One of our (Maryland) priests had hke to have fallen into the hands of the array, when the troops were at Alexandria, and if he had, I believe he would have been hanged as a spy. The man had been sauntering about in the camp, and some one frora Maryland whispered that he was a priest. This was soon noised about, and the priest thinking hiraself not very safe on the south side of the Potomack, raade all the haste he could to a boat which was waiting for hira, and had but just put off when he discovered a party of soldiers running to the place where the boat had waited for hira. The officer who coraraanded the party called to the boatsraen to return, but the priest prevailed upon them to make aU the expedition they could to the opposite sliore. Something ought to be done In regard to these priests, but the present heat and ferment of the times are such that nothing short of a total extermination of thera, and an absolute confiscation of all their estates -wiU be heard ' '' MaVaid Gazette," Oct. 17, 1754. CATHOLICITY IN PHILADELPHIA. 419 of with teraper, and that the Roraish laity might be laid under eome restraints in the education of their children Is greatly to be wished, but all moderate and reasonable propo sitions for this end would uow be at once rejected." ' In Pennsylvania the decade from 1745 to 1755 was raarked by progress. Beside the lot on Walnut Street on which St. Joseph's church had been erected, a lot ad joining it, and facing on WiUing's alley, was obtained by Father Robert Harding by deed of June 5, 1752, being forty-eight on the alley by forty feet in depth. Kaim, in his Travels, mentions that the Cathohcs had a great house, weU adorned with an organ, so that the original structure had evidently been enlarged. Father Greaton had closed his laborious pastorship at Saint Joseph's, with which his name had been so long identified. His associate. Father Henry Neale, who had been at Cone wago and Philadelphia for several yeai-s, died in the latter city in 1748, and he hiraself retired two years afterward to Boheraia, where he died piously August 19, 1753, Father John Lewis officiating at his requiera. Rev. Robert Harding, S.J., was born In Nottinghamshire, England, October 6, 1701, and entering the Society of Jesus at the age of 21, was sent to Maryland in 1732. Selected about 1750 to succeed Father Greaton in Philadelphia, he was for more than twenty years rector of St. Joseph's. He identified himself with the people, devoted hiraself to his own flock, and in his large heart found sympathy for every good worlc. He was one of the earliest to encourage the Araerican painter, Benjarain West ; by his love of the poor acqidred the highest reputation as a philanthropist ; seconded ' Dulany, " Military and Political Affairs in the Middle Colonies in 1755," Penn, Mag. of Hist., iu,, p. 27. 420 THE CHURCH IN PENNSYLVANIA. the clairas of the colonists for their rights under Magna Charta, and gave Philadelphia a second Catholic Church. Father Schneider frora Goshenhopen attended the Gerraan Catholics in Philadelphia, and continued his apostolical jour neys, visited the scattered Catholics, saying raass, hearing confessions, baptizing. Instructing, and encouraging. His Register shows such constant activity as to excite wonder. Father Manners was in charge of Conewago from about 1753, and Father Steynmeyer, known on the mission as Father Ferdinand Farraer, soon began hia six years' pastor ship at Lancaster.' 'Foley, "Records," vii., pp. 833, 701; ""Woodstock Letters," xv., pp. 95-6; v., pp. 202-213; "Register of Goshenhopen": Molyneux, "Funeral Sermon on the Death of the Rev. Ferdinand Farmer," Philar delphia, 1786, p. 4 ; Eaim, "Travels into North America," "Warrington, 1770. CHAPTER IV. THE ACADIAN CATHOLICS IN THE COLONIES, 1755-1768. While the dominant party in Maryland was thus paving the way for raodern communists by advocating a seizure of property In disregard of vested rights, and was seeking to prevent the entrance of Catholics, and expel those already in the province, a large body of persons of that faith, ruthlessly torn from their happy homes, deprived of all their property, of hberty, and horae, without any warrant of law, or forra of trial, were flung as paupers upon the shores of Maryland, and the other colonies frora New Harapshire to Georgia. Acadia, our modern Nova Scotia, was ceded to England by France at the treaty of Utrecht, May 22, 1713, and its population, industrious, thrifty, and peaceable, passed under a foreign flag ; a Catholic population passed to the rule of a government actuated by the most envenomed hatred of their religion. By the terms of the treaty the settlers were per mitted to reraove frora the province within a year, or If they chose to remain and submit to British rule, England guaran teed them their property, and the free exercise of their relig ion according to the usage of the Church of Rome, " as far as the laws of England do allow the sarae." If this clause referred to Great Britain It was a fraud and a treachery, as there the laws did not perrait it at all. If England acted in good faith, it must mean as far as England perraitted it In the plantations and In Catholic districts falling into her power by force of arms. The capitulation of Port Royal (431) 422 THE CHURCH IN THE COLONIES. confirmed by Queen Anne was even more general In its character. During the year granted France sent no vessels, and Eng land refused to permit the Acadlans to leave the province on Enghsh vessels. By no fault of their own they were forced to stay. Nor could they sell their lands or stock, for as they were the sole inhabitants there were none to purchase from thera.' In vain did they ask to be reraoved ; tbe English authorities, loth to leave so fine a province a desert before they could plant other settlers there, deeraed it bad pohcy to let thera depart, and to the very end, as their advocates do now, raade it a crime in French officers and priests who urged them to leave all they possessed so as to preserve their nationality and religion.' Indeed, Queen Anne by a letter in which she referred as a raotive for her action to the release of Protestants by the French king, allowed the Acadians to retain their lands, without fixing any hrait as to tirae, or to sell thera if they chose to reraove." Lulled thus into a fatal security the Acadians made no further effort to depart, but lived contentedly tUl about 1720, when they were called upon to take an absolute oath of aUegiance to the British crown. As is evident from the sequel it was one of thoso embodying the oath of supreraacy and abjuration which no Catholic could take. The Aca dians, simple peasants as they were, saw the difficulty, and upon their remonstrance the oath was modified by Govemor Mascarene and taken by the people. ' Akins, "Nova Scotia Archives," p. 15 ; Murdoch, "History of Nova Scotia," ii., p. 341. "Akins, "Nova Scotia Archives," pp, 4, 365; 6-13; 83-41. Mur doch, n., pp. 340-3. ' Akins, "Nova Scotia Archives," p. 15. THE ACADIAN SUFFERERS. 423 Tirae ran on, another generation grew lip, born ou Eng lish soil, and undoubtedly entitled to all the rights of Brit ish subjects ; but they were held hi a kind of vassalage, gov erned by mUitary law, disfranchised as Cathohcs, and \rith no legislative assembly where they were represented. Each settlement sent delegates from tirae to time to the governor to receive his coramands. In their religion they were constantly hampered. Their province was part of the diocese of Quebec, and they were attended by priests receiving faculties frora the Bishop of that see. But these priests were arbitrarily iraprisoned or expelled by the Nova Scotia governors, and treated with the utraost contumely.' The governors drew up a raost extraor dinary " Collection of Orders, Rules aud Regulations in relation to the Missionary Romish Priests in His Britannick Majesty's Prorince of Nova Scotia." Under these regula tions no priest could say raass at the chapels of one who had been expelled, and as in sorae cases a priest would be kept a prisoner in or out of Nova Scotia, the people were for raonths and years without priest or sacraraent, before a priest could reach them who proved acceptable to the ruling gover nor. No wonder Acadians feared that they would be treated ' Of the twenty priests allowed to attend the Catholics at Annapolis, Minas, Chignecto, Pigiguit, from 1713 to 1755, eight were at one time or another banished from the province, and three carried off as prisoners at the general seizure. Father Justinian Durand was nearly two years a prisoner in Boston, 1711-3, and expelled from Nova Scotia in 1730. Father Charlemagne was arrested and expelled • for not warning the authorities of an Indian attack, of which there is nothing to show knowledge by ,the priests. He was expelled and a chapel destroyed. Though no other charge was then made, eight years aftor they wero ac cused of having planned a massacre. The series of priests and their fortunes, and the treatment they underwent, can be traced in Murdoch, ii., pp. 409-484; Akins, "Nova Scotia Archives." It is lamentable to flnd any one in the face of these facts write : "Priests and sacraments had never been denied them." " Montcalm and "Wolfe," i,, p. 244. 424 THE CHURCH IN THE COLONIES. like the Irish, and denied their priests altogether aa Govemor Phillips wrote in 1720. When war broke out with France, the Acadians refused to furnish French officers on the frontiers with supplies : but in 1749, Governor Cornwalhs announced that his Maj esty " is graciously pleased to allow that the said Inhabitants shall continue in the free exercise of their religion, as far as the laws of Great Britain doe allow the same, as also the peaceable possession of such lands as are under, cultivation. Provided that the said Inhabitants do within three mouths take the oaths of allegiance appointed to be taken by the laws of Great Britain, and likewise submit to such rules and orders as may hereafter be thought proper to be raade." In the face of such vague statements they asked to be guaranteed the presence of priests, inasrauch as they were frequently deprived of their clergy in a most arbitrary man ner, and they begged not to be required to bear arms against the French. They were answered harshly : " From the year 1714, you became subject to the laws of Great Britain, and were placed precisely upon the same footing as the other Catholic subjects of his Majesty." ' They earnestly sought perraission and raeans to eraigrate. Then CornwaUis ren dered this testiraony to their worth : " We frankly confess that your deterraination to leave gives us pain. We are well aware of your industry and your temperance, aud that you are not addicted to any rice or debauchery. This province is your country, you and your fathers have cultivated it : naturally you yourselves ought to enjoy the fruits of your labor," and again he endeavored to beguile them with vague promises.' ' "Nova Scotia Archives," p. 174. " CornwaUis, May 25, 1750. Ibid., p. 189, "N. T. Col. Doc," x , pp 155, 164. CONFISCATION PLANNED. 435 Yet almost at that time the Enghsh authorities were dis cussing plans for a wholesale spohation of the entire Aca dian population, determined to strip them of everything, and deport them without process of law. The fact that these Acadians of French origin occupied the best lands, was considered as keeping other settlers out. The question of confiscating their land was discussed. " But the mischief of dispossessing thera," writes one, "is that it would be an unpopular Transaction and against the Faith of Trea ties." ' The Enghsh did not wish any of the Acadians under their authority to escape.' They coraplained that French officers and clergyraen were persuading the inhabitants to leave the prorince : the English authorities in every way allured those who went to return, and to this day the Bishop of Quebec and his clergy are censured for having adrised those Aca dians who had eraigrated, not to return without a specific pledge of rehgious liberty.' There were three classes of Acadians, the distinction be tween* whora should be borne in raind, although recent writ ers endeavor to confuse the minds of readers by stating of one class what referred to another. There were Acadians who had all along remained under the French flag, who had no obligatious whatever to the English ; then there was a body comparatively small, who having been under the Eng lish flag in Nova Scotia, had gone over to French territory. ' " A Genuine; Account of Nova Scotia," Dublin, 1750, p, 12. ' Lords of Trade to La-tvrence, Akins, p. 207. ' Albemarle to Puysieulx, "N. Y. Col. Doc," x., p. 216, In "Mont calm and Wolfe," i., p. 256, the Bishop's letter is not fairly cited. Aca dians were flned in 1750 for attempting to leave the province with their ¦efEects. " New Tork Post Boy," Oct. 15, 1750. 426 THE CHURCH IN THE COLONIES. and lastly, those who remained peaceably under the Enghsh flag, giving no just cause of coraplaint. During the war which terrainated at the peace of Aix-la- Chapelle (1748) the British Acadians had given no cause of complaint as a body. Some young men undoubtedly went across the line and fought on the French side, but no arrests were made at the peace, none were tried for haring given information or aid to the enemy. During a period of six years no charge of the kind was made, although the British had the power to try summarily and punish any offenders, or make examples of sorae to terrify the rest. That no steps were taken during that period shows that raodern. writers who make the charge against a whole coraraunity are merely fraraing a special plea, not acting as the impartial judges whom history requires.' England by attacking French vessels at sea, and Fort Beau- s^jour on land opened the way for a new war. Then she resolved to carry out a plan already formed for the seizure and deportation of the Acadians who had reraained constantly or been born on English soil." When all was ready for the blow, Lawrence, Govemor of Nova Scotia, issued a peremp tory order requiring the Acadians to take certain oaths. Sorae writers -without citing any authority declare that It was a siraple pledge of fidelity and aUegiance to George II. " Sueh an oath had been frequently taken by the Acadians, and ' The oath required after the war, in 1749, was simply ono of allegiance, that a Catholic might take. " New York Post Boy," Oct, 9, 1749. '^ A letter from Halifax, dated August 9, 1755, which appeared in the "New York Gazette,'' Aug. 25, and in the "Pennsylvania Gazette," Sept. 4, 1755, announced the intended removal. The Lords of Trade, however, notified La-wrence that if in the opinion of the Chief Justice they had forfeited iheir lands, he was to take measures to carry it into exe cution by legal proceas. Letter, Oct. 29, 1754. " Parkman, " Montcalm and "Wolfe," i,, p, 265. PUNISHED AS CATHOLICS. 427 there is no reason for supposing that it would have been re fused at this time.' Moreover, the refusal to take a pledge of fidehty and allegiance would not have constituted them Popish recusants. When the delegates from the Acadian settlements came, oaths were tendered to thera, but no record thereof is preserved in the rainutes of the council. Frora Law rence's subsequent language it is evident, however, that they were some or all oaths then prescribed by the penal laws against Roman Catholics, and which no Catholic could consci entiously take. The delegates of the Acadlans remonstrated, and asked assurances on their side, but were disraissed, and when they agreed the next day that the oaths should be taken, the reply was that the offer came too late. The oaths, whatever they were, were never tendered to the Acadians in dividually nor refused by them. The delegates were told, " that as there was no reason to hope that their proposed Compliance proceeded from an honest mind, and could be esteemed only the Effect of Corapulsiou and Force, and is contrary to a clause in an Act of Parliaraent of 1 George IL, c. 18, whereby Persons who have once refused to take the Oaths cannot be afterwards perraitted to take them, but are considered Popish Recusants ; " Therefore they would not be Indulged with such Permission." ' It was thus distinctly avowed that the action taken against them was as Catholics, and under the English penal laws. This is corroborated by the fact that instructions were sent to take special care to seize the priests. ' Akins, "Nova Scotia Archives," i., pp. 84, 21, 69, 91, 121, 167, 188, 26a-7, 309, 853-4. ' These words, which give a clue to the nature of the oath tendered, and to the penalty incurred, if any, are suppressed in Murdoch, " His tory of Nova Scotia," ii., p. 282; Parkman, "Montcalm and "Wolfe," i., p. 264. " " Nova Scotia Archives," pp. 356, 360, 261. 428 THE CHURCH IN THE COLONIES. Haliburton, raore honest thau later writers, admits that the Acadians were tried by their accusers as judges, without any opportunity to put In a defence. Seven thousand British subjects were thus tried in their absence by a governor and four CounciUors, -without any indictment framed, on a charge of refusing to take oaths never tendered to them individuaUy, never refused except by deputy, and of the seven thousand eases not a single record was drawn up from which they could frame an appeal. Every principle of English law was disregarded, but this is not all. Every step of Lawrence was Ulegal and a crirae. No such law as that of " 1 Geo. II., c. 13," exists on the Statute Book of Great Britain which can apply to the case of the Acadians. No severe laws against the Catholics in England were enacted at that tirae, and in Ireland the existing penal statutes were actually mitigated. The law was a pure invention of Governor Lawrence. Moreover, the penal laws against the Catholics in England did not extend to the colonies, unless specially enacted there. We have seen how an attempt was made in Maryland to enact thera by surprise in a biU which did not betray the design, and how sanction to that law was refused in England. We have seen how at this very tirae. the lower House In Maryland, at successive sessions, raade repeated efforts to ex tend the penal laws of William III. against the Roman Catho lics to that province. It can be irrefragably asserted that no law against the Cath olics, 1 Geo. IL, c. 13,' existed ; that no law existed raaking ' It may be said that the act referred to was really 1 Geo. I., c. 13 ; but this does not help the matter. That act refers to Catholics holding oflBce ; tho only penalty for refusing the oaths is the loss of the office, and so far frnm its preventing one who had once refused the oath from subsequently taking it, this statute of George I. expressly exempts a Catholic who had once refused from all the consequences of recusancy on his subsequently taking the oath. THE CRIME ACCOMPLISHED. 42& forfeiture of real estate and personal property absolute on re fusal of any oath ; that no law made a community guilty of refusing oaths tendered merely to a comraittee ; that no law made raarried women and infants guUty of refusing ; that under no law waa real property confiscated without legal pro ceedings In each case. Aud that cruel, heai-tless, and inhu man as the Engliah laws against the Catholics were, it was a recognized principle that they had no force In America untU they were formally adopted there. The means to execute the long-raeditated sentence were ready before the farce of teridering the oaths under a pre tended English law, which, if real, would have had no force in Nova Scotia. The troops to carry out the sentence were at hand, with a fleet, and provisioned transports. The whole nuraber of these dooraed Cathohcs was seven thousand. From Minas, Piziquid and Cobequid, and Riviere du Canard, five hundred were to be sent to Nortii Carolina ; one thou sand to Virginia ; two thousand to Maryland. From Annap- ohs River three hundred were to be sent to Philadelphia, two hundred to New York, three hundred to Connecticut, and two hundred to Boston. The nefarious scherae was carried out proraptly and se cretly. The Acadian raen at the different points were sum moned to meet the English officials, and were at once sur rounded and disarmed, only flve hundred escaping to the woods. Their cattle were slaughtered or divided araong English settlers ; then the women and children were forced to leave their homes and march to the shore, seeing behind them their houses, barns, and churches blazing in one general conflagration.' The unfortunate people were then marched ' After burning 181 houses and barns they proceeded to the Mass Houso, which, with what was therein contained, " was burnt to ashes." At Petcoudiack, the Acadians who had escaped and a party of Indians 430 THE CHURCH IN THE COLONIES. on board the ships, no regard being paid to ties of kindred and affection. The priests in Acadia, though French sub jects, and there under the faith of a treaty, were seized, ex cept the Abb(5 Miniac, who for a time eluded capture ; but the Rev. Messrs. Chauvreulx, Daudin, and Le Maire were conveyed to Adrairal Boscawen's fleet as prisoners of war. Then after being detained some months at Halifax, they were taken to Portsmouth, and finaUy sent to Saint Malo.' A large body of Catholics, nearly one-third as many as there were in the English colonies, were thus suddenly landed from Massachusetts to Georgia. All the vessels reached their destinations except one, on which the Acadians overpowered the crew and escaped. Two thousand apparently of these Catliolics were landed In Massachusetts, and that colony, un able at onee to provide comfortably for so large a nuraber, appealed on grounds of huraanity to New Hampshire to re lieve her of a portion, but that province declined on thc pro- text that she was on the frontier of Canada.' Though the brutal falsifier, Lawrence, "wrote to Boston to urge the people to proselytize the children of thc exiles, the unhappy Acadians found syrapathy in Massachusetts. Lieu- saw their houses fired, but when the English advanced to the church to include it in tho conflagration, thoy opened fire, killing or wounding 23. " Now York Gazette," October 6-13, 1755. ' " Historical Magazine," iv., p. 42 ; " Nova Scotia Archives," p, 282 ; Letter of Abbe de I'lsle Dieu, October 28, 1755 ; Ferland, " Cours d'llis toire," ii., p. 521. A writer, on tho authority of Pichon, who, though a French oflBcer, carried on a treacherous correspondence with the English, Boishebert and other offlcers, who had constantly urged priests in French territory to attract Acadians from English territory, accuses the priests seized, who were on English territory, with being the cause of the woes of the Acadians. This is confounding two sets of people, and is far less candid than Murdoch, who acknowledges that Pichon, Boishebert, etc., were freethinkers, constantly attacking the clergy, ' " Now Hampshire Provincial Papers," -yi., pp. 445, 452. GOVERNOR HUTCHINSON. 431 tenant-Governor Hutchinson waa so affected by their suffer ings that he prepared a representation proper for them to make to the British Government, to be signed by the chief men in the name of the rest, praying that they either might have leave to return to their estates or might receive a cora pensation, and he oflered to forward it to England to a per son who would take up their case. The unhappy Acadians had lost all faith in English honor, and trusting that the French monarch would exert himself for them declined Hutchinson's offer, httle drearaing that the war would last seven years and end in the disappearance of French authority in Araerica. Hutchinson says distinctly : " In several Instances the hus bands who happened to be at a distance," when the Acadians were seized, " were put on board vessels bound to one of the English colonies, and their wives and children on board other vessels bound to other colonies remote from the first." " Five or six farailies were brought to Boston, the wife and chUdren only, without the husbands and fathers, who by ad vertisements in the newspapers, came from Philadelphia to Boston, being, till then, utterly uncertain what had becorae of their farailies." ' The father of Monseigneur Prince, Bishop of Saint Hyacinthe in Canada, was landed alone at Boston, where a kind family took him, and he did not discover his parents tiU after several years' search." Private persons at Boston provided houses where the aged and infirm who were In danger of perishing were received. Hutchinson himself in vain endeavored to save the life of one poor woman ; but his care came too late. Then a law -was passed authorizing justices of the peace aud other offi- ' Hutchinson, ''Histoiy of Massachusetts Bay," iu., p. 40. » Ferland, " Cours d'Histoire," ii., p. 620. 432 THE CHURCH IN THE COLONIES, cers to employ the Acadians at labor, and bind them, in fact treat them as paupers. Those advanced in years, and some who had evidently enjoyed a higher position in Acadia, were allowed support without labor. Yet if an Acadian attempted to visit his countrymen in another town -without leave of the selectraen, he was fined or whipped. Lands were offered to thera to settle, but as they would be deprived of the consolations of religion, these sincere Catholics declined. Hutchinson says: "No eiception was taken to their prayers in their faraUies, in their own way, whicii I believe they practiced In general, and soraetiraes they assembled several families together; but the people would upon no terms have consented to the public exercise of religious worship by Roman Catholic priests." " It was suspected that some such were araong thera in disguise, but it is not probable that any ventured." When at last they despaired of being restored to their own estates, they endeavored to reach parts where they could find priests of their own faith, and if possible of their own language. Many went from New England to Saint Do mingo and Canada.' Yet In 1760 there were still raore than a thousand in Massachusetts and the District of Maine. The prejudiced WiUiarason Insults them as " ignorant Catholics," " conscious that their religion was their only crime. Eveu in 1762 French Neutrals were shipped from Nova Scotia, " their Wives and Children were not permitted with thera, but were ship'd on board other vessels." ' When the French ' Hutchinson, " History of Massachusetts Bay," iii., pp. 41-8. " N. E. Gen. Register," xxx., p. 17. P. H. Smith, ibid., 1886. ' "History of Maine," ii., p. 311. "Collections, Maine Hist. Soc'y," vi., p. 379. ' "N. Y. Mercury," Aug. 30, 1762. Seven hundred arrived at Boston, Aug. 25th. Ib., Sept. 6, 1762, but were subsequently sent back. Ib., Oct. 11, 35. ACADIANS IN NEW YORK. 433 came as our alhes some years later no mention is made of these Acadians. They had perished or emigrated, leaving their sufferings as a part of the history of the future Church of Massachusetts. The Acadians landed at New York were treated no better than those In New England ; the adults were put to labor, and the children bound out " in order to make the young people useful, good subjects," that is, Protestants. One hundred and nine chUdren were thus scattered throuo-h Orange and Westchester Counties. In 1757 a party who had been in Westchester County made their escape, and attempted to reach Crown Point, but were captured near Fort Edward.' A considerable number of Acadians were at one tirae quar tered in a house at Brooklyn near the ferry ; but no distinc tion was made in New York in favor of those who had occu pied a higher position in their own country. On the slightest pretext they were arrested, and at one time by a general order aU throughout the colony were committed to the couuty jails.^ Even as late as 1764, when Fenelon, Governor of Martinique, sent an agent to bring 150 Acadians to the West Indies, Lieutenant-Governor Colden refused to permit them to go.' On the 18th of November, 1755, three vessels ascended the Delaware bearing 454 of these persecuted Cathohcs, raost of them with insufficient clothing, raany of thera sickly and feeble, sorae actually at the point of death. The crime of Lawrence had in the eternal .counsels been punished by the overthrow of a British army on the Monongahela, and PhUa delphia saw in these wretched Acadians, raen who with the , ' " New York Mercury," July 11, 1757. ^ "N. Y. Col. Doc," vii., p. 135; "Calendar N. Y. Hist. MSS.," pp, 658-678. 3 " Colden Papers," ii., pp. 333, etc. 28 434 THE CHURCH IN THE COLONIES. Irish and Gerraans were to slaughter the Protestants." But Benezet dispelled the fears and aroused the benevolence of the people of Pennsylvania. Best of all they saw a priest, the Jesuit Father Harding, corae to rainister to them. More than half died within a short time after their arrival, but they died consoled and fortified by the sacraments of tho Church." Many thus charitably received remained and raade new homes, and soon lost their identity In the general popu lation. Others made their way to Canada and the West Indies, but the Catholic body in Pennsylvania certainly re ceived some additions from this body of Acadian Confessors of the Faith. Of the nine hundred who reached Maryland many were suffering from sickness and insufficient clothing, and their wants were to some extent relieved. The President of the Council acting as Governor retained one vessel at Annapo lis, sent one to Baltimore and to the Patuxent River, one to Oxford, and one to Wicomico. The Council, however, commanded all the justices to prohibit the Roman Cath olic inhabitants to lodge these poor Acadians, and any who were of necessity placed in the houses of Catholics were promptly removed. One gentleman, Mr. H. Callister, relying on the honor of government to reimburse him, incurred considerable expense in relieving their wants, but he was never reimbursed. He ' "Pennsylvania Archives," ii,, p. 506. "W. B. Read in "Memoirs Penn. Hist. Soc," vi,, p, 393. ''Walsh, "Appeal from the Judgments of Great Britain,'' pp. 87-93, 437. "Westcott, " History of PhUadelphia," ch, 193 ; Smith in " N, E, Hist, Gen. Reg.," 1886. "Walsh gives the Petition of the Acadians in Pennsylvania to the King of England ; but the pathetic appeal produced no effect. Yet the facts show that intelligent public men in Massachu setts and Pennsylvania then believed that the Acadians had a just claim on the English Government for compensation. FIRST MASS IN BALTIMORE. 435 also drew up a petition for them to the King of England, but nothing was ever heard of it. A law was passed in 1756 empowering the justices in each county to make provision for these Acadians, but the peo ple were not dis posed to bear the burthen. Talbot County addressed the Assembly, in a most bigoted document, urg ing sorae action for their reraoval frora the province. Those in Balti- „ i„ 1. „ fottebal's house, where mass was first said more seem to nave m BALTIMORE. FROM MOALB 8 DKAWINO. found more be nevolent people. Some were lodged In private houses, and a nuraber were sheltered in a large unfinished structure, the first brick house in Baltimore, begun by Mr. Edward Fotteral, FAC-SmrLE OF THE SIGNATURE OF FATHER JOHN ASHTON. an Irish gentleman, who subsequently returned to his native country. The Acadlans occupied all that was habitable, and hearing that there was a priest at Doughoregan, the seat of 436 THE CHURCH IN THE COLONIES. Charies Carroll, the Barrister, they sent imploring the priest to extend his care to them.' The Jesuit Father Ashton responded to their appeal, and raass was said for the first tirae, and was raaintained for a considerable period in Baltiraore in this house, where a roora was prepared for use as a chapel, and a rude altar reared each tirae the priest arrived, bringing his vestraents and sacred vessels. The first congregation in tbe city which be fore the lapse of two score years was to be the se'e of a bishop, and in little raore than a century to be presided over by a Cardinal of Holy Roman Church, was a little body not more than forty in all, chiefly Acadians, -with a few Irish Cathohcs, among the latter Messrs. Patrick Bennet, Robert Walsh, and William Stenson." The Acadians who reached Maryland, finding that they could practice their religion, and obtain the services of priests, reinained, and being accustoraed to the sea, found eraploy ment as coasters, fisherraen, etc. ; but their faith which stood the persecutions of Protestantism was much weakened by the horde of freethinldng Frenchmen who carae during and after our war of Independence. Many then were corrupted ' Scharf, "History of Maryland," i., pp. 474-9. « A rough pon and ink sketch of Baltimore in 1753, by Moale, preserv ed by the Maryland Historical Society, shows this house. Our sketch is made carefully from it, without alteration. Tho house where mass was said for the Acadians by Pather Ashton, is the large house at the left. Itwas near the northwest corner of Fayette and Calvert streets. See CampbeU, " Desultory Sketches of the Catholic Church in Maryland," in Religious Cabinet, 1843, p, 310. Robin, "Nouveau Voyage dans I'Amerique Septentrionale," Phila delphia, 1783, p, 99, speaks of the Acadians' attachment to their faith, and Iho loving remembrance of their former priests, mentioning especially a Rev. Mr. le Clerc (?Le Maire), who when they came away gave them a chalice and vestments. This seems doubtful, as no priest of that name was in Acadia at the time. ACADIANS IN VIRGINIA, ETC. 437 and lost the faith they had so nobly witnessed unto.' Yet there was some eraigratlon. Captain Ford, of Leonardtown, Maryland, sailed with a number for Louisiana, and was driven on the coast of Texas, where they were seized by the Spaniards and carried to New Mexico, suffering greatly till a priest learned their history and obtained their release.' Many, however, remained at Baltimore, where their de scendants are to be found to this day. Virginia, considering that the Govemor of Nova Scotia had no right to throw the great mass of the inhabitants of his colony on other colonies to be supported as paupers, and knowing that it would be useless to look to England or Nova Scotia for compensation, refused to receive the deported Aca dians. She remonstrated so firmly with the English Gov ernment, that 336 were transported to Liverpool, where they were detained for seven years as prisoners of war, and sub jected to many teraptations to abandon their faith. At the peace they were claimed by France, aud obtained lands in Poitou and Berry, still occupied by their descendants." The 1,500 sent to South Carolina were at first scattered through the parishes, but the corapassion for their raisfor tune was such that vessels were obtained at the public charge In which many went to France. A few reinained in the colony ; others sought to reach Louisiana, or endeavored to return to their former homes.' Georgia by its charter positively excluded Catholics, not ' Letter of Archbishop CarroU. « Smyth, " Tdur in the United States," ii., p. 377, 'Brymner, "Report on Canadian Archives, 1883," p, 145 ; "Memoire sur les Acadiens," Niort, 1867. 'Cooper, " Statutes," iv., p, 31. Two parties attempted to escape early in 1756, but were retaken. " N. Y. Mercury," Mar. 1, 1756, Yet in 1760, 800 Acadians are reported as having had the small-pox, 115 dying of it in South Carolina. " Maryland Gazette,'' April 17. 438 THE CHURCH IN THE COLONIES. one of whom was allowed to settle within its hmits. When Governor Reynolds, who was attending an Indian CouncU, heard that the Governor of Nova Scotia had thus thrown four hundred Cathohcs upon his colony he decided that they could not remain. As winter had set in he gave them shel ter till spring. Then they were perraitted to build rude boats, and numbers set out to coast along to Nova Scotia, encouraged by the help and approval of the Christian men of the South.' Toiling patiently along, a party of seventy- eight reached Long Island in August, 1756, but though they bore passports from the Govemors of South Carohna and Georgia, they were seized by the brutal Sir Charles Hardy, who distributed them in the most remote parts of the colony, putting adults to labor, and binding out children, so that ¦ they should be brought up Protestants.' Ninety who reached the southern part of Massachusetts in July, were simUarly treated by Lieut.-Gov. Phips. Though the fear was expressed that, exasperated at the cruel and inhuman treatment to which they had been sub jected, these people might take some terrible revenge, no case of crirae is charged to these noble confessors of the faith in any of the colonies. They suffered, but not as eril-doers.' Gradually during the war, and after Its close in 1763, Acadians made their way from Pennsylvania, Carohna, and Georgia, as well as from Halifax to the French West Indies, where many sank under the chmate. Most of the survivors removed thence about 1765 to the colony of Louisiana, where they settled in Attakapas, and Opelousas. Here land was aUotted to them ; six hundred and fifty-six being thus pro- ' Stevens, "History of Georgia," i., pp. 413-417. ' "New York Colonial Documents," vii., p 135. » "Nova Scotia Archives," pp. 301-304. FEW ACADIANS REMAINED. 439 rided in the early months of 1765. This body with others who joined them from time to time constitute the source of the great Acadian body In Louisiana, which retains to this day the peculiarities of speech and manners that character ized their ancestors.' Of thoae who in time reached Nova Scotia or its neighbor hood, or who escaped frora the hands of Lawrence, sorae fearing fresh cruelties struck into the woods on the upper Saint John, and formed the Madawaska settlement. Strangely enough, in 1842 England clairaed this part of the State of Maine, on the ground that it had been settled by the Neutral French, who were British subjects.' The largest body of Catholics that in one year reached our shores did not materially alter the position of the adherents of the true faith in the existing British colonies. A small body remaining at Baltimore, a few in Philadelphia, the Acadian settlement in Louisiana, which did not come into the United States for some years after the recognition of in dependence, and tlie little Madawaska colony, overlooked by the authorities for years, and ministered to as their fathers had been by priests from Canada, alone were permanent. The fact that such an act could have been perpetrated by Governor Lawrence under the pretence that it was in accord ance with the penal laws against the Catholics, shows how bitter the feeling of the time was. ' "Nova Scotia Archives," pp. 347-350; Gayarre, "Histoire de la Louisiane," ii., pp. 137-138. ' See "The Acadian Confessors of the Paith, 1755," by me in "Am. Cath. Quarterly," ix., p. 593. "Acadia, a Lost Chapter in American His tory," by Philip H. Smith, Pawling, 1884 ; and a paper by the same author, "N. E. Hist. Qen. Register," 1886. H. R. Casgram, "Un Felerioage au Pays d'Evangeline." CHAPTER V. CATHOLICITY IN THE BEITISH COLONIES, 1755-1763. The war against the French was one against' Catholicity, and as after a few years hostilities also began against Spain, England was arrayed against the two Catholic powers in Araerica, and every hostile moveraent tended to inflarae the rainds of the people of the colonies against all who professed the faith. The conquest of Canada was especially sought in order to extirpate Catholicity utterly. The position of the faithful in the English colonies was one of coi;ptant peril and annoyance. The newspapers teeraed with diatribes against the Cath olics, and rainisters like the Rev. Mr. Brogden preached series of serraons against Popery, and any reply or protest only raade their tirades more virulent.' Stimulated in this way a strong public feeling grew up against the Cathohc body, and it would seem that the Prot estants of Sassafrax, Middle Neck, and Bohemia Manor, to whom the proximity of the Jesuits was very galling, peti tioned the legislature at the session of 1756, praying that stringent raeasures raight be taken against the Jesuits. At all events the lower House at this session was about to pass a very stringent bill prohibiting the iraportation of Irish Papists ria Delaware under a penalty of £20 each, and denouncing any Jesuit or Popish priest as a traitor who tampered with ' " Maryland Gazette," Annapolis, Feb. 36, 1755, May 16, 1754, March 14, 1754, (440) MARYLAND HOSTILE. 441 any of his Majesty's subjects In the colony ; but the bill did not pass, the governor having prorogued the legislature shortly after it was introduced.' Yet for all this hostile legislation there was no pretext whatever. A writer of that period in England could say boldly : " In Maryland they have alvvays shown a fidelity and remarkable submission to the English Government, and have particularly avoided a correspondence -\rith the eneraies of Great Britain." ' The Catholics In Maryland were accused of syrapathizing with the French, but In proof of their innocence, and as a testimony of their zeal for the welfare of the country, they appealed to their conduct in behalf of the people of the fron tier, who had beeu driven from their homes after that disaster. Addressing the upper House of Assembly in 1756 the Cath ohcs said : " The Roman Cathohcs were not the raen who opposed the subscription : on the contrary they countenanced It, they proraoted It, they subscribed generously, and paid their subscriptions honourably : and if our nurabers are corapared with the nurabers of our Protestant fellow-subjects, and the sura paid on this occasion by the Roraan Catholicks be com pared with the sum total collected, it may be said the Roman Cathohcks contributed prodigiously beyond their proportion to an aid so seasonable and necessary." Yet the lower Liouse in 1755 had presented Governor Sharpe a furious address against the Roraan Catholics, and passed a resolution that all the Penal laws raentioned in the Toleration Act were in force in Maryland, although some had actually been -repealed. The Governor writing to Charles • Johnston, "History of Cecil County, Md,," p. 303. ' " Considerations on the Penal Laws against Roman CathoUcs in Eng land, and the new acquired Colonies in America." London, 1764, p. 51. 442 THE CHURCH IN THE COLONIES Calvert bore testimony to the good conduct of the Catholics. " For ray part I have not heard but the Papists behave thera selves peaceably and as good subjects. _ They are, I Iraagine, about one-twelfth of the people, and raany of thera are raen of pretty considerable fortunes. I conceive their nurabers do not increase, though I have reason to think the greater part of the Germans which are imported profess that re ligion." ' In the session ending May 22, 1756, a law -fras passed for raising an amount to defend the frontiers, which the Assera bly had long neglected to do. They seized the opportunity to insert a clause Iraposing a double tax on all Cathohc property owners in Maryland. The Govemor and upper House made no effort to save the Catholics, and this iniqui tous systeni once inaugurated was continued during the colo nial period." A law was even introduced to raake it high treason In any priest who converted a Protestant to the true faith, and to deprive of all right of inheriting any Catholic educated at a foreign popish seminary ; but these riolent measures failed to pass, the upper House in 1758 even attempting, though in vain, to relieve Catholics from the double tax as " not to be defended upon a principle of justice or pohcy." The lower House stimulated by the Protestant clergy, whom Catholics were hearily taxed to support, adhered to the spirit of per secution,' and Governor Sharpe, himself a Protestant, writ ing to the Lord Proprietor indignantly details the oppres sions suffered by the Maryland Catholics from their eneraies, ' Scharf, "History of Maryland," i., p. 461. ' The Catholics in vain appealed to the Governor to withhold his sanc tion to this bill. ' "Votes and Proceedings of the lower House of Assembly, Api., May, 1758." FATHER BEADNALL' S ARREST. 443 " and states that many were made such by envy or the hope of reaping some advantage from a persecution of the Papists," and he bore his testimony that since he had administered the colony the conduct of the Catholics had been most unexcep tionable.' Besides these cruel laws a new method of persecution had been undertaken. Complaint was made before a magistrate against Father James BeadnaU, and two writs were issued on which he was arrested by the Sheriff of Queen Anne's County, on the 22d of September, 1756. He was obliged to give bail In £1,500 for his appearance before the Provincial Court to be held at Annapolis on the 19th of October. Two indict ments were laid before the Grand Jury against him, the first for celebrating mass in a private faraily, and the second for endeavoring to bring over a dissenter, Quaker, or nonjuror to " the Roraish persuasion." The Grand Jury did not act on the matter, and he was brought before the Grand Jury of Talbot County, but that body on the' 16th of April, 1757, refused to indict liira ; they held that as to the first charge he was justified by the order issued by Queen Anne, at Whitehall, January 3, 170|- ; and as to the second charge they found the evidence insufficient." This good priest who enjoys the privilege of having been arrested for discharging his duty was a native of Northuin- berland, born April 8, 1718, and entered the Society of Jesus at Watten, Septeraber 7,. 1739. His name appears first at ' Gov. Sharpe's Letter, Dec. 16. 1758, in "Ridgeley's Annals of An napolis," p. 95. '• Father George Hunter, " A Short Account of y" State and Condi tion." " A Short Account of y' Proceedings of y' Assembly of Mary land." The Maryland Archives have no record of this prosecution of F. Beadnall. 444 THE CHURCH IN THE COLONIES. St. Thomas' Manor in 1749, and after many years' service on the mission, he died at Newtown, September 1, 1772.' There were at this f/l/ 1^ ^v. time fourteen Fa- ff land and Penn syl va- FAC-SIMIIE OF THE SIGNATUBE OF FATHER ^.^ ^.^^.^^ -p^^j^^^ GEORGE HUNTER, S.-T. ' George Hunter be ing the Superior, and returning to England for a tirae this year. Father Beadnall was not the only one of the Jesuit Fa thers raolested at this tirae. A raan was arrested at Fort Curaberland as a spy, . and admitted that he J^ ,'i. ^^^..^^ ^ ^^ had been in the ¦^ French service at fac-simile of the signature of father „ , T% ^ 1 JAMES BEADNALL. Fort Du Quesne, hav ing been carried off by a party of Indians. The raan swore that a certain priest had raaintained correspondence by let ter with the French ; that he had been up in the country among thera, and that several Catholic layraen whora he named had with the priest notified the French that they would give thera all aid in their attempts against the prov ince. The accused priest was taken into custody to be tried at the Annapolis Assizes in February, 1757. The case broke down, however. When the man was put on the stand, he was asked whether he knew a Catholic layraan pointed out to him. He replied that he did, that he was the priest, and that he had seen him say raass in Baltiraore County, and had often carried letters frora hira to the French. He raade 'Foley, "Records of the English Province," vii., p. 43. Treacy, " Catalogue," p. 98, thinks he died in 1775. PENNSYLVANIA FEARS. 445 simUar answers in regard to other laymen introduced into the room. When the priest actually came, he swore that he did not know him, and had never seen him in his life. The Govemor and CouncU before whom the examination took place knew the priest personaUy, and saw the knavery of the wit ness. The priest and the Catholic laymen were acquitted, and the informer was sent to Lord Loudon as a deserter.' The alarm caused by the French operations on the Ohio had already excited suspicion and odium against the Cath olics of Pennsylvania. The Justices of Berks County, Con rad Weiser being one of them, unfolded their foolish fears in an address to Governor Morris, July 23, 1755. " We know," say these sapient magistrates, " that the people of the Roman Catholic Church are bound by their principles to be the worst subjects and worst of neighbours, and we have reason to fear, just at this time, that the Roman Catholics in Cussahopen — where they have a very magnificent chapel, and lately have had long processions — have bad designs." — " The priest at Reading as well as at Cussahopen last Sunday gave notice to the people that they could not corae to thera again in less than nine weeks, whereas they constantly preach once iu four weeks to their congregations : whereupon some im agine they have gone to consult with our eneraies at Du Quesne." " And a pubhcation of the time says : " There are near one-fourth of the Gerraans supposed to be Roraan Cath olics who cannot be supposed Friends to any Design for de fending the Country against the French." ' ' F. George Hunter, "A Short Account of the State and Condition.'' The name of the Father is not given ; and the State Archives have no papers in the case. It was probably Father Hunter himself. ' " Provincial Records, 1755," p. 135 ; Rupp, "History of the Counties of Berks and Lebanon," Lancaster, 1844, p. 151. ' " Brief State of the Province of Pennsylvania," London, 1755, p. 35. 446 THE CHURCH IN THE COLONIES. An inquiry instituted by Lord Loudon gives us the Cath ohc population of Pennsylvania in 1757. In and near Philadelphia there were 72 men, 78 women, Irish or Eng lish ; and in Chester County 18 men, 22 women under the care of Father Robert Harding. His associate Father Theo dore Schneider residing at Goshenhopen, had under his care 107 men and 121 women, all Germans, in and about Phila- ^^ delphia, and 198 men and 166 facsimile of the signature women in Philadelphia, Berks, OF father THEODORE scHNEi- jfortharapton, Bucks, and Ches ter Counties ; while Father Fer dinand Farraer, then at Lancaster, had 208 Irish and Ger man men and 186 women in Lancaster, Berks, Chester, and Cumberland Counties, and 'Father Matthias Manners, the missionary at Conewago, had 99 men and 100 woraen, in cluding both Irish and Gerraans, In York County.' When precisely the church was buUt at Goshenhopen is not deterrained. The ' house mentioned by Fa- > ej/^ ^ ^^ 3^,iA.meA/^ ther Schneider in his — '^ FACSIMILE OF THE SIGNATURE OF FA- register, had evidently ,j,gj,j, Ferdinand farmer. been replaced by a church, which must have been of sorae size " and beauty to be styled even in prejudiced exaggeration, " a very raagnificent chapel." With a respect for antiquity worthy of praise, the walls of the old chapel of the last century were retained as part of the present church. The congregation at St. Joseph's Church, Philadelphia, • F. Harding to Peters, "National Gazette," Philadelphia, June 14, 1830. " -Woodstock Letters," xv., p. 58. ' Father Enoch Fenwick, in his notes on Goshenhopen, says it was 55 by 33. GOSHENHOPEN. 447 had mcreased so that the original chapel is said to have been enlarged or rebuilt in 1757.' Moreover as ground was re quired for a cemetery, and also to make provision in tirae for the erection of a second church, a lot extending frora Fourth to Fifth Street, sixty-three feet in front, and three hundred and ninely-six feet deep, was conveyed May 10, OEUBCn OF THB MOST BLESSED SACRAMENT, GOSHENHOPEN, NOW BALLY, PA., BEING IN PART ST. PAUL'S CHURCH, ERECTED BT FATHER THEODORE SCHNEIDER, S.J. 1759, to two Roman Catholics, James Reynolds and Bryan O'Hara, evidently in tmst for the desired object. It was re- conveyed the next year to Daniel Swan and others, and a declaration of trust was raade by the direction and appoint- 1 This seems very doubtful. The enlargement more probably preced ed Kalm's visit. 448 THE CHURCH IN THE COLONIES. ment of the members or congregation professing the Roraan Catholic religion, and belonging to the Roraan Catholic chapel on the south side of Walnut Street, in the city of Philadelphia, designated as St. Joseph's. The purchase raoney, £328. 16. 6, was contributed by Rev. Robert Harding and eighty-one other subscribers; and the ground was stated to be for the benefit of the chapel, especial reference being raade to its use as a burial place, as by law Catholics could hold land for that object. A second subscription was begun in 1762, and was so successful that in the following year the erection of a church was begun on this property, the future St. Mary's.' Father Ferdinand Farraer after six years' service at Lan caster and its dependent missions, doing his part in complet ing the church in that town, was transferred to Philadelphia. The first entry in his register there is on the 17th of Septem ber, 1758, and he seems to have entered at once on part of the labors previously borne by Father Schneider, as the next year we tind him at Concord, and at Geiger's in Salem County, New Jersey. His labors at Philadelphia as assistant to Father Harding were evidently onerous, but down to the close of the period we are considering, his visits to Geiger's and the Glass House iu Salem County were constant." SmaU as this scattered body was, the militia act of 1757 required tbat in enrolling the people, their religion should be ' So stated in "A Letter to the Roman Catholics of Philadelphia," Philadelphia, 1833, pp. 34-6, a Hoganito pamphlet aiming to show that the Society of Jesus had not contributed largely to the erection of St. Mary's. ' Father Farmer's Register. He visited Geiger's June 37, Aug. 33, Oct. 3, 1759 ; Jan. 1-3, Mar. 13, June 11, Oct. 1, 1700 ; Mar, 11 ; Gei ger's and Glass House, May 14 ; Geiger's, June 17, Aug. 13, Oct. 14, 1701 ; June 34, New Jersey, Aug, 34, Geiger's Nov. 33, 1763. His otber visits were to Concord and Chester Co. CATHOLIC POPULATION. 449 taken down to ascertain the Papists, who were tobe excluded from the mihtia ; by a special clause every Cathohc was re quired within a month to surrender all arms, accoutreraents, gunpowder, or amraunition, under the penalty of three months' imprisonment ; and every Catholic who would have been hable to mUitary duty was compelled to pay a mihtia tax of twenty shilhngs — a heavy amount for the times— to the captain of the company in which, no matter how wiUing, he was not allowed to serve.' About this same time Father George Hunter, the Supe rior of the Maryland mission, estimated the total adult Cath olic population of Maryland and Pennsylvania at 10,000. "We count about 10,000 adult customers sive coram", & near as raany under age or non coram" . Each raaster of a residence keeps about 2 Sundays in y" raonth a home, y" rest abroad at y' distance of more or fewer miles, as far sodie- tiraes as 20 or 30 & y" other Gentlemen all abroad every such day." " " Pennsilvany has about 3,000 adult custoraers sive comm" near as many under age or no" comm" . The extent of their excursions Is about 130 miles long by 35 broad." "Our journeys are very long, our rides constant and ex tensive. We have many to attend and few to attend 'em. I often ride about 300 miles a week, and ne'er a week but I ride 150 or 200, and in our way of liring we ride almost as rauch by night as by day in all weathers, in heats, colds, rain, frost, and snow," -writes Father Joseph Mosley frora New town, Septeraber 1, 1759. " I find here business enough upon ray hands in ray way of trade," wrote this sarae Jesuit priest from Newtown, ' Westcott, "History of Philadelphia," ch. 193. ' F. George Hunter, " Report," July 38, 1765. " Customers " meant communicants. 29 450 THE CHURCH IN THE COLONIES. Septeraber 8, 1758. "I've care of above fifteen hundred souls." .... "I ara daily on horseback, visiting y" sick, comforting the Infirm, strengthening y" pusillanimous, etc." This same Father attending Sakia and Newport in 1763, re ported 873 Easter comraunions. The raission-stations frora which the priests attended the faithful in their districts were, the Assuraption at St. Inigoes, where one raissionary resided ; St. Xavier's at Newtown, three raissionaries ; St. Ignatius at Port Tobacco, three ; St. Francis Borgia at Whiteraarsh, two ; St. Joseph's at Deer Creek, one; St. Stanislaus at Fredericktown, one; St. Mary's at Queenstown, or Tuekaho, one ; St. Xavier's at Boheraia, one ; St. Joseph's, Philadelphia, two ; St. Paul at Cushenho pen, one; St. John Neporaucene at Lancaster, one; St. Francis Regis at Conewago, one. Of most of these missions we have spoken at some length. The raission of St. Francis Borgia at Whiteraarsh is said to have been founded, but was probably revived, in 1760. WhiteinarEli raission was fourteen miles from Annapolis, on the top of a hill about one hundred feet high, nearly half a raUe from the Patuxent River, a cultivated field extending from the foot of the hill to the streara which was crossed by " The Priest's Bridge." The circular plateau on top of the hill was neaily five hundred feet in diaraeter and well shaded. Here rose the mission of Saint Francis Borgia, with extensive plantations in the plain below. There was also a mission of St. Mary's at Queenstown, or Tuekaho, before 1763.' Soon after 1750 Charles CarroU, Esq., purchased 12,000 acres watered by the Potoraac and Monocacy, and let It out in sraaU farras. Many of those who became tenants came ' Mem. of F. Geo. Hunter, July 33, 1765. CHURCH AT FREDERICK. 451 from St. Mary's, Charles, and Prince George Counties, as the names of Darnall, Boone, AbeU, Payne, Brooks, Jaraeson, and Jarboe, show. These Catholics were at first attended frora St. Thoraas' Manor, near Port Tobacco, but in 1763 Father John Williams, a native of Flintshire, in Wales, purchased a lot and in the following year erected a house, still standing, and forraing part of the noritiate. This was the raission of St. Stanislaus. " It was a two-story building ; it included on the first floor three rooms and a passage, thus giving a front of about fifty feet." "The second floor was used as a chapel." This sraall chapel was for nearly forty years the only place of worship for Catholics in Frederick County.' The Jesuit estates not only supported the raissionaries, and paid ail the expense of maintaining divine worship in the chapels at their residence and the stations, but also ena bled them to send over to England £200 to repay previous advances, and the passage of Fathers coming to or returning from Maryland." The project of seizing the property held by the mission aries which was constantly urged at this time, airaed there fore at suppressing at a single blow aU Cathohc worship in Maryland, depriving the faithful of tbeir principal chapels and the clergy of their only sure source of incorae. Sorae advised that this property when confiscated should be apphed to found a college. ' Such was the condition of the Cathohcs in the colonies as the Seven Years' War drew to a close. The faithful op pressed, ground do-wn with taxes and disabUities, liable at ' St. John's Church and Residences, Frederick, Md, " -Woodstock Letters," vol. v., pp. 39-36. The deed to Rev. George Hunter was not executed tiU Oct. 3, 1765. » "V. Rev. Honry Corbie, " Ordinations and Regulations for M— y— d." 452 THE CHURCH IN THE COLONIES. any moraent to have aU their property -wrested frora them, had lost all energy and hope. A writer of the time says : " The yearly repeated Bills of late for putting Penal Laws m execution, have already pro duced this Effect in sorae raeasure, one Gentleraan of an af- fiuent Fortune haring already sold part of his lands with intention to quit the country, and raany others judging they shaU be necessitated to follow his Exaraple unless assured of enjoying their possessions in greater peace and quiet than for these eight years past." ' There is no trace of any mission work about this tirae in Virginia and New York." The Catholics In Pennsylvania were comparatively free. They had churches openly at Philadelphia, Conewago, Lancaster, and Goshenhopen, and proposed to erect one in Easton. They were, however, com paratively poor, few of their coramunion being possessed pf any large raeans, but they contributed raoney to erect and raaintain churches and support the priests who attended them. New Jersey was a mission field without a church, and the perquisites of the priests who penetrated Into it raust have been scanty indeed. In Maryland the Catholic population was raore mral, cora prising the owners of plantations with their slaves, and the ' "The Case of the Roman Catholics in Maryland, 1759." ^ Accounts of visits of priests to New York at this period, are, so far as I can discover, absolutely unfounded. The Virginia penal act of 1756 was very comprehensive. The usual oaths wore to be rendered to all Papists ; no Catholic could have arms uuder penalty of three months' imprisonment, forfeiture of the arms, and a fine of three times their value. Any Protestant who did not report a Catholic neighbor for keep ing arms was subject to tho same penalties. A Catholic owning a horse worth more than £5 was liable to three months' imprisonment and a fme of throo times tho value of tho horso. Ilenings' " Statutes at Large," vii., p. 37. The few Virginia Catholics of that day were, it is said, visited at times by the holy Father George Hunter. GENERAL CONDITION. 453 tradesfolk near them. The wealthy Mr. Carroll had a liouse in Annapolis with a private chapel, but In no town except Frederick was there even a priest's house for a congregation. Private chapels on plantations of Cathohc proprietors or owned by the missionaries, were the stations attended from each central point. Beyond the few cases of private chapels, the Catholics did nothing to erect or maintain churches or support the clergy, and under the pressure of persecution were becoraing inert, and losing the energy of faitii that shows itself in self-sacrifice. In both provinces the services of the Church were con ducted apparently in the plainest manner, without pomp, and in most cases without rausic. Sermons were read frora raanuscript in the Enghsh style. Ceraeteries existed on the priests' farms, but many interraents -w'ere raade in private burial plots in the grounds of Catholics. A funeral serraon was generally delivered. It was not possible for all to hear raass every Sunday and holiday, and the list of holidays then far exceeded those now kept. It Included the Circumcision, Epiphany, Purification, the Finding of the Holy Cross, the Assumption, Nativity of the Blessed Virgin, All Saints and Christmas, St. Mathias, St. Joseph, St. PhUip and St. James, St. John the Baptist, St. Peter and St. Paul, St. Jaraes, St. Anne, St. La-wrence, St. Bartholoraew, St. Matthew, St. Michael, St. Simon and St. Jude, St. Andrew, St. Thomas, St. Stephen, St. John the Evangelist, Holy Innocents, St. Sylvester, and St. George. The raissionaries were certainly zealous and devoted, and so far as we can glean, comraunions were frequent, many who had strayed away from their duties were reclaimed, conversions were constantly made ; but when the struggle of England and her colonies against France closed, the little band of missionaries In Maryland and Pennsylvania and their flocks, saw not a ray of cheering hope in the future. BOOK IY. THE CATHOLIC CHURCH IN THE SPANISH COLONIES. CHAPTER I. THE CHUECH IN FLOEIDA, 1690-1763. Flokida, after a struggle for existence of a century and a quarter, was menaced -with ruin. The English colony of Carolina was already an enemy at its very door ; the httle settlement at St. Augustine was menaced by the sea, which threatened to wash away its fortifications, and by the Span ish governraent, which seeing its slow progress, proposed to abandon it, and transfer the inhabitants to Pensacola, so as to prevent any encroachraents by the French on the west.' In its parish church the Rev. Alonzo de Leturiondo, who had been in teraporary charge for sorae years, was made par ish priest and proprietary rector in July, 1694, and he dis charged the duties in person or by deputy till early in 1707." A faraous native of Florida, baptized in all probability in the parish church of Saint Augustine, died in Mexico about 1695. This was the Jesuit Father Francis de Florencia, born in Florida in 1620, who took the habit of the Society of Je sus at the age of twenty-three, and who, after being professor of philosophy and theology in the College of Saint Peter and Saint Paul, and having rendered great services to the Bishops ' Barcia, " Ensayo Cronologico," pp. 399, 301. " " Noticias relativas i la Iglesia Parroquial do San Agustin.'' (454) CHURCH AT PENSACOLA. 455 whose confidence he enjoyed, was sent as procurator of the Mexican province to Madrid and then to Rorae. He was subsequently appointed procurator at Serille of all the prov inces of his order In the Indies, but finaUy returned to Mexi co, where he died at the age of 75. He acquired a high reputation as an author, having pub lished a Menology of the Ulustrious raembers of the Society in New Spain, a work on the Shrine of Our Lady de los Remedies, a stUl more important work on the Apparition and Shrine of Our Lady of Guadalupe, a History of the So ciety of Jesus in New Spain, and other works.' In 1693 Don Andres de Pes proceeded to Pensacola in a frigate, accompanied by a faraous priest, Don Carlos de Si guenza y Gongora, professor of raatheraatics in the University of Mexico. The frigate and a sraaller vessel entered the bay on the 8th of April, and the Spanish coraraander retaining Its ancient title, given in honor of Om* Lady, naraed the har bor Santa Maria de Galve, after the chaplain had chanted a Te Deura before a statue of Our Lady. Father Siguenza raade a careful survey of the bay, and a site having been de termined upon for a settlement, he said the first mass on St. Mark's day, April 25th, and the Spaniards marched in pro cession, chanting the Litany of Loretto, to the spot selected, where a cross was set up. This was the beginning of Pensa cola, the second Spanish town In Florida. The settlement was actuaUy made in 1696 by Don Andres dc Arriola, who erected Fort San Carlos on the Barrancas of Santo Tom^. Quarters for the men and a frame church were imraediately erected.' At the instance of the Bishop of Santiago de Cuba, Dou ' " Diccionario Universal de Historia y Geografia." Mexico, 1853, vol. iii. ' Barcia, " Ensayo Cronologico," pp. 808-311, 816. 456 THE CHURCH IN THE COLONIES. Diego Eveline de Compostela, a band of twenty Franciscan missionaries, under Father Fehcian Lopez, were sent over to found new Christian coraraunities in tribes which professed a desire of embracing the Christian faith. Eight were sent to the new conversions of Mayaca, Tororo, Anacapi, San An tonio, and St. Joseph ; six were selected for the province of Carlos, a son of the Cacique having visited Saint Augustine to solicit missionaries for his people : the rest were sent to other parts. The Fathers entered on their work -with zeal, and at first success seeraed to encourage them, but in October, 1696, the heathen Indians of Tororo and the four other towns of that district rose against the Spaniards, kiUed one of the religious, with a soldier and five Indian converts, burned the churches and mission settlements, and retired to the woods. The sur viving missionaries, left -without shelter or a fiock, returned to Saint Augustine. The field was not abandoned, however. Five rehgious, -with an experienced Superior versed in the language, were sent to reclaira the Indians, and apparently succeeded.' The conversion of the Carlos Indians was undertaken by Father Felician Lopez himself. He sailed frora Havana on the llth of September, 1697, with five other religious and supphes of aU kinds for the projected missions, and after touching at Key West, proceeded to the town of Cayucos. The old Cacique, who was very ill, eamestiy sohcited bap tism, and after Instmction the sacrament of regeneration was conferred upon him, as death seemed irarainent. MeanwhUe a house was erected for the residence and chapel of the Fran ciscan Fathers. But no attention was paid to then- instrao- ' Letter of P. Martin de Alcano, Provincial, and others to the king July 18, 1697. Report, August 15, 1698. FLORmA nr eaklt spahish days. FLORIDA MISSIONS. 457 iions ; a hut used for idolatrous cereraonies was thronged, and the Indians even called upon tho raissionaries to give food and clothing for their gods. When the Franciscans refused, and urged the Indians to abandon their idolatry, the young Cacique told them that his gods were offended at thera, aud required thera to leave the country. The raissionaries en deavored to hold their ground, but they were seized and robbed of their provisions, vestraents, and chapel service, and "taken frora Key to Key, till at last they were left naked at Matacurabe. There the vessel whicii had brought these en voys of Christianity over, found thera on a return voyage, and rescued them. Processions of the religious at night are said to have alarmed the Indians at first, and were then raade a pretext for their expulsion. The missionaries who left Havana in September, 1697, reached that port again on the 31st of February.' We get some glimpses of the Church and her missions in Florida in 1699, frora an unexpected source. The barkeu- tine " Reformation " was wrecked on the coast of Florida in September, 1696, and Jonathan Dickenson drew up a jour nal of their adventures till they were rescued on the coast by a Spanish party, conveyed to Saint Augustine, and then sent northward along the coast, from one Indian mission to an other. Near where they were wrecked a zealous Franciscan Father had converted a chief, but his tribe demanded that he should renounce it and put the Friars to death. On his refusal they ' A despondent letter of F. Felician from Florida, Sept. 31, 1697. Let ters of P. Francis de Contreras, Oct. 16, 1697 ; Mar. 5, 1698. Report, August 15, 1698. "Bxtractosde Varias Relaciones." The companions of F. Felician were FF. Ferdinand Samos, Michael Carrillo, Francis of Jesus, and Francis of San Diego, lay brother. 458 THE CHURCH IN THE COLONIES. kUled him and one of the Franciscans, two others who were there escaping. The ship-wrecked men received very kind treatment at Saint Augustine, and in Septeraber set out -with an escort. At Santa Cmz mission, two or three leagues from Saint Augustine, they found a large chapel witli three bells, and a Franciscan in charge. The Indians went as constantly to their devotions at all times and seasons as any of the Span iards. The party were lodged in a large house, kept as a warehouse and general place of meeting. San Juan, on an island thirteen leagues further, had its chapel and priests. St. Mary's was next reached, where they found a Franciscan with his church, and his school of Indian boys. Near it was another mission, St. PhUip's, which was soon reached, and so they made their way to St. Catharine's Island — "a place called St. Catalina, where hath been a great settlement of Indians, for the land hath been cleared for planting for some railes distant." It was in fact the old raission station where church and convent had been destroyed by the Carolina In dians.' Yet Dickenson's narrative shows that these mission stations along the coast not only civihzed the Indians and reformed their savage character, but were a life-saving organ ization on the coast where the shipwrecked found Christian welcome and aid ; yet the neighboring English colonies destroyed them. The Apalache Indians had been forced to come and labor on the fortifications and sea wall at Saint Augustine, and a letter signed by Patricio, chief of Ybitacucho, Implores Don Juan de Ayala to represent their case to the king. But the fortifications saved Florida, for though the English frora ' Dickenson, "God's Protecting Providence, Man's Surest Help and Defence," Philadelphia, 1699. It ran through many editions in England and America. FLORIDA MISSIONS DESTROYED. 459 Carolina In 1702 took and fired the city, the fort resisted their efforts.' The war of the Spanish succession gave South Carohna a pretext for hostihty against Its Catholic neighbor, Florida, and Governor Moore was eager for the plunder of a Spanish town, and for Indian converts to enslave. He instigated the Apalachicolas to invade the Apalache country, where, after professing friendship, they attacked Santa Fe, one of the chief towns of the province of Tirauqua, on the 20th of May, 1702, just before dawn. The Apalachicolas burned the church, but the Indian Catholics succeeded in saving the vest ments and pictures. A Spanish force pursuing the enemy was defeated and the coraraander slain. Governor Moore then Induced his colony to fit out an expedition. A land force of railitia and Indians under Colonel Dauiel attacked St. Augustine in the rear by way of Pilatka, whUe Governor Moore operated against it -with vessels. Daniel occupied the to-wn, the inhabitants retiring to the fort. Govemor Moore coming in his vessels by sea, spread devastation along tlie coast. The Christian Indians on the Islands, from Saint Catharine's to Amelia, had in consequence of prerious hos tilities, -withdra-wn to St. Mark's Island, where they formed three towns. These were now coraraitted to the flaraes -with their churches and convents, three devoted Franciscan Fa thers faihng as prisoners into the hands of the enemy, while the Indian converts fled from their savage foe to St. Augus tine.' Moore having reached the Spanish city -with fourteen or fifteen vessels, and effected a junction -with Colonel Daniel, endeavored on the 22d of October, 1702, to capture the fort. But the brave Governor, Joseph de Zuniga, who had 'Barcia, "Ensayo Cronologico," p. 830. 'Letter of Governor Zuniga, Sept. 30, 1703. 460 THE CHURCH IN THE COLONIES. received a few soldiers to reinforce his little garrison, held out bravely, the fort resisting all the efforts of the English. Moore sent to the West Indies for heavier artillery ; but be fore it arrived Spanish ships appeared in the harbor with re inforceraents under Captain Stephen de Berroa. Moore raised the siege, which had lasted raore than fifty days, and finding escape by sea irapossible, set fire to his vessels and re treated overland.' " Before -withdrawing," says a raodern writer, " he coramitted the barbarity of burning the town." The parish church, the church and convent of the Franciscan Fathers, and other shrines perished in the general conflagra tion ; ' but the plate to the value of a thousand dollars was carried off. A Protestant clergyman writing at the time records one act of vandalism which we cannot orait to state. " To show what friends sorae of thera are to learning and books, when they were at Saint Augustine, they burned a library of books worth about £600, wherein were a collection of the Greek and Latin Fathers, and the Holy Bible itself did not escape, because it was in Latin. This outrage was done as soon as they arrived, by the order of Colonel Daniel." ' This was evidently the fine library in the Franciscan con vent at Saint Augustine, and it is most creditable that a little place like the capital of Florida, then possessed a library of ecclesiastical works that could -win for its extent and value such encoraium frora an eneray ; Father Martin de Aleano, guardian of the convent, proceeded to Spain to portray to the king the ruin of the ancient place.* • Letter of Don Joseph de Zuniga, San Marcos, Jan. 6, 1703. = Fairbanks, "History of Florida," p. 174. ' Rev. Edward Marston to Rev. Dr, Bray, Charlestown, Feb. 3, 170J. "Documentary History P. E, Church, i., pp, 11, 13. * Barcia, " Ensayo Cronologico," p, 334. Royal Decrees of AprU Sl, 1714, and Nov. 7, 1730. APALACHE MISSIONS DESTROYED. 461 That tho wanton destruction of a defenceless town was re garded by the Spanish monarch as a mark of English pro vincial hatred against the Church of God is evidenced by a public act. The antipathy to the true faith with whicii unprincipled rulers in England had imbued the ignorant settlers of Carolina prorapted thera to the work of devasta tion. The Spanish raonarch at once ordered the income of vacant bishoprics, the revenues that the episcopate of Spain would have enjoyed had every see been filled, to be applied to rebuild the church and convent, the hallowed shrine and the doraestic hearth that Carolinian bigotry had laid in ashes. The greed of Governor Moore prompted another expedi tion. If he could not take a Spanish fort he could carry off the Indian converts of Spanish priests to seU as slaves. He raised a force of English and Indians, and made a sudden Inroad Into the territory of the Apalaches. Lieutenant John Ruiz Mexia, who coraraanded the little Spanish garrison, pre pared with the Apalaches to raeet the eneray. Father Jolm de Parga, the raissionary at Patali, addressed the Indians, urging thera to fight bravely, for God's holy law, as no death could be raore glorious than to perish for the faith and truth. When he had given all absolution, Mexia advanced on the eneray with thirty Spanish soldiers and four hundred Apa laches. They wished Father Parga to remain behind, but he would not desert his fiock. Mexia t-wice repulsed the as sailants near Ayubale, January 25, 1704, but his ammunition faUing, most of his force were kiUed or taken. He himself was wounded and taken with Father Jobn de Parga and Fa ther Angel Miranda. Many of the prisoners were at once tied to stakes, tortured and burned to death. Father Miranda appealed in vain to Governor Moore to prevent such horri ble cruelties on prisoners before his very eyes ; but to no purpose. Father Parga was burned at the stake, beheaded, 462 THE CHURCH IN THE COLONIES. and his leg hacked off. Another religious, Marcos Delgado, endeavoring to save Father Parga, was slain. A party of the eneray then approached Patali, and an apostate Indian caUed to Father Manuel de Mendoza, who opened a window in the pahsade, but was at once shot through the head. The town was then fired. Consternation prevailed throughout the Apalache towns ; tbose which had not been taken, to escape the cruelties they saw perpetrated on their countryraen, submitted to the Eng lish and their alhes, and of the eleven to^vns, Ybitacucho alone escaped. Moore sent to Perez, who still held the block-house at San Luis,' offering to give up Mexia, Father Miranda, and four soldiers ; but as the Spanish ofiicer could not furnish the ransom deraanded, they were all burned at the stake. Several of the Indians while undergoing the tor ture showed in prayer and exhortation the heroisra of Chris tian raartyrs, especiaUy Anthony Enixa, of the town of San Luis, and Amador Culpa Feliciano, of the same town. Moore retired at last, carrying off nearly a thousand Apa laches to sell as slaves, besides the nurabers he had put to death in and after thc battle near Ayubjile. When he had retired. Father John de ViUalba went with others to the ruined towns. A scene of unparalleled horror met them on every side, bodies half bumed hanging from the stakes or pierced by them, men and women scalped, rautila- ted, and bumed. Father Parga's raangled body was found and carried to Ybitacucho ; that of Father Mendoza was found araid the ruins of Patah, half burned away, his beads and partly-melted crucifix sunk into the very fiesh. Of Father Miranda and Marcos Delgado no trace seems to have been found.* ' Two miles west of the Tallahassee (Fairbanks). ' Letter of Governor Zuniga, March 80, 1704. " Extractos de una A VISITATION. 463 The martyrdom of Ayubale has no parallel in our annals except in the deaths of Fathers Brebeuf, Lalemant, Daniel, and Garnier, In the Huron country, which has been so often •and so pathetically described ; but the butcheries perpetrated there were not enacted before the eyes and by the order of tho Governor of a Christian colony. The mission of Ybitacucho was maintained for a whUe, but the Indians feehng that Spain could not protect them, fled westward, and sought refuge under the cannon of the new French fort at Mobile. The missions on the Atlantic coast, frora St. John's to the .Savannah, had been already broken up, the Apalache country was a desert, and others nearer to Saint Augustine had been already invaded.' In the Apalache country alone there had been thirteen considerable towns, each with a very good church and a con vent for the raissionary ; but all were now destroyed,' and it Is asserted, and Is probable, that the churches were plundered by the invaders of all their plate and vestraents, of every thing indeed that could terapt cupidity.' In January, 1704,* Bishop Compostela sent the Licentiate Antonio Ponce de Leon to raake a visitation of the afflicted Florida portion of his diocese, and the report of that dele gate seems to have led to what had long been desired, the informacion fecha en San Augustin de la Florida en 9 dias de Junio del ano 1705, por orden de fr. Lucas Alvarez de Toledo," including testi mony of several eye-witnesses. ' San Joseph de Ocuia, PUitiriba, and San Francisco. ' Don Juan de la Valle, 1739. 'Fairbanks, "History of Florida," says, that "the remains of these mission stations may be traced at several localities in Florida," and the outlines of the earthworks around them can be distinctly seen at Lake City and elsewhere. * Auto de 14 de Enero de 1704. 464 THE CHURCH IN THE COLONIES. appointment of a bishop to reside in Florida. The first one selected for this position was Don Dionisio Rezino, a native of Havana, who was preconized Bishop of Adramitura, and auxihar to the Bishop of Santiago de Cuba. He was conse crated at Merida in Yucatan, in 1709.' Bishop Rezino pro ceeded at once to Florida, and conferred confirraation in the parish church at Saint Augustine, on the 26th of June, ' 1709, to a raultitude of persons of every rank. On the 10th of the following month he raade his forraal visitation of that church, of which Rev. Peter Lawrence de Acevedo was the proprietary parish priest." Of the length of the Bishop's stay in Florida at this tirae docuraents have not yet been found to give any definite account. In 1720, Bishop Valdez, of Santiago de Cuba, sent one of his priests, John Stephen Roraero y Montanez, to raake a risitation, which he did strictly, Nov. 7, 1720, censuring soraewhat severely the manner in which the Registers had been kept by the Proprietary parish priest, Acevedo. The chaplain of the fort had occasionally acted for the pastor, and now by the visitor's permission the Sacristan Mayor, Francisco Gabriel del Pueyo, who was also notary of the vis itor, acted temporarily, and at a later period Rev. John de Paredes, and John Joseph Solana. The long pastorship of Rev. Mr. Acevedo ended August 13, 1735. The venerable shrine of Nuestra Seiiora de la Leche erected in the Indian town at Nombre de Dios, where the first mass was celebrated on the Sth of September, 1565, was now to feel the results of the proximity of a nation of hostile faith. f ' D. Rosain, "Necropolis de la Habana," 1875, p. 133, Bp, Rezin6 j died in Havana, Sopt, 13, 1711, and was interred under the sanctuary ' of the Church of St. Catharine. ^ Barcia, " Ensayo Cronologico," p, 363, places the visitation of Bishop Rezino in 1731, but the entry of viaitation and confirmations in the Reg ister of Saint Augustine show that it was in 1709. -3'.^y.,r^ ,s/ ,i^i;'^^/y. FRANCIS DE SAN BUENAVENTURA TEJADA, Q.S.F BISHOP OF TRICALI , YUCATAN, GUADALAJARA. NUESTRA SENORA DE LA LECHE. 46.5 According to a stateraent of a raodern historian. Colonel Palraer with a party of Georgians made a raid into Florida, and approached St. Augustine. His raen plundered the chapel, carrying off the church plate, votive offerings, and everything of value. One of the soldiers took the figure of the Infant Saviour frora the arms of the statue of Our I^ady, and carried it to Colonel Palmer, then at Fort Mosa, who re buked his raen for their sacrilegious act, telhng them that they would in time atone it, but he took the figure and threw it from him on the ground. The next year as the city was again menaced, the Governor of Florida, to prevent Nombre de Dios from being again oc cupied by the Georgians, coraraanded the town and chapel to be deraolished on the 20th of March, 1728, and a new chapel was erected in a safer spot. The accouut proceeds to state that in 1735 Colonel Palmer was slain on the very spot where he threw the Holy ChUd.' In the war with Carolina the Christian Indians were nearly exterrainated, only three hundred survivors gathered under the guns of the fort at Saint Augustine, reraaining to repre sent the once nuraerous happy towns of native converts. The miesionaries turned their attention to tribes which had hitherto shown little disposition for the faith.'' In 1726 they had made such progress that there were three Yamassee rais sions, two dedicated to St. Anthony, and one to St. Diego, each with a convent and church of palraetto ; three towns of ' This account is given by Williams, "Territory of Florida," New Tork, 1837, pp. 183-4, citing " Spanish Historians," but to whom he refers I do not know. He gives the date of the profanation of tho shrine as 1725, but see Stevens' "History of Georgia," New York, 1847, pp. 145, 173, where it is given as 1737 ; the site of the first chapol, place of tho first mass, and of the second chapel of Our Lady of the Milk are given on page 137 of this work. ' Letter of F. Anthony Florencia to the King, 1734, 30 466 THE CHURCH IN THE COLONIES. the Yguasa nation, Santa Catalina, Our Lady of Guadalupe, and St. Joseph, chiefiy of old converts, Guadalupe having a church of boards. Nombre de Dios, a Chiluca town of old Christians, had its church of stone ; Santa F^, a Tirauquan town ; San Luis, an Apalache town ; and San Antonio, a CasapuUa town; another San Antonio araong the Costas, and a third in the Apalache country. Besides, there were a raission araong the Macapiras, and one In the Praya nation, and San Juan raission in the province of Apalache, estab lished for all who joined it frora the Apalache nation, and the Yaraassees. The church in Florida could still report raore than a thousand Christians.' These Indians had uo arms to defend themselves, and the heathen Indians all sided with the Enghsh. Each of six new towns had its missionary. A complaint was made at this tirae that natives of Florida, who were ordained under the title of raissions, went to other places to receive holy orders, and did not retuni to the penin sula.' St. Mark was fortified in March, 1718, to protect the In dian converts in that district, and steps taken to restore Pen sacola, where church, houses, aud fort were all insecure. The Confratemity of Our Lady of Soledad maintained the services of the church and funeral expenses.' Steps were taken to found a new Apalache raission of La Soledad, near St. Mark, and two Franciscan Fathers were placed in charge of it. On Santa Rosa Island a fortification was thrown up, and a chapel erected, which Father Manuel de lioahso attended. When in 1719 Pensacola was invested by the French under Bienville, and captured. Father Joseph ' Visita, Doc, 1736. ° Lettor, May 15, 1739, of Don Juan de la BaUe. ' Barcia, " Ensayo Cronologico," pp. 336-7, 340. 468 THE CHURCH IN THE COLONIES. Usaclie, and Father Joseph del Castillo, of the order of St. Francis, the chaplains, were taken to Havana.' The Span iards recovered the place soon after, only to lose it a second tirae, Sept. 18, 1719, when Pensacola was taken by the Count de Charapmeshn with a powerful squadron. Finding, how ever, that he could not easily hold the place, he set fire to the fort and town, laying Pensacola completely in ashes, not even sparing the church, and carrying off the sacred vest ments and plate. When the site was restored to Spain, Pensacola was re built in a new position near the western extremity of Santa Rosa Island. A sub stantial fort with palisades stood near, and the church and govemment house were suitable buildings. A view of the city taken by Dom. Serres In 1743, shows that the second Pen sacola church was a pecul iarly shaped, octagon struc ture.' Some years later the city was transferred to its present position, and Santa Rosa Island was abandoned, no trace now remaining of the town or church. ' Barcia, "Ensayo Cronologico," p. 861 ; Morfl, "Memorias para la Historia de Texas," p. 84. "Barcia, "Ensayo Cronologico," p. 881 ; Roberts, "An Account of the first Discovery and Natural History of Florida," London, 1763, pp. 11, 91. ANCIENT SH.VEB CBUCIFIX IN CHTIBCH AT PENSACOLA. BISHOP TEJADA. 469 Of the earlier churches of Pensacola, dedicated it would seem to Saint Michael, a relic was preserved to our times. It was an elegant silver crucifix of ancient work, probably the gift of some benefactor of the Church in the last century. A most important event for Florida was the appointraent as Bishop of Tricall, and auxUiar to the Bishop of Santiago de Cuba, of Father Francis of Saint Bonaventure Martinez de Texada Diez de Velasco, a native of Seville, a member of the Recollect reforra of the Franciscan order. He had been professor of philosophy and theology, and guardian of the convent at Seville. After his consecration he crossed over to Florida in 1735, making a visitation of the whole prov ince, as there are evidences of his having done in 1 742 and 1745. He resided for ten years at Saint Augustine, in a house occupying the site which the United States Govern ment, in disregard of its being property of the Catholic Church, bestowed on the Protestant Episcopal body. On his arrival he found the population of Saint Augus tine to be 1,509 souls, attended by the parish priest, Peter Lawrence de Acevedo, then raore than eighty years of age — too old to ofladate ; the Sacristan Mayor, Francis Gabriel del Pueyo; John Joseph Solana as assistant, and a chap lain in the fort. Before the close of April, 1736, the Bishop had confirraed 630 Spaniards and 143 slaves and free negroes. From the time of the Carolinian Invasion the Hermitage— the Shrine of La Soledad, which had too been used as an hos pital—had s6rved as a pariah church. This seemed unbecora- mg to the good bishop, and knowing that the English colonists mocked at the Spaniards on account of the poverty to which Governor Moore had reduced them, he restored this chapel, strengthening the waUs, and, adding a stone sacristy so as to 470 THE CHURCH IN THE COLONIES. serve more worthily till the real parish church was erected. He also obtained suitable vestments. The classical school which he opened soon gave him young clerics whom he trained to assist in the sanctuary, and to whom he gave the habit' The occupation of Georgia by Oglethorpe completed the ruin of the Indian missions, the natives abandoning their vil lages frora fear or interest. The bishop in his letters raakes no allusion to the Indian raissions of whicii the Governor, Manuel Joseph de Justiz, draws a deplorable pictm-e. The scanty reranant of the onco flourishing raissions was in the hands of young, inexperi enced, and indifferent religious, so that the Indians showed little piety or knowledge of their faith. The governor bears testimony to the zeal and exertions of Bishop Tejada, who had aroused piety among the Spanish settlers, having proces sions of the Rosary on holidays, reviving the frequentation of the sacraments, and omitting no means to draw all to the fear of God. His school was the only one in Florida, aU the rest having been closed since the English invasion.' Although the king had appropriated forty thousand dol lars to rebuild the parish church, there was nothing to show for it but four bare walls,' and though Bishop Tejada and others exerted themselves to have the church completed, it was never done, and remained in an unfinished condition till Florida passed out of the hands of the Catholic king. ' Letters of Bishop Tejada to the king, April 39, Aug. 31, 1736. The salary of the parish priest was $389 ; the sacristan mayor, $300 ; the chaplain of the troops, who was vicar of the parish priest, $330 ; an or ganist, $375. Letter of Gov. Monteano. The little chapel was about flfty feet by thirty-six. Most of the congregation remained in the street. ^ Lotter of Gov, Justiz, Nov, 14, 1737. 'Letter of Gov. Monteano, Nov. 81, 1738. THE RIGHT OF SANCTUARY. 471 A question of the right of sanctuary occurred at Saint Augustine soon after the coraing of the Bishop. Francis del Moral had been superseded as governor by Manuel Joseph de Justiz In 1737, yet he not only refused to recognize his successor, but even to allow hira to land. As not unfrequently happens. Moral contrived to forra a party who regarded hira as an injured raan, the victira of a conspiracy, and he gath ered his adherents in the fort. The teraperate course of the new governor, however, caused the band of raalcontents to decrease rapidly, and Moral finding hiraself deserted, fled to the convent of the Franciscan Fathers, where he clairaed the right of sanctuary. Not to violate the prerogatives of holy Mother Church, Governor Justiz appealed to the Bishop to suspend the right of sanctuary so as to enable hira to arrest the offender and send hira to Spain for such trial as the king raight appoint. Having obtained it he proceeded to the con vent, when Moral surreudered hiraself a prisoner.' As we have seen, money had been sent from Spain to re build the Franciscan convent; but official dishonesty pre vailed, the raoney was raisapplied. Indeed, up to this time nothing had been done except to run up a wretched chapel with four stone waUs and a palmetto roof, while near by stood huts like those of the Indians, to serve for a convent. The eight Indian towns near the city' were as badly off, each mis sionary living in a hut hke his flock, with a chapel but httle better. At St. Mark's on the Apalache River, there was a small garrison in charge of a Franciscan Father, who attended also ' Letter of Governor Justiz, Mar. 33, 1737. ' Nombre de Dios at Macariz, 43 souls ; San Antonio de la Costa, 33 ; N'.S". de Guadalupe at Tolomato, 29 ; N".S". de la Asuncion at Palicia, 48 ; N*.S". de la Concepcion at Pocotalaca, 44; N'.S" del Eosario at la Punta, 51 ; Santo Domingo de Chiquito, 55 ; San Nicolas de CasapuUas, 71. Letter of Gov. Monteano, Mar. 3, 1738. 472 THE CHURCH IN THE COLONIES. eigbt Indian farailies at Taraasle. The Fathers here had a well-built convent.' St. Joseph's, near Point Escondido, had also a haudsome church. The province of tho Franciscans, known as " Santa Elena de la Florida," was disturbed from about this time by na tional rivalries, the religious born in Spain and those born in Araerica forming two parties. The elections held at the chapters brought out these rivalries. That held in 1745 was declared by the higher authorities to be nuU, and a Provhicial was naraed by the Commissary General of the Indies.' In 1743 the Jesuit Fathers, Joseph Mary Monaco and Joseph Xavier de Alana, sailed from Havana to atterapt a mission in Southem Florida, and landed at the raouth of the Rio de Ratones, near Cape Florida, on the 13th of July. The Indians there, at the Keys and of Carlos, and Santa Lucia and Mayaca at the north were to be the field for their zeal. With the help of the sailors the raission priests reared a hut for a dwelling and chapel, and began tbeir ministry., A fish painted on a board was worshipped in a hut by these Indians, the chief raedicine-raan calling himself bishop. Sac rifices of children on important occasions were common, and the Indians were cruel, lewd, and rapacious. They showed no inclination to listen to the missionaries, whora they toler ated only frora fear of the Govemor of Havana. His favor they wished to conciliate in order to be able to sell fish at that port. Discouraging as the first atterapts were, the Jesuit ' The statement that there was a Jesuit house here, made by Capt, Robinson (Roberts' "Florida," p. 97), is certainly wrong. But where sober historians can talk of an adventurer like Pribor as being a Jesuit (Stevens' "Georgia"), we may expect any absurdity. There may have been at St, Mark's, the houso of a secular parish priest. , "Pogueras, " Satisfaccion que se da sobre el derecho fundado & la devolucion que declaro de las elecciones del capitulo,".etc. Mexico, 1747. OGLETHORPE'S SIEGE. 473 missionaries persevered, and a coraraunity of Catholic Indians was formed there in time, and retained the faith till the period of the Seminole War, when they were transported to Indian Territory, although these Spanish Indians had taken uo part in the hostihties against the whites.^ Fugitive slaves from Georgia and Carolina reached Florida, and Bishop Tejada extended his care to them at Fort Mose, where they were placed, assigning a young ecclesiastic to in struct and prepare them for baptisra. In 1740 General Oglethorpe with 2,000 regulars, provin cials, and Indians, and a fleet of five ships and two sloops, laid siege to Saint Augustine, but the stout Governor Mon teano, who refused to surrender, held out bravely till jiro visions carae to save the garrison and citizens frora starvation, when the founder of Georgia raised the siege.' During these days of trial Bishop Tejada roused the zeal and piety of tbe people, and offered constant prayers for the deliverance of the city. When the eneray retired, and the citizens could replace their prayers for Divine aid by a joyous " Te Deura," he wrote a Relation of the Siege which was printed at Seville. It opens with the words, " Ave Maria 1 " ' After his visitation In 1745, Bishop Tejada, who had done so much for rehgion in Florida, was presented for the see of Yucatan, and departed from the scene of his first episcopal labors.* • Letter of FF. Joseph Mary Monaco, S.J., etc., to Governor-Gen, of Cuba. 'Stevens, "History of Georgia," New York, 1847, i„ pp. 170-179, • " Ave Maria 'l Relacion que hace el Ilus. Senor D. Fray Francisco de San Buenaventura, RecoUecto de la orden de N. P. S. Francisco, Obispo, etc." SeviUe, 1740. M. de Civezza, p. 534. ^He took possession of the see of Yucatan, June 15, 1746, and made two visitations of the diocese, not omitting the smallest ranches. He erectod a diocesan seminary, rebuUt several parish churches from his 474 THE CHURCH IN THE COLONIES. Saint Augustine was saved, but the country had been rav aged on all sides ; the little Indian missions had been again and again decimated, till in 1753 there were only four, Tolo raato, Pocatalapa, Palica, and La Punta, the whole contain ing only 136 souls.' The parochial charge of the ancient church had devolved in February, 1743, on Rev. Francis Xavier Arturo, a parish priest who adrainistered for eight years assisted by the Rev. John Joseph Solana, and the Deputy John 0. Paredes, after whose services in December, 1752, Fathers belonging to the Franciscan mission, Uriza, Ortiz, and the Commissary Visitor Francis Rabelo and Father John Anthony Hernandez, alone ministered to the Catholic body tUl June, 1754, when Rev. Mr. Solana resumed his duties and discharged them with oc casional aid for the next nine years. Reduced as Saint Augustine was, and alraost stripped of the great circle of Indian raissions, which had been the dia dem of the Florida church. It had not been deprived of epis- own income ; adorned others. His charity extended to Spain, where he erected and endowed a refuge for female penitents. In 1753 he was translated to the see of Guadalajara, and on taking possession hung his jeweled cross on the statue of the Blessed Virgin, wearing a wooden one instead. There, as in Florida and Yucatan, he was diUgent in visitations, zealous for the worship of God, building and adorning churches, and to facilitate pUgrimages to the Shrine of Our Lady of Tzapopan, erected three fine bridges on roads leading to it. He also spent large sums to enlarge and beautify the church. Always deeply pious, mortifled, content with the poorest food and raiment, this most apostolic bishop died Dec. 20, 1760, after the second visitation of his diocese, from disease contracted in riding on horseback to aU the missions of Texas, then em braced in the diocese of Guadalajara. He is to this day regarded as one of the holiest men who have adorned the Mexican hierarchy. He began and closed his episcopal career in parts now in the United States. I owe the portrait here engraved to the extreme kindness of Pather Macias who had the photograph taken from the original painting stiU preserved " Con- cihos Provinciales de Mexico," II., pp. 348-9, 364, ' From Manuel de San Antonio, 1753. BISHOP MORELL IN FLORIDA. 475 copal care and vigilance. As successor to the venerated Bishop Tejada of Tricall, carae the Rt. Rev. Peter Ponce y Car- rasco. Bishop of Adramitura, and auxihar of Cuba, who re sided m the province frora 1751 to 1755, and with his Secre tary Justo Lorenzo Lopez Barroso began a formal visita tion of that part of the diocese, June 8, 1754. But the grasp of Catholic Spain on her ancient province becarae daily raore precarious, and seemed paralyzed when the city of Havana feU into the hands of England in 1762. That event led indirectly to an episcopal visitation of Florida, the last It was to enjoy for many years. When Havana was captured by the English, the Rt. Rev. Peter Augustine Morell de Santa Cruz, a learned and zealous prelate, occupied the see of Santiago de Cuba, and as he resided at the tirae in Havana, he fell into the hands of the eneray. The dignitary of the Catholic Church was treated with the usual insolence by the Earl of Alberaarle, the British coraraander. When he declined to aid that nobleraan in extorting forced levies frora the clergy of his diocese. Bishop Morell was accused of conspiracy, and suraraoned to appear before the representa tive of the British crown. Declining to acknowledge such arbitrary measures, he was seized by a file of soldiers, Nov. 4, 1762, and carried in his chair amid the tears of his fiock to a man-of-war which sailed off with him as a prisoner to Charleston, South Carolina. He was thus the first Cathohc bishop to enter the liraits of the British colonies.' After being kept on the vessel in that port for two weeks. Bishop MoreU was sent to Saint Augustine, which was ' The arrest of Bishop Morell was the subject of an oil painting in the Cathedral at Havana: hewas represented as seated in his chair in his epis copal robes and carried by four British soldiers. This painting with the portraits of the previous bishops of Santiago de Cuba was destroyed by order of Bishop Espada. The arrest is the subject of a very curious 476 THE CHURCH IN THE COLONIES. still under the flag of Spain.' Feehng that this stay raight be but a brief one, the zealous prelate made the term of his unexpected residence in Florida a season of revived devotion and discipline in that part of his diocese. He be gan a forraal visitation at Saint Augustine, January 30, 1763, recording his approval of the regularity of the parochial service and records. Between the 29th of Deceraber, 1762, and the llth of April, of the following year, he conferred the sacraraent of confirraation on 639 persons." In fact, his zeal and eloquence rendered his sojourn a raission for the faithful. In order to recover the city of Havana, Spain ceded Flor ida to England, on the 10th of February, 1763. After a tirae the clergy in Cuba obtained a vessel which was sent to convey the Bishop back to his see.' poem by Don Diego de Campos, printed at the press of the Computo Eclosiastico, Havana, 8vo, 33 pp., with an illustration by Baez. This poem in the dialect of the Cuban peasantry has been reprinted in the " Parnaso Cubano," by the elegant scholar Don Antonio Lopez Prieto. I am indebted for a copy and information to Senor Bachiller y Morales, and Senor Guiteras of PhUadelphia. As an illustration of an event con nected with the church in this country the poem is extremely curious, ' He arrived in Florida the 7th or Sth of December, ' "Noticias relativas a la Iglesia Parroquial de San Agustin de la Florida." ' Rt, Rev. Peter Morell de Santa Cruz was born in 1694 in Santiago de los Caballeros, in the island of Santo Domingo, of which his ancestors were early colonists. He was ordained April 24, 1718, was Canon of the Cathedral of Santo Domingo, Dean of the Chapter of Santiago de Cuba, was nominated in 1745 to the See of Nicaragua, and became Bishop of Santiago de Cuba in 1753, receiving episcopal consecration, Sept. 8, 1755. He founded an hospital at Guanabacoa, and began a similar institution at Guinos. He distributed $800 a month to the poor, and $60 every Saturday. Por the negroes he showed great charity, taking measures to secure their religious instruction. He died at Havana, Dec. 30, 1768, his last hours being disturbed by a fearful hurricane in whicii he thought only of his poor. Rosain, "Necropolis de la Habana," Habana, 1875, pp. 153-7. ENGLISH IN FLORIDA. 477 At the time of ,the cession raost of the Spanish Inhabitants remained, but the arbitrary and rapacious conduct of the first English coraraander led to a general eraigratlon. The un finished walls of the parish church, the church at Toleraato, sole reranant of the Indian towns near the city, the Francis can convent and the teraporary parish church, both in a ruinous state, and a steeple of a church ,west of the town alone reraained to betoken the long Catholic occupation. It was at this tirae probably that the ornaraentation around the entrance to the chapel in the fort, as too Catholic to suit the teraper of the new occupants, was defaced and rautUated ; reduced to the condition in which it has long been.' The accompanying plan of the city of St. Augustine in 1763, will enable the reader to see the position of the spots connected with the ecclesiastical history of that ancient place." ' Romans, "Florida," p. 363. ' (M,) The unfinished Parish Church, 6 varas high, 35 x 40, to replace that destroyed by Gov. Moore. (G.) Temporary stone Parish Church fltted up and enlarged by Bishop Tejada ; 47 x 06 varas, (3.) Church of Tolemato, Indian town. (C.) Franciscan Convent and Chapel, wrested from thc Catholic Church by the United States Government, and stiU re tained. (H,) Hospital, 44x51 varas. (Q.) Gate leading to chapel of Nuestra Seiiora de la Leche. (I,) House of the Auxiliary Bishop, 35 x51 varas, wrested from the Catholic Church by the United States Govern ment and given to the Episcopalians. House of the Confraternity of the Blessed Sacrament, 37 x 31 varas, third block from hospital on op posite side of street. CHAPTER n. I THE OHUEOH IN TEXAS, 1690-1763. Thoitoh the first religious ministrations in Texas, of which we have any definite historical Inforraation, were those of the French secular and regular priests, who accompanied the wild and unfortunate expedition of La SaUe to conquer the Spanish mining country, the church which grew up in that province, and has left the names drawn from the calendar to town, and headland, and river, was connected with that of Mexico. The pioneer Spanish priest was the Franciscan Father Damian Mazanet, who accompanied the expedition of Alonso de Leon in 1689. So promising a field for the Gospel labor ers opened there before this son of Saint Francis, that he bent all his energies to effect the establishment of perraanent missions beyond the Rio Grande.' He depicted the success of raissions among the Asinais in such sanguine colors, that he obtained the needed civil and ecclesiastical authority for his undertaking. The Apostolic CoUege of Queretaro, founded by Father Anthony LInaz, had at this time formed a new corps of missionaries replete with energy,. and inspired by all the fervor of the earliest period of the Franciscan order. It was frora theso exera plary rehgious that the little body was selected to evangelize ' Arricivita, " Cronica Seraflca y Apostolica del Colegio de Santa Cruz de Queretaro," p. 218. (479) 480 THE CHURCH IN THE COLONIES- the province of Texas. Father Damian Mazanet's auxihar ries were Fathers Michael Fonteubierta, Francis Casaiias of Jesus Mary, regarded in hfe and death as eminent in sanc tity, Anthony Bordoy and Anthony Perera. The mission aries left Monclova on the 27th of March, 1690, and crossing the Rio Grande, proceeded to the country of the Asinais, which they reached about the middle of May. The friendly Indians received them with joy, and the mission of San Francisco de los Texas was estabhshed. A teniporary chapel was reared on the 24th, and the next day, the feast of Cor pus Christi was celebrated with great solemnity. A site was selected for a church and convent, whicii were erected within a raonth. Father Damian then returned to Mexico, leaving Father Fonteubierta as Superior of the Texas mission. The docility of the Indians in receiving instruction in the truths of Christianity encouraged the missionaries so much, that Father Casaiias founded a second station under the invoca tion of Jesus, Mary, and Joseph, building his house and chapel with his own hands, and studying the language with such zeal that he was soon able to preach to his flock in their native tongue. Affliction soon carae. Small-pox broke out and ravaged tlie vUlages. The sick becarae the especial eare of the Franciscans, who were unreraitting in their devotion to the afflicted, raost of whom received baptisra before death. Father Fonteubierta, the Superior, sparing himself in noth ing, was stricken down by the disease, and expired In the arms of his weeping companions, February 5, 1691.' Meanwhile Domingo Teran de los Rios was appointed Governor of Coahuila aud Texas, and as preparations were ' Life of Father Fonteubierta in Espinosa, " Chronica ApostoUca y Soraphica," p. 358 ; Life of Father Casaiias, p. 278 ; Life of Father Perera, p. 309; Morfl, "Memorias para la Historia de la provincia de Texas," pp. 54-83. THE TEXAN MISSIONS, 481 made to found eight new raissions. Father Mazanet set out with Father Hidalgo, two other Fathers from the college at Queretaro, two Observantlne, and two Discalced Franciscans. These Fathers reached the mission of San Francisco on the 2d of August, and chanted a Te Deum in thanksgiving.' The next Superior, Father Francis Hidalgo, set to work to estabhsh uew raissions, but Teran acted with httle judgraent. He took no proper steps to maintain communication with Spanish posts, so as to secure supplies for the raissionaries. Worse still he left a party of dissolute '¦ "' FAC-SIMILE OP THE SIGNATURE OF soldiers, who, instead of be- fatheb francis hidalgo, Ing a protection to the mis sionaries, excited the Indians against them. Several of the Fathers retired, but the more zealous reraained, and encour aged by their success, deputed Father Casanas to proceed to Mexico, in order to obtain a regular estabhshraent of the raission by royal order, which was in fact done, though too late, Dec. 30, 1692.' The second winter proved especially severe, and in the spring of 1693 the soldiers abandoned their posts. Father Francis Hidalgo and his associates had visited the Caddoda- chos and the Choraas, the tribe called Juraanas in New Mex ico. But as winter approached, the Franciscans finding theraselves Isolated, exposed to attack frora the French and their alhes, and hearing no tidings of Father Casaiias, re- ' Letter of Father Damian Mazailet, Mision de S, Fco. de los Tejas, Aug, 30, 1691 in " Documentos para la Historia Eclesiastica y Civil de la Provincia de Tejas," vol, I, " Parecer del P'Comisario, F. Damian Maga- net," ibid., p. 173 ; "Diario del Viaje," p. 177. ' Altamiro, " Testimonio " in Yoakum, " History of Texas," i., p. 390. 31 482 THE CHURCH IN THE COLONIES. solved to retire to the missions south of the Rio Grande tiU the authorities in church and state placed the Texas raission on a sohd basis. To this the Indians raade every opposition, asking whether they had not done all that the Fathers re quired, and shown docility to their Instructions. The Fran ciscans consoled thera by proraises that they should not be forsaken, and burying the beUs and heavier objects of their chapels and houses, the Fathers set out in October, 1G93, for the nearest post or raission araid their own tears and those of their neophytes.' Father Hidalgo did not abandon the project of converting the Texas Indians. He drew up a statement of the import ance of the work, and forwarded it to the King of Spain. War delayed a reply, but a royal decree, August 18, 1708, authorized him to proceed in its establishment." Meanwhile the Franciscans of the Apostolic College of Zacatecas were at work. They founded a raission of San Juan Bantista on c/: Jf . f ^ I /v- the Sabinas, and fl TlM'^ A^- {6'K^^'^ pushing on open- / r^ / .^i-. ed a new raission January, 1700, on the banks of the FACSIMILE OF THE SIGNATURE OP FATHER -r,. /-, j , OLIVARES. I^l« (^T^X^^e, to which that on the Sabinas was transferred, retaining its name. The Franciscan Father who effected this was anxious to carry the mission 'Espinosa, "Chronica Apostolica y Soraphica," pp. 355-59, 379, 809, 407; Arricivita, "Cronica Seraflca y Apostolica," pp. 314, 319. The Fathers who went to Texas in 1691 with Father Hidalgo were Nico las Revo, Michael EstreUes, Peter Portuni, Peter Garcia, Ildephonsus Monge, Joseph Saldana, Anthony Miranda, and John de Garayooechea. 'Arricivita, p, 331. THE RIO GRANDE MISSIONS. 483 work still further, and leaving his two companions at San Juan Bantista, Father Anthony de San Buenaventura y Olivares, with Father Isidro Fells de Espinosa, crossed the Rio Grande, and with a small escort, advanced to the Rio Frio, where he found the Indians docile and ready to listen to instructions. He remained sorae time among them, teach ing them the prayers which they recited with hini. Re turning to the Rio Grande he informed his associates of the favorable aspect of the country, and proceeded to Coahuila, where Phihp Charles Galindo, Bishop of Guadalajara, was then on a visitation, to propose a mission beyond the Rio Grande. The Bishop extended the visitation of his diocese at this tirae to the raission of Dolores, where he held a raeeting of the missionaries and civil oSicera. By general consent steps were taken to establish four raissions on the Rio Grande. These were maintained till 1718, when the chief raission was transferred to the San Antonio.' The royal officers and soldiers, however, in the tirae of the forraer mission had not only under one pretext and another misappropriated the funds and stores intended for the work of Christianizing the Indians, but had continued to raake so mauy claims against the Fathers, that the missionaries, who had suffered every privation, were reluctant to expose them selves to a sirailar experience. For sorae years Father Hi dalgo found his efforts to re-estabhsh the raission fruitless. Still with Father Salazar in 1698 he was instrumental in establishing churches for convertiug the Indians at La Punta and on the Sabinas, which bore the naraes of Dolores and San Juan Bantista. These raissions, though south of the Rio Grande, were finally transferred to San Antonio, in Texas." ' Espinosa, " Chronica Apostolica y Seraphica," i,, pp. 416, 401-6. " Arricivita, pp. 215, 316. 484 THE CHURCH IN THE COLONIES In 1715 it was at last deterrained to revive the mission among the Texas or Asinais Indians. The Yenerable An thony Margil had founded the Apostolic CoUege of Our Lady of Guadalupe at Zacatecas, and that institution with the coUege at Queretaro undertook the spiritual conquest.' The missionaries from Our Lady of Guadalupe had as Superior the Venerable and holy Father Anthony Margil, " President of the Conversions of Zacatecas," while those FAC-SIMILE OF THE SIGNATURE OF THB V. FATHER ANTHONY MARGIL. frora the CoUege of the Holy Cross were directed by Father Isidro Fells de Espinosa, his future biographer. The two bodies raet at the Mission of San Juan Bantista which had been already transferred to the banks of the Rio Grande," and after mass on the 25th of April all assembled to give the viaticura to the Yenerable Anthony MargU, who lay at the point of death with fever. His feUow missiona ries deeming it irapossible for him to recover or take part in the new effort to win the Texas Indians to the .faith, sorrow fully bade him farewell and proceeded on their way. It was not tUl the 28th of June that they reached the Texas Indians, who chanted tbe calumet of welcome to them. The mission of San Francisco was restored, and a wooden church erected ' The latter institution sont flve religious. Fathers Francis Hidalgo, Ga briel de Vergara, Benedict Sanchez, Manuel CasteUanos, Peter Perez de Mesquia ; the new college at Zacatecas, Fathers Mathias Banz de San Antonio, Peter de Mendoza, and Augustine Patron. Morfl, "Memorias para la Historia de Texas," p, 101, "Margil, "Informe," Presidio Real, Feb, 36, 1716. "Documentos para la Historia Eclesiastica y Civil," i,, pp, 378, 333. THE ASINAIS. 485 with a thatched roof. Then Father Espinosa selected a site sorae twenty miles distant among the friendly Ainai, where he planted the raission cross of " La Purisiraa Concepcion." Each raission had its banner with its narae erablazoned on it, and each had all requisites for divine service in the chapel. The next step was to erect a temporary structure for that purpose. The missionary and a single companion at once set to work to erect a teraporary structure of puncheons, with a thatched roof for church and house. The rainy season corapelled the Fathers ere long to select raore suitable sites and put up raore solid structures. The Asinais worshipped Caddi or Ayi, the great Captain, and had a kind of temple in which a sacred fire was kept. The raedicine-raen exercised great influence, and were soon arrayed against the missionaries, accusing thera of killing children by baptisra. The Franciscan Fathers, though aban doned by raost of the soldiers, sent especially to succor them in danger, and deprived of raost of the provisions intended for their raaintenance, began their labors zealously. They raade lists of the inraates of every ranch and house, and gave Instructions not only in the chapel, but at each dwelhng. The woraen showed raore docihty than the men, who were raore influenced by the chenesi or raedicine-raen. Disease was frequent, and after mass the raissionary would ascertain the narae of the sick in order to visit thera. The first year the great chief of the Texas Indians fell sick, and hstened to the Instructions of Father Espinosa, frora whora he finaUy solicited baptisra. " I gave It," says the missionary, " in creasing with my tears, the water in the vessel I used." The converted chief Francis survived several days, exhort ing his kindred and tribe to listen to the missionaries. Fa ther Yergara converted Sata Taexa, a great medicine-raan, the keeper of the sacred fire, who becoming a Christian 486 THE CHURCH IN THE COLONIES. made open acknowledgment of the impostures he had prac tised. Here, as elsewhere, the dying infants constituted the greater part of those baptized, and then the raothers, won by the interest the missionaries showed in their little ones, lis tened to the words of the Gospel.' Father Margil had been left by his dejected corapanions apparently in bis agony on the banks of the Rio Grande, but it was not in the designs of God that Texas was to be deprived of the labors, the example, and the' merits of that illustrious and holy disciple of the seraphic Saint Francis of Assisium. The iUustrious servant of God, the Yenerable Father Anthony Margil of Jesus, is one of the raost remarkable raen in the history of the Church in Araerica, whether we regard his per|Oiial sanctity, the gifts with which he was endowed, or the extent and iraportance of his labors for the salvation of souls. His life in all its detaUs has been subjected to the rigid scrutiny and discussion of a process of canonization at Rome, so that no national or local exaggeration can be sus pected. He was bom at Yalencia, August 18, 1655, of pious pa rents, John Margil and Esperanza Ros, receiving in baptism the name Agapitus Louis Paulinus Anthony. His horae was a school of virtue, where he learned piety, devotion, mortification, and a love for the poor. As a child he de prived himself of food to give to the needy : his recreations evinced his piety. From the age of reason he placed him self in the arras of his Crucified Lord, and showed such a comprehension of religious truths, that at the age of nine he was aUowed to make his first communion. From that mo- ' Espinosa, "Chronica Apostolica y Seraphica," Mexico 1746 no 410- 413, 440-3. ' VEN. ANTHONY MARGIL. 487 ment the Church became a horae. He served all the raasses he could, aud the hours not spent in school or study, or in services required by his parents were passed before the altar. At the age of sixteen, with the approval of his parents, he sought adraission into the strict Franciscan convent, known as the " Crown of Christ." As a novice he wished to do the hurablest and raost laborious duties in the house, was obe dient, raortified, fiUl of prayer, strict in fulfilling all points of the rule, but always cheerful and affable. When sent to Deuia to study, he pursued the sarae course, giving his lei sure to the service of others, his nights to prayer. Though he appeared to give to study only occasional moments, when he might be seen reading by the sanctuary lamp, he never showed any want of knowledge of the studies pursued in his class. While pursuing his theological course his life was the sarae, his gentle piety winning hira the nicknarae of the " ISTiin " among his fellow-students. When the tirae for his ordination approached, he prepared for it with extrerae rec oUection and the deepest reverence. So high was the esti mate of his learning, piety, and prudence, that at the next provincial chapter, the young priest was empowered to preach and hear confessions. On receiving his faculties he began his missionary career at Onda and Denia, where his eloquence in the pulpit, and his wisdom in the confessional produced great fruit. When Father Anthony Linaz appealed for twenty-four Fathers for the American mission. Father Anthony MargU offered his services, and with the consent of his superiors, prepared to -erabark. His mother felt his going deeply, but he comforted her, promising to assist her at death. He joined Father Linaz in Cadiz, and after a long voyage, which he made a constant mission, he reached Yera Cruz, to find it a raass of smoking mins, the city having been fired by 488 THE CHURCH IN THE COLONIES. French pirates. He proceeded on foot, trusting to charity, and reached the Convent of the Holy Cross in Queretaro, in August, 1683. Though young he was at once associated with older and experienced Fathers in giving missions at Queretaro and Mexico, edifying all by his zeal and mortifi cation. Having been selected to labor in Yucatan, he jour neyed on foot to Yera Cruz, where he embarked, and reach ing his destination, began with Father Melchior of Jesus, his raission life among the Indians, till the two apostles sank un der their labors and mortifications neaj- Chiapa, and received extreme unction. Recovering by what seeraed a rairacle, they traversed Central Araerica, giving constant missions in what are now the Republics of that part of the Continent. He converted the Talaraancas, Terrabas, and other tribes, and was preparing to confirra his labors by establishing solid raissions, when he and his associate were suraraoned back to the college. The two Franciscans, full of obedience at once set out, resigning the Indian missions into the hands of thc Bishop of Nicaragua. Their superior, learning tho import ant work on which they were engaged, revoked his order, and the Bishop of Nicaragua assigned to thera the district of Yera Paz, where they labored araong the Choles and Lacan- dones, though their lives were In constant danger. Such was the ability of Father Margil In acquiring languages, in corapreheuding the pagan ideas and refuting thera, in giving solid instruction, and in guiding neophytes in the path of Christian life, that bishops placed bodies of raission aries even of other orders under his direction, though the hurable rehgious in vain endeavored to avoid such a position. He crowned his labors by establishing a Missionary CoUege de Propaganda Fide in the city of Guatemala, of which he was elected Guardian. His labors and his knowledge seemed supernatural : in many cases he appeared to be laboring in VEN. ANTHONY MARGIL OF JESUS. Q.S.F FOUNDER OF THE TEXAS MISSIONS. ("pn.-.lil J:y Jultn C Mi,.i 1K8P VEN. ANTHONY MARGIL. 439 two places at once, and the secret Idolatries of the Indians which escaped the knowledge of others he exposed and suppressed. From Guatemala he was suraraoned to Zacatecas to organ ize an Apostolic CoUege in that city, and in this new field of labor he seeraed again to raultiply hiraself, directing the in stitution under his care, preaching, giving missions, visiting and reclaiming neglected haralets, as well as discharging many special duties assigned to hira by the Coraraissary Gen eral of the Indies, for with all his prodigious activity in the ministry. Father Margil's accuracy in aU theological points was as great as though his days were spent in constant study. He next by order of the king established missions in Naya- rit, which had long defied all efforts to convert the tribe. Such had been the labors of this great raan when he went with his little band of Fathers to found missions in Texas.' Though left in a dying state he recovered, and following the other raissionaries, founded the mission of Our Lady of Guadalupe among the Nacogdoches, eight leagues frora Con cepcion, from which he wrote, July 20, 1716. Here a wretched hut was the convent of the four Zacatecas Fathers, but as happy as in a palace, they recited the ofiice in cora mon, had their hours of meditation, hours for the study of the Indian language, and tirae for cultivating the ground for their own support, and tirae for working on their church and convent." ' Espinosa, "El Peregrino Septentrional Atlanto," Mexico, 1737 ; Va lencia, 1743; "Nuevas Empressas," Mexico, 1747; Villaplana, "Vida Portentosa del Americano Septentrional Apostol, El. V, P, P. Anto. Mar gil," Madrid, 1775 ; Velasco, " TiernoRecuerdo," Mexico, 1736 ; Guerra, "Segunda Nube," Mexico, 1736; Aguado, "Voces que hicicron Eco," Mexico, 1736 ; Guzman, " Notizie della Vita dol Ven, Servo di Dio Fr. Antonio Margil de Jesus," Rome, 1836 ; Arricivita, " Cronica Sera flca y Apostolica," Mexico, 1793, ii,, pp. 1-98, ' Carta del Mui Rev, y Ven. Padre Antonio Margil, Mision de N. S. de Guadalupe de los Texas, " Documentos," i., p. 337. 490 THE CHURCH IN THE COLONIES, Soon after the mission of San Jose, seven leagues northeast of Concepcion, was founded among the Nassonis.' In January, 1717, the Yenerable Father Anthony Margilj suffering from cold and hardship, founded the Mission of Nuestra Senora de los Dolores — Our Lady of Dolors— among the Ays Indians west of the Sabine ; but the fioods of spring prevented his reaching tho Yatasees, where he had projected another raission. In Mareh, however, he reached the Adayes Indians on the Arroyo Honda, fifty leagues ftom Dolores. liere within the limits of the present State of Louisiana, and near the sheet of water still called Spanish Lake, this vener able servant of God founded the mission of San Miguel de Linares, stationing as missionary at that most advanced post of his Christian conquest Father Augustine Patron de Guz man with a lay brother. Returning to Dolores he was deprived by death of the services of his humble com panion. Brother Francis of San Diego. A mission among the Caddodachos was concerted by him and Father Fran cis Hidalgo, but the guides on whora they depended failed them.' Laboring araong his Indians at Adayes, good Father Margil heard that the French at Natchitoches had never had a priest there. His charitable zeal irapelled hira to journey fifty railes on foot in order to say mass for the French, preach to them, and hear their confessions so as to enable them to receive holy comraunion. So fruitful were tbe labors of tbe Spanish priest at the neglected post, that the Yicar-General at Mobile wrote to thank him ' "Representacion," July 33, 1716, in Documentos, i., p. 378. ' Representacion hecha por ol muy Rev. Padre Antonio Margil, Dolores, Pob. 13, 1718. " Documentos," p. 360. Carta del Padre Hi dalgo. Ib,, Espinosa, " Chronica Apostolica y Seraphica," p, 413. MISSIONS ON THE SAN ANTONIO. 491 warmly for his Christian charity to the French at Natchi toches.' The missionaries endured great privations. As the corn crop in Texas had failed, they hved on herbs and nuts wliich they gathered, eked out by an occasional largess of a bit of meat from their Indiaus. Supplies had indeed been sent by tlie Yiceroy of Mexico, and the caravan set out accompanied by a new band of missionaries ; but wlien the slow moving expedition reached Trinity River in December, 1717, they found it so swollen that they were unable to cross it. The carriers of the supphes made a cache at Rio de las Cargas, and the missionaries before returning dispatched letters by Indian hunters to Inform the Fathers among the Asinais of what had befallen them, with inforraation as to the place of the cache. It was not, however, tiU the foUowing July that tidings of the proxiraity of the needed provisions reached the faraishing missionaries.' Soon after the Yiceroy of New Spain ordered the forma tion of two Spanish settleraents in Texas. One of these was to be on the Rio San Antonio: but as usually happened, there were interminable delays. The raissionaries at last took the initiative. Father Anthony de San Buenaventura y Olivares transferred his Xarame Indian Mission of San Francisco Solano frora the banks of the Rio Grande to the San Antonio on the 1st of May, 1718, by order of the Marquis of Yalero, then Yiceroy. He at once attracted the Payayas, who spoke the same language as the Xarames. Here this mis sionary reraained for a year laboring to gain the neighboriug Indians, and preparing tlie foundation of the future town. Unfortunately, while one day crossing a rude bridge, his horse ' Arricivita, " Cronica Seraflca y Apostolica," p. 98 ; La Harpe, p. 139. The Vicar-General must have been the Abbe de la Vente. 'Morfl, "Memorias," p. 108. 492 THE CHURCH IN THE COLONIES. broke through and threw the missionary, causing a fracture of bis leg. Father Peter Muiioz hearing of his mishap, has tened from the Rio Grande to support his place and give him the necessary attention. When Father Olivares recovered he transferred his mission frora its original site to one on the op posite side of the river which it raaintained for years.' The raultiplicity of small tribes in Texas almost surpasses belief, and to this day ethnologists have raade no attempt to classify thera. At the San Antonio raission alo'ne there were Indians of neariy thirty tribes. One of these tribes, the Hy- erbipiamos, was so numerous that the mission of San Fran cisco Xavier was undertaken for them about 1720. Though no formal settlement was begun, Spaniards began to gather around the presidios. Nacogdoches, even at this early day began its existence. Father Margil bad been elected Guardian of the CoUege of Zacatecas in 1716, but when he was notified of the appointraent two years afterwards, he re nounced the office,'' and spent four years in liis Indian work. To this day the people of Nacogdoches of Spanish origin point to a spring of pure water whicii their ancestors named the " Fountain of Father Margil," asserting that it was due to the prayers of that holy man in a season when all springs had failed.' ' Espinosa, "Chronica Apostolica y Seraphica," pp. 449-450, 466. The mission of San Francisco Solano was founded in 1703 ; was transferred to San Ildophonso, then back to the Rio Grande at San Joseph, then to the San Antonio, taking that name, with the addition de Valero, The Registor still preserved, begins Oct, 6, 1703, with a baptism by Father Estevez ; the first baptism at San Antonio being by Pather Michael Nunez, On the 4th of Feb, , 1730, there is a baptismal entry signed by tho Von, F. Anthony Margil. * Arricivita, p. 99. ' Letters of Bishop of San Antonio, formerly parish priest of Nacog doches, and of the present rector. MISSION AT ADAYES BROKEN UP. 493 When a Governor was appointed for Texas, he did uot ad vance beyond San Antonio, so that the way was not opened to the reraote missions. The six Fathers seeing this, assembled and deputed Fathers Espinosa and Sanz to lay the whole matter before the Yiceroy. They set out, but Espinosa raeet ing at San Antonio Don Martin de Alarcon on his way to Espiritu Santo Bay, let Father Sanz proceed, and returned to his raission with Alarcon ; but that ofBcer's visit gave ht tle relief to the missionaries. Then again in 1718 Father Mathias was sent to Mexico to urge the necessity of active steps by the government, as the Indians were constantly ob taining arms :^om the French, who would soon be masters of the whole territory. Nothing was done, and war having been declared between France and Spain, the mission at Adayes was invaded by St. Denis frora Natchitoches, who captured a soldier and a lay brother there, the Yenerable Father Anthony Margil being absent at the tirae. The French officer plundered the mission, carrying off even the vestraents and altar service. The lay brother raanaged to escape, and, reaching Father Margil, announced that the French intended to break up all the other raissions. Father Margil accordingly with his re hgious retired from the stations they conducted, carrying aU they could and burying what was too heavy to transport. The missionaries of the CoUege of Queretaro, on learning from Father MargU the dangerous condition of the frontier, adopted the same course. A statement of their reasons for abandon ing their stations was drawn up and transmitted to the Yice roy. The Indians were very reluctant to allow the Franciscans to depart frora the raission of San Francisco, and to raeet their wishes Fathers Margil and Espinosa returned to the raission of the Conception, allowing the rest of the party to proceed. After a tirae they followed, and with Fathers Jo- 494 THE CHURCH IN THE COLONIES. seph Rodriguez, Joseph Albadesa, and Joseph Pita took up their abode in temporary huts near San Antonio. It was not tUl March, 1721, that in consequence of further representations to the Court, the Marquis San Miguel de Adayo arrived to settle the country and restore the raissions. Fathers Margil and Espinosa set out with hira to renew their apostolic work. The raission of San Francisco was re-estab lished on the 5th of August, with great soleranity, and Fa ther Joseph Guerra was placed in charge. Three days after, that of La Purisiraa Conception was restored. The Yen. Father Margil proceeded in person to rebuild the church of Guadalupe which had been destroyed. He erected the new shrine of Our Lady in a beautiful plain surrounded by tree-clad mountains, near the point where the Baiiita flows into the Nana. Placing Father Joseph Rodri guez here as raissionary, and Father Benedict Sanchez at San Jose de los Nazonis, he went on the 19tli to rebuild the raission of Nuestra Senora de los Dolores. As no vestige of the forraer structure reraained, he erected a new chapel on an erainence bj' the bank of a streara, and after dedicating it confided the raission to Father Joseph Abadejo. On the 26th the expedition crossed the Sabine, and cut ting their way with axes through the woods reached San Miguel de los Adayes. The Indians who had retired to a dense forest to escape the French and their Indian allies were recalled, and a fort or presidio was laid out. About a raile from it the mission of San Miguel de CueUar was restored. The church In the fort at Adayes was dedicated to Our Lady del Pilar, the patroness of the expedition, on Septeraber 12th by the Rev. Dr. Joseph Cadallos, the chap lain, who offered the holy sacrifice, the Yen. Father Anthony Margil preaching. To enable the Indians to revive the rais sion, they were supphed with provisions till they could gather DEATH OF FRIAR JOSEPH PITA. 495 In the next year's crop, and many cattle and sheep were left with them. This was not done at the other missions, and no effectual means were adopted to keep open communication betweeu the old Spanish settleraents and the raissions, so as to ensure thera supplies from time to time, or necessary aid in case of invasion. The missionaries, however, began their labors hopefully, many soon to eink under the hardships of their hfe, victims to the climate or to the savage Indians of the plains, espe cially the Apaches, who made constant raids. Brother Joseph Pita thinking that the presence of troops in the country had made travel safe, in the ardor of his zeal overlooked the dan ger, and undertook without an escort to reach the missions for which he had volunteered. At a place which has since borne the name of Carniceria, about sixty miles from San Xavier River, and on a site where a mission was subsequently erected, he fell into an ambuscade of Lijian Apaches. He might have escaped, but to dehver a soldier, he begged the Indians to tum on him, as they did, kilhng bim and all his companions. He was the first Spanish religious who died by the hands of Indians in that province.' As the Indians of Texas lived in scattered ranches or ham lets, often changing their place of abode, their agriculture, being without irrigation, was precarious. The great object of the missionaries was to form reductions where large bodies of Indians could be drawn together, and forraed to persistent ' Morfl, " Memorias para la Historia de la provincia de Texas," iii., pp, 133-7. Espinosa, "Chronica Apostolica y Seraphica,'' pp 414- 478, Among the earliest to die were Brother Dominic de Uriosto, the Lay brother Francis de San Diogo, and in 1718, Fathers Petor dc Men doza, Manuel CasteUanos, John Suarez, Lorenzo Garcia BotcUo, Falher Joseph Gonzales, of San Antonio, and Brother Louis de Moutesdoca, who perished in a prairie fire. 496 THE CHURCH IN THE COLONIES, agriculture and raechanical arts as well as be educated in Christian doctrine, raorals, and life. This required a cer tain degree of restraint, for whicii a military force was essen tial in order to keep them on the reservation, a system now maintained by our government. The Spanish authorities in Mexico gave each raission a few soldiers, to protect the Fathers frora sudden raids of hostile Indians, but would not establish the reduction or reservation system. To this the missionaries ascribed the coraparatively slow progress of Christianity araong the Indians. The mis sionaries of the College of Holy Cross at Queretaro finding their efforts not only not sustained but actuaUy hampered by the military authorities, at last asked that three raissions which they had for fourteen years maintained among the Asinais or Texas Indians should be transferred to the neigh borhood of the San Antonio River, where there were num bers of unconverted Indians who could easily be reached, especially the Pacaos, Paalat, and Pitalaque. The Yiceroy, Marquis of Casa Fuerte, approved the plan, and sites of the throe raissions were selected by Father Gabriel de Yergara on the banks of the San Antonio.' When the College of Our Lady of Guadalupe at Queretaro removed its missions to the San Antonio, those which had been founded by the Yenerable Father Anthony Margil were maintained. These were the mission of Our Lady of Guadalupe near the present city of Nacogdoches, the rais sion among the Ays, not far from the present town of Sau Augustin, and the mission of San Miguel de los Adayes. Near this was the Spanish frontier presidio or military post, which the raissionaries attended as chaplains,' as they did also Nacogdoches when it was raade a parish. ' Espinosa, " Chronica Apostolica y Seraphica," pp, 458-9. ¦' Ibid,, pp. 459-460, NEW MISSIONS. 497 The venerable founder was not content with these rais sions ; he selected Father Michael Nunez to found another in honor of St. Joseph, and that priest proceeding to the San Antonio selected a populous rancheria, and estab lished the mission of San Jose with great care and judgment. He erected a church and house, and began to instruct the Indians, inducing them to dig acequias or trenches to irri gate their flelds. The site was subsequently transferred to the other side of the river, but the mission prospered so that It became the finest one belonging to the Zacatecas College. When the Marquis of Yalero in 1722 established a post at Bahia del Espiritu Santo, on the site of La Salle's fort, this same raissionary college, by direction of the Yenerable Father Margil, who had becorae Prefect of the raissions de Propa ganda Fide, sent Father Augustine Patron to rear a chapel and convent there for the service of the Spaniards and In dians. This raission of Guadalupe reraained there till 1727, when it was transferred to the Rio Guadalupe,' but not be fore two Fathers, Diego Zapata and Ignatius Bahena, had died in their apostolical labors victims to the malarious dis trict. ' Espinosa, " Chronica Apostolica y Seraphica," p. 467; Arricivita, "Cronica Seraflca y Apostolica," ii., p. 103; Morfl, "Memorias," The Venerable Father Margil re-elected Guardian of the College of Guadalupe at Zacatecas completed his term, and then resumed his missions in the Spanish cities and towns of Mexico. There he continued till he was stricken down by illness. He was conveyed to Mexico, and reaching the great Convent, insisted on entering the church to adore our Lord in the Sacrament of his Love. Then he entered his cell, and making a general confessipn of his innocent life with great compunction, he re ceived Holy Communion and Extreme Unction, and expired, August 0, 1736. The fame of his virtues and miracles led the City of Mexico to petition for his canonization. The cause was introduced, and in 1778 his remains were enshrined by the Archbishop of Mexico (Arricivita, n., p. 157). His virtues were declared heroic by Pope Gregory XVL, in 1886 ; and on proof of two miracles he may be solemnly beatified. 32 498 THE CHURCH IN THE COLONIES. Bahia became second only to San Antonio in iraportance, having a secular parish priest ; Nacogdoches, though a parish, remaining under the eare of the Franciscan Fathers.' While the Franciscans were endeavoring to convert the Indian tribes of Texas, thwarted too often by the Spanish oflicials, who were a greater obstacle than the heathenism and inconstancy of the Indians or the raids of eneraies like the Apaches, little was done to colonize the territory, iraportant as it was to the Spanish frontier. On the 14th' of February, 1729, the King of Spain ordered four hundred faraiUes to be transferred frora the Canary Islands to San Antonio. Four teen families arrived the next year, and the city of San Fer nando was founded." Near it was the presidio or garrison of San Antonio, whieh in tirae gave its narae to the city also. Its ecclesiastical records date alraost to its origin, though un fortunately some pages are lacking in the venerable parish register. A chapel was at once raised as a place of worship till a proper parish church could be built. The records of the church now date back to August 31, 1731, when Bach- PAC-SIMILB Off THE SIGNATURE OF BEV. JOSEPH DE LA OABZA. elor Joseph de la Garza was parish priest, and by his leave Father Ignatius Augustine Cyprian baptized a child of Span ish parentage. The next year the church itself must have been opened, for ior the first tirae a baptisra Is recorded as performed within its walls on the I7th of July, 1732. ' Arispe, "Memoria," Cadiz, 1813, pp. 13-3. ^Altamiro, "Parecer" in Yoakum, app, Morfl, "Memoria," p. 178. PARISH CHURCH OF SAN FERNANDO. 499 But the life of the city of San Fernando was feeble. The population fell away Instead of gaining. There were twenty- two baptisras in 1733 ; fifteen the next year ; then twelve ; and for 1736 only eleven are recorded. Evidently some of the original settlers moved away, harassed, it is said, by the Apaches, and none carae to replace thera. The last entry of the first known parish priest of the first city of Texas is dated June 7, 1736 ; and then there is a gap of raore than seven years. The few Spaniards who reraained were proba bly attended from the neighboring missions. The new town was strengthened in 1731 by the removal to its vicinity by order of the Yiceroy of thc Asinais rais sions of San Francisco, Purisinia Concepcion, and Sau Jos6, the last often caUed San Juan Capistrano. Yet so httle care had been taken for the subsistence of the Indians that the missionaries maintained the transferred Indians only by pro visions they solicited in Coahuila. The mission of San Antonio was founded on the San Pe dro, but was subsequently transferred to the Alamo, and its name has prevailed over that of the city subsequently founded. Under the violent and oppressive rule of Governor Fran- qui the missions suffered. Yet in 1734 the three raissions on the Rio Grande and four on the San Antonio reported 2,170 baptisms. They took new hfe again about 1740, when raany of the Tacanes were gained to the raissions at San An tonio.' In 1744 auother effort was raade to revive the eity of the holy Iving Saint Ferdinand. By this time fifty families of Islanders, as the eraigrants frora the Canaries were called, ' Espinosa, " Chronica Apostolica," p. 466. The king allowed the par ish priest $400 a year ; the tithes were applied to the church. The mission of La Purisima Concepcion was founded March 5, 1731. Father Vorgara's flrst marriage entry is July 9, 1733. 500 THE CHURCH IN THE COLONIES. and sorae Tlascalan Indians had arrived, and we find Bachelor John Francis de Espronzeda beginning the year as parish priest (cura vicario) and ecclesiastical judge of the city of San Fernando andthe garrison of San Antonio. His baptisms in that year were twenty-two. On the 3d of December, 1746, Bachelor Francis Manuel Polanco makes an entry that be began on that day " to ad minister the holy sacraments in this Royal Garrison," and with occasional aid from neighboring Franciscan 'friars, Bar tholomew and Diego Martin Garcia, he continued tiU August 5, 1753. Then Rev. Ignatius Martinez seems to have corae in as acting parish priest. On the 13th of Noveraber, 1754, Bachelor Johu Ignatius de Cardenas, PiniUa y Raraos, became parish priest " in cora mendam," and replaced for a time by the Licentiate Manuel de Caro y Seixas, continued till the visitation of Bishop Te jada. An Edict of Rt. Rev. John Gomez de Parada, Bishop of Guadalajara, issued on the 24th of March, 1746, fixed the hohdays of obligation as foUows : All the Sundays of the year, Easter Sunday and Monday, Whitsunday, Ascension, Corpus Christi ; Circumcision, Epiphany, Purification, An nunciation, Nativity of St. John the Baptist, St. Peter and St. Paul, St. James, Assumption, Nativity of the Blessed Yirgin, All Saints, Conception, Christmas, and St. Stephen.' Meanwhile Father Maria Ano Francis de los Dolores had penetrated to a valley between the San Xavier and Animas, where he found a large town raade up of Bidays and other tribes, to whora he announced the Gospel. They heard it wiUingly, and sent subsequently to San Antonio to solicit missionaries. The authorities spent a year in discussing the ' Register of the Church of St. Fernando, San Antonio. DEATH OF FATHER GANZABAL, fioi question of the new foundation; but meanwhile Father Maria Ano began his labors. At last, on the 1st of February, 1747, the Yiceroy ReviUagigedo ordered the establishment of the raissions of San Francisco Xavier de Orcasitas, Nuestra Senora de Candelaria, and San Ildefonso. When the legal authorization came, the President of the Mission, Father Ben edict Fernandez de Santa Ana, went up and founded the mission of San Ildefonso, and laid plans for that of Cande laria, which was soon begun. These missions prospered for a FAC-SIMILE OF THB SIGNATURE OF FATHER GANZABAL. time and gaye great hopes ; but the arbitrary and cruel con- liuct of the ofiicer stationed at the neighboring presidio or military post drove the Indians from the missions. That of San Ildefonso was completely deserted by the Cocos in 1749. Father Benedict Fernandez de Santa Ana followed the tribe and induced them to settle at Candelaria. Father Mariano Anda and Joseph Pinella continued their labors at San Xavier amid constant oppression, but they with Father Manuel Mariano were at last compelled to leave, Father Parrilla re maining alone at that mission. In 1752 Father Joseph .fi03 THE CHURCH IN THE COLONIES. Francis Ganzabal, missionary of San Ildefonso, went on As cension Day, May 11, to pass the festival with his fellow re hgious at Candelaria. At nightfall three Fathers were in the little room at the mission and a Spaniard standing at the door, when some Cocos fired and klUed the Spaniard, who feU at the feet of one of the Fathers. The raissionary has tened to i).id hira, but when Father Ganzabal called out to learn who they were, he received an arrow through his heart. The third religious being unseen, escaped. Frora that tirae the raissions in the valley of the San Xav ier declined, the Indians scattered, and finally the governraent ordered the railitary post and the raissions to be transferred to San Saba.' The Franciscans, besides gaining sorae of the coast Indians amonff whom the Rosario raission was established, had raade strenuous efforts to gain Apaches. Araong the eamest la borers in this field was Father Cajetan Aponte y Lis." At last sorae prospect of the conversion of the tribe appeared. The Yiceroy agreed to raaintain a mission at San Saba for three years. It was to be established by Father Alonso Gi- raldo de Terreros of the College of Queretaro with missiona ries frora that college and that of San Fernando of Mexico. In Deceraber, 1756, Father Terreros with Fathers Joseph Santiesteban and Michael Molina were joined by Fathers Joachira Bancs and Diego Xiraenez frora Queretaro and reached San Antonio. The mission of San Saba was founded In March, and on the I7th of April, 1757, that of San Luis de Amarillas was established ; but the Apaches would not settle at the mission, ' Arricivita, " Cronica Seraflca," ii., p. 834 ; Morfl, " Memorias." 'Arricivita, "Cronica Seraflca,'' p. 368 ; Morfl, "Memorias." Fa ther Cajetan Aponte y Lis, a native of Pontevedra, came to America in 1730, was ten years in the Texan mission, and died May 35, 1791. DEATH OF FATHER TERREROS QqS and in July Father Terreros wrote very despondingly. Fa ther Benedict Yai'ela, sent to the Apaches, having failed in his mission, and subsequent negotiations proving ineffectual. The friendly intercourse with the Apaches seeras to have aroused hostUe feehngs in the Texan tribes, who regarded them as their natural enemies. Father SUva was killed near the Rio Grande by a party of Indians who were recognized as belonging to tribes under the care of missionaries.' On the 16th of March, 1758, Father Alonso Terreros had of fered the holy sacrifice at daybreak, and Father Santiesteban had just put on his vestraents, wlien their ears were saluted by the yeUs of a large Indian force, with occasional gunshots. FAC-BIMILB OF THB SIGNATURE OF FATHEB TEBBEBOS, \ When the Indians reached the raission raany were recognized as Texas and Bidais. They professed friendship, and asked ' In 1759 there was received in Texas and promulgated through the parishes and missions the edict of Rt. Rev. Friar Francis De San Buena ventura Martinez de Tejada Diez de Velasco, Bishop of Guadalajara, the new Kingdo;n of Galicia, and Leon, the Provinces of Nayarit, Cali fornia, CoahuUa, and Texas, making a holiday of obligation of De cember 13th, the feast of Our Lady of Guadalupe, Pope Benedict XIV. at the petition of the Archbishop of Mexico and Bishop of Michoacan had made the Blessed Virgin under that title Patroness of all the prov inces of Mexico. Register of Church of San Fernando, San Antonio, Dec. 12, 1759. 604 THE CHURCH IN THE COLONIES, a letter to the commandant of the garrison a few mUes off. This Father Terreros gave, but they insisted on his accora panying thera. He raounted a horse, but had ridden only a few feet from the gate when he was shot, and with a groan fell dead frora his horse. Then the Indians raade a general attack, kiUing the soldiers stationed at the mission. The other Fathers at once sought refuge. Father Santiesteban fled to the store-room, but that was the first place the assail ants visited. He perished, undoubtedly, under the blows of their weapons, as they carried off his halDit, and his dying cries were heard. Father Michael Mohna with the raission attendants took refuge in the roora which Father Terreros had occupied, and here the Spaniards lield out, escaping with their hves, although Father Molina and some others were se verely wounded. At night with the roora on fire they escaped through the blazing church, and each for hiraself raade their way to the presidio.' This was a great blow to the projected Apache raission, but it did not defeat it. The Coraraissary-General, lest the Indians at San Saba should disperse, sent Father Francis Aparicio and Father Peter Parras, with Fathers Juniper Ser- ra and Francis Palou to continue the work. But as the tribe objected to San Saba, a new site was selected in the valley of San Jose, and there on the 9th of January, 1761, Father Jo achira Bafios and Diego Xiraenes founded the mission of San Lorenzo, and soon after that of Candelaria ; but they were planned and arranged by the civil authorities with little regard to the views or systera of the missionaries. The rais- ' Arricivita, "Cronica Seraflca," ii., pp. 375-8 ; Morfl, "Memorias." Father Morfl says that F. Santiesteban's headless body was found by P. Molina in the church, and that the bodies of the two missionaries were interred together in the cemetery. Father Arricivita writing a few years later says the body of Santiesteban was never found, so that some thought he was carried off alive. VISITATION BY BISHOP TEJADA. 605 sions were maintained, however, for eight years till tlie in vasion of the Comanches broke them up.' In these Texan missions the Franciscans and the Spanish authorities had always entertained different views. Tlie . Franciscans wished the Indiaus placed on reservations, and kept by mihtary force from wandering off. The officials wished the missionaries to instruct the Indians when and v/here they could. The latter plan kept the missionaries completely in the hands of the officials for their raaintenance and the supphes needed bythe raission, and from official corruption missionaries often suffered greatly. All these raissions enjoyed in 1759 the presence of a Bishop, the Rt. Rev. Francis de San Buenaventura Tejada FAC-SIMILE OF THB SIGNATURE OF BISHOP TEJADA. of Guadalajara in his visitation of his diocese, having trav ersed the whole of Texas. The report of his official examin ation would give a raost authentic picture of the state of religion at that tirae, but unfortunately it Is not accessible. On the 19th of November, 1759, Bishop Francis de San Buenaventura Tejada made his visitation of the Church of San Fernando in'the city now known as San Antonio. He was '" Informe of F. Ximenez," Arricivita, p. 386. " Relacion que hizo «1 R. P. Predicador Pr. Manuel Molina sobre las muertes^e los PP. Fray Alonso Giraldo de Terreros y Fr. Jose de Santiesteban en San Saba. Mexico, Abril de 1758." 606 THE CHURCH IN THE COLONIES, duly received according to the prescribed forms by the parish priest. Bachelor Cardenas. All was done in due form. His secretary. Dr. Mathias Joseph de Arteaga, while he sat In the sanctuary, read the edict for the general visitation of the diocese, and against public sins. Then the good bishop. In a sermon explained the object of the visitation, and the nature and graces of the sacrament of confirraation, and the neces sity of proper preparation for it. The visitation of the church showed a condition of great neglect. There was no tabernacle for the preservation of the Blessed Sacrament ; the baptistery lacked door and vrindow, as well a proper vessel for pouring the holy water, and he ordered one to be obtained of silver ; it also lacked an ambry with lock and key for the holy oils. He directed also that a painting of Saint John Baptizing our Lord in the Jordan to be placed there. Then the Bishop in a black cope raade a corameraoration of the faithful departed. The church had but one altar, with a picture of Saint Ferdinand, but no other adornraent. The sacristy showed a lack of vestraents, of proper church plate, procession cross, candlesticks, missal, censer and boat, in fact of every thing. There was not even a ritual or a repository for Holy Thursday. This destitution in a church with five hundred and eighty- two parishioners pained the good Bishop deeply. The faculties of the incurabent were regular, but the Bishop continued them raerely till the next conference of the clergy, when he was to appear personally, evidently regarding hira as one ignorant or careless of his duties. The Rev. Mr. Car denas thereupon resigned the parish, and the Bishop ap pointed Bachelor Casirair Lopez de Lara, who produced his faculties, including power to preach In Spanish and Mexican. STATE OF THE CHURCH. 507 Don Toribio de Urmtia then sohcited and obtained the privilege of erecting an altar of the Iraraaculate Conception in one of the transepts with the privilege of raaking It a bur ial-place for his faraily on payment of four doUars at each in terment, and raaking an offering of wax, bread, and wine on All Souls' Day. The Bishop also forbade the people of the city to receive the sacraments at the churches of the Indian missions, gave orders for the maintenance of a proper school and school master, and of catechetical instructions to the young on Sun days and holidays by the parish priest. Such was the visitation of a Catholic Bishop in Texas in 1759. He then examined the candidates for confirmation, and conferred that sacraraent on 644, devoting the 19th of November and the ensuing days to the 25th to this duty. The long list of naraes preserved includes several Indians, sorae of them Apaches.' The Bishop made the visitation of the missions of San An tonio de Yalero and La Purisima Concepcion on the 21st of November, and entered on the Register of each his approval of the raanagement by the Franciscan Fathers In charge, Joseph Lopez and Francis Aparicio." The Spanish population of Texas at this time consisted of about 3,000 souls, at San Antonio, the presidios and ranches. Besides the parish at San Antonio with its priest, there were secular priests also at Sacramento and Nacogdoches, and gen erally a chaplain for the troops. There was also a priest at ' " Auto General de Visita," signed by Bp. Tejada in the Register. On March 13, 1763, 'the Rev. Mr. Casimir Lopez de Lara transferred the Registers, etc., to Bach. Joseph Ildephonsus de la Pena, ' The Indian missions were visited not only by the Bishop, but by Vis itors of the Franciscan order. There were such in Texas in June, 1745, June, 1756, April,, 1769. Registers of the missions of San Antonio Va lero and La Purisima Concepcion. 608 THE CHURCH IN THE COLONIES. Bahia. Adayes was a place of some importance with forty houses, and a cliurch attended by the Franciscan Father at tached to the Indian raission. It was maintained as a frontier post and town, but declined after Spain acquired Louisiana, and was suppressed in 1772.' In January, 1761, Fathers Diego Xiraenez and Joachira Iknos renewed the alraost hopeless attempt to convert the Apaches. On the banks of the Rio San Jos6 they founded the mission of San Lorenzo, which they niaintained for eight years, baptizing in danger of death eighty persons as the result of aU their toil. It was found almost irapossible to induce these Lipan Apaches to reraain at the raission, and settle down to cultivate the soil or learn trades. The missionaries indeed gained their good-will, so that San Lo renzo was regarded as their reserve by about three thousand, four hundred re maining actuaUy at ct^ yr^L/ . . ,r 52»5< til® mission with Cjinr\yfni,ycJi^ ^Cff sorae degree of PAC-SIMILE OP THE SIGNATURE OF FATHER pen-jianeuce. Bllt DIEQO XIMENEZ, . frora tirae to time they would insist on going to the bison plains, or forraing war parties against the Coraanches. In 1763 Father Diego Ximenez, President of the Texas raissions, writing from San Lorenzo, reported that they were beginning to listen to the instmctions, brought their children to be baptized, notified ' Morfl, "Memoria para la Historia de Texas" : Onys, " Memoria so bre las Negociaciones," Mexico, 1836, p. 53. The presidio of Orquisaco near Dolores was also suppressed. As some guide to the work of the Texas missions, the numbers of baptisms to 1761 are given. San An tonio, 1,773; Purisima Concepcion, 793; San Jose, 1,054 ; San Juan Capi strano, 847 ; San Francisco de la Espada, 815 ; Rosario, 300 ; Espiritu Santo, 633, FATHER GARCIA AND HIS WORK. 509 the missionary when any adults were sick, and on setting off to hunt, brought their wives and children to the mis sionaries for protection." /^y^^^^^^^^ /^^ 'y Father Bar- C^''^^ V^/ V -^ tholomew Gar- e^- >P iUmolamc /-O.XCU cia and Joseph Guadalupex^rado were FA0-8IMILB OF THB SIGNATURE OF FATHEB GARCIA. veteran mis sionaries In Texas about this time. The forraer published a manual to aid his fellow-missionaries of the coUege of Queretaro in adrainistering the sacraraents to the Indians on the San Antonio and Rio Grande. It gives sorae idea of the number of tribes which even then were attended by the missionaries.' The mission of San Jos6 was the centre of the Texas mis sions and residence of the President or Superior, and in tirae a fine church was erected here, and nearly as elegant struc tures at San Francisco de la Espada and La Purisiraa Con cepcion. Soon after the year 1763 the college of Queretaro with drew from Texas, leaving that field to the colleges of Zaca tecas and Guadalajara.' ' Letter of P. Ximenez, San Lorenzo, January 34, 1763, in Arricivita, "Cronica Seraflca y Apostolica," pp. 386-9; also 390-3. The mission and presidio were suppressed in 1787. ' He namea the Pajalates, Orejones, Pacaos, Pacoas, TeUjayas, Alasa- pas, Pausanes, Pacuaches, Pamp6pas, Tficames, Chayopines, Venados, Pamftques, Pihuiques, Borrados, Sanipoas, and Manos de Perro. Gar cia, "Manual para administrar los Santos Sacramentos," etc., 1760. There is a copy in Harvard CoUege. See Pilling, p. 381. ' Arricivita, p. 487. CHAPTER III. THE OHITECH IN NEW MEXICO, 1692—1763. Foe a period in the latter part of the seventeenth century all evidence of Catholicity had been swept frora the soil of New Mexico, and the expeditions undertaken by Spain to recover that province, had been raerely incursions. To such an extent, however, had the revolted tribes by civil war, and the hostility of the Apaches, been reduced in nurabers and spirit that every one of the pueblo nations subraitted at last without striking a blow to Yargas and a handful of Spaniards. Diego de Yargas Zapata Luxan Ponce de Leon was .ap pointed Governor of New Mexico in 1692, and prepared to take possession of the province. The whole force he had beon able to gather araounted to fifty-four Spaniards and one liundred friendly Indians. On the 16th of August the van left El Paso, and Yargas after awaiting in vain for a de tachment of fifty men promised from Parral joined his van nnd entered New Mexico, his little force being attended as chaplains by Father Francis Corvera, President of the Mis sion, Fathers Michael Muniz and Christopher Alphonsus Barroso. Estabhshing a camp for his supphes, at a ruined estate, where he left fourteen Spaniards and fifty Indians, he pushed on through an utterly deserted country by way of the ruined towns of Cochiti and Santo Doraingo to Santa F^. Caraping at night by a ruined chapel, the little force the next raorning (Sept. 13th) heard mass, and received abso lution before raoving upon the city. There the Tanos of (510) NEW MEXICO MISSIONS RESTORED. 611 Galisteo had planted a new town. Yargas cut off the water supply, and prepared to besiege Santa Fe. Troops of In dians appeared on the hiUs to relieve the town, but Yargas drove these off, and before night the city sm'rendered. On the 14th, the feast of the Exaltation of the Holy Cross, Yargas with Father Corvera and six soldiers entered. The Indians, who had been told that the main object of the expe dition was to restore them to the Catholic faith, had already erected a large cross in the plaza. There Yargas announced that King Charles II. had sent hira to pardon the New Mexico Indians for their apostasy, the sacrilegious raurder of the raissionaries, the profanation of the churches and sa cred things, and the raassacre of the Spaniards, if they would return to the bosora of holy Mother Church, which like a fond mother Implored them to return, and then renew their aUegiance to the Spanish crown. To this the Tanos agreed, the standard of Sj)ain was flung to the breeze, amid the vivas of the assembly, and while all knelt around the cross Father Corvera intoned the Te Deum. The next day mass was solemnly offered in the plaza, the President of the mission raade the Indians a touch ing exhortation, and absolved thera frora their apostasy. Then the children bom during the revolt were brought to the missionaries and baptized, to the nuraber of 969. Soon after this the detachraent frora Parral arrived, and Luis Tupatu, who upon the death of Pop^ and Catiti had been recognized as chief by one portion of the insurgents, came in and submitted. He was ready to aid in reducing to the Spanish authority the Pecos, Queres, Taos, and Jemes, who had refused to acknowledge him. Before setting out to the other towns Yargas forwarded to Mexico an account of his success. The tidings, utterly unexpected, filled that capital -with the utmost joy. The Count of Galve, Yiceroy of New 612 THE CHURCH IN THE COLONIES. Spain, proceeded with all the high officials to the Cathedral to retum thanks to God and to the Blessed Yirgin for this peaceful recovery of the province. Meanwhile Yargas with Fathers Corvera and Barroso ad vanced to Pecos, where some reluctance was shown by that tribe, but they finally subraitted. They were then absolved, and 248 children baptized. In the tribes which acknowl edged Tupatu the reception of Yargas was raore cordial. Near the Canada of Cochiti were the people oi San Marco, Cochiti, and San Felipe gathered In one town; here 103 children were baptized ; the remnant of the people of the pueblos of Cia and Santa Ana also lived together in one town ; there and at Santo Domingo, the people after being received again into the Church brought 123 children to be baptized. On a high mesa a band of Queres, Jemes, and Apaches at first defied the Spaniards, but they too finally yielded, were absolved, and brought to the sacred font 117 children. In this tour through the province, corapleted by the close of October, Yargas without firing a shot had restored the Spanish authority and Christianity. Forty-three Spaniards, chiefly woraen and their children born in captivity, were res cued, with sorae half-breeds. Early in Noveraber he reached Acoraa, a town never friendly to the Spaniards. In spite of a defiant attitude, it soon yielded, when the Govemor with two Friars and only fifteen men fearlessly clambered to the pueblo. The new Zuiii pueblo on the Galisteo cliff was next gained, the peo ple absolved and 294 chUdren christened as 87 had been at Acoraa. At Zufii the first and only sign of respect for re ligion was found. Here Yargas was taken to a roora with a very diminutive door. Within on a table two tallow can dles were burning on a kind of altar covered with pieces of THE NEW MISSIONARIES. 6I3 vestments. Beneath thera were two crucifixes, an oil paint ing of the Crucifixion, and one of Saint John the Baptist, a monstrance with its luna, four silver chalices, and three patens, a missal and other books with two bells. Sorae of the Zunis who had clung to the faith araid the general apos tasy had secured these haUowed objects, and kept them with all due honor in absolute secrecy, waiting till rehgion reas serted her authority. With deep emotion the missionaries received these relics of their martyred brethren. Yargas then proceeded to the Moqui towns, whicii all submitted ex cept Oraybi, a town he was induced not to visit on account of its pretended distance. The baptisms wore 273. Before the close of December, Yargas re-entered El Paso, having restored the Spanish infiuence in the province, by a singular display of prudence, judgment, and courage.' With all this apparent success the Govemor of New Mexico felt that the raoral infiuence acquired would soon be lost unless the province was actuaUy reoccupied. The Yice roy professed great eamestness in the raatter, but the year 1693 was rapidly passing, and no effectual steps were taken. Yargas then collected all the old inhabitants of New Mexico, and other settlers whom he could infiuence, and set out from El Paso on the 13th of October, with seventy famihes, and many single persons, in all 800 souls. They were accom panied by Father Salvador of San Antonio as Custos, who went to restore the missions with Fathers John de Zavaleta, Francis Casanas de Jesus Maria, John de Alpuente' John Munoz de Castro, John Daza, Joseph Diez, Anthony Car- ' Letters of Vargas to the Viceroy, Oct. 16, 1693. Narrative of Ex pedition, " Documentos para la Historia de Mexico," IIL, i., pp. 139-137 ; Siguenza y Gongora, "Mercurio Volante con las Noticias de la Recu- peracion de las provincias del Nuevo Mexico," 1693^, Letter of F. SU- vcstre Velez de Escalante to P. Morfl, Santa Fe, Api. 3, 1778. 33 614 THE CHURCH IN THE COLONIES. bonel, Francis Corvera, Jerorae Prieto, John Anthony del Corral, Anthony Yahoinonde, Anthony de Obregon, Dora inic of Jesus Mary, Bonaventure de Contreras, Joseph Nar vaez Balverde, and Diego Zeinos. Escorted by soldiers from El Paso and other posts, Yargas advanced to the vicinity of Socorro, where leaving his heavier baggage and slower-mov ing settlers he pushed on. The Queres at San Felipe, Santa Ana, and Cia, renewed tbeir submission to him, but other tribes at once began to plot against the Spaniards, though they professed submission and a desire for missionaries. On the 16tli of December, Yargas entered Santa Fe, and bear ing the banner which Onate bore when he made tbe first conquest, he followed the religious, who in procession raoved to the cross chanting psalras. There tbe Te Deura and the Litany of Loreto were sung with the thrice repeated " Praised forever be the most Holy Sacraraent of the Altar." Yargas then officially reinstated the Custos in possession of the rais sions of New Mexico. As the city and government buildings were stiU occupied by the Tanos, Yargas encaraped on the side of Mount Te- zuque. He had been wamed of a conspiracy of tribes to attack hira on the way, or in Santa Fe. His moveraents hitherto had disconcerted their plans. The parish church in Santa F^ had disappeared, the walls of that of San Miguel de los Tlascaltecas were still standing, and the church was capa ble of restoration. After exaraining it with Anthony Bolsas, chief 6f the Tanos in Santa 'F6, Yargas ordered the Indians to proceed to repair and restore it, to serve as the church for white and Indian till spring, promising that his people should join in the work. Bolsas evaded the order under the pretext that the snows were too lieavy in the mountains to cut tim bers for roofing the church, but he offered for use as a chapel one of the Indian estufas erected and used for their idola- DANGERS DISREGARDED. 515 trous rites. This the raissionaries dechned, beheving, and not without sorae ground, that the Indians made the offer only in hope of secretly carrying on their heathen worship in the estufa while pretending to take part in the Catholic service.' Several of the pueblos began to ask for resident mis sionaries, and Yargas seeing that the towns readily fur nished Indian com for his use, was inclined to accede to their request, and Fathers were actuaUy named for Santa Fe, Tezuque, Nambe, San Ildefonso, San Juan, San Lazaro, Picuries, Taos, Jeraes, Cia, Pecos, and Cochiti. The rais sionaries, however, who had all been mingling with the In dians, and endeavoring to win their confidence, had learned that the object of the Indians was to get the missionaries into their power so as to massacre them when they rose on the Spaniards. Ye, governor of Pecos, whose tiraely warning had saved raany in 1680, had now given thera distinct infor mation of the plot. Yargas had promised Bishop Montene gro not to expose the lives of the raissionaries rashly, and on the 18th of December, the Franciscan Fathers iu a formal act laid the matter before him representing the danger of attempt ing missions at once." Yargas replied, accusing them of "feigned obedience and envy," and tauntingly offered to ' This secret idolatry, called by Spanish writers Nagualism, was con ducted with the utmost cunning. The idols or fetishes of the medicine men were concealed under the altars, in the altar-lamps, behind pictures and in ornamental work of the churches, and the Indians were really worshipping these, while apparently hearing mass. The adherents of the old idolatry formed a secret society, and some by great professions of piety managed to gain the confldence of missionaries, and so aid in main taining the old heathen ideas. The Ven. Anthony Margil apparently by supernatural light often detected the presence of these idols, and un masked tho hypocrites. ° Representation of the missionaries. 516 THE CHURCH IN THE COLONIES. escort them in safety to the central mission stations assigned to each.' Meanwhile the Tanos showed no disposition to retum to their old pueblo at Galisteo, and the settlers In the Spanish carap were suffering severely, raany chUdren dying. On the 28th the Tanos openly declared war, closed the gate of the town, defying the Spaniards from the walls, shouting out that the Devil was raore powerful than God and Mary. " All our friends are coming, and we will kUl all the Spaniards and not let one escape. The Fathers shall be our servants for a tirae. We wiU make thera carry wood, and bring it down frora the mountain ; and when they have served us we will kill them aU, as we did when we drove the Spaniards out before." Yargas saw that his confidence had been overweening and that prorapt action was required. He prepared to storra the town. Father Zeinos said mass and exhorted the troops. Then bearing aloft the banner of Our Lady of Refuge, and chanting tbe Praise of the Blessed Sacrament, the Spanish soldiers rushed to the assault. Under a shower of stones and arrows they carried a tower by scaling it, and set fire to the great door of the town. An entrance to some houses was gained, loopholes were made in the walls, and a fire kept up on the Indians. Auxiliaries of the besieged approaching the town were twice driven off. By this time the Tanos were completely hemmed in, so that at daybreak they gave up the struggle, and began to excuse their conduct ; but they had shown their hatred of religion when they .demolished the cross and beat to a shapeless mass a statue of Our Lady. Yar gas felt at last that he must strike terror into the Indians or prepare for constant outbreaks. Bolsa and the men taken in ' " Documentos para la Historia do Mexico," III., i., pp. 143-3. FATHER JOHN OF JESUS. 517 arms were condemned to be shot, and after Father Alpuente had prepared them for death, the sentence was executed. The rest of the Tanos were distributed as slaves araong the settlers, each captive being allowed to select his own raaster. Regulations required that none should be sold or taken out of the city, or be ill-treated, and all were to be sent daily to the missionaries for instruction. Santa F^ was once more in fuU possession of the Spaniards, and then apparently the Church of Sau Miguel was restored, to be re.built in the last century and remain to our day. The severity of Yargas did not crush the spirit of insur rection. The early part of 1694 was takeii up in operations against the Indians, In which he was not always successful. But he was cheered by the Intelhgence that Father Francis Farfan was at El Paso with seventy-six famihes of settlers. As he durst not detach any portion of his force, he was un able to furnish thera an escort, but he sent thera provisions and they reached Santa Fe In June. The raihtary operations continued during the suraraer, but amid them he captured two Jemes, who were pardoned on their offer to show where Father John of Jesus was buried and the church plate hid den. With the banner of Our Lady of Refuge, and his principal officers, Yargas proceeded to the spot to which they guided him. Then, after chanting the Saiva Regina, he ordered the ground to be opened. The bones of a person of sraall stature were found, an arrow fixed in the spine, the skull recognized by some present as resembling the mission ary. Deeming thera sufficiently Identified, Fathers Alpu ente, Obregon, and Carbonel coUected the precious reraains of their mortified and apostolical predecessor, and carried them reverently to Santa F^, where they were placed in a box of cedar, covered with damask and fine huen, and on the llth of August, after a solemn service in presence of aU 618 THE CHURCH IN THE COLONIES. the people, they were deposited on the gospel side of the chapel which served temporarily as the parish church.' The Jemes at this tirae asked peace, and Yargas agreed on condition that they returned to their old pueblo, where tl^ey were to erect a chapel and house for the missionary as signed to thera, Father Francis Casafias. That holy raission ary, whom we have seen already laboring in the unfruitful soil of Texas, appealed to Yargas for the release of the Jeraes held by him as prisoners, and these, after the tribe had shown its good-will by co-operation in the field, were re leased by the Governor. Then the Tehuas and Tanos who had restored their old pueblos, sohcited missionaries. On the 5th of October, 1694, Father John Miifioz de Castro, the vice-custos, set out to in stal the raissionaries in their towns. Father Francis Cor vera remained at San Ildefonso, frora which he was to attend Jacona, Father Jerome Prieto in charge of Santa Clara, Fa ther Anthony Obregon to reside in San Cristobal and take charge of San Lorenzo. No chapel or house had been as yet erected in any of the towns, and the missionaries took up their abode in hastily constructed huts. In each pueblo Yar gas explained to the people the veneration and obedience due the missionaries, and urged the Indians to erect churches and houses for them at once. He undoubtedly believed the presence of the Franciscan Fathers the best means of raaking the submission of tlie Indians sincere and lasting. The rais sionaries were less sanguine ; yet they reraained cheerfuUy to exercise the rainistry, though conscious that the Indians had not laid aside their hostile feehngs, and regarded them with no friendly eye. Shortly after Father Diego Zeinos was instaUed in the ' " Documentos para la Historia de Mexico," III., i., pp. 143-161. PROGRESS OF MISSIONS. 5i() raission of Our Lady of Portiuncula at Pecos, where the peo ple had already built hira a house, and were roofing a tem porary chapel. Father Anthony Carbonel was placed at Sau Fehpe and Father John Alpuente at Cia. The Queres of Santo Doraingo subraitted, and were absolved by their mis sionary. Father Francis of Jesus, for whom they had pre pared a convenient residence. Having thus restored the missionaries to the most import ant points In the territory. Father Salvador proceeded to El Paso, where he resigned his office and was succeeded as cus tos of the mission by Father Francis Yargas, who had arrived with four other priests. The work of re-establishing the raissions went on, the Indians returning with apparent readi ness to the old Catholic practices. Fathers Johu Munoz de Castro and Anthony Moreno reraained in Santa Fe ; Father Joseph Diaz, who had corapletely gained the good-will of the people of Tezuque by his devoted affection, reraained with the Indians of that pueblo ; Father Joseph Garcia Marin be gan his labors at Santa Clara ; Father Carbonel, at the voice of his superior, left San Fehpe for Cochiti, where the Indians had reared a chapel and house, raore fortunate than Father Michael Tirso, who found at Santo Domingo no chapel or house, and a miserable hut as his only refuge. In 1695 a new city styled Yilla Nueva de Santa Cmz was founded at La Canada with sixty farailies from Mexico, and Father Anthony Moreno becarae the first rector. During the sarae year Father Anthony Azevedo was stationed at Narabe, and raissionaries at last restored Catholic service at Picuries and Taos. All seeraed so quiet that Spaniards scattered unsuspect ingly through the country ; but the raissionaries being in the very heart of the pueblos, discerned aud reported that a new revolt was brewing. Yargas charged them with pusil- 620 THE CHURCH IN THE COLONIES. lanimity, and the Franciscans silently subraitted. Yet in March, 1696, Fatiier Yargas, the custos, represented to the Governor the evident danger of the raissionaries, who were alone and unprotected, and who would certainly be the first victims, as the Governor could not in case of outbreak send a force to rescue them all. He asked a small body of soldiers at each raission, but the Governor professed his inability to send thera. When further representations of .danger were raade to hira, Yargas said that any missionary who felt he was in danger might come to Santa Y6, if he chose. A few did so, but as Yargas in writing to the Governor and Bishop accused them of cowardice, and said that their withdrawal and removal of vestraents and church plate would excite sus picion and cause the very danger they feared, the raissionaries returned to their posts, offering their lives a sacrifice to God. The result was not long delayed. On the 4th of June, 1696, the Picuries, Taos, Tehuas, Tanos, Queres, and Jemes rose in rebeUion. Their first act was to profane the churches and sacred vessels and objects, their next to butcher the mis sionaries. At San Cristobal the Tanos kiUed Father Joseph de Arbizu and Father Anthony Carbonel, raissionaries of Taos. Father Francis Corvera and Father Anthony Moreno, raissionaries at Nambe, were shut up in a cell in San Ilde fonso by the Teliuas, who closed every window and opening, then set fire to the convent and church, leaving the religious to die, suffocated by the heat and smoke. The holy Father Casaiias was lured out of Jemes, under the pretext that a dying man wished a priest to hear his confession. Then the war-chief of the pueblo and the interpreter killed hiin with their raacanas or clubs, the holy raissionary repeating the names of Jesus and Mary till he expired. Besides the missionaries, isolated Spaniards were every where cut down. MISSIONARIES Pl/T TO DEATH. 531 Yargas at last saw that the conspiracy had long been formed, and embraced all but four or five pueblos. Once more he took the field, and a long war was maintained by him and his successor Cubero. During this period all the peaceful efforts of the missionaries were paralyzed.' After the reduction of the revolted pueblos, the raissions were restored, and for sorae years the Franciscans continued their labors undisturbed, the increasing nuraber of Spanish settlers giving them an overpowering strength which held the Indians in check. In 1700 Father John de Garaicoechea won the Zunis, and induced them to leave the rocky fortress and retum to their old' pueblo in the fertUe plain, and the same year Fa ther Anthony Miranda, a religious of singular virtue and zeal, obtained simUar success at Acoma, and established a chapel at Laguna, which he visited regularly. To protect these apostolic men the Governor sent a sraall detachment of soldiers, but as frequently happened these men were raore a detriraent than a benefit to the missions, creating Ul-will and setting an example of vice. Father John in vain sohc ited their removal, but on Sunday, March 4, 1703, while he was chanting the versicle In praise of the Blessed Sacraraent after raass, the Indians killed one Spaniard in the choir, and two raore at the door of the church in Zuiii. The interpre ter and sorae others saved the raissionary, and an Indian woraan hurried him to her house, where she concealed hira for three days in a chest. When all had becorae quiet in the pueblo he reappeared, and was received with joy by his flock, the great part of which were ignorant of the plot which was the work of seven raen. Governor Cubero sent troops to Zuni, who conveyed Father Garaicoechea raost unwillingly ' " Dociimentos para la Historia de Mexico," III., i., pp. 161-177. 622 THE CHURCH IN THE COLONIES, to Santa Fe, for he deemed his presence raore essential than ever at Zuni to maintain the faithful in their religion. He was not able to return till 1705, when he was well received, and resumed his missionary duties ; but Zufii was soon added to the already onerous duties of Father Miranda.' In 1706 the city of San Francisco de Alburquerque was founded, the name being subsequently changed to San Felipe. It began with thirty-flve Spanish families, and steps were taken at the outset to meet their rehgious wants, a church being erected, which the king supplied with the requisite vestments, plate, and other articles required in the services of the altar. The temporary chapel erected by Governor Yargas on re capturing Santa ~F6, had served as a parish church till this time, but was in a wretched condition, and far too sraall for the increasing nuraber of the people and the garrison. The Marquis de la Pefiuela y Almirante, who was Governor of New Mexico in 1708, proposed to the Yiceroy of New Spain to erect a suitable parish church at his own expense, if he was permitted to employ the Indians of the neighboring towns. This was perraitted, but the Yiceroy raade it a con dition that the workmen were to be paid, and that they should not be required to work on the church at the time their services were required to gather in their crops. The Marquis then began the new church. In 1709 the pueblo of Jemes was sacked by the Navajos, who carried off all the vestraents and church plate. The same year the energetic Custos, Father John de la PeHa, col- • " Documentos para la Historia de Mexico," III., i., pp. 177-186, 190, 194. Letter of Pather Garaicoechea, Zufii, March 7, 1703 • of Father Miranda, Laguna, March 13, 1703. In 1707 Pather Francis de Irazabal appears as missionary at Alona or Zuiii ; and in 1713 Father Carios Del gado, a young and zealous missionary, at Acoma and Laguna. EPISCOPAL VISITATIONS, 533 lected the Tehuas, who were scattered in different pueblos, and even araong the Apaches, and revived their old raission at Isleta, obtaining all needed vestraents and plate for the chapel. He also raade a careful visitation of aU the raissions, accorapanied by a secular priest. He suppressed raany abuses, superstitions, and heathen observances araong the converted Indians, especially scalp-dances and the estufas.' The civil authorities took up the raatter, and rigorous means were taken to suppress the estufas, which were origin aUy vapor baths, but became the secret scene of heathen rites, and plots against the Christian religion and the whites, fomented by the raedicine-raen. Frora time to tirae active governors aided by the raissionaries would raake the attempt to eradicate this secret idolatry, but after a while vigilance would relax, and the old heathenism would revive. New Mexico upon its settlement was for a brief term in cluded in the diocese of Guadalajara, but when the see of Durango, or Guadiana, was erected by Pope Paul Y., on the llth of October, 1620, it was included in the limits of tbe new diocese. The Rt. Rev. Benedict Crespo took posses sion of the see on the 22d of March, 1723. A bishop of energy and devotion to duty, he made three visitations of his extensive diocese during the eleven years that he fllled the see, and during the second visitation he penetrated to New Mexico, and was the first bishop who had strength and courage to overcome all the difficulties in his way. His presence encouraged the raissionaries and strengthened the faith of all. His successpr, Rt. Rev. Martin de Elizacochea, who be carae Bishop of Durango in 1736, followed the example of Bishop Crespo. He made a visitation of New Mexico, and ' "Documentos para la Historia de Mexico," III., i., pp. 193, 196-7. 624 THE CHURCH IN THE COLONIES. a record of his visit is graven on Inscription Rock near the Rio Zuni. " On the 28th day of September, 1737, the most Illustrious Dr. Don Martin de Elizacochea, Bishop of Du rango, arrived here, and the 29th he proceeded to Zuni." ' In 1733 raissions were begun araong the Jicarilla Apaches near Taos, by the Father Custos John Ortes de Yelasco, but the Governor broke thera up, as the raission dirainished the fur trade. In 1742 Father Jobn Menchero atterapted to re store religion araong the Moquis and Navajos. The next year Fathers Delgado and Pino settled four hundred and forty-one souls frora Moqui, in the raission of San Agus tin de la Isleta, although the Govemor refused to encourage the Franciscans. Attempts were also raade to win the Navajos." Then the notices of the state of religion in New Mexico becarae few and vague. In 1748 the churches are reported as in good condition, and coraparing favorably witli those of Europe. Missionaries officiated in suitable churches at Santa Cruz, Pecos, Galisteo, El Paso, San Lorenzo, Socorro, Zia, Can- deleras, Taos, Santa Ana, San Agustin de Isleta, Tezuque, Nambe, San Ildefonso, Santa Clara, San Juan de los Cabal leros, Picuries, Cochiti, Jeraes, Laguna, Acoraa, and Guada lupe.' ' " Concilios Provinciales Primero y Segundo celebrados en la . . . ciudad de Mexico," Mexico, 1769, pp, 373-4. Gams, " Series Episcopo rum," p. 149. Rt. Rev, Peter Tamaron, Bishop of Durango, 1757-1768, who addressed to the king a full description of his diocese, and who died in Sinaloa, during a visitation, also apparently reached Now Mexico, but the acts of these visitations are not in the archives of the Diocese, which were examined for me by the present Rt. Rev, Bishop ; and Bishop Tamaron's report, though recently seen, could not now be found for me in Spain. ° Morfl, "Descripcion Geograflca dol Nuevo Mexico," 1783. » ViUasenor, " Teatro Americano," pp, 411-433, NEW MEXICO TOWNS. 525 The Spanish settlements were Santa Fe, San Miguel del Bado, Alameda, Alburquerque, Tome, Belen, Sabinal, So corro, Abiquiu, with several sraaller places. Santa Fe had its secular parish priest, as El Paso also had; all other churches whether of Spanish or Indians were attended by the Franciscan Fathers, numbering about twenty-two. EECOBD OP BISHOP ELIZACOCHBA'S VISITATION ON INSCRIPTION ROCK. CHAPTER IY. THE CHUECH IN ARIZONA, 1690-1768. The Franciscan missions in New Mexico had never ex tended successfully to the tribes beyond the limits of that province, although efforts were made at times frora Texas and New Mexico to win the flerce Apaches. The Society of Je sus, after relinquishing Florida, founded a province in Mexi co which has a glorious history. At an early day the Chureh began to evangelize Sinaloa,' then pushed northward and es tablished her great Sonora raission in 1590, winning raany tribes to the Church. The remarkable missionary. Father Eusebius Francis Kiihn, called in Spanish Kino, was the apostle of Piraeria Alta, the Upper Pima country, embracing much of our present territory of Arizona. He was a native of Trent, and entered the Society of Jesus in Bavaria. After being Su perior of the Fathers who served as chaplains in the fleet of Admiral Obando, he was appointed to found the Pima rais sions. He entered Upper Piraeria March 13, 1687, and established his flrst raission at Nuestra Senora de los Dolores, having gained a chief naraed Coxi as his flrst convert. Frora this point he extended his influence in all directions, evincing wonderful ability in gaining the Indians, and in presenting the truths of Christianity in a way to meet their coraprehen sion and reach their hearts. ' It was founded in 1590 hy Saint Francis Borgia, a saint identified also with the introduction of Christianity into Florida. (536) FATHER KUHN'S LABORS. 527 No life has been written of this Father, who stands with the Yenerable Anthony Margil as the greatest missionaries who labored in this country, extraordinary as were the ser vices of Fathers White, Frerain, Bruyas, Allouez, and Druil lettes. Of Father Kiihn, the historian of California says : " He labored with apostolic zeal in converting and civiliz ing the heathen Indians. He made constant excursions into their territory with Intrepid valor and unattended. He as sembled many in towns, forming thera to agriculture and the keeping of herds ; because this was a step towards raaintain ing missionaries for their conversion and spiritual good, aud for their civilization. Overcoming the tedious difficulties, he learned their different languages, translated the catechism and prayers, whicii he then taught thera orally, undeterred by their boorishness and indocihty. He forraed vocabularies aud instructions for his fellow-laborers and successors; at tracted the Indians by his wonderful gentleness and affability, till they all confided in hira, as though he were the father of each one individually. He buUt houses and chapels ; forraed missions and towns ; conciliated hostile nations ; and if he could have obtained the auxiliary missioners whom he repeated ly solicited, and not been hampered by constant impediraents, calumnies, and false reports," " he would then easily have con verted all the tribes lying between Sonora and the rivers Gila and Colorado." ^ Clavigero affirras all this, and states, raore over, that he travelled more than twenty thousand railes, and baptized raore than 48,000 infants and adults. " On his long and toilsorae journeys he carried no provision but some parched corn ; he never omitted to say raass, and never slept In a bed. He journeyed on, corarauning with God In prayer, or chanting psalms and hyrans." ' ' Venegas, " Noticia de la California," Madrid, 1757, u,, p. 88. ' Clavigero, "Storia della California," Venice, 1789, i., pp. 363-4. 628 THE CHURCH IN THE COLONIES. He was a man of constant prayer, visiting our Lord in the Blessed Sacraraent a hundred tiraes in the day, gifted with tears, and spending his nights in conteraplation or austere exercises, yet finding time for raission work, such as few would have atterapted and no other raan could have sustained. An Indian outbreak, in which Father Saeta was cruelly put to death, convulsed all Sonora, and for a tirae checked the progress of the missions in Upper Pimeria, but when quiet was restored at the close of 1696, Father Kiihn obtained fellow-laborers, founding missions at Guevavi, Cocospera, San Cayetano, and San Xavier del Bac. The last was the largest rancheria in Upper Pimeria, with 176 houses and 803 souls. Hearing of the Casas Grandes near the Gila, Father Kiihn visited those remarkable ruins, and in 1698 descended the Gila to the raouth of the Colorado, announcing the Gospel to Pima, Papago, Cocomaricopa, and Yuraa. Yet the lives of raissionaries were in constant peril, for in January of that year Cocospera, where Father Peter Ruiz de Contreras was stationed, was sacked and burned by the Apaches and Yu raas. His appeals for aid were traversed ; the converts he col lected were driven away to the mines by Spanish officials, till by his complaints to the king a check was put to the un christian course. Four Fathers are said to have corae in 1701, two of whora were sent to Guevavi and San Xavier del Bac, but it was probably only an intention never carried out. His only permanent fellow-laborer was Father Augustine de Campos, who joined hira in 1693. Thongh soraething was done in 1704, and sorae churches were rebuilt in Sonora, the raoveraent does not appear to liave reached Arizona. Undeterred by his reverses. Father Kiihn founded the mission of Santa Maria Soamca, or St. Mary Immaculate, and restored those at Guevavi and San Xavier del Bac. He DEATH OF FATHER KUHN. 529 induced the Indians to settle around missions and stations where he erected adobe churches and houses. He encourao-ed them to buUd regular houses, dig irrigating trenches, and cultivate the soil.' Eariy in 1711 his devoted feUow-laborer, Father Campos, who had completed the church of Saint Francis Xavier at Magdalena, invited Father Kiihn to Its dedication. Praying before the altar over which hung the picture of his patron and raodel, the Apostle of the Indies, Father Kiihn felt that his lifework was ended, and prepared for a death which was the holy crown of his devoted life. After his death in 1711 his work was maintained by Father de Campos, but when he, too, was called away, none came to continue their labors till 1720. Nine missionaries sent in that year found much to be done. Churches had fallen to decay ; little trace of former teaching could be discerned in the Indians, who had relapsed into their old pagan ways. In 1727 the Rt. Rev. Benedict Crespo, Bishop of Durango, visited this portion of his diocese. He was pained to see that the missions had not been sustained, and that so many In dians were left without instruction. He resolved to make an appeal to the King of Spain. Philip Y. ordered three cen tral missions to be established at the royal expense. In 1731, to the joy of the Bishop, three Jesuit Fathers were sent — Fa ther Ignatius Xavier Keler, Father John Baptist Grashoffer, who took up his residence at Guevavi, and Father Philip Segesser, who revived the mission at San Xavier del Bac. Of the last two, one soon died, and another was prostrated by sickness, but Father Ignatius Keler became the leader of the new missions in that district, taking possession of Santa Maria Soamca April 20, 1732. The pious Marquis of Yillapuente, ' Letter of PP. Bemal, Kino, etc, Dec. 4, 1697. "Documentos para la Historia de Mexico," III., i,,,pp. 804-7. 34' 630 THE CHURCH IN THE COLONIES. who died in February, 1739, left funds to found two other missions.' San Xavier del Bac was the largest mission, surrounded by Sobaipuris, Papagos, and Piraas, with the presidio of Tucson not far off, which the Jesuits also attended, no secular priest accepting the dangerous rainistry. Guevavi had as stations Sonoitac, Calabazas, Tuniacacori, and Aribaca, with a presidio or mihtary station at Tubac. These central raissions and raany of the stations visited from them had neat adobe churches, supphed with becoming vestraents and altar service of silver; several of them had organs, obtained by the raissionaries to gratify the Indian love of rausic. At each of these churches and chapels the children recited an abridgraent of the Christian Doctrine every day in their own language and also in Spanish, while old and young did so on Sundays and holidays after raass, at which an instruction had been given. During Lent there were regular courses of serraons. Yet so dull were the rainds of these Indians, tbat an old Sonora missionary once declared that there were no Christians in the world who recited the Christian Doctrine more con stantly, or who really knew it less than these Indians. On Saturday the Rosary and Litany of the Blessed Yirgin were recited. In 1744 Father Keler reported that he had baptized more than two thousand, and had a Christian flock of one thousand brave, industrious Piraas, who had well-tilled flelds with herds and flocks. Father Keler extended his raission labors at the peril of his life to the Gila and beyond it. In 1742 the moving camp of San Felipe de Jesus, estab- ' " Apostolicos Afanes,'' pp. 340-3. PfefEerkorn, " Beschreibung der Landschaft Sonora," p. 337. DEATH OF FF. TELLO AND RUHEN. 631 lished to protect the missions, was fixed perraanentiy at Te- renate, to be a bulwark against the Apaches, and that presidio or garrison fell under the care of the Jesuit raissionaries ; but of so little avail was It, that on the 16th of February, 1746, the Apaches attacked Cocospera, one of the dependent rais sions, and burned the church. Father Keler was succeeded in tirae by Father Diego Joseph Barrera. In 1750 Father Keler was still at Soaraca, Father Joseph Garrucho at Guevavi, and Father Francisco Paver at San Xavier del Bac. The next year the Piraas rose and destroyed several missions, kUling two missionaries. Fathers Telle and Rulien, in Sonora. They also destroyed Aribaca, killing raany of the Catholic Indians there. Father Keler opposing the injustice of an official was rais represented, and for a tirae was corapelled to leave his rais sion, but his services were too ranch needed, and he was soon perraitted to return. Soon after this tragedy we find Father Barrera at Santa Maria Soaraca, Father Ildefonso Espinosa at San Xavier, and Father Ignatius Pfefferkorn at Guevavi.' But they be held the Indians of their raissions decreasing, raany, frora fear of the Apaches or other eneraies, leaving their towns to seek refuge in the woods.^ About this tirae Father Sedelraayr, at tbe instance of the Spanish Governraent, was evangelizing the tribes on the Gila, erecting seven or eight churches in the villages of the Papagos, araong whora the German Father Bernard Midden- dorf also labored, and Father Keler was endeavoring to reach the Moquis, who were willing to receive missionaries of any kind but Franciscans.' ' "Rudo Ensayo," pp. 148-153. ' " Doc. para la Hist, de Mexico," III, i,, pp. 686-7, ' "Noticias de la Puneria del ano de 1740." Letter of Sedelmayr. 532 THE CHURCH IN THE COLONIES. While the Fathers were thus eraployed, the terrible order carae frora the King of Spain, under which every raeraber of the Society of Jesus was seized at his mission as a crirainal, and hurried off to a prison-ship. Father Barrera was the last at Santa Maria Soaraca; Custodius Ximeno, an Arra- gonese, at Guevavi ; Father Anthony Castro, an Andalusian, at San Xavier del Bac. Father Pfefferkorn, a native of Manheim in Germany, who has left us a raost interesting account of the Sonora mission, had been tranfef erred to Cu- curpe in 1757.' Up to 1763 no considerable Spanish town had grown up in Arizona, and though the fertihty of the soil and the rich raineral wealth attracted settlers, the fierce and constant in roads of the Apaches made life insecure, and caused raany places to be abandoned. By the suramary aet of the Spanish monarch every church in Arizona was closed, and the Christian Indians were de prived of priests to direct them. In the vast portion of our territory which had been subject to the Catholic kings, the state of religion about 1763 was not one to inspire any sanguine hopes. Florida had been ceded to Protestant England, and religion was menaced there with utter extinction — the Indian raissions had beeu alraost annihilated ; in Texas progress was slow, the Indian missions grouped around a few Spanish settleraents ; New Mexico seeraed to need a local bishop to reanimate the faitii of the people ; Arizona was deprived of its clergy. ' PfeflEerkom, i., p. 335. BOOK VI. THE CHUECH IN FEENCH TEEEITOEY. CHAPTER I. THE CHUECH IN THE MISSISSIPPI VALLEY, 1690-1763. Bishop St. Yallier, of Quebec, was of a faraily that had seen several raerabers honored with the raitre in France, and was full of the spirit of the episcopate of that country. With none of tliat charra of personal sanctity which enabled Bishop Laval to accoraplish so rauch good. Bishop St. Yallier sought to bring everything in his vast diocese Into strict regularity by precise rules and regulations, and suffered no infringement PAC-SIMILE OP THE SIGNATURE OP BISHOP B.UNT VALLIER. on what he regarded as the rights of his see. His administra tion was a succession of personal trials and troubles, arising from the protests made by him or against hira. The difficul ties becarae such that the king insisted on his resignation of tlie See of Quebec, and the Bishop's attempted return to Canada was prevented by his capture at sea and a long cap tivity in England, where he was detained as a hostage for the surrender of the Provost of Liege. Many of his general and particular acts affected the Church (633) 534 THE CHURCH IN THE COLONIES. in the Mississippi Yalley and elsewhere within the present liraits of the Republic. He prepared and published a catechisra and ritual for his diocese, and in 1690 he held a diocesan synod, in which seven statutes were adopted, the raost iraportant prohibiting the celebration of raass or the conferring of baptisra in private houses in any place where there was a church, and in places where there was yet no church mass was not to be said in any house but one selected for the purpose and approved by the Bishop. The attendance of the faithful at mass on Sun days and hohdays was to be rigorously maintained. In a second synod held at Montreal, March 3, 1694, seven other statutes were adopted, chiefiy instructions to confessors. The statutes adopted in the third synod held at Quebec, Feb ruary 23, 1698, were twenty-nine in number.' Araong otber points they directed exclusion from coraraunion of those who refused to pay tithes ; insisted on regular catechetical instruc tions, the proper registration of baptisms, marriages, and in terraents, and the suitable adornment of churches. They also regulated " Blessed Bread," censured the abuse of many in leaving the church during serraon, urged the establishraent of the Sisters of the Congregation in all parishes to direct tbe schools, and exhorted the faithful to liberality in alrasgiving.* We have seen that he protested against the disraeraber- raent of his diocese by the erection of Yicariates- Apostolic in the Mississippi Yalley, and this was apparently prior to his ' " Statuts publies dans le premier Synode tenu le 9° Novembre, 1690." Archives de Quebec, A. , p, 385, ' " Statuts II, Synod," lb,. A., p, 523 ; " III. Synod," A., p, 683, He issued pastorals in 1693, 1694, and 1695, announcing Jubilees proclaimed by the Sovereign PontifE, Bishop St, Vallior's Statutes remained in force in all parts of our territory east of the Mississippi, emliraced in the diocese of Quebec down to tho erection of the see of Baltimore, and the recognition of the authority of the Bishop of Santiago in the West. FATHER GRAVIER, VICAR-GENERAL, 535 consecration as Bishop in 1688. Over the missions in the remote parts of the diocese he seems to have watched with great care. In the lUinois Father Jaraes Gravier succeeded the veteran AUouez about 1689, and In Deceraber of the following year Bishop St. Yallier appointed hini his Yicar-General. The prearable of this document says : " Having recognized since we took possession of this see, that the Fathers of the Society of Jesus, who are engaged in the conversion of the Indians of this country, devote themselves thereto with all care, aud take all pains that we can desire, without sparing their labors or even their life, and in particular as we know that for the last twenty years they have labored on the mission of the Illinois whora they first discovered, to whora Father Mar quette of the sarae Society published the faith in the year 1672, and subsequently died in this glorious task which had been confided to him by our predecessor, and that after the death of Father Marquette, we coraraitted it to Father Al louez, also a Jesuit, who after laboring there for several years ended his life, exhausted by the great hardships which he underwent in the instruction and conversion of the Ishnois, Miarais, and other nations, aud finally as we have given the care of this mission of the Ishnois and other surrounding nations to Father Gravier of the sarae Society, who has em ployed himself therein with great benediction bestowed by God on his labors, for this cause we confirra and ratify what we have done, and anew confide the raissions of the Ishnois and surrounding nations, as well as those of the Miarais, Sious, and others in the Ottawa couutry, and towards the West to the Fathers of the Society of Jesus, and give the Superiors of the said raissions all the authority of our Yicars- General," etc' ' " Archives de TArchevSche de Quebec." Registre, A., p. 503. 636 THE CHURCH IN THE COLONIES. The Miarai raission on St. Joseph's River, also prospered. Govemor DenonviUe had granted to the raissionaries of the Society of Jesus a concession of twenty arpents along the river, by twenty arpents in depth, at such spot as they should deera raost suitable to erect a chapel and house.' Father de Carheil was at the church at Michiliraackinac, and the aged Father Henry Nouvel at Green Bay. Around these posts French were gathering slowly, and in Illinois several had set tled down, taking wives araong the converted Indians. During Gravier's absence an old convert summoned the Catholic Indians raorning and evening to prayers. Toward the end of AprU the raissionary blessed a new chapel whicii he had erected outside of the French fort " for the greater convenience of the Indians, and erected a tall cross. The Peoria tribe, whicii he also visited, were less fervent, for the chief, Assapita, who was a raedicine-raan, used all his infiu ence to thwart the missionary. Gravier planned raissions to the Cahokia and Taraarois bands of Illinois, which he subse quently carried out,' as well as to the Osages and Missouris, tribes who kept up a friendly intercourse with the Illinois, and sent arabassadors, whora Father Gravier welcoraed. The French at the post, whose lives drew down the reproof of the missionary, prejudiced the Indians against him ; Michael Ako, the old comrade of Father Hennepin, who sought to marry Aramipinchicwe, the daughter of the Kaskaskia chief, Rouensac, her parents corapelling her raost unwillingly to becorae his wife, especially labored to dirainish the infiuence ' Gravier, "Lettre en forme de Journal de la Mission de I'Immaculoe Conception de N. D. aux Illinois, 15 Fevrier, 1694 "; Margry, " Etablisse ments et Dfecouvertes," v., p. 35. '^ This was evidently Fort Peoria ; soe St. Cosme in " Relation de la Mission du Mississippi," p. 36. ^ " Relation de la Mission du Mississippi," p. 35. ^^, JOHN BAPTIST de la CROIX de St. VALIER. SECOND BISHOP OF QUEBEC. ILLINOIS MISSIONS. 537 of Father Gravier, till, touched by conscience, he recanted all, and urged the chief to becorae a Christian, proraising to araend his own life.' Rouensac and his faraily erabraced the faith, and the Quebec raissionaries a few years afterward attested his progress in civihzation and Christianity. Father Gravier adapting hiraself to Indian usage went regularly through the town, giving his cry to invite the converts and the well-disposed heathen to prayer ; he also gave banquet^s, that he might without offense censure anything which he found amiss. Besides the Kaskaskia town, there was a Peoria town near, and several sraaller villages, all of whieh Father Gravier visU> ed regularly. Sickness prevailed, and he was ever on the watch to instruct adults and baptize dying chUdren. His baptisras between March 30, 1693, and ISToveraber 29, num bered two hundred and six. In 1696 he was joined by Father Juhan Binneteau, who apparently remained at Kaskaskia, while Father Gravier descended to Montreal, and subsequently devoted himself to the more distant missions, and Father Peter Piuet founded the Miarai raission of the Angel Guardian at Chicago, where there were two villages containing in all some 300 cabins, and where he converted the Peoria chief who had resisted Father Gravier's exhortations. Yet the Count de Frontenac, Governor of Canada, corapelled Father Piiiet to abandon his raission, until the influence of Bishop Laval en abled him to resume his Gospel labors. The next year Fa ther Gravier was confirraed in his powers as Yicar-General by Bishop St. Yallier, and was soon after joined by Father ' The records of the baptisms, etc., in his family, beginning Mar. 30, 1695, are the flrst extracts in the ancient Register of Father Gravier's mission preserved at Alton. They show that the descendants of the young convert of Father Gravier were long prominent in Illinois. 638 THE CHURCH IN TkE COLONIES, Gabriel Marest, who learned the Ilhnois language, and adapted hiraself to his new duties with reraarkable facility. The venerable Bishop Laval was so interested in this raission that he gave the last pieces of sUver which he had retained for his table, in order to raake a chalice for it, and he pre sented a ciboriura to the Cliurch of the Iraraaculate Concep tion at Kaskaskia.' Prior to 1700 the famous Father Rale arrived in the Illinois missions, where he spent two years." The priests of the Seminary of Quebec, which was an out growth of that of the Foreign Missions at Paris, felt it incum bent on thera to do something for the conversion of those tribes in the West, among whora no perraanent establish raent had yet been raade. Bishop St. Yallier entered into their plans, and on the 1st of May, 1698, officially authorized them to establish raissions in the West, investing the Supe rior sent out by the Serainary with the powers of Yicar- General. The field they sohcited was that inhabited by na tions on both banks of the Mississippi and its tributaries." They purposed to plant their first raission aniong the Tamarois, but when this was known the Fathers of the Society of Jesus clairaed that tribe as one already under their care. The Serainary regarded the Taraarois territory as " the key and necessary passage to reach the raore distant nations," and therefore highly iraportant to thera. Bishop St. Yallier accordingly by letters of July 14, 1698, confirraed ' " Lettre du p. Jacques Gravier a Mgr. de Laval, Sept. 17, 1697." " Lettre du p. Julien Binneteau, 1699." " Relation des Affaires du Can ada," pp. 34, 34, 57. " Extrait des Registres de Baptesme de la Mission des Illinois," show Gravier officiating in 1695, 1713 ; Binneteau, 1697 ; Ga briel Marest, 1699, 1703, 1709 ; Mormet, 1707, 1713. Letter of P. Ga briel Marest (Kip, pp. 306-7). = Lettor of Oct. 13, 1733, in "Lettres Edifiantes" (Kip, p. 43). ' " Mandement do Mgr. de St. Vallier" in "Relation de la Mission du Mississippi," New York, 1861, pp. 9-13. THE SEMINARY OF QUEBEC. 539 those previously granted, and specially empowered the Seminary to send missionaries to the Tamarois and establish a residence there.' To found the new missions on the Mississippi, the Semi nary selected Y. Rey. Francis JoUiet de Montigny, Rev. Anthony Davion, and Rev. John Francis Buissou de Saint Cosme. The outfit for this Christian enterprise amounted to more than ten thousand livres, nearly one-half being furnished by Messrs. Montigny and Davion. The party set out, and reaching Mackinac in September, passed by Father Pinet's Chicago mission, and by Father Marest's near Fort Peoria, where they obtained an Ilhnois catechism and prayer-book. On the 5th of December they entered the Mississippi River, and guided by Tonty, they visited the Taraarois, on the feast of the Iramaculate Conception, and then sailed down the great river to the villages of the Arkansas, Tonicas, and Taensas, planting crosses at several points. The Yery Rev. Mr. Montigny took up his residence among the Taensas, a tribe allied to the Natchez. These Indians had a teraple in which they worshipped nine gods. In March, 1700, Iberville, who had sailed frora France to the raouth of the Mississippi, while ascending it found the rais sionary erecting a chapel, encouraged by his having been able to baptize eighty-five children in his first year. He sub sequently went to the Natchez, retaining his care of the Taensas. The Rev. Mr. Davion established his residence and chapel on a hill near the Tonica village, at the foot of a cross planted on a rock whicii for a long time bore his ' " Lettres Patentes do Mgr. de St. Vallier "; Archives de Quebec. Fron tenac, by his Letters Patent, July 17, 1698, authorized Rev. Messrs. Montigny, Davion, and St. Cosme, to go to the Mississippi. Archives of the Propaganda. America Septentrionale, i., 1669-1791. 540 THE CHURCH IN THE COLONIES. name.' He extended his labors also to the Ounspik and Yazoo Indians, who nurabered together about a hundred cabins; and nearly lost his life by destroying the idols in the Yazoo temple." The Rev. Mr. Saint Cosme went up the river again to begin a mission at Tamarois. All these priests were at first prostrated by fevers, but none thought of abandoning the work whicii they had un dertaken. Hearing of the arrival of a French expedition at the raouth of the river, the Yery Rev. Mr. Montigny and Rev. Mr. Davion embarked in bark canoes, and reached Biloxi on the 1st of July, but finding the little post ill-pro visioned, they returned to their raissions." While acquiring a knowledge of the Taensa language, the Yery Rev. Mr. Montigny visited the Natchez, and was tbere when the Great Sun or head chief of the nation died. When the good priest saw these savages prepare to put several per sons to death, that they raight attend the Sun in the next world, he raade the tribe presents to induce thera to abandon so cruel and foolish a custom. The Natchez proraised to consult his wishes, but Ouachil Taraail, the Feraale Sun, persuaded the priest to leave the village for a tirae, pretend ing that the noise would be very annoying to him. When he had departed the cruel ceremony was carried out in the usual manner.* The next year the Serainary, to give the Mississippi niis- ' Roche 3, Davion, afterward called Loftus Heights, and now Fort Adams. Claiborne, "Mississippi," Jackson, 1880, p. 31. ' Penicaut in Margry, v. , p. 438. ^ Benard de la Harpe, "Journal Historique," p. 16. Cardinal Tas chereau, "Mission du Seminaire de Quebec chez les Tamarois ou Illi nois sur le bord du Mississippi," written in 1849. De la Potherie, "His toire de I'Amerique Septentrionale," Paris, 1733, i., p. 338. Margry, " Decouvertes et Etablissements," v., pp. 401-8. * Gravier, " Relation on Journal du Voyage," New York, 1859, p. 39. A QUESTION RAISED. 541 sion an effective force, sent out the Rev. Messrs. Bergier BouteviUe and Saint Cosrae, the last naraed a younger broth er of the missionary already at Tamarois, but not yet in priest's orders. These clergyraen were accorapanied by three pious raen who had devoted theraselves to the work, and went to attend to the raenial work. On their arrival the elder St. Cosrae descended to Natchez.' The Fathers of the Society of Jesus received the Quebec missionaries with personal cordiality, but notwithstanding the official action of Bishop Saint Yallier, they showed much feeling in regard to what they regarded as an intrusion into a district occupied by tribes among which their rehgious had already begun to labor. The proxiraity to the Jesuit mis sions in the other bands of the Illinois nation, certainly made the choice Injudicious. Ere long the Yery Rev. Mr. Mon tigny found his position so embarrassing and unpleasant that he began to foresee only loss and failure in the mission on which he had embarked so zealously and given his means so freely. In the hope of being able to adjust all raatters in re gard to It satisfactorily in France, he erabarked with Iber ville, In May, 1700, and returned to France by way of New York.' On his departure, the Rev. Mr. Bergier becarae Superior of the secular raissionaries in the Mississippi Yalley, and raade Taraarois his residence. Rev. Mr. St. Cosrae remaining at Natchez. After reaching the mouth of the Mississippi in 1699, d'Iberville bmlt a httle fort at BUoxi, and left Mr. ' Benard de la Harpe, " Journal Historique," p. 38. Margry, v., p. 404. ' Penicaut, " Relation Veritable," in Margry, v., p. 444. He was in Paris in September, 1700, when Rev. Mr. St. Cosme wrote complaining that Fathers Gravier and Binneteau wished to prevent his officiating in the chapel at the fort, and Gravier wrote complaining of the Quebec priests. 642 THE CHURCH IN THE COLONIES. SauvoUe in comraand. At this little post, the first French settleraent in Louisiana, the Rev. Mr. Bordenave was chap lain, and he begins the line of zealous priests in that terri tory. SauvoUe bears testiraony to his exemplary hfe, and records that he said mass daily for the French, and gathered them morning and evening to prayers, as on board ship. Thus began the regular services of the church in Louisiana, in May, 1699.' D'Iberville, on his second voyage in 1700, -was accora panied by the Jesuit Father Du Ru, who on the 14th of Feb ruary, erected a eross, offered the holy sacrifice, and blessed a ceraetery at Fort Mississippi, seventeen leagues from the raouth of the great river. When a post at Biloxi was decided upon. Father Du Ru took up bis residence tbere, and began to visit the neighboring tribes of Indians, but he removed to MobUe when that post arose. Hearing of the arrival. Father Gravier set out from Chicago on the Sth of Septera ber, 1700, and visiting the various posts and missions on the way, reached Fort Mississippi on the 17tli of December. At the Tonica village he found the Rev. Mr. Davion danger ously ill, and reraained with hira tiU Rev. Mr. Saint Cosme arrived frora Natchez to rainister to his associate. The Jesuit Father de Limoges, appointed to found a rais sion araong the Oumas, was descending the Mississippi when his canoe drifted at night frora the shore to which it had been made fast, and borne along by the current struck a floating tree. He saved nothing but liis chalice, and clinging to a floating branch was finaUy driven ashore near a village of the Arkansas Indians. Having obtained rehef he pursued his journey, and planting a cross at the Oumas village, be- ' SauvoUe in Margry, iv., p. 447 ; French's " Historical CoUections," iu., p. 337. ITS SETTLEMENT, 643 gan in March, 1700, to erect a chapel forty feet long, an nouncing the Gospel to that tribe and the Bayagoulas.' With raissions araong the Illinois, and at the mouth of the Mississippi the Jesuit Fathers solicited frora Bishop Saint Yallier the exclusive direction of the French posts in Louisiana, and asked that the Superior of the raission should always be appointed Yicar-General of the Bishop of Quebec' At the sarae tirae they coraplained to the king of France of the intrusion into their raission district of raissionaries who belonged to auother body. Bishop Saint Yallier consulted several raerabers of the French hierarchy on the point, araong others the Bishop of Chartres, and by their advice dechned to give any rehgious order the complete and exclusive direction of Louisiana, deeraing it better to assign districts to rehgious or coUegiate bodies, or secular priests, all to be subject to a Yicar-General, naraed frora tirae to tirae by the Bishop of Quebec, till such tirae as the state of the church would warrant the establish raent of a see at New Orleans." He also vv^ithdrew the pow ers of Yicar-General from Father Gravier, and conferred them on Rev. Messrs. Colombiere, Montigny, and Bergier, requiring all priests, regular and secular, to apply to them. Meanwhile the appeal of the Jesuits with a memoir of Bishop Saint Yallier had been referred by the king to the Archbishop of Auch, but as he declined to decide the ques tion alone, the Bishops of Marseilles and Cliartres, with the king's confesssor, were associated with him. On the 4th of ' Gravier, " Relation on Journal du Voyage," New York, 1859 ; Mar gry, iv., pp. 418, 433. ' "Ministre de la Marine & Mr, rEvSque de Quebec," 17 Juin, 1703. Margry, lv., pp. 634^5. ' " Memoire de Mgr. I'EvSque de Quebec sur les missions de Missis sippi." Archives de I'Archev^Clie de Quebec. Margry, iv., p. 431. 644 THE CHURCH IN THE COLONIES. June, 1701, this coraraission decided that the Serainary of Quebec was entitled to the Taraarois raission, and their de cision was accepted and signed by all parties interested. The Y. Rev. Mr. Montigny had, however, become com pletely discouraged, his raanageraent of the raission not being fully approved. He never retumed to Araerica, but went to the East, where he rendered signal services to religion. The Mississippi question having been satisfactorily ad justed, the Bishop of Quebec reappointed the- Superior of the Jesuits in Illinois Yicar-General in his district. In 1700 Rev. Nicholas Foucault, sent by the Serainary, took up his residence araong the Arkansas Indians, and be gan to announce the faith to them. The news that the French had settled at the raoutli of the Mississippi pi-oduced a comraotion araong the tribes in Illi nois. The Kaskaskias resolved to go and settle near them. The Peorias remained around the church, but Father Marest accompanied the Kaskaskias, who finally on the advice of Father Gravier, who assembled them in council, abandoned their project, and took up their abode at the place which now bears their name.' Sorae of the Taraarois also left their old village ground, and Father PInet becarae their raissionary, succeeded ere long by Father Binneteau, who attended thera and others on their long buffalo hunts beyond the Mississippi. The Rev. Mr. Bergier reraained at the Tamarois post, with Thaumur de la Source devoting himself more especially to the French, who had by this tirae becorae nuraerous. The expenses of the raissions had been so great that Y. Rev. Mr. Bergier, the new Superior, was urged to exercise judgraent and econoray. The Rev. Mr. Saint Cosrae had projected ' In the Extracts from old Registers prefixed to the Kaskaskia register is the entry, " 1703 Apr. 35. Ad ripam Metchigamea dictam venimus," apparently giving the date of the removal of the Kaskaskias. REV. N. FOUCAULT KILLED. 645 a mission to the Pawnees or Missouris, but he was instructed to prevent him, as it would be almost irapossible to send sup plies to so reraote a station.' The Rev. Nicholas Foucault was an aged priest, in poor health, but he devoted hiraself to the Mississippi mission in place of Rev. Mr. de la Colombiere, whora the people of Quebec would not allow to go. He had already accoraplished rauch good araong the Arkansas, when, in 1702, he set out for Mobile with his servant and two Frenchraen who had just established peace between the Chickasaws and lUinois. They took as guides two Indians of the Coroa tribe, akin to the Arkansas. They kiUed all the Frenchraen to rob them, and, as they pretended, to punish the priest for leaving the Arkansas. Rev. Mr. Davion at the time was ascending the Mississippi and discovered on the banks of the river the bodies of these victims of Indian ferocity. He interred them with the rites of the Church, but the memoirs of the time do not fix the last resting-place of this first martyr of the Sem inary of Quebec in the valley of the Mississippi." The first attempt by the French to establish any industrial work on the Mississippi was that of the Sieur Juchereau, who undertook to conduct a tannery at the mouth of the Ohio. Here Father John Mermet erected his altar for the httle Catholic settlement, but it did not prosper, and by 1704 ' The king of Prance gave 3,000 livres toward the Seminary missions, but Bishop St. Vallier now ceased to give the annual donation of 3,000 livres, on the ground that so few missionaries were maintained there. Cardinal Taschereau, " Memoire." 'Cardinal Taschereau, "Memoire"; Benard de la Harpe, "Journal Historique," pp. 38, 73, 87. Nicholas Foucault was born in the diocese of Paris, ordained at Quebec Dec. 3, 1689, and was Cure of Batiscan in 1690. Tainguay, "Repertoire," p. 65. Penicaut (Margry, v., p. 458) puts his death in 1705, evidently erroneously. It was announced by Davion in October, 1703. B6nard de la Harpe, p. 73. 35 546 THE CHURCH IN THE COLONIES. the founder was dead, and the project abandoned. While Juchereau's establishment lasted Father Mermet ministered to the French, and raade eamest efforts to convert the Mas- coutin Indians, who had planted their cabins around the post ; but his mission work, though carried out at the risk of bis life, resulted only in the conversion of a few dying adults and the baptism of some infants.' Bishop Saint YaUier in 1703 proposed to the Seminary at Quebec to erect Mobile into a parish, and to annex it in per petuity to that institution. The Serainary agreed to supply clergy for the new parish, which the Bishop formally erected on the 20th of July, 1703, uniting it to the Serainary of the Foreign Missions at Paris and Quebec. The Rev. Henry Roulleaux de la Yente, a priest of the diocese of Bayeux, '^^u/^mi/x "^c^^^z^n^ SIGNATURE OF BEV. HENBY EGITLLEAUX DB LA VENTE. was then appointed parish priest, and Rev. Alexander Huve, curate. While awaiting their appearance, the Rev. Mr. Davion discharged the parochial functions till they arrived with other priests on the " Pelican," July 24, 1704. In the earae vessel carae two Gray Nuns (Sieurs Grises), but not to reraain in the colony ; a nuraber of marriageable girls had been placed in their care, and after seeing them properly placed, the Sisters retumed." '"Relation dos Affaires du Canada, 1698," p. 81. Margry, "Etab lissements et D6couvertes," v., p. 315. P. Gabriel Marest, Letter from Cascaslda (Kip's " Jesuit Missions," p. 303). 'Benard de la Harpe, pp 84-5. Penicaut, "Relation" in Margry, v., pp. 456, 470. Rov. Mr. La Vente's first entry in the Register is Sept. 18, 1704, and Huve's, the 19th. MOBILE, A PARISH. 647 The first entry In the ancient Register of Mobile, a volume of great historical Interest aud value, records the baptism of an Apalache girl by Rev. Mr. Davion, on the 6th of Septem ber. ^ a. d^^,mOu. nuizd Ve^/^A^rn-ifj^ f^(^ y^/r c^-f.^ r ^u'ycy^&i ^^;jj.- 9^^^ . X X -^ PAC-SIMILE OF THE FIBST ENTBT IN THE PARISH BEQISTEB OF MOBILE. The maintenance of the clergy was expected from the king, who was to pay the parish priest one thousand livres a year, and the curate six hundred livres a year. They found that Rev. Mr. Davion had already taken steps to erect a church and parochial residence at Mobile. The parish priest on his arrival found Rev. Mr. Davion and the Jesuit Father Peter Dongd lodged in a new house, built on credit, and still with out door or window. They borrowed seven hundred livres of Father Donge to enable thera to complete it.' On the 28th of Septeraber the Rev. Mr. de la Yente was forraaUy inducted Into his parish, as appears by the follow ing entry In tho ancient parochial register of the Church of the Iramaculate Conception at Mobile : "I, undersigned. Priest and Missionary Apostohc, attest to all whom it may concern that in the year of our salvation 1704, on the 28th of the month of September, by virtue of letters of provision and collation granted and sealed on the 20th of July of last year, by which Monseigneur the most Illus trious and 'most Reverend Bishop of Quebec erects a par- ' Fathers Donge and Limoge embarked for France in the " Pelican," in 1704. Penicaut, " Relation" in Margry, v., p. 456 ; but Father Donge died at Havana in September. Benard de la Harpe, p. 85. 648 THE CHURCH IN THE COLONIES. ish church in the place caUed Fort Louis de la Louisi ane, and the cure and care of which he gives to Mr. Henry Roulleaux de la Yente, Missionary Apostohc of the diocese of Bayeux, I have placed the said priest in actual and cor poral possession of the said parish church aud of all the rights thereto belonging, after observing the accustomed and requisite ceremonies, naraely, the entry into the church, the sprinkling of holy water, the kissing of the high altar, the touching of the missal, the visit to the Blessed Sacrament of the altar, the ringing of the bells, which taking of possession I attest that no one opposed. "Given in the parish ehurch of Fort Louis, the day of tho month and year aforesaid, in presence of John Baptiste de BieviUe, Lieutenant of the King, and Com mander of the said fort ; of Peter du Quay de Boiebriant, raajor ; Nicolas de la Salle, scribe and acting comraissary of the Marine. " Davion, Bienville, Boisbeiant, de la Salle." Late in the year 1705 Father Gravier was attacked by the Illinois, among whora he had labored so long and so devot edly. Instigated by the raedicine-men, whose knavery the priest had denounced, they discharged a shower of arrows at him. One flint-headed weapon pierced his ear, but another struck hira in the elbow, and the stone head was so erabedded in the muscle that it could not be extracted. He also received a hatchet wound in the arm. The arm swelled fearfuUy, and tbe suffering of the raissionary was intense : but his raisery did not touch the hearts of the obdurate Illinois. They carae at night to the number of two hundred to complete their fell design. Tearing down the palisades around the house they hoped to find him alone and kiU him. Provi dentially two Frenchraen were there, who after preparing REV. MR. GERVAISE'S PROJECT. 649 for death, resolved to let one reraain, while the other hastened to the neighboring carap of the Pottawatoraies. A chief of that tribe hastened up and overawed the murderers. For three raonths his brother missioners, Mermet, and John Mary de YiUe, endeavored to extract the arrow-head, but finding their efforts vain, he was sent to Mobile, whence he proceeded to Paris, and even there the surgeon gave him no hope of its extraction, though the treatment diminished the pain.' He then returned to Louisiana In the " Renoraraee," which reached the roadstead at Isle Massacre, February 12, 1708." At this tirae the Rev. Mr. Gervaise, a wealthy young priest in France, wished to devote some of his patrimony to found a mission in Louisiana In concert with the Serainary BIGNATUBE OP EEV. P. LE HJAIBE. of the Foreign Missions. He drew into his project the Rev. Mr. Le Maire, a virtuous priest, who resigned a good position at Paris, that of Yicar of St. Jacques de la Boucherie, in or der to corae to Araerica and announce the gospel to the In dians. The Rev. Mr. Gervaise sent out provisions for three years, and three workraen to erect a house and chapel, and set apart sufficient of his estate to form a fund for the sup- ' Letter of F. Mermet ; Letter of F. Gravier, Paris, March 6, 1707, for which I am indebted to the venerable Father Felix Martin; Benard de la Harpe, " Journal Historique," p. 95. ' " Lettre du Pere Jaoques Gravier, le 33 Fevrier, 1709." New York, 1865. 650 THE CHURCH IN THE COLONIES, port of the mission. At the last moraent when Rev. Mr. Le Maire and all the rest were on board the vessel bound to Louisiana, an uncle of the Rev. Mr. Gervaise obtained an order to prevent his departure. He was compelled to remain in France, but Rev. Mr. Le Maire came over, and was for several years on the raission in Louisiana. The zealous young priest was never able to follow out his original intention or take part in the good work he founded. Meanwhile the priests of the Serainary wero thinned by death. The Rev. J. B. de St. Cosrae started late in 1706 frora his Natchez raission for Mobile, but while asleep at night on the banks of the river, his party was attacked and raurdered by the Sitiraachas about fifty railes from the mouth of the Mississippi. He was a native of Canada, born at Quebec, February 6, 1667, and was the first Ainerican priest who fell by the hands of savages In this country. He en tered the preparatory seminary at Quebec, July 22, 1675, and was ordained on the feast of the Purification. After being missionary at Minas in Nova Scotia, he was sent with the Rev. Mr. Montigny to the Mississippi. Rev. Mr. St. Cosrae, accustoraed to Indian corn and other native fare, stood the hardships of the mission better than priests from France, but his health at last gave way, and he was suffering from a cruel infirmity when he set out for Mobile." On New- Year's day, 1707, the Yery Rev. Mr. Bergier, Y.G., who had set out from his Tamarois raission, reached Mobile with tidings of the death of the Canadian priest of Natchez ; ' but on his return to his mission he fell Ul. Father 'Cardinal Taschereau, "Memoire"; BienviUe to the Minister, 1707. LePago du Pratz, "Histoire de la Louisiane," i., p. 106. Penicaut, "Relation "in Margry, v., p. 433. Claiborne, "Mississippi," Jackson! 1880, p. 33, thinks he was killed near the present Donaldsonville. 'Benard de la Harpe, p. 101. THE ABBE DE LA VENTE. 651 Gabriel Marest hearing of his condition, hastened frora Kas kaskia, and reraained a week, till seeing his brother priest ap parently regaining his health and out of danger, he set out for his own raission, but was alraost at ouce summoned back to celebrate the requiem mass for Rev. Mr. Bergier, who sud denly grew worse and expired. This zealous and austere priest died, according to a raeraorandura in an ancient breviary in the Seminary of Quebec, on the 9th of November, 1707. The raedicine-raen exulted over his death as a triumph, each one ascribing It to his own incantations, and they broke down his cross to raake the people believe that the mission was closed forever.' Louisiana was increasing in population, but the settlers were not of the sturdy, industrious character found in those who built up Canada. Times had changed, too ; less respect was paid to rehgion, and officials instead of upholding the Church and its ministers, or setting an example of respect for raorality and religion, frequently afforded a ])retcxt for those viciously Inclined to plunge into every kind of excess. In the docuraents of the tirae instances constantly occur where the ministers of religion were openly treated with contempt. The Rev. Mr. de la Yente was a man of eloquence, and entered on his duties earnestly ; but bis censure of the open profligacy In the colony made him raany eneraies, not the least being Govemor Bienville, who withheld the salaries due the clergy. Those who sold liquor without lirait to the In dians, encouraging them in drunkenness and violence, and all the loose livers, were arrayed against the first pastor of Mobile. In 1707, however, something was done for rehgion at that post. A larger residence was erected for the priests at the ' Cardinal Taschereau, " Histoire des Missions du Seminaire de Que bec"; F. Gabriel Marest, Letter (Kip, pp. 311-4). 652 THE CHURCH IN THE COLONIES. left of the fort on an eminence overlooking all the surround ing country.' It is said that after the arrival of Father Gravier frora France in 1708, Bienville wished to instal him in the parish church, and maintained hira there till orders came from France to restore the church to the priests of the Seminary of the Foreign Missions to which it was canonically united ; but the Register of Mobile has no entry by Father Qravier. The Rev. Mr. de la Yente was suffering from a painful disease and soon after returned to France, where he arrived In Oc tober, 1710, in a dy- // /^ yj /P J '^^g condition.' (/hLe'XX^n cere Aa-lCt The Rev. Mr. SIGNATtTRE OF REV. ALEXANDBB HUVE. HuV^, who CamC OUt as Yicar, besides as sisting in the parish church, had taken charge of a band of fugitive Apalaches. These flying frora Enghsh persecution, had settled about ten miles frora Mobile." They were Catholics, and had erected a chapel and house for a raissionary, but Rev. Mr. Huv6 having no ability for acquiring Indian languages, was never able to instruct thera in their own tongue. In 1709, La Yigne Yoisin began a fort on Isle Dauphine, ' Penicaut (Margry, v., p. 471). ' Not only Bienville and Father Gravier, but also de Boisbriant censure the course pursued by Rev. Mr. de la Vente ; but that clergyman in a memoir to Pontchartrain (Gayarre, i., pp. 116-131), draws a terrible pic ture of the prevalent profligacy, neglect of religious observances, and contempt for the ministors of religion. He solicited permission to marry settlers to converted Indian women so as to prevent illicit connections, but this was refused. (Ib., p. 148.) ' Penicaut (Margry, v., p. 460) says they arrived near MobUe toward the end of 1705. After Rev. Mr. Huve, the Carmelite Father Charles, and the Recollect F. Victorin Dupui wore missionaries of the Apalaches, and the lattor also of the Mobilians. Register of Mobile. THE APALACHES. 653 and more attentive to rehgion than most colonizers of Louisi ana, he erected a fine church near the redoubt. It faced the port where the vessels anchored, so that all on board could in a moraent land to hear raass. This church drew many set tlers to the island.' Here the Rev. Mr. Huv^ became chap lain, but was nea,rly kUled in November, 1710, by tho Eng lish who made a descent on the island, and lost all his effects. He then retired to the Mississippi with the French, but wearying of their little respect for religion, solicited permis sion to undertake an Indian raission." The Rev. Mr. Davion raaintained his Tonica raission till 1708, when parties of Enghsh Indians raenaced it, and he withdrew to Mobile, preparing to return to France ; but the destitute condition of the colony induced hira to reraain for several years." Rev. Mr. Le Maire acted also as chaplain in the fort. The little village of the Apalaches showed that the rais sions of the Spanish Fathers had not been fruitless. Their old eneraies, the Ahbaraons, pursued them and destroyed their new village, but Mr. de Bienville assigned them another re serve and grain to plant their fields. When the French left their first Mobile fort ' these Indians foUowed, and BienviUe ' Penicaut, "Relation " (Margry, v., p. 483). ' He struggled on for some years, till having become almost blind, he returned to Prance in 1737. ' He left Louisiana in 1735, and died of gout among his kindred in Prance, April 8, 1736. Le Page du Pratz asked Mr. Davion whether his zeal for the salvation of the Indians was rewarded by progress. " He re plied almost in tears, that notwithstanding tho profound respect which these people bore him, he could with great difflculty succeed in baptizing some chUdren at the point of death ; that those who had attained the age of reason excused themselves from embracing our holy religion by say ing that they were too old to subject themselves to rules so difflcult to ob serve." " Histoire de la Louisiane," i., p. 133. ' The original fort at Mobile was above the present city, with store- 554 THE CHURCH IN THE COLONIES, assigned them ground on Saint Martin's River, a league above the post. Penicaut, a worthy chronicler of the early French days of Louisiana, says they were the only Christian nation who carae to them from the Spanish territory. He gives inter esting details : " The Apalaches have public service like Catholics in France. Their great feast is Saint Louis's day. On the eve they come to invite the officers of the fort to the festivities in their village, and they offer good cheer that day to all who come, especially the French. " The priests of our fort go there to say the high mass, which they hear with much devotion, chanting the psalras In Latin as they do In France, and after dinner Yespers and Benediction of the Blessed Sacrament. The men and women are very properly dressed that day. The men wear a kind of cloth coat and the women raantles, petticoats of silk in French style, except that they wear no head-dresses, going bareheaded. Their long, jet-black hair is plaited, and hangs down the back in one or two plaits, such as Spanish girls wear. Those whose hair is too long, tum it up to the raid- die of the back, and tie it with ribbon. " They have a church where one of our French priests goes on Sundays and holidays to say raass. They have a baptismal font to baptize their children, and a ceraetery be side their church, with a cross erected, and there they bury their dead." ' The efforts of the Serainary of the Foreign Missions in the Mississippi had produced httle result ; the station at Tama rois, or Cahokia, as it was generally caUed, alone showing any indication of permanent good, a French population liaving gathered there, nurabering forty-seven faraUies in 1715. houses and docks below it. The removal was made of both to the present site. ' Penicaut, " Relation " in Margry, v., pp. 486-7. V. REV. DOMINIC M. VARLET, VG. 655 The Directors of the Serainary at Paris, in hope of giving new hfe to a mission which had cost life, and toil, and out lay, selected as Superior of their priests in the YaUey of the Mississippi, the Rev. Dominic Mary Yariet, a man of energy and abihty, who had been ordained for six years, and was in TBBT REV. DOMINIC MAET VARLET, VICAR-GENBEAL, AFTBEWABDS BISHOP OF BABYLON. high repute as a priest of virtue and piety. He went to the Tamarois raission by way of Canada. On the 6th of Octo ber, 1717, Bishop Saint Yallier, reciting his learning, energy, probity, and other virtues, appointed hira Yicar-General, especially for Fort La Mobile or Fort Louis, and the places 656 THE CHURCH IN THE COLONIES. and raissions near and along the river Mississippi, with juris diction over aU priests secular or regular, except priests of the Society of Jesus, who were subject to their own Superior. He gave bira power to make a visitation, to grant and with draw faculties, to absolve in reserved cases, and generally exercise in full all powers of Yicar-General.' As the Y. Rev. Mr. Yariet represented to the Bishop that a considerable time might elapse before he could reach the Tamarois rais sion, and that meantirae the Serainary raight' be unable to send a successor to the Rev. Mr. Bergier at that place, he therefore sohcited a confirraation of the original Letters Patent granted to the Serainary for the Mississippi raissions, and especially for that of the Taraarois, for fear that the original raight be treated as obsolete, aud possession of the raission disputed by clergymen of sorae other organization. The bishop accordingly renewed his Letters of May 10 and July 14, 1698." The Yery Rev. Mr. Yariet proceeded to his raission, but of his labors in the Mississippi YaUey we find no details, though his name appears in a few entries in the Register of Mobile," showing that he visited the country frora Cahokia to the guK. He is said to have spent six years on the mis sion, and returning to Europe, was appointed in 1718 Bishop of Ascalon, and Coadjutor to the Bishop of Babylon, and after receiving episcopal consecration, set out for the East. Meanwhile evidence had reached Rome, that Mgr. Yariet was an active adherent of the doctrines of Jansenius. The Sovereign Pontiff recaUed Mgr. Yariet, now by succession • " Archives of the Archbishopric of Quebec," Registre C, p. 113. ' Ibid., Registre C, p. 113. ' The entries extend from March 3, 1713, to Jan. 13, 1715, his signa tures in 1715 being as Vicar-Genoral, which supposes an appointment prior to that of 1717. ILLINOIS MISSIONS. 557 Bishop of Babylon, but he withdrew to Utrecht in HoUand, where he took an active part in establishing the schismatical Jansenist Church, consecrating four successive pretended archbishops, and died near that city in 1742, at the age of sixty-four, after having been excoraraunicated by several Popes. When the Corapany of the West established Fort Char tres in 1718, a little French settlement soon grew up around It, and near the Indian villages. The missionary of the Kas kaskias was Father John Le BouUenger, who, studying pro foundly the language of the lUinois Indians, drew up a Gram raar and Dictionary, with a very full Catechisra and prayers. The manuscript of what I believe to be his work is stUl ex tant in a large folio volume, forraerly in the possession of Hon. Henry C. Murphy, now iu the Carter Brown Library at Providence. This erainent missionary opens the Register TITLE OP THE PARISH REGISTER OP KASKASKIA. of " the Church of the Mission and Parish of the Concep tion of Our Lady," on the 17th of June, 1719, styhng him self " chaplain of the troops," of which Pierre de Boisbriant, the king's lieutenant, was commander. The next year Fa ther Nicholas Ignatius de Beaubois, S.J., signs as parish priest, as though the parish had been then canonicaUy erected and he InstaUed. Thenceforward the banns of marriage 558 THE CHURCH IN THE COLONIES. were regularly published, and all the regulations of Canadian parishes observed.' In 1721 Father P. Francis X. de Charlevoix, S.J., the His torian of New France, made a tour to the Lakes and down the Mississippi. At Cahokia and Tamarois he found Rev. Dominic Anthony Thaumur de la Source and Rev. Mr. Mercier. There were two Kaskaskia missions, one-half a league above Fort Chartres, under the care of Father John Le BouUenger and Father Joseph Francis' de Kereben ; the other two leagues distant under Father John Charles Guymonneau, who was about this tirae Superior of the raission. There was a priest at the Yazoo, In 1723, the Abb6 Juif, but at Natchez raass had not been said for five years, and people were joined together raerely by a civil marriage. Father Charlevoix heard tlie confessions of all who chose to avail themselves of his presence." In fact children born at New Orleans and Natchez were baptized at Kaskaskia." But the Jesuit Father de YiUe seems to have been sent soon after to Natchez.* The French in the Illinois country were so profligate at this time, and made so light of the reproofs of the raission aries, that Father Gabriel Marest appealed in 1711 to Gov- ' "Registre des Baptfimes faits dans I'Eglise de la Mission et dans la Paroisse de la Conception de N. Dame." I was about to publish Le BouUenger's Dictionary in my Library of American Linguistics, and had begun the printing when the volume was recalled. Another Dictionary, supposed to be the work of Father Gravier, is in the possession of Hon. J. Hammond Trumbull, of Hartford, Conn. '' Charlevoix, " Histoire de la Nouvelle France," iii., pp. 393-4. = "Registre de la Conception de N. Dame," Mar. 15, Nov. 19, 1730, May 18, 1731. • Le Page du Pratz, " Histoire de la Louisiane," i., p. 130. ILLINOIS MISSIONS. 659 ernor Bienville, who sent up a sergeant and twelve men to maintain order. Those who wished to marry Indian wives were encouraged, and many did so, as several had done be fore at the old town. The Kaskaskias were ii^dustrious ; the Jesuit Fathers had taught them to use the plough in their fields near Lake Pimiteouy, and when they began to obtain horses from the Caddoes, they raised large fields of grain, which they ground at the three mills in their district. The woraen made a cloth of bison wool, and wore a waist and petticoat^ with a long robe above, the work of their own hands. The majority of the Illinois were at this time Christians. They had a very large church in their viUage, with a high altar and two lateral ones, a baptismal font and a beU. They attended mass and vespers regularly, singing the psalms and hymns in their own language; the French when they at tended, singing alternate verses in Latin.' The Infiuence of rehgion can be seen in some pious chUdren brought up iu the lUinois country. Mary Turpin, daughter of a Canadian father and an Illinois mother, re markable for her modesty, piety, and industry, becarae a nun In the Ursuline Convent, New Orieans, where she died in 1761, at the age of fifty-two. She was certainly the first Araerican-bom nun in this country." Fort Chartres, a log structure near the river, begun by de Boisbriant in 1718 was long the chief French post on the northern Mississippi, though not rebuUt in stone tiU 1757. It becarae, too, the centre and seat of governraent of the lUinois country. The chapel was dedicated to Saint Anne, and as > Penicaut, "Relation" in Margry, v., pp. 490-1. • " Lettre Circulaire de sa mort." 560 THE CHURCH IN THE COLONIES. settlers selected grounds near the fort, the little viUage that grew up forraed in tirae the parish of St. Anne.' Another viUage was formed at Prairie du Rocher five mUes frora the fort ou land granted to Boisbriant. Here a church was dedicated to Saint Joseph, and village and church reraain to this day with the old title, although the church and vUlage of Saint Anne de Fort Chartres were in tirae so invaded by the Mississippi in its floods that they were aban doned, and the inhabitants reraoved chiefly,' it would seera, to Prairie du Rocher. Two of the chaplains of the Fort, the Abb^ Joseph Ga- gnon, parish priest of Cahokia, and Father Luke CoUet, a Rec ollect, died there, and were buried in the church of Saint Anne, but when that edifice threatened to faU with the crurabling earth into the river, their bodies were piously transferred to the church of Saint Joseph." The spiritual condition of the Mississippi Yalley called forth this year the foUowing pastoral from Bishop Saint Yal lier : " We, John, by the grace of God and of the Holy Apos tolic See, Bishop of Quebec, to our raost beloved brethren In Jesus Christ, the raissionaries of the Society of Jesus, scat tered throughout the extent of Micicipi, and to the faithful who are under their guidance. Health and Benediction in Our Lord. " The reports which reach us frora all sides, from France ' The Register beginning August 1, 1748, is stUl preserved at Prairie du Rocher. I could not obtain access to it, or that of Prairie du' Rocher. 'The Abbe Gagnon, ordained AprU 33, 1730, died in July, 1759. Leonard PhUibert Collet, who took in religion the name of Luke, was chaplain at tho French posts in Pennsylvania, Prosquile, and Riviere aux Boeufs. He was born Nov. 8, 1715, and ordained in 1753. Tanguay, "Re pertoire General." Thoir bodies were removed by Father S. L. Mourin, B.J., in 1768. PETER ERANCIS XAV I ER DE C H AR L E V 0 I X , S , J htjrn. Oct ::¦' /fiSS ,/i,-U I'eh / /;V'7 Cupyii^lu \rf .1A\a nstieilOTa BP. SAINT VALLIER' S PASTORAL. 661 as well as from the upper country, of the disregard of religion and purity, in which the French recently come frora France, of every kind of condition, hve in the vast country which they have come to inhabit along that great river, making us fear that they wiU draw down upon us the maledictions of God, fulminated against those who will not live Christiau lives, and according to their state, instead of the blessings promised In many places of the sacred books to raen of good who seek to serve God weU, We have resolved to withstand with all our strength the pubhc vices and disorders, whicii might be calculated to draw down raisfortunes upon us. Wherefore to apply raost efficacious reraedies, we order those, who under our authority have the conduct of souls, to declare to thera, that it is our intention to regard as giving public scandal all who in conterapt of divine and huraan laws go so far as to corarait scandalous impiety by their words, or by their actions, or by pubhc concubinage, persons who in disre gard of all prohibitions intimated to them, persist in fre quenting and even dwelling together. We do not desire that tiiese classes of persons be adraitted to the church or to the sacraraents, but that they should be subjected to public pen ance, wliich shall be imposed upon them by our Yicar-Gen eral, conformably to the desire of the Holy Council of Trent, which wished pubhc penance imposed on pubhc sinners. Given at Quebec under our hand and that of our Secretary, sealed with the seal of our arms this 19tli day of July one thousand seven hundred and twenty-one. "John, Bishop of Quebec." ' Tliis was apparently the last official act of Bishop Saint Yallier referring directly to the church in the Mississippi ' " Archives de I'ArchevSche de Qu&bec." Registre C, p. 119. 36 662 THE CHURCH IN THE COLONIES. YaUey in which he had taken such interest in his long and eventful administration.' The country of the Illinois having been attached by the French government to Louisiana, negro and Indian slavery was introduced, not without detriment to the moral tone of the community. This connection involved that part of the country in the Indian wars, and the Register of Kaskaskia chronicles requiera masses offered for famihes and individuals who fell victiras to savage fury wliUe descending the Missis sippi.'' In August, 1717, the Regent Duke of Orleans in the narae of Louis XY., issued Letters Patent establishing a joint stock company caUed the " Company of the West," to which Louisiana was transferred. The fifty-third clause reads as follows : " As in the settlement of the countries granted to the said Company by these Presents, We regard especially the glory of God by procuring the salvation of the inhabit ants, Indians, savages and negroes, whom we desire to be in structed in the true religion, the said Company shall be obhged to build at its expense churches at the places where it forras settlements ; as also to maintain there the necessary nuraber of approved ecclesiastics; either with the rank of parish priests or such others as shall be suitable, in order to preach the Holy Gospel there, perforra Divine service, and ' As we shall see. Bishop Saint Vallier relinquished the care of Louisiana to the coadjutor assigned to him a few years after this date. He died on the 36th of December, 1737, at the age of 64, at the General Hospital of Quebec, which he had founded. Bishop Saint Vallior's charity and love of tho poor were extreme, and he is said to have expended on his diocese 200,000 crowns. " Monseigneur de Saint Vallier et I'Hopital General de Quebec," Quebec, 1883, pp. 1-391. The name is frequently written Saint Valier, but Saint Vallier is evidently tho proper form. Ib. , p. 709. » Register of Kaskaskia, April 39, 1733, Dec. 18, 1719, Juno 33, 1733, etc. THE COMPANY OF THE WEST. 663 adrainister the sacraraents; all under the authority of tho Bishop of Quebec, the said colony remaining in his diocese, as heretofore ; and the parish priests and other ecclesiastics which the said Corapany shall maintain there, shall be at his nomination and patronage." ' MeanwhUe the Report of Father de Charievoix as to the spiritual destitution of the colony had induced efforts to re heve it. The Comraissaries of the Council of the Westem Corapany by an ordinance of May 16, 1722, professed to have been issued by the consent of the Bishop of Quebec, divided Louisiana Into three ecclesiastical sections. The part north of the Ohio and corresponding to it on the west of the Mississippi was left in the care of the Society of Jesus and the Seminaries of the Foreign Missions of Quebec and Paris, who had already permanent estabhshments there. For the new French settlements on and near the mouth of the Mississippi a different arrangement was raade. A coad jutor had been appointed to Bishop Saint Yallier in the per son of a Capuchin Father of Meudon, Louis Francis Duples- sis de Mornay, who was consecrated Bishop of Eumenia in Phrygia and coadjutor of Quebec, in the church of the Ca puchins at Paris onthe 22d of AprU, 1714. This prelate never carae to Araerica, although he in tirae succeeded to tlie see of Quebec. He reraained in France, and as Bishop Saint Yal lier appointed liira Yicar-General for Louisiana, he assumed the direction of the Church in that province. When the Company of the West applied to hira for priests ' Le Page du Pratz, " Histoire de la Louisiane," i., pp. 77-8. By the " Black Code " (1734), all worship but fche Catholic was forbidden. Slaves were to receive religious instruction, but they were not to be married by any clergyman without the permission of the masters ; marriage be tween whites and blacks was severely prohibited, and clergymen sec ular or regular forbidden to offlciate at such unions. 664 THE CHURCH IN THE COLONIES. to minister to the settlers in the province, and continue the work among the French and Indians begun by the Jesuit Fathers and the Priests of the Foreign Missions, Bishop de Mornay offered the more populous field to the order of which he was a member, and in 1717 the Capuchin Fathers of the province of Champagne undertook the charge, Royal SIGNATUBE OF FATHEB JOHN MATTHEW. letters having been obtained in April of that year to authorize their acceptance of the mission. No iraraediate steps were taken, however ; years passed, and it was not till the comraenceraent of 1721 that any Fa thers of the Capuchin order appeared in Louisiana. The last entry of the secular clergy at Mobile was tliat of Rev. Alexander Huve, ou the 13th of January, 1721, and -L^ '.^•Z^ SIGNATURE OF FATHEB MATTHEW AS VICAR-APOSTOLIO. with hira ceased the work of the priests of the Serainary. On the 18tli the Capuchin Father, John Matthew, signs as Parish Priest of Mobile.' As these Fathers carae directly frora France, and had no personal relations with the Bishop of Quebec, they found applications to hira long and tedious. ' Register of Mobile, Jan. 18, 1731. COMMENCEMENT OF NEW ORLEANS. 505 Father John Matthew was evidently the Norraan Capuchin who applied to Rorae for special powers for fifteen missions under his charge, representing that the great distance at which he was from the Bishop of Quebec made it impracti cable to apply when necessary.' A brief was really issued, and Father John Matthew construed the powers it conferred so liberally as to assume that it exempted him from episcopal jurisdiction, and made him a Yicar-Apostolic, for he signs himself from January 9, 1722, to March 14, 1723, F. Mat thew, Yicar-Apostolic and Parish Priest of Mobile. New Orleans was comraenced by Bienville in 1718, and a plan for the new city was laid out by La Tour, the engineer. It was a rectangle, eleven squares along the river, and iive in depth. In the centre on the river a square was reserved. as the " Place d'Arraes," and the square behind it on the Rue de Chartres was reserved for the parish church. But when Father Charlevoix arrived there in January, 1722, the city consisted of about a hundred teraporary sheds ; there were only two or three fairly built houses. No chapel had yet been erected ; half of a wretched warehouse had at first been assigned for the chapel, but he says though " they had kindly consented to lend it to the Lord, he had scarcely taken pos session, when he was requested to withdraw, and seek shelter under a tent." Yet sorae rude structure was soon put up, for the hurricane of Septeraber 12, 1722, which prostrated thirty log-huts or houses, demolished also the church." Tbis first church is said to have been dedicated to Saint Ignatius, and to have been attended by a Capuchin Father Anthony. 'Michael a Tugio, "Bullarium Ord. FF. Minor. S.P. Francisci Ca- pucinorum." Fol. 1740-53 ; vii., pp. 333-3. « Charievoix, " Histoire de la Nouvelle France," ii., pp. 434, 458 ; iu., p. 430. Shea's Translation, vi., pp. 40, 69. 563 THE CHURCH IN THE COLONIES. Iu 1724 or '5 a brick church was at last erected, which stood for about sixty years.' The Corapany by its ordinance of 1722 assigned the dis trict between the Mississippi and the Rio Perdido, with the country northward to the Ohio, to the Discalced Carraelite Fathers, who were to have their chief station at Mobile. This order never seems to have entered on the field heartily, although one member. Father Charles, acted for a time as missionary to the Apalaches." It is asserted that tlie Bishop of Quebec, dissatisfied with their inaction, assigned their dis- BIGNATUBE OF THE CARMELITE FATHEB OHABLBS. trict also to the Capuchins by an ordinance of December 19, 1722. A meraoir favorable to the Capuchins says: "But the Capuchins had more zeal than subjects to send to the rais sion. The province of Charapagne, frora which those of Louisiana carae, is sraall and sterile in raerabers. The Cora pany accordingly seeing that they did not furnish as raany priests as were necessary to fill the ecclesiastical posts of their district, and knowing, raoreover, that they were unfitted for Indian raissions, deemed it absolutely necessary to make a new division, which would suit tbe character and the par ticular talents of the two orders, and give them hencefor ward an invariable state. It resolved to place Capuchins in all the French posts, and to entrust the spiritual direction of ' Loewonstein, " History of the St. Louis Cathedral of Now Orleans," p. 16. I do not know where ho obtained authority for those statements. " Register of Mobile, Api. 18-35, 1731. THE CAPUCHINS. 667 the Indians to the Jesuits, during the pleasure of the Bishop of Quebec, who in his letters highly approved this arrange ment." ' Meanwhile the exclusive district of the Jesuits and Semi nary priests had beeu extended down to Natchez. The Fa thers of the Society of Jesus were thus left to estabhsh Indian raissions in aU parts of Louisiana, with a residence at New Orleans, but were not to exercise any ecclesiastical func tions there without the consent of the Capuchins, and to rain ister to the French in their Illinois district with the Priests of the Foreign Missions, where the Superior of each body was Yicar-General, as the Capuchin Superior was at New Orleans. The Corapany on the 27tli of June, 1725, issued a formal diploma to the Capuchins, which was approved by the king at Chantilly, July 15, in the same year." As the colony increased, churches were erected at Mobile, New Orleans, and other settlements. A few years later the Capuchins in Louisiana had charge of New Orieans, which had now become the most important place, and con tained a fiock of six hundred Catholic famUies ; Mobile had declined to merely sixty famihes; the Apalache Indians numbering thirty famihes ; six at Bahze, two hundred at Les AUemands, one hundred at Pointe Coupde, six at Natchez, ' " Memoire concernant I'Eglise de la Louisiane (1733-1738) du 31 Novembre, 1738," in Gravier, "Relation du Voyage des Dames Relig ieuses Ursulines," Paris, 1873, p. 113. This "Memoire" is unsigned, and contains evident errors, so that its authority cannot be considered great. No ordinance of Bp. Saint VaUier on the matter exists at Quebec, and the whole 'affair seems to have been managed by Bp. do Mornay. The flrst Capuchins certainly took possession at Mobile in 1731, one as Cur6 or parish priest, and no Carmelite appears as parish priest. ' Michael a Tugio, " Bullarium Ord. PF. Minor. S.P. Francisci Ca- pucinorum," 1740-53, vii.,. pp. 338-9. 568 THE CHURCH IN THE COLONIES, and fifty at Natchitoches, besides three other raissions which are not naraed, coraprised the whole.' The founder of the Jesuit raission in Louisiana was Father Nicholas Ignatius de Beaubois, born at Orleans, October 15, 1689, who entered the Society just after corapleting his sev enteenth year. He was, as we have seen, on the Hlinois rais sion in 1720, when he was selected to estabhsh the new and difficult work assigned to his order," and was appointed Yicar-General. After visiting Louisiana he , returned to France to obtain Fathers of the Society for the missions to be established, and also to obtain Sisters of some order who SIGNATUBE OP FATHEB DE BEAUBOIS. would be brave enough to cross the ocean to assurae the charge of an hospital and open an acaderay. He apphed with the consent of Bishop Saint Yallier to the Ursuhnes of Rouen. Those devout ladies accepted the call to the distant field of labor, but at the end of a year little progress was made, so many difficulties were raised by one and another. In one case it was eveu necessary to obtain the authority of Cardinal Fleury. The Royal Patent authorizing the Ursu lines to found a convent in Louisiana was issued Septeraber 18, 1726.' The Corapany of the West agreed to maintain six nuns, to pay their passage and that of four servants. Two sisters ' "Bullarium Capucinorum,'' vii., p. 330. Two Capuchin Fathers ariived on the "Venus" in 1733. Dumont, "Memoires," ii., p. 83. ' P. Felix Martin, Liste in Carayon, " Bannissement," pp. 130, 136. ^ " Brevet en faveur dos Religieuses Ursulines de la Louisiane "; Tran- chepain, " Relation du Voyage," -^. 61. MOTHER MARY TRANCHEPAIN. 509 were to have the care of the sick, one to be ready to replace either of them in case of necessity ; a fourth was to manage the domestic affairs of the hospital, and one was to conduct a free school for the poor. At last on the 12th of January, 1727, Mother Mary Tran- chepain of Saint Augustine, with seven professed nuns from Rouen, Havres, Yan- ues, Ploermel, Hen- ^^ t^ (\ ^ ^, nebon, and Elbceuf, ^ " /^^^^^ " ^^^^-t^. with a novice and signature of motheb de tbanchepain. two seculars, met at the infirmary of the Ursulines at Hennebon, ready to embark for Louisiana. They set sail on the 22d of tbe ensuing month, accompanied by Fathers Tartarin and Doutreloau. After a long and tedious voyage, stopping at Madeira for provisions, they reached Louisiana, and in boats slowly made their way to New Orleans, and on the 6tli of August, Mother Tranchepain reached that city to begin the first convent of religious women within the present limits of the Repubhc. Father de Beaubois received the Sisters, and escorted thera to their teraporary horae, where the Ursuline Convent of New Orleans was founded August 7, 1727, to begin the work of education and charity, which has been continued under five different national fiags in its existence of more than a cen tury and a half. The buildiug hired for them was to be occupied till their convent and hospital were completed. It was small and in convenient, and stood in the square now bounded by Bien ville, Douane, Decatur, and Chartres Streets, in the south west of the city. The six months in whicii the new build ings were proraised, and as raany years, passed before the convent was ready to receive thera, one of the professed nuns 570 THE CHURCH IN THE COLONIES. dying before the wished-for day.' It is even stated that the nuns occupied for a tirae a second convent on a short street opening on the levee, aud stiU caUed " Nun Street," as a neighboring one is " Religious Street." " At last on the 17th of July, 1734, a procession issued frora the teraporary convent, twenty young girls, attired as angels, one to represent Saint Ursula, eleven to portray her host of raartyred disciples. The scholars and orphans followed, then carae the Jesuit Fathers, de Beaubois and Petit, and the Capuchin Father Philip bearing the Blessed Sacrament under a canopy. Behind it came the nineteen Ursuline nuns in their choir-raantles, veiled, each carrying a lighted taper. Governor Bienville, with the Intendant and officers, foUowed, and then the citizens, the procession being fianked on either side by the raUitary force of the colony, the druras and in stmments blending their sounds with the religious chants as they moved along. At the parish church Father Petit de livered a serraon on the importance of Christian education. Then after receiving the benediction of the Blessed Sacra ment the procession moved to the convent, the bells of which rang out a welcorae as it approached. The cloister was then estabhshed, and the Ursuline Cora raunity began its labors. The buildings, in spite of the time taken to erect them, and the money ostensibly expended, were by no means adequate to the wants of the coraniunity. ' Tranchepain, "Relation du Voyage des premieres Ursulines," New York, 1859. Gravier, " Relation du Voyage dos Dames Religieuses Ur sulines de Rouen k la NouveUe Orleans." This work gives letters of Marie Hacherd, a novice, to her father, and embodies the account of Mother Tranchepain. * " Ursulines of Now Orleans," New Orleans, 1886. One of the nuns, Marianne BouUenger de Ste. Angelique, was a sister of the Jesuit Father of the same name in Illinois. THE URSULINE CONVENT. 571 who were corapelled at once to begin another structure for their day-school. By prudence and patience the Ursuhnes at last had hospital and schools on a solid basis, but they were grieved to see the people so indifferent to the educa tional advantages their acaderay afforded. The hospital un der their raanageraent gave such general satisfaction that it was resorted to by all. The daughters of the better class were educated in their acaderay, raany in tirae raarrying French URSULINE CONVENT, NBW ORLEANS, BEGUN IN 1737, NOW RESI DENCE OF THB AECHBISHOP. and Spanish officials of rank, and doing honor in other lands to their training by the exhibition of Christian graces. The Ursuline Convent thus erected stiU stands, and is the oldest building in the city of New Orieans, as it is the oldest conventual structure in the United States. Occupied for sorae years past as the residence of the Archbishop, it has not lost its religious character. It stands on Ursuline Street, near Cond^. 572 THE CHURCH IN THE COLONIES. As we have seen by the arrangeraent of the trading Cora pany, the highly educated Jesuits were confined to the In dian field, and were not aUowed to exercise the ministry among the settlers of Louisiana, who were assigned to a less cultured body. The first Father who arrived to take part in the Louisiana missions was the Canadian Michael Baudouin, followed in 1720 by Fathers Mathurin le Petit, Paul du Poissou, John Souel, Alexis de Guyenne, and John Duraas. The next year, as we have seen. Fathers Tartarin and Doutreleau arrived on the " Gironde " with the Ursulines. Father Duraas went up to the Ilhnois missions ; Father du Poissou was sent to the Arkansas, who had received no instruction since Rev. Nicholas Foucault's deatii ; Father de Guyenne undertook to plant a raission araong the Aliba- nions, and Father le Petit araong the Choctaws. A chaplain had been sent out by Law to attend the set tlers whom he planted on his grant upon the Arkansas, but this clergyman died just as the vessel reached the mouth of the Mississippi, and Father du Poissou found not only In dians but French settlers who required his services. He be gan to study the language of the Arkansas Indians in order to instruct them, and Father Souel, though often prostrated by disease, was equally diligent araong the Yazoos,' the neigh boring French post having been in 1723 attended by the Abbd Juif, who had served as chaplain in the French army, and who in a terrible drought induced his people at the Yazoo to make a general fast and attend the Forty Hours Devotion to obtain rain from heaven." In 1728 the Capuchins were thus distributed: Y. Rev. ' Letter of Father Du Poisson, " Lettres Edifiantes " (Kip, pp. 331-357). ' Dumont, "Memoires Historiques sur la Louisiane," i., pp. 164, 174. THE NATCHEZ MASSACRE. 673 Father Raphael, Yicar-General of the Bishop of Quebec, and parish priest of New Orieans, with Father Hyacinth vicar, and Father CecUius, schoolmaster, were at the capital; Father Theodore at Chapitoulas ; Father Philip at Les AUe- raands; Father Gaspar at Balize ; Father Mathias at Mobile ; with Father Yictorin Dupui, a Recollect, as parish priest of the Apalaches ; Father Maxirain at Natchitoclies, and Father Phihbert at Natchez, described by Father le Petit as a worthy, zealous priest. While the Jesuits, whose Superior, Father de Beaubois, had been recalled, awaited the arrival at New Orleans of the newly appointed yo- /•> 0 a. A/f / Superior, Father &^^- "tn^ C y'^'/^ //'^^k-cn^cc^ey Mathurin le Pe tit, frora his rais- Z TJi^'c I- (J-r^'n ^cc^< ' sion araong the SIGNATUBES OF THB JESUIT FATHER MATHUBIN LB Ouoctaws, ra- petit, and the recollect father victorin. ther du Poisson was araong the Arkansas Indians; Fathers Tartarin and le BouUenger at Kaskaskia ; Father Guyraonneau among the Metchigaraeas; Father Doutreleau on the Ouabache; Father Souel among the Yazoos ; and Father Baudouin at terapting the dangerous task of establishing a mission among the treacherous Chickasaws. These Indian raissions were, however, nearly broken up in 1729 by the Natchez. Provoked by the tyranny and ra pacity of Chopart, the French coraraandant, that tribe rose against the French and massacred all they raet. Father du Poisson, on his way to New Orleans to explain to Governor Perrier the wants of his raission, reached Natchez on the 26th of Noveraber, and finding the Capuchin Father absent, reinained at the request of the people to officiate for thera on tlie following day, the first Sunday of Advent. He also 574 THE CHURCH IN THE COLONIES. attended tho sick, and on Monday, after offering the Holy Sacrifice, was carrying the Blessed Sacrament to some sick persons, when the signal for the massacre was given. A gigantic chief sprang upon the unsuspecting priest, hurled hira to the ground, and by repeated blows of his toraahawk severed his head frora his body. The only words the rais sionary could utter were : " Ah 1 ray God ! ah ! ray God ! " An officer who tried to save hira was shot down. In a few raoraents every Frenchraan but two was slain,' and most of the women ; the rest were reduced to a wretched slavery. The Yazoos, drawn into a general conspiracy against the French by the Natchez, lay in wait for Father Souel on the llth of December, as he returned frora a visit to the chief. As the Jesuit Father entered a ravine, he fell dead, riddled by a volley of rausket-balls. One of the inm'derers arrayed himself in the raissionary's clothes, and hastened to the Natchez, to show that the Yazoos had fulfiUed their pledge. The rest plundered the house of Father Souel, and the next day surprised and murdered the garrison of the French post. Father Doutreleau had set out frora Illinois for Father Souel's station, but landed on the river-side on New- Year's Day, 1730, to say mass. He had set up his altar, and was about to begin the raass, when sorae Yazoos landed near the party. The French boatmen of the raissionary were igno rant of the Indian outbreak, and allowed the Yazoos to kneel down behind them. The mass began, and as the priest ut tered the " Kyrie Eleison," the Indians fired a volley, wound ing Father Doutreleau, and kiUing one of his boatmen. The others fied, and Father Doutreleau knelt to receive the final blow ; but when the Indians firing wildly raissed him again and again, lie followed his boatmen, vested as he was. He reached the boat by wading, and though as he climbed in he received a discharge of shot in the mouth, he took the rud- JESUIT MISSIONARIES. 675 der, and the boatmen plying their paddles with superhuman energy, soon left their raurderous assailants far behind. Fa ther Doutreleau reached New Orieans safely, aud there his wounds were treated.' A naval officer of this period, who raust be regarded as irapartial, draws this picture of these missionaries of the Mississippi YaUey : " I cannot help doing the justice due the Jesuit Fathers in regard to their missions. Nothing is more edifying for rehgion than their conduct, and the un wearied zeal with which they labor for the conversion of these nations. Picture to yourself a Jesuit four hundred leagues away in the woods, with no conveniences, no provis ions, and most frequently with no resource but the hberahty of people who know not God, corapelled to hve like them, to pass whole years without receiving any tidings, with sav ages who have only the countenance of human beings, among whom, instead of finding society or relief in sickness, he is daily exposed to perish and be massacred. This is done daily by these Fathers in Louisiana and Canada." " The French authorities Iniraediately prepared to punish the Natchez, and arrayed all the tribes under their infiuence against that tribe and the Chickasaws, who espoused their cause. The Indian nations on the Mississippi were all in volved in the war, and raission work for the tirae was neces sarily suspended. When the Natchez were finally overthrown. Father de Guyenne, and subsequently Father Carette, continued Father ' Pather le Petit in "Lettres Edifiantes " (in Kip, pp. 367, etc.). Du mont, "Memoires Historiques," ii., pp. 144, 163. Le Page du Pratz, " Histoire de la Louisiane," iii., pp. 357, 363. ' "Relation de la Louisiane ou Mississippi," Amsterdam, 1734, p. 35 : "Memoire sur la Louisiane, ou le Mississippi," in RecueU B., Luxem bourg, 1753, p. 144. 576 THE CHURCH IN THE COLONIES. du Poisson's labors araong the Arkansas. The missionary, Carette, learned the language of his fiock, and underwent great hardships in his efforts to instruct thera ; but his efforts were neutralized by the corrupt French at the post. At the fort there was no chapel, and no place where he could offer the holy sacrifice but a room open to all, even to the poultry, so that a hen once flew on the altar just as he concluded tlie mass. Even tbis did not induce those in authority to erect a suitable chapel. His remonstrance only led really to further derision and raockery of religion.^ Hopeless of effecting any good. Father Carette withdrew till such tirae as a suitable chapel was prepared." Bishop de Mornay succeeded to the see of Quebec on the death of Bishop Saint Yallier in 1727, but though he held tbe see till his own resignation five years later, there is no trace of any action on his part in regard to the proviuce which was his especial care. On the recall of the Abbe Yariet, the Serainary of the Foreign Missions scut to the Tamarois raission two young priests, Rev. Tbauraur de la Source and Rev. Mr. Mercier, the expenses cf the voyage and outfit amounting to 6,641 livres. To give permanence to their religious work, these two clergy men obtained frora Dugud de Boisbriant, the Command ant, and Mark Anthony de la Loere des Ursins, Commis- ' A curious relic of the Jesuit missions at the South is preserved in Timberlake's "Memoirs," London, 1765, p. 96. It is described ou the title-page as " A Curious Secret Journal taken by the Indians out of the pocket of a Frenchman thoy had killed"; but was really taken from a French Indian. It is simply one of the sheet almanacs commonly given in missions with the Sundays, Holidays, Fast and Abstinence days marked by signs, so that Indians when olf hunting can keep up with tho calendar I ° "Bannissement dos Jesuites de la Louisiane," p. 19 ; Father Watrin to the Propaganda. REV, MR. GASTON KILLED. 677 saire, a tract four leagues square, a quarter of a league above the little river Cahokia, which was conceded in legal form to the Seminary of Quebec' This land was neariy all granted out to settlers, and a pros perous httle community grew up, mills and other works of general use being established by the Seminary priests. After ten years' service, the Rev. Thaumur de la Source returned to Canada in 1728, and the Rev. Joseph Courrier and the Rev. Mr. Gaston, ordained in 1730, were sent from Quebec. The Rev. Mr. Gaston was killed by Indians soon after reaching Tamarois ; Rev. Mr. Courrier labored at his post for several years, regarded as a man of extraordinary 0^0^ e/T ^•^^^¦-Z^'^, SIGNATURE OP EEV. MR. FORGET DUVERGER. sanctity. Broken by disease, he went to New Orleans to ob tain medical treatment, and died among the Capuchins in the autumn of 1735." The Abbe Mercier was again left almost alone, and saw most of his buildings destroyed by fire. His associate, the Rev. Mr. Gagnon, sinking under age and infirmities, wished to retum to Canada, but was too devoted to depart before ' " Extrait des Registres du Conseil Provincial des Illinois"; La Tour, " Memoire sur la Vie de M. de Laval," p. 101. ' Laval, " Memoires sur la Vie de M. Laval," Cologne, 1761, p. 101. Cardinal Taschereau, "Memoire." 37 678 THE CHURCH IN THE COLONIES. other priests carae. In 1739 the Abbe Laurens, a priest of Chartres, in France, was sent out, the Serainary expending on his outfit and iraproveraents of the parish no less than 25,000 livres. Like his predecessors he attended uot only the parish of the Holy FamUy at Tamarois or Cahokia, but that of Saint Anne at Fort Chartres.' In 1754 the last priest was sent by the Seminary. He was the Rev. Francis Forget Duverger, and attended only the parish of the Holy Family. The French post at Ouiatenon on the Wabash was foUowed up about 1735 by the establishment, under the authority of Louisiana, of another post destined to enjoy a perma nent existence. This was soon afterward known as Poste Yincennes. A few settlers clustered around these posts, and priests ere long set up a temporary altar for these early back woodsmen. The earliest whose narae is recorded is the Rec ollect Father, Pacorae Legrand, who, after a terra of service at Yincennes, died while returning to Niagara on the 6th of October, 1742." It is by no means iraprobable that it was he who baptized at Fort Ouiatenon, on the 22d of July in the preceding year, Anthony, son of John Baptist Foucher, who became in time the first priest ordained frora the West.^ Yincennes grew slowly on, and its regular parish records began. On tbe 21st of April, 1749, a raarriage entry of Julian Trottier des Rivieres and Josette Marie begins the records of the church. The Jesuit Father, Sebastian Louis Meurin, destined to be the last survivor of his order in the West, discharged the duties of parish priest at the post, and ' The Abbe Laurens died in 1758 or the following year. The food of the country never agreed with him, and he was a gi-eat sufferer. ^ Tanguay, " Repertoire General," p. 78. ^ He was ordained October 30, 1774, and died in 1813 at Lacbenaie, Canada, of which he was parLsli priest, as ho had been at St. Henri de Mascouche, and Sainte Anne de La PocatiiSre. Ib., p. 136. VINCENNES' REGISTER. 579 proclaimed the banns in the usual form. The settlers carae frora the Canadian parishes, and not a few frora Ouiatenon and Detroit, which were under the Canadian government. In 1752 Father Peter du Jaunay records a baptisra at FIRST ENTRY IN THB PARISH EEC ISTBE OF VINCENNES. Ouiatenon. The next year Father Louis Yivier, who in 1750 contributed a letter frora lUinois to the " Lettres Edifi antes et Curieuses," began a three years' pastoral charge at Yincennes, succeeded in November, 1756, by Father Julian Devernai.' Of the state of rehgion in the French settlements of Louis iana for some years, there are in fact no documents C^ ^-\y^ y^ to guide the historian. — ^^ • 't^^Ce//'j' y' / The Capuchin Fathers ^ seem to bave discharged signatube of fatheb viviee. their functions quietly, as we rarely find any allusion to them in the official dispatches or In the writings of men like Le Page du Pratz, Dumont, Penicaut, Benard de la Harpe, writers who took an active part ' " Registre de la Paroisse de St. Frangois Xavier au Poste Vincennes." 580 THE CHURCH IN THE COLONIES. In the affairs of the colony. Religion certainly did not gain ; vice increased unchecked ; no public institutions, religious or charitable, were established, that show a coraraunity irabued with faith. One of the Capuchin Fathers who labored long est on the raission was Father Johh Francis, who was at Pointe Coupee in 1737 and was parish priest of Mobile, with little interruption from 1736 to 1755. Father Mathias de Sedan was parish priest from 1726 to 1736, and was Superior aud Yicar-General frora 1734; Father Anselrn de Langres / / SIGNATURE OP FATHER JOHN FBANCIS. in 1738 erected the oratory of St. Francis at Pointe Couple, dedicated it on the I6tli of March, and blessed the bells on Holy Saturday. The Recollect Father, Yictorin, was for sorae years in Louisiana, and his name appears at Mobile frora 1728 to 1735 ; and a secular priest. Rev. Mr. Didier, was at Pointe Coupee in 1756, but they are solitary cases, the parishes generaUy being directed by the Capuchin Fathers, who nurabered frora ten to fifteen. The Jesuit Fathers at New Orleans had no parochial du ties,' but directed the Ursuhnes frora the foundation of the 'A "Memoire" in Gravier, "Relation du Voyage," says that Father de Beaubois, after becoming Vicar-General, " made himself superior of the Ursuline community and seized all authoritv there," p. 116. Sister Hachard's Letters and Mother Tranchepain's " Narrative," as well as thc account of her death, show on the contrary that he brought the commu nity out, and was their Superior and Director exclusively. " If we had the misfortune to lose him either by illness or otherwise," wrote Sister Ilachard, " we should be deeply afflicted and greatly to be pitied." MOTHER DE TRANCHEPAIN. 681 convent, and beyond that, had charge raerely of their pri vate chapel and a plantation where they introduced the orange-tree and the sugar-cane. Father de Beaubois re raained at New Orleans, assisted frora time to time by Fa ther Peter Yitry and others. From some cause Father de Beaubois was interdicted, and that year the foundress of the Ursuhnes was prostrated by a fatal iUness on St. Ursula's day, 1733. After suffering for eighteen days, she asked to receive Extreme Unction, which the Capuchin Father Ra phael, Yicar-General of the Bishoj), perraitted Father Beau bois to adrainister, to the great consolation of the dying relig ious. Fortified by all the sacraraents, she expired on the llth of Noveraber, 1733, " after having given evidence of all the virtues that could be desired in a worthy and perfect Superior." She was born of a Protestant family at Rouen, and was strongly attached to her family and horae, where she was a favorite. The truth of the Catholic faith becarae so clear to her, however, that she presented herself at the Ursuline Con vent to receive instruction, and there made her abjuration. Edified by all she saw in the religious, she soon after solicited adraission and becarae a novice in 1699. Frora the first she was filled with the idea of founding a convent in Araerica, and according to the circular on her death, was enlightened supernaturaUy as to the plan of Father Beaubois. That relig ious, leaming of her desire to aid the raissions by her services, wrote to her, and it was through the energy, address, and tact of Mother Mary Tranchepain of Saint Augustine that the difficulties raised against the project were finally over corae. The long voyage and the trials attending the estabhsh ment of the convent at New Orleans, brought out all her ad mirable quahties, and added to her merit. The injustice done to her director, Father de Beaubois, was not the least of the crosses she was called upon to bear. 682 THE CHURCH IN THE COLONIES, She estabhshed her convent, her coraraunity directing the hospital for the sick, an acaderay for young ladies, a poor- school, an orphan asylum, and catechism for negroes, old aud young. She found the greatest Ignorance among the wliite girls born in the country, and the instruction of the future mothers in the colony in their religion was one of the duties of the Ursulines. When the Natchez raassacre fiUed the province with or phan girls, these nuns opened their doors to thera.' In time the Bishop of Quebec appointed Father de Beau bois his Yicar-General in Louisiana, but the Capuchin Fa thers refused to recognize his authority. They claimed that under the agreeraent with the Company the Bishop of Que bec had in perpetuity made the Superior of the Capuchins his Yicar-General, and could appoint no other. The colony was divided into two parties, and a disedifying struggle en sued. The Capuchins succeeded in inducing Bishop Mornay to suspend Father de Beaubois, and to ask the Provincial of the Jesuits to recall him to France. But subsequent Bishops of Quebec, finding it impossible to exercise any control over the Capuchins in Louisiana through their Superior, to maintain discipline or to carry out the rules of the diocese, constantly insisted on confiding the office of Yicar-General to some member of the Society of Jesus, there being no other regulars, and no secular priests at New Orleans. They could not as bishops admit that the assent of Bishop de Mornay, a coadjutor, and Yicar-General, to an agreement be tween a trading company and a religious order, deprived every Bishop of Quebec of the right to aet as freely in Louis iana as in any other part of his diocese." ' " Lettre Circulaire " in " Relation du Voyage," pp. 54-60. Gravier, " Relation du Voyage," pp. 85, 97, 133. 2 Letters of Bp. Briand, June, 1767, April 36, 1769. THE VICAR-GENERALSHIP, 683 In the year 1739 the Right Rev. Henry Mary Du Breuil de Pontbriand, Bishop of Quebec, deeraed it proper for the interest of religion to appoint Father Peter Yitry of the Society of Jesus his Yicar-General for Louisiana, and suc cessor to Father Mathias, the Capuchin, who had held that office, and his Letters to that effect were duly registered by the Superior Council of the Province. Even then Father Hilary posted up a document in which he assailed the Coun cil so violently that they insisted on his returning to France. When all became quiet Father Yitry acted as Yicar-Gen eral tUl his death in 1750. When the Bishop of Quebec, SIGNATUBES OF FATHERS BAUDOUIN AND VITET. April 29, 1757, appointed the Jesuit Father, Michael Bau douin, Ills Yicar-General, the Capuchin Fathers protested, and again maintained that their Superior by the treaty with the Company of the West was entitled to the appointment.' The Fathers of the Society wished to yield the point, but Mgr. Pontbriand insisted. The raatter was argued before the Su perior Council of Louisiana, which finally registered the ' Bishop de Pontbriand's powers to Father Baudouin were most explicit. They recite that he had, from the commencement of his administration, made the Superior General of the Jesuits his Vicar-General in all parts of Louisiana, and specifically gives Father Baudouin full powers over all priests, whether of the Society of Jesus or Order of St. Francis, to give or withhold faculties at his discretion. The Lotter of Appointment is iu the archives of the Archbishop of Quebec, 0. 334. '^ 684 THE CHURCH IN THE COLONIES. appointraent, and recognized Father Baudouin as Yicar- General.' Father Baudouin had been for eighteen years on the Choc taw mission, aided for a tirae by Father Lefevre. If his labors did not convert the tribe, he, at least, retained their friendship for the French, whora they could annihilate in a day if they had turned against thera. Father Williara Francis Morand, wlio arrived in 1735, took charge of the Alibaraon raission for several years, but was recalled to New Orleans to ^c^ /i^'a'.j Quebec ; but his place was {S^ filled by his brother Jaraes, SIGNATUBE OF FATHEB VINCENT ^^^^ accorapanlcd hls In- BIQOT. dians down the river to the coast, the Abnakis wishing to obtain some of the tribe who were held as prisoners by the English in exchange for prisoners in their hands, and also to make purchases of necessaries of which they were destitute. Narantsouac at this time had its chapel, erected in 1698, well attended by the fervent converts." The raissionary here was Father Sebastian Rale, a native of Franche Corate, who reached Quebec October 13, 1689, and had prepared hiraself for his work by spending several years at the St. Francis mis sion and in Illinois. He was stationed next at Narantsouac, now Indian Old Point, a sequestered spot on the Kennebec River. Here he began a pastoral care which closed only when his body, riddled by New England bullets, sank in death at the foot of his mission cross. He attended his flock at the viUage, to which he soon drew a neighboring tribe of kindred origin, the Araalingans. His daily raass, catechetical Instructions, ' " Collection de Manuscrits," ii., p. 313 ; "Lettre du p6re Jacques Bi got, 1699," in " Relation des Affaires du Canada," New York, 1805, p. 63. « Apparently in 1693 or 1694. FATHER RALE. 597 visits to the cabins to attend the sick or rouse the tepid, these formed his daily round of care, with his duties in the confes sional, his sermons, and the more pompous celebration of the great festivals. Of the language he was an earnest student, and while at Saint Francois In 1691, began a dictionary of the Abnaki, completed as years rolled by, and whicii is still preserved In Harvard College.^ While Father Rale was laboring on the Kennebec in 1700, Father Yincent Bigot was again at his mission near Penta goet. A letter of that time tells how he was edified by the zeal and piety of the converts. An epidemic scourged their viUages, but they showed the depth and soUdity of the Chris tian teaching which they had received, attending mass and the prayers in the chapel when scarcely able to drag their bodies from their cabins." In 1701 the New England authorities treating with the Abnakis, again ordered them to send away the three French Jesuit Fathers who were in their villages and receive Protest ant rainisters from New England. The Indiaus would not hsten to the proposed change, and said to the English envoy: " You are too late in undertaking to instruct us in the prayer after all the many years we have been known to you. The Frenchman was wiser than you. As soou as we knew hira, he taught us how to pray to God properly, and now we pray better than you." " The missionaries were not blind to their own danger, and ' It was published by the American Academy of Arts and Sciences, in the volume of Memoirs for 1833, under the editorship of John Pickering. 'V. Bigot, "Relation de la Mission des Abnaquis," 1701, New York, 1858. 'Bigot, " Relation de la Mission Abnaquise," 1703. New York, 1865, pp. 33^. Father Bigot is said to have been recalled in 1701. " Collec tion de Manuscrits," ii., p. 386. 698 THE CHURCH IN THE COLONIES. seeing the false position into which the governraent was forcing thera, urged that lands should be assigned in Canada, to which the Abnakis could remove and practice their relig ion in peace. An attempt was raade by Yaudreuil to carry out this idea, but as his course was censured, it was aban doned.' Massachusetts clairaed all Maine as English territory, and the Abnakis as subjects ; but in atterapting to settle that dis trict she paid no regard to the Indian title and raade no at tempt to purchase any portion of their lands. The Abnakis resented the intrusion of settlers by killing cattle and at last burning the houses of the unwelcome New Englanders. The French Government encouraged the Indians to prevent English settlement on their lands, and the missionaries used their influence under the direction of the Governor-General of Canada. This could not but lead to disastrous results. In 1704-5 Massachusetts expeditions were fitted out to destroy the mission stations. One under Major Church rav aged the villages on the Penobscot, and another under Col. Hilton penetrated to Father Rale's mission, but finding the Indians absent, burnt all the wigwams, as well as the church with its vestry and the residence of the missionary, after they had pillaged and profaned all that Catholics revere." Be sides the Indians at Norridgewock other bands were visited by Father Rale. One of these at Lake Megantic reraoved to Canada and founded the raission at Becancour in 1708." When peace was restored the Indians prepared to rebuild ' " Collection de Manuscrits," ii., pp. 406, 447. 2 Penhallow, "History of the Wars of New England" (Cincinnati ed.), pp. 39, 38 ; Church, " History of the Eastern Expeditions," p. 130 ; Williamson, " History of Maine," u., pp. 47, 49. = See Concession in Maurault, " Histoire des Abenakis," Sorel, 1866, p. 385. THE BURNT CHURCH RESTORED. 699 their church, aud as the English were nearer to thera the Abnakis sent a delegation to Boston to solicit carpenters, proraising to pay thera weU. The Governor of Massachu setts offered to rebuUd the ehurch at his own expense if they would disraiss Father Rale and accept a Protestant minister. The Abnakis declined, and again contrasted the indifference of the Enghsh to their salvation with the zeal shown by the French. A temporary bark chapel was then built, and the Governor-General of Canada, on hearing of their loss, sent mechanics who erected a new church. Of this edifice Father Rale wrote : " It possesses a beauty which would win admi ration fbr it even in Europe, and we have spared no pains to adorn it." ' This church in the wildemess was supphed with sets of vestments, copes, and plate for the altar. The mis sionary had trained forty Indian boys wlio served as acolytes in cassock and surphce. On the altar were candles made by the missionary frora the wax of the bayberry. The Indians all attended his daily raass and raet there in the evening for prayers. During the hunting season and the fishing season on the coast the raissionary raoved with his flock, and a tent becarae the chapel of the tribe." On one of his journeys he fell and broke both his legs. To obtain proper treatment he was conveyed in his helpless condition to Canada. Recovering there he returned to the Kennebec, although he knew that a price had been set on his head. The church was completed in 1718, at which tirae the French king gave also means to coraplete the church at Me doetec, on the St. John's." Father Lauverjat had his chapel ' Rale, Letter of October 13, 1733. ' Letter of October 15, 1733. " This spot was east of the Maine boundary on the St. John's, where the Eel River enters ; bat the Malecite tribe who attended it were Maine Indians. Williamson, i., p. 477. " Collection de Manuscrits," iii., pp. 38, 43, 44, 48, 54. 600 THE CHURCH IN THF COLONIES. above Pentagoet, so that there were two Catholic churches then in Maine, with one just beyond the preseut liue. The New England feeling against Father Rale was so in tense that the General Court of Massachusetts resolved to have hira brought to Boston a prisoner or a corpse. A proc lamation was issued requiring the Indians to surrender Rale and every other Jesuit priest.' Governor Shute had written to YaudreuU, the Governor- General of Canada, to recall the raissiouaries, but he replied : " As to Father Rale and the other missionaries whom you wish me to recall, permit me, sir, to tell you that I do not know that any one of thera is on territory under the sway of Great Britain ; and as the Abnakis araong whom the mission aries are, at whom you take urabrage, have never had any but Roman Catholic priests to instruct thera, since they have been enlightened with the rays of the gospel, they will have just ground to coraplain of rae, and I beheve that God would hold rae accountable for their souls, and the king would cen sure me severely, if I deprived these Indians against their wUl of the spiritual succor whicii they receive from their pastors, and whora they need to persevere in the religion in which they have been brought up." Shute in replying AprU 3, 1722, says of Father Rale : " All that I have to say to him, and to say to you in regard to hira, is, that Norridgewock, whieh is his raission. Is de pendent on the territory of King George, and that by a law bf the Parhament of Great Britain and the laws of this prov ince all Jesuits or Roman Catholic priests are forbidden to preach or even to reraain in any part of the kingdom." ° Shute endeavored to create .a rival mission, and sent a learned and able Protestant minister. Rev. Mr. Baxter, to ' Williamson, ii., p. 107. ' " Collection de Manuscrits," ii., pp. 66, 77. FATHER RALE'S DANGER. 601 found an Abnaki mission in 1717, but the envoy was soon disheartened and abandoned the field, after a controversy with Father Rale on doctrinal raatters. Again it was deterrained to strike a blow at the two churches and their priests. In February, 1722, Colonel Westbrook, appointed by Governor Dummer to comraand in the East, marched to the Penobscot, and ascending to the Indian fort, from which the Indians retired, set fire in March to the church and wigwams. The shrine of Catholicity at that point, a handsome, well-finished chapel, sixty feet by thirty, probably on Fort Hill, above the mouth of the Kenduskeag, with the neat house of the priest, was again laid In ruins.' Father Lauverjat, unde terred by the danger, still continued his mission araong the Indians there, and Father Loyard, of Medoetec, proceeded to France in 1723 to plead the cause of these Indian Cath olics. In the auturan of 1722, Colonel Westbrook led a force of 230 raen against Norridgewock. Fortunately two young Indfans saw the party and hastened to the village to give the alarra. , Father Rale consuraed the consecrated Hosts In the ciboriura of his chapel aiid escaped Into the woods bearing the sacred vessels. A cripple and burthened, he was not able to penetrate far into the forest without snow- shoes. Crouching at last behind a tree, he coraraended hira self to God. The eneray, finding his church and house vacant, pushed on In keen pursuit, but though they passed his lurking-place, failed to detect hira. Abandoning the search, at last they returned to the vUlage and piUaged the church and h6use, carrying off everything they were able to ' Penhallow, "The History of the Wars of New England," p. 94; WiUiamson, "History of Maine," U., pp. 130-1; "Mass. Hist. CoU.," II., viii., p. 364; Hutchinson, "History of Mass.," ii., p. 373. 602 THE CHURCH IN THE COLONIES. transport — his strong box,' papers, letters, his Indian diction ary, and even his writing raaterials. Father Rale underwent great sufferings in the woods, and well-nigh perished before rehef reached hira frora Quebec. His correspondence with the Governor-General of Canada, which was captured, in flaraed the New England authorities still more, and his life was in constant danger. His Indians, unable to cultivate their grounds, lived raost precariously, and he bore thetn corapany in their wanderings, often with no food but acorns. *t' ^ -n ¦7*- ^'/^ orfeA.*».jc }t-c . ' PAC-SIMILE OF OPENING WOBDS OF FATHEB BALE'S DICTIONAET AND OF HIS SIGNATUBE. That the Canadian Govemraent did not recall hira and assign lands to the flock which had so raanfuUy adhered to the French cause seeras unpardonable. Father Rale, hira self, in spite of his sixty-seven years and his crippled condi tion, would not abandon his Indians. When Father de la Chasse urged hira to provide for his own safety, he replied : " God has coraraitted the flock to ray care, and I will share • This strong box has long been in the possession of the Waldron fam ily, and was for some years in tho rooms of the Massachusetts Historical Society. FA THER RALE'S DEA TH. 603 , its lot, only too happy if I ara allowed to lay down my life for it." When the Indians, in the spring of 1724, wished to convey hira to a safe retreat on the route to Quebec he said : " Do you take me for a cowardly deserter ? What would become of your faith if I should forsake you ? Your salva tion is dearer to me than life." In the summer. Colonel Moulton at the head of another force of whites and Mohawks cautiously raade his way up the Kennebec, and under cover of the thick brushwood reached the Indian haralet unperceived. A voUej' frora their rauskets riddling the cabins, completely surprised the Abna kis. There were but few braves in the village ; they hastily seized their weapons and hastened to meet the enemy aud cover the flight of their women and children. Conscious that he was the chief object of the invasion. Father Rale went fearlessly forth ; and as soon as the assailants perceived the devoted priest they raised a shout, and a host of gleam ing barrels were levelled at him. The next raoraent he fcU at the foot of his mission cross pierced by their balls. Seven Indians who had gathered around him fell by his side, but with their fall all resistance ceased. While sorae of the as sailants pursued the fugitives, others pillaged the church, profaning the sacred vessels ; others wreaked their vengeance on the dead raissionary, who was scalped, his head cloven open, his limbs broken. After setting fire to the church and houses. Colonel Moulton retired.' The Indians returned the next day, and washing the mu- ' The scalping is recorded by Penhallow without disguise. Massa chusetts constantly offered rewards for scalps even of women and chil dren, and ministers who accompanied expeditions, like Rev. Mr. Fry, scalped those whom they kiUed. See "New York Post-Boy," Sept. 3, 1748, and July 33, 1750 ; " New York Mercury," June 33, 1755. 604 THE CHURCH IN THE COLONIES. tilated body, interred it at the spot where he had offered the holy sacrifice the day before. The Norridgewock Indians, after burying the slaughtered missionary and their kindred, retired to the Abnaki villages in Canada, and for some years no raeasures were taken to restore the mission. Church plate and vestments, 'v^ith fur niture for a mission-house asked of the King of France thc year before, were granted in 1738, but the Indians had already begun to occupy once more their old home, and the Jesuit Fa ther de Syresme, apparently in 1730, erected a chapel on the Kennebec. When he visited the St. Lawrence the next year, there was a general movement among the Abnakis to return to the Kennebec, and the government, to prevent it, proposed to recall the raissionary.' Soon after Father Lauverjat, who had been endeavoring to uphold religion on the Penobscot, which the young St. Castins dishonored by their disregard of all morality, was transferred to Medoetec ; but he was still in charge of the Indians at Panawamske in 1727," though the French Gov ernment was endeavoring to induce the Indians there and at Medoetec to remove to Canada. After the retireraent of Fathers Syresrae and Lauverjat, we find no evidence of any other resident pastor of the Cath olic Indians of Maine. Their intercourse with the raissions at Saint Francis and Bfeancour was constant, and Father Charles Germain, who was stationed at St. Anne's mission on the Saint John's River, exercised a beneficent control over the Indians on the Kennebec and Penobscot, and appar ently visited them frora time to time, saying mass for them ' "Collection de Manuscrits," iii., pp. 136-7, 141, 147, 153, 155, 160; Le Beau. - Ibid., p. 135 ; " N. Y. Colonial Documents," x., p. 138. CLOSE OF THE MAINE MISSION. 605 by stealth like his fellow-religious in Yirginia. He may be regarded as the last of the old missioners to the Indians of Maine, who planted the faith so firmly in the hearts of that Algonquin race that neither privation of priest and altar, nor the allurements of prosperous and pretentious error could lure them frora It.' ' Father Charles Germain, born May 1, 1707, entered the Gallo-Belgic Province, Sept. 4, 1738, and came to America in 1738. CHAPTER m. THE CATHOLIC OHCECH IN NEW TOEK, 1690-1763. — FEENCH CLEEGT. When William III. was acknowledged as king by the Colony of New York, the only Catholics in the territory of the Five Nations were the still few lingering converts made by tlie Jesuit Fathers in the period of the missions, and the French and Indian captives brought in by the war parties of braves, many of them to die in torraents at the stake, after enduring the raost refined torture at the hands of tiieir own people rather than gainsay the faith that was In thera. The only priest in the Iroquois cantons was the Jesuit Father Peter Milet, a prisoner hiraself at Oneida. His very life was at first in constant peril, but his old converts pro tected hira, and having been adopted as a raeraber of the tribe by a feraale Agoy ander, he received the hereditary narae of one of the sacheraships of the tribe. The Iroquois woraan who thus gave hira a place in the councUs of the League was apparently Susan Gouentagrandl. His position was thus a curious one : he was stiU a prisoner, but as Otas- set6 he took his seat in the councils of the Oneidas. His in fluence was so great that the English raade every effort to put an end to his captivity, and the French to prolong it. Whether he was able to obtain vestraents and a chalice in order to say mass, is not certain ; but as early as 1691 he had a little grotto or chapel in Susanna's cabin dedicated to Our Dying Lord—" Christo Morituro," where he asserabled the (606) IROQUOIS MARTYRS. 607 « Christians to celebrate the Sundays and holidays. Toward the close of the year 1690, the Mohawks invited hira to their canton to hear the confessions of Christians there who desired his spiritual aid. But Susanna would not allow him to de part, fearing treachery ; " the Catholic Mohawks," she said, " could always see Otassetd in her cabin." Father Milet had a mournful duty to discharge in attending the French and Iroquois prisoners brought in by the braves of the League. Many of these died at the stake supported and encouraged by the brave missionary amid their exquisite torraents. Rec ognized by the Canadian authorities as parish priest of Oneida, he received their verbal wills, which he subsequently proved In Canada. His captivity and raission lasted tUl Oc tober, 1694, when he reached Montreal, followed by Tarcha and an Oneida delegation to treat of peace. It would be wrong not to give some details of the Chris tiaus who died in torments, displaying a holy fortitude worthy of record. Stephen Tegananokoa, captured by a Cayuga party, was taken to Onondaga; he was a fervent Christian, and had long edified the mission at Sault Saint Louis. When reproached on the scaffold with having left his canton to join the mission, he rephed : " I ara a Christian, and I glory in being one. Do with rae what you will : I fear neither your outrages nor fires. I wiUingly give ray life for a God who shed all his blood for rae." On hearing this courageous answer his countrymen sprang upon him, cutting and mutilating his body in every part. One then cried out tauntingly : " Pray." " Yes," he rephed, " I wiU pray," and as well as his fettered hands perraitted, he raade the sign of the cross, saying : " In the name of the Father, and of the Son, and of the Holy Ghost." Furious at this, his tormentors hacked off many of his fingers, yeUing : " Now pray to your God." Again he made the sign of the 608 THE CHURCH IN THE COLONIES. ft cross, and they cut off all the, remaining fingers, and for the third tirae with every opprobrious epithet bade him pray. Once more he endeavored to form on his body the symbol of redemption with the sturap of his hand, but it was in stantly severed at the wrist, and every spot he had touched was scored with slashes. This was but the prelude to a long, terrible torture, which he bore without a murmur, till feel ing that his end was near, he asked a moment's respite, and commending his soul to God in fervent prayer^ received the death stroke. Two years after the pious Frances Gonannhatenha, who had been baptized at Onondaga, was raade a prisoner with her husband and sorae others near the mission of the Sault. She was taken to Onondaga and given to her own sister, but that pagan, deaf to the cry of nature, gave Frances up to death. On the scaffold she, too, professed the faitii with holy fortitude, and again that hatred of the Cross, which caused the death of Ren6 Goupil fifty years before, was dis played. One of her kinsmen sprang on the scaffold, and tearing off the crucifix that hung on her breast, cut a cross deep in her fiesh. " There," he cried, " is the cross you love so much, and which kept you from leaving the Sault when I took the trouble to go for you." " Thank you, brother," replied the holy sufferer, " the cross you wrenched frora me I might lose ; but you give rae one I cannot lose even in death." She urged her clansraen to becorae Chris tians, assured them of her forgiveness, and prayed fervently for them ; but they prolonged her torture for three days, and after burning her frora head to foot with red-hot gun-barrels, scalped her, and covering the bleeding head with hot coals, unloosed her, hoping to enjoy her frantic efforts to escape. But she, witness to the faith, knelt calraly down to pray. Then a shower of stones ended her heroic life. IROQUOIS MISSIONS. 609 The Onondagas did not even spare young Margaret Garan- gouas, daughter of the Tododaho, hereditary chief of the Iroquois league. Taken prisoner in her field, she was hur ried away to her native town. There she was slashed frora head to foot with knives and left for a tirae to endure the pain of her wounds. When she was a few days after con deraned to die, she endured the fearful torraents with heroic constancy, the naraes of " Jesus, Mary, Joseph," alone escap ing her lips. Once she asked for water, but reflecting a moment she told them to refuse her : " My Saviour suifered great thirst when dying for me on the cross ; is it not just that I should suffer the same torment for him ? " Her tor ture lasted from noon to sunset ; when scalped and released, she too knelt to pray. They tried to stab her and to beat her to deatii ; but finally threw her still quivering body on a pile of wood and consuraed her.' Onondaga with Oneida was ravaged by Count Frontenac at the head of a large force in 1696, and when hostihties ceased the next year after the proclamation of the peace of Ryswick, the cantons were more disposed to respect the French. Negotiations were begun under the Count de Fron tenac and concluded by his successor, de Callieres, in 1700. During the negotiations the veteran Father James Bruyas was sent with Mr. Maricour to Onondaga. He was received with great cordiahty, and after addressing thera as envoy of the French Governor, aud delivering the appropriate belts, he begged the Onondagas to give especial attention to a third belt which he gave thera in the narae of Asendase, that is, the Superior of the Jesuit raissions in Canada. He expatiated on the love which the Superior had always felt for his Iro- ' Charlevoix, "History of New France," iv., pp. 396-303 ; "Lettres Edifiantes," Paris, 1730, xiii. ; Kip, " Jesuit Missions," p. 117 ; " Relation des Affaires du Canada," New York, 1865, p. 17. 39 610 THE CHURCH IN THE COLONIES. quois children, although the sun had been eclipsed so raany years. " ' He wished to revive the knowledge which he first gave you of the Lord God of armies, the Master of the Uni verse. You are to be pitied,' says Asendase by ray lips. Since the Blackgowns left you, your children die without medicine, and what is raore to be laraented without bap tism. You sacheras, you warriors and women knew how to pray, but you have entirely forgotten, yet you know the Master of Heaven. Your Father Asendase exhorts you by this belt to deliberate whether. you desire a Blackgown. There are some ready to come. Do not refuse the offer which he raakes you." ' The Indians avoided a direct reply to this proposition, as Governor ' Bellomont, of New York, had been exerting his influence to prevent the revival of the missions, and secured the passage of a law by the New York Legislature punishing with perpetual iraprisonment any Catholic priest who should attempt to announce Christ to the heathen within hmits claimed by that colony. The missionary returned to Onondaga again in June, 1701, but was even less successful ; when he attended the great council of all the Indian nations held at Montreal in August, he again delivered the words of Governor-General Callieres to the Iroquois. The next year Catholicity in the cantons sustained a loss in the death of the younger Garakonthi^, inferior in ability to his brother Daniel, but an earnest and unswerving Chris tie, upholding the raissionaries and the cause of raorality. In 1702 the cantons, of their own accord, responded to the ' De la Potherie, "Histoire de I'Amgrique Septentrionale," iv., pp. 153-3, 186, 341 ; Smith, " History of Canada from its First Discovery," Quebec, 1815, i., pp. 137-9. LAST EFFORTS. q^ appeal of the venerable Father Bruyas. They sent to solicit the return of missionaries. To restore the cliurch in the cantons the Superior of the Society of Jesus in Canada selected as missionary to Onon daga the veteran Father Jaraes de Lamberville, who set out with a lay brother. Father Julian Garnier proceeded to the Senecas with Father Yaillant du Gueshs. Eariy in October, with hearty thanks to God, the Jesuit raissionaries reached Onondaga, and the chapels of truth were agaiu opened for sacrifice and prayer.' The raissions thus restored were maintained during several years, for though England and France again declared war, the Iroquois had been won to neutrahty, and that fierce na tion remained at peace with civihzed raen warring around tiiera. Father Garnier, broken by years of labor, was after a tirae replaced by Father Jaraes d'Heu, and Father Peter de MareuU went to assist Father de Laraberville at Onondaga. The English viewed the presence of Cathohc priests with no good-wiU, and labored to Induce the Iroquois to arm against the French ; the young braves longed to go on the war path, and the existence of the missions becarae precarious. In 1709 Colonel Schuyler waited on Father de Laraber ville at Onondaga and won his confidence by a show of friendly interest. Expressing regret that the English Gov ernor had induced the cantons to join in the war, he advised the missionary to visit Canada in order to confer witli the Governor of Canada. No sooner had Father de Laraberville departed, however, than he incited some drunken Indians to plunder the mission church and house and set thera on fire. StIU professing the greatest friendship for the raissionaries. ' " N. Y. Colonial Documents," ix., p. 737; "Relation des Affaires du Canada," p. 35 ; Charlevoix, " History of Netv France,'}' v., p. l65. 612 THE CHURCH IN THE COLONIES. he persuaded Father de Mareuil that his life was no longer safe, and that his only way of escape was to accompany him to Albany. He concealed the fact that the Colonial Govern raent had, on the 29th of June, issued an order for his arrest. Father de MareuU accompanied Schuyler to Albany, where provision was made for his raaintenance, but he was detained as prisoner till 1710.' The Onondaga raission was thus finally broken up, the church and residence were in ashes, the raissionaries had been lured away by deceit, and never returned. Father d'Heu alone remained on his Seneca raission, but even the infiuence of Joncaire could not ensure his safety, though it effected his being escorted to Montreal before the close of the year 1709." Thus closed the Jesuit missions araong the Five Nations in their own territory. Roused at last to the vital iraportance of securing corarau nication with the West and the valley of the Mississippi, France in 1720 began a fort at Niagara, and in 1731 of an other at Crown Point, on Lake Charaplain. Feeble at first, these posts becarae in time formidable fortresses. At each of these strongholds there was a chapel, and a Recollect Father was raaintained as chaplain. The Register of Niag ara was probably carried off by Sir William Johnson ; that of Fort Saint Frederic survives like the walls of the old out post of France, and shows a series of Recollect Fathers minis tering there, from John Baptist Lajus in 1732 to Father Anthony Deperet in 1759. The holy sacrifice was therefore ' " New York Colonial Documents," ix., pp. 839, 836, 838, 845 ; Char levoix, " History of New Franco,'' iv., p. 315 ; " Calendar N. Y. MSS. Eng.," p. 365 ; " Collection do Manuscrits," i., p. 631. " " New York Colonial Documents," ix., p. 830. He had replaced Father VaUlant in 1707. CHAPLAINS AT THE FORTS. 013 offered at Crown Point, under the protection of the French flag, for raore than a quarter of a century. As no settlement of any iraportance forraed aronnd either post, the services of the chaplains were evidently confined to the garrison. Of the priests at these two posts, one. Father Eraraanuel Cros pel, was three years at Niagara, probably from 1730 to 1733, and from Noveraber 17, 1735, till the 21st of Septera ber in the following year at Fort Saint Frederic. He was then sent back to France, but the vessel was wrecked on Anticosti, and nearly aU perished by drowning or from tlie hardships they endured after reaching that desolate island. The Recollect Father was one of the few survivors, and he published an accomit of his shipwreck and of his missionary career In America.' In 1749 the Jesuit Father, Joseph Peter de Bonnecarap, who had been professor of hydrography at Quebec, accora panied an expedition under de Celeron, who was sent by the Canadian Governraent to deposit evidences of French pos session in the valley of the Ohio. The party descended the Ohio as far as the great Miarai, and then . crossed to Lake Erie. Father Bonnecarap was the first priest apparently who offered the holy sacrifice In the southern part of Ohio." In 1753 and the following year the French erected Fort Prosquile on the bay opening into Lake Erie that still bears the narae ; the Fort de la Riviere aux Boeufs, near the pres ent Waterford ; Fort Machault, and at the confiuence of the ' The other missionaries at Fort St. Frederic were FF. Peter B. Resche, 1733 ; Bernardme de Gannes, 1734 ; Peter Verquaillie, 1736 ; Daniol, 1741 ; Alexis du Buron, 1743 ; Bonaventure Carpentier, 1747 ; HypoUte CoUet, 1747 ; Didacus Cliche, 1754 ; Anthony Deperet, 1758. ' Cgloron's Journal in Lambing, " Catholic Historical Researches,'' ii., pp. 60, etc., to in., p. 33 ; O. H. Marshall, " De Celeron's Expedition to the Ohio," in "Mag. American Hist.," March, 1878. 614 THE CHURCH IN THE COLONIES. Alleghany and Monongahela, Fort Duquesne. The Register of the last fort is still preserved, and frora it We learn that Father Luke Collet, a RecoUect, was chaplain at Forts Pres- quile and Riviere aux Boeufs, and Father Denis Baron at Fort Duquesne. A small silver chalice, used in all probabU ity by Father Luke, was dug up at Waterford, near the ruins of the old fort, in 1804, and was purchased by Mrs. Yankirk, a pious Catholic lady, to save it frora profanation. Besides these posts the Jesuit Father, Claude Francis Ylrot, who had labored on the Abnaki raissions, was sent to the Ohio to found a mission araong the Delawares, who had settled near the French. He planted his mission cross at Sakunk, as the Indians styled the mouth of the Big Beaver. Here he per severed in his good work till Pakanke, Chief of the Wolf tribe, drove him off.' With the fall of the French power the service of the Church, maintained at Crown Point, Niagara, Erie, Water ford, and Pittsburgh, ceased. Another French post was connected with a great Indian mission and deserves a raore extended notice. This was Fort Presentation, on the site of the present Ogdensburg, with the raission founded there by the Sulpitian, Abb^ Francis Piquet. This energetic priest, while serving in 1745 as chaplain to an expedition against Fort Edward, conceived the project of establishing near Lake Ontario a raission like those at Sault Saint Louis and the Lake of the Two Moun tains. Frora his intercourse ¦with the Iroquois still in their ' Zeisberger, Journal, April 33, 1770. Maurault, " Histoire des Ab6- nakis," p. 400. Pather Claude P. Virot was born February 16, 1731, en tered the Society of Jesus in the province of Toulouse, October 10, 1738, was sent to Canada in 1750. Aftor his Delaware mission he acted as chaplain to Aubry's force, and was killed in the attempt made to relieve Fort Niagara in July, 1759. Pouchot, " Memoires," i., pp. 109, 110. THE ABBE PIQUET'S MISSION. 615 old homes, he felt that a desire for Christianity lingered among them, and that many could be won to join a new mission station. His design was encouraged by Governor de la Jonquiere, who accompanied him in May, 1748, to select a site. The POETEAIT OF REV. FRANCIS PIQUET. harbor at the mouth of the Oswegatchie, with fertile lands and abundant woodlands, offered eVery advantage. Here a palisaded work soon rose, and near It a chapel, named in honor of the patronal feast of the Sulpitians, La Presenta tion. He visited the cantons as far as Niagara, inviting the 616 THE CHURCH IN THE COLONIES. well-disposed to join his mission. In tlie erection of the necessary buildings and defences at the spot he had selected, the Abbe Piquet expended thirty thousand livres, and was about to reap the reward of his zealous exertion when. In October, 1749, a Mohawk war party raade a sudden raid and gave the place to the flaraes. They could not, however, drive the stout priest from the work he had undertaken. The Presentation mission rose from the ashes, and began ^^^. ^U- FORT PRESENTATION (OGDENSBUBO), WITH CHAPEL OF BEV. FBANCIB PIQUET. with six families ; but in two years there had gathered around the altar of the Presentation three hundred and ninety-six farailies, nurabering three thousand souls, drawn chiefly frora Onondaga and Cayuga, the frait of Piquet's visits and exhortations. Those who had mocked the efforts of the zealous priest to revive the early raission spirit were silenced. The Mission of the Presentation of Our Lady was a triumph for the Church and a defence to Canada. Bishop THE PRESENTATION MISSION, 617 Du Breuil de Pontbriand visited the raission in May, 1752, and took part in instructing the neophytes. Then he bap tized one hundred and twenty and confirmed raany. It was undoubtedly the first confirraation withiii the limits of the State of New York. The ladies of Montreal wished to en courage the good work, and sent to the mission a beautiful banner, still preserved at the Mission of the Lake of the Two Mountains. It bears the totems of the Iroquois clans — the Bear, the Wolf, and the Turtle, their councU fires, and the monograra of Christ. The new Iroquois town was governed by twelve chiefs, and becarae a raodel. Every visit of the Abb6 Piquet to the cantons drew new accessions to the rais sion. With a few zealous coadjutors, all that was not utteriy degraded In the cantons raight have been won. Sir Williara Johnson called on the Indians to extinguish the fire at Oswe gatchie. "We have no nearer place to learn, to pray and have our children baptized," answered the chieftain Redhead. The Abb^ Piquet went to France to obtain needed coad jutors, but he had scarcely returned when the war began which was to close the chapter of French power. During that struggle the Indians of all the raissions were called to the field, and as the tide of success turned against thera, Mr. Piquet and his Indians in 1759 abandoned Fort Presentation and raade a new horae on Grand Isle aux Galops, sometiraes called Isle Piquet, where he erected a chapel for his flock. When all seeraed lost the devoted raissionary, after making a final entry In his Register, May 10, 1760, returned to France by way of Louisiana. His successor, the Sulpitian, Rev. John Peter Besson de la Garde, acting as chaplain in Fort Levis, was taken by the English, but was aUowed to resume his labors as an Indian missionary. The site of the mission of The Presentation has become in our day a thriving town, the see of a Cathohc Bishop. The 618 THE CHURCH IN THE COLONIES. corner-stone of Abb6 Piquet's chapel was found some years ago, and now occupies an honorable place in the chief build ing of the city. It bears the inscriptign : " In nomine »f« Dei omnipotentis huic habitation! initia dedit Fran. Picquet 1749." " In the name of Almighty God, "ft Francis Picquet began this edi fice in 1749." ' Just as this mission was about to remove from the soil of New York the Jesuit Father, Mark Anthony Go'rdon, selected Aquasasne, " the place where the partridge drums," and there, with part of the people of the Caughnawaga mission at COBNEE-BTONE OF EEV. FRANCIS PIQUET'S CHAPEL, STILL PEESERVED AT OGDENSBURG. Sault St. Louis, founded tliat of Saint Francis Regis, erecting a log-house for a teraporary chapel. This perished by fire just before the close of the war, so that the year 1763 saw no chapel at the spot. ' The Abbe Piquet was at Corunna in 1763, and on reaching his native land received the approval of the French clergy and of the Sovereign Pontiff. After spending years in the active discharge of the ministry in France, he died at Verjon, July 15, 1781, in his seventy-third year, hav ing heen born at Bresse, December 6, 1708. " Memoire de la Lande" in " Lettres Edifiantes.'' Pouchot, " Memoires," ii., p. 384 ; Bossu, " Nou veaux Voyages," ii., pp. 384-5. Notes from Register of La Presenta tion ; Smith, "A History of the Diocese ot Ogdensburg, New York," 1886, p. 53. CHAPTER IY. THE CHUECH IN MICHIGAN, INDIANA, WISCONSIN, AND MIN NESOTA, 1690-1763. The Intercolonial struggle which is coeval with the acces sion of WiUiam IIL, seriously affected Catholicity in the northwest, as the French authorities in Canada, absorbed in the effort to preserve the province to France, could do little to extend civilization in the remote Lake region. The eariy spirit of faith, too, had waned. If raissionaries were main tained it was less to aid them in the conversion of the heathen, than to raake thera agents in keeping tribes friendly from whom traders might obtain peltries. There was not in 1690 any French settleraent on the Upper Lakes ; the projected Recollect missions had been abandoned ; the Jesuit Fathers of whora Father Enjalran was Superior, had their Huron and Ottawa raission at Michiliraackinac, where that Father and the veteran de Carheil still labored ; Father Aveneau was at the Miarai raission on the Saint Jo seph's ; the aged Father Nouvel conducted the Christian In dians on Green Bay ; Father Joseph John Marest was en deavoring to found a mission among the Dakotas, near the banks of the St. Croix and St. Peter's. Fathers Albanel and Bailloquet were the only other missionaries in the West. Mission labor was daUy becoming raore difficult, and the danger of the raissionaries increased. Even at Michiliraacki nac the Jesuit Fathers were regarded as exposed to danger, till Louvigny, in 1691, encompassed their church and resi dence with a palisade. (619) 620 THE CHURCH IN THE COLONIES. The government grant for land on which to erect a chapel and house near the banks of the Saint Joseph's had been con firmed, and the chief centre of raission work on the Lakes was hkely to be at that point. The appointraent of La Motte Cadillac as coraraandant at Michiliraackinac, in 1694, foreboded ill to the cause of Wes^ ern missions. Chimerical, grasping, overbearing, regarding religion only as an element to be used for purposes of gov ernment or trade, he displayed qualities that subsequently raade his adrainistration in higher position so stormy and unprofitable.' The raissionaries had already learned his char acter, when in 1706 he was selected to found not a raere trading-post, but a fort and settleraent on the Detroit River, where teraporary establishments had already been made, and where formal possession had been taken in 1687. When peace had been raade, and the West was again open. Father Enjalran was dispatched to the West to invite the tribes on the Lakes to send their delegates to a general council.' In the suramer of 1701 Cadillac, appointed coraraand ant at Detroit, and in all the westem parts, and made Seign eur of the projected settlement, set out from Three Rivers with soldiers and settlers. The expedition was accompanied by Father Nicholas Bemardine Constantine Delhalle, a Rec ollect, who was to serve as chaplain to the troops aud pastor to the people, aud the Jesuit Father Francis Yaillant du Gueslis to act as missionary to the Indians. Detroit was founded July 21, 1701 ; Fort Pontchartrain, a solid work ' Cadillac to the Minister, Aug. 3, 1695, condemning missionaries for checking sale of liquor; Margry, " Decouvertes et Etablissement," v., pp. 31, 33, 35, 50, 54, 63; " New York Colonial Documents," ix., p. 418. » De la Potherie, " Histoire de I'Amerique Septentrionale," iv. , p. 103. FIRST CHURCH AT DETROIT. 621 of timber, was at once begun, and five days later, on the feast of Saint Anne, a chapel in her honor was coraraenced near it. Here the Recollect priest began the first perraanent ser vice for his countryraen in a white settleraent at the West.' On learning during the route CadiUac's ideas and proposed system, Father YaiUant, who seeras to have corae with some misgivings, abandoned all intention of undertaking an Indian mission, and returned to Quebec. The project of Cadillac was to gather at Detroit, the Hurons and Ottawas from Michiliraackinac ; the Miarais froiji St. Joseph's River ; and other western bands, to form the raen into railitary organiza tions, teach the young Indians French, by raeans of the rais sionaries and Ursuhne Nuns, whom he was to introduce, and to cause the settlers to take wives araong the educated Indian girls. He gave out that he was a Moses raised up to lead these people out of their bondage ; as coraraandant he claimed complete control over all within his jurisdiction, and regarded a missionary as a soldier, whora he could change as he would a sentry.' The raissionaries appointed to their sev eral stations by their Superior, in concurrence with the Bishop of Quebec, and in his narae, could not recognize a new and independent authority. When CadiUac ordered the raissionaries at MIchihmackinac and St. Joseph's River to corae to Detroit with the tribes to whora they had rainis tered, they did not feel bound to coraply. They left the In dians to decide for themselves on the question of removal. The Ottawas were the first to transfer their wigwams to De troit. A portion of the Hurons also went, till in 1703 only twenty-five of the tribe reraained near Father de Carheil's chapel, and Cadillac wrote, " I ara convinced that this ob- ' Margry, v., p. 191. ' This is clear in Margry, v., pp. 339, 387, 395. 622 THE CHURCH IN THE COLONIES. stinate parish priest will die in his pai-ish church without having a parishioner to bury hira." ' Father Aveneau, who had been joined by Father Merraet on the St. Joseph's, was soon after driven frora his raission by Cadillac, Mermet pro ceeding to the Weas to attempt a mission among thera. In 1705 Fathers de Carheil and James J. Marest, and ap parently Enjalran, finding themselves without a flock at Michiliraackinac, and not wishing the chapel to be profaned by bushlopers or Indians who passed that way, set fire to their buildings, and went, down to Quebec, but their course was sharply censured by the governraent in France. An order was sent out that they should return and rebuild their chapel ; but as it seeraed useless to raaintain a church where there was no congregation, the raatter was dropped. The Jesuit raission on the Lakes was thus reduced to that at Greeu Bay, whither Father John B. Chardon had gone in 1701, to aid the venerable Henry Nouvel, who had been for nearly forty years on the raission there, and who died at his post in 1702.' The next year the httle town of Detroit suffered frora its first conflagration ; a bam near the fort took fire, and tho flaraes spreading, destroyed the church with the house of the Recollect Father, and the residences of Cadillac and Tonti. ' Cadillac in Margry, p. 304.- ' Margry, v., pp. 315-319 ; Martin, "Catalogue par Ordre Chronolo- gique." The question of the sale of liquor to the Indians entered largely into the disagreement between CadUlac and the missionaries. Tho Jes uit Fathers, carrying out the rules of the Bishop of Quebec, condemned it. Cadillac, following the views of Frontenac, favored it, but only as a monopoly in his own hands. His reverence for tho old Governor was intense : " Raising my eyes to heaven," he writes, " I sometimes cry in tho weakness of my faith ; Sancte Frontenac, ora pro me." Margry, v., p. 316. Ho was perpetually writing, and some of his imaginary con versations with Pontchartrain have been ludicrously cited by Sheldon, Campbell, and others, as though real and genuine. DEATH OF FATHER DELHALLE, 623 The earliest Register of Detroit perished with this priraitive shrine, October 5, 1703. Cadillac, who had in his arbitrary and grasping course seized the property of two traders, was compeUed to go down to Quebec In 1704, to defend the civU suit brought by those whom he had wronged, and he used all the arts of chicanery to prevent their obtaining redress.' After the fire another church was erected, and Father Constantine resumed his labors. His Registry, opening Febmary 2, 1704, with the baptism of Maria Teresa, a child of CadiUac, but covering only three pages, is stiU preserved, and is the oldest of the early French parish Registers of the West, beginning sorae raonths prior to that of Mobile.' The withdrawal of the Indian raissionaries was soon fol lowed by a dangerous feeling in the various tribes. The Ottawas were especially inclined to join the Enghsh and Iroquois, and were full of suspicion of the French. WhUe Father Marest in 1706 was on his way to Michiliraackinac, the crisis came, hastened by the rashness of de Bourgraont, the commandant at Detroit. Provoked at a trifle, he beat an Ottawa so violently that the man died. Convinced that the commander meditated an attack on thera, that tribe pre pared to fight the French and the tribes favorable to thera, especially the Miarais, of whom they were jealous. Some of the Ottawa braves meeting a party of Miarais kiUed five, only one succeeding in escaping to the French fort. The Miamis hearing this, aU fied frora their village to the fort, under a heavy fire frora the Ottawas. Father Constantine ,was walking in his garden unconscious of dan ger. He was immediately seized, and bound by sorae of the ' The Abbe Verreau has detailed the whole case, which is far from creditable to Cadillac. ' I owe access to it to the kindness of R. R. Elliott, Esq. DEATH OF FATHER CONSTANTINE. 625 Ottawas, but John le Blanc, one of their chiefs who had at tended the great congress at Montreal, interposed and re leased him. Le Blanc asked Father Constantine to go and tell Mr. Bourgraont that the Ottawas had no designs against the French, and to ask him to suspend the fire frora the fort. As the Recollect Father, anxious to put an end to the hostU ities, was entering the fort, some Miamis joined him, and the Ottawas opened fire on them. A ball struck Father Con stantine, and he fell dead on the spot, and a soldier near him was badly wounded. The fire was then renewed, and was maintained till the Ottawas withdrew with heavy loss. The first pastor of the first French town in the West was thus slain in the noble effort to prevent the further effusion of blood. Unfortunately httle is known of hira. He ar rived In Canada June 1, 1696, and had been engaged in pa rochial work at Longueuil and St. Frangols de Sales, before he was appointed chaplain to Fort Pontchartrain. He was interred in the church where he had ministered.' Father Dominic de la Marche, a Recollect Father who had just arrived frora France, was sent the sarae year to Detroit to replace the one whose life had been sacrificed by the In capacity of the civil officials. He was missionary at Fort Pontchartrain from August 16, 1706, to May 1, 1708. Meanwhile Father Marest had returned to Michiliraack inac, and Father Aveneau to his raission on the Saint Jo seph's, for the latter was sent to his old flock when an expe dition against the Miarais failed. There the raissionary labored to revive the faith among the Indians who, amid all this turmoil,' had sadly retrograded. Charlevoix assures us that Father Aveneau, who spent eighteen years with the ¦Charlevoix, "History of New France," v., pp. 185-6; "N. Y. Colonial Documents," ix., p. 810 ; Tanguay, " Repertoke General," p. 70. /^^^"^^y^^y^n^fi^. -v^V '^^ SIGNATURES OF PRIESTS AT DETROIT. ST. ANNE'S, DETROIT. 627 Miarais, by unalterable mildness and invincible patience, succeeded in obtaining great Influence over thera.' He did not hve, however, long after being restored to his mission, having died In Illinois on the 14th of Septeraber, 1711. Father Chardon was then for a time at the old mission sta tion. The next year Father Marest erected a church on the soutii shore, at what is now known as Old Mackinac, where de Louvigny in 1712 built a fort. The French needed, indeed, to strengthen their position in the West, for the Foxes had drawn the Kickapoos and Mascoutens into a plot to destroy Detroit and the French settled there, and hold the place for the Enghsh, who had in cited thera. Du Buissou, the coraraandant, seeing their in creasing nurabers and insolence, sent to suraraon the allies of France, and prepared to defend the post with his little gar rison of fifty men. The church where Father DelhaUe re posed stood outside the fort, with a storehouse and dwell ing near it. After removing the grain laid up there, the coraraandant, to prevent the Indians from using the buildings to attack the fort, or endangering it by setting them on fire, ordered the church and adjacent houses to be deraohshed ; and In a few hours this second church was destroyed. The Recollect Father Cherubin Deniau, the raissionary of this little fiock of whites frora 1707, erected within the palisade a new chapel dedicated to Saint Anne. When after a series of desperate engageraents the Foxes were nearly exterraina ted by the alhes and Detroit was saved. Father Cherubin cele brated a solemn high mass of thanksgiving, and the Te Deura was chanted in the palisade fort.' ' Charlevoix, v., p. 303. ' Du Buisson's Report, June 15, 1713, in Smith, " History of "Wiscon sin," ui., pp. 817, 833. 628 THE CHURCH IN THE COLONIES. During the troublous days when the turbulent Fox tribe raenaced the power of France in the country of the Lakes, the Rev. ' Father Leonard Yatier, also a RecoUect, is said to have been cut off by the Foxes and Sioux, but unfortunately we have no details of his death.' The Recollect Fathers were generally sent to stations for a term of three years, and the isolation of the post at Detroit was sueh that few apparently sought to prolong their stay. Thus Father Hyacinth Pelfresne served frora 1715 to June 3, 1717. Father Antliony Delino, who soon styled hiraself "Recollect priest discharging parocliial functions at the Royal fort of Detroit, Lake Erie, and Lake Huron," began in Nov., 1719, but was recaUed in March, 1722.' Detroit raeanwhile had dechned, and the Hurons and Ottawas who had settled near it, though raany had their children baptized, were fast losing all trace of Christianity." However, the raission araong the Miamis had been main tained under the Jesuit Father John de Saint P^, who was stationed there in 1721, but the tribe had begun to move eastward, and the French had already two years previoua taken steps to establish Fort Ouiatenon on the north bank of the Wabash, a few miles from the present town of Lafay ette.' The missionaries oi Saint Joseph's River probably accorapanied their band on its raigratlons. Father Bonaventure Leonard arrived In Detroit in June, 1722. He is the first to speak of St. Anne's as a parish. He ¦Tanguay, "Repertoire GIngral," p. 71. The date of his death is given as Feb., 1713. ' Parish Register of Detroit. Calvarin, V.G., Mercier and Thaumur, of Tamarois, were at Detroit in August, 1718. ' Charlevoix, " Histoire de la Nouvelle France," iii., p. 357. * VaudreuU to the Council of the Marine, " New York Colonial Doc uments," ix., p. 893; Beckwith, "Historic Notes of the Northwest" Chicago, 1879, p. 104. SIOUX MISSION. 629 began a new church within the palisades, which occupied, it is said, a site on the present Jefferson Avenue, between Gris wold and Shelby Streets.' When the church was sufficiently advanced he took steps to translate to it the remains of the first pastor. Father Constantine Delhalle. The Sieur Delisle who had aided in interring the RecoUect Father, guided the new pastor of Detroit to the spot, and two men set to work. The cofiin was soon found, and his skull-cap, portions of his Franciscan habit and cord, and his hair cloth were enough to identify the remains, which were removed to the new church on the 14th of May, 1723, and placed under the plai^ form of the altar.' Father Chardon seems to have reraained at Green Bay tUl about 1728, the solitary priest on the old mission ground west of Lake Michigan for several years ; but he apparently withdrew when the expedition under de Lignery was sent against the Foxes. The forces, consisting of four hundred French and twice as many Indians, were attended by Rev. Mr. Reset, a secular priest ; Father Emmanuel Crespel, a Recollect, and Father Jaraes Quentin de la Bretonniere, a Jesuit Father. The expedition entered Green Bay, and ascended Fox River to the Indian town, which they found deserted. On the horaeward raarch, de Lignery demolished the French fort at Green Bay, and the mission there was ap parently then abandoned.' On the 17th of May, 1727, the French under Laperriere began the erection of Fort Beauharnois on Lake Pepin, the flrst post in our Minnesota. The government raade an ap propriation for the support of two Jesuit priests there, and ' Farmer, "History of Detroit and Michigan," Detroit, 1884, p. 539. ' Entry in Detroit Register. ' Crespel, " Voiages dans le Canada," Francf ort, 1743, pp. 15-3.9i 630 THE CHURCH IN THE COLONIES. Father Louis Ignatius Guignas, who accorapanied the expe dition", founded the mission of Saint Michael the Archangel araong the Sioux. He waa the first priest after Father Ma rest to atterapt to gain souls to Christ among the Dakotas. Father Guignas, after beginning his mission labors, atterapted to reach the Illinois country In 1728, but was captured on his way down the Mississippi by the Mascoutens and Kicka poos, alhes of the Foxes. He remained a prisoner in their hands for five months, and was at one time c6nderaned to die in torture at the stake, but was saved by an old man who adopted hira. His captors finally took hira to the Illinois, where they left him on parole till November, 1729, when they reraoved hira to their own town. On recovering his liberty, he seems to have returned to his Dakota missiou, where he was still laboring in 1736.' About 1730 Father Crespel visited Detroit and describes his feUow-religious, Father Bonaventure, as a zealous priest, given to study, rendering service as priest and teacher to his people, and conversant with the language of the Indians with whom he came most frequently in contact.' The Indians around Detroit had been without a missionary from the tirae of the foundation of the place. Father Char levoix represented strongly the necessity of reviving the early efforts to Christianize thera. The Huron raission was revived in 1728, and soon after Father Armand de la Richardie ap pears as their spiritual guide. Father Charles M. Mesaiger had been succeeded at the Miarai raission on the St. Joseph's by Father Peter du ' Guignas in " Early Voyages up and down the Mississippi," Albany, 1861, pp. 167-175; "New York Colonial Documents," ix.' pp. 995, 1016-7, 1051. 2 Crespel, " Voiage," pp. 34-5. THE HURONS, 631 Jaunay,' while Fathers John B. La Morinie and Godfrey Coquart appear at Mackinac. The Jesuits were stiU in the advance with the French ex plorers of the West. In 1731 Father Charles Mesaiger set out from the mission at Michilimackinac to accompany Pierre Gaulthier, Sieur de la Y^rendrye, on his exploration through Minnesota to Rainy Lake, Lake Winnipeg, and the country of the Mandans. Father Peter Aulneau, accompanying a son of the Sieur de la Y^rendrye in a subsequent exploration, was killed by the Indians at the Lake of the Woods in 1736.' The leading Huron chiefs at Detroit were hostile or indif ferent to religion, and though Father Potier established a raission on Bois Blanc Island in 1742, he was forced to leave them five years afterward. Father de la Richardie, thor oughly discouraged, had returned to Quebec, but was recaUed In 1747. In their winterings the Huron tribe frequently en camped at Sandusky, allured by the pure water found there. In 1751 Father de la Richardie induced a portion of the tribe to go and settle there perraanentiy. They were the Indians least able to restrain their appetite for spirituous liquors. This mission was maintained here for several years. Chief Nicholas, an ally of the English, at last drove Father Potior from his chapel on the Sandusky, and the mission closed, though the faith was preserved among the Hurons tUl the present century. The rest of the tribe gathered at Sandwich, where a church ' In 1738. He was at Mackinac in 1743, Detroit in 1754. He died February 17, 1781 . Martin, ' ' Catalogue " ; Tanguay, ' ' Repertoire Gene ral." 2 Martin, "Catalogue par ordre Chronologique "; Mallet, "Originof the Oregon Mission," " Proceedings U. S. Cath. Hist. Soc, February 11, 1886," p. 11. 632 THE CHURCH IN THE COLONIES. had been erected for them In 1748 ; and during the latter part of the period we are treating, this Canadian band was under the care of Father J. B. Salleneuve.' Detroit had taken new life. The population was increas ing, so that the RecoUect Father, Siraplicius Bocquet, who had entered on his duties as parish priest on the 18th of Sep tember, 1754, undertook to build a larger church. It stood. SIGNATURE OF FATHEB SIMPLICIUS BOCQUET. according to the historiographer of the city, west of the present Griswold Street, on ground now Included in Jefferson Avenue. The new Church of Saint Anne was so far com pleted in the sumraer after his arrival, that on the 13th of July, 1755, he transferred to It the reraains of the first pastor of Detroit, depositing them under the steps of the altar, to remain, however, only till the completion of the church. " Which," says the entry In the Register, " will perrait us to give hira a perraanent and becoming sepulture conformable to his merit, and to the rairacles which raany trustworthy persons have reported to us to have been wrought through his intercession in favor of the whole parish." ' The little French city of the West was honored, says Far- > "Collection de Manuscrits," iii., p. 348; " N. Y. Colonial Docu ments," X., pp. 114-116; "History of the Catholic Missions," p. 303. There are still extant two copies of a Huron Grammar written by Father Potier, a work on Huron Radicals, and a Census of the Hurons. Father Potier died at Sandwich, July 16, 1781. " Register of the parish of St. Anne, Detroit. BISHOP DE PONTBRIAND. 633 mer, by the presence of the Rt. Rev. Henry Mary du Breuil de Pontbriand, who extended his visitation to Detroit. He dedicated the new church on the 16th of March, 1755, and remained for some weeks iu this portion of his diocese. ET. BEV. HENEY MABT DU BEEUIL DE PONT BRIAND, SIXTH BISHOP OF QUEBEC. The Rt. Rev. Henry Mary du Breuil de Pontbriand, sixth Bishop of Qilebec,' deserves especial raention in a history of " Mgr. Peter Herman Dosquet, a native of Lille, was consecrated Bishop of Samos at Rome on Christmas day, 1736, by Pope Benedict XIII. and appointed Coadjutor to Bishop Mornay, whom he succeeded in 1734. He resigned the next year, having spent less than six years in Canada. 634 THE CHURCH IN THE COLONIES, the Church in the United States, as he was the first incum bent of that see who performed any episcopal function with in our limits, having conferred confirmation at Ogdensburg and Detroit, and exerted himself earnestly to place the religioua affairs of Louisiana on a sounder basis by coraraitting author ity in that province to more zealous and responsible hands. He was born at Yannes in Brittany, of a family of posi tion, and was only thirty-two years of age when he was ap pointed to the see of Quebec. Notwithstanding his youth he was already Yicar-General and Canon of Saint Malo, and a Doctor in the Sorbonne. Having obtained his bills from the great Pope Benedict XIY. on the 6th of March, 1741, he was consecrated at Paris on the 9th of AprU by Mgr. Gaspar Williara de YintiraUle, archbishop of that city. He proceeded immediately to Canada and took possession of his see on the 30th of August, 1741. He was the last Bishop of Quebec under the French sway. After an active and zealous administration, in which he visited reraote parts of his dio cese, he beheld his episcopal city fall into the hands of the English. He retired to the Sulpitian Seminary at Montreal, where grief at the misfortunes of the fiock confided to hira hastened his end. He expired on the 8th of June, 1760. Father Siraplicius as vicar to Father Bonaventure, and as pastor and Yicar-General, presided long enough over the Church of Saint Anne to see the flag of France lowered in Canada and on the Lakes, and to see England lose the col onies for whose sake she had so long struggled to deprive France of her northern colony. Mgr. Francis Louis Pourroy de I'Aube Riviere, consecrated December 31, 1739, arrived at Quebec on the 7th of August, 1740, and died on the 80th, at the age of 39, of a fever contracted while attending the sick on tho ship. I trace no act of either of these bishops relating to our part of 1 the country. RELICS OF OLD MISSIONS. 635 Far less tranquil was the lot of the Jesuit missionaries around hira. As the tide of war seemed to turn against France, the Indians were alienated, and at some missions the Fathers were in want of the merest necessaries. Father de la Morinie left the mission on St. Joseph's River and rainis tered to the settlers at St. Genevieve, beyond the Mississippi. Father Salleneuve had retired in 1761 for a sirailar reasou from the Huron mission near Detroit, bearing the chapel service. When the IrreUgious Council of Louisiana, veiling its hypocrisy under a specious pretext of zeal for the Church, sent men to Hhnois to enforce its shameful decree, both these Fathers, with the property of the missions In their hands, were seized, although on British soil. The enemies of relig ion even sent and kidnapped Father Julian Devernai at Yin cennes, and selhng his winter provisions dragged him, al though he had been suffering from disease for six months, to the banks of the Mississippi. , The raen who pretended that the Jesuits had neglected their missions tore them from their churches, profaned them, broke up the missIouB, and, so far as they could, deprived the Cathohcs of the West of priest and altar, of aU means of worshipping God or approaching the sacra ments of the Church. Fathers du Jaunay and Le Franc alone signature of father devernai. were left in the north west, though Father Meurin, aa we have seen, succeeded In returning to the scene of his labora. MichUimackinac was the central point of the missionaries at the close of this period, and the church at Pointe St. Ignace preserved, to our times, a fine set of heavy velvet vestments, elaborately worked, in which perhaps mass was 636 THE CHURCH IN THE COLONIES. said in the days of Louis XIY. Equally curious is auother relic of the past there preserved, a bread-Iron, wrought per haps In the West by the lay brother whose forge did good service for white and Indian. It is a rude piece of work, and the lettering was evidently first cut into the iron by the unskiUed but earnest artist. The introduction of the figure BRBAD-IEON PBESEBVED AT MICHILIMAOKrNAC. in one of the large dies presented a difficulty that was strangely surmounted. The Church in the northem parte where the French flag had floated, was in a pitiable condition. The Indian Cath olics In Maine, New York, and Ohio, and the few French lingering near them, were without a single priest, or anything THE WEST IN 1763. 637 worthy the name of a church. The parish of Detroit had, indeed. Its priest ; two Jesuit Fathers attended the Catholics on the Great Lakes beyond. The parishes of Yincennes, Kaskaskia, Cahokia, Prairie du Rocher, and Fort Chartres, as of St. Genevieve, were without a priest to minister at their altars. The work of six-score years, frora the visit of Fathers Jogues and Rayrabaut, was recorded rather in the graves of the Faithful Departed, than In the hving children of the Church and their pastors. SIGNATUBES OF FATHER DU JAUNAY AND BEV. MESSRS. THAUMUE. CALVARIN, AND MERCIER. CONCLUSION. The history of the CathoUc Church in our present terri tory, frora the first landing of colonists In Florida, under Ponce de Leon, to the year 1763, has been traced ; various as were the national differences, the language, the Ideas of government in those who carae to settle, or in those whom they fonnd, the Church one In her government, her doctrine, her sacrifice, everywhere established the sarae Christianity that she had planted araong the Gaul, the Celt, the Saxon, the Teuton, the Iberian. Many as are the tongues of raen, the Church has but one, that of unerring truth. The Catholic Church in the United States clairas all the early struggles of the first apostles, their weary marches, their untiring toil to instruct the rude and the savage, the constant offering of the Holy Sacrifice, the imparting of the sacraraents to raen of aU races, as part of her glorious heri tage, the heroic days of her history. Her priests were the pioneers, first to thread the great arteries of the continent, to plod over the Indian trail, to study the grandeur, the veg etable and raineral wealth of the land, to learn and perpet uate in scientific form the unwritten languagea of our eount lesa Indian tribes, to discharge unfiinchingly the ministry of the altar and the Word, and to die, as full a hundred did, by savage hands, while heroicaUy discharging their duty. Ever counseUors of peace, toleration, and harmony, hold ing the shield of the crucifix between the oppressed and the oppressor, we see them with their flocks In the English col onies pursued for a hundred years by the bloodhounds of In- (638) CONCLUSION 639 satiate fanaticism, victims of penal laws that did not gratify the whole venom of. their inventors, although they left the unhappy Catholic hardly aught but hfe itself. Where the Cathohc flags of France and Spain floated there were trials, too, from the jealousy or greed of officials, i as well aa frora the barbarisra of the tribes araong whora the priests of old labored. The Church was not planted without tears, and at this day the homage of respect is freely paid to the early apostles of the faith. But the old colonial feehng of misrepresentation still shows itself In two charges frequently raade, the utter mendacity of which It may not be araiss to notice. . The first, charge ia, that the Catholic missionaries baptized the Indians, and received them into the Church without in struction. As one elegant writer expresses it, coritrasting Catholic and Protestant missionaries : " While the forraer contented themselves with sprinkling a few dropa of water on the forehead of the warlike proselyte, the latter sought to wean him from his barbarism, and penetrate his savage heart with the truths of Christianity." But this charge Is absolutely false. The records of the missionaries, English, French, and Spanish, show that instruc tion always preceded baptism in those who had attained the age of reason, and that when the fundamental truths were Implanted in the minds of the cateehuraens, baptisra was, except In rare cases, long deferred in order to test the con stancy of the candidate. Baptisraal registers frequently refer specially to previous instruction. The calechisras prepared for missionary usein Florida, Texas, Maine, New York, Michigan, Illinois, are extant to this day, and show how laboriously the raissionaries endeavored to convey to the catechumens the fundamental doctrines In terms that an Indian mind could grasp, and with these tmths the whole Scheme of 640 THE CHURCH IN THE COLONIES. Christian morality. The Spanish confesonarios, too, show how the minds were trained to distinguish In detail between right and wrong. Those who mak6 and repeat the charge cite no proof ; the stateraents of the raissionaries In all parts of the country show its utter falsity. Another charge is that the French missionaries taught the Indians that they would assure eternal happiness by killing the English heretics. Bancroft, Parkman, and others, who have exarained all the printed stateraents of the early rais sionaries, and nuraberless papers frora their pens, will attest that no-such doctrine can be found anywhere. There is not the slightest proof that can be cited, that Catholic priests in culcated any such ideas. Canada never sought war ; she con stantly proposed colonial and especially Indian neutrality. Her clergy did not, as their writings ahow, make denunci- ationa of Protestantism aud Protestants a topic for constant pulpit use. These same writers, from their familiarity with early New England history, will substantiate the assertion that books like the " Simple Cobbler of Aggawara," by Ward, and sermons by other New England divines, teem with raat ter intended and calculated to arouse the hatred of the peo ple of New England against Cathohcs personally, and that raore specimens of this unchristian spirit can be found in six New England tracts than in all Canadian literature. The feeling of hostility to Catholics In the English col onies was Icept up and raaintained for political ends, and was a bond of harraony between the Puritan of New England and the Episcopalian of Yirginia and Maryland. To what cruel legislative acts it stiraulated the Protestants of Yir ginia, and to what bloody deeds it incited the men of South Carolina, we liave had the sad necessity of stating. At the period where our narrative ends this spirit had ap- CONCLUSION. 641 parently triuraphed. Canada was humbled in the dust, her great missionary organization had been broken up ; the Cath olics in Florida saw no hope except in emigration. England had the will and the power to deprive the Catholics through out the laud of churches, clergy, even of real aud personal property, and deport thera all as paupers to sorae distant part as she had done the Acadians. A tract printed at Edinburgh in 1763, but voices the gen eral feeling which had been created against Catholics, when It advised the governraent " chiefly, to search out, with re wards for discovery, and raake pubhc examples of those plagues of society, disturbers of mankind, and constant source of raischief to us in these parts — whatever Jesuits, Monks, Priests, etc., can be apprehended anywhere throughout the whole country eastward from the Mississippi and IbervUle." ' The country west and southwest of the Mississippi was still in Catholic hands, but the suppression of the provinces of the Society of Jesus in French and Spanish territory, left many districts without priests, and the faith of the people was gradually yielding to decay like the crumbling tenant less churches. Darkness as of night was settling on the land, but It was the darkness that precedes the dawn. ' " The Expediency of Securing our American Colonies." 41 ADDITION TO PAGES 195. 300. The band of missionaries who set out in 1638 reached Santa F6 on Whit sunday, one of the number. Father Martin Gonzales, dying on the way. Missions were at once begun among the Humanas, Piros, aud Tompiros by Fathers Anthony Artiaga, Francis of the Conception, Thomas of San Diego, Francis Letrado, Diego de la Fuente, and Francis de Azevedo. An Apache mission was undertaken liy Fathers Bartholomew Romero and Francis Munoz. Father John Ramirez planted his mission cross at Acoma. Father Roque do Figuoredo, a missionary of great ability and experience, already versed in several Indian languages, and a good mu sician, undertook the conversion of the Zuni nation, taking up his resi dence at the town of Cibola, with Father Augustine de CuoUar. The Franciscans encountered great opposition here, the people being strong ly attached to their idolatrous rites ; but they finally triumphed. Some of the leading chiefs sought instruction, and after being tested were bap tized on St. Augustine's day, 1639, Father Roque having on that day erected an altar in the plaza, and offered the holy sacrifice before ad ministering the sacrament to them and to the infants of some catechu mens. Father Porras and his companion. Father Androw Gulierrez, encounter ed similar obstacles at Moqui, but at last triumphed by what seemed to Pather Perea, a miraculous change (Perea, "Verdadera Relacion," " Se gunda Relacion "). INDEX. Abadejo, Father Joseph 494 Abnakis. .338, 337, 594, 596, 603-4 Abiquiu 535 Acadia 431-8 Acadians 433-9 Acevedo, Father Anthony de, 313 ; Rev. Peter L 464, 469 AcoMA 119, 186, 300, 208, 513, 531, 535 Acuco 119 Adayes 490-6 Adeian VL, Pope 103 Ageeda, Ven. Maria de 197-8 AGEBBKOUiil 390 Agbbtti, Mgr. Claudius. 68, 79, 80 Ahasistabi, Huron Chief .... 339 Ainai 485 Ako, Michael 536 Alabama, Church in. 113, 139-131, 545-555, 564-7, 580, 591 Alameda 535 Alamo, Father Gonzalo del. . . 143 Alamo 499 Alana, Joseph Xavier de 473 Albadesa, Father Joseph 494 Albanel, Father Charles. .384, 338 Albubquebque, San Francis co or San Feli'pe de 533, 535 Aleman t Hubtado, Rev. j: M 181 Algonquins 316 Alibamons 553, 673, 584, 689 Allemangbl, Pa 394 Allouez, Father Claude, 2<57 ; Vicar General, 368, 374, 376, 377, 330 ; Death, 331 ; Bishop St. Vallier on 535 Almendaebz dc Toledo, Rt. Rev. Alonzo Henriquez 103 Alpuente, Father John de. . . 513 Altham, Father John. .40, 43, 53, 54 ; Death 54 Amalingans 596 ASacapi 456 Anacostan Indians 58 Analisa, Father Lawrence, kiUed 307, 308 Anda, Father Mariano 501 Andbb, Father Louis 375, 277 Andeew of the Assumption, Father 315 Anne, Queen of England, pro tects Maryland Catholics, 360; Acadians 433 Anne Arundell Co 69 Anselm de Langres, Father. . . 580 Anthony of the Ascension, P. 315 Anthony, Father 566 Antonico If*''' Apaches 304, 602, 504, 508 Apalaches. .108, 164, 167, 180, 458, 461, 463 ; at MobUe, 553, 554, 568, 573, 691 Apabicio, Pather Francia .504, 507 Aponte y Lis, Father Cajetan. 503 Apoquinimink, Mission at — 369 (643) 644 INDEX. ABAMipmcHicvrB, Mary 536 Abana, John de 135 Arbizu, Father Joseph, killed. 530 Archihau 43 Argal, Samuel 333 Aribaca 639 Arizona, Church in 536 Ark, The, and The Dove, bring out Pilgrims to Maryland. . . 39 Arkansas, Church in. .539, 544-5, 573, 576 Arkansas Indians. 315, 539, 544-5, 573, 576 Arriola, Don Andre de 455 Akroyo Honda 490 Aeteaga, Rev. Mathias Joseph 506 Artur, Rev. Ricardo 153 Arundell of Wardour, Thom as, Lord 35, 30, 38 Asao 155, 173, 178, 179 Asapista 335 Ashbey, Father James 407 Ashton, Father John 435 Asinais Indians (see Cenis, Texas) 314, 480, 485 Asopo, Ossibaw Island 154 Assapita 637 Assendase, Peter .397-8 Asturiano, a Priest 110 Attakapas, Louisiana 438 Attwood, Father P. .370, 371, 405 Aubert, Father John B 589 Aubery, Father Joseph 594 Aubey, Rev. Nicholas 318 Aucii, Archbishop of 543 Aulnay de Charnisay. 340 Aulneau, Pather Peter 629 AuSoN, Father Michael, 153 ; killed, 154 ; Pather Peter ... 153 Auriesville, Ossernenon . . . 330 Avalon, Newfoundland 30-1 Aveneau, Pather Claude. .338, 634 Avila, Father Francis de. .153, 155 FASB Axacan 133, 147-150 Ayala, Juan de. Governor of Florida 458 Ayeta, P. Francis. .181-3, 306, 311 Ayllon, Lucas Vasquez de, 104-7 ; Rev. Simon de 163 Ays 490, 494 Ayubale 463-3 Azevedo, Father Anthony 619 Badajoz, Brother Anthony, 153 ; kUled 154 Baez, Brother Dominic Augus tine 143, 144 Bahena, Father Ignatius 497 Bahia del Espiritu Santo, Tex as 497, 498 Bailloquet, Father Peter . . . 338 Balize 668, 573 Balthazar, Father 187 Baltimore, Benedict Leonard. 371 Baltimore, Sir George Cal vert, Lord 38, 30, 33, 34 Baltimore, CecU, Lord. 37-51, 879 Baltimore, Charles Calvert, Lord 371 Baltimore, Charles Calvert, Lord 371-380 Baltimore, Third Plenary Council of, solicits Canoniza tion of Father Jogues, Rene Goupil, and Catharine Tega kouita 334 Balvebdb, Pather Joseph Nar vaez 514 BaSos, p. Joachim. . .502, 604, 508 Barnabas, Pather 691 Baron, Pather Denis 014 Barreba, Father Diego Joseph 531 Barroso, Father Christopher Alphonsus 510,613 Baudouin, Father Michael, 573 : Vicar-General 583 INDEX. 645 PAGE BaxItbr, Jervis 88 Bayagoulas 543 Beadnall, Father James, ar rested 443 Beaubois, Father Nicholas Ig natius 558, 569 Beaulieu Rapids 306 Beaumont, Father Francis.. . . 370 Belen, N. M 635 Bellomont, Earl of 356-8, 610 Beltran, Father Bernardine, 185-6 ; Father Manuel, killed 313 Benavides, P. Alonso de. .195, 199 Benezet, Anthony, sympathy for Acadians 434 Bennet, Father John, 876-7 ; Puritan Commissioner 73 Berascula, Father 169 Bergier, Rev. J. .541, 643, 651, 558 Bernabe de los Angeles, P.. 172 Bbrnabdlnb de Crespy, Fa ther 238, 243 Bernal, Father John, Custos of Now Mexico, 305 ; killed. 307 Bernaldez, Rev. Peter 167 Berroa, Captain Stephen de. . 460 Beschefer, Pather Thierry. . . 383 Besson de la Garde, Rev. John Peter 617 Bbteta, Pather Gregory de. . 133, 135, 132 Biard, Father Peter 219-222 Bidais 5OO, 503 Biencourt, Sieur de 231 Bienville, Johu de. Governor of Louisiana 548, 551-3, 560 Big Beaver, Mission at 614 Bigot, Father James, 337 ; Fa ther Vincent 594, 596-7 Binneteau, Pather Julian. . . 537, 644, 694 Black Code, The 664 Bladbn, T., Govemor of Ma- FaQE ryland. Proclamation against Catholics 406 Bocquet, P. Simplicius. . 630, 633 Bohemia, Md S68-9, 403-4, 440 Boisbriant, Pierre du Guai do 548, 558, 561 Bolsas, Chief 514,517 B6NIFACB, Father 395-8 BoNlLLA, Father Francis, 153 ; Captain Louis 186 Bonkecamp, do. Father Joseph Peter 613 Bordenave, Rev. M 548 Bordoy, Father Anthony.. 214, 480 Bound Brook 895 Bourdon, John 232 Bravo, Father Diego 172 Bray, Rev. Dr., Commissary. 352 Brebeuf, F, John. . .234, 343, 348 Brent, George 97 Beessani, Father Francis Jo seph 281-3 Beetton, William 70, 70, 78 Beittain, Lionel, convert. . . . 306 Beock, Father John (Poulton Ferdinand), Superior 63, 05 Beockholes, Anthony, 87 ; Father Charies 370 Brooke, F. Robert, first Mary land Priest. .84, 349, 364, 363, 871 Brown, Doctor 382-4 Browne, Richard 70 Bruyas, Father James. . .384, 390, 393, 294-5, 297-8, 304, 609 BuENO, Father Salvador 182 BuiL, Father 101 BuissoN, Father Luke 321 Cabeza de Vaca 110 Cabezas do Altamirano, Rt. Rev. John, Bishop of Santi ago de Cuba, 159 ; makes visitation of Florida 160 646 INDEX. PAGE Cabot 12, 100 Cabrera, John Marquez, Gov ernor of Florida. . . .173, 178, 179 Cadallos, Rev. Dr. Joseph . . 494 Cadillac, Gov. La Motte 630 Caddodachos 481 Cadina, Father Francis Gomez de 206 Cahaba 585 Cahokia. . . ,536, 559, 561, 578, 586 Calabazas 539 Calderon, Rt. Rev. Gabriel Diaz Vara, Bishop of Santi ago de Cuba, makes a visita tion of Florida 168 Callister, H 434 Calsada, Pather, kiUod 307-9 Calvert, Benedict Leonard, apostasy of 371 Calvert, Charles 79 Calvert, Sir George (see Lord ' Baltimore) 38 Calvert, Leonard . .38, 51, 64, 63, 68, 69 Calvo, Rev. Antonio 163-4 Camaeda, Rev. Pedro de la. . . 163 Camp ANA, Father John B. . . . 173 Campos, Father Augustine de . 537 Canaey Islands 499 Candee, Father Louis, 133-5 ; killed 136 CANgo, Governor of Florida. .157-8 Candeleeas 534 Caniiias 594 Capili,as, Father John, first Provincial of Santa Elena de la Florida 161 CAPUcniNS.336-8, 343, 565, 568, etc. Carbonel, Pather Anthony, 513, 517,519; killed 630 Cardenas, Pinilla y Ramos, Rov. John Ignatius 500 Carette, Pather Louis 575 PAQB Carew, Pather Henry, 83 ; President of the Mission .... 96 Carheil, Father Stephen de. .386- 394, 397, 303, 338, 333, 536 Caelos, Province. . . .163, 173, 179, 456, 473 Cabniobria 495 Cabo y Seixas, Rev. Manuel . . 500 Cabrera, Father John de la. . 143 Carroll, Charles.. 371, 376-7, 408, '410, 416, 450, 453 Carroll, Dr. Charles, apos tate 410-1 Carroll, Most Rev. John 386 Casa:Sas, Father Francis of Jesus Mary, 214, 480, 481, 513, 518; killed 520 Casas Grandes 118 Case, Pather James 377 CastaSon, Capt 186 Castbllanos, Father Manuel . 484 Castillo, Juan del. Bishop of Santiago de Cuba 144 Castro, Father John Munoz de, 513; Custos, 618, 619; Father Anthony 533 Catarocouy 330 Catholics, excluded from Maryland Assembly in 1663, 73 ; deprived of Chapel at St. Mary's, 356 ; disfranchised in all the colonies 365 Catiti, Alonzo 306, 611 Caveliee, Rev. John 840 Cayuga Mission. 255, 286, 297, 303, 607, 616 Cecilius, Father 573 Cedar Creek, Pa 394 Cenis 214 Cbron, George 130-1 Cervantes, Father Anthony de 106 Challoner, Rt. Rev. Richard, Vicar- Apostolic of London . . 96 INDEX. 647 Champlain, Samuel de... .333, 335 Chapel-house, used in Mary land to comply with Queen Anne's permission 863-4 Chapitoulas 691 Chardon, F. John B.633, 636, 637 Charlemagne, Father 433 Charles, P., CarmeUte. . .553, 663 Charles V 103, 106 Charlesfort, B. C 134 Charlevoix, Pather Francis X. de 559, 564 Charlotte Harbor 143 Chartres, Bishop of 543 Chauchetiere, Father Claude 309 Chaumonot, Father Peter J. M 348, 350, 355 Chauvreulx, Rev. Mr 430 CUEFDEVILLB, Rcv. Mr 340-1 Chegoimegon 367, 371, 373 Cheres 190 Chicago ' 537, 539 Chickasaws 573, 575, 585 Chilomacon or Chitomachen, Chief of Piscataway 63 Chippewa Creek 333 Chippewa Mission 368 Chippewas 338, 368, 316 Choctaws 673, 584 Chomas or Jumanas 481 Chopaht 673 Chozas, Father Peter Fernan dez de 153-3, 159 Church, Major 698 Church of England established in Maryland 346, 380 Cia 186, 190, 194, 613, 519 Cibola , 115-7,118, 119 Cicuye or Old Pecos . . .119, 131-3 CiPiAB 200 Cisneros, Rev. John de 173 Claros, Father 187, 190 Clayborne . . .33-3, 44, 48, 63, 78 Clerke, Robert 50, 70 Cochiti 613, 619, 636 Cocos 612 Coligny, Admiral 184 Collet, Rev. Luke 661, 614 CoLOMBiiiEE, M. de 543 Columbus, Christopher ... 11, 100 Company of the West. 558, 563, 569 Compostela, Rt. Rev. Diego Evelino dc. Bishop of Santi ago de Cuba, sends Visitors to Florida 181, 463 Concepcion, La Purisima 507 Conchos 186, 313 CONCOED 448 Conewago 391, 430 CoNfiemation in Florida, 160, 170, 469, 476 ; in New Mex ico, 213 ; in Texas, 606 ; in New York, 617; at La Prairie 307 Conner, Philip 20 Contreras, Father Bonaven ture de, 514 ; Father John de 133 Coode, 97 ; Rev. John 345 Cooper, Father John 06 Coosa 138-9 Copley, Sir Lionel, Royal Governor of Maryland 340 Copley, P. Tlios. (Philip Fish er).. 38, 46-7, 53, 56. 58, 63, 69, 75 Coquart, Father Godfrey. , . . 629 Corchado, P. Andrew 187, 190 Cornwaleys, Thomas.39, 49, 63, 63 Cornwallis, Governor 434 CoEOAS 545 CoEONADO, Francis Vasquez de 114, 118,130 CoEDOBA, Father Peter de 103 Corp A, Pather Peter de, 163 ; lulled! 153 Corral, Father Anthony de. . 614 Corvera, Father Francis, 510- 13, 618 ; kiUed 530 648 INDEX. PAGE CosA 139-130 Courrier, Rev. Joseph 677 Couture, WUliam 229 Coxi 526 Crees 816 Crespel, P. Emmanuel. 613, 637-8 Crespo, Rt. Rev. Benedict, Bishop of Durango, visits New Mexico, 633 ; visits So nora 538 Crown Point, Fort at 613-3 CuBEEO, Governor of New Mexico 631 Culuacan 132 Cumbeeland Island 142 Cupayca, Apalache town 164 CUKIAMBS 186 Cushenhopen, Cussahopen, (soo Goshenhopen) 445 Cyprian, Rev. Ignatius Au gustine 497 Dablon, P. Claude.. .348, 353, 373 Dakotas (see Sioux).. 316, 619, 637-8 Dale, Sir Thomas 323 Dandeade, Rev. V. F 158 D.ANIEL, Colonel 459, 460 D'Aegenson, Viscount, Gov.- Gen. of Canada 281 D'Artaguiette 586 Daudin, Rev. Mr 430 Davion, Rev. Anthony. . .639-642, 545, 553 Davis, Father Peter 877 Daza, Pather John 518 DB Beaubois, Father Nicholas Ignatius 670, 673, 681-2 DE Bourgmont 623-4 DE Brebeuf, Father John 234 DE Callieres, Governor 609 DE Carheil, P. Stephen. .619. 621 DE Courcelles, Governor of Canada 388 PAGE Deer Creek, Md 413 DE Guyenne, Father Alexis. . . 573, 575, 586, 587 DE LA Barre, Governor of Canada 330 DB LA BeetonniIibb, Father James Q 637 DE LA Chasse, P. Joseph. .694, 603 DB LA PBENlJiRE 588 DE LA Lande, John 333 DB LA Marche, Father Dom inic '. 634 DE Lambbeville, Father James, 298-9, 313, 333, 611 ; Pather John 395, 397, 333-4 DE LA Morinie, Pather John B . 586, 589, 690, 639, 633 DE LA Ribourde, Father Ga briel, 331-3; killed 335 DB LA RiCHABDiB, Father John 639 DE LA Veeendeye, Sieur 639 Delaware, Early Catholic ity in 369 Del Campo, Andrew 131 Delhalle, Father Nicholas Bernardine Constantine, 630 ; killed 634, 627 Delgado, Friar Marcos, kUled 463 DB Limoges, Father Joseph. . . 543 Delino, Pather Anthony. ... 636 Db Mont's Island 318 Deniau, Father Cherubin 635 Denonville, Governor 536, 693 DB Noue, Father 335 Deperet, Father Anthony 613 d'Eschambault, Rov. JamesA. 595 de Saint Castin, Baron 336 DE Saint Cosme, Rov. John Francis, 540-3, 544 ; killed . . 550 DE Saint Vallier, John Bap tist de la Croix de. Second Bishop of Quebec. 337, 343, 534-6, 538, 643, 646, 657, 561, 563, 595 INDEX. 649 PAGE D'esmanville, Rev. Mr 340 DE Syresme, Father 604 Detroit 630 Devernai, P. Julian.. 579, 589, 633 d'Heu, Pather James 611-13 Diaz, Father Joseph 519 Dickenson, John 457 Didier, Rev 580 Dieppe 134 Diez, Father Joseph 513 Digges, Father Thomas 407 D'Olbeau, Father John 334 Dollier de Casson, Rev.Mr.384,311 Dominic of the Annunciation, Father 138-181 Dominic of Jesus Mary, Father 514 Dominic of St. Dominic, F 138 Dominio of St. Mary, Father. . 137 DoNGAH, Col. Thomas, Gov emor of New York.. . .89, 97, 333 Dorantes HO Douay, Father Anastasius... .340-1 Doughoregan Manor. . . .868, 435 Douglas, William 89, 368 Doutreleau, Pather. 670, 573, 574 Druillettes, P. Gabriel — 338-9, 341-3, 358, 275-7, 317 Du Bois, Rev. Mr 383 Du Breuil de Pontbriand, Bishop 583,616,631 DuJAUNAi, F. Peter . .579, 639, 633 Du Lhut, Daniel Greysolon. . . 334 Dumas, Father John 573, 686 Du Plessis de Mornay, Rt. Rev. Louis Francis, Coadju tor of Quebec, and Vicar- General for Louisiana 664 Du Poisson, Father Paul, 673 ; kiUed 573 Dupui, F. Victorin. . .653, 573, 560 Dupuis, Zachary 253 Duran, Father Andrew, 306 ; Father Roderic > • • 187 Durand, Father , Justinian, prisoner in Boston 438 Durango 633-4, 538 Du Ru, Father Paul 543 Du Thet, Brother, killed 333 Easton, Pa 453 Ecija 106 Elizacochea, Rt. Rev. Mar tin de. Bishop of Durango, visits New Mexico 523-4 El Paso 211, 619, 524-5 Elzear de St. Florentin, Bro. . 348 Enjalran, Father John. .836, 338, 334, 619, 631 Eeiwomeok, N. J 86 Escalona, Father John de, 191, 193 ; Brother Louis (John of the Cross), 118, 130 ; killed.. 133 Escambia River 139 Escobar, Pather Francis 193 Espejo, Antonio de 186 Espinosa, P. Ildefonso, 530 ; P. Isidro Fells de, 483-6, 493 ; P. John of Jesus, kUlod. . .307-8 Espiritu Santo, River (Missis sippi), 108 ; Bay 340 EsPRONZEDA, Rov. Johu Fran cis 500 Estrada, Brother Peter de. . . 106 Etechemins, Mission to. . 337, 694 Evelino de Compostela, Rt. Rev. Diego, Bishop of San tiago de Cuba 456 Falkner's Swamp (Pottsgrove) 393 Farfan, Father Francis. . .306, 517 Farmer, Father Ferdinand. . .387, 430, 446, 448 Farrar, Father James 407 Fenwick, Cuthbert . .49, 63, 70, 72 Ferdinand, Father 591 Perla, Father Peter do.. . .138, 130 6.50 INDEX. PAGE Fernandez de Santa Ana, Pa ther Benedict 501 Fernandina (Pensacola Bay) . 138 Figueroa, Father, kUled 307-8 Fisher, Pather PhUip (see Copley). Fitzherbert, P. Francis. 75, 76, 79 Fitzwilliam, Father John 79 Florencia, P. Francis do . . . 454-5 Florida, Church in 100, 454 Floyd, Father Francis 377 Fontcubierta, Father Michael, Superiorof Texa3Mission,dios 480 Forget Duverger, Rov. Francis 678, 690 Forster, P. Michael. 79, 83, 90, 95 Fort Beauharnois 637 Fort Caroline 134, 139 Fort Chartres. . .558, 560, 578, 588 Fort CrSvecoeur 333 Fort de la Riviere aux Boeufs. 613 Fort Duquesne 614 Fort Frontenac 330 Fort Hill 601 Fort Louis, La 548 Fort Machault 613 Port MosS 478 Port Ouiatenon 636 Fort Peoria 539 Port Presentation 614 Port Presquile 613 Port St. Anne 383-4 Fort St. Froderic, Chapel in. . 613 Fort St. Louis, 838 ; (Texas).. 340 Fort Toulouse 584 Foucault, Rev. Nicholas, 544 ; kUled 545 Foucuee, Rov. John Baptist. . 678 Foxes (Outagamis) 374, 625 Pox River 277 Francis of Josus, Father 619 Francisco Alonso of Jesus, Father, Provincial of Florida 163 PAGE Frankfort '. . . 394 Peasquillo, Chief of Moquis. 309 Feederick, Md., Mission at. . 451 Fremin, Pather James. . .353, 384, 386, 305, 308, 311, 333 Pkontenac, Count de , . . . 330, 609 Fuentes 135 Gabeiel de Joinville, Father. . 340 Gage, Pather Charles 91-3 Gagnon, Rev. Joseph 561, 577 Galindo, Rt. Rev. Philip Charles, Bishop of Guadala jara 483 Galinee, Rev. Rene Brfehaut de 81 1 Galisteo 511, 524 Gallegos, Rev. John de Ill Galve, Count of 511 Gandaouague 284, 295, 298 Gannagabo 395, 334 Ganneaktena, Catharine. 305-7 Ganzabal, Pather Joseph Francis, 501 ; killed 503 Garaconthie, Daniel, 387-8, 393; death, 802-3; the younger 610 Garaicoechea, P. John de. . . 521 Garangouas, Margaret 609 Garay, Francis 108 Garcia, Rev. Bartholomew, 168 ; Father Bartholomew, 500, 509 ; Father Diego Mar tin, 600 ; Father John 124 Garcia de Palacios, Rt. Rev. John, Bishop of Santiago de Cuba, convenes a Synod .... 174 Gardar, See of 16 Gardner, Luke 74 Garnier, Father Charles, kill ed, 348, 348; Father Julian.. 385, 397, 303, 333, 611 GaronhiaguI; (see Hot Cin ders). INDEX. mi PAGE Garreau, Father Leonard, 368; killed 258 Garrucho, Pather 530 Garza, Rev. Joseph de la 497 Gaspar, Father 573 Gaspesians, Mission to 837 Gaston, Rev. Mr., killed 577 Gaulin, Rev. Anthony 595 Gawen, Pather Thomas, Supe rior in Maryland 83 Geiger's House, Salem Co., N. J 395, 448 Georgia, CathoUcity iu. 164-5, 173, 178-9, 437-8, 458 Gerard, Richard 89 Gerard, Sir Thomas 19-30 Gerrard, Thomas 76 Germain, Pather Charles. . . .604-6 Germantown 894 Gervase, Rev. Mr., 549, 650 ; Thomas 40, 48 Giffard. Rt. Rev. Bonaven tura, Vicar- Apostolic of Lon don, 95, 375 ; death of 376 Gila River 118 Gilbert, Sir Humphrey. .19, 33-3 Glass House, Salem Co., N. J. 448 GodiSo, Rev. Manuel 158 Golding, Father Edward. . . 83 Gomez, Francis, 107 ; Brother Gabriel, 147 ; kiUed 149 Gomez de Palma, Rev. John . . 163 Gomez de Parada, Rt. Rev. John, Bishop of Guadalajara 500 Gonannhatenha, Frances... . 608 Gonzales, Brother Vincent. . . 160 Gooch, Gov. of Virginia 408 Gordillo, Francis 104 Gordon, Father Mark An thony, 615; Father Peter, 868 ; Lieut.-Gov. Patrick... . 887 Goshenhopen. 387, 393, 430,445-6 GtiUBNTAGRANDi, Susan 606 Goupil, Rene, 339 ; killed 330 Grandfontaine, Chevalier de 336 GiiAsiioFPER, F. John Baptist. 639 Gravier, Father James, 838 ; Vicar-General 535, 548-9, 553 Gray Nuns ' 540 Greaton, Pather Joseph. 386, 890, 404, 419 Green Bay 274, 376, 339, 019, 683, 037 Green, Thomas, 49 ; Govern or of Maryland .69-70 Guadalajara, Bishop of 303 Guadalquini 172, 178 Guadalupe, N. M 525 Guale (Amelia) Island... .144, 158, 171, 178 Guandape, San Miguel de 100 Guay, Rev 595 Guercheville, Antoinette do Pons, Marchioness dc. . . . 330-332 Gueeba, Pather Antonio, 212 ; Father Joseph 494 Guevavi 526-9 Guignas, P. Louis IgTiatius. . . 637 Gulick, Pather Nicholas. . .83, 348 Gutierrez, Father Andrew. . 300 Guymonneau, P. Jolm Charles 559 Hackett, Bev. Mr 81 Haddock, Pather James . 371, 877 Hardlng, Father Robert .386, 407, 419, 446, 448 Habdy, Sir Charles, Governor of New York 438 Harlay, Most Rev. Francis, Archbishop of Rouen 346 Harrison, P. Henry... .91-3, 97-8 Hartwell, Pather Bernard. .65-6 Harvey, Pather Thomas, in New York 90, 97-8, 349 Hatton, Eleanor 74 Hawkins, Sir John 134 652 INDEX. PAGE Hawley, Jerome 39 Hebron, John and Joseph 78 Hennepin, P. Louis. . .88, 331-334 Heney a Sancto Francisco, P. . 83 Hernandez, Rev. John An thony 474 IliCKOEY Mission 413 Hidalgo, P. Francis. .481, 484, 490 lIiTA, Rev. Pablo de 173 HoALiSA, Pather Manuel de. . . 466 Hobart, Pather Basil, 83, 96, 348 ; dies 351 Hodgson, Pather Thomas 370 Holidays of Obligation. 175-6, 369, 374, 458, 503 Holy Cross Island, first Chapol in Now England on 318 Holy Family, confraternity of the 303 Holt Orders, first conferred in 1674 170 Honoratus, Father 115 Hot Cinders, Chief 300, 306 Hothbrsall, Thomas 88 Howard, Henry, Bp. of Utica, Coadjutor of Bishop Giffard. 376 Hunter, Father George, 444, 449 ; Pather William. . . .848-850, 354, 363, 377 Hurons 343, 364, 368, 619-33, 636, 639 Hutchinson, Lt.-Gov., sym pathy with Acadians 431 Huve, Rcv. Alex. . .546, 552-8, 565 Hyacinth, Father 573 Hyslop, Father Clement 868 Iceland, Catholicity in 16 Iciiuse or Santa Rosa Bay 129 Ignatius of Paris, Pather 339 Illinois Indians 373, 376 Illinois, Church in. . . .316-7, 830, 334, 338, 535-9, 541-4, etc. Immaculate Conception, Mis sion of the (Kaskaskia). .638, 568 Indian Reservation (Maryland) 73 Indiana, Church in 333, 536, 679, 636 Ingle, Captain 63 Inscription Rock 634 Irenaeus, Pather .590, 591 Irish Papists 373, 440 Isle la Motte 383 Isleta 199, 306, 534 Jacker, V. Rev. Edward — 319 Jamay, Pather Denis 334 James II 97 James, Sir John 384 Jembz.119, 190, 194, 517, 518, 530, 533, 535 Jicarilla Apaches 534 Jogues, P. Isaac . .57, 138-333, 336 John Francis, Father 680 Jones, Griflath 367 John Matthew, Father, 665 ; styles himself Vicar- Apostolic 666 John of .Jesus, P., kUled. .308, 517 John of St, Mary, P., kiUed. . 184 JoLLiET, Louis 313-5 Jones, Rev. Hugh 404^7 Jubilee, First in Canada 346 JucHBBBAU, Sieur.. 545 Juif, Abb6, at Yazoo 659, 573 Jumanas (Patarabueyes, Cho mas) 186, 481, 197, 313 Kaskaskia ,. 558-9 Kaskaskias . .816-7, 330, 544, 557, 660, 686, 689 Kbleb, Pather Ignatius Xavier 639 Kennebec 330 Kent Island 44, 78 Kereben, Father Joseph Fran cis de 659 Keweenaw Bay 363 INDEX. 663 PASE Key West 456 Kickapoos 635 Kieft, WUliam 331 Kingdon, Father John 404 Kittamaquindi 53 Knolles, F. John, 46 ; dies . . 47 Kryn, " The Great Mohawk" 396, 306 KiJHN or Kino, Pather Euse bius Francis, 536 ; death 628 La Bazarbs, Guido 138 La Ca:&ada (Villa nueva de Santa Cruz) 619 La Colombiere, Rev. Joseph do 645 La Durantaye 330 Laguna 536 Lajus, Father John Baptist. , . 613 Lake Erie 311 Lake Ganentaa 349 Lake George 383 Lake Megantic 598 Lake Pimiteouy 660 Lalemant, Father Charles, 334 ; Pather Jerome 346 La Motte, Sieur de 331 Lancaster, Pa 391, 430 La Pointe du St. Esprit 367, 271, 375 LaPeairie 300,305 La Roche Daillon, P. Joseph 334 Las Alas, Stephen de 140 La Salineta 206 La Salle, Robert Cavelier, Bieur de la. 311, 323-3, 336, 340-1 Lastra, Pather Peter de la. . • 173 La Saussaye, Sjeur de 331-2 Laudonniere, Reng de 134 Laubbns, Rev. 678 Lauverjat, Father Stephen . .599, 601, 604 Laval de Montigny, Rt. Rev. PAOR Francis, Bishop of Petrsea, and Vicar-Apostolic of New Prance, 369, 363, 368, 370, 807, 309, 313 ; resigns, 343 ; death 343 La Vente, Rev. Henry Roul leaux de, first parish priest of Mobile 546-7, 551-3 La Vigne Voisin 553-3 Lb Baeon, Dr 94 Lb Boullengee, P. John. . ,558-9 Le Caron, Father Joseph .... 334 Lb Clerc, Rev. Mr 436 Le Clercq, Father Maximus. 840 Lefevre, Father Nicholas. . . . 584 Le Franc, Father Marin Louis 633 Legrand, Pather PacOme. . . . 578 Leisler, Jacob 97 Le Jeune, Father Paul 335 Le Maire, Abbe, 480, 436; Rev. F 549, 550, 553 Lb Mercier, Father Francis. . 253 Lb Motte, Father James 407 Le Moyne, Pather Simon, 347, 351, 381; death 383 Leo of Paris, Father .338 Leonard of Chartres, Pather . 337 Leonard, Pather Bonaventure 636 Le Petit, Father 570, 573 Lb Prbdeue, Father John James 589 Lerdo, Rev. John de 162 Le Roy, Father 684 Les Allemakds 568, 678, 591 Letrado, P. Francis, killed . . 300 Lewgar, John 50, 64 Lewis, Father John 419 Leyburn, Rt. Rev. John, Vic ar-Apostohc of England, and then of London 95 Liberty, reUgious, established in Maryland by Catholics, 49, 70 ; aboUshed by Puritans 74 654 INDEX. PAGE LiNABES, Brother Peter de, 143; killed 149 Lipan Apaches 495 Livers, Pather Arnold 407 LoMBAEDE, Pather, killed 307 Longvill, Rev. Mr 81 Lopez, Father Balthazar, 153-3, 157 ; Pather Felician, 457 ; P. Francis, 183 ; killed, 184, 190, 195 ; P. Nicholas. . 313 Lopez de Lara, Rov. Casimir . 506 Lorette, Catholic Iroquois at. 305 Louis XIII 331 Louis, Pather 118 Louisiana. .438, 543, 664, 565, 588 LoYABD, Father 601 Lugo, Father 187, 190 Luna, Father Peter de 173 Luna y Arellano, Tristan de 127-183 Machado, Dr, Juan Ferro, vis itation of Florida 181 Madawaska 439 Magunschi 393 Maine, Catholicity in. 23-28, 318-9, 331-3, 334-343, 310, 593-605 Maldonado, Pather, killed. . , 307 Maitre, Rev. Mr., kUled 381 Manchot, Oneida Chief 334 Manners, George 70 Manners, Father 430 Mansell, Father Thomas, 868, 008; dies ,. . . 377 Mante, Father Cosmas de . 338, 340 Maquacomen 48 Marest, Pather Gabriel, 538, 539, 551, 560 ; dies, 585 ; Fa ther James Joseph .838, 619, 631, 623-5 Mareuil, Pather Peter 611-12 Margil of Jesus, Ven. Father Anthony 486-497 Maria And Francis de los Dolores, Pather 600 Mariano, Manuel 501 Marin, Father Joseph Garcia . 519 Mark of Nice, Father. . . .115-118 Marquette, Father James. . . . 273, 275-6, 812-819, 585 Marquez, Father Diego 187 Mareon, Pather Francis , . . .152-3 Mabsbillbb, Bishop of. . .543, 547 Maetinez, Father Alonso, 187-8, 191 ; Pather Francis, 341 ; Father Ignatius, 609 ; Pather Peter, killed 143 Maeyland, Catholicity iu, 34- 84, 345-379, 406-443 ; Map of 45 Mascoutins 374-5, 378, 313, 546, 635 Massachusetts, Catholicity in. 397, 430-1, 488 Masse, Pather Enemond. .219-223 Massey a Saneta Barbara, Pa ther Massffius 81, 96 Matacumbe.. 163, 467, 473 Mathews, Sir Toby 86 Mathias de Sedan, Father. . , . 680 Mathias, Pather, 573 ; Vicar- General 583 Matienzo 104, 106 Mattapany, Mattapanien, 67 ; Indians 73 Matthews, Thomas 72 Mauila Ill Maunsbll, Johu 70 Maxetani 393, 894 Maximin, Father 573 Mayaca 157, 165, 182, 457 Mazanet, Pather Damian . . 479-81 Mazuelas, Father John. . .138, 130 McGawley, Miss Elizabeth. . . 383 Meade Family 367 Mbdoctec 594, 599, 601, 604 Megapolensis, Dominie 331 INDEX. 655 Membre, Pather Zenobius, 331-6, 389^0 ; killed 841 Mencheeo, Father John 634 Menard, Pather Ren§, 368, 355, 362-3 ; death 366 Mendez, Brother John Bap tist, 143; killed 149 Mendoza, Antonio de. Viceroy of New Spain, 114; Pather Manuel de, killed, 463 ; Fa ther Peter de 484 Mendoza - Grajales, Rev. Francis de, first parish priest of St. Augustine 136, 140-1 Menendez, Peter.. 133, 136-6, 139- 148, 145, 150-1 Menomonees 374-5, 378 Mercier, Rev John 559, 576 Mermet, F. John, 546-6 ; dies 685 Mesaiger, P. Charles M 638-9 Mesorcoques , 58 Metchigameas 816, 586 Meurin, Father Louis Sebas tian 578, 585, 589, 590 Mexia, Lt, John Ruiz 461 Mexico, See of 11 Miamis 376, 313, 335, 334, 636, 586, 633^, 636, 628 Michigan, Church in 338, 362, 271, 276, 630, etc. MicHiLiMACKrsTAC. 276-7, 313, 318, 536, 619, 630, 633 Milet, Father Peter 386, 388, 303, 333, 334 Miniac, Abb§ 430 Minnesota, Church in . . . 334, 619, 637 Miranda, Father Angel, bum ed alive, 463 ; P. Anthony. . 631-3 Mississippi River 311-3, 814-5 Mississippi, Catholicity in ...139, 641-3, 550, 558, 573-4 Missouri, CathoUcity in , . 689, 633 Missouri River 130 Missouris 536, 545 Mobile. 463, 490, 546, 668, 673, 591 Mobilians 553 MoCANA 171 Mohawk Mission. 333, 384-6, 395-9 Mohawks 603, 616 moingonas 314 MoLiN, Father Lawrence 336 Molina, Father Michael 503 Molyneux, Richard. .401, 407, 408 Monaco, Father Joseph Mary. 473 Monte, Pather Bias Rodriguez de, 143 ; killed 144 Montbeey, first Mass at 315 Montesinos, Pather Anthony de 101, 106-7 Montigny, Very Rev. Fr.ancis JoUiet de 539-650 Montour, Madame 401 Monts, Pierre du Guast, Sieur de, 218 ; first settlement on Neutral Island 218 MooRB, Governor 459 Moqui 186, 193, 200, 513, 624 Mora, Father, killed 307 Mon ADOE, Pather John of Jesus, killed 307 MoEAL, Pather Alonso del. 170, 173 MoEAiN, Father 337 MoBAND, Father William F. . . 684 MoEELL de Santa Cruz, Rt. Rev. Peter Augustine, Bishop of Santiago de Cuba 476-6 Moreno, Father Anthony, 619; killed 530 Mornay, Bishop Du Plessis. . . 576 Mosley, Father Joseph 449 Moulton, Col 603 Mountain, Mission of tho, . . . 805 MuSiz, Pather Michael 510 MuSoz, Pather Francis, 643 ; Father Peter 493 656 INDEX. PAGE Nacogdoches, . .493, 495, 496, 507 Nambe 519 Nanipacna , 139 Napochies 139 Naevaez, Pamfilo de 108 Nassonis 490 Natchez 559, 669, 573 Natchitoches.. .490, 569, 673, 691 Navajos 301, 634 Neale, Archbishop 383 Neale, Father Benedict, 393, 407, 413 ; Pather Henry .... 419 Negro Plot, New York 399 Neutral Island, Chapel on, 318 ; Map of 317 New Albion, Plowden's Colony 86 New Amsterdam 231 New Jersey, Catholicity in. ,89, 448 New Mexico, Catholicity in 189 etc., 510 etc. New Orleans 666-7, 573, 591 Newtown, Md 76, 78, 444 New York, Catholicity in , 90-1, 97, 347-803, 333, 384, 488. 438, 607-16 Niagara, Chapels at, 333, 884, 613-8 Nicolas, Father Louis 370 Nicetown, Pa 382 Nicholson, Lieut, -Gov ... 97, 347 Nombre de Dios, at St. Au gustine, , , .137, 151, 165, 464, 466 Norridgewalk, Norridge wock 341-3, 594, 596, 603 Northmen, Catholic 11 NOEUMBEQA 33 Nouvel, Pather Henry 376-7, 317-8, 338, 636, 633 Nuestra Senora de la Leche, Chapel of 187-8,464^6 NuSez, Pather Michael 497 Obregon, P, Anthony de,.514, 517 Ocute 169 Oglethorpe, General 399, 473 O'Hara, Bryan 449 Old VUlage Point 363 Oley Hills 394 Olier, Ven. John 336 Oliva, Rev. John de la 167 Olivares, Father Anthony de San Buenaventura y . , . ,483, 491 OSate, John de, 186 ; prayer of 188 Oneida 385, 303, 606, 609 Onondaga. . . .347-364, 356-7, 381, 286, 297, 607-11, 616 Opelousas 488 Oraybi 513 Orb, p. Louis Jerome de. .155, 162 Ohista 144 Ortega, Father Diego de 198 Ortiz, Rov. Alonzo, 133 ; P. . 474 Osages 636 OsPO 155 Ossernenon 339, 333-3, 385 Otermin, Governor of New Mexico, 205 ; Cuts his way out of Santa Pe 206 Ottawa River 323 Ottawas. . .363, 267, 269, 373, 318, 619-634, 636 Ouachil Tamail 540 Ouiatenon 578, 586 OuMAOUHA, IlUnois Chief 334 Oumas 542 Ounspik 540 Padilla, Pather John de, 118- 120 ; death 131 Palmer, Colonel 465 Palos, Brother John de 108 Palou, Father Francis 504 Papagos 530 Paredes, Rev. John de. , .464, 474 Pareja, F, Francis, 142, 156-7, 159 Parga, Father John de, 461 ; burned 461 INDEX. 667 PAGE Parras, Father Peter 604 Parilla, Pather 501 Patricio, Chief of Ybitacucho 458 Patali 461 Patron de Gusman, Father Augustine.. 484, 490, 497 Patuxbnts 48, 51, 68, 76 Paver, Father Francis 630 Pawnees 645 Payayas 491 Peake, Walter 70 Peasley, Mrs 60 Peckham, Sir George. . . .19, 20, 34 Pecos. .189, 190, 199, 306, 513, 616, 619, 634 Peinado, Father Alonso 194 Pelcon, F. Peter (Manners). . . 79 Pelfresne, Father Hyacinth. 636 Pelham, Father WiUiam, 79 ; Father Henry 79 Pena, Father John de la 633 Penal Laws against Catholics in England, 18 ; in New York, 356-7 ; Massachusetts, 368 ; Maryland, 361, 869 ; in Virginia 409,453 PeSalosa, Diego de. Govern or of New Mexico .304, 338, 840 Penaranda, Alonso de 159 Penicaut 564 PeSuela y Almirante, Mar quis de la 633 Peorias : 314,636 Penn, WUliam 93-4, 365 Pennington, Father Francis, 82 ; Superior. 95-6, 848-9 Pennsylvania, Catholicity in.,... ,...365-6,433,445 Penobscots 694, 601, 604 Pensacola, ...... .138, 130, 466-7 Pensacola Bay 138, 1 30 Pentagoet.,. 337-8, 310, 335, 837, 693, 695, 697 42 PAGE Peorias 68ft Pbrea, Pather Stephen de, 195; Custos 19ft Perdomo, Father 315 Perera, Pather Anthony .... 480 Perete, Father Francis 170 Perez, Father Francis 165 Pbbez de la Cerda, Rev. Sebas tian , 170, 172 Pebbz de Mesquia, P. Peter, . 484 Peebot, Nicholas 338, 339 Persons, Father Robert 37 Perth, James, Earl of 87 PiiSET, Rev. Mr 637 Petatlan 110, 115 Pfefferkorn, P. Ignatius. . . 581 Philadelphia .866, 447-8 Philibert, Father 573 Philip II 133, 142 Philip III 159 Philip, Father 570. 573 Phillips, Pather Vincent 407 Piankeshaws 586 PicuBiES 190, 199, 306-6, 519, 630, 635 Pierron, Father John, 81-3, 385-6, 303-4, 333 Pierson, Pather 318, 336 PiLABO 300 PiMAS 630 Pineda, Father Joseph 501 Pinella, Father Joseph 601 PiNBT, Father Peter, .687, 539 ; Rev. Mr 544 Piquet, Rev. Francis 614-18 PiBOS 300, 306, 311, 643 Piscataway, Md ... 43, 53, 55, 57 Pita, Friar Joseph, 494; kiUed 495 Pizarro, P. John Moreno 168 Plowden, Sir Edmund. 86 Poala, Puaray 185, 189 Pointe Coupee. . 568, 580, 690-1 Pointe Saint Ignace 333, 633 658 INDEX. PAGE PotANCO, Rev. Francis Manuel 600 Pole, Father George. 79 PoNCB Y Carabco, Rt. Rev. Peter,. ,....•., ,.;...., 475 PoNCE de Leon, Antonio, 463 ; John... ,,.. 100-3 Poncet, Pather Joseph. ..344, 347 Pope, El. 306-6, 611 Porras Father Francis. , 300, 643 Port Royal, S, C, 134, 140, 144 ; (Acadia) '. . . .319-331 Port Tobacco 57, 58, 63, 75 Posadas, Pather Alonso 304 Potano ,158, 165 Potier, Father Nicholas, 838 ; Father 639 Potomac 66 Potopaco. 63 PoTTAWATO,\f IES, Mlssiou to , , 268, 374, 378 Potts, John , . 33 Poulton, Father Ferdinand, alias Brock, 65 ; P. Thomas, 407 POUTEINCOUET, Slour do 319 Pozada, Rev. Toribio de 163 Prado, Father Joseph Guada lupe 609 Prairie du Rocher, Parish at. 561 Priests' Ford, Md 413 Prieto, Father Jerome. . .514, 518 Price, John 70 Prince, Mgr 431 Propaganda Fide, Congrega tion de , 53, 59 Pueyo, Rev. Francis Gabriel del 464,469 QuAPPAS. 815, 836 Quebec 338,226 Quentin, P., 231 ; in Virginia 333 Queretaro, CoUege of Holy Cross at 496, 609 Querechos 119 PAGE Queres.. 194, 199, 300, 311, 619,' 530 ' Quexos, Peter de. . .... . . 104, 106| QuiSONES, p. Bartholomew. . . 183 Quinte Bay. .. .... 336 Quiroga y Lozada, Diego de, Governor of Florida 179 Quiros, Father Louis de, 147 ; killed 149 Quivira 119-131 Reading, Pa ' 445 Rabelo, Rev. Francis 474 Raffeix, P.. 384, 394, 395, 397, 303 Ragueneau, Father Paul 256 Rageot, Rev. PhUip 595 Rale, Father Sebastian, 538, 596, 598, 600, 602 ; killed,. . . 603 Ramirez, Father John 642 Raphael, Father 673, 581 Rapide des Perfes 277 Raymbaut, Father Charles. . . 323 Rebolledo, Diego de. Govern or of Florida. 165 Recollects 334, 331, etc. Rbdondo, Brother Christopher, 143; kUled 149 Reynolds, James 447 Reynoso, Father Alonzo 151 Rezino, Rt. Rev. Dionisio, Auxiliar Bishop of Cuba 464 Richelieu, Cardinal 336-7 RiDDELL, Father Peter, 79; Father William 349 Rigbie, Father Roger, 67 ; dios 66 Rio DE Palmas 108 Rio de Ratones 473 Rio Grande Missions 483 Rivera, Rev. Christopher B. . 167 RiviJiRB DU Loup 837 Rodriguez, Brother Augus tine, 183, 189; killed, 186; Pather Bias, 163 ; kUled, 154 ; Pather Joseph 494^5 INDEX. 659 PAGE RoGEL, Father John , 143-4 Romero y MontaSez, Rev. John Stephen 464 Roque, Father 300 Rosas, Father, ". 187, 190 RosETTi, Mgr. Dom 69 Rosier, James 25 Rouen, Archbishop of 226, 234, 346, 359, 338 Rouensac 636 Royall, Rev. John 885 RuHBN, P., killed in Sonora . . 530 ; Ruiz, Brother Peter, 143 ; kill ed, 149; Father Peter, 163, , 158 ; Father Francis. 101 Sabinal 635 Sacramento 607 Sacs, ....274, 378 Saint Amand 334 , Saint Anne de Port Chartres . 561 Saint Anthony 465 Saint Augustine, Florida, ,136-7, 161, 166, 164-6, 169, 458 Saint Augustin, Texas 496 Saint Clement's Island, flrst Mass in Maryland at 41 Saint Francis, Mission 594 Saint Francis Borgia 143, 147, 150 Saint Francis Regis, Mis sion of 618 Saint Francois de Sales, Ab- naqui Mission 337 Saint Genevieve 686, 633 Saint Helena 128, 133 Saint Inigoes 43, 63 Saint John th,e Baptist, River and Land of .....104,106 Saint John's River 184 Saint Joseph's Church, Phila,. 886, ,388, 393, 401, 419, 447 Saint Joseph, Fla, . .456, 466, 472 PAGE Saint Joseph's River 333, 619, 636, 638 Saint Lawrence River 328 Saint Mark 466 Saint Martin's River 554 Saint Mary's, City of . .43, 51, 53, 848, 356 Saint Mary's, Florida 458 Saint Maby'b Church, Phila delphia 447 Saint Mary of Ganentaa,. 253, 257 Saint Michael's (Seneca), Church at, burned 393 Saint Peter's (Cumberland) Island 155 Saint Pius V 143-5 Saint Thomas' Manor 444 Sakunk 614 Salab, Father John de,.. .. . .197-8 Salazar, Father Christopher, 187-8 ; dies, 191 ; Father , 483 ; Father Dominic 138-9 Salcedo, Brother John 143 Salem 894 Salleneuve, Father John B. .686, 689, 630, 633 Salmeron, Pather Jerome de Zarate 194 Salvador de San Antonio, Father 513, 519 San Antonio, Florida, 456, 466 ; Texas 488, 497, 607 San Buenaventura de Goa dalquibI 165,173, 178 San Antonio, presidio of 497 San Cristobal 305 Sandia,.!! 195, 199 San Diego 465 Sandusky 639 Sandwich 629 San Felipe de Jesus 531 San FBLIPE..140, 197, 306, 612, 619 San Fernando 498-9 660 INDEX. PAGE San Francisco de los Texas. . 480 San Gabriel, second Settle ment in New Mexico 191 San Gregorio, P. Peter de. . , 152 San Ildefonso 194 San Josii de Zapala 165, 172, 178, 179 San Juan Bautibta, flrst Set tlement in New Mexico. . . . 189 San Juan de los Caballeros. . . 635 San Juan Mission, Florida 166, 468, 466 San Lazaro 205 San Lorenzo 306, 504, 534 San Luis. .463, 466 San Luis de Amarillas 603 San Luis Obispo (N. Mexico).. 300 San Marcos 513 San Matheo 139 San Miguel, Father Francis, 187; at Pecos 190, 193 San Miguel, Church of 616 San Miguel de Adayo, Mar quis, Governor of Texas. . . . 494 San Miguel do Guandape, Va. 106 ' San Miguel del Bado . . 535 San Miguel de Linares 490 San Pedro Mission, Fla... 156, 165 San Pedro del Mocarno 166 San Saba.. 603 San Sebastian 161 Santa Ana 194, 534 Santa Catalina de Guale 165, 173, 178, 468 Santa Clara, 519, 635; de Capoo 301 Santa Elena, (8. C). , . .138, 180, 133, 144, 147 Santa Cruz 139-130, 178, 534 Santa Fb, (N.M.), 194, 199, 206, 211, 510, 511, 514, 523, 535 ; Santa Fe, (Florida), , , . 466 Santa Lucia 473 PAOE Santa Maria Soamoa 538 Santa Rosa, Bay, 139 ; Island 466 Santiago' de' Cuba, erection of SeeOf.. .. 11 Santiesteban, Father Joseph, 503; killed 503 Santo ' Domingo, Provincial CouncU of 162 Santo Domingo de Talege, 165 ; in New Mexico 519 San Xavibb del Bac. 537 Sanz, Pather Mathias of San Antonio 484, 493 Saonchiogwa 380, 393 Sapala. 165, 179 Sata Yaexa 485 Saturiova 134 Sault St. Mary ; .371-3, 376, 277, 312, 316, 384 Schneider, Father Theodore.. 887, 389. 393, 430, 446, 448 Schuyler, Colonel 611-3 ScoBAR de Sambrana, Rev. Diego 153 Sedelmayr, Father 531 SedeSo, Father Antonio 143-6 Segesser, Father Philip ; 539 Seguenot, Rev. Francis 397-8 Segura, Pather John Baptist, Vice-Pro'vincial of Florida, 143; killed 149 Seminary of Quebec, Missions of 638 Senat, F. Antoninus, killed. . 685 Seneca Mission 386, 397, 808, 311, 613 Senecu ; 300 Seville 11 Sevilleta : 300 Seymour. John, Governor of Maryland 364, 856, 358 Sharpe, Horatio, Governor of Maryland 416, 417, 441-3 INDEX. 661 PAGE Siguenza, Father Charles 456 Sillery 337, 594 Silva, Father John de, 163 ; Father , kUled 608 SiL-VY, Father Anthony 379 Simon, Father 694 , Simon of Jesus, P., killed,. 307, 309 Sioux. '. . .369, 316, 334, 619, 637-8 Sitimachas 550 Sittensperger (Manners), F . ,393, 430, 446 Skalholt, John, Bishop of. . . 11 Smith, Rev. Peter, 88; Rev. — 349 Smyth, Anthony 81 Socorro ,200, 311, 634-5 Sokoki Mission 837 Solana, Rev. John Joseph 464, 469, 474 Soledad Hospital, 164; Chapel, 469 ; Mission 466 , Solis, Brother Gabriel, 143 ; kiUed, 149 ; Rev. Lorenzo. .. 167 Solis do Meras, Rev 138 , SONOI'TAC 539 ,' Soto, Hernando de 111-118 . Sotolongo, Rev. Francis de. . 168 ' Souel, P. John, 573 ; killed. . 574 South Carolina, CathoUcity in ...140,144 , Starkey, Father Lawrence. . 69, 76 Stenson, William 436 ; Stephen, Negro... .110, 114-6, 117 Steynmeyer (Farmer), Fa ther Ferdinand 430, 446, 448 Stone, WUUam, Governor of Maryland • • 69 Stourton, Rev. Mr — ••¦:¦• 31 SUSQUEHANNAS' 43,, 67 Swan, Daniel .447 Synod of Santiago de Cuba, , 1684, 174 ; regulationB for : . Florida,. 176 ; of : Quebec-^..,.. ,584 PAGE Tacanes 499 Tacatacuru (Cumberland Isl and) 143 Taensas .689, 640 Talon . 841 Tama 159,173 Tamarois. .586, 639-641, 544, 550, 657-659, 578 Tamaron, Rt. Rev. Peter, Bishop of Durango.- 634 Tampa Bay 136, 140 Tanos. . .199, 305-6, 212, 610, 611, 616, 618, 620 Taos, Mission of San Geroni mo. . .300, 306, 311, 619, 520, 634 Taragica 166, 171 Tartarin, Father Reng 670, 672, 586 Tegakouita, Catharine.. 399, 800, 307-9 Tegananokoa, Stephen .... 607 Tehuas 618 Tejada. Rt. Rov. Francis de San Buenaventura. Bishop of Tricall, 469-471 ; Bisliop of Guadalajara 474, 505 Tejuas, Tehuas .305, 311, 530, 533 Tbllo, Pather, killed 530 Teoas, Tejuas, Teguas. . .194, 199, 301, 305, 311 Tbotonharason 349 Tequesta 144 Teran de los Rios, Domingo, Governor of Texas 480 Terreros, P. Alonso Giraldo de, 503 ; killed 603 Tebuque. 519, 534 Texas, Church in., 339^1, 479-509 Texas or Asinais 313, 503 Thaumur de la Source, Rev. Dominic Anthony, .544, 559, 676 .Thevet, Father Andrew, 316 Thomas of Aquin; Father 216 662 INDEX. PAGE Thornbobough, Thomas.. . . . 70 Thorold, Father George.. 368, 370 Thury, Rev. Louis Peter. .337, 594 Tidder, Father Edward 79 Tiguex 119-121 TiMUQUANB 161, 178, 180 Tioas, Tiguas, 199, 211; submit .. to Otermin 311 TiONONTOGUBN, Mlssiou at . . 385, 396, 304 TiRso, Father Michael 619 Tlascalans 500 Tocobaga 144 TocoY 157 Tolemato (1) on Amelia Isl and, 158 ; (3) near St. Augus tine 477 Tolosa, Pather Diego de, 134 ; killed 136 Tomb 535 TOMPtBAB 198, 311 Tonicas 589, 658 Tonty, Henri de 833-4, 539 Topoqui 163 ToBOBO 466 ToERE, Nicholas de la. Bishop of Santiago de Cuba 164 Totontbac 116 Tract, Marquis de 283 Tranchepain de St. Augustin, Mother Mary, founds Ursu line Convent, New Orleans, 569-670; death 681 Truxillo, Rev. Rodrigo Gar cia de 152 TuBAC 529 Tucson, Presidio 580 Tulpehaken 393 tumacacori 539 Tupatu, Louis 511 Turpin, Mary, becomes an Ur suline.. 660 Tusayan 191 PAGE Urango, John de. Bishop of Santiago de Cuba 137 Urchia, Father Anthony de.. . 170 Uriza, Father -474 Ubrutia, Don Toribio de 607 Ubsuline Convent, New Or leans , 670-1 Ury, Rev, John 399 UsACHE, Father Joseph 467 Ubeda, Father John de 173 Vacapa 115 "V ahomonde. Father Anthony. 514 Vaillant du Gueslis, Father.. 304, 611, 630 Vallarde, Father, kUled 307 Varela, Pather Benedict 503 Vargas, Rev. Alonso de, 163 ; Father Francis 519 Vargas Zapata Luxan Ponce de Leon, Diego, reconquers . New Mexico 610-6 Varlet, Very Rev. Dominic Mary, Vicar-General, 655 ; Bishop of Ascalon 656-7 Varredo, Father Joseph 168 Vatibr, Father Leonard .... 636 Vega Castbo, Damian de, Governor of Florida 164 Velasco, Louis, Viceroy of Mexico 137 Velasco, Don Luis, Indian. . .140, 147, 150 Velasco, Father Ferdinand, 206 ; Father Francis 193 Velascola, Father Francis, 153 ; kiUed 155 Veba Ceuz 138 Veeduqo de la Silveyra, Rev. Peter , 164 Vbbqaea, Pather Gabriel de, 484^6, 496 ; Brother 193 Vbbmont, Catholicity m . . . , 383-4 INDEX. 663 PAGE Vicariate-Apostolic of New France, 359; Vicariates- Apos tolic established in Missis sippi VaUey and suppres,sed. . 837 Vicar- Apostolic 566 Victoria, Father Anthony. . . 118 ViLLALBA, Father John de 463 Villafane, Angel de 133 ViLLANUBVA dc Santa Cruz. . . 619 Villareal, B. Francis de. . 143, 144 Ville, Father John Mary de . 559 Vincennes Register 579 VmiEGRA, Brother 157 Virginia, Catholicity in 33, 67, 97, 106, 408-9, 418, 437 Virot, P. Claude Fran., killed. 614 Vitry, Father Peter de, 581 ; made Vicar-General 588 Vivier, Father Louis 679, 685 Vizcaino, Sebastian 315 Walsh, Robert 436 Wapeler, F. William. 887, 889, 890 Wabben, Pather WUUam . . , . 79 Watrin, Father P. P.. 585, 586, 589 Watteaux, Father MeUthon. . 331-3 Weas 586 Westbeook, Colonel 601 Weymouth, Capt., voyage connected ivith CathoUc Set tlement 35-6 Whetenhall, Father Henry.. 377 White, Father Andrew, founder of the Maryland Mission 40-3, 48-9, 63-4, 64 Whitemaesh, Mission of Saint Francis Borgia. 450 Whitgeave, Pather James . . . 377 Wicksted, Father Polycarp . . 83 Wilkinson, Rev. Mr : . 84 Wtllaet, Brother Nicholas . . 361 Willcox Family 867. 386 William III 345 Williams, Father John 461 Winnebagoes , 274. 278 Winslade 26 Wisconsin, Church in 365-6, 374-9, 838-9, 619, 633 Wood, Pather WUUam 863, 370 WOODBEIDGE, N. J 90 Wriothesley, Henry, Earl of Southampton 25 Xarame Mission 491 Ximenez, P. Diego. , .603, 504, 508 Ximeno, Father' Custodius 533 Xuarez, Father John , 108, 110, 111 Xumanas (soe Jumanas), Yamassees 179, 465, 466 Yabcomocos 43, 46 Yatases 490 Yazoos 540, 559, 672, 574 Ybarra, Governor of Florida, 161 Ybitacucho 458, 462-3 Ye, John, Gov. of Pecos, .205, 516 Yeo, Rev. Mr 84 Yguasa Nation 466 YoNG, Capt. Thomas 86 YUMAB 212 Yuquayunque (San Gabriel), . 119 Zaboleta, Father John de . . . 313 Zacatecas, Apostolic College of, founded by Ven. Pather MargU 483-4 Zamora, Pather Francis, 187 ; at Picuries 190, 193 Zapata, Father Diego 497 Zapoteca Indians 131 Zavaleta, Father John 513 Zeinos, Father Diego. 514, 516, 618 Zevallos, Brother Sancho, 147; killed 149 Zia 534 ZuSi 186, 193, 300, 613, 531 ZuSiGA, Governor Joseph de. . 459 A HISTORY Catholic Church WITHIN THE LIMITS OF THE UNITED STATES, FROM THE FIRST ATTEMPTED COLONIZATION TO THE PRESENT TIME. WITH PORTRAITS, VIEWS, MAPS, AND FAC-SIMILES. JOHN GILMARY SHEA. NEW YORK: JOHN G. S H EA. 1886. COPYRIGHT, 1886, BY JOHN GILMARY SHEA. The Illustrations in this work are copyrigktedy and reproduction is ^forbidden. EDWARD O. JENKINS* SONS, Printers and Eleciroiypers., 20 North William St., New York, This preservation photocopy was made at BookLab, Inc. in compliance with copyright law. 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