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diff --git a/37421-h/37421-h.htm b/37421-h/37421-h.htm new file mode 100644 index 0000000..da328db --- /dev/null +++ b/37421-h/37421-h.htm @@ -0,0 +1,11676 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<!-- $Id: header.txt 236 2009-12-07 18:57:00Z vlsimpson $ --> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of The Life And Times of Kateri Tekakwitha, by Ellen H. Walworth. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + +h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + margin-top:2em; + margin-bottom: 2em; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} + +hr { + width: 65%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +.quarter { +width: 25%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +.third { +width: 33%; + margin-top: 3em; + margin-bottom: 4em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +.bigtop { + margin-top:3em; +} + +.bigfoot { + margin-bottom:3em; +} + +table { + width: 90%; + margin-left: auto; + margin-right: auto; +} + +.shrink { + width: 50%; +} + +.dropcap +{ + float: left; + padding-right: 3px; + font-size: 250%; + line-height: 83%; +} + +.pagenum { + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; +} + +.blockquot { + margin-left: 5%; + margin-right: 10%; +} + +.center {text-align: center;} + +.centerb {text-align: center; margin-bottom:2em;} + +.centerc {text-align: center; margin-bottom:3em;} + +.center4 {text-align: center; margin-bottom:4em;} + +.right {text-align: right;} + +.smcap {font-variant: small-caps;} + +.little {font-size: .5em;} + +.caption {font-weight: bold; + } + +/* Images */ +.figcenter { + margin:auto; + + text-align: center; +} + +.diagram { + font-family:monospace; + width: 15em; +} + +/* Footnotes */ +.footnotes { + background: #F5F8EC; + text-align: center; + margin-top: 2em; + margin-bottom: 2em; +} + +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 84%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + +/* Poetry */ +.poem { + margin-left:10%; + margin-right:10%; + text-align: left; +} + +.poem br {display: none;} + +.poem .stanza {margin: 1em 0em 1em 0em;} + +.poem span.i0 { + display: block; + margin-left: 0em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i2 { + display: block; + margin-left: 2em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i5 { + display: block; + margin-left: 4.5em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i11 {display: block; margin-left: 11em; padding-left: 3em; text-indent: -3em;} +.poem span.i13 {display: block; margin-left: 13em; padding-left: 3em; text-indent: -3em;} +.poem span.i15 {display: block; margin-left: 15em; padding-left: 3em; text-indent: -3em;} +.poem span.i17 {display: block; margin-left: 17em; padding-left: 3em; text-indent: -3em;} +.poem span.i22 {display: block; margin-left: 22em; padding-left: 3em; text-indent: -3em;} + + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Life and Times of Kateri Tekakwitha, by +Ellen H. Walworth + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Life and Times of Kateri Tekakwitha + The Lily of the Mohawks + +Author: Ellen H. Walworth + +Release Date: September 14, 2011 [EBook #37421] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE LIFE AND TIMES OF KATERI *** + + + + +Produced by Margo Romberg, Curtis Weyant and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + + + + +<h2>THE LIFE AND TIMES</h2> + +<p class="center">OF</p> + +<h1>KATERI TEKAKWITHA,</h1> + +<div class="figcenter" style="width: 516px;"> +<img src="images/a001a.png" width="516" height="72" alt="The Lily of the Mohawks" title="" /> +</div> +<p class="center"><b>1656-1680.</b></p> + +<h4>BY</h4> + +<h3>ELLEN H. WALWORTH,</h3> +<h6>AUTHOR OF "AN OLD WORLD, AS SEEN THROUGH YOUNG EYES"</h6> + +<p class="centerc">BUFFALO:<br /> +PETER PAUL & BROTHER.</p> + +<p class="center">1891. +</p> + + + +<p class="centerc"><i>Copyright, 1890</i>,<br /> +<span class="smcap">By Ellen H. Walworth</span>.</p> + +<p class="little"><br /> + PETER PAUL & BRO.,<br /> +PRINTERS AND BINDERS,<br /> + BUFFALO, N. Y. +</p> + +<hr /> + + +<h3><b>To my Uncle,</b><br /> + +THE REV. CLARENCE A. WALWORTH,</h3> + +<h5>RECTOR OF ST. MARY'S CHURCH,<br /> +ALBANY, N. Y.,<br /></h5> + +<p class="center4">THIS VOLUME IS MOST AFFECTIONATELY<br /> +DEDICATED. +</p> + + + +<hr /> +<h2><a name="PREFACE" id="PREFACE"></a>PREFACE.</h2> + + +<p>The life and surroundings of "The Lily of the +Mohawks," as an undeveloped theme in literature, was +first suggested to me by my uncle, the Rev. Clarence A. +Walworth. My interest and enthusiasm were at once +aroused. The thought of a mere Indian girl reared in the +forest among barbarians, yet winning for herself such +titles as "The Lily of the Mohawks" and "The Genevieve +of New France," recurred to my mind again and +again, until it led me to a fixed determination to explore +so tempting a field of romance and archæology. The +fact that it lay amongst the hills and valleys of my +native State, and was little known except to solitary +scholars and laborious historians, incited me still more to +the task. I became ambitious to gather from the records +of two centuries ago every detail relating in any way to +my Indian heroine. While engaged in this work unexpected +opportunities opened to gather exact information +about her, and more especially concerning the +localities connected with her early childhood, and her +conversion and baptism in the Mohawk Valley.</p> + +<p>If this book, embodying the result of my researches, +should fail to interest the reader, it will not be for any +lack of enthusiasm on my part, or of kind encouragement +and competent assistance from others.</p> + +<p><span class="pagenum"><a name="Page_vi" id="Page_vi">[Pg vi]</a></span> +When beginning the work my first call for advice was +upon Dr. John Gilmary Shea, so well versed in Indian +annals, as also in the general history of this country. I +found him full of interest in my subject. Guided by +the information received from him, and also by the +directions of the Rev. R. S. Dewey, S. J., who has long +been familiar with the missionary and Indian traditions +of the Mohawk Valley, I went to Montreal and secured +from the courteous kindness of Father Turgeon, S. J., +rector of the Jesuit College there, the use of all the +manuscripts I desired. The Sisters of the Hôtel Dieu +furnished me with a room in their hospital, to which the +good Rector allowed me to transport the entire CARTON +O. This contained all the unprinted materials relating +to my subject that belonged to the college library.</p> + +<p>There, at the Hôtel Dieu, delightfully located with +the sisters of an order whose history is closely bound up +with that of Montreal, I copied at my leisure the manuscripts +most valuable to me.</p> + +<p>In Montreal, also, my good fortune gave me interviews +with M. Cuoq, the distinguished philologist of St. +Sulpice, whose Indian dictionaries and grammars I had +already seen in my uncle's library. Much I owe besides +to Soeur St. Henriette, librarian and keeper of the +archives at the Villa Maria. It was on the boat which +shoots the Lachine Rapids that I met Mr. Hale of Philadelphia, +the learned author of the "Iroquois Book of +Rites," and enjoyed a long conversation with him on +matters of deep interest to us both and to my work. +My first visit to the Iroquois Village at Caughnawaga, +P. Q., occurred at this time. Here my uncle and I found +<span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span> +hospitable entertainment for several days at the Presbytery +of the church, presided over by the Rev. Père +Burtin, O. M. I. Besides the valuable information +acquired from the library of books and manuscripts in +his possession, I gathered much from the acquaintance +then established with the Iroquois of the "Sault" and +in particular with their grand chief, Joseph Williams.</p> + +<p>La Prairie was only nine miles distant, with its +scholarly curé, Père Bourgeault, and his valuable collection +of ancient maps; and about half way between +Caughnawaga and La Prairie lay the grave of Tekakwitha, +with its tall cross looking over the rapids of the +St. Lawrence. An author with a theme like mine in +such localities and with such guides was, indeed, in an +enchanted land.</p> + +<p>In Albany I received valuable assistance and advice +from Mr. Holmes and Mr. Howell, of the State Library, +also from Mr. Melius, of the City Clerk's Office, and +others.</p> + +<p>I have reserved for a most especial and grateful +acknowledgment the name of Gen. John S. Clark, of +Auburn, N. Y. My work is indebted to him for a +treasure of information which he alone could give. In +the knowledge of Iroquois localities in New York State, +particularly those of two centuries ago, and the trails +over which missionaries from Canada travelled so painfully +to villages where they labored so hard and yet +successfully,—he is the undoubted pioneer. Almost all +we know in this branch of archæology is owing to him. +It was my privilege in company with my uncle, and +with Gen. Clark for pilot, to spend a memorable week in +<span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span> +search of Indian localities along the Mohawk, from the +mouth of Schoharie Creek to the farthest castle of the +wolf clan opposite Fort Plain. We visited and verified, +under the General's direction, no less than eleven sites +in this one week. An account of the most important of +these sites can be found in the contributions of Gen. +Clark, as explanatory footnotes, to "Early Chapters of +Mohawk History." This work consists of translations +into English of selected letters from the <i>Relations +Jesuites</i>. For these translations we are indebted to the +lamented Dr. Hawley, late pastor of the First Presbyterian +Church in Auburn. Guided by the wise advice +of General Clark, I was able afterwards to make other +independent journeys, and familiarize myself with Indian +trails passing near my native town, above all those followed +by Tekakwitha in her escape to the "Sault." +I owe to Gen. Clark's kindness the valuable map of +Mohawk Castle Sites, to be found in this book and drawn +expressly for it by his hand.</p> + +<p>Lastly, I recall with pleasure a conversation with the +Rev. Felix Martin, S. J., a well known authority in +Canadian and Indian archæology. To this venerable +author, the editor of the famous "Jesuit Relations," the +biographer of Isaac Jogues, of Chomonot and of Tekakwitha, +I owe a large debt of gratitude. His biography +of her, entitled "Une Vierge Iroquoise," is still in +manuscript, never having been published. He was the +first to gather and keep together all the manuscripts +extant giving contemporary accounts of the Iroquois +maiden. He laid a foundation of accumulated facts for +others to build upon. I sought him out in Paris in 1885, +<span class="pagenum"><a name="Page_ix" id="Page_ix">[Pg ix]</a></span> +and found him with some difficulty. The hiding place +of this learned old man was in an obscure corner of the +city. The schools of his order all broken up, separated +from his companions, his books and his manuscripts, +and from his old beloved home in the New France, which +he would never see again,—how his eyes glistened when +I came to him from the western world, a child of the +Hudson and Mohawk, to speak to him of Tekakwitha, +bringing him even the latest news of archæological +discoveries in those valleys! His face beamed with +delight at every new detail. It pleased him much to +know that Dr. Shea was, at that very time, translating +into English his (Martin's) French Life of Jogues, and +to learn that I was writing, and hoped soon to have +published a full account of Kateri Tekakwitha for my +own countrymen of the United States. He gave his +blessing to me and to my work, a blessing which I prize +most highly. His hearty approval is especially gratifying, +since I have had occasion to use much of the +material he had gathered for publication in French +under his own name. Alas! scarcely had I recrossed the +Atlantic, when the news of his death reached me.</p> + +<p>In conclusion, let me say: I am conscious of many +defects in this work. Others may yet be found better +able than I to do justice to my theme, but not any one, +I think, who will come to the task more anxious to make +known to all the whole truth of history concerning the +rare and beautiful character of this lily of our forest.</p> + +<p class="bigfoot"> +<span class= "smcap"> Albany</span>, N. Y., January 2, 1891. +</p> + + + +<hr /> + +<h2>CONTENTS.</h2> + +<table summary="Contents" border="0" cellpadding="2" cellspacing="0"> + +<tr><td align="right">CHAPTER</td> +<td align="right"></td> +<td align="right">PAGE</td></tr> + +<tr><td align="right">I. </td> +<td align="left"><span class="smcap">Tekakwitha's Spring</span></td> +<td align="right"><a href="#Page_1">1</a></td></tr> + +<tr><td align="right">II. </td> +<td align="left"><span class="smcap">The Mohawk Valley and the Mohawks at +the Time of Tekakwitha's Birth</span></td> +<td align="right"><a href="#Page_12">12</a></td></tr> + +<tr><td align="right">III. </td> +<td align="left"><span class="smcap">A Cradle-Song.</span>— +<span class="smcap">Captives Tortured.</span>—<span class="smcap">Flight +of the French from </span></td> +<td align="right"></td></tr> +<tr><td align="right"></td> +<td><span class="smcap">Onondaga.</span>—<span class="smcap">Death in the Mohawk Lodges</span></td> +<td align="right"><a href="#Page_26">26</a></td></tr> + +<tr><td align="right">IV. </td> +<td align="left"><span class="smcap">Tekakwitha with her Aunts at Gandawague</span></td> +<td align="right"><a href="#Page_36">36</a></td></tr> + +<tr><td align="right">V. </td> +<td align="left"><span class="smcap">Tekakwitha's Uncle and Fort Orange, or +the Beginnings of Albany</span></td> +<td align="right"><a href="#Page_44">44</a></td></tr> + +<tr><td align="right">VI. </td> +<td align="left"><span class="smcap">An Army on Snow-shoes</span></td> +<td align="right"><a href="#Page_62">62</a></td></tr> + +<tr><td align="right">VII. </td> +<td align="left"><span class="smcap">De Tracy burns the Mohawk Castles.</span>—<span class="smcap">Fall +of Tionnontogen</span></td> +<td align="right"><a href="#Page_75">75</a></td></tr> + +<tr><td align="right">VIII. </td> +<td align="left"><span class="smcap">Tekakwitha's Christian Guests.</span>—<span class="smcap">Rawenniio</span></td> +<td align="right"><a href="#Page_85">85</a></td></tr> + +<tr><td align="right">IX. </td> +<td align="left"><span class="smcap">Caughnawaga on the Mohawk.</span>—<span class="smcap">Fathers +Fremin and Pierron</span> </td> +<td align="right"><a href="#Page_96">96</a></td></tr> + +<tr><td align="right">X. </td> +<td align="left"><span class="smcap">The Mohegans Attack the New Castle</span>.—<span class="smcap">Battle of Kinaquariones</span>.—<span class="smcap">The +Feast</span></td></tr> +<tr><td align="right"></td> +<td align="left"><span class="smcap">of the Dead</span></td> +<td align="right"><a href="#Page_110">110</a></td></tr> + +<tr><td align="right">XI. </td> +<td align="left"><span class="smcap">Will Tekakwitha Marry?</span></td> +<td align="right"><a href="#Page_128">128</a></td></tr> + +<tr><td align="right">XII. </td> +<td align="left"><span class="smcap">The New Colony of Christian Indians On +The St. Lawrence.</span>—<span class="smcap">The "Great Mohawk"</span></td></tr> +<tr><td align="right"></td> +<td align="left"><span class="smcap">goes to Canada</span></td> +<td align="right"><a href="#Page_142">142</a></td></tr> + +<tr><td align="right">XIII. </td> +<td align="left"><span class="smcap">Tekakwitha meets de Lamberville.</span>—<span class="smcap">Imposing +Ceremony in the Bark Chapel</span></td> +<td align="right"><a href="#Page_152">152</a></td></tr> + +<tr><td align="right">XIV. </td> +<td align="left"><span class="smcap">Persecutions.</span>—<span class="smcap">Heroic Calmness in a Moment +Of Peril.</span>—<span class="smcap">Malice of Tekakwitha's</span></td></tr> +<tr><td align="right"></td> +<td align="left"><span class="smcap">Aunt</span></td> +<td align="right"><a href="#Page_163">163</a></td></tr> + +<tr><td align="right">XV. </td> +<td align="left"><span class="smcap">Hot Ashes plans Tekakwitha's Escape</span></td> +<td align="right"><a href="#Page_174">174</a></td></tr> + +<tr><td align="right">XVI. </td> +<td align="left"><span class="smcap">From the Old to the New Caughnawaga</span></td> +<td align="right"><a href="#Page_183">183</a></td></tr> + +<tr><td align="right">XVII. </td> +<td align="left"><span class="smcap">At the Sault St. Louis</span></td> +<td align="right"><a href="#Page_192">192</a></td></tr> + +<tr><td align="right">XVIII. </td> +<td align="left"><span class="smcap">The Hunting-camp</span></td> +<td align="right"><a href="#Page_206">206</a></td></tr> + +<tr><td align="right">XIX. </td> +<td align="left"><span class="smcap">Kateri's Friend</span>,—<span class="smcap">Thérèse Tegaiaguenta</span></td> +<td align="right"><a href="#Page_216">216</a></td></tr> + +<tr><td align="right">XX. </td> +<td align="left"><span class="smcap">Montreal and the Isle-aux-Hérons, 1678</span></td> +<td align="right"><a href="#Page_226">226</a></td></tr> + +<tr><td align="right">XXI. </td> +<td align="left"><span class="smcap">I am not any longer my own</span>"</td> +<td align="right"><a href="#Page_243">243</a></td></tr> + +<tr><td align="right">XXII. </td> +<td align="left"><span class="smcap">Kateri's Vow on Lady Day, and the Summer Of 1679</span></td> +<td align="right"><a href="#Page_253">253</a></td></tr> + +<tr><td align="right">XXIII. </td> +<td align="left"><span class="smcap">Kateri Ill.</span>—<span class="smcap">Thérèse consults the Blackgown.</span>— +<span class="smcap">Feast of the Purification.</span>—<span class="smcap">The</span></td></tr> +<tr><td align="right"></td> +<td align="left"><span class="smcap">Bed of Thorns</span></td> +<td align="right"><a href="#Page_260">260</a></td></tr> + +<tr><td align="right">XXIV. </td> +<td align="left"><span class="smcap">Kateri's Death.</span>—"<span class="smcap">I will love thee in +Heaven!</span>"—<span class="smcap">The Burial.</span>—<span class="smcap">Her Grave And</span></td></tr> +<tr><td align="right"></td> +<td align="left"><span class="smcap">Monument</span></td> +<td align="right"><a href="#Page_270">270</a></td></tr> + +<tr><td align="right">XXV. </td> +<td align="left"><span class="smcap">The Memory and Influence of Kateri +Tekakwitha After Her Death.</span>—<span class="smcap">Modern</span></td></tr> +<tr><td align="right"></td> +<td align="left"><span class="smcap">Caughnawaga</span></td> +<td align="right"><a href="#Page_285">285</a></td></tr> + +<tr><td align="right"></td> +<td align="left"><span class="smcap">Conclusion</span></td> +<td align="right"><a href="#Page_293">293</a></td></tr> + +</table> + +<p class="center">APPENDIX</p> + +<table summary="Contents" border="0" cellpadding="2" cellspacing="0"> +<tr><td align="right"> </td> +<td align="left"><span class="smcap">Notes, Topographical and Historical</span></td> +<td align="right"><a href="#APPENDIX">301</a></td></tr> +</table> + + +<hr /> +<h2>LIST OF ILLUSTRATIONS.</h2> + +<table summary="Contents" border="0" cellpadding="2" cellspacing="0"> + +<tr><td align="left"></td> +<td align="right">PAGE</td></tr> + +<tr><td align="left"><span class="smcap">Tekakwitha's Spring</span></td> +<td align="right"><a href="#Page_xiv">xiv</a></td></tr> + +<tr><td align="left"><span class="smcap">The Mohawk Valley from Fonda, N. Y.</span></td> +<td align="right"><a href="#Page_6">6</a></td></tr> + +<tr><td align="left"><span class="smcap">Map of Mohawk Castle-Sites, by General Clark</span></td> +<td align="right"><a href="#Page_38">38</a></td></tr> + +<tr><td align="left"><span class="smcap">Old Albany</span>—<span class="smcap">Dominie Schaats' House</span></td> +<td align="right"><a href="#Page_52">52</a></td></tr> + +<tr><td align="left"><span class="smcap">Site of Caughnawaga Castle, Fonda, N. Y.</span></td> +<td align="right"><a href="#Page_103">103</a></td></tr> + +<tr><td align="left"><span class="smcap">Map showing the Migrations of the Mission Village +of the Sault</span></td> +<td align="right"><a href="#Page_194">194</a></td></tr> + +<tr><td align="left"><span class="smcap">Street Scene at Caughnawaga, in Canada</span></td> +<td align="right"><a href="#Page_279">279</a></td></tr> + +<tr><td align="left"><span class="smcap">Modern Caughnawaga, P. Q.</span> (<i>from the Landing</i>)</td> +<td align="right"><a href="#Page_299">299</a></td></tr> + +</table> + +<hr /> + +<p><span class="pagenum"><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span></p> + +<div class="figcenter" style="width: 500px;"> +<img src="images/a014-illus.png" width="500" height="404" alt="" title="" /> +<span class="caption">TEKAKWITHA'S SPRING.</span> +</div> + + +<hr /> +<h2><br /><a name="THE_LIFE_AND_TIMES" id="THE_LIFE_AND_TIMES"></a>THE LIFE AND TIMES</h2> + +<p class="center">OF</p> + +<h2><a name="Page_1" id="Page_1"></a>KATERI TEKAKWITHA.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></h2> + +<div class="footnotes"> +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a> +<a href="#FNanchor_1_1"><span class="label">[1]</span></a> Pronounced <i>Kat'-e-ree' Tek-a-quee'-ta</i>. <i>Kateri</i> is the Iroquois form +of the Christian name <i>Katherine</i>. The meaning of <i>Tekakwitha</i> is given +in Chapter IV. For various ways of spelling the name, see <a href="#APPENDIX_B">Appendix, +Note B.</a></p></div></div> + +<hr /> + + +<h2>CHAPTER I.</h2> + +<p class="centerc"><b>TEKAKWITHA'S SPRING.</b></p> + + +<p><span class="dropcap">I</span>N the valley of the Mohawk, near the present great +highways of the State of New York, is a quiet forest +nook, where a clear, cold spring gurgles out from the +tangled roots of a tree. Connected with this spring is +the story of a short girl-life, pure, vigorous, sorrow-taught. +It is written out in authentic documents; +while Nature, also, has kept a record of an Indian +maiden's lodge beside the spring. There on the banks +of the Mohawk River, at Caughnawaga, now called +Fonda, in Montgomery County, dwelt the Lily of the +Mohawks two centuries ago, when the State had neither +shape nor name. She saw her people build a strong, +new palisaded village there. She saw, though at rare +intervals, the peaceful but adventurous traders of Fort +<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> +Orange, and the blackgowns of New France pass in and +out on friendly errands. Mohegans came there also in +her day to lay siege to the village, but only to be met +with fierce defiance and to be driven back. Marks of +that very Indian fort can still be found at Fonda, where +the Johnstown Railway now branches from the New +York Central, and turns northward along the margin of +the Cayudutta Creek. The smoke of the engine, as it +leaves the town of Fonda, mounts to the level of a +plateau on which the Mohawk Castle +<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> stood. The +elevated land, or river terrace, at that point is singularly +called the "Sand Flats."</p> + +<p>A rude fort of palisades, well equipped for defence, +was completed about the year 1668 on a narrow tongue +of this high terrace, between the Mohawk River and the +creek. The approach to it is very steep; but in one +place a wagon-road winds up the hill to what is now a +field on Veeder's farm. Here unmistakable signs of +Indian occupation are to be found. A spring is close at +hand in a clump of trees. The castle at that spot was +known as "Caughnawaga," meaning "At the Rapids,"—a +name still applied to the eastern part of the present +town of Fonda. The Mohawk River runs swiftly as it +passes this spot, and large stones obstruct its course. +The spring at the castle site on the west side of the +creek is Tekakwitha's spring; for there beside it she +grew to maidenhood, behind the shelter of the palisades, +and beneath the shadow of the overarching forest. +Tekakwitha was the Lily of the Mohawks, and afterwards +<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> +known as "La Bonne Catherine."</p> + +<p>In the Mohawk Valley, the great artery of our nation's +life, the tide of human travel now ebbs and flows +with ever-swelling force; here the New York Central +Railway levels out its course of four broad tracks; here +the great canal bears heavy burdens east and west; here +the West Shore Railway skirts the southern terrace; +here the Mohawk River winds and ripples, smiling in +an old-time, quiet way at these hurrying, crowded highways. +They have wellnigh filled the generous roadway, +cut through high plateaus and mountain spurs in +ages past by this same placid river. That was in its +younger, busier days. Now it idles on its way from +side to side, among the flats or bottoms, with here and +there a rapid, till at last it gathers force at far Cohoes +for one great plunge before it joins the Hudson. Then +the mingled waters of the two rivers sweep on past the +stately Capitol, where once the Indian trading-post, +Fort Orange, stood. From Albany, the broad-bosomed +Hudson bears floating palaces and long lines of canal-boats +strung together like great beads of wampum. +Let its current move them southward, while we turn +back to the valley whence these strings of wampum +came. Let us follow up the windings of the Mohawk +River westward. At Schenectady it lingers among +islands in pretty, narrow ways, where college boys can +take their sweethearts rowing. Right playfully it kisses +the feet of the old Dutch town in summer, and in +winter its frozen bosom sounds with the merry thud of +the skater's steel. Farther west the valley narrows, +and on a height near Hoffman's Ferry, Mohawk and +Mohegan fought their last fierce battle. Tekakwitha +<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> +heard their war-whoop at the castle of Caughnawaga, +just before the final conflict came; but she never saw +Fort Johnson, which is higher up the river. Old Fort +Johnson is too modern for our story. Amsterdam now +looms up an important factor in the valley. Two centuries +ago a joyous stream cascading down to meet the +Mohawk was its only landmark. Tekakwitha knew +the spot, however, and had good reason to remember it, +as we shall see. Westward still, and up the valley from +Fort Johnson, a broader gleam of water comes in sight. +It is where the Schoharie River creeps in from the +south between the dripping archways of a bridge, over +which canal-boats pass. Here the Mohawk shows its +teeth in a ridge of angry rapids; and here we enter +what was once the home country of its people, the fierce +Mohawks. We are near the spot where brave Father +Isaac Jogues, the discoverer of Lake George, was killed, +in 1646. In the southwest angle of the Mohawk and +Schoharie Rivers, on the upper terrace, higher than the +modern hamlet of Auriesville, was the eastern castle of +the Mohawks, known to Jogues as Ossernenon. +<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> Here +three times the hero-hearted blackgown came; first, +a mangled, tortured captive, dragging out the weary +months in slavery until the Dutchmen at Fort Orange +ransomed him; next, as an ambassador of peace, bearing +presents, making treaties; and lastly, as envoy of the +<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span> +Prince of Peace, and wedded to his "spouse of blood,"—for +so Jogues styled his Mohawk mission. Never was +a truer bridegroom, never stranger wedding rites. Bits +of his flesh were cut off and devoured, while the savage +high-priest cried, "Let us see if this white flesh is the +flesh of an <i>otkon</i> [spirit or devil.]" "I am but a man +like yourselves," said Jogues, "though I fear not death +nor your tortures." His head was placed on the northern +palisade, looking toward the French frontier, and +his body thrown into the stream; but his blood and +his earnest words sank deep into the land and the hearts +of its people. From Jogues' mystic union with the +Mohawk nation, trooping from the "Mission of the +Martyrs," came the Christian Iroquois. One of these—a +bright soul in a dusky setting, and a flower that sprang +from martyr's blood—was Tekakwitha. She grew up, +says one who knew her, "like a lily among thorns." +Ten years after Ondessonk +<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> had shed the last drop of +his blood to make these Mohawks Christians, she was +born among the people who had seen the blackgown +die, in the Village of the Turtles,—some say in the +"cabin at the door of which the tomahawked priest +had fallen."</p> + +<p>This same stronghold of the Turtles was rebuilt higher +up the river during Tekakwitha's lifetime. Near Ossernenon, +the earliest known site of the Turtle Castle, there +is a great bend or loop in the Mohawk River and Valley. +It extends from the mouth of the Schoharie River +on the east to the "Nose" near Yost's and Spraker's Basin +on the west. The Nose is at a point where river, railways, +and canal are crowded in a narrow pass between +<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> +two overlapping ridges of high land. "Two Mountains +approaching," or Tionnontogen, the Indians called it; +and there behind the shelter of the hills, they built their +largest and best fortified town, the Mohawk capital or +Castle of the Wolves. Other villages and their central +Castle of the Bears, called Andagoron, they also built +and rebuilt within the great bend. At its northern +point, where the river now flows between the high-perched +Starin residence and the town of Fonda, the +next important railway-station west of Amsterdam, are +the rapids and the large stones in the water which gave +rise to the name of Caughnawaga. From the hills at +Fonda one can see for miles both up and down the +river.</p> + +<p class="bigfoot">Here, as has already been said, just west of Fonda, +on the north side of the Mohawk is the Indian village +site where Tekakwitha lived. Here is the beautiful +hill that was once crowned by the palisaded castle +of Caughnawaga. It is a spot that any one who lived +there must have loved. To-day the plough turns up the +rich soil where long Indian cabins stood, and what we +see are only darkened patches left to tell us where the +hearthfires of the Mohawks burned two hundred years +ago. These patches of dark soil still glisten with the +pearly mussel-shells brought up by the Mohawks to +their village from the river that still bears their name. +The pipe-stems sold to them by the Dutch are strewn +in fragments through the field. From graves near by, +thrown out on the roadside by the spades of workmen +loading their carts with sand, the author has seen Indian +bones, more crumbled than the silly beads and rusty +scissors buried with them, which they bought so dearly. +<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> +In a wood near by, on the brow of a ravine, there is a +row of hollow corn-pits where the Caughnawaga people +stored their charred corn. Low down in the fertile +river-flats, southward from the ancient village site, a +sunburned farmer, owner of both hill and valley, still +works with horses and with iron implements the very +corn-fields that the squaws hoed with clumsy bone-tools. +This once castled height breaks abruptly on its eastern +side to let the Cayudutta Creek wind through. It hurries +by on its way to meet the Mohawk, and then lags +through the flat, lost to sight just long enough to pass +round the skirts of the Ta-berg, or Tea Mountain. This +in a grassy cone topped with pines, and so named by +Dutch settlers who there in wartimes made a tea +from a wild plant. It partly blocks the entrance to +the pretty Cayudutta valley, and separates it from the +modern town of Fonda; but the farmers' daughters and +the village people who now live in sight of Fonda +Court House know well the little valley of the Cayudutta. +Any one of them can point out its brightest +gem, the never failing spring that issues from a set-back +in the hill and so regular in shape as to suggest an amphitheatre. +This spring wells out from under an old +stump hidden in a clump of trees, whose topmost +branches are below the level of the castle site. Its +waters rest a moment in a little shady pool, a round +forest mirror; then brimming over, break away and +wander down the steep descent to the creek. The path +to the spring leads downward from the higher ground +above it, known as the Sand Flats. The field where +the castle stood is now often planted thick with grain; +but when this has been cut and the ground again +<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> +ploughed, the Indian relics are readily found. At any +season of the year, however, the limpid spring that has +not ceased to flow for centuries will serve to indicate +the spot.</p> + +<div class="figcenter" style="width: 468px;"> +<img src="images/p006-illus.png" width="468" height="296" alt="" title="" /> +<span class="caption">THE MOHAWK VALLEY FROM FONDA, N. Y.<br /> + +(<i>Tekakwitha's Birthplace in the Distance.</i>)</span> +</div> +<p class="bigtop"> +Standing then, at the brink of this spring in the +Mohawk Valley, let the reader cast a look backward, +and over the intervening space of two hundred years, +to the days of Tekakwitha. Let it be understood, however, +that while the imaginative faculty is thus to be +called into play, it is not for the contemplation of an +imaginative but of a real character. For whatever side +lights may color the narrative, they are used to bring +out, not to impair, the picture. Many details of time +and place, of manners and customs, of dress and the +arts of industry, will be woven into an actual scene, +rather than given in a tedious enumeration.</p> + +<p>The scene about to be described and others which follow +depicting the early life of Tekakwitha are not to be +found actually recorded in so many words in the history +of her life and times, yet they must have occurred; for +they are based on the known facts of her life as related +in various official and private documents, together with +such inferences only as may fairly and reasonably be +drawn from those facts when brought under the strong +light of contemporaneous records.</p> + +<p>Above the spring at Fonda, on the high plateau where +is now the well-tilled farm, stood, two centuries ago, +the log-built palisades of ancient Caughnawaga. In +tall and close-set ranks they serve to hide from view +and shield from ambush the long, low Indian houses, +twenty-four in number. "Double stockadoed round, +with four ports," as when the traveller Greenhalgh saw +<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> +the place in 1677, "and a bow-shot from the river," +stands the strong Mohawk castle. The blackened +stumps that now dot the sunny hillside of the Cayudutta +change into the old-time, mighty forest, and present +a scene that is full of life; for down a well-worn +footpath come the Indian girls to fill their jugs at +the spring,—afterwards to be known as Tekakwitha's +Spring.</p> + +<p>These dusky Caughnawaga maidens have the well-known +Indian features strongly marked,—the high cheek +bones, the dull red skin, and soft dark eyes; but Tekakwitha +shields hers with her blanket from the light. Unlike +the rest, there is an air of thoughtfulness about her +and a touch of mystery. Excessive shyness in the Lily +of the Mohawks is strangely blended with a sympathetic +nature; and with a quiet force of character she +leads their chatter, half unconsciously, to channels of +her own choosing.</p> + +<p>"A manuscript of the time," says Shea, "describes the +Indian maiden with her well-oiled and neatly parted +hair descending in a long plait behind, while a fine chemise +was met at the waist by a neat and well-trimmed +petticoat reaching to the knee; below this was the rich +legging and then the well-fitted moccasin, the glory of +an Iroquois belle. The neck was loaded with beads, +while the crimson blanket enveloped the whole form."</p> + +<p>This, in general, is the costume of the merry group +with Tekakwitha at the spring. The upper garment, +however, is a kind of tunic or simple overdress; nor +can it be said that all are equally neat in their appearance. +Some have their dark, straight hair tied loosely +back and hanging down, or else with wampum braided +<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> +in it. A few are clothed in foreign stuff, bought from +the Dutch for beaver-skins and worn in shapeless pieces +hung about them with savage carelessness. On their +dark arms the sunlight flashes back from heavily beaded +wrist and arm bands, begged or borrowed from their +more industrious companions. Not like theirs is Tekakwitha's +costume. It is made of deer and moose +skins,—all of native make, and stitched together by a +practised hand, as every one of the pretty squaws well +knew. Her needle was a small bone from the ankle of +the deer, her thread the sinews of the same light-footed +animal, whose brain she mixed with moss and used to +tan the skins and make the soft brown leather which +she shaped so deftly into tunic, moccasins, and leggings. +Her own skirt was scarce so richly worked with quills +of the porcupine as that of her adopted sister there +beside her, though both were made by Tekakwitha's +hands.</p> + +<p>The Indian girls about her like her for her generous +nature and her merry, witty speeches. She makes +them laugh right heartily while she stands waiting for +her jug to fill up at the trickling spring.</p> + +<p>These daughters of the Iroquois are bubbling over +with good spirits, and their pottery jugs with water, +when all at once they spy a band of hunters coming +homeward down the Cayudutta valley from the Sacondaga +country. Knowing there is one among them who +but waits his chance to lay his wealth of beaver-skins +at Tekakwitha's feet and take her for his wife, they turn +girl-like to tease her; but the quick and timid orphan, +dreading the license of their tongues, has bounded up +the hill, and hastens to her uncle's cabin with her jug, +leaving her companions to bandy words with the young +<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> +hunters as they stop beside the little pool for a draught +of refreshing water.</p> + +<p>Of all the people in the ancient Caughnawaga village, +the only story that has been written out in full and +handed down in precious manuscript, brown with age, +is the story of her who bounded up the hill and left her +comrades at the spring. In a double sense she left +them. She was far above them. She stands to-day +upon a mystic height; and many, both of her race and +our own in these our days, do homage to her memory.</p> + +<p class="bigfoot">May her home at Caughnawaga, high above the +stones that lie imbedded in the Mohawk River, and +close beside the spring that trickles downward to the +Cayudutta,<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> soon become familiar ground to all who +honor Tekakwitha!</p> + + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> The Indian forts or palisaded villages, called "castles" by the +early Dutch settlers of New York State, were stoutly built of logs and +bark, and were effectual barriers of defence until the artillery of the +white men was brought to bear upon them.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Megapolensis, the Dutch dominie at Fort Orange, who befriended +Jogues, the French Jesuit, in his captivity, writes the name of this Mohawk +town or castle, Asserue or Asserne. It was just at the spot where +a shrine has been recently elected to honor the memory of Isaac Jogues +and of his companion Réné Goupil, both of whom were tomahawked in +that vicinity by the Mohawks.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Jogues' Indian name.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> +<a href="#APPENDIX">See Appendix, Note A</a>, where in a letter dated March 3, 1885, +Gen. John S. Clark, of Auburn, N. Y., the well-known archæologist, +mentions this spring as marking the site of Gandawague (or Caughnawaga) +on the Cayudutta Creek, northwest of Fonda, N. Y. For date +of the removal from Auriesville to that site, see his <a href="#APPENDIX1">letter of June 29</a>, +1885, also given in Note A, with other proofs as to the location of Mohawk +villages at the time of Jogues and Tekakwitha.</p><br /></div></div> + + + +<hr /> +<p><span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> +<h2>CHAPTER II.</h2> +<p class="centerc"> +<b>THE MOHAWK VALLEY AND THE MOHAWKS AT THE TIME +OF TEKAKWITHA'S BIRTH</b></p> + + +<p><span class="dropcap">F</span>ATHER Jogues was put to death in the year +1646, on the south side of the Mohawk River, +a few miles to the eastward of Fonda, and not far from +the mouth of the Schoharie River. Close to the shrine +which has been erected at Auriesville in his memory, is +the very ravine in which, during his captivity there, he +buried his friend and only companion, Réné Goupil.</p> + +<p>Réné, it will be remembered, was cruelly murdered +for signing an Indian child with the sign of the cross. +The description of the place where this occurred is +very explicit in Father Jogues' published letters, and +there is no other spot in the whole Mohawk Valley to +which it can well be applied. He mentions a certain +river which was a quarter of a league distant from the +Indian town of Ossernenon, where he was held captive; +this was undoubtedly the Schoharie. There in that +same vicinity, after he had escaped from captivity and +returned to the Mohawks as a missionary, he met his +own tragic fate, or rather the glorious reward of his +zeal. There, too, or very near there, ten years after +his death, Tekakwitha was born. The exact location +of her birthplace has not been determined. It was +either at the Turtle Castle of Ossernenon described by +<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> +Jogues, the name of which was afterwards changed, or +at a later village site near Auries Creek, to which the +people of that castle moved, and to which they gave +the name of Gandawague.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> In either case her birthplace +was less than a mile from the present hamlet of +Auriesville.</p> + +<p>There Kateri Tekakwitha was born in the year 1656. +Her father was a Mohawk warrior, and her mother +a Christian Algonquin captive, who had been brought +up and baptized among the French settlers at Three +Rivers in Canada. The Iroquois, or People of the Long +House, including the Mohawks, Oneidas, Onondagas, +Cayugas, and Senecas, were enemies of the Algonquin +tribes and hostile to the French.</p> + +<p>The Mohawks especially were accustomed to make +frequent raids on the settlements in Canada, leaving +desolation behind them on the St. Lawrence, and bearing +with them to their own valley rich booty, and also +captives to be tortured and burned, or else adopted into +the Five Nations of Iroquois to swell their numbers. +If Frenchmen, these captives were often held as prisoners +of war, and haughty terms made for their ransom. +It happened on one of these raids into Canada that +Tekakwitha's mother, the Algonquin, was thus captured. +Torn suddenly from a peaceful home and the +French friends who were teaching her "the prayer," +she was hurried through the lakes and woods of a +strange country, along the great war-trail that leads +from the St. Lawrence to the Mohawk through north-eastern +New York. Fast following in the path of +<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> +Jogues, the light canoe that bore her came southward +with the braves, and their trophies of war, through +Lake Champlain and then Lake George, the newly +christened Lake St. Sacrament. Little did the captive +dream that ever a child of hers would take that same +long journey back again, an exile from the home that +she was then approaching, all unconscious of her fate. +A home, indeed, awaited her coming in the land of the +Mohawks. She was saved from the torture and the fire +by a fierce, pagan Mohawk warrior, who took the young +Algonquin for his wife. The gentle girl had captured +the heart of her conqueror.</p> + +<p>Their family consisted of one son and an infant +daughter, known later as Kateri Tekakwitha. Père +Claude Chauchetière, who wrote in 1695,<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> tells us that +they dwelt at "Gandawague, a little village of the Mohawks." +There they must have occupied one section of +an Iroquois long-house, other kindred families filling up +its entire length on both sides of an open space and +passage-way through the centre. The occupants of +every four sections or alcoves in these houses, two +families being on each side of the passage, shared a +common hearthfire,<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> with a hole above it in the roof to +let in the daylight and let out the smoke. There were +usually five of these fires and twenty families in a house +about a hundred feet in length. These united households +<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> +gave name and meaning to the Iroquois League +of Kanonsionni, or People of the Long House.</p> + + +<p>There is reason to believe that Tekakwitha's father +took an active part in the affairs both of the Mohawk +nation and the Iroquois League. We are told, indeed, +that after his death her uncle, who seems to have taken +her father's place and responsibilities, was one of the chief +men of the Turtle Castle, whose deputies ranked higher in +council than those of the Bear and Wolf Castles, Andagoron +and Tionnontogen. This was because the turtle +was created first, according to their genesis of things. +These three palisaded strongholds and their outlying +hamlets made up the Mohawk (or Canienga) nation. It +was likened, in the beautiful figurative language of the +Iroquois, to a group of families gathered round a hearth +or council fire, and filling up one end of the Long +House or Great League of the Five Nations, founded +by Hiawatha and his friends. The duty of the Caniengas +of the Mohawk Valley was to guard the eastern +entrance of the Long House, or the door which looked +out on the Hudson. Their privilege was to furnish +the great war-chief that should lead the people of the +League to battle.</p> + +<p>The proud Senecas, whose portion of the house extended +from Seneca Lake to Niagara, were the western +doorkeepers of this household of nations, waging fierce +war on their neighbors near Lake Erie. The wily +Onondagas, wise old politicians, in the middle of the +Long House, at Onondaga Lake, led in council. Their +leading chief, the elected president of this first American +republic, lit the central council-fire and sat in state +among the fifty oyanders (sachems) who formed the +<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> +Iroquois senate. Ten of these were always Caniengas +(or Mohawks), and fourteen were Onondagas. These two +nations and the Senecas were called brothers; while the +intermediate Oneidas and Cayugas were always spoken +of as nephews, because they were younger and less +important nations, with fewer oyanders.</p> + +<p>Tekakwitha's father may have been one of the ten +Mohawk oyanders, but there is more reason to believe +that he belonged to a class of war-chiefs who took part +only in councils of war. In 1656 these war-chiefs were +very influential, for the Iroquois had set out on a wild +career of conquest, the warlike Mohawks as usual taking +the lead. The very same year that the little Mohawk-Algonquin +was born in their land, they swept like a +tornado over Isle Orleans, near Quebec. They carried +off to their castles the last remnant of the Huron people, +who, far from their own land, had gathered near the +French guns for protection. These Hurons from the +shores of Lake Huron belonged to the Iroquois stock, as +distinguished from the Algonquin races. In very early +times they had come down to the settlements on the St. +Lawrence to trade with the French, and zealous Jesuit +missionaries had accompanied them on their return to +their own country. After great hardships these missionaries +had succeeded in making them Christians, when, +as the final result of an old feud, these Huron-Iroquois, +as they are often called, were driven from their homes +in the Northwest by the Iroquois of the League, and +wiped completely out of existence as a nation. Six of +the Jesuits who dwelt among them, and whose strange +isolated lives have furnished the theme for Parkman's +glowing pages, were massacred, while others were cruelly +<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> +tortured by the ubiquitous Mohawks during the period +of ten short years that elapsed between Jogues' last +captivity and Tekakwitha's birth. Could the father of +the Mohawk Lily have reddened his hands in their +blood? It is more than likely; for though Ondessonk +or Jogues was the only one of these martyrs who had +reached the Mohawk Valley, they were all slain by +Mohawk braves,—Jogues, Daniel, Brebeuf, Lalemant, +Garnier, and Garreau; nor is this a complete list of the +victims. To use once more the words of John Gilmary +Shea, historian of these and their fellow pioneers,—</p> + +<blockquote><p>"Fain would we pause to follow each in his labors, his +trials, and his toils; recount their dangers from the heathen +Huron, the skulking Iroquois, the frozen river, hunger, cold, +and accident; to show Garnier wrestling with the floating +ice, through which he sank on an errand of mercy; Chabanel +struggling on for years on a mission from which every +fibre of his nature shrunk with loathing; Chaumonot compiling +his grammar on the frozen earth; or the heroic +Brebeuf, paralyzed by a fall, with his collar-bone broken, +creeping on his hands and feet along the road and sleeping +unsheltered on the snow when the very trees were splitting +with cold," and later, "as a martyr, one of the most glorious +in our annals for the variety and atrocity of his torments."</p></blockquote> + +<p>This last-mentioned blackgown, John de Brebeuf, +called Echon by the Hurons, was a writer of valuable +works on the Indian language and customs. He belonged +to a noble family of Normandy; and on account +of his great natural courage and soldierly bearing, his +agony was prolonged by the savages with fiendish ingenuity, +till finally, failing to wring a sigh of pain from +<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> +his lips, they "clove open his chest, took out his noble +heart, and devoured it," as a medicine to make them +fearless-hearted.</p> + +<p>The fortitude of a brave man under torture was a +spectacle as keenly appreciated by the Iroquois as were +the gladiator fights and martyrdoms of old by the +Romans. The women in this case, however, instead of +decreeing death by turning down their own thumbs, +were granted the less fatal and less dainty privilege of +sawing off the thumb of the victim, as in the case of +Jogues at Ossernenon. The human torches of Nero, +who had the early Christians wrapped in straw and +placed in his garden on the Palatine Hill, then set on +fire to illuminate his evening revels, are vividly recalled +by the death of Brebeuf's companion, the delicate +and gentle Gabriel Lalemant. He was wrapped in +pieces of bark which were put in a blaze. His writhing +frame and quivering flesh contrasted finely with the +stoic endurance of Brebeuf, and the Iroquois kept him +alive till morning, leaving his body at last a black and +shapeless mass.</p> + +<p>These gifted men living and dying in the wilderness +were not without devoted followers, as can well be +imagined; and many of their converts, the Christian +Hurons, a now conquered race, dwelt with their old +foes in the Long House. With the capture of those +of the Hurons who had taken refuge at Isle Orleans the +long struggle ended between two branches of a great +Indian family or stock,—the Huron-Iroquois and the +Iroquois of the League. Once victorious, it was the +policy of the Five Nations of the League to quit all +enmity, and to give the vanquished a home in their +<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> +midst. Though the Hurons lost their national existence +when thus adopted into the League, they did not +lose their Christian faith. They clung to it in the midst +of all the wild superstitions of their conquerors. They +explained it to others as well as they could, and they +welcomed with glad hearts any blackgown who was +brave enough to tread in the footsteps of Jogues.</p> + +<p>Such an one was Father Lemoyne, who came and +went five times among the Onondagas and the Mohawks +between the years 1653 and 1658, even while +they were at war with his countrymen on the St. Lawrence. +On a hurried visit to Fort Orange, the nearest +colony of Europeans, he told the people there of the salt +springs which are now a source of wealth at Syracuse; +but the worthy burghers were incredulous and put it +down in their records as "a Jesuit lie." These early +settlers of our State, in spite of such occasional indications +of prejudice, were a kind-hearted and a peace-loving +people, always ready to do friendly offices for men +who, unlike their rivals the Canadian traders, seemed +to value the souls of the Indians more than their +beaver-skins. They had already rescued two Jesuits, +Jogues and Bressani, from captivity; and they afterwards +sent Father Lemoyne a bottle of wine with +which to say Mass at Onondaga. This last missionary +the Indians now called Ondessonk, in memory of +Jogues. He visited the Mohawks in 1656 to console +the Huron exiles from Isle Orleans, and at the same +time he reproached the Mohawk warriors for their +cruelty.</p> + +<p>This, of course, was little to the taste of Tekakwitha's +pagan father, who took care, no doubt, that the blackgown +<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> +should have no intercourse with his Algonquin +wife, for in his opinion she was already too fond of +the French Christians. He did not wish her to have +his tiny, new-born daughter signed with the ill-omened +cross, and to have the water of baptism poured on her +head. So Ondessonk came and went, passing near, but +not finding Tekakwitha's mother, who still cherished +the Christian faith in her heart. When she knew that +he was gone, it must have been with many a sigh and +many a thought of her northern home, that she tied her +baby to its cradle-board, all carved and curtained after +the Indian fashion, and then loaded with the precious +burden, went off as usual to her work in the corn-fields. +From time to time she would pause for a moment to +smile at her little breathing bundle as it swung from +the branch of a tree near by, and we may be sure, too, +that as she gathered in the harvest for the winter, she +whispered many a prayer for peace and for the coming +of the blackgown to dwell in the land, that her child +might grow up a Christian. Let us hope some distant +echo reached her in the Mohawk corn-field from the +shores of Onondaga Lake. For there, where the city of +Syracuse now sits among the hills, a crowd of Iroquois +were gathered at that very time into the rough bark +chapel of St. Mary's of Ganentaha, listening to the +Christian law of marriage preached then for the first +time in their land. Quick to understand the new +dignity it gave them, the Onondaga women silently +made up their minds to learn "the prayer," by which +they meant Christianity. All the while that the blackgown +was speaking, the captive Hurons who were in +the throng gazed with pent-up joy at the face of their +<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> +beloved Echon (Chaumonot, the namesake of Brebeuf), +whose voice they had often heard at the mission forts +in their own country. Soon after Echon's visit other +fathers came among the Iroquois nations with a colony +of Frenchmen; these last had been cordially invited to +Onondaga. The reason for this invitation was that its +people, hard pressed by their savage enemies, wanted +peace with Onnontio, the French governor, and thought +to secure it in this way; the Mohawks, however, took no +part in this temporary peace. They were angry with +the Onondagas for claiming their captives from the Isle +Orleans, and they continued their raids on the French +frontier regardless of a treaty made by their brother +nation. It must be remembered, though, that these +Indians, while warring with the French were then and +always at peace with the Dutch of Fort Orange. From +them they obtained the fire-arms that were used so +effectively in their warfare in Canada.</p> + +<p>The wife of the Mohawk warrior at Gandawague may +have heard rumors of the treaty made with Onnontio; +but she saw the great kettle prepared as usual in the +Turtle village for the annual war-dance, and all hope +of a peace with the French died out once more from +her heart.</p> + +<p>It was the custom of the Mohawks to set this kettle +to boil in the early winter; and from time to time each +warrior dropped something in to keep it going and thus +to signify his intention of joining the next expedition. +By February all was in readiness for the great dance of +the nation. A war-dance among the Indians is conducted +in some such way as this: Stripped of all but +the breech-cloth, gay with war-paint and feathers, the +<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> +dried head of a bear, if that be the totem of his clan, +fastened on head or shoulder, and with rattling deer-hoofs +strapped to his knees, each warrior springs to his +place, and the wild dance begins, accompanied by the +beating of a drum. Wilder and wilder grow their antics, +and more boastful the words of their chant, as they +catch the spirit of the dance, till at last they seem the +very incarnation of war. With all the vividness of +Indian pantomime, they act out the scenes of battle +before the eyes of the crouching women and children +gathered in silent awe to witness this great savage +drama. At first the warriors seem to be creeping along +the forest trail with every faculty alert; and then with +fearful whoops they whirl their tomahawks through the +air at a senseless post, springing back as if in self-defence, +falling again upon the imaginary foe, hacking +with violence, and mingling shrieks with their victorious +shouts, till in the flickering light of the fire and the +weird shadows of surrounding objects, the assembled +crowd, completely carried away by the vividness of the +pantomime, see human victims falling beneath their +strokes.</p> + +<p>During the progress of the annual war-dance at Gandawague +a group of Indian boys stand gazing with +wide-open eyes at the heroes of the Kanienke-ha-ka +whose past and future deeds are thus pictured before +them. With swelling hearts they listen to the wild +refrain, "Wah-hee! Ho-ha!" that comes at intervals. +Among the smallest of the group we have in view is +Tekakwitha's little brother, and her father is taking +part in the dance. His voice, as it leads a louder swell +of the war-song, startles her from her baby dreams, and +<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> +she nestles close in her mother's arms. Later she hears +the same voice in the lodge,—a few brief words rolling +from the tongue<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> of the warrior in the low musical +tones of the Mohawk language; and it only lulls her +into sounder sleep. The dance is over, and the crowd +scattered; but still we linger about to see what will +happen next. A death-like silence reigns in the village. +There is not one sentinel on watch. It would be well +if they were more vigilant, but for the present they are +safe. Their foes are far away, and the high palisade +keeps off the prowling beasts. The darkness of night +has closed over them. It is the hour for dreams, and +dreams are the religion of the red-man. They are +treasured up and told to the medicine-man or sorcerer, +the influential being who is both priest and doctor in +the village. When the excitement of the war-dance +has subsided and the people are all sleeping soundly, +this mysterious personage with stealthy tread may be +seen to issue from the silent cluster of houses, and by +the light of the moon he gathers his herbs and catches +the uncanny creatures of the night with which to +weave his spells. He knows that the young warriors +will be coming to him for some inkling of their fate on +the war-path, and besides he must supply a certain cure +for their wounds. When he has found it for them he will +gather them all in the public square at Gandawague, +and after other exhibitions of his skill will perhaps +cut his own lip, and when the blood is flowing freely, +will stanch it and cure it in a moment by applying +his magic drug. It will be well for his fame if there +<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> +be not the keen eye of a French Jesuit in the crowd to +watch him as he quickly sucks the blood into his +mouth. He knows that the warriors are easily duped +by his cunning, and will probably buy his mixture. +Happy in its possession, they will fear no evil effects +from their wounds. Their sweethearts too seek the +sorcerer to have their fortunes told, and the old men +and women come to him with their ailments. Even the +orators are glad of a hint from his fertile brain; and the +oyander or matron of rank who is about to nominate +a new chief may perhaps consult him. If her choice +has been already made, however, it is no easy task to +persuade her to change her mind.</p> + +<p class="bigfoot">With the month of March comes the Dream-Feast, +and then the medicine-man is in his glory. For three +days the town is in a hubbub, given up to every freak of +the imagination. All the dreams of its people, no matter +how foolish and unreasonable, must be fulfilled in some +way to the dreamer's satisfaction. The wiser heads +among them have to tax their ingenuity to the utmost +to prevent the worst excesses of this crazy celebration. +The Christian Indians, above all, dreaded its coming +for if the sorcerer's interpretation pointed in their direction, +they were sure to suffer. During the celebration +of the Dream-Feast the Algonquin captive would not +fail to hide herself and her children in the darkest +corner she could find. She had a better chance to pass +unnoticed, however, than the more numerous Huron +Christians, who, like herself, had been captured by the +Iroquois. Against these there was a growing enmity +encouraged no doubt by the sorcerers, who profited least +of all by their presence among the people. Some +<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> +months after the time of the Dream-Feast the gathering +storm burst over their heads. On the 3d of August, +1657, the Hurons, who dwelt at Onondaga, were suddenly +massacred. The party that had been advocating +friendship with the French, and which had taken the +lead in establishing the French colony at Onondaga, +headed by Garacontié ("The Sun that advances"), were +fast losing ground. The situation, even of the French +colonists who were there, was becoming critical; and in +April, 1658, when Tekakwitha was in her second year, +strange things happened in the Long House of the Five +Nations.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> +See <a href="#APPENDIX_B">Appendix, Note B</a>,—the words "Gandawague" and "Tekakwitha."</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Chauchetière's manuscript, "La Vie de la B. Catherine Tegakouita, +dite a present La Saincte Sauuagesse," is still extant. It was copied by +the author of this volume at Montreal in 1884, and was first printed in +1887: "Manate, De la Presse Cramoisy de Jean-Marie Shea."</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> See Vol. IV., Contributions to American Ethnology, by Lewis H. +Morgan, LL.D., giving description and ground plan of an Iroquois +long-house.</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> "The Mohawk language is on the tongue; the Wyandot is in the +throat."—<span class="smcap">Schoolcraft's</span> <i>Red Race</i>.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span></p> +<h2>CHAPTER III.</h2> + +<p class="centerc"><b>A CRADLE-SONG.—CAPTIVES TORTURED.—FLIGHT OF THE +FRENCH FROM ONONDAGA.—DEATH IN THE MOHAWK +LODGES.</b></p> + + +<p><span class="dropcap">L</span>ET the reader, in imagination, look into Tekakwitha's +home at Gandawague on the Mohawk, +as it appeared in the month of April, 1658, and learn +if the news that is spreading from nation to nation has +yet reached there. To find the lodge he wishes to +enter, he will follow a woman who is passing along the +principal street of the village with an energetic step. +The corners of a long blanket, that envelops her head +and whole form, flap as if in a breeze from her own +quick motion, for the air is quite still. It is early +spring-time. There are pools of frozen water here and +there; but the dogs of the village have chosen a sunny +spot to gnaw at the bones they have found near the +cabin of a fortunate hunter, who gave a feast the night +before to his more needy neighbors. All shared in his +good cheer. So long as there is food in the village, no +one is allowed to go hungry. Such is the Indian law of +hospitality.</p> + +<p>Tegonhatsihongo, who will be better known by and +by under the name of Anastasia, gathers her blanket +about her, and with the usual greeting, "Sago!" she +passes a matron at a neighboring doorway, who withdraws +the heavy bear-skin curtain she has placed there +for keeping out the cold, in order that she may see<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> +where to put away the snow-shoes, now no longer +needed. She stores them high above her head among +the poles that support the snug bark roof. The keen +eye of Tegonhatsihongo notes at a glance what the +matron is about; and as she turns her head for a second +look, one can see by the lines in her face that she is +already on the downward slope of middle age. She +passes on through an open space where a scaffold is +prepared for the exhibition of any captives the warriors +may chance to bring back from their raid on Montreal. +Tegonhatsihongo scarcely notices these familiar preparations +for the torture, but directs her steps to the lodge +of a chief opening on the square. She is about to visit +her friend the Algonquin, whose brave is away on the +war-path. The quiet ways of this younger woman have +attracted her and won her friendship. As she lifts the +hanging skin to enter, she pauses a moment. Surprised, +perhaps, and well pleased too to find the Algonquin in +a merry mood, romping with her baby, now more than +a year old, she stands and watches her. Catching the +child from the clean-swept earthen floor, the mother +holds it laughing and struggling in her lap, while she +sings the Algonquin "Song of the Little Owl."<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> A pretty +picture she makes, seated by the nearest fire of faggots, +in the dim, smoky light of the long-house; and these +are the words of her cradle-song and their literal +translation:—</p> + +<table class="shrink"> +<tr><td>Ah wa nain?</td><td>Who is this?</td></tr> +<tr><td>Ah wa nain?</td><td>Who is this?</td></tr> +<tr><td>Wa you was sa</td><td>Giving eye-light</td></tr> +<tr><td>Ko pwasod.</td><td>On the top of my lodge.</td></tr> +</table> + +<p><span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span></p> +<p>Here the young mother looks up, as if she really saw +the eyes of the little white owl glaring from among the +rustic rafters or through the hole in the roof. The +dark eyes of the dark little baby, which follow the direction +of hers, are opening wide with wonder at this +sudden break from song to pantomime; and now the +Algonquin answers her own questions, assuming all at +once the tone of the little screech-owl:—</p> + +<table class="shrink"> +<tr><td>Kob kob kob,</td><td>It is I, the little owl,</td></tr> +<tr><td>Nim be e zhau.</td><td>Coming, coming.</td></tr> +<tr><td>Kob kob kob,</td><td>It is I, the little owl,</td></tr> +<tr><td>Nim be e zhau.</td><td>Coming.</td></tr> +<tr><td>Kitche! kitche!</td><td>Down! down!</td></tr> +</table> + +<p>With the last words, meaning "Dodge, baby, dodge!" +she springs towards the child, and down goes the little +head. This is repeated with the utmost merriment on +both sides, till their laughter is interrupted by the entrance +of Tegonhatsihongo, who seats herself near her +friend, their talk soon taking a serious turn. Now for +the first time the Algonquin notices that others in the +same cabin are putting their heads together and talking +in low voices. The very air seems full of mystery. The +busy ones have dropped their accustomed occupations, +and the idle ones have ceased their noisy talk and their +games. All are wondering at the strange news from +the Indian capital, telling of the unaccountable disappearance +of the Frenchmen who formed the little colony +at Onondaga. Mohawks who were there on a visit +have returned with marvellous tales. The few facts of +the history are soon known, but there is no end to the +surmises that are afloat among the Iroquois. This is +<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> +what they are all talking about. This is what happened. +The French colonists whom we have already mentioned, +fifty-three in number, had given a great feast at their +small block fort on the east bank of Onondaga Lake.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> +All the Onondagas and their guests from other nations +who chanced to be there at the time, were invited. Some +of Tegonhatsihongo's friends from the Mohawk Valley +were present among the rest, and knew all about it. +They were completely carried away with admiration for +their French hosts, who gave them a right royal feast. +When it was over they fell into slumber and dreamed +strange dreams. Then, awaking when the sun was high, +the bewildered guests went about half dazed. Some of +them, straggling near the French enclosure, heard the +dogs bark and a cock crow within. As the day wore +on, they gathered into groups and wondered why the +foreign inmates slept so long. None of them were to +be seen going to work; no voices were heard. Could +they be at prayer or in secret council? No one answered +when they knocked at the door. By afternoon +there were strange whisperings and much misgiving +among the Onondagas, till at last their curiosity outgrew +their dread, and nerved a few to scale the palisade. +With cautious step they entered, fearing some treacherous +snare. The Frenchmen could not be asleep, they +thought, for the noisy barking of the dog would almost +<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> +wake the dead. Could they have slain one another in +the night? No; all was peaceful as they entered,—no +signs of a struggle, and the sunlight danced playfully +in through utter vacancy. Every corner of the house +and fort was searched; no human being, dead or living, +was found, yet noisy and more noisy grew the barking +of the fastened dog, and frightened chickens fluttered +about. The Indians looked at one another, shuddering. +What had happened? With guilty consciences they +thought of their deep-laid treachery here brought to +naught; for as the Algonquin now learned from the talk +in the long-house, they had planned to massacre the +colony invited to their land from policy. Having subjugated +their savage foes of the Cat nation, they were +ready to turn their arms once more against the French. +They had felt quite sure of their prey; for even if warned, +the colonists and missionaries could not have escaped, +they thought, as the rivers were still frozen. Besides, +it was out of the question to suppose they had gone by +water, as no boat was missing. Had they taken to the +woods, they would soon have perished in the cold, having +no guides, or else they would have fallen again into +the hands of their enemies, who could easily track and +overtake them in the forest. No trace of them, however, +was anywhere to be found. Never were the red +men more completely baffled. Tegonhatsihongo and the +others who talked it all over had two favorite explanations +of the mystery,—either the Frenchmen had a +magic power of walking on the lakes, or else strange +creatures, seen by Onondagas in their dreams, had flown +through the air bearing the pale-faces with them.</p> + +<p>While Tekakwitha's mother was still wondering at +<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> +this unaccountable story, the Mohawk braves returned +from their raid on Montreal, and the people of the village +were soon hurrying out with little iron rods, to +take their stand on either side of the path that led +up the hill to the principal opening in the palisade. +There they were, ready to beat the prisoners as they +approached, "running the gauntlet." Then the crowd +eagerly watched the progress of the tortures on the +scaffold, after which the prisoners were handed over, +bound hand and foot, to the tender mercies of the children. +These juvenile savages amused themselves by +putting red-hot coals on the naked flesh of the captives, +and tormented them in every way their mischief-loving +brains could devise. Thus early did the warrior's son +begin his education.</p> + +<p>But this side of the Indian nature is too horrible to +dwell on; let it pass. At times the Iroquois were like +incarnate devils; and yet each tale of frightful cruelty +that history preserves for us brings with it some redeeming +trait, some act of kindness or humanity done +in the face of savage enmity. There were always a few +among them ready like Pocahontas to avert the threatened +blow or to relieve the sufferers whenever it was +possible. One of these in days gone by had administered +to Jogues; and one of these in days now soon to +come will prove to be our Tekakwitha.</p> + +<p>There is little more to say about her parents. Her +mother may have learned from some of the captives +brought to Gandawague from Canada the true ending +of the French colony at Onondaga. At all events, the +following explanation of their sudden disappearance +has been given by Ragueneau, who shared the fate of +<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> +the adventurous little band. He says in one of his +letters:—</p> + +<blockquote><p>"To supply the want of canoes, we had built in secret +two batteaux of a novel and excellent structure to pass the +rapids; these batteaux drew but very little water and carried +considerable freight, fourteen or fifteen men each, amounting +to fifteen or sixteen hundred weight. We had moreover +four Algonquin and four Iroquois canoes, which were to +compose our little fleet of fifty-three Frenchmen. But the +difficulty was to embark unperceived by the Iroquois, who +constantly beset us. The batteaux, canoes, and all the equipage +could not be conveyed without great noise, and yet +without secrecy there was nothing to be expected, save a +general massacre of all of us the moment it would be discovered +that we entertained the least thought of withdrawing.</p> + +<p>On that account we invited all the savages in our neighborhood +to a solemn feast, at which we employed all our +industry, and spared neither the noise of drums nor instruments +of music, to deceive them by harmless device. He +who presided at this ceremony played his part with so much +address and success that all were desirous to contribute to +the public joy. Every one vied in uttering the most piercing +cries, now of war, anon of rejoicing. The savages, +through complaisance, sung and danced after the French +fashion, and the French in the Indian style. To encourage +them the more in this fine play, presents were distributed +among those who acted best their parts and who made the +greatest noise to drown that caused by about forty of our +people outside who were engaged in removing all our equipage. +The embarkation being completed, the feast was concluded +at a fixed time; the guests retired, and sleep having +soon overwhelmed them, we withdrew from our house by a +back door and embarked with very little noise, without bidding +<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> +adieu to the savages, who were acting cunning parts +and were thinking to amuse us to the hour of our massacre +with fair appearances and evidences of good will.</p> + +<p>"Our little lake,<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> on which we silently sailed in the darkness +of the night, froze according as we advanced, and caused +us to fear being stopt by the ice after having evaded the +fires of the Iroquois. God, however, delivered us, and after +having advanced all night and all the following day through +frightful precipices and waterfalls, we arrived finally in the +evening at the great Lake Ontario, twenty leagues from the +place of our departure. This first day was the most dangerous; +for had the Iroquois observed our departure, they would +have intercepted us, and had they been ten or twelve it +would have been easy for them to have thrown us into disorder, +the river being very narrow, and terminating after +travelling ten leagues in a frightful precipice where we were +obliged to land and carry our baggage and canoes during +four hours, through unknown roads covered with a thick +forest which could have served the enemy for a fort, whence +at each step he could have struck and fired on us without +being perceived. God's protection visibly accompanied us +during the remainder of the road, in which we walked +through perils which made us shudder after we escaped +them, having at night no other bed except the snow after +having passed entire days in the water and amid the ice.</p> + +<p>Ten days after our departure we found Lake Ontario, on +which we floated, still frozen at its mouth. We were obliged +to break the ice, axe in hand, to make an opening, to enter +two days afterwards a rapid where our little fleet had +well-nigh foundered. For having entered a great <i>sault</i> +without knowing it, we found ourselves in the midst of +breakers which, meeting a quantity of big rocks, threw up +mountains of water and cast us on as many precipices as +<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> +we gave strokes of paddles. Our batteaux, which drew +scarcely half a foot, were soon filled with water, and all our +people in such confusion that their cries mingled with the +roar of the torrent presented to us the spectacle of a dreadful +wreck. It became imperative, however, to extricate +ourselves, the violence of the current dragging us despite +ourselves into the large rapids and through passes in which +we had never been. Terror redoubled at the sight of one of +our canoes being engulfed in a breaker which barred the +entire rapid, and which, notwithstanding, was the course +that all the others must keep. Three Frenchmen were +drowned there; a fourth fortunately escaped, having held +on to the canoe and being saved at the foot of the <i>sault</i> +when at the point of letting go his hold, his strength being +exhausted....</p> + +<p>"The 3d of April we landed at Montreal in the beginning +of the night."</p></blockquote> + +<p>This escape, so wonderful to the Indian mind and so +successful, made a profound impression at Gandawague +as among all the Mohawks, and produced most important +results in the neighborhood of Tekakwitha's home, +interrupting the work of the missionary there.</p> + +<p>Ondessonk or Lemoyne, the namesake of Jogues, +who made a third visit to the Mohawk Valley in the +fall of 1657, was no longer even tolerated by its people. +He was held half a hostage, half a prisoner, at Tionnontogen, +during the time that the French colony were in +peril at Onondaga, and was finally sent back to Canada. +He left the Mohawk country for the last time, just after +Onondaga was abandoned by the French. He reached +his countrymen on the St. Lawrence in May, 1658, to +be greeted there with a glad welcome and many inquiries +<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span> +from the newly arrived refugees from Onondaga, +concerning his experiences among the Mohawks; they +were anxious to hear whether he had fared any better +than themselves.</p> + +<p>Not one blackgown was now left among the Five Nations +of Iroquois. The Algonquin mother at Gandawague +had been unable to profit by their brief stay in +the land, and her life grew ever sadder towards its close. +She was finally laid low by a terrible disease, the +small-pox, which spread like wild fire through the +Mohawk nation in 1659 and 1660. Her brave, an +early victim to this redman's plague, soon lay cold in +death, and with aching heart she too bade good-by to +the world, leaving her helpless children alone and +struggling with the disease in a desolate lodge in a +desolate land.</p> + +<p class="bigfoot">Chauchetière relates what he learned long afterwards +from Anastasia Tegonhatsihongo,—that in leaving her +two little children the mother grieved at having to +abandon them without baptism; that she was a fervent +Christian to the last, and that she met death with a +prayer on her lips.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Schoolcraft's Red Race.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> The site of this fort is still pointed out between Salina and Liverpool, +near the "Jesuit's Spring," or "Well," as it is called. For a plan +of the fort made by Judge Geddes in 1797, from remains of it then +in existence, see Clark's "Onondaga," p. 147. See also "Relations +des Jésuites," and translations of the same in the "Documentary History +of New York," vol. i., for a full account of the Onondaga Colony +in 1658.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Onondaga Lake.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p> +<h2>CHAPTER IV.</h2> + +<p class="centerc"><b>TEKAKWITHA WITH HER AUNTS AT GANDAWAGUE.</b></p> + + +<p><span class="dropcap">T</span>EKAKWITHA'S brother shared the fate of her +parents. All three died within the space of a +few days. Overshadowed by death and disease when +she was only four years old, the little Indian child +alone remained of the family. How she won her name +is not known, though Indian names have always a +meaning. They are never arbitrarily given. The word +"Tekakwitha," as M. Cuoq, the philologist, translates +it, means "One who approaches moving something +before her." Marcoux, the author of a complete Iroquois +dictionary, renders it, "One who puts things in +order."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p> + +<p>It has been suggested in reference to M. Cuoq's interpretation, +that the name may have been given to her +on account of a peculiar manner of walking caused by +her imperfect sight; for it is related that the small-pox +so injured her eyes that for a long time she was obliged to +shade them from a strong light. It is possible that in +groping or feeling her way while a child, she may have +held out her hands in a way that suggested the pushing<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> +of something in front of her, and thus have received +her name. On the other hand, the interpretation of +M. Marcoux, as given by Shea, is thoroughly in keeping +with her character. She indeed spent a great part +of her life, as the record shows, in <i>putting things in +order</i>.</p> + +<p class="bigfoot">On the death of Tekakwitha's father, her uncle, according +to the Indian laws of descent, would fall heir +to the title of chief, after having been chosen by the +matron or <i>stirps</i> of the family,<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> and then duly elected +by the men of the Turtle clan. Tekakwitha then became +an inmate of her uncle's lodge,—which was quite +natural, for indeed she was likely to prove a valuable +acquisition to the household. This uncle was impoverished, +no doubt, by the plague and also by the custom +of making presents. A chief is expected to dispense +freely, and is generally poor in spite of his honors. But +daughters were always highly prized by the Iroquois; as +they grew up they were expected to do a large part of +the household work; and later, when wedded to some +sturdy hunter, the lodge to which a young woman belonged, +claimed and received whatever her husband +brought from the chase. So the aunts and the uncle of +Tekakwitha acted quite as much from worldly wisdom +as from humanity when they decided to give the young +orphan a home. Forethought was mixed with their +kindness, and perhaps also a bit of selfishness. They<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> +had no children of their own, but they adopted another +young girl besides Tekakwitha, thus giving to their +niece a sister somewhat older than herself. The home +of this family, after the small-pox had spent its force +and when the distress it caused had forced the Mohawks +to make a treaty of peace with the French, was +at Gandawague,<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> on a high point of land in the angle +between Auries Creek and the Mohawk River.</p> + +<div class="figcenter" style="width: 500px;"> +<img src="images/p038-illus.png" width="500" height="324" alt="" title="" /> +<span class="caption">Sites of Mohawk Castles 1642 TO 1700, as located by John S Clark, Auburn NY</span> +</div> + +<p><br /><br />Here on the crest of the hill, in a wheat-field west of +the creek, there still are signs of an Indian village, and +just outside of the fence in a patch of woods Indian +graves and corn-pits are to be seen. Well does the +writer remember a bright summer day when that village +site where Tekakwitha must have spent her early +childhood was visited and examined for traces of Iroquois +occupation. Three of us had driven over from the +spring and castle-site of Caughnawaga at Fonda to the +west side of Auries Creek. Leaving our carriage, we +mounted the steep bank of the stream, eager to find the +exact site of Gandawague, to which the people of Ossernenon +moved before they crossed the river to Caughnawaga. +We stood at last on the hard-won summit, and +there lay the landscape in its tranquil beauty,—the +Mohawk Valley, the river, a wheat-field against a dark +wood, and off in the distance the court-house of Fonda, +and dim Caughnawaga, all bathed in a glory of sunshine. +Nearer at hand and toward the east, a little +white steeple gleamed through the trees, marking the +site of the modern village of Auriesville. We stood +high above it, on the upper river terrace, where old +Gandawague had once been; and though the rude Indian +<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> +castle at that spot had long ago been trampled out of +existence, we seemed to see it rise again from the ashes +of its ancient hearthfires. Then, looking off toward the +Schoharie, in our mind's eye we plainly saw on the +broad, grassy plateau the still older village of Ossernenon, +with its high palisade, that once upheld the ghastly +head of the martyred Jogues. The scene was before us +in all its details. The past had become like the present +that day, and what was then present, all blended with +sunshine that blotted out the tragic and left the heroic +parts of the picture, has since become past. Those +glorious hours at the castle-sites near Auriesville, so +rich in awakened thought, contagious enthusiasm, and +newly acquired information, are only a memory now; +and mention is made of them here in the hope that +others may feel a stir of interest in their hearts, and be +roused to visit the Mohawk Valley, and the places so +closely linked to the names of Jogues and Tekakwitha,—Ossernenon, +where the shrine is built; Gandawague, +on the bank of Auries Creek; and Caughnawaga,<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> five +miles farther up the river.</p> + +<p>Tekakwitha was only a little girl when she lived +at Gandawague. It could hardly have been a large +castle, on such a small bit of high land. They had +little need at this time of a large castle, for many +had died of the small-pox. The old Dutch records of +the time relate that the Turtles, or people of the lower +castle, were building a new palisade, in the latter part of +the year 1659,—a task which would necessarily accompany +<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> +a removal from Ossernenon; and they asked the +Dutchmen, their neighbors, to help them. The friendship +of these settlers for the Mohawks was put to rather +a queer test when they proposed that the Dutch should +not only furnish them with horses, but should drive +them themselves, and drag the heavy logs up the hill +for the palisade.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> They were not used to such work; +and it better became the settlers to do it, they thought, +than Mohawk warriors!</p> + +<p>Some Dutchmen of Fort Orange were at the Turtle +Castle on an embassy when this unpleasant proposal was +made to them, and they thus shirked it. "Do you not +see we are tired?" they said. "We have travelled far +through the forest. Our men are few and weary; besides +you have no roads. Our horses could never get +up there. You must excuse us, our friends, and manage +to do it without us. See, as a token of friendship, +we have brought you fifty new hatchets." Then, giving +the Indians knick-knacks and weapons, they bade them +farewell and departed, journeying back in haste to their +homes on the Hudson.</p> + +<p>Thus the Indians were left to finish their own palisade, +or stockade, whichever one may choose to call it; +and the uncle of Tekakwitha doubtless worked with +the rest. When it was finished, it stood and protected +them well for six uneventful years; that is to say, they +were uneventful for Indians, though during the whole +of that period they were making and breaking treaties +of peace with the French, and were warring with other +tribes. During this time, while the fighting was all +carried on at a distance from the Mohawk castles, Tekakwitha +<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> +lived in the greatest seclusion. She was cared +for and taught by her aunts, in one of the cabins closed +in by the palisade. She was learning the arts of the +Indians, doing the daily work, and shrinking from all +observation. This unsociable habit of hers (for so it +must have seemed to her neighbors) was due in part to +her own disposition,—modest, shy, and reserved,—but +more than all, perhaps, to the fact that the small-pox +had injured her eyesight. As she could not endure +much light, she remained indoors, and when forced to +go out, her eyes were shaded by her blanket. Little by +little she grew to love a life of quiet and silence. Besides, +she showed a wonderful aptness for learning to +make all the curious bark utensils and wooden things +that were used in the village. Much to her aunts' satisfaction, +she had an industrious spirit. This they took +care to encourage, as it made her very useful. These +aunts were exceedingly vain; and a child of less sense +than the young Tekakwitha would soon have been +spoiled by their foolishness.</p> + +<p>Chauchetière has told us quaintly, in old-fashioned +French, "what she did during the first years of her age." +We cannot do better here than to follow his account, +translating it almost word for word:—-</p> + +<blockquote><p>"The natural inclination which girls have to appear well, +makes them esteem very much whatever adorns the body; +and that is why the young savages from seven to eight +years of age are silly, and have a great love for <i>porcelaine</i> +(wampum). The mothers are even more foolish, for they +sometimes spend a great deal of time in combing and dressing +the hair of their daughters; they take care that their +<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> +ears shall be pierced, and commence to pierce them from the +cradle; they put paint on their faces, and fairly cover them +with beads when they have occasion to go to the dance.</p> + +<p>"Those into whose hands Tegakoüita fell when her mother +died, resolved to have her marry very soon, and with this object +they brought her up in all these little vanities; but the +little Tegakoüita, who was not yet a Christian, in truth, nor +baptized, had a natural indifference for all these things. She +was like a tree without flowers and without fruit; but this +little wild olive was budding so well into leaf that it promised +some day to bear beautiful fruit; or a heaven covered +with the darkness of paganism, but a heaven indeed, for she +was far removed from the corruption of the savages,—she +was sweet, patient, chaste, and innocent. <i>Sage comme une +fille française bien élevée</i>,—As good as a French girl well +brought up,—this is the testimony that has been given by +those who knew her from a very young age, and who in using +this expression gave in a few words a beautiful panegyric +of Catherine Tegakoüita. Anastasia Tegonhatsihongo said +of her that 'she had no faults.'</p> + +<p>"Her occupation was to carry little bundles of wood with +her mother, that is to say, her aunt, the matron of the +lodge, to put wood on the fire when the mother told her, +to go for water when those in the cabin had need of it; +and when they gave her no further commands she amused +herself with her little jewels,—I mean she dressed herself up +in the fashion of the other young girls of her age, just to +pass the time. She would put a necklace about her throat; +she would put bracelets of beads on her arms, rings on her +fingers, and ear-rings in her ears. She made the ribbons and +bands which the savages make with the skins of eels, which +they redden, and render suitable for binding up their hair. +She wore large and beautiful girdles, which they call wampum +belts."</p> + +<p><span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> +[These decorations not only adorn the person, but they +also show the rank of the maiden who wears them.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>]</p> + +<p>"There was a sort of child-marriage in vogue among the +Iroquois. Certain agreements of theirs were called marriage, +which amounted to nothing more than a bond of friendship +between the parents, rendered more firm by giving away a +child, who was often still in the cradle; thus they married +a girl to a little boy. This was done at a time when Tegakoüita +was still very small; she was given to a child. The +little girl was only about eight years old; the boy was hardly +older than herself. They were both of the same humor, both +very good children; and the little boy troubled himself no +more about the marriage than did the girl."</p></blockquote> + +<p class="bigfoot">It was a mere formality; but it shows how early +Tekakwitha's relatives began to think of establishing +her in life.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> So cited by Shea in his translation of Charlevoix's "History of +New France," vol. iv. For different ways of spelling Tekakwitha's +name, see <a href="#APPENDIX_B">Appendix, Note B</a>, where the grammatical explanation of it +by M. Cuoq is also given.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Among the Iroquois descent was never reckoned through the male +line, the <i>stirps</i> being always a woman. A chief, therefore, derived his +title from his mother. To her family, not his father's, he belonged; +and back to her or to her mother at his death the title was referred, to +be transmitted through her to some other descendant.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> See <a href="#Page_38">General Clark's map</a> herewith printed.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> The castle of Caughnawaga at Fonda was also called Gandawague, +long after its removal from Auries Creek. But it prevents confusion +to give it always its more distinctive name of Caughnawaga.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> See <a href="#APPENDIX1">Appendix, Note A</a>, Letter of June 29, 1885.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> See Cholenec, who mentions this fact in the "Lettres Édifiantes," +translated by Kip in his work entitled "Early Jesuit Missions." What +is said concerning child-marriage is from Chauchetière's manuscript.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span></p> +<h2>CHAPTER V.</h2> + +<p class="centerc"><b>TEKAKWITHA'S UNCLE AND FORT ORANGE; OR THE +BEGINNINGS OF ALBANY.</b></p> + + +<p><span class="dropcap">C</span>HOLENEC, the more concise of the two contemporary +biographers of Kateri Tekakwitha, in speaking +of her early life says: "She found herself an orphan +under the care of her aunts, and <i>in the power of an uncle +who was the leading man in the settlement</i>." This brief +expression gives us an intimation both of the character +and the rank of Tekakwitha's formidable Mohawk uncle. +He was stern, unbending, fierce; and like many another +chief reared in the Long House, was proudly tenacious +of the customs of his race. He was often on the +worst of terms with the French blackgowns because +they interfered with the beliefs and manners of his +people; but always on the best of terms with the Dutch +traders, who, in exchange for the rich furs brought in +so plentifully to Fort Orange, supplied the Mohawks of +Gandawague (or, as the Dutch wrote it, Kaghnuwage) +with muskets, iron tomahawks, pipes, tobacco, copper +kettles, scissors, duffels, strouds for blankets, and more +than all, the keenly relished, comforting "fire water."</p> + +<p>The influx of liquor to the Iroquois castles led to reckless +debauches, fast following in the track of the small-pox, +which stalked with unchecked violence through the +Long House in 1660. During the course of the following<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> +year an important transaction took place between +the white settlers on the Hudson and the Indians along +the Mohawk, or Maquaas Kill. "A certain parcel of +land," to use the words of the old deed, "called in +Dutch the Groote Vlachte (Great Flatt), lying behind +Fort Orange, between the same and the Mohawk country," +was sold by Mohawk chiefs—Cantuquo (whose +mark was a Bear); Aiadane, a Turtle; Sonareetsie, a +Wolf; and Sodachdrasse—to Sieur Arent van Corlaer, +July 27, 1661. "A grant under the provincial seal +was issued in the following year, but the land was not +surveyed or divided until 1664." The Indian name of +the Great Flatt was Schonowe, and the new village of +white settlers which soon sprang up on the south bank +of the Mohawk was called Schenectady by the Dutch +and English; though the French, who did not for some +time learn of its existence, first knew this little outpost +of Fort Orange by the name of Corlaer,<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> the earliest +settler.</p> + +<p>This founding of Schenectady was an event of deep +interest to the Mohawks of Gandawague. It brought +the dwellings of the white race closer than ever before +to their own stronghold, almost in fact to the very door +of the Kanonsionni, or People of the Long House. The +settlers began at once to rear their wonderful wooden +palaces, for such they must have seemed to the simple +children of the forest. The wild banks of the Maquaas +<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> +Kill had hitherto shown no prouder architecture than the +long bark houses of the Mohawks, which nevertheless +were much in advance of the wigwams or tents of the +roving Algonquin tribes. The Indians of Gandawague +must have hastened down in their canoes to watch the +building of Schenectady, and listened with interest and +curiosity to the strange buzz of the newly erected sawmill. +These were already familiar sights and sounds, +however, to Tekakwitha's uncle, for he had long been +in the habit of trading with the Dutch and knew their +ways. He often journeyed as far as their trading-house +at Fort Orange. Let us follow in the footsteps of this +Mohawk chief as he starts once again on the trail that +leads eastward from Gandawague with furs he has been +hoarding for some new purchase. Let us pass hurriedly +on beyond the new abode of his friend Corlaer, and we +shall then see the sights that greet him as he approaches +the homes of the traders who dwell beside the +Hudson,—or Cahotatea, as the chief of the Turtle Castle +would call the great North River in his own language. +He has other Indians of his nation with him. These +Mohawks, says the first Dutch dominie, in the account +he gives of them, have good features, with black hair +and eyes, and they are well proportioned; they go naked +in summer, and in winter they hang loosely about them +a deer's, bear's, or panther's skin, or else they sew small +skins together into a square piece, or buy two and a +half ells of duffels from the Dutchmen. Some of them +wear shoes and stockings of deer's skins; others of +plaited corn-leaves. Their hair is left growing on one +side of the head only, or else worn like a cock's comb or +hog's bristles standing up in a streak from forehead to +<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> +neck; some of them leave queer little locks growing +here and there. Their faces are painted red and blue, +so that they "look like the devil himself," continues +the worthy Megapolensis. They carry a basket of bear's +grease with which they smear their heads, and in travelling +they take with them a maize-kettle and a wooden +spoon and bowl. When it is meal-time they get fire +very quickly by rubbing pieces of wood together; and +they cook and devour their fish and venison without +the preliminary cleaning and preparing considered necessary +among civilized folks. When they feel pain +they say, "Ugh! the devil bites," and when they wish +to compliment their own nation they say, "Really the +Mohawks are very cunning devils." They make no offerings +to their good genius or national god, Tharonyawagon; +but they worship the demon Otkon or Aireskoi, +praying in this way, "Forgive us for not eating our +enemies!" and in hot weather, "I thank thee, Devil, +I thank thee, Oomke, for the cool breeze." They laugh +at the Dutch prayers, the dominie tells us, and also at +the sermon. They call the Christians of Fort Orange +cloth-makers (<i>assyreoni</i>) and iron-workers (<i>charistooni</i>).</p> + +<p>These uncouth travellers from Gandawague, among +whom is the uncle of Tekakwitha, are fast nearing the +homes of these same cloth-makers and iron-workers. +Let us hasten to overtake them, and find our way with +them into the settlement of Rensselaerwyck. You +who dwell in New York State and you who travel +through it, come with us now to visit old Fort Orange +and the little town of Beverwyck! You above all who +love to trace your lineage to the staid old Dutchmen of +New Netherlands, come! Let us see the homes of these +<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> +grandsires whose names appear so often in the record +and ancient annals of our oldest chartered city. Come, +too, you sons of English colonists, and see the flag of +England float strangely in the Hudson River breezes +while they are still loaded with the cumbrous sounds +of the Low Dutch language! We will stay and see the +laws of England put an end to queer old wordy wars between +the stately Dutch patroon Van Rensselaer and Peter +Stuyvesant, the doughty old Director-general, last and +greatest of the four Dutch governors,—the one called +"Wooden Leg" by Indians, and "Hard-headed Pete" +by Dutchmen; though the poets say he had a <i>silver leg</i>, +and the artists love to paint him with a gallant flourish +as he stumped it down the street beside some pretty, +quaintly dressed colonial belle. His were the days of +knee-breeches and gigantic silver buckles, of ruffles and +queues, of broad, short petticoats bedecked with mighty +pockets, and of scissors and keys that hung from the +belt,—the days of demure tea-parties and hilarious +coasting-parties, of negro slaves and of sugar-loaf hats. +As for weapons of war, the muskets they carried were +strange and clumsy arms, with long, portable rests and +"two fathoms of match," which the soldier must needs +have with him, besides the heavy armor and the queer +tackle for ammunition. No wonder that the wearers of +such gear dreaded wars with the nimble savages!</p> + +<p>Rip Van Winkle, after sleeping twenty years, awoke +to painful changes; he was sadly out of date. It would +surely then be cruel, even if we had the power, to wake +old Peter Stuyvesant and the people of his day from +full two hundred years of slumber in our graveyards +just to criticise their dress and talk. Let us rather go +<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> +to sleep ourselves and dream about them. Take a good +strong dose of unassorted, crude, colonial history interspersed +with annals, and the necessary drowsiness will +surely follow. Have you tried it? Are you sure the +spell is not upon you now, having stopped to look at +Stuyvesant, and heard the dominie describe the Mohawks? +The smoke of pipes and chimneys is at hand, +for here we are at old Fort Orange in the times of Tekakwitha. +Let us look about, before the power to do it +fails us out of very sleepiness. We find ourselves within +a wall of stockadoes. The chief and his friends from +Kaghnuwage are undoing their packs of furs near the +northern gate of the town. We stand in Albany, at +the corner of Broadway and State Street,—but no! +those names are not yet in vogue. We are in Beverwyck, +at the point where the long, rambling Handelaer +Street, running parallel with Hudson's River, crosses the +broad, short Joncaer Street, which climbs some little distance +up the hill. Before us is the old Dutch church. +It stands by itself, at the intersection of the two streets, +fronting south. It is a low, square, plain stone building, +with a four-sided roof rising to a central summit +surmounted by a small cupola or belfry containing the +famous little bell just sent over from Holland by the +Dutch West India Company; on this belfry is upreared +a saucy little weathercock. The south porch or vestibule +is approached by a large stone step before the +principal door. If the church were not locked, we +might take a look inside at the carved oaken pulpit +with its queer little bracket for the dominie's hourglass. +The burghers subscribed twenty-five beaver-skins +to buy that pulpit, and a splendid one it was. +<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> +It soon came sailing over the sea in a plump Dutch +ship. The patrons of the colony finding the beaver-skins +much damaged when the package was opened at +Amsterdam had added seventy-five guilders themselves +towards the purchase, besides presenting the bell outright. +When Dominie Megapolensis first arrived in the +colony, "nine benches" were enough to seat the whole +congregation; but that was a generation ago. Now it +has increased; and the church, which was then a wooden +structure near the old fort by the river, has been rebuilt. +The Van Rensselaers, the Wendels, the Schuylers and +the Van der Blaas have the leading pews; they have +already sent to Europe for stained glass windows blazoned +with their family arms. Having seen the church, +let us walk up Joncaer (State) Street to the dominie's. +We pass through the market-place, which is out in the +middle of the open, grassy space, on a line with the +church. We stop a moment to look at the house of +Anneke Janse, the heiress, and then move on to Parrell +(Pearl) Street. There, on the northeast corner of Parrell +and Joncaer Streets, gable end foremost, stands the comfortable +abode of Dominie Schaats, which is the pride +and envy of the town. Every part of this, the first +brick house in the New World, is said to have been +imported from Holland,—bricks, woodwork, tiles, and +also the ornamental irons with which it is profusely +adorned,—all expressly for the use of the Rev. Gideon +Schaets (or Schaats), who came over in 1652. The +materials of the house arrived simultaneously with the +bell and pulpit in 1657.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a></p> +<p><span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span></p> +<p>From Schaats' house we see, instead of a solitary "old +elm-tree" on the opposite corner, many trees of different +kinds, one in front of each of the straggling houses +on either side of Joncaer Street; and by the age of the +tree one can tell pretty well the order in which the +different settlers arrived and began to domesticate +themselves. This was no sooner done than the inevitable +shade-tree was planted to overshadow the dwelling, +and beneath this tree they bring the cow each evening +to be milked. Around every house is a garden with a +well; and the stoop at the front door is supplied with +wooden seats or benches. There old and young gather +in the evening when the day's work is over.</p> + +<p class="bigfoot">The upper half of the front door remains open all +day in summer, while the lower half bars out the stray +chickens and dogs. It is opened now and then, however, +to let the children in and out, and once in a while +a buxom <i>vrouw</i> leans out to chat with a passer-by, or +perhaps to scold the little ones or to bid them beware +of straying near the trading-house for fear of encountering +a tipsy Indian. This trading-house is outside the +wall of stockadoes, or upright posts, encircling the town. +The traders of Beverwyck are all obliged "to ride their +<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> +stockadoes,"—that is to say, to furnish the pine posts, +thirteen feet long and one foot in diameter, for repairing +the wooden wall. This duty falls alike on every inhabitant, +at the command of the burgomasters and +schepens. They are furthermore bound to take turns +in drawing firewood to the trading-house for the use of +the Indians when they come there from the Maquaas +country loaded with packs of furs.</p> + +<div class="figcenter" style="width: 497px;"> +<img src="images/p052-illus.png" width="497" height="419" alt="" title="" /> +<span class="caption">OLD ALBANY.—DOMINIE SCHAATS' HOUSE.<br /> + +(<i>Corner of Joncaer and Parrell Streets.</i>)</span> +</div> + +<p><br /><br />Above Dominie Schaats' house and on the same side +of Joncaer Street is the Corps de Garde, a small block +fort where a few soldiers are stationed. There the progress +of our walk is checked by the stout wall of stockadoes. +One of the six gates or openings, however, is +near at hand, leading out on to the road to Schenectady. +We wish to see more of the place, and are at a loss to +find our way; so we accept the kindly offered guidance +of a little Schuyler lad, named Pieter, who stands talking +to one of the soldiers. Already in his boyish days +this public-spirited Albanian takes an active interest in +the military defence of the place. He knows where all +the cannon are placed, and can tell us how they propose +to improve the fort and barracks on Joncaer Street. He +takes us out by the Parrell Street gate to a road leading +southward toward the hamlet of Bethlehem. After +the boy has shown us the mills on the Bever Kill +(Buttermilk Creek) from which the village of Beverwyck +was named, he takes us down to old Fort Orange +by the river-side.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> It has been a snug little fort in its<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> +day, built of logs with four bastions, each mounted by +two guns for throwing stones, while in the enclosure +stands a large cannon on wheels close to the old trading-house +of the West India Company. Since the new +one has been built, this is used as the vice-director's +house. It is twenty-six feet long, two stories high, constructed +of boards one inch thick, with a roof in the +form of a pavilion covered with old shingles. The +space on the second floor is one undivided room directly +under the roof without a chimney, to which access +can be had by a straight ladder through a trap-door.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> +Here the magistrates administer justice. This +is for the time being the court-house of Beverwyck.</p> + +<p>Fort Orange at the time of our visit is falling to decay; +Fort Willemstadt, on the contrary, the military +post at the head of Joncaer Street, is increasing in +importance. Near Fort Orange is the great pasture or +common where the cows of the burghers are grazing, +and there, a short distance below the fort, we see the +ferry-boat travelling slowly across the river to Greenbosch. +We have caught sight of several deer and wild +turkeys on the outskirts of the town, and we have passed +several patriarchal "negers" (as the magistrates of Fort +Orange spell the word): and here comes the special property +of Pete Schuyler in the shape of a black boy of his +own age, who is followed by a troop of sturdy children, +some of whom are the brothers and sisters of our young +guide. There, to be sure, are Guysbert, and Gertrude +(who is destined to wed Stephanus van Cort) Alida +(who will add to her own name of Schuyler the name of +Van Rensselaer and afterwards Livingston);<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> while toddling +<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> +after these juvenile belles of Fort Orange come +Brant and Arent, their brothers, and still there are +others to come. These are the numerous children of +Philip Pietersen Schuyler, who came over in 1650, and +of his fair <i>vrouw</i> Margritta van Slichtenhorst. This +good couple were married with great formality before +Dominie Schaats arrived, by Antoni de Hooges, the secretary +of the colony, whose nose has been immortalized +in the Highlands of the Hudson. Their son Pieter, our +little guide, is to be the first mayor of the city of Albany; +while the distinguished Philip of a later date will +carry the name of Schuyler to a height of glory that +will linger round the shaft of the Saratoga monument +at Schuylerville for ages to come, and make it glow +with an added beauty!</p> + +<p>But while our thoughts are thus running away with +us from Fort Orange, a farmer, Teunis van Vechten, coming +from Greenbosch with supplies for the Beverwyck +market, offers the children a ride into the town, which +they accept with a shout. This rouses us from our reverie, +and we follow the merry load as they jog along the +country road from Fort Orange to the nearest gate in +the stockade (about where the street now called Hudson +Avenue crosses Handelaer Street, or Broadway). With +a crack of the farmer's whip they drive rapidly down +into a sort of ravine, cross the Rutten Kill<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> on a bridge,<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> +and ascend the opposite slope. The farmer soon passes +the door of the Dutch Reformed Church, where our +ramble began, and turning into Joncaer Street pulls up +his horses at the market-place. The children scamper +back across the Rutten Kill to the Schuyler store on +Handelaer Street, opposite Beaver Street, and pass on +down to the grassy river-side behind it, where a sloop is +moored. Their father is there overseeing the men who +are loading it with beaver-skins and other goods. The +day's work is nearly over. The sunlight is fading from +the hill-tops across the river. All will soon go in to +supper. If we were not too tired we might in a few +moments walk the whole length of Handelaer Street +towards the north gate. In that case we would have +a peep now and then through the half-open curtains of +the scattered houses; for see! they are beginning to +light up for the evening meal. In passing along we +would probably startle the dogs from their kennels +in the gardens, and hasten the farewells of the lovers +who linger on the front stoops in the gathering dusk. +Then issuing by the north gate (where Steuben Street +comes into Broadway), we might go by moonlight to the +Patroon's house, between which and Beverwyck are +corn-fields where the burghers grow corn for their slaves +and also for their horses, pigs, and poultry. We would +then be not far from the Patroon's mills, where all the +settlers are in duty bound to go, and not elsewhere, to +have their sawing and grinding done. These mills are +on the Fifth, or Patroon's Kill, counting from the Norman's +Kill near Kenwood.</p> + +<p>We must not leave the neighborhood of Fort Orange +and Beverwyck until we have been to a trading-house +<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> +just outside of the stockade (Pemberton's was used for +such a purpose at one time, and also the Glenn House). +There we shall have an opportunity to listen to some +such conversation as the following between a Dutch +trader and an Indian.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> Let us suppose that the trader +on this occasion is one of the enterprising burghers +whom we encountered during our walk on Joncaer Street, +and the Indian a Mohawk warrior in the company of +Tekakwitha's uncle, who, as we have seen, travelled from +Gandawague for the purpose of bartering his furs at +Beverwyck.</p> + +<blockquote><p>"<i>Indian.</i> Brother, I am come to trade with you; but I +forewarn you to be more moderate in your demands than +formerly.</p> + +<p>"<i>Trader.</i> Why, brother, are not my goods of equal value +with those you had last year?</p> + +<p>"<i>Indian.</i> Perhaps they are; but mine are more valuable +because more scarce. The Great Spirit, who has withheld +from you strength and ability to provide food and +clothing for yourselves, has given you cunning and art to +make guns and provide scaura (rum), and by speaking smooth +words to simple men, when they have swallowed madness, +you have by little and little purchased their hunting-grounds +and made them corn-lands. Thus the beavers grow more +scarce, and deer fly farther back; yet after I have reserved +skins for my mantle and the clothing of my wife, I will exchange +the rest.</p> + +<p>"<i>Trader.</i> Be it so, brother; I came not to wrong you, or +take your furs against your will. It is true that the beavers +are fewer and you go farther for them. Come, brother, let +<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> +us deal fair first and smoke friendly afterwards. Your last +gun cost fifty beaver-skins; you shall have this for forty; +and you shall give marten and raccoon skins in the same +proportion for powder and shot.</p> + +<p>"<i>Indian.</i> Well, brother, that is equal. Now, for two +silver bracelets, with long pendent ear-rings of the same, +such as you sold to Cardarani in the sturgeon month last +year,—how much will you demand?</p> + +<p>"<i>Trader.</i> The skins of two deer for the bracelets and +those of two fawns for the ear-rings.</p> + +<p>"<i>Indian.</i> That is a great deal; but wampum grows +scarce, and silver never rusts. Here are the skins.</p> + +<p>"<i>Trader.</i> Do you buy any more? Here are knives, +hatchets, and beads of all colors.</p> + +<p>"<i>Indian.</i> I will have a knife and a hatchet, but must +not take more. The rest of the skins will be little enough +to clothe the women and children, and buy wampum. Your +beads are of no value; no warrior who has slain a wolf will +wear them.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a></p> + +<p>"<i>Trader.</i> Here are many things good for you which you +have not skins to buy; here is a looking-glass, and here +is a brass-kettle in which your woman may boil her maize, +her beans, and above all her maple sugar. Here are silver +brooches, and here are pistols for your youths.</p> + +<p>"<i>Indian.</i> The skins I can spare will not purchase them.</p> + +<p>"<i>Trader.</i> Your will determines, brother; but next year +you will want nothing but powder and shot, having already +purchased your gun and ornaments. If you will purchase +<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> +from me a blanket to wrap around you, a shirt and blue +stroud for under-garments for yourself and your woman, and +the same for leggings, this will pass the time, and save you +the great trouble of dressing the skins, making the thread, +etc., for your clothing, which will give you more fishing and +hunting time in the sturgeon and bear months.</p> + +<p>"<i>Indian.</i> But the custom of my fathers!</p> + +<p>"<i>Trader.</i> You will not break the custom of your fathers +by being thus clad for a single year. They did not refuse +those things which were never offered to them.</p> + +<p>"<i>Indian.</i> For this year, brother, I will exchange my skins; +in the next I shall provide apparel more befitting a warrior. +One pack alone I will reserve to dress for a future occasion. +The summer must not find a warrior idle.</p> + +<p>"The terms being adjusted and the bargain concluded, +the trader thus shows his gratitude for liberal dealing.</p> + +<p>"<i>Trader.</i> Corlaer has forbid bringing scaura to steal away +the wisdom of the warrior, but we white men are weak and +cold; we bring kegs for ourselves, lest death arise from the +swamps. We will not sell scaura; but you shall taste some +of ours in return for the venison with which you have +feasted us.</p> + +<p>"<i>Indian.</i> Brother, we will drink moderately.</p> + +<p>"A bottle was then given to the warrior by way of a +present, which he was advised to keep long, but found it +irresistible. He soon returned with the reserved pack of +skins, earnestly urging the trader to give him beads, silver +brooches, and above all scaura, to their full amount. This, +with affected reluctance at parting with the private stock, +was at last yielded. The warriors now, after giving loose +for a while to frantic mirth, began the war-whoop, and made +the woods resound with infuriate howlings.... A long and +deep sleep succeeded, from which they awoke in a state of +dejection and chagrin such as no Indian had felt under any +<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> +other circumstances. They felt as Milton describes Adam +and Eve to have done after their transgression."</p></blockquote> + +<p>The news of a massacre of white settlers at Esopus +(Kingston), by the River Indians or Mohegans, June +7, 1663, when Tekakwitha was seven years old, caused +great excitement both at Gandawague and at Beverwyck. +Fort Orange was put in a thorough state of +defence, the treaty with the Mohawks was renewed, +and three pieces of artillery, loaned by Van Rensselaer +for the protection of Beverwyck, "were placed on the +church." "Nevertheless so great was the alarm that +the out-settlers fled for protection to the fort called +Cralo, erected on the Patroon's farm at Greenbush, where +they held night and day regular watch."</p> + +<p>A year later, in 1664, at the time when the juvenile +betrothal of Tekakwitha, already mentioned, took place +at Gandawague,—that having occurred, as we are +told, when she was eight years old,—an entirely new +order of things was brought about in the Dutch colony. +The new settlement of Arent van Corlaer at Schenectady, +the house where her uncle traded at Fort Orange, +and the hamlet of Beverwyck, together with the whole of +the New Netherlands, passed over into the hands of the +English. Henceforth, instead of appealing to their High +Mightinesses the Lords States General of Holland for +redress of grievances, the settlers of the State of New +York were to bow to the decisions of his Majesty King +Charles II., who then sat securely on the throne of England, +four years having elapsed since the downfall of the +Commonwealth.</p> + +<p>This change in the colony from Dutch to English +rule was accomplished quietly and peaceably, to the great +<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span> +disgust and indignation of the warlike governor, Peter +Stuyvesant, who was ready to buckle on his heavy +armor, take up his sword, and fight the "malignant +English," were they as ten to one. But the settlers +were matter-of-fact farmers and traders, lovers of peace, +caring little for glory and not overmuch for their far-away +fatherland. So long as their commercial, domestic, +and religious rights were respected, they were willing +enough to do homage to King Charles. So in 1664, +New Amsterdam, into whose harbor, said a boastful inhabitant, +as many as fifteen vessels were known to have +anchored in the course of one year, became New York, +taking its name from the title of the king's brother, +afterward James II. Beverwyck, which had grown up +under the guns of Fort Orange, was henceforth to be +called Albany; and an English governor took the reins +of colonial government from the hands of Peter Stuyvesant. +The British flag floated gayly over fort and +vessel, and before many years had passed it was found +necessary to employ an English schoolmaster in Albany, +and later to build an English church<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> on Joncaer Street.</p> + +<p class="bigfoot">When young Pieter Schuyler was still learning his +lessons in Dutch at Fort Orange, and the little Tekakwitha +was stringing her wampum beads at Gandawague,—while +her uncle journeyed frequently back and +forth from the Mohawk castle to the trading-post on the +Hudson, stopping sometimes at Schenectady to see his +<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> +friend Corlaer, and taking his family with him now +and then to fish at the mouth of the Norman's Kill +(near the place called Tawasentha<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a>),—unsuspected preparations +for a surprise were going forward in Canada. +A war-cloud was gathering in the north, soon to break +with terrible effect on the three Mohawk castles, and to +startle the Governor of the Province of New York into +a protest against the advance of armed troops of King +Louis XIV. of France into the colonial dominions of his +Majesty Charles II. of England. These dominions had +been so recently acquired by the English King that the +French at Quebec thought they still belonged to the +States General of Holland.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Corlaer, or Van Curler, a brave and worthy man, was the most +influential settler at Schenectady, and on excellent terms with the Mohawk +Indians. He had visited them in 1642, on purpose to secure, if +possible, the ransom of Father Jogues, and had manifested great sympathy +for him in his captivity.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> See Annals of Albany, vol. i. p. 288. The dominie's house here +mentioned has since given place to the shop which is on the north-east +corner of Pearl and State Streets. The house used by Megapolensis, +who was at Beverwyck from 1642 to 1649, and who concealed +Father Jogues from the Indians, was where Shield's tobacco-factory +now stands, close to the site of old Fort Orange, and a little south of +it. It was built entirely of oak, and was purchased on the arrival of +Megapolensis for a hundred and twenty dollars. +</p><p> +The patroon's first dominie wearied of his frontier work at Fort +Orange, and went to live at New Amsterdam in 1649. Dominie +Schaats was appointed to succeed him in the ministry of the church at +Beverwyck, where he officiated from 1652 to 1683.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Fort Orange stood on Broadway, close to the modern steamboat +landing of the "People's Line." A bi-centennial tablet, surrounded +with iron pickets, marks its northeast bastion. It extended back (across +the freight-tracks that now mar its site) to Church Street.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> See O'Callaghan's History of New Netherland, vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Alida married Robert Livingston, who was "secretary of Albany" +under Pieter Schuyler, the first mayor; she was the great-grandmother +of Robert R. Livingston, the first Chancellor of New York State.</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> This creek, with its ravine, has entirely disappeared in the grading +of the modern street.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> The dialogue here given is from Mrs. Grant's "Memoirs of +American Lady." Mrs. Grant describes a later period of Albany history; +but the way of trading with the Indians was about the same +her day as at the time of Tekakwitha.</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> "The Indians have a great contempt, comparatively, for the beads +we send them, which they consider as only fit for those plebeians who +cannot by their exertions win anything better. They estimate them, +compared with their own wampum, as we do pearls compared with +paste."</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> This first English church was not far from the spot where St. +Peter's Episcopal Church, on State Street, now uprears its beautiful +square tower with projecting gargoyles. The original structure, however, +stood out in the centre of the street, while the site of the present +church was occupied by the earthworks and buildings of the second +fort.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> See <a href="#APPENDIX_C">Appendix, Note C</a>.</p> +<br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span></p> +<h2>CHAPTER VI.</h2> + +<p class="centerc"><b>AN ARMY ON SNOW-SHOES.</b></p> + + +<p><span class="dropcap">T</span>HE year 1666 was, indeed, an eventful one. It +opened with a heavy snow-storm, and others followed +until the whole Mohawk Valley was covered +with a depth of feathery whiteness. At its eastern end +a dark pool lay at the foot of Cohoes Falls, where the +frosty spray of the roaring cataract glistened on every +tiny bush, and the black cliffs on either side frowned +from under their snowy caps at the silent meeting of +two frozen rivers; off to the west, at the distant Mohawk +castle of Tionnontogen, the "Nose" lay frost-bitten +at a sudden turn of the valley, its long, stiff +point thrust down into the ice, and fastened there as if +held in a vice. Throughout the length of the glittering, +smooth depression between these two points, the +Mohawk seemed to be fast asleep beneath its thick +mantle of snow.</p> + +<p>In the whole valley there was only one hamlet of +quiet Dutchmen, who had settled themselves at Corlaer +(or Schenectady), while in the great bend were +nestled the snug bark huts of the Indians with their +surrounding palisades. A chain of Mohawk castles lay +on the south side of the river, linked together by a single +trail,—a narrow footpath through the snow along the +lower terrace, which is now occupied by the West Shore +Railway. This trail connected the lodges of the three<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> +great Mohawk clans,—the Bears of Andagoron in the +centre, with the Turtles of Gandawague and the Wolves +of Tionnontogen on either side. Then it extended eastward +through dreary solitudes to Schenectady and, on +the other hand, far westward through lonely passes to the +castles of the Oneidas; thence on to the Onondagas, +the Cayugas, and, last of all, to the Senecas. How cold +and yet how secure those Iroquois Indians of the Five +Nations felt in their fastnesses! For hundreds of miles +to the north and to the south of them lay the all-covering +snow, unmarked by other human footprints than +their own in search of game. The lands of their Algonquin +foes, though bordering their own domain, were +long journeys off. The Dutch settlers at Schenectady +and Albany were right within their grasp, should they +choose to distress them; but they had solemnly pledged +their friendship to them in the Tawasentha Valley ("At +the Place of many Dead"), and they meant to keep their +word. The French, however, they delighted to torment. +The settlements at Quebec, Three Rivers, and Montreal +were separated from the Five Nations by the great pathless +Adirondack wilderness of mountains and forest, and +yet two ways were open by which they might reach the +French. One of their war-paths led from Onondaga +Lake along the Oswego River and Lake Ontario; then +through the Thousand Islands and down the rapids of +the St. Lawrence River. The reverse of this route was +taken by the venturesome French colonists who, as we +have seen, endeavored to make a settlement in the heart +of the Iroquois country about the time of Tekakwitha's +birth. Their hairbreadth escape from Onondaga soon +after by the same route put an end to all thought of settling<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> +what the French considered a part of New France. +This was the region now known as Onondaga County, +which the Onondaga Indians themselves have claimed +from prehistoric times as their birthright, and hold +yet under the name of the Onondaga Reservation; +and here, now, in the heart of this great State, in spite +of the encroachments of two hundred years of civilization, +in spite of the teachings of Christianity all about them, +in spite of the covetous longings of many a white man, +they still keep a foothold, and maintain the practice of +their old pagan rites and customs.</p> + +<p>The great western route through the Oswego and +St. Lawrence rivers to Canada, belonging by first right +to these Onondagas, was travelled many times during +Tekakwitha's childhood by the Onondaga statesman +Garacontié. He frequently restored captives to +the French at Quebec, and tried often but in vain to +keep peace between them and his own race.</p> + +<p>The second and more direct of the two great war-paths +to Canada was the route of the Mohawks. No +wonder the Caniengas tormented the French settlements +on the St. Lawrence. Starting from their castles +in the Mohawk Valley, and taking any one of +three or more trails that crossed or skirted our present +Saratoga County, they had but to strike Lake George, +follow the lake to its outlet, traverse the length of Lake +Champlain, and thence pass through the Richelieu, Sorel, +or Iroquois River (it was known by all these names), +and they were ready to destroy the grain, and tomahawk +or take captive the wives and children of the Canadian +settlers. The French had built three forts on this +Richelieu (or Iroquois) River to check their inroads,—Fort<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span> +Richelieu, Fort St. Louis, and Fort St. Thérèse,—and +were now only waiting till spring opened to +erect a fourth, to be called Fort St. Anne, on an island +at the northern end of Lake Champlain.</p> + +<p>Samuel de Champlain, the first Frenchman who set +foot on New York soil, was chiefly responsible for the +long-continued wars between his countrymen and the +Iroquois, he having fired without provocation on a band +of Iroquois warriors, probably Mohawks, when he first +sailed into the lake which bears his name. By repeated +outrages on the Canadian frontier the Mohawks +had amply revenged themselves for that first affront; +and by the end of the year 1665 they had goaded the +French into a determination to brave unheard of risks +and frightful sufferings, that they might punish their +savage enemies in a manner that would for once and +all humiliate and subdue them. Thus it was that on +the 9th of January, 1666, a heroic army composed of +three hundred regular French troops of the regiment +Carignan-Salières, veterans who had seen service in +Turkey in the wars of Louis XIV., together with +two hundred <i>habitans</i>, or hardy volunteers from the +Canadian colony, all under the command of M. de +Courselle, Governor of Canada, were fairly started on +a march from Quebec to the Mohawk castles. They +intended to push on without delay to their destination +through snow and ice, over rivers and lakes, by the +great Mohawk route. It had been travelled hitherto +only by Indians, captives, and a few missionaries, with +now and then perhaps a solitary adventurer; rarely, +indeed, by any even of these in the depth of winter. +This army of De Courselle's was the very first of a great<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> +succession of pale-face armies that have come tramping +over the same route during the last two centuries. If +Burgoyne's march to the Saratoga battle-field was the +most famous of all these, De Courselle's march to the +Mohawk was certainly the first and the most heroic in +its struggle with unparalleled difficulties.</p> + +<p>"This march could not but be tedious, every one +having snow-shoes on his feet, to the use of which none +were accustomed; and all, not excepting the officers or +even M. de Courselle himself, being loaded each with +from twenty-five to thirty pounds of biscuit, clothing, +and other necessaries."<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> It did, indeed, require a <i>French +courage</i> to undertake such an expedition. "Many had, +as early as the third day, parts of the body frozen, +and were so benumbed by the cold that they had to +be carried to the place where they were to pass the +night." The 25th of January was especially severe, and +many soldiers were obliged to be taken back to the +settlements, "of whom some had the legs cut by the +ice, and others the hands or the arms or other parts of +the body altogether frozen." The ranks were filled up +again at Forts St. Louis and St. Thérèse, on the Richelieu +River, where the troops assembled on the 30th of +the same month; and being still five hundred strong, +they pushed bravely on over the snow that lay so +level and smooth on the frozen bosom of Lake Champlain. +Here the route lay plainly before them, and +they were counting on Algonquin guides to show them +the way to the Mohawk castles after they got to the<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> +southern end of Lake St. Sacrament (Lake George). +The snow was "hard frozen, though in most places four +foote deep; and besides using Indian snow-shoes, which +hath the very form of a Rackett tyed to each foote, +whereby the body and feet are kept from sinking into +the snow, ... the Governor caused slight sledges to be +made in good number, and laying provisions upon them +drew them over the snow with mastive doggs."</p> + +<p>The shivering troops wrapped their blankets tightly +round them as they lay down to sleep on the snow at +the foot of Mount Defiance, or threaded the narrow valley +leading to Lake George. The awkward soldier striding +over the snow fumbles with frost-bitten fingers in +his knapsack for the last of his biscuits. As one might +have foretold, he has stepped on the snow-shoe of his +comrade, and both go plunging head-foremost into the +snow. The dogs jogging on beside them, unchecked for +a moment, run wildly on, barking aloud and scattering +the load of the toboggan to which they are attached. +The articles are rescued piecemeal by the soldiers all +along the line. There is no time to stop, however,—they +must march on or starve; so, giving their fallen +comrades momentary help to set them on their feet +again, they are left to fall into line as best they may +and just in time to bring up the rear.</p> + +<p>As the army passes over Lake George, in the shadow +of Black Mountain, how eagerly De Courselle looks back +at his staggering column of men! Were he in a less +serious mood, he might be inclined to smile at the +efforts of the gallant troops of the regiment Carignan-Salières +to maintain an orderly march on the unaccustomed +snow-shoes; but the anxious commander has<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> +other thoughts than these. Where are his Algonquin +guides? Have the rascals failed him? Calling the +Jesuit chaplain, Father Raffeix, to his side, a consultation +ensues. They are already nearing the future site +of Fort William Henry, and there the trails divide. +They scan the shores of the lake and search the islands, +but neither Algonquin friend nor Iroquois foe is in +sight. They know that if they march on until they +reach the Hudson and follow it down, they will find +the Dutch at Fort Orange, but that is not their object. +They long for a chance to strike a decisive blow at the +Mohawk castles. If they can once convince the Mohawks +that they are not secure in their forest homes +from the armies of France nor the strong revengeful +arm of Onnontio,<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> a treaty will afterwards be of some +value. The Jesuit Father who talks with De Courselle +dreams already of a mission established among them +as the result of that future treaty. With ardent enthusiasm +he sees in anticipation an army of Jesuits march +to a spiritual attack on the citadel of Satan upreared in +the Iroquois country. His heart thrills at the thought +of reaching the spot where Isaac Jogues was martyred. +Father Lemoyne, the second Ondessonk, has died since +then. The Onondagas that very year sent presents to +Quebec to wipe away the tears shed for his death, thus +expressing their sorrow and their admiration for his +character. Father Raffeix cheers with zealous words +the drooping spirits of the soldiers, then kneels amid +the snows of Lake St. Sacrament, and in the true +spirit of his order, prays in his heart for a share in the +glorious work of continuing Ondessonk's mission.</p> +<p><span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span></p> +<p>The army of De Courselle at the southern end of Lake +George was uncertain which trail to follow. At the +Turtle Castle on the Mohawk the Indians had no knowledge +of the march of their enemies, else there would +have been great alarm at Gandawague; for all the +ablest warriors of the three castles, in company with +the Oneidas, were making war on the tribe called Wampum-makers. +Only boys and helpless old men were +left in the lodges with the women. They knew nothing +of De Courselle and his army so near at hand, but, +like their Dutch neighbors at Schenectady, were earnestly +fighting their nearer and more pitiless foe the +bitter winter. All the fuel near their lodges had been +burned long ago; and now they are searching the snow-drifts +for fagots and branches fallen from the trees. +The cold is intense. The wind that whistles through +the palisades of the Turtle village is the same sharp +blast that is pinching De Courselle's army.</p> + +<p>At Gandawague, outside of the palisade is a little girl +on snow-shoes, only nine years old, who with imperfect +sight is groping her way through the blinding storm. +The snow is drifting wildly about. The one whom she +calls mother is only an aunt, and the aunt is cold and +cross to-day. She sits by the dying embers there in +the lodge of the absent chief, and by turns she shivers +and scolds. The other women beside her are equally +cheerless. The little niece, who has missed the kindly +look she knows well how to win from her Mohawk +uncle by welcome services when he is there in the lodge, +has taken it into her head this comfortless day to surprise +her cross old aunts and her adopted sister. So +she has quietly tied on her snow-shoes and ventured<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> +out. She is in the forest, alone, searching for fagots. +On her forehead is a burden-strap, made from filaments +of bass-wood bark, the ends twisted into a kind of +Indian rope. With it she fastens the fagots together, +bearing them on her back. Her hands are tingling +with cold; but she plunges them deep into the snow in +an effort to break the larger twigs, while she hurries on +to increase her load. She is happier now in the howling +storm than she was in the pent lodge, and smiles +as she thinks of the blazing fire she will make to warm +the feet and thaw the heart of her morose old aunt. +Ah! Tekakwitha, that grim old squaw is training you, +without knowing it, for heroic things. But after all, +the aunt is not a neglectful guardian. After a while +she misses the child, and questions all in the lodge; +then peers out into the storm and shrinks back, shuddering. +Has she indeed allowed Tekakwitha to wander +out and perish in the cold? In that case what will she +be able to say to the uncle when he returns; what will +become of her own plans for the girl? As time goes +on, there comes a faint scuffling at the door; the heavy +curtain is lifted a little and falls again. No one has +entered. Hurrying to the door, the old squaw thrusts +the curtain aside, and there she beholds the child staggering +under her load of wood, stiff and helpless from +the cold. Leaving the fagots at the door, she lifts her +gently in her arms and takes her to the fire, which is +soon blazing brightly, fed by the new supply of wood +quickly thrown upon it. But the glow of the fire, +round which they all gather, is not half so cheering to +the heart of the frostbitten child as the glow of love +she has awakened in the lodge by her sweet unselfish<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> +care for their comfort. This once, at least, they give +her the warmest seat, and fill her bowl brimful with the +freshly made sagamite; then they question her about +her walk, and wonder how she escaped being buried in +the snow. Tekakwitha smiles with happy content, and +answers their questions with a ready wit. She makes +them laugh as she tells them a merry story of how the +north-wind slapped her in the face and bound her fast +to the hickory-tree against which she stumbled in the +storm. In her heart she is saying all the time, as she +watches the cheery light of the fire, "I will do it +again."</p> + +<p>But where is De Courselle now and his army on +snow-shoes? We left them at the southern end of Lake +George. There they took the trail that met the Hudson +at its great bend to the southward near Glenn's Falls. +Then after crossing the river they followed a straight +trail leading a little west of south, and passed between +Saratoga Lake and Owl Pond or Lake Lonely. Next +they followed up the valleys of Kayaderosseras Creek +and the Mourning Kill to Ballston Lake; but there, +happily for Tekakwitha's people, they made a mistake.<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> +Instead of taking the trail that branched off to the west +at the northern end of Ballston Lake, and led directly +to the Mohawk castles, they followed the straight +trail southward; so instead of surprising the Mohawks, +they themselves were indeed surprised to find that it +brought them to a hamlet, not of Indians, but of Dutchmen,—not +subjects of Holland at all, but colonists subject +to England. They were greatly bewildered. We<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span> +are told in an old London document<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> at M. de +Courselle encamped—</p> + +<blockquote><p>"upon the 9th of February within 2 myles of a small village +called Schonectade, lying in the woods beyond fort Albany +in ye territoryes of his Royall highness, and 3 dayes march +from the first castle of the Mohaukes.</p> + +<p>"The French suposed they were then come to their designed +place, and the rather because y<sup>t</sup> evening they did rancounter +w<sup>th</sup> a party of the Mohaukes who made appearance +of retreating from the French, whereupon a party of 60 of +their best Fuzileers after them, but that small party drew +the French into an ambuscade of neare 200 Mohaukes +planted behind trees, (who taking their advantage as it fell +into their hands) at one volley slew eleuen French men +whereof one was a Lieuten<sup>t</sup> wounded divers others, the +french party made an honorable retreit to their body, +w<sup>ch</sup> was marching after them close at hand, w<sup>ch</sup> gave the +Mohawkes tyme and opportunity to march off w<sup>th</sup> the loss +of only 3 slaine upon the plaice and 6 wounded, the report +whereof was soone brought to Schonecktade by those Indians, +with the heads of 4 of the ffrench to the Commissary +of the Village who immediately despatched the newes to +Fort Albany, from whence the next day 3 of the principle +inhabitants were sent to Monsier Coursell the Governo<sup>r</sup> of +Canada to inquire of his intention to bring such a body of +armed men into the dominions of his Ma<sup>tie</sup> of Great Brittaine, +w<sup>th</sup>out acquainting the Governo<sup>r</sup> of these parts w<sup>th</sup> his designes. +The Governo<sup>r</sup> reply<sup>d</sup> that he came to seeke out and +destroy his ennemyes the Mohaukes without intention of +<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span>visiting their plantations, or else to molest any of his Ma<sup>ties</sup> +subjects, and that [he] had not heard of the reducing those +parts to his Ma<sup>ties</sup> obedience, but desired that hee and his +soldiers might bee supplied with provisions for their money, +and that his wounded men might be sucoured, and taken +care for in Albany; To all which the Emissaryes freely +consented and made a small but acceptable present of wine +and provisions to him, further offering the best accommodations +y<sup>e</sup> poore village afforded, w<sup>ch</sup> was civilly refus'd, in +regard there was not accommodacón for his soldyers, with +whom he had marcht and campt under the blew canopye of +the heavens full six weekes, but hee prudently foresaw a +greater inconvenience if hee brought his weary and half +starv'd people within the smell of a chimney corner, whom +hee now could keepe from stragling or running away, not +knowing whither to runn for feare of y<sup>e</sup> Indians; The next +day Monsieur Corsell sent his men to the village where +they were carefully drest and sent to Albany, being seaven +in number, the Dutch bores carryed to the camp such provisions +as they had, and were too well payd for it; Especially +peaz and bread, of w<sup>ch</sup> a good quantity was bought; +y<sup>e</sup> Mohaukes were all gone to their Castles, with resolution +to fight it out against the ffrench, who being refresht and +supplyed w<sup>th</sup> the aforesaid provisions made a shew of marching +towards the Mohaukes Castles, but with faces about +and great sylence and dilligence return'd towards Cannada.... +Those who observed the words and countenance of +Monsieur Coursell, saw him disturbed in minde that the +king was Master of these parts of the Country, saying that +the king of England did graspe at all America.... Two +prisoners taken by the Mohaukes in the retreate tell them +y<sup>t</sup> this summer another attempt will be made upon their +country, with a greater force and supplyes of men, the +truth or success of which I shall not now discourse upon, +having given the trew relation of what past from ye 29<sup>th</sup> +December to the 12<sup>th</sup> of February."</p></blockquote> +<p><span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span></p> +<p class="bigfoot">Another and larger force did attack the Mohawk +castles in the year 1666, as hinted at in the lines just +quoted, but not until late in the autumn; and at that +time Tekakwitha was disturbed and distressed far more +than she had been by the misdirected march of the +"army on snow-shoes."</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> See O'Callaghan's "Documentary History of New York," vol. i. +for papers relating to this expedition of Governor de Courselle to the +Mohawk River.</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> A name which the Indians gave to the Governor of Canada.</p></div> + +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> These facts are to be found in a note by Gen. J. S. Clark, given in +the <a href="#APPENDIX_D">Appendix, Note D</a>, "Mohawk Trails."</p></div> + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> See O'Callaghan's "Documentary History," vol. i., from which +are quoted all the passages here given referring to De Courselles and +De Tracy's expeditions.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span></p> +<h2>CHAPTER VII.</h2> + +<p class="center"><b>DE TRACY BURNS THE MOHAWK CASTLES.—FALL OF +TIONNONTOGEN.</b></p> + + +<p><span class="dropcap">I</span>N the summer following De Courselle's expedition, +ten deputies from the nations of the Iroquois +League met at Quebec, and signed a treaty of peace. +In addition to strange pictures which were the marks +of the Indian chiefs, the document bears the signature +of Daniel de Courselle, Governor of Canada, and that of +"Lord de Tracy, member of his Majesty's councils and +Lieutenant-General of his armies both in the Islands +and mainland of South and North America." The +treaty is also signed by the Jesuits, Le Mercier and +Chaumonot, as interpreters of the Iroquois and Huron +languages. It states that the orator and chief, called +Soenres, announced "the object of the Embassy by ten +talks expressed by as many presents," and also that he +brought letters from the officers of New Netherland. +The substance of his harangue was that the Indians +wanted peace, and they asked that blackgowns might +be sent to teach them. They promised to listen to their +preaching and to adore the God of the French. They +also offered to trade with the Canadians by way of Lake +St. Sacrament, and assured them of a welcome in +their lodges. What more could be desired? But, alas! +scarcely were the ambassadors two or three days' journey<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> +from Quebec, when news came of the surprisal by +the Mohawks of some Frenchmen belonging to Fort +St. Anne who had gone to the chase, and of the murder +of a captain in the Carignan regiment.</p> + +<p>The time for peace had not yet come. The Mohawks +had not been fairly represented in the embassy; they +were far from being awed by the fruitless march of +De Courselle to the Mohawk Valley. The French had +yet to strike the decisive blow. M. de Tracy resolved, +"despite his advanced age, to lead in person against +these Barbarians an army composed of six hundred soldiers +drafted from all the companies, and of six hundred +<i>habitans</i> of the country," to which were added one hundred +Huron and Algonquin savages. This was more than +twice the number of the original army of De Courselle, +who, still bent on victory, determined to accompany this +second expedition. The general rendezvous was at Fort +St. Anne, newly built, as had been planned, on an island +in Lake Champlain. On the 3d of October, 1666, all +were ready to start. Three hundred vessels were there +to bear them over the placid bosom of the lake, whose +wooded shores were now aglow with October coloring. +The vessels were light batteaux and bark canoes, which +could be carried from lake to lake and from stream to +stream. There was great difficulty at the carries, however, +with two small cannon which they took with them +for the purpose of forcing the Iroquois fortifications. +Grown wiser by experience, they also made sure of their +guides.</p> + +<p>The expedition moved forward as secretly and +noiselessly as possible through Lake Champlain and +then Lake George; but the quick eye of an Iroquois<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> +hunter, high on a mountain, espied the fleet of batteaux +on the lake, and bounding through the forest to the first, +or Turtle, castle on the Mohawk, his cry of alarm startled +the people of Gandawague, and Tekakwitha among +the rest, from their accustomed occupations. Hastily +gathering together their treasures, they fled at once +to Andagoron, the Castle of the Bears. Thence, after +spreading the alarm through the outlying hamlets and +holding a hurried consultation, they all retired to Tionnontogen, +the third, or Castle of the Wolves, hidden behind +the Nose. There they stored an abundant supply +of grain, and prepared to defend themselves. This castle +of Tionnontogen was the strongest of their fortifications. +It had a triple palisade. The spot where it stood +can easily be found at the present day. One has but to +leave the West Shore Railway at Spraker's Basin,—a +small station on the south side of the Mohawk River, +just east of Canajoharie and Palatine Bridge,—then +follow a road which winds up the hill to a farm a few +rods distant, which was owned in 1885 by Mitchell. +Like the other village-sites, already described, it is on +high ground, or the upper-river terrace. Near the farm-house +is a large spring, surrounded by shade-trees, in the +centre of a meadow. It is now frequented principally +by thirsty cows; but it was once the chief water-supply +of the Mohawk castle. Behind the house is a perfectly +level plateau; from it the land descends on its northern +side by steep terraces to the Mohawk, and to the west +it sinks rapidly into a picturesque ravine, where strawberries, +wintergreen berries, rare ferns, and little pink +flowers grow in abundance. Flat Creek flows through +the ravine. On this plateau many iron hatchets and<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> +wagon-loads of Indian relics of various kinds have been +found.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a></p> + +<p>There the castle of Tionnontogen stood at the time +of De Tracy's expedition. The view up the river at +that point is extensive and beautiful; but in the opposite +direction, or down the river, a sharp turn of the +valley shuts out from sight the narrow opening or pass +between the Nose and the other similar mountain on +the south side of the river, which, as one travels round +the bend, seems to approach and finally to overlap it. +The name of the castle was significant,—Tionnontogen, +or "Two Mountains approaching." Where else could it +possibly have been in the whole valley but right there +by the Nose? Their friends, the Oneidas, lay to the +westward of them, and their enemies mostly to the eastward; +it was but natural, then, that they should build +their principal fort far enough up the river to bring it +behind the overlapping mountains. In order to reach +Tionnontogen the army of De Tracy had to come through +that narrow pass. The people who were lying in wait +at the castle, though on high ground, would not therefore +be able to see their enemies approaching till they +had rounded the Nose, and were close upon them.</p> + +<p>After disembarking at the head of the lake, De Tracy +led his army, by way of an Indian trail, southeasterly +about nine miles to Glenn's Falls,<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> where he crossed the +Hudson, thence passing south of Moreau Pond and east<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> +of Mount McGregor, through Doe's Corners, near Stiles +Hill, and then near Glen Mitchell to Saratoga Springs, +following substantially the present highway along the +base of the ridge of hills south of Mount McGregor. +From Saratoga the expedition passed near Ballston, and +thence slightly curving seems to have proceeded in a +very direct course to the Mohawk castles, which lay off to +the westward. One of the trails leading in that direction +struck the Mohawk River at Kinaquariones, or Hoffman's +Ferry, and another at Amsterdam. From this latter +point, a short march up the Mohawk Valley brought De +Tracy to Gandawague. One after another, he captured +the deserted towns of the Mohawks without striking +a single blow. First Gandawague, then Andagoron,—both +on the south side of the river,—with possibly one +or more smaller towns, fell into his hands; and on he +went to Tionnontogen, marching proudly up the valley +with his two cannon, brought with such difficulty from +Canada, and his Algonquin allies, who had faithfully +guided him into the very heart of the Mohawk country, +and his brave army of twelve hundred picked men, +armed <i>cap-a-pie</i> in all the panoply of civilized warfare. +Never before was anything like it seen in that wild +region. Only three or four hundred Mohawk warriors, +all told, were gathered behind the palisades of Tionnontogen +to oppose him. There was no time to summon +their allies, the Oneidas, to their assistance. The movements +of the French had been too rapid. They had +only time to crowd together the women and children +into their strongest fortress of defence, and there await +the result, whatever it might be.</p> + +<p>Could the Mohawks soon forget the ruin that the<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> +French soldiers wrought on their way from Gandawague? +Even the child Tekakwitha must have been stirred with +a feeling of indignation and a cruel sense of wrong, as +that foreign army came nearer and nearer to her place of +refuge, moving steadily on through her own fair valley, +with a march like the march of fate,—destroying all +that came in its way, wreaking its vengeance on corn-field +and cabin, in baffled fury at finding no foe to slay. +With ever increasing horror and anxious bewilderment, +she watched and waited with her people in the castle of +Tionnontogen. Her uncle and all the Canienga warriors +had staked everything they possessed on its defence. +They had stored their provisions for the winter carefully +away inside of its stout palisade. It was, as already +mentioned, a triple palisade, twenty feet in height, +and flanked by four bastions; that is to say, there were +three distinct rows of upright posts encircling the town. +<a name="FNanchor_35_35" id="FNanchor_35_35"></a> +<a href="#Footnote_35_35" class="fnanchor">[35]</a> +The main or central wall of thick-set overlapping palisadoes +had an inner and an outer platform, or scaffolding, +near the top, running all the way round. These platforms, +being nineteen or twenty feet above the ground, +extended horizontally from the central to the inner and +outer walls of palisadoes. The latter were higher, and not +so compact as the central wall. These outside palisadoes, +reaching almost to a man's height above the platform, +were set short spaces apart, and covered near the top +with a solid surface of thick bark. This protected the +warriors when they stood high on the outer platform to +fire their guns and aim their arrows at the enemy over +the top of this bark breastwork. Just behind them, on +the inner and adjoining platform, were numerous bark<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> +tanks containing an abundant supply of water to be used +in extinguishing any fire that might be started at the +base of the palisade. This was the form of attack they +most dreaded. To make the approach more difficult, +they also dug trenches between the walls of palisadoes, +and especially on the outer side, heaping up the +earth at the base of the fortifications. Then, too, before +the enemy could get at the palisade at all, they had +to break through a low bark fence which stood some +distance outside of the triple wall, built there for the +purpose of breaking the force of an attack. If the foe +succeeded in starting a fire at the base of the main wall, +a flood of water was poured down at once through holes +in the high platform by the warriors who were defending +the castle. In cases of this kind the women assisted +by keeping up the supply of water. Such were the +methods of defence in use at Tionnontogen in 1666. +They had proved effectual against all the efforts of savage +foes. But let us see if they prove equally so against +the skilful manœuvres of De Tracy's civilized army, +now close at hand? Tekakwitha's uncle may have had +his doubts as to this; but nevertheless the bark tanks +were well filled, and all was made ready to give the foe +a defiant reception. The warriors were in fighting gear, +and hourly waiting the attack.</p> + +<p>It was just at this time that several Indian captives +of other tribes held by these Mohawks were brought out +to be tortured and burned with solemn rites in the public +square of Tionnontogen; thus they hoped to propitiate +their war-god, Aireskoi. Tekakwitha would not on +any account show herself during this ceremony, as she +never had the cruel spirit which the savage women<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> +often showed. Chauchetière tells us that she could +not endure to see harm done to any one, and that she +thought it a sin to go to see a man burned.</p> + +<p>This heathen rite was scarcely over, when the women +and children were suddenly withdrawn from Tionnontogen +Castle; a council of war, it seems, had changed the +plans of the braves. Those who could not fight were +hurried off to the higher hills behind the fortified +plateau, and concealed in the woods; the warriors alone +remained in the town. As the advancing army of De +Tracy came within reach of their bullets and arrows, +they kept up a sharp fire from the palisade; but they +no sooner saw the French soldiers deliberately pause, +plant their cannon, and prepare to attack their wooden +castle in regular form, than the utter hopelessness of the +contest dawned fully upon them. Without waiting to +receive the opening fire of the French cannon, they +quickly deserted their primitive fortifications, leaving +behind them a few helpless old men who did not wish +to move and the half-roasted victims of the demon's +sacrifice. De Tracy lost no time in taking possession +of this last stronghold of the Canienga nation; without +loss of life he and his army entered Tionnontogen +Castle in triumph.</p> + +<p>The child Tekakwitha, concealed in the forest near +at hand, must have heard the solemn swell of the +<i>Te Deum</i> as it rose with one accord, full, rich, and +clear, from the ranks of the conquering army. Never +before had she heard that strange, sweet chorus of +sound. The Mohawk Valley had often echoed with +the war-whoop and the shriek of the tortured captive; +it had rung at times with the harvest-song, and had<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> +caught up the wailing chant of the League over many +a dead chief's body. But the solemn music of the <i>Te +Deum</i> which now reached her ears was unlike any of +these, and the tall cross that the soldiers of France +raised over the ashes of Aireskoi's fire in the public +square of Tionnontogen cast unfamiliar shadows on the +long Mohawk cabins clustered silent and empty within +the triple wall. Father Raffeix, the chaplain, said Mass +there, thinking perhaps of Isaac Jogues, and praying for +the heathen Indians who were hiding in the forest. +He did not then know how soon the rustic chapel +of St. Mary of the Mohawks would be standing there +with open door to welcome them to prayer. While this +first Mass was being said at Tionnontogen, the Mohawk +warriors, moody and sullen, were gathered near their +families. A low and mournful wail from the women +called the attention of all to the blazing palisades of +Tionnontogen. The crackling fire kindled by their enemies +lit up with a lurid glare the now retiring army of +De Tracy, for he speedily retraced his steps, and was +soon hidden from view behind the mountains at the +Nose. As he moved on down the valley whence he +came, the armor of his twelve hundred men flashed +back again and again the blaze of a ruined Mohawk +town; all their castles were burned. At the "Fort of +Andaraque,"—to use the words of an old document +(probably meaning Gandawague),—De Tracy paused +on the 17th of October to take solemn possession +of the conquered country in the name of the King of +France. In token thereof, he planted another cross, +and near it a post, to which he affixed the arms of +Louis XIV. Tekakwitha, with her aunts and her mother's<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> +friend Tegonhatsihongo, must have seen these emblems +at the door of the smoking palisade when they went +back to find what was left of their blackened lodges on +the bank of Auries Creek.</p> + +<p class="bigfoot">De Tracy, the gray-haired conqueror, now returned +to Canada; and the unhappy Mohawks, in straggling +bands, sought out their desolated homes,—secure in life +and limb, to be sure, but bereft of all provisions for the +winter. No golden ears of corn hung, as usual, from +their lodge-poles. They had no furs, no beans, no nut-oil. +They were forced to live in temporary huts, and +to wait in hunger and cold for the coming of the spring-time. +Thus, in sorrow and destitution, Tekakwitha +passed a dreary winter among the ruins of Gandawague, +doing her best as usual to put things in order. During +this time she lived on what roots and berries could +be found, and a scant allowance of the game her uncle +caught. Spring came at last; and a busy one it was for +the houseless Mohawks. With the genial warmth that +quickly followed, there came also a strange, new gleam +of light to the young Tekakwitha.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> The most interesting of these are in the collection of Mr. Frey, of +Palatine Bridge.</p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> The march of De Tracy as here given was traced out by General +Clark from a copy which he has of a map relating to the expeditions of +De Tracy and De Courselle. The original map is preserved in the Paris +archives.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a> +<a href="#FNanchor_35_35"><span class="label">[35]</span></a> +See <a href="#APPENDIX_E">Appendix, Note E</a>, "Indian Defensive Works."</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span></p> +<h2>CHAPTER VIII.</h2> + +<p class="centerc"><b>TEKAKWITHA'S CHRISTIAN GUESTS.—RAWENNIIO.</b></p> + + +<p><span class="dropcap">T</span>HE year 1667 found Mohawks, Oneidas, Onondagas, +Cayugas, and Senecas at peace with the +Canadian settlers. This blessed peace crowned with success +the persevering efforts of Garacontié, and brought +the long-deferred answer to the prayer of Tekakwitha's +mother. Onnontio was appeased; Frenchmen and Iroquois +could now clasp hands, and the lovers of peace on +either side—an ever increasing party—came boldly forward, +asserting their claim to be heard, and holding all +turbulent spirits in check. There was nothing to be lost, +and much to be gained on both sides by peace. The +French could now increase their trade, and the Iroquois +were glad once more to turn their arms against aggressive +Indian neighbors. The Mohegans, or Loups, on +the Hudson, uniting with those of New England, were +growing haughty and insolent to the Mohawk people, +making raids on their hunting-grounds, and taking advantage +of their temporary distress to settle old scores; +this trouble, however, was still a side issue. It caused +just uneasiness enough to make the Mohawks anxious +for the speedy return of their deputies from Quebec, +with full assurance of a permanent peace with the +French. All through the spring of 1667, Tekakwitha's +<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> +people were clearing new corn-fields on the north side +of the Mohawk, and choosing new sites for their castles. +Tionnontogen, the capital, claiming their first share of +attention, was hastily rebuilt higher up the river and +still on the south side, being now a quarter of a league +from its old site. The populations of Gandawague and +Andagoron were divided; some remained at the old +half-ruined castles, and others moved across the river as +rapidly as they could build cabins for themselves. This +they began to do "after the bark would peel;"<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> that is, +as soon as the season was far enough advanced for them +to make use of that all-important material, in the use of +which they were so expert. The task of building a +palisaded Indian castle was slow and tedious,—the work +of many long months, with their primitive methods. +While they were in this transition state, the Mohawk +deputies, having agreed on the terms of peace, returned +from Quebec. They left that city in July, 1667, accompanied +by three Jesuit Fathers.</p> + +<p>The story of the Jesuit Father and his work crowds +the pages of our early history. Wherever the red man +plays an important part, there close at hand is the blackgown +with his crucifix and his works on the Indian language,—becoming +a linguist that he may make known +to the Indian, whatever his tribe, the "good tidings of +great joy;" using the artist's brush that he may in some +way represent to his neophytes the Christ; even taxing +his ingenuity in the invention of games by means of +which to hold the attention of the savages and teach +them the simplest laws of morality; striving always to +lead them step by step to a better understanding of +<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> +the duties of a Christian life. Such were the men now +on their way to the Mohawk from Quebec.</p> + +<p>Earnest, zealous, with a firm determination to overcome +all the obstacles before them in their spiritual +combat with the demons of paganism, came the three +Fathers, Fremin, Bruyas, and Pierron, with the Mohawk +deputies. They had been chosen by the French authorities +from the ever ready ranks of Jesuit volunteers, who +never lost an opportunity to gain the ear of the red +man. Already they had acquired some knowledge of +the language; Father Fremin, of the three, understood +it best. Then, too, it was well known by all that the +presence of French blackgowns in the Iroquois country, +sent by the Governor of Canada, would be in itself a +guarantee of peace. They were made the bearers of +presents to insure them a welcome in the Mohawk +lodges. On their journey to the castles they were +delayed for a time by reports that the forest was alive +with Mohegan war-parties; but when, in course of time, +they did fall in with a band of warriors, it turned out to +be a scouting-party of Mohawks, who, alarmed by the +long absence of their deputies, began to suspect another +French invasion. They were therefore well pleased to +see the missionaries, and willingly led them from the +vicinity of Lake George to the northern bank of the +Mohawk. There they crossed the river in canoes, probably +from the place now occupied by the De Graff house. +Above them, on the crest of a hill, stood all that was +left of Gandawague, the Turtle Castle, where Tekakwitha +and her uncle the chief still dwelt. They had +not yet moved to the new site "at the Rapids," near +Fonda. The three French guests of the nation were<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> +conducted up the steep ascent to the town with great +formality and many ceremonies of welcome, not with +the strokes of iron rods and the bitter taunts with which +some of these same old men and women when in their +prime had received Father Jogues at their former castle +of Ossernenon, a little more than twenty years before. +But why were not Fathers Fremin, Bruyas, and Pierron +at once conducted up the valley to be welcomed by the +Bears, and thence on to the westward to be lodged in +state by the Wolves at Tionnontogen, the capital, as had +invariably been the custom of the Caniengas in receiving +distinguished guests, or even important captives? The +answer that history gives is simple enough. The Fathers +"happened to arrive at a time when these people are +accustomed to plunge into all kinds of debauchery, and +found no one, therefore, in a fit state to receive them." +A drunken riot of several days' duration was going on +within the newly built palisades of Tionnontogen. The +Mohawks had chosen to celebrate in that way their +returning prosperity.</p> + +<p>So the Fathers were detained three days in the lodge of +Tekakwitha's uncle at the Turtle Castle. Chauchetière +and Cholenec, and all who have written of Tekakwitha +find in this seemingly simple incident only one of many +mystic links that make up the chain of her Christian +life,—a sure effect of a potent cause,—the all-conquering +love of the Spirit of God reaching toward its spirit-child, +though clothed in the humble form of an Indian +girl. Unknown, and therefore as yet unloved by her, +the Great Father and Source of our spirit natures saw +"His own image and likeness" expanding pure and fair +in the untaught soul of Tekakwitha. All-knowing, all-powerful,<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span> +planning the course of events without effort, He +chose the surest way and the aptest time to make Himself +known, thus securing at once the answer of love that +was destined to lift and shield from all blemish this +wondrous opening "Lily." He sent His messengers +into the Mohawk Valley when Tekakwitha alone of her +nation was ready and fit to receive them. Hers, then, +was the privilege of lodging and entertaining them.</p> + +<p>At that time the Iroquois were thorough pagans, and +practised a species of devil-worship. They believed in +Tharonyawagon, the "Holder of the Heavens," a good +genius of the Kanonsionni, who bestowed on them their +hunting-grounds and fisheries,—a harmless deity, to +whom they were grateful in a vague way for past favors; +but they do not seem to have worshipped him with any +formality. They reserved their sacrifices and solemn +rites for Aireskoi, a demon of war, whom they greatly +feared. Hiawatha, the "Wampum-Seeker,"<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> though +sometimes confused with Tharonyawagon, was undoubtedly +a real personage. He was one of the founders of +the Iroquois League of Nations, which is called to this +day the "Great Peace." He is said to have lived about +fifty years, as nearly as can be reckoned, before the +earliest white settlers came to America. His aspirations +and his teachings prepared the Iroquois to some extent +for the reception of Christian ideas, but the original +teachings of Hiawatha seem to have been very soon<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> +distorted and strangely mingled with myths. The League +of Nations which he labored to establish, with the grand +idea of eventually uniting all men in a common bond +of brotherhood and peace, became on the contrary, in +the hands of the Iroquois chiefs who followed him, a +great engine of war, crushing all tribes that refused to +come under its laws. Just enough of its original spirit +remained to cause the Iroquois thoroughly to incorporate +and make one with themselves the captives of all +those peoples whose separate existence they destroyed. +Tharonyawagon, Aireskoi, and Hiawatha were all +familiar words in the ears of the Mohawk girl. But +Rawenniio, the true God<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a> was still unknown to her.</p> + +<p>Charlevoix, the learned author of the "History of New +France," who wrote an account of Kateri Tekakwitha +about the year 1732, after mentioning the fact that +"as soon as she was able to work she undertook the +entire charge of the household," continues thus:—</p> + +<blockquote><p>"The first knowledge she received of Christianity was +given her by the Jesuit missionaries who were sent to the +Iroquois nations by M. de Tracy. They passed on their way +through the town where she lived, and lodged in her cabin. +She was charged with their entertainment, of which she +acquitted herself in a manner which surprised them. She +had herself been struck at the sight of them, and felt in her +heart strange sentiments.... The fervor and recollectedness +of these Jesuit Fathers at their prayers inspired her<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> +with the desire to pray with them; this desire she expressed +to them; indeed they quickly divined it from her actions, +and instructed her in the great truths of Christianity as +well as their short stay in the town permitted, and quitted +her with a regret fully reciprocated on her part."</p></blockquote> + +<p>There are those, as we have said, who believe that the +prayer of Tekakwitha's dying mother had guided the +steps of these missionaries straight to the lodge of her +child, and left them there three days to be waited on +and cared for by the shy but capable little Mohawk +housekeeper, the niece of the chief at Gandawague. +His people, as we already know, were away on a debauch +at Tionnontogen,—a revel too disgraceful for the +admission of guests whom they wished to honor. The +Mohawks must have been hard pushed indeed when +they handed over the envoys of the Canadian Governor +whom they were anxious just then to conciliate, +to the care of a mere child, even though she were high +in rank; but Tekakwitha's uncle knew she could be +trusted to do her part well. How well she did it Cholenec +tells us in the following words:—</p> + +<blockquote><p>"She was charged with the task of lodging the missionaries +and attending to their wants. The modesty and sweetness +with which she acquitted herself of this duty touched +her new guests; while she on her part was struck with their +affable manners, their regularity in prayer, and the other +exercises into which they divided the day."</p></blockquote> + +<p>Had they remained longer in the village, she would +probably have asked for baptism.</p> + +<p>As it was, she stole silently out of the lodge in the +dusk of evening to bring water for the simple Indian<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> +repast she was preparing for her guests, and all the +while her thought was alive with God,—the God she +had never known, the God of the pale-face and of the +Mohawk as well (for this much they had told her in +their broken utterance of her own language); he was +the God, too, of their Mohegan enemies. Here, indeed, +was a new idea to the Mohawk girl. She had heard +her people mention the God of the French, no doubt, +and had wondered if he were kind like Tharonyawagon +or cruel like Aireskoi; but this God whom the blackgowns +told her of, was not <i>their</i> Lord and "Master of +Life" any more than <i>hers</i>. He was the God of all men, +whether they worshipped him or not,—of pale-face and +redskin, of Mohawk and Mohegan. He loved them all +with a father's love,—alas! Tekakwitha knew what +that meant, if only from observation and from the very +lack of it in her own life. This Rawenniio, this true +God, was everywhere; he could hear the whispered +prayer of the blackgown there in the lodge, and he +could speak to her inmost heart even if she were quite +alone in the forest. How she was stirred at the thought! +"Will he speak to me now?" she said. "Does he know +I am thinking of him?" She stopped at the foot of a +great tree, poising her jug on her shoulder, and listened +with innocent simplicity. "God of the blackgown! God +of my mother! Rawenniio!" was the cry of her heart,—"speak +to me, here in the forest,—speak to me, if it is +true what the blackgown says!" Lifting her hand and +her eyes, she looked up through the branches of the +giant tree, far beyond what her dim eyes saw, far as +her simple thought could reach; and though Tekakwitha +heard no audible voice in the forest answering<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> +to her new-found cry, there was a dim but rapturous +hope in her heart, cheering with happy omen her budding +faith and her growing love for something more +than the world of Tharonyawagon could give her,—something +more than fruitful corn-fields, sunshine on +the running water of the Mohawks, a strong, true brave +to love her, and the Happy Hunting-Grounds beyond. +They could not be much fairer, after all, than were the +hunting-grounds of her nation at Saratoga, where Father +Jogues had cut a cross deep into the bark of a tree, +and had almost perished with hunger because he would +not eat the meat that was offered to Aireskoi. Tekakwitha +was not long in choosing between Aireskoi and +Rawenniio.</p> + +<p>While her mind was dwelling on such thoughts +as these, she must have sought out the ravine near +the Turtle Village where Isaac Jogues had buried his +friend Réné Goupil. This young martyr was killed, as +we have said, for making the sign of the cross on an +Indian child. She may have knelt to pray on the very +spot where Jogues himself was tomahawked at the door +of the Bear Chief's deserted lodge. There she could ask +Rawenniio most fervently for strength of will to follow +the gleam of light that beckoned to her. The Mohawks +of Gandawague had not forgotten these places so near +at hand, nor how it had all happened. The Fathers +Fremin, Bruyas, and Pierron, during their stay in the +lodge with Tekakwitha, thought often of Jogues, and +must have mentioned his name in her presence, as they +afterwards did in their journal;<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> then, to be sure,<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> +Tegonhatsihongo would know of the murdered blackgown, +so Tekakwitha could not fail to learn his story. She +probably knew it already, but she thought of it now +as she never had done before. Surely that first of the +blackgowns who came to their village had something +important to tell them. Why else had he laid down +his life by coming among them a second and even a +third time after his cruel captivity? Why else had he +exerted himself to learn their language? The voice of +Ondessonk's blood cried out to her from the ground, and +besought her to hear what these others said who came +to her now with his name on their lips, and the name +of a greater than he,—of the One who was nailed to a +cross, whose image they carried. A host of questions +rose to her lips when she saw them again, but she had +neither time nor courage to utter them. Only three +days, and the blackgowns were gone. Tekakwitha was +left alone once more with her aunts and her uncle, who +had received these guests not from love, but policy.</p> + +<p>During their short visit an alarming incident had occurred. +A band of Mohegans, dashing down upon the +village, had scalped a wretched squaw at the very gates. +"Fremin was one of the first to hasten to her, eager to +save a soul where life was in so great peril; but she +spurned his offers. Four times she turned away in +scorn;" but the patient zeal of the missionary won her +at last, and she died a Christian.</p> + +<p class="bigfoot">There was another squaw in the town who had asked +for baptism, an Iroquois woman of rank. We are not<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> +told whether this was Tegonhatsihongo, or some other, +though we know that she did in time become a Christian. +To test this woman's sincerity, Father Fremin +gave her the thankless, unpopular task of calling to +prayer, with a little bell, the Huron and Algonquin +captives at Gandawague, who were already Christians. +She did not shrink from this ordeal, but still her baptism +was deferred till the missionaries should finish +their embassy and return again to the town. In the +mean time she wearied of their prolonged delay, and followed +them to Tionnontogen, gaining from them there +the necessary instruction for receiving the sacrament. +The young Tekakwitha, on the contrary, either through +natural timidity or by the express command of her +uncle (we know not which, most likely both), waited +with sealed lips for eight long years. During all that +time she gave no sign or token, that has ever been recorded, +of a wish to become a Christian; and yet the +missionaries thenceforth were at work continuously in +one or another of the Mohawk villages. Let us, then, +follow the hurrying course of events in which the life +of Tekakwitha was involved during these eight years +of dim but dawning light, not forgetting that the seed +which the Fathers had scattered in passing lay hidden +yet treasured deep in the innermost heart of the Mohawk +maiden.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a> +<a href="#FNanchor_36_36"><span class="label">[36]</span></a> +See <a href="#APPENDIX">Appendix, Note A</a>, Letter of June 29, 1885.</p></div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> Or "Peace-Maker," as wampum was the emblem and token of +peace. For an interesting account of Hiawatha, or Hayenwatha, as +founder of the League, and for other rare and valuable information concerning +the people of the Five Nations, see Hale's Iroquois Book of +Rites.</p></div> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> See M. Cuoq's Lexique de la Langue Iroquoise. This word +"Rawenniio," also written "Hawennyiu," came into use when Christianity +was first preached among the Iroquois. It is still used by them +to designate the "Great Spirit," or "Father of all Men." The last +part of the word, "niio" or "nyiu" (God), is said to be derived from +the French word "Dieu."</p></div> + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> See "Early Chapters of Mohawk History," no. xv., by Dr. Hawley, +of the Cayuga County Historical Society, printed in the "Auburn +Advertiser," and also to be issued in book form. These "Early Chapters" +consist chiefly of translations from the Jesuit "Relations," with +valuable notes and comments.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span></p> +<h2>CHAPTER IX.</h2> + +<p class="centerc"><b>CAUGHNAWAGA ON THE MOHAWK.—FATHERS FREMIN +AND PIERRON.</b></p> + + +<p><span class="dropcap">A</span>FTER Tekakwitha had lodged Fathers Fremin, +Bruyas, and Pierron for three days at Gandawague, +on the bank of Auries Creek, they went to the +castle of Tionnontogen, which it must be remembered +had been hastily rebuilt some little distance west of its +former site near the Nose, though still on the south +side of the river. There, when the pagan festival and +debauchery was over, a grand public reception of these +ambassadors took place. The people of all the Mohawk +villages were assembled for the occasion, Tekakwitha +probably among them. In due time, after a most ceremonious +welcome, Fremin rose to address them. To +render his speech to the nation more impressive, he set +up in their midst a great pole forty or fifty feet in +height, from the top of which a wampum belt was suspended. +He then declared, on the part of Onnontio, that +in like manner would hang the first Iroquois who should +come to kill a Frenchman or any one of their allies. At +this all the Mohawks—men, women, and children—bowed +their heads in silent awe, not venturing to look at +such an extraordinary gift, nor to speak, until the most accomplished +of their orators, having recovered his senses, +rose and went through all imaginable mimicries to show<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> +his astonishment. As if ignorant of its meaning, he +gesticulated and declaimed in the liveliest manner, +though a man of more than sixty years of age. Then +discovering its true significance, he seized his throat +"with both hands in a frightful way, grasping it tightly +to represent and at the same time impress upon the +multitude about him the horror of this kind of death. +After he had spoken, and at length, with a surprising +eloquence, exhibiting flashes of wit by no means common, +he finished," as the leading ambassador-priest tells +us, "by delivering up the captives we demanded, and +giving us the choice of the place where we would build +our chapel, in the erection of which they proposed to +go to work with all despatch. They, moreover, delivered +up to us a Frenchman whom they had held captive +for some time, and promised us the liberty of +twelve Algonquins, partly of the nation of the Nez +Percés, partly of that of the Outaouacs [Ottawas]."</p> + +<p>Thus at Tionnontogen the labors of Father Fremin +began. He was left quite alone among the Mohawks for +nearly a year, at the mission of St. Mary's as it was +henceforth called. He struggled earnestly during that +time to maintain peace and establish Christianity. His +companion, Bruyas (whose Mohawk dictionary is exceedingly +valuable to students of the Indian language), +soon went west to the Oneidas, among whom, little by +little, he learned the Oneida dialect. Pierron, on the +other hand, after a short stay with Fremin, bent his +steps eastward to Schenectady. He visited the English +and Dutch at Albany to renew the friendly intercourse +of former days; and then this messenger of peace in +the early part of the year 1668, travelled back over the<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span> +great Mohawk war-trail, leading northward. He returned +to Quebec to report to Governor de Courselle +the progress of the embassy.</p> + +<p>Fremin, left entirely to his own devices in the Mohawk +Valley, gathered together the captive Christian +Hurons, and then went steadily on, preaching, teaching, +and baptizing. Once when the young warriors were +torturing an Ottawa captive and preparing to burn him, +contrary to the articles of peace, the Father by frantic +efforts succeeded in saving him; but it was only by +dint of rushing through the streets of the village with +cries, threats, and entreaties. They could not withstand +his zeal. He scattered the assembled crowd. He called +down the vengeance of Rawenniio and Onnontio upon +their castle of Tionnontogen, if they persisted in thus +breaking the peace. The older men, roused at last by +his words and actions, put a stop to the outrage. The +unhappy victim was rescued from a fiery death, but he +fell into a lingering fever brought on by the fright and +the sufferings he had endured. In course of time he +died, but it was not till he had been fully instructed +and baptized by the courageous Father, who thus had +the gratification of saving both body and soul.</p> + +<p>On the 7th of October, 1668, Pierron returned from +his journey to Quebec, and again passed through the +lower Mohawk villages on his way to the bark chapel +of St. Mary's, which had been erected at Tionnontogen +during his absence. If Tekakwitha saw her former +guest at that time, it was only as one among a group of +Mohawk villagers who watched the missionary as he +passed through the streets of the Turtle Castle. He +was hurrying on to meet and to replace Father Fremin.<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> +This spirited and eloquent founder of the mission now +went westward beyond Bruyas at Oneida, in order to +make a missionary opening among the Senecas, who +also desired a blackgown. This left Father Pierron +alone in his turn in charge of the Mohawk mission. +His graphic letters to his superiors in Canada during +the next few years give many a vivid picture of what +was transpiring at that time in the valley.</p> + +<p>He was something of an artist. Before he succeeded +in mastering the language, he spent much of his time +in painting. He found that his pictures stimulated the +curiosity of the Mohawks. In their efforts to get at +the meaning of them and to explain them to one +another, they learned, without realizing it, the very +things he wanted to teach them; while he, by listening +to their explanations, quickly acquired their language. +As the blackgown's pictures were much talked +about in the Mohawk villages at this time, and must +have influenced the minds of Tekakwitha and her relatives, +it will be worth while to give Pierron's description +of one of his own productions. "Among these +representations I have made," he says, "there is one +contrasting a good with a miserable death. What led +me to make this was that I saw the old men and the +old women would stop their ears with their fingers the +moment I began to speak to them of God, and would +say to me, 'I do not hear.' I have therefore represented +on one side of my picture a Christian who dies +a saintly death, with the hands joined as of one holding +the cross and his rosary; then his soul is carried by an +angel to heaven and the blessed spirits appear awaiting +it. On the other side, I have put, lower down, a woman<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> +broken with age, who is dying, and unwilling to listen +to a missionary Father who points her to paradise; she +holds both ears closed with her fingers; but a demon +from hell seizes her arms and hands, and himself puts +his fingers in the ears of the dying woman. Her soul +is carried by three demons; and an angel who comes +out of a cloud, sword in hand, hurls them into the +bottomless pit. This representation," he continues, "has +furnished me an occasion to speak of the immortality +of our souls, and of the good and the bad of the other +life; and when they once catch the import of my +picture, no one presumes to say any more, 'I do not +hear.'"</p> + +<p>The "Relation" of the same year<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> tells us that Father +Pierron accompanied this saintly skill with severe labors +making regularly each month a visitation of the <i>seven +large villages</i>, over a space of seven and a half leagues +in extent, in order that no infant or adult sick person +should die without receiving baptism.</p> + +<p>Father Boniface now arrived at Quebec from France, +and was immediately selected to go to the Mohawk +Valley to second Pierron's zeal. We learn further, from +the "Relation," that a bitter strife was then in progress: +"The war [between the Iroquois and the nine nations of +the Loups] humbles them by the loss of their people; +but by preventing their permanent stay in one place, +it also multiplies obstacles to the conversion of the +warriors, who divide up into numerous bands to go singly +against the enemy. The Agniers [Mohawks] and the +Loups [Mohegans] have brought the war even close to<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> +New Orange; and when taken captive they burn and eat +one another." The Mohegans and their allies had certain +advantages over the Mohawks. They were more numerous; +then, too, they were a roving people, difficult to +attack, whereas the Mohawks lived in villages and had +permanent homes. These last, in order to defend themselves, +took care thoroughly to fortify the castles they +were then building on the north side of the Mohawk +River. As they seem to have had seven villages at this +time, which is an unusual number, it is probable that +they either had not entirely abandoned their old sites, or +else had recently added several villages of captives.</p> + +<p>It was while affairs were still in this unsettled condition +that Tekakwitha went to live on the north bank +of the Mohawk River, near the Cayudutta Creek at +Caughnawaga, or Fonda, a few miles west of her earlier +home. The French writers continued for some time after +this to call the new castle of the Turtles on the north +bank by its old name of Gandawague;<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> to prevent confusion, +however, we will henceforth call it Caughnawaga, +meaning "At the Rapids." That name still clings to a part +of the present town of Fonda. The rapids of the Mohawk +still ripple there as of old under the sharp-cut hill where, as +proved by relics and historic references, the once famous +castle stood. The Indians who went forth later from +this Caughnawaga in the Mohawk Valley to Canada, +carried with them the familiar word. Settling down +beside the great rapids of the St. Lawrence River, the +sound of rushing water boomed louder than before in +their ears, and the name Caughnawaga grew into history +there, as well as here. But there it is still a<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> +living name, and is passed from mouth to mouth as +the well-known home of half the Canienga race; for +Caughnawaga in Canada holds to-day that part of the +Mohawk nation which in the wranglings of the white +men—that is to say, the old French and Indian +wars—sided with the French. Brantford, also in Canada, +contains the other half of the same nation,—the descendants +of Sir William Johnson's Mohawk followers, +who were stanch friends of the English. To us Americans, +falling heir to their lands, these Mohawks have +left no living trace of themselves, though some of their +brothers, the Onondagas and Senecas, still dwell in our +midst. The Mohawks have gone from us, indeed, leaving +us only a memory, all inwrought in a thick array of +Indian names. Let us try at least to understand and to +preserve these names, in honor of the brave race that once +peopled our hills and valleys, our forests and streams.</p> + +<p class="bigfoot">In the Mohawk Valley, side by side with the name of +Fonda, which comes to us from the days of the early +white settlers, there lingers the still older name of +Caughnawaga, which is dusky with the shadows of two +hundred years, and even more. The mere name in partial +use there at the present day has served to throw some +light on the hill and the spring near the Cayudutta,—enough, +at least, to have called to our minds a vision of +Mohawk girls with their water-jugs, and to point in a +misty way to the almost forgotten home of the Lily of +the Mohawks. It is owing, however, to long, careful, +critical research, and not to surmise, that the haze of +many years has been cleared away at last from the actual +site of Caughnawaga Castle. The map of Gen. John S. +Clark (page 38) gives its position relative to other<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span> +Mohawk villages. The plan here given, which was +drawn by Rev. C. A. Walworth, shows more especially +where this Indian fortress stood in reference to Fonda, +on what are now called the "Sand Flats," west of the +Cayudutta Creek. The spring which supplied the +Mohawks with water is seen, distinctly marked in its +cove, half-way down the hill from the castle, towards +the Cayudutta. With this plan before us it is needless +here to repeat the details of this locality already given in +the chapter entitled "Tekakwitha's Spring." In our opening +pages we journeyed all the way up the Mohawk Valley +from Albany, with here and there a passing glimpse +at the scenery, till we reached the castle site at Fonda, +which was then fully described. Since that time we +have travelled together through the highways and in the +byways of history over about thirteen years of Tekakwitha's +life. Here we are again at Caughnawaga; and +now that we are following up the course of events in +regular order from the birth of Tekakwitha, we find that +she also has but recently arrived here, having just come +to her new home from Gandawague. She can scarcely +be called a child any longer, since she takes upon herself +so much of the household care, and yet she is quite +young. Her life is a busy one. She has taken an active +part with the women of her family and their neighbors +in building the new bark house which they occupy +within the enclosure of palisades at Caughnawaga. Now, +at last, they are quite comfortable.</p> + +<div class="figcenter" style="width: 494px;"> +<img src="images/p103-illus.png" width="494" height="393" alt="" title="" /> +<span class="caption">SITE OF CAUGHNAWAGA CASTLE.<br /> + +(<i>Also called the "Mission of St. Peter's" of the Mohawks, where Tekakwitha was baptized in 1676.</i>)</span> +</div> + +<p><br /><br />This is the way the Mohawks were accustomed to +build their permanent lodges. They first took saplings, +and planted two rows of them firmly in the ground. +Then they bent the tops of them over across the intervening<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span> +space, and tied them together. The shape of the +house when finished was not unlike the top of an ambulance +wagon. These arched ribs were supported and +held in place by poles put in horizontally across the +house, near the top. The whole was then neatly +covered with square, overlapping pieces of bark, held +in place by poles that were tied down over them. +The holes in the roof for chimneys and windows were +not forgotten, nor the loose pieces of bark to pull +over them in case of rain. The Jesuits often found +these cabins smoky and dark,—a severe test of their +patience when engaged in literary pursuits, or even in +reading their breviaries; but for the Mohawks, who had +no such tastes, they were good enough.</p> + +<p>When the house was finished on which Tekakwitha +worked with her aunts and her neighbors, it made a +secure shelter for a score of families, all lodged under +the same roof and all on one floor. That floor was the +bare ground. When the dwelling was fitted up into +compartments on either side, with spaces down the +centre for fires alternating with spaces for family gatherings +at meal-time; when the matrons had assigned to +each and every member of the household certain lodge-seats; +when mats of rushes had been prepared, and +robes of skins were in their places for bed-clothes on +bunks along the sides of the house; when plenty of +dried corn and smoked meat hung from the ridge-poles +of the roof for instant use; when the heavy wooden +mortar and pestle were made and stood ready for pounding +the corn; when nice little dishes of bark and +wooden bowls were at hand, while tucked away in +corners were baskets of wampum beads all ready to<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> +be strung into belts at the proper time,—when all +these things were in order, then at last, after the +move from Gandawague on Auries Creek, Tekakwitha +felt free to rest and breathe easily. Then she might +glance leisurely at the patch of sunlight falling on +the floor of the lodge through the doorway at the far +end, and decide in her own mind how much time she +had before the next meal was to be prepared. Perhaps +she would go out to take a look at the strong new +palisade that her uncle and the warriors had planned so +carefully for defence against the dreaded Mohegans; or +she may have preferred to sit quietly by the spring for +a while in the beautiful little cove. Being so near the +castle, it was comparatively safe from the lurking +enemy, who might attack them at any time.</p> + +<p>Wentworth Greenhalgh, an Englishman, who went +from Albany to Caughnawaga in 1677, thus describes +the castle: "Cahaniaga is double stockadoed round; +has four forts [ports?] about four foot wide apiece; +conteyns about twenty-four houses, and is situated +upon the edge of an hill, about a bow shott from the +river side." He then gives the situation and size of +the other Mohawk towns at that time, and closes his +remarks by stating that their corn grew close by the +river. The Mohawks chose the flats or river-bottoms +for corn-fields because they were fertile, and besides, +they were natural openings, with no trees to be cut +down and cleared away.</p> + +<p>Much of Tekakwitha's time at certain seasons of the +year was spent in these corn-fields; and she must have +witnessed, if not taken part in, some of the exciting +scenes described by Pierron, who was then making his<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> +periodical rounds through the Mohawk villages. He +frequently gives incidents of Mohawk women who were +waylaid and scalped or captured by desultory bands of +Mohegans and other tribes with whom they were at +war. The constant fear of death that overhung them +gave to the minds of these Mohawk squaws a serious +turn, and made them more willing than they would +otherwise have been to listen to the warning words of +the blackgown. More than one of them, haunted +perhaps by the remembrance of his pictures and his +morality games, which were no less ingenious for +gaining their attention, came and asked for baptism. +Pierron succeeded also in rousing the chiefs to a sense +of the degradation into which the constant purchase of +brandy and rum at Albany was sinking them. He +reminded them that when once under its influence +they were in no condition to repel the attacks either +of Satan or the Mohegans. Both he and Fremin had +themselves been sufferers during the drunken riots of +the Indians. While the two Fathers were together at +Tionnontogen, they wrote:—</p> + +<blockquote><p>"It seems sometimes as if the whole village had run mad, +so great is the license they take when they give up to drinking. +They have hurled firebrands at our heads; they have +thrown our papers into the fire; they have broken open our +chapel; they have often threatened us with death; and +during the three or four days that these debaucheries last, +and which recur with frequency, we must suffer a thousand +insults without complaint, without food or sleep. In their +fury they upset everything that comes in their way, and +even butcher one another, not sparing relative, friend, countryman,<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> +nor stranger. These things are carried to such +excess that the place seems to us no longer tenable; but we +shall leave it only with life.... When the storm is over, +we are left to go on with our duties quite peaceably."</p></blockquote> + +<p>This state of things continued for some time, as did +also the raids of their enemies. It was in the midst of +such bristling savage thorns as these that the Lily of the +Mohawks grew up from childhood into womanhood. +In her new home at Caughnawaga, during these stormy +times she lived a sweet, pure life, all uncontaminated. +At last the Mohawk chiefs, won by Pierron's reiterated +arguments, began to realize that they had among them, +in intoxicating drink, "a foreign demon more to be +dreaded than those they worship in their dreams." +They were induced to take measures against this excess +in public council, "and, advised by Father Pierron that +the most effectual means would be themselves to make +their appeal to the Governor-General of Manhattan, +the more prominent among them presented a petition +which they had drawn for the purpose." This is the +answer which the Governor gave to the request of +the Mohawks and the letter of the Father which accompanied +it:—</p> + +<blockquote><p><span class="smcap">Father</span>,—By your last, I am informed of your complaint, +which is seconded by that of the Iroquois chiefs, the Sachems, +the Indians, as appears more openly by their petition enclosed +in yours, respecting the large quantity of liquors that +certain ones of Albany have taken the liberty to sell to the +Indians; as a consequence, that great excesses are committed +by them, and the worst is feared unless we prevent +it. In response, know that I have taken, and will continue<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span> +to take, all possible care, under the severest penalties, to +restrain and oppose the furnishing any excess to the Indians. +And I am delighted to see such virtuous thoughts proceed +from heathens, to the shame of many Christians; but this +must be attributed to your pious instructions, for, well versed +in strict discipline, you have shown them the way of mortification +both by your precepts and practice.</p> + +<p> +Your very humble and affectionate servant,<br /> +<span style="margin-left: 12em;"><span class="smcap">Francis Lovelace.</span></span><br /> +</p> + +<p><span style="margin-left: 2em;">At <span class="smcap">Fort James</span>, 18th of Nov. 1668.</span></p></blockquote> + +<p>Fremin and Pierron, during the two years 1668 and +1669, baptized one hundred and fifty-one Indians, of +which more than half were children or aged persons who +died shortly after baptism. Says the "Relation":—</p> + +<blockquote><p>"This should be considered a sufficiently abundant harvest +in a waste land, and we may hope for much from such +beginnings. We owe, under God, the birth of this flourishing +church to the death and blood of the Reverend Father +Jogues. He shed it at the very region where the new Christian +church begins to arise; and it seems as though we are +to see verified in our days, in his person, the beautiful +words of Tertullian: 'The blood of martyrs is the seed of +Christians.'"</p></blockquote> + +<p>That Pierron was fired with the spirit of Jogues, who +founded this Mohawk mission in his blood, is proved by +the following words, which he wrote in a moment of +discouragement:—</p> + +<blockquote><p class="bigfoot">"I have attacked drunkenness and lewdness, which are +divinities of the country, so madly are these people devoted +to them. I have combated these vices.... I have employed +gentleness and vigor, threats and entreaties, labors<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> +and tears, to build up this new church and to convert these +poor savages. There remains nothing more than to shed +my blood for their salvation, that which I long for with all +the desires of my heart. But after all, I have not yet observed +in them those marked amendments which the Holy +Spirit effects in those of the heathen whom he would put in +the number of the faithful."</p></blockquote> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> An English translation of this "Relation" is given in the "Early +Chapters of Mohawk History," by Dr. Hawley.</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a> +<a href="#FNanchor_41_41"><span class="label">[41]</span></a> +See <a href="#APPENDIX_B">Appendix, Note B</a>.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span></p> +<h2>CHAPTER X.</h2> + +<p class="centerc"><b>THE MOHEGANS ATTACK THE NEW CASTLE.—BATTLE OF +KINAQUARIONES.—THE FEAST OF THE DEAD.</b></p> + + +<p><span class="dropcap">I</span>N the year 1669, in one of the long bark-houses at +Caughnawaga on a summer morning before the +dawn, Tekakwitha is turning uneasily in her sleep. +Suddenly her aunt springs up beside her and speaks in +a startled voice. In an instant all in the lodge are on +the alert. Sharp, wild cries are heard; bullets pierce +the stout palisade, and come whizzing through the +bark sides of the new house. The warriors, roused from +sleep, seize their nearest weapons, be they guns, war-clubs, +tomahawks, or arrows. A hurried word to the +women, a loud whoop, a few bounding steps, and they +are on the platform of the palisade hurling defiance at +an assaulting army of Mohegans. Before them are hundreds +of the foe in war-paint and feathers, led by a stout +man of middle age,—the wise and gallant Chickatabutt, +the great sachem of the Massachusetts. His bearing +makes him conspicuous among a score of famous sagamores +who are leading the assault. In the motley ranks +that follow are Hudson River Indians, mingled with the +red-skin neighbors of the Puritans, grim old warriors of +the Massachusetts tribe. There are also Narragansett +braves and other New England Indians,—all united in +a desperate attempt to crush the Mohawks, and thus +<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> +break in through the eastern door of the Long House +of the Five Nations. The assailants seek, now by open +attack and now by strategy, to dislodge the defenders +of Caughnawaga from their lofty scaffolds, and to fire +the palisade. Four Mohawks drop from their places +dead, and two are wounded; but the Mohegans make +no perceptible headway against the defensive works +of the Castle. The struggle continues with unabated +fury. Among those who fall on the side of the enemy +are pupils of the English missionary Eliot, who +know something of the Bible which he has translated +for them. Five of these converts to Puritanism are engaged +in this expedition, of whom but one escapes with +his life. They too, like the ever increasing neophytes +of Pierron, are called "praying Indians." Their chief +Chickatabutt—or Josiah, as he is often called—was +himself a "praying Indian" once. That was when he +lived with his pious uncle Kuchamakin, one of Eliot's +favorite pupils. "He kept the Sabbath several years," +says Gookin; "but after turned apostate, and for several +years last past separated from the praying Indians, and +was but a back friend to religion." Indeed the English, +who had a good opinion of him in his early days, now +thought him "a very vitious person," though all acknowledged +he was as brave as brave could be.</p> + +<p>The Puritans had tried in vain to dissuade their Indian +neighbors from accompanying this chief on his adventurous +march to the Mohawk Valley. In spite of every +drawback, however, Chickatabutt, whose name means +"A-house-afire," had succeeded in bringing his army all +the way from the vicinity of Boston to the castle of +Caughnawaga. After they were joined by their allies,<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> +they numbered six or seven hundred men.<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a> True, they +had spent much of their ammunition on the march,—"shooting +away their powder in the air, ... boasting, +vapouring, and prating of their valour," at the Indian +villages where they had stopped for foraging purposes. +It was their consequent lack of ammunition which determined +them to carry the Mohawk Castle, if possible, +by assault. But the brave Caniengas, or "People of the +Flint," though taken by surprise in their sleep, were +quick to grapple with the daring Mohegans, and fought +like panthers. They were not to be easily overcome, by +any roving Indian foe, in defence of their women and +their homes. The squaws of Caughnawaga, with the +well-known courage of their race, realized their perilous +situation at the first alarm, and were "arming themselves +with knives and defensive weapons in case a +breach should be made." The youths of the village +were, many of them, fighting their first important battle +on this occasion. The sight of the Mohawk women and +young girls, arming themselves as best they could to +resist the Mohegan attack, was in itself an irresistible +appeal to their tribesmen to exert themselves to the utmost +in defending them against the well-known horrors +of captivity, which would undoubtedly come upon them +if the castle fell into the hands of the enemy. Many a +young brave was nerved to desperate feats of valor on +that morning and during the days that followed. Beginning +with the sudden attack at dawn, the struggle continued +for a long time with uncertain issue. News was<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span> +carried to Tionnontogen that the whole country was lost; +that Caughnawaga was besieged by an army of Mohegans; +that all the youth had already fallen, and perhaps +Gandagaro, the adjacent fort, was in extremity. These +reports, though exaggerated, caused the Mohawk warriors +of the other castles to gather as fast as possible +at Caughnawaga. Even had they been all there at the +very first, they would still have been fewer in numbers +than the enemy; but before the sun was high, enough +of them had assembled to warrant a sally on the foe. +Father Pierron was now at the castle, and a witness of +the stirring events taking place there. Tekakwitha, too, +was taking her part among the young girls, whose fate +now hung in the balance. The missionary thus describes +what followed:—</p> + +<blockquote><p>"By eight o'clock in the morning our warriors without +confusion promptly arrayed themselves with all they have of +greatest value, as is their custom in such encounters, and +with no other leader than their own courage went out in +full force against the enemy. I was with the first to go +to see if, amid the carnage about the palisades of the village, +where so many unbelieving souls would perish, I might not +be able to save some one. On our arrival, we heard only +cries of lamentation over the death of the bravest of the +village. The enemy had retired after two hours of most +obstinate fighting on both sides. There was but a single +warrior of the Loups [Mohegans] left on the ground; and I +saw that a Barbarian, after cutting off his hands and feet, +had flayed him, and was stripping the flesh from the bones +for a hateful repast."</p></blockquote> + +<p>This was to honor Aireskoi! Tekakwitha, ever helpful +and ready to assist others, would probably be where<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> +she was most needed at that time,—with the bereaved +women who were seeking their dead, and with those +who ministered to the wounded. No heart so quick as +hers to turn with loathing from the hideous human sacrifice +that was being prepared outside the castle walls. +With the good deeds of the blackgown Pierron hourly +before her, and the sound of his voice often in her ears,—for +this missionary could doctor as well as preach,<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a>—she +must have had constantly in her mind the thought +of Rawenniio during this time of peril and anxiety, +and would not fail to call in spirit on the God of the +Christians for assistance against the foe.</p> + +<p>The Mohegan army sat down before the castle, besieging +it for some days without effect, though there was +much firing back and forth. The provisions they had +brought with them were about exhausted and their +munition well spent. Some of their people were sick, +and they saw the impossibility of getting the stronghold +by assault. So they broke up the siege, to the great +relief of the imprisoned Mohawks, and retreated twenty +miles in the direction of the Dutch settlements. This +brought them to Kinaquariones,<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> now called Towereune, +a steep rocky hill on the north side of the Mohawk +River. It is just above Hoffman's Ferry, nine English +or three Dutch miles west of Schenectady; there they +temporarily entrenched themselves. The Mohawks, who +did not know of this camp, though secure for the time<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> +being in their castle, felt that in any case no time should +be lost in following up the enemy as soon as they could +make the necessary preparation. The women of Caughnawaga, +having laid aside their weapons, began at once +to assist the warriors in making ready the supply of +meal which according to custom was to be carried on +the war-path. This was soon done, as they had but to +add a little maple-sugar or other seasoning to the +pounded corn, which they had already twice charred or +dried for use on just such expeditions. The warriors of +the Mohawk nation were now all assembled to go in +pursuit of the Mohegans. Every man was fully armed +and equipped, and their deerskin pockets were well filled +with the crushed corn. They put themselves under the +leadership of the brave warrior Kryn, surnamed the +"Great Mohawk." His home was at Caughnawaga, and +his valor and good management on this expedition won +for him a new title, that of "Conqueror of the Mohegans." +He and his fellow tribesmen now hastily bade +adieu to their families, who, together with the blackgown +Pierron, were to remain at the castle; then they +embarked in canoes on the Mohawk, and aided by +the force of the current soon disappeared around the +great bend of the river in the direction of old Ossernenon +on the route to the pale-face settlements. Anxious +eyes and thoughts followed them. The bravest of two +warlike races were now likely at any moment to meet +in a decisive conflict, and who dare foretell the result? +Not Tekakwitha, who waited in silence and concern; +nor her more voluble companions, whose anxiety took +the form of restlessness. Having all done their share +in defending the castle, they could now only watch and<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> +wait, looking often in the direction of the vanished +braves, and hoping for news of the expedition from +chance stragglers. In the mean-time the women were +free to go back and forth to the spring, to care for the +wounded, and to prepare the bodies of the dead for +burial.</p> + +<p>The day after the departure of the warriors there were +rumors of a desperate battle in progress about twenty +miles away; and on the following day at three o'clock +in the afternoon, came certain news of victory. It was +a great triumph for the Mohawks or Caniengas, bravest +of the bold Kanonsionni. Chickatabutt, the sachem +of the Massachusetts, was slain. The noblest of the Mohegan +warriors fell at his side. Those who escaped fled +away to their distant kindred humbled and ashamed, +with lamentations and mourning for the loss of most +of their chief men. The Mohawks were greatly elated. +The gloom that hung over Caughnawaga was changed +to glad excitement. All prepared to welcome home the +heroes of the battle of Kinaquariones. Father Pierron +started at once and alone in the direction of the battle-field +to visit the wounded. He wished also to manifest +to the warriors his interest in their victory. He arrived +on the spot before nightfall. The warriors were glad to +see him, and eager to relate all the particulars of the +fight. This proved to be the last great battle between +the Mohawks and the Mohegans. Its deeds of valor +were told and retold for many a day at the Turtle Village +and in Tekakwitha's hearing with all the usual boastfulness +of the Indian. Pierron wrote a full account of +all that happened from the time the Mohawk war-party +set out from the castle in their canoes till they returned<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> +to their homes in triumph. It is here given in his own +words:—</p> + +<blockquote><p>"Night overtaking them [the Mohawks] in their pursuit, +they sent in advance certain of their number in quest +of the enemy, and quietly to discover the place where he +was encamped. As the scouts came within sight of the +spot, desiring a better view of the situation, they drew still +nearer. But notwithstanding their great caution, one of +the Loups on guard close by, hearing a noise, gave the +customary challenge, <i>Koue, koue</i> (this is the 'Who comes +there?' of the savages); as there was no response and he +saw nothing, he did not deem it necessary to give the +alarm.</p> + +<p>From the report given by the spies on their return of the +condition of the enemy, it was determined not to attack him +in his lodging-place, where he appeared too well entrenched, +but to prepare an ambush on the route it was believed he +would take. In the execution of this plan, the Iroquois +made a wide détour to lay their ambuscade in a cragged +and most advantageous pass which commanded the only +route in the direction of the Hollanders. In the morning +the Loups decamped; and as they marched in single file, +after the Indian custom, twelve of them fell unexpectedly +into the ambuscade. A shower of balls of which they were +all at once made aware, immediately put to flight those +that the casualty had spared. Frightful cries at once rang +through the forest, and the Loups rallied at the same place +where they had encamped. The Iroquois pursued them +with vigor. On overtaking them, they made a fierce assault. +The Loups at first made a stout resistance; but the +cowardice of some among them forcing the main body to +recede before the fury of the Iroquois, ten of the whole +band made a stand within their works to defend themselves<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> +unto death. This new entrenchment greatly harassed our +<i>Agniés</i> [Mohawks] but as they are an indefatigable and +brave people, they did not lose courage nor the hope of +driving out the enemy; and to succeed in this with the +least peril, they made use of an old tree, which they found +there, and which they carried in front of them for protection. +This they were able to do, instead of going up one +by one to the place where the enemy was fortified. Their +skill however did not avail them; for notwithstanding this +device, the Loups did not omit to open a heavy fire from +all sides, killing and wounding a number of our people; and +the fight without doubt would have been still more disastrous +if night had not terminated it. Our Indians captured +at the outset four women of the twenty-four who accompanied +the expedition, and six men subsequently in the heat +of the combat.</p> + +<p>The next morning as they were ready to renew the attack, +they found that the enemy had made their escape during +the night, and that they were left masters of the battle-field. +The victors, following the custom of the savages, tomahawked +and scalped the Loups left on the place, and then +took care to bury those of their own people who had been +slain in the fight."</p></blockquote> + +<p>The Mohawks declared that nearly a hundred warriors +on the side of the enemy had perished, either by +the sword in the fray or by water in flight. "This was +probably an exaggeration," continues Pierron, "as only +nineteen scalps were secured."<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> According to the story +of the Mohegan captives, they lost fifty men on their +side, thirteen falling on the field of battle; while they +killed altogether nearly forty of the Mohawks.</p> +<p><span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span></p> +<p>Pierron thus describes the triumphal march back to +Caughnawaga from the field of action:—</p> + +<blockquote><p>"We left two days after the combat, in company with a +large number, both those who had taken part in the fight +and those who had come to look on. The victors bore +the scalps well painted, at the end of long batons made to +support their trophies. The captives, divided into several +bands, marched with singing; and as I perceived that one +of the women had a sick infant which she carried at the +breast, I thought I would do well to baptize it, seeing it +was about to die."</p></blockquote> + +<p>The blackgown accordingly took occasion to approach +the mother as they were crossing a stream, caught up a +handful of water, and saying the short baptismal words, +poured it on the little head, which soon drooped in +death. He had already instructed some of the captives, +and in the course of a few days all of them asked for +baptism. On first reaching the castle, the Mohegan +prisoners of war were received and tortured in the usual +manner. Pierron could do nothing for them while the +heat of passion and enmity toward the victims lasted; +but watching his chance he saw that they were left +alone for a time on the torture scaffold, before being +killed, surrounded still by the ghastly scalps of their +companions. He at once led them down from the hateful +platform, and took them into a cabin near by, to +prepare them, if possible, for a Christian death. While +he was speaking to them earnestly of their salvation, +some of the Iroquois came and stood near, saying to +one another, "Do you see how he loves our enemies?" +Some among them added, "He ought to leave them to<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> +burn in hell,—people who have done us so much evil." +Pierron, overhearing this, turned about, and seeing that +a crowd of the villagers had assembled, caught up the +words of the discontented Mohawks, and taking them +for his text, explained so well and so forcibly the teaching +of Christ on the Mount, that in a little while the +Indians who had gathered about him were all of one +mind, and declared that he did well to teach the captives. +They no longer interfered with his self-imposed +task, but gave him ample time to instruct them. Before +the doomed Mohegans were finally put to death, they all +received baptism; among them, we are told, was "one +of the bravest and most celebrated warriors of that nation, +who in the combat had slain with his own hand +several Iroquois." Submitting to Pierron's influence, +the fierce Mohawks did not grudge even to this warrior +whatever happiness he might be able to secure, through +the blackgown's ministrations, in another world. Little +by little these Mohawks were veering round in the direction +of Christianity, under the firm and steady but +gentle guidance of their devoted missionary. Whether +or not they were willing to listen, his stirring voice +still rang in their ears; and whether or not they realized +the fact, it was certainly true that he was treated every +day with more and more of respect and trust.</p> + +<p>The next important event that took place at Caughnawaga +was the Feast of the Dead. Here again, though +Tekakwitha was certainly present and must have known +all that was going on, her biographers have given no +account of it. Pierron, however, has taken care to write +out a full description of this great feast; it occurred +only once in ten years. He, of course, in his important<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> +position as the representative among them both of +Christianity and of his French countrymen, deals only +with what concerned the whole Mohawk nation. He +had little or no time to note the changes that were +taking place in the young Tekakwitha; no word had +passed between the two since his return from Quebec. +If she had aught to say to him, she was forbidden to +say it. Likely enough he did not even recognize her +when he saw her, though he may have remembered the +appearance of a little maiden who some years before +had lodged him at Gandawague.</p> + +<p>We who have followed the course of her life more +closely, can easily single out Tekakwitha from the +crowd that has gathered to witness the strange ceremonies +that are taking place in the woods not far from +the castle. The bones of all the friends and relations +of these people who have died within the last ten years +have been carefully and reverently cleaned, scraped, and +collected together to be deposited in a common pit prepared +for their reception. The best and richest of beaver-skins +and other furs are freely brought forward, that the +pit may be lined with their beautiful warm surfaces. +It is at night, amid the wailing chants of the women +and the flaming of torches, that the relics of the dead, +with many a last caressing touch, are deposited in the +great pit; they are encased in separate robes with +precious gifts. There are many tragic demonstrations +of grief. A weird, pathetic scene it is; and it makes a +strange and lasting impression on the minds of the +young people who witness it for the first time. After +the pit has been filled and covered over, the women are +to be seen trudging back and forth to the village with<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> +hampers of food, to be deposited on the gigantic grave +for the use of their departed friends. It is only after +the Feast of the Dead is over that the soul is supposed +to take its final journey to the spirit-land. Previous to +this celebration they believe that it hovers near the +body, which they expose on a bark scaffold, or else put +in a sitting posture in a temporary grave covered lightly +with bark or twigs.</p> + +<p>During the progress of this feast quite a dispute +arises among the assembled chiefs concerning the +treatment received by Pierron. He has been cordially +invited to be present, and now stands among the +dignitaries of the Mohawk nation in company with +Tekakwitha's uncle and other chiefs. The blackgown +lets no part of the ceremony escape his notice. Distinguished +guests from Oneida and Onondaga have placed +themselves in separate groups, according to custom. +An Onondaga chief has risen to make a speech. Near +enough to see and hear what is going on are the women +of Caughnawaga, who so lately took part in the defence +of the castle. Tekakwitha's blanket partly conceals her +face, but she is quite as richly dressed as the other +young squaws. What she does not see or hear directly +she can quickly gather from the talk of those about her. +When the Onondaga has finished speaking, the Mohawk +chiefs recount in turn the leading superstitions and +fables of the nation; they are well known already to +most of the people, who only half listen to what is being +said. Presently there is a stir among the Mohawk +dignitaries, which centres the attention of all within +earshot on the group. Pierron, it seems, has ceased to +be a silent listener to what passes. He begins in his<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> +turn to tell fables, giving them here and there an extremely +ridiculous turn. In the midst of it he is +abruptly ordered by one of the chiefs to be silent. +All are now eager to get at the truth of what has +occurred. Some loudly upbraid the chief for his discourtesy; +others bitterly accuse Pierron of an untimely +interference with their customs. They say that he has +been openly ridiculing their beliefs; his mouth must +be stopped at once. But Pierron, knowing full well his +influence with the people, and judiciously appealing to +their love of fair play, boldly addresses the offending +chief in these words, now distinctly heard by the listening +throng: "Dost thou know, indeed, that thou +hast given me the keenest affront I could have received? +But who art thou to order me to be silent, +and am I here to obey thee? If I had treated thee +after this sort at Quebec, wouldst thou not have had +cause to complain; but in what have I spoken evil, +that my mouth should be closed? And if I speak the +truth, why art thou not willing to hear?" The chief +replied that it was their custom on these occasions to +keep up their fables. Pierron stoutly rejoined: "It is +your custom to get intoxicated; honestly, is it a good +custom, and ought I to approve it? It is your custom +to violate every law of reason, and to live as the beasts; +think you it is not my duty to reprove you for all these +vices? And yet you impose silence upon me when I +would speak to you. Is this reasonable?" As Pierron +and the chief could come to no agreement, the blackgown +withdrew from among the Mohawks when the singing +began, and took his place in the group of Onondaga +guests, who received him with marked respect.</p> + +<p><span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> +The ceremony lasted five hours. When it was over +Pierron returned at once to Caughnawaga village, leaving +the Mohawks still in the forest on the spot where +the solemnity was conducted. A rumor was circulated +there to the effect that the blackgown meant to return +to Quebec. It was not long before the brusque Mohawk +chief who had given offence came to him in the village +to offer an apology for his conduct, saying: "My +brother, up to this hour we have acted toward each +other as the two best friends in the world." Then +placing his hand on his heart, he added: "Tell me +then, frankly, in what humor is thy soul? They say +that thou goest to Quebec, and will no more come to +live with us. If this be so, I implore thee not to get +us into difficulty with Onnontio; for this would bring +trouble upon thyself, if so many, both old and young, +who greatly love and honor thee, should for this reason +receive ill-treatment. Tell me, then, what is in thy +heart, and what are thy sentiments?"</p> + +<p>Pierron, in a grave and serious manner seldom assumed +by him, replied: "It has been told thee that +I have an irritated mind and a heart full of grief. This +is true, and thou knowest well that thou art the cause; +thou hast treated me with the greatest indignity. Thou +hast even presumed to impose silence when I would +speak of the faith, which is the thing of all else, as thou +art not ignorant, I have most at heart. Did it not confuse +thee to see me so well received by the Onondagas, +whom I did not know, driven out by those who professed +to be our friends?"</p> + +<p>After listening patiently till he was through, the +chief said with earnestness: "My brother, I see what<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> +is at the bottom of this quarrel; it is that we are not +yet Christians. But if thou wilt leave this important +affair to me, I promise thee success. This is what thou +must do: First convoke a council, and then having +given three belts to our three families, at each present +speak out thy mind. After this, leave me to act, and I +trust all will go well."</p> + +<p>All did go well, to the great delight of Father Pierron. +The old chief, who was high in authority, went to +work so energetically, sending his nephews out in every +direction, that he soon assembled all the grandees of the +Mohawk nation in the cabin of Pierron. The blackgown +did indeed speak out his mind with such decided +effect that his words were received with loud cries of +applause. He threw down a fathom of wampum, saying: +"Agnié, my brother, if it is true that thou art willing +to hear me, there is my voice, which warns thee and +entreats thee wholly to renounce Agreskoue, and never +speak to him, but to adore the true God and follow His +law."</p> + +<p>He threw down a second fathom of wampum, to oblige +the medicine men no more to invoke demons for the cure +of diseases, but to use natural remedies. Again and +again the speaker was applauded; even the medicine men +who were present in the assembly showed their good +will on this occasion. The last present to destroy the +superstition of the dances was received with no less +acclamation than the other two. It was Pierron's +moment of triumph, the reward of his unceasing +efforts in their behalf! The whole Mohawk nation +seemed ready to do his will. The council which met +some days after, included the delegation from Onondaga.<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> +These distinguished strangers had just returned from the +visit they made to the Dutch after taking part in the +Feast of the Dead.</p> + +<p>Garacontié, the chief of the Onondagas, himself soon +to become a Christian, now raised his powerful voice in +support of Pierron, saying to the people, "Take his word, +for he has sacrificed all for you." The blackgown +triumphed at last. The sorcerers of the village cast +their turtle-shell rattles into the fire, the women no +longer called in the medicine men to cure their diseases, +no dances were allowed which were not approved by +Pierron, and the oyanders (or nobles) brought their youth +in crowds to the chapel to be instructed. What more +could the blackgown wish? Alas! he knew the Indians too +well; and he adds in the moment of his success, "Their +natural inconstancy still divides my heart between fear +and joy."</p> + +<p class="bigfoot">So far as Tekakwitha was concerned, no fear as yet +disturbed the calm content of her spirit. The Lily of +the Mohawks, quite unnoticed in the retirement of her +lodge, was taking note of all these things, and was waxing +fairer every day in the sunny light of Rawenniio's +presence in the land. The true God, the Great Spirit, +they tell her, is now to be worshipped by all the people. +She hears them cry out through the village, "Hail to +Rawenniio! Down with sorcery! Down with Aireskoi!" +These words are like sweet music in the ears of Tekakwitha. +She is in a dream of happiness, a day-dream +of the spirit. Her busy fingers drop their work, unconscious +of this unaccustomed idleness; her thoughts are +all of God. Tekakwitha's first and last and only love is +Rawenniio. She hears his voice, she feels his presence<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span> +in the purer air she breathes, for Aireskoi has fallen +from his throne. In the quiet and seclusion of the long-house, +all alone, she hears the noises of the crowd outside, +like distant murmurs; but the name of "the true +God" echoes in her ears, and she is happy. Why not +leave her so? Let us not disturb her. Why should +she be roused to suffer? Must the Lily droop her head +and thirst and die, like the rest of Rawenniio's flowers? +Alas! it must be so. But let us not forget that this +Lily of the Mohawks has a soul, though it is still like +a little bird that breathes and just begins to move, but +has not tried its strength. In sorrow the wings of +the soul are developed. When once they have grown +strong, it will be easy for Tekakwitha to fly away +through the door of death to Rawenniio.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> This is the number given by Gookin, who was an Indian agent +and magistrate of the Massachusetts Colony at the time of this expedition. +Pierron in his account mentions only three hundred.</p></div> + +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Pierron had ridiculed the practices of the sorcerers and medicine +men so effectually that they no longer attempted to use their charms +and spells in his presence.</p></div> + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> See note of J. S. Clark in "Early Chapters of Mohawk History," +by Dr. Hawley (no. xx., as printed in the "Auburn Advertiser").</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> Gookin says of the Mohegans: "About fifty of their chief men, +they confess, were slain in this fight; but I suppose more."</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span></p> +<h2>CHAPTER XI.</h2> + +<p class="centerc"><b>WILL TEKAKWITHA MARRY?</b></p> + + +<p><span class="dropcap">"I</span>T is time for Tekakwitha to marry," said her aunts. +Her uncle was of the same opinion. "She will +make a desirable wife," they thought, "a docile and +a useful one. It will be easy to find a brave young +hunter for her, who will be glad to live in the lodge of +the leading chief at Caughnawaga. Then there will +always be plenty of game brought to the lodge for food, +and a good supply of furs to exchange at Albany for +the goods of the <i>cloth-workers</i>." Thus the adopted +parents of the young girl put their wise old heads together, +and soon Tekakwitha's peace of mind was sadly +disturbed by their new-laid plans. Until now she had +been happy in her own way. Her uncommon skill and +natural ingenuity developed and found vent in her daily +tasks, though sometimes, to be sure, they must have +become wearisome and monotonous. It was she who +pounded the Indian corn and made the soup or sagamite, +day after day. This sagamite took the place of bread with +the Indians. She also distributed the food when prepared +to the members of the family, and saw that each person's +dish was properly filled at the right time. Like all +generous natures, she was accustomed to take more than +her share of the burden, and likely enough, less than +her share of the sagamite. Chauchetière speaks more<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> +than once of her <i>esprit</i>, her ready wit, and also of her +skill. He says:—</p> + +<blockquote><p>"Judging from the work which I have seen her do, it will +be easy for me to affirm that she worked delicately in porcupine +and in elk-skin. She made the belts (or burden-straps) +with which the Indian women and girls carry wood; +she made those which the old men use in conducting the +affairs of the nation, which are composed of beads of +<i>porcelaine</i> (wampum); and one of the occupations of the +squaws is also to sew, since they have learned how to do it, +either from those who have been slaves among them or from +the wives of Christians from Europe. She knew well how to +make certain ribbons which the savages make with the skins +of eels or strong bark. She prepared these skins or this bark, +and she reddened them, applying the color with sturgeon +paste, which is used very skilfully among the Iroquois. She +knew more than other Iroquois girls, for she could make nets +very well indeed and <i>quaisses</i> (buckets which the savages use +to draw water); thus her dexterity furnished her with plenty +of occupation. Sometimes she was making a pestle or +pounder for crushing Indian corn, sometimes she was forming +a mat out of bark, and again she was preparing poles on +which to hang the ears of corn."</p></blockquote> + +<p>Although she was the youngest in her uncle's family, +and was delicate from the time her mother died, she was +always the first one at work and the last to take a holiday. +It was quite a trial to her, then, when she found—the +first symptom of trouble to come—that she +would no longer be allowed to spend her time as best +pleased herself. Her aunts now insisted that she +should wear her prettiest moccasins and all her ornaments, +and that she should go with them to dances and<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> +feasts, for which she had a distaste and some features of +which were loathsome to her. She was so accustomed, +from an inborn sense of duty, to obey those who stood +to her in the place of father and mother, that she went +as far toward fulfilling their wishes in regard to her +costume and her attendance at popular amusements as +her extreme timidity and acute sense of modesty would +allow. These last-mentioned qualities were among her +most marked characteristics. Her aunts, whose natures +were of a very different fibre from her own, could have +had little or no thought how this compliance on her +part out of respect for them distressed her. Although +it could scarcely have cast the faintest shadow of a +mist across the whiteness of her soul, she was known +long afterwards to regret and to grieve bitterly for this +indulgence in little vanities.</p> + +<p>Her aunts could not and did not try to understand +her. They thought she was queer. It seemed strange +to them that Tekakwitha took so little pleasure in the +festive customs of the Mohawks. They decided that it +was due to her Algonquin origin. In other words, she +was like her mother. So much the worse for her. +It would have pleased them better to have had her +resemble her father's family. But after all, the Algonquins +were a gentle, yielding race, and they thought +they would soon bend her to their will. When they +stated plainly the object they had in view in thus bringing +her forward,—which was that she should marry,—Tekakwitha's +whole nature was roused to resistance at +the mere mention of such a thing, and every power of her +soul was brought into action to thwart their plan. Though +long accustomed to be docile and obey, she showed at this +<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> +time a sudden development of will, with inherent force +to mould its own fate, and a strength of character that +had not before asserted itself. This must have proved +to her aunts that after all there was something of the +Mohawk in her nature. Sure of her own natural +and inalienable right to decide for herself in this important +question, she was unconquerable. This is clearly +shown in the struggle of will against will, in which she +was now enlisted and in which the odds were decidedly +against her. But though her whole nature was roused +at the well-meant, though in this case unwelcome and +premature proposition of her aunts, Tekakwitha was too +wise and too self-poised to break at once into open +rebellion. She did not announce her secret determination +to go through fire and water, if necessary, rather +than submit to the plan of her relatives. Why she did +not wish to marry was perhaps at that time as much a +mystery to herself as to others; but the fact remained. +She could not and would not think of it for a moment. +"When, therefore, they proposed to establish her in +life," says Cholenec, "she excused herself under different +pretexts, alleging, above all, her extreme youth and the +little inclination she had to enter into marriage. The +relatives seemed to approve of these reasons;" but +the matter was not allowed to rest for any length of +time. Charlevoix tells us that she made an energetic +resistance to all offers. For the moment it was not +insisted upon; but soon they returned to the charge, +and to spare themselves the trouble of listening to her +remonstrances, engaged her without her knowledge to a +young man. As his alliance appeared desirable to the +family of the chief, the proposition was made, according +<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> +to custom, both to him and to the members of his family; +while Tekakwitha alone, the very one to whom it +was of the utmost consequence, was kept in entire +ignorance of the proceeding. This was easily done, owing +to her habitual seclusion and the peculiar custom +of the country.</p> + +<p>"Whenever marriage is in agitation," to use once more +the words of Cholenec, "the business is to be settled by +the parents, and the parties most interested are not +even permitted to meet. It is sufficient that they are +talking of the marriage of a young Indian with a young +female to induce them with care to shun seeing and +speaking with each other. When the parents on both +sides have agreed, the young man comes by night to +the wigwam of his future spouse and seats himself near +her; which is the same as declaring that he takes her +for his wife and she takes him for her husband." The +bride then presents the young man with sagamite or corn-cakes +and sometimes with wood, in token of what is to +be her duty in the lodge. He, on his part, sends presents +of beaver-skins to the family of the bride. Thus marriages +were made among the Iroquois Indians.</p> + +<p>Tekakwitha's relations, not knowing the force of the +young girl's will, decided among themselves that the +shortest and easiest way to overcome her unaccountable +opposition would be to take her by surprise. They did +not even allow her to choose the person to whom she +was to be united. They desired to entrap her unaware +into the simple and silent ceremony of an Iroquois +marriage. Thus her fate would be sealed and she +forced to submit. Would she be able to thwart this +wicked plan? And what effect would it be likely to +<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> +have on her future conduct? Her aunts acted coldly +and harshly in this momentous matter, quite disregarding +her rights and her feelings. They felt too confident +of success to look beyond the present moment, or else +they presumed very far indeed on her well-known +sweet temper and kindly disposition.</p> + +<p>Chauchetière, who received his information chiefly +from Tegonhatsihongo, says of her character and reputation +at this time:—</p> + +<blockquote><p>"She was neither vicious, nor a gad-about, nor a great +chatterer, nor idle, nor proud, which is a common vice +among the young savages. She was not attached to visions +nor to dreams, neither had she ever cared much to assist at +dances or games; and she had shown on several occasions +that she was prudent; but she was naturally timid, not +daring to show herself when there was need that she +should."</p></blockquote> + +<p>Tekakwitha sat one evening on a low seat by the +fire,—her own lodge-seat, which had been assigned to +her by the chief matron in her uncle's household. The +light of the blazing fagots before her played on her +beaded moccasins and showed off to advantage her +richly embroidered skirt. In her sitting posture it +hung far over and half concealed her pretty leggings. +Strings of wampum beads in curious devices were about +her neck, and the end of a long rich scarf or girdle +which she wore lay on the ground beside her. Her +work for the day was done, and she had donned these +things in obedience to her aunt's desire. Why, she did +not know, and little cared. They often had company; +then why not to-night? One of her aunts had given +<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> +the finishing touch to her costume, and dressed her hair +with her own hands. It was not by any means the +first time she had done so. The guests, whoever they +might prove to be, seemed to have changed their minds +and gone elsewhere, for she was now left quite to herself. +She was just weary enough to enjoy fully the +rest and quiet, and was thinking perhaps of a pattern +which she intended to work into a wampum belt for +her uncle to be used in making a treaty,—likely +enough it would be for the treaty of peace between the +Mohawks and Mohegans which was brought about after +the battle of Kinaquariones, by the people of Albany. +Or she may have had in mind, as she sat there musing +by the fireside, one of the blackgown's pictures which +she had lately seen. If she had noticed at all the rich gift +of furs that had been brought to the lodge and carefully +put away, she never suspected that it was meant for +a wedding present from the family of a young man for +whom her aunts had expressed great esteem. But now, +while her thoughts are far from any such idea, the +young man who desires her for his wife, and who has +been kept by the laws of Indian decorum from approaching +her for some time past or addressing her +himself on the subject, enters the wigwam in holiday +attire. He is accompanied by some of his relatives, +whilst those of Tekakwitha step forward to receive +them. The eye of the young Indian kindles with +pleasure at sight of his bride so gayly bedecked with +all the insignia of her rank. Her apparent unconcern +at what is passing he easily attributes either to maiden +coyness or Indian stoicism. Besides, all know that she is +extremely shy. So, with ready assurance of a welcome, +<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> +he walks quickly toward her, and seats himself in silence +by her side. Tekakwitha, utterly taken by surprise, +is for a moment bewildered, disconcerted. Her +aunts now bid her present the young man with some +sagamite.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> In a moment she realizes what they are +doing,—that in spite of herself she is taking part in her +own wedding. The hot blood rushes to her face. She +blushes, but gives no other sign of what is in her mind. +What can she do? For an instant she is in an agony +of suspense. Then, with quick determination, she rises +abruptly, and all aflame with indignation, passes, quick +as thought, out of the long-house. Could her relatives +have fancied she had risen to do their bidding? Her +aunts knew better. Unflinchingly she had met their +scowling looks, and felt the keen, fierce eye of her uncle +upon her as she moved toward the door. Had her path +been over red-hot coals, it would have made no difference +then to Tekakwitha. Her only and overmastering +impulse was to escape at all hazards,—no matter how +nor where. Once out of the stifling air of the cabin, +she hurried on and on, taking an accustomed path, out +of mere force of habit, till it brought her to the familiar +corn-fields. There, breathless and trembling, she hid +herself away, with a prayer to Rawenniio to save her +from the young hunter whom she did not want, and +also from the angry eyes of her relatives, which like +burning irons pierced her heart. Soon they came to +seek her, and urged her with threats and with entreaty +to go back to the cabin. They had made excuses for +her absence; and if she would but return with them +<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> +now, all would yet be well. Tekakwitha, who was by this +time calm and collected, replied quietly but firmly that +she would not enter the lodge at all while the young +man was there. Finding it impossible to move her, +they returned and explained the affair as best they +could to the relatives of the now indignant young hunter. +He had been no less surprised at her strange conduct +than she had been at his unexpected errand to the +lodge. There was no course left for him but to withdraw. +She then returned to the lodge, and having +borne the brunt of angry words with which she was +received, retired wearily to rest in the angry silence +which followed.</p> + +<p>It was many and many a long day to Tekakwitha +before the storm which she thus raised about her own +head had spent its fury in a series of domestic persecutions, +till at last it was lulled to rest by the calm endurance +of her firm but gentle spirit. Several times +after this her relatives tried to force her into marriage. +On one occasion she adroitly hid behind a case of Indian +corn. "In everything else," says Chauchetière, "she +was good, industrious, peaceable, and agreeable. When +she chose to give the word for a laugh, none ever had +aught to complain of, and they liked her company. +She never resented the raillery which was constantly +aimed at her on account of her desire to remain unmarried. +Her good-nature exempted her at this time +from several difficulties into which she would have +fallen if she had not been possessed of natural patience, +and if she had not liked better to suffer everything +herself rather than to make others suffer." Cholenec +further says that the firmness of Tekakwitha rendered +<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> +her relatives outrageous, for they felt as though they +had received an insult.</p> + +<blockquote><p>"Artifice not having proved successful, they had recourse +to violence. They now treated her as a slave, obliging her +to do everything which was most painful and repulsive, and +malignantly interpreting all her actions, even when most innocent. +They reproached her without ceasing for the want +of attachment to her relations, her uncouth manners, and +her stupidity, for it was thus that they termed the dislike +she felt to marriage. They attributed it to a secret hatred +of the Iroquois nation, because she was herself of the Algonquin +race. In short, they omitted no means of shaking her +constancy. The young girl suffered all this ill treatment +with unwearied patience, and without ever losing anything +of her equanimity of mind or her natural sweetness; she +rendered them all the services they required with an attention +and docility beyond her years and strength. By degrees +her relatives were softened, restored to her their kind +feelings, and did not further molest her in regard to the +course she had adopted."</p></blockquote> + +<p>A custom of the Indians in which Tekakwitha must +have taken part about this time, with the other Mohawk +girls of her age, was the Corn-Feast.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a> On this supposition +a brief description is here given of what was ever +one of the merriest of their celebrations. The redmen, +with the true poetic spirit of Nature's children, distinguished +the various times of the year as the sturgeon +month or moon, the beaver-month, the bear-month, and +so on, according to the kind of hunting or fishing then +in progress; while the different seasons were known as +<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> +the time when strawberries or chestnuts blossom, or as +the time of corn-planting and when it is ripe.</p> + +<p>It was when the corn was ripe that the Corn-Feast +began. The plentiful crop of Indian maize was gathered +together in one place, and the Mohawk girls assembled +with laugh and song to celebrate the harvest. +The festival took place in a field in the open air. The +warriors and old men, not deigning to take part in this +woman's frolic, sat at one side, though not far away, and +lazily smoked their pipes. They only betrayed now and +then, and by the merest twinkle of an eye, that they +took any notice of what was going on. The aged squaws +hung on the outskirts of the group of girls, urging them +on with jests and shrill screams of laughter. The young +squaws were busily employed husking the ears of corn, +and throwing them together into heaps, after which they +braided them into bunches of twenty<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a> to be hung up +and dried. This is preparatory to shelling, pounding, +and making the corn into cakes of fine flour for future +use. But the part of the whole process which pleases +the young squaws best is the husking. They sing together +snatches of song, and toss the ears of corn gayly +from one to another. All the while they keep a keen +eye on each separate ear as the soft husk is torn from +it, and the silky tassels fall loosely away from the thick +set rows of juicy kernels. But what has happened to +Tekakwitha there in the midst of them? How they +<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> +shout with laughter! Why is she blushing so? In her +hand she holds a bright red ear of corn instead of a +white one, and a saucy girl calls out the name of a +young hunter,—most likely of the one from whom Tekakwitha +so recently hid away. A red ear of corn is +always the sign of a brave admirer. That is why it is +watched for so eagerly. "Here he is," they say to the +bashful girl; "see, he has come to woo you again!" She, +who is easiest teased of them all on a subject like this, +feels like running away once more to escape their jests, +or throwing the ear of corn at the saucy girl. But she +is brave though shy, and a maker of fun herself; so she +does not move, but keeps her eyes well open and awaits +her chance. As good fortune would have it, she soon +spies her mischievous companion unsheathing a crooked +ear of corn, tapering to a point and quite bent over, like a +queer little man. "Wagemin! wagemin!" she calls out +to the unlucky girl, "Wagemin! Paimosaid!" Although +they have often plagued Tekakwitha in the lodge with +being Algonquin rather than Mohawk, she does not hesitate +on this occasion to recall the song of her mother's +race, "Wagemin! wagemin! Paimosaid!"—which are +the words sung in the North and West when a crooked +ear of corn is found. Enough of Algonquin tradition, +learned from their captives, lingered among the Mohawks +for them to understand these words, which mean, +"The little old corn-thief,—walker at night!"</p> + +<p>The laugh is now on the saucy girl who called attention +to Tekakwitha. Then catching at the suggestion +conveyed by the word "Wagemin!" they break forth +gayly into the cereal chorus of the Algonquin Corn-Song. +Playfully and with many gestures words like those which +<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> +follow are recited by one of the girls, alternating again +and again with the chorus.</p> + +<p>Schoolcraft's version of the merry Indian Corn-Song +is as follows:—</p> + +<div class="poem"><div class="stanza"> +<span class="i2"><i>Cereal Chorus.</i> Wagemin! wagemin!<br /></span> +<span class="i13">Thief in the blade,<br /></span> +<span class="i11">Blight of the corn-field,<br /></span> +<span class="i13">Paimosaid!<br /></span> +</div><div class="stanza"> +<span class="i0"><i>Recitative.</i> See you not traces while pulling the leaf,<br /></span> +<span class="i5">Plainly depicting the taker and thief?<br /></span> +<span class="i5">See you not signs by the ring and the spot,<br /></span> +<span class="i5">How the man crouched as he crept in the lot?<br /></span> +<span class="i5">Is it not plain, by this mark on the stalk,<br /></span> +<span class="i5">That he was heavily bent in his walk?<br /></span> +<span class="i5">Old man, be nimble! The old should be good,<br /></span> +<span class="i5">But thou art a cowardly thief of the wood.<br /></span> +</div><div class="stanza"> +<span class="i5"><i>Chorus.</i> Wagemin! wagemin! etc.<br /></span> +</div><div class="stanza"> +<span class="i5">Where, little taker of things not your own,—<br /></span> +<span class="i5">Where is your rattle, your drum, and your bone?<br /></span> +<span class="i5">Surely a walker so nimble of speed,—<br /></span> +<span class="i5">Surely he must be a juggler indeed.<br /></span> +<span class="i5">See how he stoops as he breaks off the ear!<br /></span> +<span class="i5">Nushka! he seems for a moment to fear.<br /></span> +<span class="i5">Walker, be nimble,—oh, walker, be brief!<br /></span> +<span class="i5">Hooh! it is plain the old man is the thief.<br /></span> +</div><div class="stanza"> +<span class="i5"><i>Chorus.</i> Wagemin! wagemin! etc.<br /></span> +</div><div class="stanza"> +<span class="i5">Wabuma! corn-taker, why do you lag?<br /></span> +<span class="i5">None but the stars see you,—fill up your bag.<br /></span> +<span class="i5">Why do you linger to gaze as you pull?<br /></span> +<span class="i5">Tell me, my little man, is it most full?<br /></span> +<span class="i5">A—tia! see, a red spot on the leaf,<br /></span> +<span class="i5">Surely a warrior can't be a thief!</span> +<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a><br /></span> +<span class="i5">Ah, little night thief, be dear your pursuit,</span> +<span class="i5">And leave here no print of your dastardly foot.<br /></span> +</div><div class="stanza"> +<span class="i5"><i>Chorus.</i> Wagemin! wagemin!<br /></span> +<span class="i13">Thief in the blade,<br /></span> +<span class="i11">Blight of the corn-field,<br /></span> +<span class="i15">Paimosaid!<br /><br /><br /></span> +</div></div> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> For marriage ceremonies see Lafitau,—"Mœurs des Sauvages," +vol. i. p. 566; "De la Potherie," vol. iii. p. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> For an account of the Corn-Feast and its attendant merry-making, +see Schoolcraft's "Red Race."</p></div> + +<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> See Lewis H. Morgan on the Indian Collection in the State Cabinet +of Natural History, etc. His Report for 1850 gives many details +concerning the domestic customs and industries of the Iroquois. He +mentions three varieties of corn,—white, red, and white flint,—and +tells how they prepared it for use.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span></p> +<h2>CHAPTER XII.</h2> + +<p class="centerc"><b>THE NEW COLONY OF CHRISTIAN INDIANS ON THE ST. +LAWRENCE.—THE "GREAT MOHAWK" GOES TO CANADA.</b></p> + + +<p><span class="dropcap">T</span>EKAKWITHA was quite old enough to have decided +opinions of her own on whatever concerned +her individual life. She had also proved in her +recent struggle that she possessed sufficient strength of +will to act upon her convictions. Some of these convictions +she had never yet mentioned to any one, but she +had for some time fully made up her mind to take a +decided step. She was only waiting a favorable opportunity +to declare her determination to become a Christian. +She felt that this would not be an easy thing to +do; for besides her strong propensity to shrink as much +as possible from all observation, she saw that her uncle +was becoming every day more bitter in his opposition +to the teachings of the blackgowns.</p> + +<p>The Feast of the Dead in 1669 was closely followed +by a public renunciation, in the Mohawk country, of +Aireskoi, or demon-worship. This was accompanied by +the burning of charms, turtle-shell rattles, and other +badges used by the medicine-men. Similar ceremonies +took place about the same time, among the Onondagas +and in other parts of the Long House of the Five Nations. +"Paganism had fallen. Aireskoi was disowned, +and his name is not even known in our days among the<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> +Iroquois. The next step of the missionaries was to +implant Christian truth and Christian feeling in their +hearts."<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> This was another and more difficult task. +Though the Iroquois Indians of the Five Nations have +not since worshipped any other than the Great Spirit +or true God, known in the Mohawk language as Rawenniio; +and though the sacrifices to Aireskoi ceased +in the Mohawk Valley after the great Feast of the Dead, +in 1669,—practically the life of the Mohawks was still +pagan in almost every other respect. Father Pierron, +at Tionnontogen, or Saint Mary's, and his assistant Father +Boniface, who took charge of a small bark chapel called +St. Peter's, which the Indians themselves built at Caughnawaga +Castle, both continued their missionary labors +with unabated zeal, but for some time they had only +partial success. In 1670 eighty-four baptisms were recorded. +That same year, in June, the great Onondaga +chief, Garacontié, was solemnly baptized at Quebec. It +was hoped that other chiefs of the Iroquois would soon +follow his example.</p> + +<p>Father Bruyas, who on first coming among the People +of the Long House had been lodged three days in the +cabin of Tekakwitha's uncle, came back from the Oneida +country in 1671. He was made superior of the Mohawk +mission in place of Pierron. This missionary, the +painter of pictures and the inventor of games, received +orders to return to Canada to take charge of a new village +of Christian Indians which was then being formed +on the south bank of the St. Lawrence. As the latter +part of Tekakwitha's life was closely connected with the +growth and development of this new Christian colony<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> +of Indians in Canada, and as we shall have occasion +frequently to allude to it, some further account of it +will not be out of place here. The site first chosen was +at La Prairie de la Madeleine just across a broad swell +of the river from Montreal on a tract of land belonging +to the Jesuits and hitherto untenanted. The Canadians +called this Indian settlement St. François Xavier <i>des +Prés</i>; and a little later, when that same mission was +moved up close to the great Lachine Rapids in the +St. Lawrence River, it was known as St. François Xavier +<i>du Sault</i>, which last is in reality nothing more than the +Indian name of Caughnawaga put into French and still +meaning "At the Rapids." This Christian settlement +was started by the temporary sojourn at La Prairie of +several Oneidas and Mohawks, who had been on a visit to +Quebec and Montreal. They were attracted to the spot +by Father Raffeix, who built a little chapel there. It +grew by accessions from among the Five Nations, and +was encouraged by the French government, in the hope +of thus gaining useful allies. Indians who came first +from curiosity or for temporary shelter and hospitality +afterwards settled there, with their families and friends. +The Jesuit Fathers on their part were much pleased +with the growth of this village, and took occasion to +make of it a distinct settlement of Christian Indians. +It soon became a general rendezvous for their converts +from among the different nations and tribes of Indians, +many of whom by residing there were quite withdrawn +from the contagious pagan influences which surrounded +them in their own country. All who went to live at +St. François Xavier <i>du Sault</i> were obliged to renounce, +with solemn promises, these three things,—first, the<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span> +idolatry of dreams; second, the changing of wives, a +practice in vogue at Iroquois feasts; and third, drunkenness. +Any one among them known to have relapsed +into any of these practices was expelled at once from +the settlement by the ruling chiefs. These were chosen +by the Indians themselves from among the more fervent +Christians. They were generally men who had ranked +high in their own country, and who were attracted to the +Praying Castle, as it was called, either from motives +purely religious or on account of some bereavement or +disappointment experienced in their old homes. Several +of these Christian chiefs were famous characters in the +history of the time. Two of them, Kryn and Hot Ashes, +are closely connected with the life of Tekakwitha.</p> + +<p>Kryn, the "great Mohawk," has already been mentioned +in connection with the battle of Kinaquariones. +His Christian name was Joseph, and his Indian name +Togouiroui. He was also called the conqueror of the +Mohegans. He dwelt with his wife at Caughnawaga on +the Mohawk, and they had "an only daughter whose +bright disposition made all in the town love her." After +some difficulty with his wife on account of this child, +he deserted her and went off for a long journey. The +mother, it seems, had been converted by Father Boniface, +and had declared herself a Christian just six months +before she was thus deserted. Soon after the departure +of her husband she was severely tried by the death of +her daughter. This little girl had been her only consolation +and hope after she was forsaken by Kryn. Her +friends now blamed her for adopting strange customs, +saying it was that which had made her husband leave +her and which had caused the death of her child. In<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> +spite of all this, Kryn's wife became more devoted than +ever to her new faith. She was seen going to the little +bark chapel of St. Peter's every night and morning, and +often received the sacraments from the hands of Father +Boniface. First as assistant to Pierron, and now under +Bruyas, he still carried on the mission at Caughnawaga. +In course of time he became very successful in winning +the Mohawks of that place to Christianity. Thirty +adults were baptized within a short time. After the +morning and evening prayers at the chapel, a choir of +children sang hymns in the Iroquois language; and every +Sunday the primitive Christian love-feast, or ceremony +of blessed bread, took place in the cabin of a pious Mohawk +woman.</p> + +<p>At Christmas time the little bark chapel at Caughnawaga +was aglow with lights and bedecked with evergreens. +All day long the people of the Turtle village, +much changed in mind since the torture and murder of +Isaac Jogues, stole silently in and out of St. Peter's +rustic shrine. The cross, considered uncanny and strange +in the days of Goupil, had at last become a familiar sign +among the Turtles in the Mohawk Valley. The crowd +that gathered at the chapel door on Christmas day looked +up at it again and again as they stood out in the snow +and the cold December blast, waiting patiently for an +opportunity to enter. There in the chapel Father Boniface +had placed a fair little statue of the infant Jesus +lying in his wretched manger on the straw. This Christmas +crib was a strange and wonderful sight to the simple +Indians. Those who had become Christians told and +retold the Bethlehem story in all its details to the curious +people who gathered about the image of the little<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> +Christ child to gaze and wonder. Tekakwitha saw and +heard all that was going on at the chapel, but said +nothing; her aunts were there also, and her adopted +sister. Tegonhatsihongo, whose Christian name was +Anastasia, would of course be present on such an occasion, +and also the family of Kryn. The wife of the +"great Mohawk," having chosen her part and received +baptism, now maintained her ground with courage. +Deserted and childless, she held firmly to her new-found +faith, notwithstanding the abuse she received +from friends and neighbors. "Soon after this storm," +says good Father Boniface, "God rewarded her fidelity; +for in place of the little girl whom he had taken from +her, He gave her back her husband a Christian."</p> + +<p>Kryn, in his wanderings, had by chance strayed into +the new village at La Prairie; there he met Father Fremin, +who with Pierron and Bruyas had formerly been +Tekakwitha's guests. Kryn listened to all that Fremin +had to say to him, having known and respected him +during his brief stay in the Mohawk country, when the +mission was first begun after De Tracy's expedition. +The "great Mohawk" resolved to become a Christian; +furthermore, he decided that the best way for him to +remain a Christian, and to become a good one, would be +to join the new Indian settlement in the land of the +French.<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a> He was a natural leader of men, bold and<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span> +uncompromising; he had a large following among his +own people on the Mohawk. His next move, therefore, +after becoming a Christian, was to return to his +old home to find his forsaken wife, and to announce +publicly the views he had embraced during his absence. +The people gathered with interest and amazement to +hear what their old leader had to say. None dared +oppose him when he proclaimed his determination to +leave everything that could draw him back to his old +manner of life, and offered to lead all who would follow +him to La Prairie, on the bank of the St. Lawrence. +He gave his friends but brief time to consider his words +and to make hurried preparations for a journey; then, at +break of day, the wild gathering-cry of the "great Mohawk" +resounded once more, as of old, through the streets +of Caughnawaga Castle. All knew it well, for time and +time again it had called them out to battle. With a +strange thrill and start of alarm they heard it once +more; but only those in the village who were baptized, +both men and women, or who meant soon to become +Christians, rallied about him now; nor even all of these, +for in that case Tekakwitha would have been of the +number. A band of thirty or forty gathered at his call, +and with a sad, hurried farewell to their friends, their +homes, and the valley, they turned and followed in the +footsteps of Kryn, who thus led them away into exile. +Shea well calls these Indians "a noble band of pilgrims +for religion's sake."</p> + +<p>Tekakwitha's adopted sister probably went either with +this band or with those who accompanied Father Boniface +to Canada a little later; for soon after this event +we learn that she was living at St. François Xavier<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> +du Sault with her husband; that they were both Christians, +and that Anastasia Tegonhatsihongo also dwelt +there and in the same cabin with them. The health +of Father Boniface was completely broken down by +the hardships he had undergone among the Mohawks; +so he too left Caughnawaga. He went to Canada in +June, 1673, taking many of his neophytes with him as +far as the Sault; he died at Quebec the next year, surrounded +by his old comrades and friends.</p> + +<p>The people of Albany and Schenectady, at the time +of these migrations, had too much to do at home to give +more than a sidelong glance at what was occurring at +the neighboring Indian castle; otherwise the Dutch and +English settlers of the province would probably have +shown some inclination to resent on the part of the +French their efforts to attract the Mohawks to the +vicinity of Montreal, as it was likely to interfere with +their influence among the redmen, and above all with +their highly prized rights in the fur-trade. Some time +before this, the Albanians had succeeded in bringing +about a treaty of peace between the Mohegans and the +Mohawks. Thereupon these last had begun to indulge +very freely in the purchase of liquor at Fort Orange; +they even carried kegs of it with them to their fishing-villages. +This filled the pockets of the Dutch settlers, +but it also brought on a severe form of illness among +the Mohawks,—a quick and fatal fever,—which +gave much occupation to the blackgowns, especially +as the services of the medicine men were at this time +often rejected; thus the influence of the missionaries +was still further increased. Next, there was a disturbance +in the government. The Dutch, taking the<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span> +English by surprise, in 1673, regained possession of the +province; that very year a large band of the Mohawks +left for Canada. To make matters worse for the interests +of the Albanians, a vessel with supplies for the +Indian trade, which they were for a long while expecting +from Holland, did not arrive; this caused them to put +a higher price on the goods they were accustomed to sell +to the Mohawks, many of whom on that account turned +to Canada for their purchases.</p> + +<p class="bigfoot">In 1674, when Tekakwitha was in her eighteenth +year, and when Boniface, after having resigned his +charge at Caughnawaga, was slowly dying at Quebec, +the English came once more into power at Albany, and +governed the city thenceforth. During these various +changes Tekakwitha's uncle kept up his connection +with his Dutch neighbors, invariably trading at Albany. +He was angered almost beyond endurance at the departure +of Kryn and of Boniface with so many of his +townspeople. He joined with those who bitterly accused +Bruyas, their only remaining blackgown, of a +plan to break up the nation. Bruyas protested that +he had had nothing at all to do with the affair, and +threw the responsibility of the migration mainly upon +their own chief the "great Mohawk," whose example so +many had followed. He took occasion at the same time +to remind those who remained of their vices, which he +said were driving away the noblest of their tribesmen. +He succeeded in pacifying them for a time; but soon +Assendasé, an aged and important chief at the capital +of the Mohawk country, delighted the heart of the missionary, +and at the same time rearoused the hostility of +the unbelieving Indians, by becoming a Christian. In<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> +1675 Assendasé died at Tionnontogen, to the great grief +of Father Bruyas. About the same time Father James +de Lamberville arrived to take charge of St. Peter's +chapel and the mission of Boniface; it included both +the Turtle Castle of Caughnawaga on the Cayudutta and +the adjacent Castle of the Bears called Andagoron. This +castle was no longer on the south side of the river, but +since De Tracy's expedition had been rebuilt on the +north bank opposite to its old site. It was to Father +de Lamberville that the niece of the Mohawk chief +spoke out the words that had long lain nearest to her +heart.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Shea's History of the Catholic Missions, chap. xiv. p. 267.</p></div> + +<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> Kryn became strongly attached to his Canadian friends. He sided +with them in the war which broke out some years later between the +French and the English colonies. The massacre at Lachine in 1689 +roused the old warrior who had conquered the Mohegans (in 1669) to +aid in avenging his white allies. On Schenectady, in 1690, fell the +bloody act of retribution. Kryn was there. Later that same year, on +a war-party near Salmon River, he was killed.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span></p> +<h2>CHAPTER XIII.</h2> + +<p class="centerc"><b>TEKAKWITHA MEETS DE LAMBERVILLE.—IMPOSING +CEREMONY IN THE BARK CHAPEL.</b></p> + + +<p><span class="dropcap">T</span>EKAKWITHA was eighteen years old, and was +still classed among the pagan or infidel Indians, +as distinguished from the Christians. She had injured +her foot severely; she could not now leave the cabin, +and sat idle one bright sunny day while the other +women were hard at work in the corn-fields down by +the river. She was unable to walk as far as the spring +in the cove just below the castle, and bring up the daily +supply of water for the lodge; nor could she gather fagots +enough to prepare the evening meal, though she +knew that all would return at dusk hungry and weary +from their work. A few women, with some old people +burdened with ailments of various kinds, were also in +the village. Two or three of these had strayed into the +chief's cabin, and were sitting with Tekakwitha when +Father de Lamberville, who had been only a short time +in the Mohawk country, passed slowly along through +the rows of long, low bark-covered houses forming the +Turtle Village. Caughnawaga was well-nigh deserted by +its people that day, and seemed fast asleep, so still were +its streets. The missionary was taking advantage of +this occasion to visit the old and the sick who chanced +to be in their cabins, that he might instruct them at his<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> +leisure. He had no thought of entering the lodge of +Tekakwitha. He knew that the chief who lived there +disliked the Frenchmen who came down from Montreal; +and besides, he supposed the house would be empty as +usual at such times. Its inhabitants were known to be +busy and thrifty people; they were doubtless at work +in the fields. He passed close to the doorway of the +cabin with eyes downcast, intent on his own quiet +thoughts. He wore the long black cassock of his order, +and carried a crucifix in his girdle like those worn by +the three who had lodged with the chief when he lived +at Gandawague on Auries Creek. The shadow of De +Lamberville falling across the open doorway caused +Tekakwitha to look up, and she saw him moving calmly +on outside in the sunlight. Darkness brooded over the +Mohawk girl where she sat, far back in the depths of +the dreary cabin. Her heart was weary with waiting. +It may have been that her mother's spirit hovered about +just then, and renewed its prayer; or, whatever may +have caused it, the blackgown's train of thought was +disturbed. He raised his eyes; he stood a moment at +the doorway, and "il fut poussé a y entrer," says the old +manuscript,—a sudden irresistible impulse caused him +to enter. Lo! at the blackgown's approach the petals +of this Lily of Caughnawaga opened wider than ever before. +Those who were present on that eventful day saw +for the first time to the innermost depths of Tekakwitha's +soul, far down to its golden centre, enfolded so +long in shadowy whiteness that no one suspected its +hidden growth of beauty. Chauchetière says:—</p> + +<blockquote><p>"There he found Tekakwitha. Never was an encounter +more fortunate on the side of the girl, who wished to speak<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span> +to the Father, and who dared not go to seek him; on the +side of the Father, who found a treasure where he expected +to find no one."</p></blockquote> + +<p>Charlevoix tells us that Tekakwitha—</p> + +<blockquote><p>"could not dissemble the joy which this visit caused her, +and hastened to open her heart to the Father in the presence +even of two or three women who were keeping her company, +and to testify to him her earnest desire of embracing Christianity. +She added that she would have great obstacles to +overcome in order to succeed in her intention, but that +nothing should deter her. The ardor with which she spoke, +the courage she evinced, and a certain air, at once modest +yet resolute, which appeared on her face, proved to the missionary +that his new proselyte would be a Christian of no +common order; therefore he instructed her in many things +of which he did not speak to all whom he was preparing for +baptism. God doubtless establishes between hearts, the possession +of which he has specially reserved to himself, a sort +of spiritual sympathy which forms, even in this life, the +sacred bond which is to unite them eternally in glory. +Father de Lamberville, whom I well knew," continues +Charlevoix, "was one of the holiest missionaries of Canada, +or New France, as it was then called, where he died at Sault +St. Louis, as it were in the arms of Charity, worn out with +toils, sufferings, and penance. He has often told me that +from the first interview he had with Tegahkouita, he thought +he perceived that God had great designs upon her soul; +however, he would not hasten her baptism, but took all +those precautions which experience had taught to be so +necessary, in order to be certain of the savages before +administering to them the sacrament of regeneration."</p></blockquote> + +<p>As soon as Tekakwitha had recovered from the wound +in her foot, which had occasioned her encounter with the<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> +blackgown, she began to attend the morning and evening +prayers at the chapel, in accordance with Father de +Lamberville's advice. As often and as regularly as the +sun rose and set, she was now to be seen on her way to +St. Peter's. Chauchetière says:—</p> + +<blockquote><p>"At first they did not give her any trouble; they let her +go and come to say her prayers like the others; and some +have believed that if this cabin was not opposed to prayer +when Catherine was in it, it might have come from the good +custom which the mother of Catherine, that good Algonquin +of whom we have spoken, retained there up to the time +of her death, and these infidels were accustomed to see +praying."</p></blockquote> + +<p>So far as Tekakwitha was concerned, the winter which +followed these events passed quietly away in preparation +for her baptism. She performed her usual duties in the +cabin, and her aunts did not molest her on the subject +of religion. According to one account, they had become +Christians themselves, though this is contradicted elsewhere. +The young girl was present at the instructions +given to catechumens, and learned all the prayers with +great facility and a marvellous avidity, in the hope that +the Father would hasten her baptism.</p> + +<blockquote><p>"The missionaries before the baptism of adults took care to +inform themselves, secretly, of their manners and conduct. +Father de Lamberville questioned all who knew Tegahkouita, +and was greatly surprised to find that none, even among +those who ill-treated her, could say anything to her discredit. +This was the more flattering to her, since the savages are +much addicted to slander, and naturally inclined to give a +malicious turn to the most innocent actions."</p></blockquote><p><span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span></p> + +<p>The missionary found no one who did not give a high +encomium to the young catechumen. He hesitated no +longer to grant what she so ardently asked. Easter +Sunday, 1676, was appointed for the day of her baptism. +The Christians of Caughnawaga Castle were +pleased to learn that at last the blackgown had resolved +to baptize Tekakwitha. Nearly a year had passed since +she first asked to be made a Christian. All knew her +worth. When the glad news of Father de Lamberville's +decision was made known to Tekakwitha, her countenance +became radiant with joy. Her aunts gave their +consent to the step their niece was about to take. We +are not told what her uncle said or did at the time. +Perhaps he was intent on other important affairs just +then, or he would probably have put some obstacle in +her way. He certainly dreaded, above all things, the +possibility of seeing his niece enticed away to Canada +in the footsteps of her adopted sister. Perhaps he felt +quite sure of keeping Tekakwitha with him, as she showed +no desire to join a band of Kryn's followers who set out +from the Mohawk Valley shortly before the appointed +Easter day arrived. Like those who had gone with the +"great Mohawk" on a former occasion, these pilgrims +were bound for the Praying Castle on the St. Lawrence +River. In the band were many friends and neighbors of +Tekakwitha, so that in part at least her heart must have +gone with them to Canada. The Praying Castle of St. +François Xavier was no longer at La Prairie, as when +Kryn first visited it, but had been moved this very year +a few miles up the river close to the great Lachine Rapid +or Sault St. Louis, and was henceforth called Caughnawaga. +The older village of the same name in the Mohawk<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> +Valley was astir with expectation when Easter Sunday arrived, +in the year 1676.<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> The young catechumen whom +the blackgown De Lamberville esteemed so highly, the +one of whom no word had been said in disparagement, +every act of whose life was as clear and fair as the day, +was eagerly awaiting the hour of her baptism.</p> + +<p>The Indian girls on that Easter morning, ready, as +always, for a pageant or ceremonial of any kind, crowded +about the door of the rustic chapel, inside and out. +Some of them carried their little brothers or sisters tied +to their backs on cradle-boards. Some were gorgeous +with bright-colored blankets and beads. Proudly they +tossed their heads, these Mohawk girls, sure at least of +their share of admiration from the young braves, notwithstanding +that the old chief's niece was for the moment +attracting more attention in the town than usual. What +did her wonderful reputation for virtue amount to, after +all? Much hard work, some of them thought, and a +scant allowance of fun or excitement. But for once all +eyes were centred on the quiet maiden, as she issued +from her uncle's lodge, and with two companions, also +ready for baptism, neared the door of the chapel. It +was easy to see that most of the people of Caughnawaga +respected and honored her on account of her virtue. +There was a time when the Iroquois had vaunted the +chastity of their women, and on that account held their +heads higher than any other race of Indians. On this +glorious Easter day the Mohawks seemed to realize, at +least in a general way, that the maiden Tekakwitha,<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> +whom they knew to be as strong in will as their own +flint rock and as pure at heart as their crystal spring, +had caught up the beautiful crown that was fast falling +from them. They felt that she at least, while she lived, +could be trusted to hold it securely above the mire into +which they were sinking faster and faster.</p> + +<p>On the day of Tekakwitha's baptism, the light which +the blackgown brought with him to the Mohawk country +beamed with unquenchable brightness from her quiet but +joyful face, and glimmered in scattered reflections on +the faces of the crowd through which she passed. There +men and women, warriors, hunters, jugglers, boys and +girls of every age,—in a word, all who were in the village +had gathered into groups to watch what was taking +place at the chapel of St. Peter. The blackgown took +care to render the baptism of an adult, and especially of +such a noteworthy one as the niece of the chief, as +impressive as possible; it was conducted with all due +solemnity.</p> + +<p>Never before had the Christians of Caughnawaga been +more generous with their gifts. They had offered their +richest furs<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a> to adorn the chapel in honor both of Easter +day and of Tekakwitha's baptism. The walls were hung +with beaver and elk skins. There were bear-skin rugs +and buffalo hides, embroidered in many colors, both +under foot and on every side. Belts of wampum +festooned the rafters. Blossoming branches of shrubs +and clusters of frail little wild-flowers that grew in the +ravines near by, decorated the altar. The entrance door<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> +was embowered in green. The approach to the chapel was +through an avenue of budding trees, which had been +planted there by the missionaries, to give an air of +seclusion and dignity to the sacred portal. In them the +birds were building their nests, and kept up a continual +fluttering, chirping, and trilling. The blackgown's well-trained +choir of Indian boys and girls, already within +the chapel, were watching for Tekakwitha to enter. +When the three catechumens appeared at the door, +Father de Lamberville, in surplice and violet stole, +advanced to meet them. Sturdy Mohawk boys who had +learned to serve at the altar, attended him. The ceremony +began at the chapel door. Katherine was the Christian +name to be given to Tekakwitha. Clear and distinct +were the words of the priest, as he asked the following +questions: "Katherine, what dost thou ask of the Church +of God?" Then came the short sweet answer, "Faith." +"What doth faith lead thee to?" "Life everlasting," +was the response. The blackgown, still using the words +of the time-honored ceremonial, continued: "If then +thou wilt enter into life, keep the commandments. Thou +shalt love the Lord thy God with all thy heart, with all +thy soul, and with all thy mind, and thy neighbor as +thyself." This exhortation sank deep into the soul of +Tekakwitha. Fervent and recollected in spirit, she +strove to catch the meaning of each word and sign. +Father de Lamberville went on with the sacred rite. +Breathing on her thrice, as she stood with head bowed +down, he exorcised the Evil One, saying: "Go out of +her, thou unclean spirit! give place to the Holy Spirit, +the Paraclete!" She raised her head at these words, and +he signed her forehead and breast with the cross. Then<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> +he blessed the salt, the symbol of wisdom, and laid it +on her tongue. Again he bade Satan begone. They +now entered the little church. They stood close by the +font. He touched her ear with spittle, saying the +mystic word of Christ: <i>Ephpheta</i>, that is, "Be opened!" +Then she renounced the devil with all his works and +pomps, and was anointed with the oil of the catechumens. +She made her profession of faith in the words +of the Apostles' Creed. After that the priest changed +his violet stole for a white one, and poured the water +of baptism on her head, saying at the same time the +brief, essential words of the sacrament: "Katherine, I +baptize thee in the name of the Father, and of the Son, +and of the Holy Ghost. Amen."</p> + +<p>The people watched each of these ceremonies with +rapt interest. When it was all over, Katherine Tekakwitha +turned from the font with a white cloth on her +head, which the priest placed there in token of innocence, +bidding her carry it unsullied before the judgment-seat +of God; and she bore in her hand a lighted +taper, the symbol of faith. She seemed quite unconscious +of earth, and bright with angelic joy. The +Mohawks could almost believe they were looking at a +blessed spirit rather than at one of themselves. The +choir of Indian children, silently waiting their turn, now +filled the chapel with joyous melody, and made it resound +with the sweet words of an Iroquois hymn, prepared for +them by their missionaries. The birds outside, stirred +to blither singing by the sound of voices within, warbled +their richest notes. The great forest that sheltered the +bark-covered shrine was alive with music, strange and +rapturous, like the strains heard by Saint Cecilia in her<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> +vision. De Lamberville, entranced, stood at the altar +and listened, like one in a dream. Each breath he drew +was a fervent prayer for his Indian flock. He was quite +alone among them,—the only pale-face at Caughnawaga +Castle,—but he felt no isolation. He had given his +life to these people, and his heart vibrated in perfect +accord with the Iroquois music. If he thought of his +home in France and the glorious Easter anthems he had +heard at St. Eustache and Notre Dame, it was not with +vain regret, but only with the calm assurance that if his +friends across the sea could hear these Indians singing +in their forest chapel and could see the face of this +Mohawk girl lit up with the joy of her baptism, they +would not feel that he was throwing away his life and +talents among barbarian tribes. The path of his duty +lay clearly before him.</p> + +<p>"Go teach all nations, baptizing them in the name of +the Father, and of the Son, and of the Holy Ghost." +These words were ever ringing in the missionary's ears. +It was in fulfilling this command that he had found +the Lily of the Mohawks ripe for Christianity. He felt +that he had gathered rich fruit with but little effort, +and his next thought was how to keep it safe and bring +it to its highest perfection for the Master of the Vineyard, +whom he served.</p> + +<p>From the time of her baptism Katherine Tekakwitha's +life resembled in many respects the lives of the early +Christians. Chauchetière thus speaks of her baptismal +name:—</p> + +<blockquote><p class="bigfoot">"Several Indians bore this name before and after her, but +not one of them so worthily as the Blessed Catherine Tegakouita. +La Prairie de la Magdeleine possesses the precious<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> +remains of one named Catherine Ganneaktena, from Oneida, +who was the foundation stone of the mission.... Another +Catherine died at the Sault at the age of thirteen, having +lived innocent as an angel, and died as a victim of virginity. +These two Catherines would have served as models for all +the Christian Indian women at the mission of the Sault, +had not Catherine Tegakouita arisen to shine like a sun +among the stars."</p></blockquote> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Chauchetière mentions Easter Sunday, 1675, as the date of Kateri +Tekakwitha's baptism. Cholenec and others give the date as above, +1676.</p></div> + +<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> This description of the chapel at the time of Tekakwitha's baptism +is taken principally from a manuscript of Rev. Felix Martin, entitled +"Une Vierge Iroquoise."</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span></p> +<h2>CHAPTER XIV.</h2> + +<p class="centerc"><b>PERSECUTIONS.—HEROIC CALMNESS IN A MOMENT OF +PERIL.—MALICE OF TEKAKWITHA'S AUNT.</b></p> + + +<p><span class="dropcap">A</span>FTER her baptism, Katherine Tekakwitha was +supremely happy. Her deft hands were as +busy as before, providing for the general comfort in her +uncle's lodge. Besides this she went back and forth +twice each day to the chapel, where the blackgown +assembled his dusky flock for morning and evening +prayers. On Sundays she heard Mass at the same bark-covered +shrine of St. Peter, and later on in the day she +joined in chanting the prayers of the chaplet with alternate +choirs of the Christian Indians. This was a +favorite religious exercise at all the Iroquois missions. +These people were gifted by nature with sweet voices, +and sang well together. If at any time the Mohawk +girl was beset with some difficulty or perplexity, she +went at once to tell it with all simplicity to Father de +Lamberville, who pointed out to her with great care +the path which he believed would lead her most directly +on to holiness of life. Once sure of her duty, +Tekakwitha walked straight forward, with timid, downcast +eyes, but joyous spirit, swerving neither to the +right nor to the left. The rule of life that the Father +prescribed for his other Christians to keep them from +the superstitious, impure feasts and drunken debaucheries +<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span> +common among the Indians, was too general and +not advanced enough for Tekakwitha. She had always +avoided these excesses even in her heathen days, and +now her craving for a higher and deeper knowledge of +spiritual things was so great that the blackgown soon +found himself called on to direct her in the way of +special devotional exercises and unusual practices of +virtue.</p> + +<p>In December, 1676, an event occurred of much interest +to the Christian Indians. On the feast of the Immaculate +Conception, the blessing of the statue of Notre +Dame de Foye took place at Tionnontogen, or the Mission +of St. Mary's. This statue was a fac-simile of a +highly venerated one of the Blessed Virgin in Belgium. +It was made of oak from the place where the first originated, +and had been sent out from France to the Indians. +Father Bruyas received it at Tionnontogen as +a precious gift to his Christian Mohawks. All the +neophytes of the neighboring villages assembled to see +it unveiled and solemnly blessed. It was placed in the +chapel in such a way that a bright ray of light falling +through a small opening in the bark wall fell directly +upon the Madonna. The Indians had not seen anything +so beautiful and new to them since Boniface showed +them on Christmas day at Caughnawaga the little +statue of the Christ-child lying in a manger. Father +Martin, speaking of the unveiling of this statue of the +Madonna, says that Katherine Tekakwitha would not +fail to be present at this pious rendezvous. She was +baptized, it will be remembered, at Easter time; and the +blessing of the statue of Notre Dame de Foye took +place on the 8th day of the following December.</p> + +<p><span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> +Charlevoix says, alluding to Tekakwitha's Christian +life:—</p> + +<blockquote><p>"From the first, her virtues gained admiration even +from those who were the furthest from imitating them; and +those to whom she was subject left her free to follow the +promptings of her zeal for a short time. The innocence of +her life, and the precautions she took to avoid all occasions +of sin, and above all her extreme reserve with regard to all +which might in the slightest degree wound modesty, appearing +to the young people of the village a tacit reproach to +the licentious life which they led, several endeavored to +turn her astray, in the hope of tarnishing the splendor of +a virtue which dazzled them.</p> + +<p>"On the other hand, although she neglected none of her +domestic labors and was ever ready to assist others, her +relatives murmured greatly at her spending all her free +time in prayer; and as she would not work on Sundays +and feast-days, when forbidden by the Church, they would +deprive her of food the entire day. Seeing that they gained +nothing by this means, they had recourse to more violent +measures, often ill-treating her in the most shameful manner: +when she went to the chapel they would send boys to +throw stones at and calumniate her; while drunken men, or +those pretending to be such, would pursue her and threaten +her life; but fearless of their artifices, she continued her +exercises as if in the enjoyment of the most perfect liberty +and peace."</p></blockquote> + +<p>She did not hesitate to say, when there was occasion +for it, that she would die rather than give up the practice +of the Christian religion. Her resolution was put +to severe tests, but she never wavered. Chauchetière +thus wrote concerning the persecutions she had to +endure at this time:—</p> + +<blockquote> +<p> +<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> +"There are those who dare not declare themselves when +they are the only Christians in their cabin; but Katherine +showed an extraordinary firmness of spirit against human +respect. When the children pointed their fingers at her, +when they called her no longer by her Indian name, but +called her by the name of <i>Christian</i> in derision, as though they +meant <i>dog</i>,—which lasted so long that they forgot her name, +giving her none other at all but that of the <i>Christian</i>, because +she was the only one in the cabin who was baptized,—far +from afflicting herself on account of this scorn of which +she was the object, she was happy to have lost her name.</p> + +<p>"She had much to suffer from the mockeries of the sorcerers, +of the drunkards, of all the enemies of 'The Prayer,' +likewise of her uncle."</p></blockquote> + +<p>He too, as time went on, seems to have taken an active +part in persecuting the young girl who was entirely +dependent on him for protection from insult. When her +own uncle, the chief man of the castle, turned against +her, what could she expect from others but ill-treatment +of every sort? Her firmness, which nothing could +shake, irritated her heathen relatives more and more. +They called her a sorceress. Whenever she went to +the chapel they caused her to be followed by showers +of stones, so that to avoid those who lay in wait for +her, she was often obliged to take the most circuitous +routes. Was it not strange that one so shy by nature +as Tekakwitha should have had the strength of will to +undergo all this without flinching? She seemed to be +utterly devoid of fear; though timid as a deer, she had +the courage of a panther at bay, and was no less quick +to act when the time for action came.</p> + +<p>One day when she was employed as usual in her<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> +uncle's lodge, a young Indian suddenly rushed in upon +her, his features distorted with rage, his eyes flashing +fire, his tomahawk raised above his head as if to strike +her dead at the least opposition. Tekakwitha did not +cry out, or make an appeal for mercy, or promise to +abandon the course she was taking in the midst of this +ever increasing torrent of threats and abuse. With +perfect composure, without the tremor or twitch of a +muscle, she simply bowed her head on her breast, and +stood before the wild and desperate young savage as +immovable as a rock. Words were not needed on +either side. With all the eloquent silence of the Indian +sign language, her gesture and attitude spoke to the +youth and said: "I am here, I am ready. My life you +can take; my faith is my own in life or in death. I +fear you not!" The rage in the Indian's eye died out, +and gave place to wonder, then awe. He gazed as if +spellbound. The uplifted tomahawk dropped to his +side. Her firmness unnerved him. Admiration, then +a strange fear, overmastered the young brave, whose +brain perhaps had been somewhat clouded with liquor +when he thus undertook to rid the old chief's niece of +her Christian whims. Be that as it may, he could not +have been more astonished at what he beheld if a +spirit had appeared before him and ordered him out of +the lodge. Cowed and abashed, he slunk away, as if +from a superior being; or rather, in the words of +Charlevoix, "he turned and fled with as much precipitation +as if pursued by a band of warriors."</p> + +<p>Thinking Tekakwitha meant to join the Mohawks on +the St. Lawrence, they had sought by threatening her +life in this way to prevent her from carrying out her<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> +purpose. They now let her live in peace for a time. +No stone had been left unturned to weary her out and +break her spirit; it had all proved to be of no avail. +They might as well have tried to frighten the stars from +their accustomed course through the heavens as to turn +this quiet Mohawk girl from the path her conscience +marked out. Her hold on faith and virtue was stronger +than torture or death. These first caprices of her tormentors +were followed a little later by a more dangerous +persecution, and to one possessed of Tekakwitha's sensibilities, +the most cruel of all.</p> + +<p>It was the last trial she was called upon to endure in +the land of her birth. It was the only one, perhaps, +that could have estranged her from her nearest kindred +and her beloved Mohawk Valley; for we are told that +she was particularly sensitive to the reproach they +made to her of having no natural affection for her relations +and of hating her nation. Had this been true, +she would never have remained in her uncle's lodge as +she did, till its inmates hardened their hearts against her +to the exclusion even of the commonest sentiments of +humanity. This was particularly the case with one of +her aunts, who succeeded only too well in making the +life of her niece a torture. She was the direct cause +of Tekakwitha's last and severest trial in the Mohawk +country.</p> + +<p>In 1677 the Lily of the Mohawks accompanied her +relatives on the usual spring hunt. They went in the +direction of the Dutch, we are told, or in other words, +towards the settlement at Schenectady. Had their object +been to fish, they would most likely have gone on +from there to the fishing village at the mouth of the<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> +Norman's Kill, near Albany, passing down through the +"vale of Tawasentha." As these Indians went to hunt +and not to fish, they probably took instead one of the +many trails leading through the pine-forest of Saratoga, +any one of which would quickly bring them to a region +frequented by deer and game from the Adirondacks. +There, at a certain spot known to the Mohawks from +time immemorial, a strange medicine-spring bubbled +over the top of a round, high rock, and scattered its +health-giving waters at random over the ground. Then, +and for a hundred years to come, its existence was known +only to the Indians. No white man had ever been permitted +to lift its pungent water to his lips.</p> + +<p>To this place, called "Serachtague" in his report of the +colony, Governor Dongan tried in vain to recall the +Iroquois Christians of Canada, by promising them English +blackgowns,<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> and undisturbed possession of their +favorite hunting-ground. With this interesting fact of +early Saratoga history, however, we are not now concerned. +As for the one involving Tekakwitha, here is +Chauchetière's account of what occurred at the Mohawk +hunting-camp, and of the report that was carried back +from there to the village:—</p> + +<blockquote><p>"In the spring or during the time of the chase she had +gone with her relations towards the Dutch, with her uncle. +The wife of this hunter did not like Catherine, perhaps because<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span> +the good life of Catherine was a reproach to the contrary +life led by this infidel; this woman examined all the +actions and all the words of Catherine, that she might discover +something with which to find fault. It is a common +thing among the Indians to treat an uncle like a father, and +to call him by the very name of father. Catherine chanced +one day, in speaking of this old man in company with +others, to let slip his name without using the name of +'father' or 'my father;' this woman noticed that, and judged +rashly of Catherine, and said that Catherine had sinned +with her husband. She did not fail to seek out Father Lamberville, +and tell him that she whom he esteemed so much +had sinned. The Father wished to examine the reasons +which this woman had for treating in such a way this good +Christian, and having found out that the strongest was that +which I have just related, he sharply reproved this evil-speaking +tongue; but he did not neglect to speak to Catherine +and to instruct her on the sin, and the pains of hell that +God has prepared for punishing it, and then he questioned +Catherine, who replied with firmness and modesty that never +had she fallen into this sin either on this occasion or on any +other, and that she did not fear to be damned [for it]; but +much sooner, for not having courage enough to let them +break her head rather than to go to work in the fields on +Sunday. She believed she had not done enough by remaining +whole days without eating, for when she did not go to +work in the fields on Sundays, they would hide everything +there was to eat in the cabin, and they left her nothing of +what had been prepared for that day. This was in order +that hunger might oblige her to go to the fields, where they +would have forced her to work."</p></blockquote> + +<p>They declared that Christianity was making her lazy +and worthless. Had she been accustomed to idle away<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> +as much of her time in amusement as the other young +squaws, she would not have been so treated; but her +ill-natured aunts, for whom she had worked industriously +all her life, now begrudged her the one day of rest +out of seven which she took for conscience' sake. Thus +Sunday generally proved not a feast, but a fast-day to +Tekakwitha. Her life was becoming intolerable. Her +cruel and morose aunt, whom Martin rightly calls <i>un +esprit bizarre</i>, had received from Father de Lamberville +a reprimand which covered her with confusion. She +visited her chagrin upon the head of her innocent victim. +"Well!" she had said to the blackgown, "so Katherine, +whom you esteem so virtuous, is notwithstanding a +hypocrite who deceives you." As such her aunt now +treated her. This evil-minded old squaw, who looked +through the murky cloud of her own sins at the brightness +and holiness of the young life so close to hers, disliked +its radiance. It caused her to blink uncomfortably, +and she refused to believe in its truth. She shrank +back into the dark, which suited her better. In her +fruitless efforts to hide from her wicked eyes the bright +light that shone about the pathway of Tekakwitha, she +tried by every means in her power to brand the virtue +of her niece as a mere pretence, assumed to cover worse +deeds than her own.</p> + +<p>There was no longer for the Lily of the Mohawks +even a shadow of protection in her home at Caughnawaga +Castle. Her uncle had beset her path with +drunken men and taunting children; she had been deprived +of food, she had been threatened with death, and +last of all, her aunt had done what she could to defame +her to the blackgown. He, however, was now her only<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> +friend; and his advice to her was to leave the country +as soon as possible, and take refuge at the Praying Castle. +What wonder, then, that Tekakwitha, after having thus +spent a year and a half in her home as a Christian, began +to look with longing eyes towards the new Caughnawaga +on the St. Lawrence, whither her adopted sister +and Anastasia Tegonhatsihongo had already gone. She +turned to the mission settlement in her thoughts as +to a land of promise and peace, an asylum where her +religion and her innocence would be respected.</p> + +<p class="bigfoot">Travelling Indians from the Sault came and went +among their tribesmen in the Mohawk Valley. Sometimes +they were joined by new recruits, who returned +with them to Canada. Tekakwitha now greeted the +arrival of each band of these Christian Indians with a +hopeful smile; but again and again she saw them depart +with a weary sigh, for when they were gone, she felt that +her only chance of release from her trials had vanished +with them. Thus far none of them had offered to take +her to the Praying Castle, and indeed, she knew of no +one with whom she would have cared to go had she +been asked. She saw no way out of her troubles. Her +uncle, grown harsh and unkind to her, was displeased +with all that she did in the lodge, and yet he would not +consent to her going away. The old chief was moody +and sullen at sight of his half-untenanted castle. Who +then would dare to tamper with his niece, or assist her +in any way to escape? Who would ever be found willing +to undertake so dangerous a venture? Tekakwitha +sadly realized her position, and felt that she could +only gather together the powers of her soul for patient +and persistent endurance even unto death. She knew<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> +that if her relatives could once force her by long-continued +persecution to yield to them, their old kindness +would return; they would then be only too glad to +choose a husband for her, and to give her a place among +the oyanders, or noble matrons of the nation. But the +national life of the Mohawks was still thoroughly heathen, +and her part was already taken with the Christians. +She would not retreat one step, nor entertain +for a moment the thought of surrender, though she was +cut off almost entirely from communication with those +of her own faith. She stood apart from them all, and +suffered and made no moan. During this time Tekakwitha +was learning the bitterest lesson of life; she +was daily sounding the depths and unlocking the secrets +of unshared sorrow. In this the heart of the Lily was +waxing strong; but alas! her very soul was athirst for +the "living water" that was so cruelly denied her. She +had scarcely as yet been allowed to taste of its sweetness. +She knew that those who lived at the Sault were +permitted to drink deep of the precious draught, and +revelled in wealth of spiritual food. Thus checked and +deprived of instruction, how could she ever hope to obtain +the "bread of life" that was given out so freely at +the mission village? Was she alone, of all the Iroquois +Christians, to hunger and thirst for these things without +relief till she died? Was she to be all her life "the +only one in the lodge baptized"? And would she be +always treated as now? She felt that she could not +endure it much longer and live; for the Lily was left +quite alone among thorns, and the thorns were pricking +her almost to death.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> These promises were of no great account. Kryn, the great Mohawk +warrior, said in 1687, "If a priest would settle at Saragtoga, +many [Indians] would return; for they had longed and waited a long +time for it." Colonial History, vol. iii. p. 436. As this hope failed, and +neutrality was not possible, we find Kryn thenceforth in close alliance +with the French.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span></p> +<h2>CHAPTER XV.</h2> + +<p class="centerc"><b>HOT ASHES PLANS TEKAKWITHA'S ESCAPE.</b></p> + + +<p><span class="dropcap">T</span>HE Indian chief Louis Garonhiagué, known to the +English as Hot Ashes, and called by the French +La Poudre Chaude or La Cendre Chaude, was, as his +name implies, a quick-tempered, impulsive, and fiery +man. He was an Oneida by birth, and was known to +have been one of the executioners of the heroic missionary +Brebeuf, who, with his companion Lalemant, +was tortured and slain in the Huron country by Iroquois +warriors. Since that time Hot Ashes had become +a Christian. His career and character are interesting +and characteristic of the times. As this impetuous +chief, <i>dogique</i>, and apostle was bold enough to come +forward and assist the Lily of the Mohawks to escape +from her uncle's lodge to the Sault St. Louis, some +further account of him may well be given.</p> + +<p>Hot Ashes had been betrothed to his wife in childhood. +They had lived together from the time he was +eight years old. The violence of his nature was held in +check to a certain extent by the unalterable patience, +the gentleness, and the yielding disposition of his worthy +squaw. Their union was what Chauchetière calls one +of the good marriages that are sometimes made among +the savages. Hot Ashes was chief or captain of his +village in the Oneida country, and was held in high<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> +esteem by his tribesmen. His own quick temper was the +cause of his leaving them. At one time the question of +moving the village to a new site—an event of frequent +occurrence among the Indians—gave rise to a quarrel +between the leading chiefs. While still angry on this +account, Hot Ashes went off to the hunt. Thereupon a +second event occurred, of so irritating a nature that he +was enraged beyond all bounds. News came to him +that his favorite brother had been killed. The bearer +of the news did not tell him who had committed the +fatal deed. The furious and excitable chief immediately +persuaded himself that it had been done by the French. +Without waiting to learn the particulars, he hurried off +toward Montreal to wreak his vengeance on the Canadian +settlers. On his way, however, he learned that his +brother had been killed in an entirely different quarter, +and not by these people at all. Hot Ashes was now +in a quandary. What should he do next? He was +near the Praying Castle on the St. Lawrence, whose +hospitable doors were always open to travellers, and +he paused there for a time to consider the situation. +The Indians of that place liked him from the first; he +soon made friends among them, and his wife was +charmed with the quiet, orderly, and peaceful life of the +Christian Indians who dwelt there. Hot Ashes thus +had ample time to cool down and think matters over. +Should he now decide to return to his own country, he +would feel bound to avenge his brother's death, according +to custom, on the people by whom he had been +slain. He knew that this would involve his whole +nation in a bloody war. This he disliked to do; for +when not in a tempest of anger, Hot Ashes was a generous,<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> +good-hearted man. Then, too, the longer he remained +at the Sault the more contented and calm he +became. Won over by his wife Garhoit, he consented to +be instructed and to be baptized with his whole family. +The baptism of so important a chief was a great event +for the mission. All his own people who were in the +vicinity, and many even from the distant Oneida country, +assembled at the Praying Castle for the occasion. A +number of these remained and became Christians. There +were soon so many Oneidas dwelling at the Sault that +they needed a ruler of their own nation, and Hot Ashes +was chosen to preside over them. He thus became the +fourth <i>dogique</i>, or captain of the Praying Castle. He +soon ranked first of all in importance, notwithstanding +the ability of his stanch friend Kryn, the "great Mohawk." +Still his unruly temper would break forth at +times, as it did on the occasion of his reception as +captain. The men of the Sault assembled in due form, +lighted the fire for him, gave him the calumet to smoke, +and went through all the ceremonies save one, which +most unfortunately was forgotten. Hot Ashes, indignant +at the oversight, went to Father Fremin, the missionary, +and gave vent to his ire. He said that they had mocked +him, that they had treated him like a child, that he was +a chief without a mat, that he would be obliged to hold +his council out of doors. In short, he could not be +pacified till the old men reassembled, and the whole +ceremony from beginning to end was gone over.</p> + +<p>Once duly installed, Hot Ashes ruled the village with +ability and vigor up to the time of his death. He outlived +Tekakwitha, and was finally killed in battle. +Many incidents are told of his courage, piety, and zeal, +<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span> +his devotion to his religion and the good of the settlement, +and also of his tenderness to his wife while suffering +from grievous ailments which afflicted the later +years of her life. He had a natural talent for exhorting +and teaching. He won many of his own people to +Christianity, and when war was threatened he did what +he could to maintain peace between the Oneidas and +the French. While thus engaged he was suspected of +double dealing; but taking no notice of the evil things +that were said of him, Hot Ashes held to his own +disinterested course with head erect, confiding in his +good wife, who alone remained true to him, till at last +he succeeded in living down all suspicion of treachery +on either side. He it was, more than all others, who +opposed and prevented the introduction of the liquor +traffic into the settlement at the Sault. A lively incident +is given by Chauchetière to show his love of temperance. +Soon after his baptism he chanced to be hunting at the +end of the island of Montreal, when he fell in with a +band of Oneidas. They were being supplied with liquor +by an unscrupulous Canadian trader. They sat around +a great bowl of fire water, from which they drank freely, +and which was constantly replenished by the crafty +Frenchman. Hot Ashes was asked to join them. He +did so, through courtesy, and drank with the rest. Finding +that he was expected and urged to take more than +he ought, an expedient came into his ready brain for +preventing further mischief. As there were older men +than himself in the band, it would not have been considered +proper for him to reprove them openly. This, +then, is what he did. He stood up and began to sing +like a drunken man, and to dance. Suddenly he pretended +<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> +to take a false step, and at the same time gave +the bowl a great kick with his foot. This scattered its +contents over the ground. The Indians, not suspecting +his intention, looked upon the accident as a good joke. +They began to laugh uproariously and to make fun of +Hot Ashes, who went on with his mimicry. In the +mean time night came on, and they thought no more of +drinking, but all fell asleep. Hot Ashes then retired, +well pleased with having put a stop to the debauch.</p> + +<p>Other anecdotes might be given to show the character +and spirit of this Indian; but it is enough to know that +he was just the one to assist the Lily of the Mohawks +in the accomplishment of her now well-defined purpose,—to +escape at all hazards, and turn from her uncle's +lodge to the Praying Castle.</p> + +<p>Tekakwitha's adopted sister, already in Canada, knew +well the condition of affairs in the Mohawk country, and +above all, in the lodge of the chief, with whom she had +formerly lived at Caughnawaga. She was fully aware that +Tekakwitha's life there as a Christian would necessarily +be a thorny one. She and her husband often spoke of +the unhappy condition in which the young Mohawk +was placed, and of the desirability of having her with +them. When it became known that Hot Ashes was +about to visit the Long House of the Five Nations on +an errand of zeal, they realized at once that the wished-for +opportunity had come. They would now be able to +assist Tekakwitha. The Oneida chief intended to speak +to his people concerning the faith that was in him, and +to persuade as many of them as possible to return with +him to the Sault. Tekakwitha's brother-in-law, urged +by his wife, resolved to accompany Hot Ashes on his +proposed journey, and in order to make sure of carrying +<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span> +out his own immediate purpose,—which was to bring +his sister-in-law back with him,—he took into his confidence +a good friend of his from Lorette, a mission village +of the Hurons, near Quebec. This Indian of +Lorette and the brother-in-law of Tekakwitha consulted +with Hot Ashes, and the three together planned their +journey as best they could beforehand. Then they +stepped lightly into a canoe, just large enough to hold +them, and soon were speeding southward over Lake +Champlain, and thence through Lake George on their +way to the Mohawk Valley.</p> + +<p>Ah, Tekakwitha, why is your step so weary there +in the village street? Why do you pause at the cabin +door as though you did not care to enter? Why are +you sad and faint? Have they hidden the food away +from you again, lest you should find a morsel to eat, and +will you be greeted with angry words if you enter +your uncle's lodge? Is it no easier for you to bear it +now than it was at first? Poor child! you are both +hungry and hungry-hearted; human nature is strong +within you to-day. The craving for peace and comfort +and human love will not be hushed and trampled under +by faith, and the hope of a far-away heaven. Has +Rawenniio forgotten the Mohawk girl? She seems to +be drifting away from the sound of his voice. The +strength of her spirit is gone. She is sad unto death. +Why not give up the struggle at once, go into the lodge, +and consent to do like the rest? For one who has +grown too weary to swim, it can scarcely be wrong to +drift with the current. Are these your thoughts, Tekakwitha? +See! They have startled her out of her weariness!<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> +With a sudden return of energy and a quick +determination, as if afraid to trust herself in the lodge, +she turns and takes the path to the chapel. She will +find the blackgown, if it is possible to do so; she will tell +him her wicked thoughts, and be guided by what he +says. He is wise and good. He can tell her how to +chase such thoughts away, and perhaps she can keep +them from coming back. At all events, he will speak +to her the comforting words of forgiveness and tell her +to go in peace. Then she will be sure that Rawenniio +loves her and is not angry. She knows the path so well +that she quickly comes within sight of the chapel. As +it is not her usual hour for prayer, no one is around to +waylay or disturb her.</p> + +<p>Close at hand is De Lamberville's cabin. Tekakwitha +does not find him at once, for the blackgown has guests. +They are Christian Indians, who have come from the +Sault, and there are three of them. Father de Lamberville +is well pleased to have such visitors; he welcomes +the Christians from the Sault who come to the Mohawk +as if they were angels come from heaven. He gladly +receives them into his cabin, and leaves them free to +come and go as they please. "One could see the spirit +of Christianity and the mortification of the passions +depicted on the faces of these new apostles." The +novelty of seeing and hearing them on this occasion +has already attracted a crowd of Indians to the spot. +One of the blackgown's guests has risen to make a +speech.</p> + +<p>Tekakwitha finds herself in the midst of the old men +and the chiefs of Caughnawaga who are assembled there, +and she listens with eager interest to all that is said. +<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> +Her uncle is away on a visit to the Dutch, which happens +well for her. It is no less a personage than Hot Ashes +who is addressing the people. In his impetuous, headlong +way he tells them that "as they all know, he was +formerly captain at Oneida, that he was a warrior, and +that he acted like them in those days, but that after all +he was only a dog; that he had begun to be a man a +few months back and he said many touching things," +continues Chauchetière, "but nobody profited by them +at all except Catherine. The old men withdrew, +one after another, and left the speaker almost entirely +alone. Catherine could not separate herself from these +new-comers. She declared to the Father that she must +indeed go away, even at the cost of her life." She was +too unhappy and distrustful of herself and her own +powers of endurance to remain longer in the country +where she was exposed to so many and such constant +trials of her strength and her faith. Father de Lamberville, +moved by her earnest words, spoke to Hot Ashes +and his companions about her. He asked if it would +be possible for them to take her back with them to +Canada. "Certainly," they said. It was in the hope +of assisting her to escape that they had come to +Caughnawaga. Hot Ashes at once offered Tekakwitha +his own place in the canoe. He said that he intended +to go on to Oneida and to pass through all the Iroquois +nations, preaching the faith. Her brother-in-law, therefore, +and the Indian from Lorette, could take the canoe +and return with Tekakwitha to the Praying Castle. God +had provided a means of escape for her most unexpectedly. +It was the very best opportunity she could have +to go; her uncle was away, and her aunts, either through +<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> +indifference or ignorance of the plan, put no obstacle in +her path.</p> + +<p>Tekakwitha was never known to falter when the +moment came for prompt decision and instant action. +Chauchetière says: "The resolution was no sooner taken +than it was carried into execution."</p> + +<p class="bigfoot">The two companions of Hot Ashes put Tekakwitha +secretly into the canoe with them, and immediately +took the route leading towards the Dutch;<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> that is to +say, they embarked on the Mohawk River and followed +its course for some distance, before taking any one of +the different woodland trails leading to Lake George.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> According to Cholenec's account of Tekakwitha's escape, her +brother-in-law went on a hurried visit to the Dutch and back again to +Caughnawaga, before he started with her at all. This he did in order +to mislead her uncle, who would think he had come to that vicinity +for no other purpose than to trade in beaver-skins. The minor details +of her journey are somewhat confused in the two accounts of Cholenec +and Chauchetière, but the main facts are the same in both.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><br /><a name="Page_183" id="Page_183">[Pg 183]</a></span></p> +<h2>CHAPTER XVI.</h2> + +<p class="centerc"><b>FROM THE OLD TO THE NEW CAUGHNAWAGA.</b></p> + + +<p><span class="dropcap">A</span>S they left Caughnawaga Castle, and paddled +around the sharp bends of the Mohawk River, +the two Indians who were conducting this stirring adventure +used the utmost caution to prevent an encounter +between Tekakwitha and her uncle, who might +be at that very time returning from Schenectady. This +they dreaded above all things. If the old chief should +meet her in company with them, he would suspect their +purpose at once, and the lives of the three would be in +danger. They followed the course of the river current, +however, as it carried them in the general direction +of their journey more swiftly than they could otherwise +travel. They wished to make the most of their time +before the uncle could be warned of their departure from +the castle. It was probably not far from the spot where +the Chuctanunda Creek at Amsterdam<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> comes tumbling +down the hill into the Mohawk, or in that vicinity, that +she and her two companions left the canoe by the river-side +and took to the woods; as in the thickets along<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> +the less frequented trail by land, it would be easier for +Tekakwitha to conceal herself quickly in case of alarm, +than if they were to continue the journey further by +way of the river. Had they followed the latter course, +they would have been obliged to take a more easterly +trail across Saratoga County.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a></p> + +<p>As they feared, the uncle was soon on their trail; for +shortly after the three mission Indians had disappeared +from Caughnawaga Castle Tekakwitha's absence was +noticed. It was quickly inferred that she had gone to +Canada. She was not in the lodge, not in the chapel, +nor with the girls at the spring. Instantly a runner +was despatched to the Dutch settlement to warn the +Turtle Chief of what had occurred. The news filled +him with rage. Leaving his Dutch friends abruptly, he +started homeward to learn if it were indeed true that +his niece had vanished, and if so, speedily to follow her. +On his way to the castle he passed an Indian travelling +rapidly in the opposite direction from himself, whom he +scarcely noticed and did not recognize. Nevertheless +this Indian was no other than Tekakwitha's brother-in-law,—the +very man he wanted to capture. The unrecognized +relative knew the chief as soon as he saw him, +but he was too near to avoid passing him without exciting +suspicion. So, feigning an unconcern which he +was far from feeling, he kept straight on, and passed +the old man safely. He then continued his journey to +Schenectady. The chief, on the other hand, was in +quite as great a hurry to reach the Mohawk village. +Perhaps he had doubts as to the truthfulness of what +he had heard. At all events, when he arrived at Caughnawaga<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> +he went directly to his own lodge, and found +that Tekakwitha was indeed not there, and had not been +since the departure of Hot Ashes. Immediately he gathered +what information he could at the castle, "loaded +his gun with three balls, declaring that he would kill +somebody," and started in pursuit of the fugitives. +Once thoroughly roused, his unaided sagacity put him +on the trail by which he might overtake them before +they could reach Lake George.</p> + +<p>In the mean time what had become of Tekakwitha? +Why was her brother-in-law travelling alone? Ah! +she and the good Indian of Lorette were concealed in +the bushes, either near the river-bank at Amsterdam +or on the high ground to the northeast of that town. +Her brother-in-law had left them there, while he made +a brief trip to Schenectady and back in order to buy +bread. They had started from Caughnawaga Castle in +haste, without provision for the journey. He soon returned +to the secluded spot where his companions were +waiting for him. Tekakwitha was greatly relieved to +see him. When he gave them a graphic account of his +narrow escape from discovery, she looked upon it as a +certain proof that God was watching over them. She +resolved that on reaching the Sault, as she now hoped +to do, she would endeavor in every way to show her +gratitude to Him. Up to this time she had lived in +great seclusion and subjection, and of late had suffered +constant persecution and torture of spirit. This sudden +freedom, then, from all the bonds that bound her to her +lodge and tribe; the intense excitement attending her +sudden departure; these days of concealment in the +weird and gloomy forest; this unforeseen companionship<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span> +with strangers, who proved to be as gentle and as +solicitous for her safety as if she were indeed a beloved +sister; and more than all the wonderful way in which +everything seemed to concur in aiding her escape,—could +not fail to make a deep and lasting impression +on her sensitive soul. Every spiritual and religious +tendency of her nature was intensified by this new and +strange experience. In leaving her home and undertaking +so perilous a journey she had thrown herself +without reserve into the arms of Providence, and now +resting there, she was carried almost without an effort +through hair-breadth escapes from dangers that no +earthly consideration would ever have nerved her to face. +She felt that she could not henceforth do otherwise than +devote her all to Rawenniio,—<i>the true God</i>.</p> + +<p>Their probable route to Lake George was through +what is now the township of Galway in Saratoga County, +and thence up the valley of the Kayaderosseras Creek, +skirting the eastern side of the long mountain-ridge that +carries Lake Desolation high on its back. Through this +region one can travel almost in a straight line of open +country from Amsterdam on the Mohawk to Jessup's +Landing on the Hudson. There the river is fordable, +just above Palmer's Falls and below the old scow-ferry. +A well-worn trail followed the eastern bank of the river +from there to Luzerne, and then turned northeast, +through a beautiful valley, to the mountainous shores +of Lake George. Somewhere on this direct route across +the country, Tekakwitha's uncle overtook one of the +two Indians who were escorting her to Canada. Apparently +this Indian was engaged in hunting. Just as +the chief approached, the hunter took aim as if at a bird +<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span> +and fired his gun. This was a preconcerted signal to +his companion, who was some distance in advance, to +conceal the Indian girl. It was so understood. In an +instant Tekakwitha was hidden in a clump of thick +undergrowth. Her ready-witted companion threw himself +on the ground near her, took out his pipe, lit it, +and lazily watched the curling smoke as he puffed it +from his mouth. Tekakwitha's uncle, coming upon the +second Indian in this attitude, was completely disconcerted. +Where then was his niece? Assuredly not in +company with these men. They were fully absorbed +in their own affairs, and scarcely noticed his approach. +She might be even then at work in the corn-fields down +by the Mohawk, or saying her prayers in the woods behind +the castle. In either case he would not have found +her in the lodge. He had acted foolishly, and followed +an idle rumor without sufficient thought. He would not +expose his folly further by questioning these men about +her. Having reached this determination, he turned +without a word as to what was uppermost in his mind, +and silently retraced his steps to the Mohawk Valley.</p> + +<p>As for Tekakwitha, she felt as sure just then of +Rawenniio's direct protection and care, as if she had +seen the Great Spirit himself standing in front of her +hiding-place and concealing her from the suspicious +eyes of her uncle. How else could the wise old chief +have been so easily misled by such simple means? +With a light heart she resumed her journey. Their +worst danger was passed. When they reached the shore +of Lake George, a little search among the bushes brought +to light the canoe which her companions had left there +on their journey southward with Hot Ashes. Once +<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> +fairly launched, they felt secure; and as they paddled +up the lake, hugging the westward or leeward side, +where canoes find the smoothest water, they woke its +echoes with the chanting of Iroquois hymns. Thus did +the daughter, a voluntary exile from her home in the +Mohawk Valley, retrace the path over land and water +travelled years before by her captive Algonquin mother. +In her ears had sounded not sacred hymns, but only the +wild music of the war-song and the plaintive strains of +the Indian love-song. In those days of war and bloodshed +the Christian hymn of the Iroquois had not yet +been sung. The Mohawk mission had been but recently +founded. The blood of the martyred Jogues still lay +fresh on the ground, and the soul of the Lily had not +yet come into existence.</p> + +<p>During this long journey the many thoughts of Tekakwitha +must have gone back to the dreary lodge on +the banks of the Cayudutta, where her usual daily +tasks were neglected, and where her baffled, deserted +uncle now sat disconsolate by the hearth-fire. If these +thoughts brought a pang to her warm heart, she could +console herself with the remembrance that the blessing +of her dead mother would not fail to follow her on +the journey. As the three Christians left behind them +"the tail of the lake" (Andiatorocte), and paddled past +Ticonderoga, they did not pay the customary tribute to +<i>the little people under the water</i>. Their heathen tribesmen +might, if they chose, cast their tobacco into the +lake to gain the good-will of the sprites who were said +to prepare the well-shaped arrow-flints with which the +shore just there is strewn;<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> for when the surface of the<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> +lake was rough they thought the little people were angry. +But Tekakwitha and her companions had renounced +these superstitions of their race. They knew that God +alone was ruler of wind and wave. On no account +could they be induced to pay homage to any such mischievous +sprites of the lake. They asked Rawenniio instead +to forgive the people, and to turn their thoughts +away from all such foolish worship. "Her journey," +says Chauchetière, "was a continual prayer, and the joy +that she felt in approaching Montreal could not be expressed. +Behold then our young savage, twenty-one +years of age, who escapes holy and pure, and who triumphs +over the impurity, the infidelity, and the vice +which have corrupted all the Iroquois! Behold the +Genevieve of Canada, behold the treasure of the Sault, +who is at hand, and who has sanctified the path from +Montreal to the Mohawk, by which other predestined +souls have passed after her!" When she found herself +far from her own country, and realized that she had +nothing more to fear on the part of her uncle, she gave +herself entirely to God, to do in the future whatever +would please him best. She arrived in the autumn of +the year 1677,<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> the desire that she had to get there +as soon as possible was the reason for not stopping on +the way. On her arrival, she put the letters that Father +de Lamberville had written into the hands of the Fathers, +who, having read them, were delighted to have acquired +a treasure; for these were the words of the letter: "I +send you a treasure; guard it well." Her face told more +than the letters. Her joy was unspeakable on finding +<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span> +herself in the land of light, freed from the sorrows of +spirit which she had endured from not being able to +serve God as she wished to serve him, freed too from +the persecutions which were inflicted upon her in her +country and in her cabin.</p> + +<p>She was received at once into the lodge of Anastasia +Tegonhatsihongo, her mother's old friend, with whom +her sister and her sister's husband already dwelt.</p> + +<p>From the time of her arrival at the new Caughnawaga, +Chauchetière and Cholenec, the two biographers of +Kateri Tekakwitha, were both close and observant witnesses +of her life. They were also present at her death. +Henceforth, then, we will let them speak often and +at length, telling in their own way of the rapid unfolding +of spiritual life which took place in this untaught +child of Nature. Transplanted from the heart of a +heathen wilderness into a settlement of fervent souls,—for +such from all accounts was the mission village at +the Sault,—the Lily of the Mohawks caught up with +keenest relish the inspiration in the air about her. She +was lifted with marvellous rapidity to a height of holiness +that drew all eyes in Canada towards her. It was +there in the land of her adoption that she won the title +of "La Bonne Catherine." Those who have patience to +read on to the end of her biography will see how the +brief life of this Indian girl was indeed radiant with +love of the true God.</p> + +<p>The letter which she bore with her from the Mohawk +Valley, written by Father de Lamberville, who had baptized +her, and which was addressed to Father Cholenec, +to whose flock she was henceforth to belong, is given in +full by Martin, as follows:—</p> + +<blockquote><p class="bigfoot"> +<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> +"Catherine Tegakouita va demeurer au Sault. Veuillez-vous +charger, je vous en prie, de sa direction. Vous connaîtrez +bientôt le trésor que nous vous donnons. Gardez le +donc bien! Qu'entre vos mains il profite à la gloire de Dieu, +et au salut d'une âme qui lui est assurément bien chère." +<a name="FNanchor_59_59" id="FNanchor_59_59"></a> +<a href="#Footnote_59_59" class="fnanchor">[59]</a></p></blockquote> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> Amsterdam is the point at which the Mohawk so bends its course +to the southeast that any further advance by the river would have +taken the fugitives away from rather than towards their destination. +To have left the river sooner would have carried them over a rough and +difficult country.</p></div> + +<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a> +<a href="#FNanchor_56_56"><span class="label">[56]</span></a> +See "Indian Trails in Saratoga County," <a href="#APPENDIX_D">Appendix, Note D</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> This custom is mentioned in the Jesuit "Relations."</p></div> + +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> Chauchetière says 1678, but this is evidently a mistake. The date +given by Cholenec is 1677.</p></div> + +<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> "Catherine Tegakwita goes to dwell at the Sault. I pray you to +take the charge of her direction. You will soon know the treasure that +we give you. Guard it, then, well! May it profit in your hands to +the glory of God, and to the salvation of a soul that is assuredly very +dear to Him."</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span></p> +<h2>CHAPTER XVII.</h2> + +<p class="centerc"><b>AT THE SAULT ST. LOUIS.</b></p> + + +<p><span class="dropcap">F</span>ROM the time of her arrival in Canada, in the +autumn of the year 1677, Tekakwitha was invariably +called by her baptismal name of Katherine, or +Kateri; and that the reader may better understand her +new life at the Sault with its surroundings, we will +endeavor to draw a picture of it, gathering the details +from all available sources.</p> + +<p class="bigfoot">In the cabin of Anastasia Tegonhatsihongo, Kateri +already feels at home. It is a hospitable lodge; for +there her adopted sister also dwells, busy with the care +of her family. The new-comer is quite free to follow +her own inclination, and spends day after day at the +feet of the zealous and well-instructed Anastasia. This +good woman takes great delight in teaching her all she +herself knows of the beliefs and ways of the Christians. +In the glow of the autumn days Kateri sits and listens +with rapt attention to every word that drops from the +lips of Anastasia. The hands of both are busily employed +on moccasin or skirt, or close-woven mat of rushes; and +the minds of both are keenly active in the realm of +spiritual and religious thought. When they glance out +at the broad St. Lawrence, they see before them the +tossing rapids, foaming round the wooded Island of the +Herons. They themselves are high above the moving +<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> +waters, but not far away. The bank at the mission +village is steep and grassy. Kateri's sister has need +to watch her children closely, for if they play too near +the falling ground by the river, a careless lurch might +quickly send a dark-skinned little Jean Baptiste or newly +christened Joseph rolling down to the water's edge. A +slender islet partly breaks the swash of the eddying +waters against the mainland. On the bank of the +river, overlooking the islet, stands a tall cross which can +be seen from every side. Kateri saw its outstretched +arms showing above the bark roofs when she first arrived. +St. François Xavier du Sault (in 1677) is close +to the mouth of the river Portage,<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> a small but deep-bedded +stream, which protects the village on its western +side. This high ground in the angle of the Portage and +St. Lawrence rivers was chosen for the people of the +mission when they removed from the meadow-lands at +La Prairie. A score or more of Indian cabins have been +built on the new site; it is in one of these recently +erected lodges that Kateri sits listening to the words of +Anastasia. This is the very year in which Cholenec, the +Jesuit Father, who lives in the priest's house near the +chapel, writes to his superior that there are twenty-two +of these cabins. Most of them, it must be remembered, +are the long-houses of the Iroquois, containing several +families. They are more comfortable than the lodges +abandoned at La Prairie. The fields they are cultivating +this year are not so damp, and the corn grows better +here by the Portage. Anastasia tells Kateri that the +temporary chapel of wood which they use now will soon +give place to a splendid stone church, sixty feet long, as +<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> +fine as any in that part of Canada. The foundations are +already laid, and the work goes steadily on. The French +colonists, across the river and beyond the Sault, are also +making plans to build a grand parish church at Montreal. +So far the only places of worship at Ville Marie +are the chapels of the Hôtel Dieu and the fort, and the +small stone church of Our Lady of Bon Secours, just +erected. Montreal has been in existence for thirty-five +years, and has about a thousand inhabitants. At the +Sault there are between two and three hundred permanent +Indian residents and three Jesuit Fathers; but +other missionaries and many travelling Indians are accustomed +to stop there in passing. The people at the +Sault are famous for their hospitality, and so anxious to +make converts to Christianity that they put everything +they possess at the disposal of their guests. They have +even been known to give up their freshly made corn-fields +to new-comers, to induce them to dwell at the Praying +Castle. They willingly take upon themselves the work +of a second planting to supply their own households. +Give the Indian a sufficient motive for hard work, and +how completely the charge of idleness against his race +falls to the ground!</p> + +<div class="figcenter" style="width: 500px;"><a name="Migrations" id="Migrations"></a> +<img src="images/p194-illus.png" width="500" height="312" alt="" title="" /> +<span class="caption">Map showing the Migrations of the Mission Village +of the Sault</span></div> + +<p><br /><br />Father Cholenec writes (1677) that there are four +captains or chiefs, two Iroquois and two Huron, who +govern the village at the Sault. He has "reason to +hope, though," he says, "that they will soon have four +Iroquois captains." Of one of these, Hot Ashes, we +already know something. This friend of Kateri Tekakwitha +is not only a governing chief, but famous also as +a dogique, or catechist. The dogique Paul is another of +<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> +these chiefs, chosen among the very first, and famous +for his eloquence. Hot Ashes having separated from +Kateri and his two companions at Caughnawaga on the +Mohawk, and given her the use of his canoe, has now +gone on to preach Christianity among the Oneidas, and +has not yet returned. In the mean time Anastasia has +many questions to ask Kateri about her recent long +journey and about this same great chief. How was he +received in the Mohawk villages? What did the old +men think of him, and how was this one or that one +of her friends or relatives disposed towards the Christians +at the Sault? Then, too, she has more personal +inquiries to make; for she wishes to find out who have +been Kateri's intimate friends, and how she has conducted +herself on certain trying occasions. Keenly the +shrewd old matron watches the young face to see if +she answers her frankly, and to read, if possible, her +inmost thoughts and wishes. She has taken a strong +interest in the girl. She recognizes in her many a trait +and feature of her gentle Algonquin mother; and if at +times, as Kateri recalls the scenes of her past life and +the indignities she has suffered, a flash of Mohawk spirit +gleams in her eye, Tegonhatsihongo loves her none the +less for it. "She has her father's courage and endurance; +she will make a noble Christian," is the matron's thought; +and she spares no pains to give Kateri the benefit of her +carefully garnered little store of Christian knowledge. +She claims a mother's confidence from the girl, and in +return treats her like a daughter. But there is, after +all, a sternness, a severity about the Christianity of this +Mohawk woman which, though it gives power and efficacy +to her exhortations and instructions to the other +<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span> +young people at the Sault, who respect and reverence +her, is perhaps in Kateri's case to be regretted. Anastasia +is accustomed to dwell so much and at such +length on the heinousness of sin and its terrible consequences, +here and hereafter, that Kateri from being constantly +near her, though more spiritual and pure-hearted +already than any of her companions, soon begins to +inflict upon herself severe penances to atone for what +she considers great wickedness on her part. This wickedness +consists chiefly in having adorned herself in past +years with beads, trinkets, and Indian ornaments, which +she did oftener to please her aunts than to gratify her +own vanity.</p> + +<p>One day soon after her arrival, Anastasia noticed that +Kateri had wampum beads around her neck and in her +hair; and the elder woman questioned her to find out if +she really cared for these things. It cost Kateri nothing +to lay them aside the moment she thought that it might +be pleasing to "the true God" if she did so. Her only +motto henceforward was, "Who will teach me what is +most pleasing to God, that I may do it?"</p> + +<p>It was love for Rawenniio, and a desire to prepare +herself as soon as possible for her first communion, that +kept Kateri so close to the side of her instructress. +Says Chauchetière,—</p> + +<blockquote><p>"She learned more in a week than the others did in +several years. She never lost a moment, either in the cabin, +in the fields, or in the woods. She was always to be seen, +rosary in hand, with her dear instructress, going or coming +with her bundle of firewood. She never left Anastasia, +because she learned more from her when they two were +alone, gathering fagots in the woods, than in any other +<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> +way. Her actions made Anastasia say of her that she +never lost sight of God. Their talk was about the life and +doings of good Christians; and as soon as she heard it said +that the Christians did such and such things, she tried to +put what she heard into practice. She was like a holy bee, +seeking to gather honey from all sorts of flowers. She had +few companions, even of her own sex, because she wished +no other ties than those that would bring her nearer to a +perfect life, in which respect her prudence was admirable. +She separated herself from a certain person with whom she +had associated, because she noticed that she had a false +pride; but she accomplished the separation without appearing +to despise the person she left."</p></blockquote> + +<p>When Anastasia spoke to Kateri of the necessity of +avoiding slander,—a vice to which the squaws were +much addicted,—Kateri asked her what that meant. It +is not surprising that she did not know what evil speaking +was, for she was never known to say a word against any +one, not even against those who calumniated her. One +day her amiability was put to the proof. A young man +passed through the cabin where she sat with Anastasia, +and roughly pulled aside her blanket with these words: +"They say this one has sore eyes; let's see." Kateri +flushed deeply, but made no retort. She gathered her +blanket about her, and continued the conversation with +her friend.</p> + +<p>She learned from Anastasia the order of religious +exercises at the Praying Castle, and never failed in regular +attendance at the chapel. She became the most +fervent spirit in that devout community; indeed the lives +of the Indian converts at the Sault seem to have been +more like the lives of the early Christians and martyrs, +<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> +in fervor and heroic devotion, than any that history has +elsewhere recorded. At the first dawn of day, after having +said their private morning prayers in the cabins, they +were accustomed to assemble at the chapel, to visit the +Blessed Sacrament. If there happened to be a Mass at +that hour, they stayed to hear it, and then returned to +their cabins. At sunrise the regular daily Mass of the +Indians was said. At this they all assisted, chanting +Iroquois hymns and other prayers, including the Creed +and the Ten Commandments. These sacred songs were +intoned by the dogique, or catechist, and sung by alternate +choirs of men and women. The Indians +never tired of singing, and the hymns prepared for +them in their own language were full of instruction. +In this way they learned in a very short time the +laws of Christian morality and the mysteries of the +Faith.</p> + +<p>The missionaries at the Sault were accustomed to hold +frequent conferences on religion. Objections to doctrine +were raised by one of the audience, and answered +either by the priest or dogique. Instead of referring to +books, which the Indians could not read or understand, +sets of pictures were shown to them, such as had been +used successfully in France to instruct the ignorant +peasantry of Bas Breton. These proved exceedingly +useful among the unlettered Indians, and they soon +learned to carry on conferences among themselves in the +absence of the missionary. Many converts from paganism +were made in this way; and being already well +instructed by the dogiques, they had only to be brought +to the Fathers to be baptized.</p> + +<p>The method of the Jesuit missionaries when devoting +<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> +themselves to the redmen, was to begin their instruction +in religion at once. To use the words of Shea,—</p> + +<blockquote><p>"They did not seek to teach the Indians to read and +write as an indispensable prelude to Christianity. That +they left for times when greater peace might render it +feasible, when long self-control should make the children +less averse to the task. The utter failure of their Huron +seminary at Quebec, as well as of all the attempts made by +others at the instance of the French Court, showed that to +wait till the Indians were a reading people would be to +postpone their conversion forever; and, in fact, we see +Eliot's Indian Bible outlive the pagan tribes for whom it +was prepared."</p></blockquote> + +<p>The people of the Sault, though unable to read or +write, were well and thoroughly instructed Christians; +and on more than one occasion the white men were +put to shame by the greater integrity, morality, and +piety of these fervent converts. The public sentiment +was so strong there in favor of temperance that on one +occasion when a drunkard appeared in their village, he +was by common consent stabled with the pigs, and the +next day was chased out of the settlement.</p> + +<p>After the morning Mass, when the men and women +went off to work in the fields or cabins, the children +were gathered into the chapel and instructed orally.</p> + +<p>Many of the Indians objected to having their children +taught to read and write, on the ground that it +left them no time to become expert at hunting, and to +gain other acquirements more useful to them; but it +must not be inferred, therefore, that the children had no +schooling. On the contrary, their parents were well +<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span> +pleased to have them assembled at regular hours and +taught many things by the blackgowns, though without +giving up to it the greater part of the day. Besides this, +there was a zealous young Indian in the village, named +Joseph Rontagorha, who gathered the children about him +in the evenings to catechise them and to teach them +singing. A pathetic story is told by Father Cholenec of +one of Joseph's pupils,—a little child who was dying. +He would not be satisfied till they had called together +his young friends to sing the Iroquois hymns they had +been learning. The dying child joined his voice with +theirs, till his strength failed him. He breathed his +soul away to Heaven on the solemn strains of his +favorite hymn. The sweet voices of the awe-stricken +children died away into a silence which was broken only +by their sobs, when they realized that the voice of their +companion would join with theirs no more.</p> + +<p>The Bishop of Quebec, Monseigneur Laval, had +journeyed up the St. Lawrence and visited the mission +of St. François Xavier shortly before Kateri's arrival, and +while the village was still at La Prairie. He had been +received at the landing there with rustic pomp, and the +dogique Paul made an eloquent address of welcome. +The bishop administered confirmation to a hundred of +the Indians on that occasion, and made a stay of several +days among them. He was greatly edified by what he +saw; and the Indians, on their part, were deeply impressed +by ceremonies they then witnessed for the first +time.</p> + +<p>Again in 1685 they were visited by the newly +appointed bishop Monseigneur de Saint-Valier.</p> + +<p>While Kateri lived among them, however, no episcopal +<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> +visitation is recorded; probably none occurred. Though +she did not receive confirmation, she had more spiritual +advantages than she had hoped for. She was much +pleased to find that many of the pagan festivals which +were observed each year in the Mohawk country were +discontinued by her tribesmen at the Sault. Her superior +intellect as well as her love of purity had caused +her to avoid taking part in the dissolute and superstitious +rites which accompanied many of these Iroquois +feasts.</p> + +<p>Only two of the old national festivals were retained +at the Sault. These were the Planting Festival and the +joyous Harvest Festival, at the gathering and husking +of the corn. But even these were hallowed and sanctified +by the prevailing spirit of religion. The seed +was brought to the missionaries to be blessed for sowing, +and the first fruits of the harvest were laid upon +the altar.</p> + +<p>After Kateri's long sojourn among pagans, what a +joy it was to her to share in the ideal Christian life +of these Iroquois converts!</p> + +<p>Three times a day the Angelus sounded from the little +belfry; and each time the beaders of moccasins and +the tillers of corn-fields, the hunter starting out with +his weapons or bringing in the trophies of the chase, +the children, the warriors, and the wrinkled squaws +bowed their heads in prayer. They knew the Angelus +by heart, and said it faithfully. Kateri knew this and +more. She had already learned the Litanies of the +Blessed Mother, and recited them at night. All carried +the rosary, wearing it around their necks, or wound +about the head like a coronet. Hers was oftenest in +<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> +her hands. These Indians understood only their own +language; but the ordinary prayers were all translated +for them from the French or Latin, into Iroquois. +Father Cholenec, to whose care Kateri Tekakwitha had +been so particularly commended, watched her actions +closely during the first few months of her life at the +Sault. He was the one to decide how soon she should +be permitted to receive communion,—a decision of +great importance to the happiness of Kateri. To gain +this privilege, she had nerved herself to undergo threats, +privations, and persecutions, and had become an exile; +now she cared for nothing so much in all the world as +to hasten, by every means in her power, the long-looked-for +day of her first communion.</p> + +<p>After commenting on her attendance at the daily +Masses and her morning devotions, Cholenec speaks of +her as follows:—</p> + +<blockquote><p>"During the course of the day she from time to time +broke off from her work to go and hold communion with +Jesus Christ at the foot of the altar. In the evening she +returned again to the church, and did not leave it until +the night was far advanced. When engaged in her prayers, +she seemed entirely unconscious of what was passing about +her; and in a short time the Holy Spirit raised her to so +sublime a devotion that she often spent many hours in +intimate communion with God.</p> + +<p>"To this inclination for prayer she joined an almost unceasing +application to labor.... She always ended the week +by an exact investigation of her faults and imperfections, +that she might efface them by the sacrament of penance, +which she underwent every Saturday evening. For this she +prepared herself by different mortifications with which she +afflicted her body; and when she accused herself of faults, +<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span> +even the most light, it was with such vivid feelings of compunction +that she shed tears, and her words were choked by +sighs and sobbings. The lofty idea she had of the majesty +of God made her regard the least offence with horror; and +when any had escaped her, she seemed not able to pardon +herself for its commission.</p> + +<p>"Virtues so marked did not permit me for a very long +time to refuse her the permission which she so earnestly +desired, that on the approaching festival of Christmas she +should receive her first communion. This is a privilege +which is not accorded to those who come to reside among the +Iroquois, until after some years of probation and many trials; +but the piety of Katherine placed her beyond the ordinary +rules. She participated, for the first time in her life, in the +Holy Eucharist, with a degree of fervor proportioned to the +reverence she had for this grace, and the earnestness with +which she had desired to obtain it."</p></blockquote> + +<p>She made her communion on Christmas day. Her +fervor did not slacken afterward. Whenever there +was a general communion among the Indians at the +Sault, the most virtuous neophytes endeavored with +emulation to be near her, because, said they, the sight +alone of Kateri served them as an excellent preparation +for communing worthily. She was allowed to make +her second communion at Easter time. Father Fremin, +her former guest of the Mohawk Valley, soon admitted +her, without the customary delay, into the Confraternity +of the Holy Family. This honor was accorded only to +well-tried and thoroughly instructed Christians. The +meetings of the Confraternity filled up the hours of +each Sunday afternoon, and the members of it were +<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span> +expected to reproduce in their own homes, as far as +possible, the family life of the three who dwelt together +in the Holy House at Nazareth,—Jesus, Mary, and +Joseph. Saint Joseph was held up as a model for the +men, the Blessed Virgin for the women, and the child +Jesus for the children.</p> + +<p>Kateri had no sorrows at this time save one, +which was that her nearest kindred still rejected and +scorned the faith that was dearer to her than life. +The ties of blood are strong in a noble heart. Anastasia, +her own good friend and instructress, was there at +the Sault; the adopted sister was there, a relative in +name if nothing more; the "great Mohawk" was there, +and he was a host in himself. But after all, what a +handful were these compared to the brave men and +women of her tribe in the Mohawk Valley,—those who +had shared in the defence of Caughnawaga Castle +against the Mohegans, and who still dwelt in her +native land, and were bound to her by so many ties! +Her uncle, her kindred, her nation, were against her +in her Christian faith; and the struggle that wrung +her own heart foreshadowed a great struggle that was +yet to come between the haughty nations of the Iroquois +League and their exiled Christian tribesmen,—one +that would make martyrs, glorious Iroquois martyrs. +At Onondaga, the capital of the League, it was indeed +proved, in course of time, that these children of the +forest could give up their lives as nobly as the early +Christians who were torn to pieces in the Amphitheatre +at Rome.</p> + +<p>With sympathetic insight, Kateri felt the gathering +storm. She foresaw it more or less clearly from the +<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span> +first. And as if in anticipation of what was in store +for the Christian Iroquois, her short life at the Sault +became, as we shall see, a holocaust of prayer and self-torture. +It must be remembered that in her day the +laws of hygiene were not made prominent and taught +to the young people as they are now; nor were the +missionaries in authority over her aware at the time +of all her practices, which their wise counsels might +have better directed. So Kateri, unchecked, passed +her life at the Sault in a ceaseless, tireless effort to lift +her nature high above the lawless passions to which the +people of her race were subject. For their sins and for +her own she suffered and prayed. Five times a day she +knelt in the mission chapel and pleaded with God for +the infidel Indians, her friends and her kindred.</p> + +<p class="bigfoot">What wonder, then, that after her life on earth was +ended, and her life with Christ began, the Christian +Indians should continue even till now to think of her +as interceding with God in their behalf!</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> <a href="#Migrations">See map</a>, Les Cinq Stations du Village, etc. The circle enclosing +a figure 2, and surmounted by a cross, marks the site here described.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span></p> +<h2>CHAPTER XVIII.</h2> + +<p class="centerc"><b>THE HUNTING-CAMP.</b></p> + + +<p><span class="dropcap">K</span>ATERI came to Canada when the woods were +rich in color, but now the winter had set in. +The Christmas ceremonies are over at the Mission of +St. François Xavier du Sault, and the village is almost +deserted. The Fathers are indeed there,—Fremin, Cholenec, +and Chauchetière; but they lead a quiet, studious +life in the absence of their spiritual children. The +snow lies heavy on the ground, and only a few stray +Indians occupy the desolate cabins. What has become +of the zealous band of Christian Iroquois that so lately +dwelt there, answering every call of the chapel bell, +and chanting back and forth at the daily Mass? Have +the Fathers lost their dusky flock? Will they ever come +back? They have gone far into the heart of the forest, +but the blackgowns have no fear. They will all return +at Easter time, and the chapel will ring again with the +sound of their voices; the men in motley attire will +gather on one side of the aisle, and the women shrouded +in their blankets on the other.</p> + +<p>The Indians of the Sault have no thought as yet of +giving up their forest life, nor do the missionaries ask +it of them. Food becomes scarce as the snow deepens, +so they depart with their women and children to some +good hunting-ground and locate a camp for the winter<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> +months. They like this sojourn in the forest. The freedom +from restraint accords well with their wild tastes +and old habits of life. But Kateri would willingly have +stayed in the village if her sister had favored such an +arrangement. She knows the life of the hunting-camp +right well. She has been on these expeditions before +with her aunts in the Mohawk country. Among these +Christians it must of course be different from the life +she led in the camp at Saratoga; and so it is. The +dogiques go with the mission Indians to the forest, and +during the time of the hunt they retain, as far as possible, +the religious exercises of the Sault. They call the +Indians together for morning and evening prayers, and +a spirit of sobriety and good order prevails. This is in +marked contrast to the excesses indulged in by the +pagan Mohawks at their hunting-camps, where they +generally take a keg or more of Fort Orange liquor to +keep them warm.</p> + +<p>The Canadian winter seems bitter cold to Kateri. +This band of Indians from the mission are camping +northward of the Adirondacks; but most of them are +used to the frosty atmosphere, and have made themselves +quite cosey and comfortable in their hunting-lodges +of bark and close-woven boughs. They have a +full supply of furs and skins to wrap about them or to +hang over the openings and cracks in their temporary +houses. Kateri is poorer than the rest in this respect, +for she has no hunter to provide these things for her. +Her brother-in-law is willing to do what he can; but he +has a large family of his own, and is not as active in +the chase as formerly, being past middle age. There +are enough young hunters among the relatives and<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span> +friends of the venerable Anastasia to provide her with +all she needs. The elder woman would gladly have +made a match between Kateri and one of these young +braves, but the least allusion to such a thing annoys +Kateri. The girl never complains of the cold, but +Anastasia can see that though closely enveloped in her +blanket, she is not so warmly clothed as the rest. She +has spoken to her several times of the advantages of the +married state. On one occasion she pressed the matter +so far that Kateri, from a spirit of mischievous fun +rather than ill-humor, retorted by telling Anastasia that +she had better marry again herself, if she thought so +much of marriage. As for her, if they could convince +her that marriage was necessary to salvation, she would +embrace it, but she doubted much if there were not +something more perfect. She did not see the necessity +of it in her case, as she could provide for her own wants +by the labor of her hands. If this Mohawk maiden had +known anything about convent life, she would soon +have discovered that she had a vocation for it, and +would have become a nun. But thus far no Indian had +ever taken the vows, and Anastasia could not understand +why Kateri should not marry, as she was now +more than twenty years old. There was no denying, +however, that she did add very much to the resources +of the family, and to the general comfort of the lodge +by her industry and dexterity at every kind of Indian +handicraft practised by the women. Had she been less +generous in giving, and preferred to bargain away what +she made, she would soon have grown rich in wampum +money on account of her skill, and then she could have +bought all the furs she needed. But having no fear of<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> +poverty, she worked freely for all, and so was always +poor. She kept only what was necessary for her own +support. She was never a burden to those with whom +she dwelt. On the contrary, she helped to enrich them +while denying herself everything but a bare subsistence. +She often fasted till evening even when hard at work, +and then, if unobserved, would mingle ashes with her +food, that it might be devoid of everything that could +afford pleasure to the taste.</p> + +<p>It may be well to describe the way in which she +spends her day at the hunting-camp. The women are +supposed to have a very easy time in the forest, whereas +the men have hard work. They are gone all day long, +tracking animals over the snow and into their burrows. +It is when the hunters come in bringing their game, +and drop off to sleep from sheer exhaustion, that the +task of the women begins, for they have to prepare the +flesh of the animals for food, and take care of the skins. +But this done, they have plenty of time left for gossip +and fancy-work. When they are in the village, they +have more of household cares to fill up each day, besides +working in the fields and attending daily services +at the chapel. If these women all followed the example +of Kateri while in the forest, they would have fewer +sins to confess when they go back to the village at +Easter time.</p> + +<p>The quiet retreat which Kateri has chosen for herself +is near the pathway leading to the stream, and made +by the women of the hunting-camp in tramping back +and forth for water. There, in her rustic oratory, she +is accustomed to kneel amid the snow. She does not +raise her head except to look at the cross she has cut<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span> +on the trunk of a tree. Her hands are crossed on her +breast, and her blanket hangs loosely down from her +head and shoulders in many a careless fold. The rivulet +close beside her is crusted with ice, and the bushes are +heavy with snow. The water runs freely and swiftly a +little beyond her where there is a break in the line of +bushes along the brink of the stream. They have been +thrust aside, and the snow has fallen from them. Here +it is that the women come to dip water for the camp. +Kateri was there in the morning, and among the very +first. She helped to prepare the breakfast for the hunters. +She was present also at the morning prayers +which were said in common. It was not until the men +were busily engaged in eating a meal that would last +them the greater part of the day, and the women, with +nothing special to do, were hovering about seeking a +chance to join in the good cheer and see the hunters +off, that Kateri slipped away, and now is hiding among +the trees, as though she were nothing else than a little +white rabbit that makes his home in a snow-bank. One +would scarcely notice the print of her moccasins where +she passed along by the bushes. The snow is tufty and +light. The long, low branches of Kateri's tree—the one +on which she has marked the cross—are bowed with +its weight. They almost touch the ground, and shelter +her motionless figure on the side towards the moccasin-trail +that leads to the water's edge. Little wavy lines +on either side of the interlacing footprints of the women +show where their blankets and skirts with shaggy fringe +disturbed the even surface of the new-fallen snow as +they passed along. Kateri brushed away the freshest +of the snowy mass in front of her cross, before she began<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> +her prayers. She kneels on the hard-packed snow +that is fast frozen to the ground. Her figure is sharply +outlined against a little white mound of feathery flakes. +Her thoughts are many miles away, though her eyes +are fixed on the cross, which is suddenly lit up by +a flash from the rising sun. She knows that the moment +has come for Mass to begin in the village chapel +at the great rapid of the St. Lawrence. In spirit she +kneels with the few who are gathered there, and follows +the Mass from beginning to end with appropriate +prayers. She begs her guardian angel to fly away to +the chapel and bring her back the fruits of the sacrifice +there being offered.</p> + +<p>She will need the good spirit at her side more when +the morning meal is over and plenty of fuel has been +gathered in to keep the fires burning all day long. Then +she will sit among the women, whose tongues are ever +on the go, and whose hands are busy embroidering elk-skin +belts and making little ornaments of various kinds. +Kateri is able to give them many suggestions about +their work. They often interrupt her with questions +concerning the stitches and colors. The task she has +set for herself while at the camp is of a more unusual +kind than theirs. She is making wooden pack-pins and +two ingenious boxes or chests from the wood of a tree. +Her sister greatly admires these boxes, and would like +to be able to make them as well herself. Kateri's good +angel whispers to her, when the gossip reaches its highest +point, and prompts her to ask a maiden beside her +who has the sweetest of voices to sing an Iroquois +hymn. Soon the tide of the women's talk is turned, and +they are telling one another stories from the lives of the<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> +saints. These they have learned from the Fathers, or +heard at the conferences in the village. Kateri has +been gleaning them all along in her talks with Anastasia. +As told by the women at the hunting-camp, these +edifying stories brought over from old Europe gain +rather than lose in picturesqueness of detail. It would +puzzle many of these Indians to know just how it comes +about, but in some way whenever Kateri sits among +them they seem to forget their neighbors' faults, and begin +to talk of people who delighted in doing unselfish +or heroic deeds. Little by little their thoughts drift off +to a better world, and their fingers move all the faster +for it. There is more of work going on and less noise +of chattering tongues. When the shadows gather about +them, they scatter well pleased with themselves and the +work of the day. They assemble again when the hunters +are all in and the last meal of the day is over. The +evening prayers are recited together. Then they find +their mats for the night, and drop off one by one to sleep. +But Kateri is again on her knees, and prays for herself +and for all in the silent darkness; and thus while the +others are dreaming of beaver and marten, of venison +and captured game, she is thinking only of how to +please God. But one thing is certain: were she to eat +more, sleep sounder, and pray less, there would have +been a better promise of long life, and less occasion +to excite the suspicions of that worthy squaw whose +jealous eye is always open. Her well-meaning tongue +could give a deeper stab than any Kateri has yet had +to endure. Thus far she holds her peace well, has not +breathed a word of what is in her mind, but yet would +like to know just where the young Mohawk keeps herself<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> +at the times when she does not see her among the +women. This squaw found her husband sound asleep +one morning not far from Kateri's place in the lodge. +The hunter came in late, worn out by a long chase after +a Canadian elk, and dropped to sleep in the first place +he could find, as he crept in among the prostrate, sleeping +Indians. He was a good man, and had never had +any misunderstanding with his wife till a strange, sudden +notion overcame her. She was possessed with the +idea that Kateri was making mischief between herself +and her husband. A second unfortunate incident which +ordinarily would have passed unnoticed served to confirm +this woman in her suspicion. As the time approached +to return to the village, her husband said one +day to the assembled women that he was working on a +canoe which would have to be stitched. Then turning +naturally enough to Kateri, whose skill with the needle +was well known, he asked her if she would not do it +for him. She had an obliging disposition, and did not +hesitate to say that she would; but "Voilà qui donna +encore à penser!" says Chauchetière. He continues +thus:—</p> + +<blockquote><p>"The one who had these thoughts was wise enough not +to speak of them till she got to the village. She went to +find the Father, and told him her suspicion and the foundation +for her judgment. The Father, who feared much +in so delicate an affair, which seemed perhaps possible +enough, spoke to Catherine as much to question as to exhort +her. Whatever Catherine could say, however, she was +not entirely believed; her instructress spoke to her also, +either to remedy the evil in case there might be any or to +prevent it. Never before did the blessed Catherine suffer<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> +so much as on this occasion. What grieved her was that +the Father seemed not to believe her, and accused her as if +she had been guilty; but God permitted it thus to purify +her virtue, for nothing remained to so virtuous a girl, after +leaving her country, her relations, and all the comforts she +might have found in a good marriage, which she could not +have failed to make if she wished,—nothing more remained +for her to do than to practise abnegation in her honor, and +to retain not a particle of rancor.... She said only what +was necessary to make known the truth, and said not the +least thing that could make it appear that she was displeased +with any one of those who were with her at the chase."</p></blockquote> + +<p>In the end her remarkable patience and her silence +helped to vindicate her in this severest trial of her life. +Compared to it, the lying tale of her malicious aunt was +as nothing, for no one had believed what she said. In +this case it was very different; and Kateri, unable to +defend herself against the plausible suspicion of this +woman, could only live down the calumny as bravely +as possible, leaving God to clear her memory of every +shadow of a doubt, as he would not fail to do in time. +The good man who was accused with her never before +or after gave his wife any occasion to complain of him. +She became convinced that her own jealousy had led +her into error; when Kateri was dead, she who had done +the mischief could never speak of her without weeping +to think how needlessly she had wronged and grieved +her. But who can ever heal the wound of a reckless +tongue? Alas that the Lily of the Mohawks, "the +fairest flower that ever bloomed among the redmen," +should have been thus accused! One result of this +affair was Kateri's resolve never again to exchange the<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span> +life of the village for that of the hunting-camp, even +at the cost of starvation.</p> + +<p>Not long after the Indians returned to the mission, +the ceremonies of Holy Week began in the chapel at +the Sault. Kateri had never witnessed them before. +She was deeply impressed and almost overpowered +with emotion as the divine tragedy of Calvary unrolled +itself before her. It was brought to her mind +by degrees with every detail in the daily services, culminating +on Good Friday, with mournful chants, the +broken, mutilated Mass of the prophecies, and the +slow unveiling of the crucifix.</p> + +<p>These ceremonies of Holy Week, together with the +fervent words of the missionaries who, like the first +preachers of Christianity, spoke to the people in their +"own tongues the wonderful works of God," made a +profound impression on all the Indians of the Praying +Castle. As the bells of Holy Saturday rang in the news +of the resurrection, their joy broke forth into song. A +thrill of emotion stirred the throng. Happy tears were +in Kateri's eyes. On Easter Sunday the swell of glad +Iroquois voices, singing from their inmost souls, wafted +her responsive spirit to the opened gates of Paradise. +</p> + + + +<hr /> +<p><span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span></p> +<h2>CHAPTER XIX.</h2> + +<p class="centerc"><b>KATERI'S FRIEND,—THÉRÈSE TEGAIAGUENTA.</b></p> + + +<p><span class="dropcap">A</span> joy was in store for Kateri Tekakwitha that +would remain until the end of her life. No +greater blessing can Heaven send us than a friend whose +heart responds to our own in closest sympathy, and to +whom we can unfold the hidden places of our soul with +no fear of betrayal.</p> + +<p>Had Kateri failed to find such a heart-friend before +she died, we should never have learned what a wealth +of strong human love and a craving for human companionship +had been growing up within her through the +lonely years she had lived until now.</p> + +<p>Never before had she greater need of a friend to sustain +her; never before had she been so cruelly mistrusted +as on her return from the hunting-camp.</p> + +<p>The gift of God was ready. The friend was close at +hand; but the knowledge of this was kept from Kateri, +until her desolate heart, turned in on itself, could find +no refuge except in the bitterest self-condemnation. +Knowing the goodness of God and finding herself unsatisfied +at heart, she could find no reason for it except +by magnifying her slightest faults into a dreadful +wickedness for which she needed punishment. This +tendency of her mind was encouraged constantly by +Anastasia's instructions and exhortations. They were +well-intentioned and suitable enough for lawless and +<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> +passionate natures, but too severe for the pure and sensitive +soul of Kateri. The suffering that comes not from +evil doing or thinking, but rather from well-meaning +bluntness, can easily be utilized and undone in the far-reaching +plans of God. Kateri's cruel self-reproach cannot +be looked upon as a useless pain when we see how +it pierced another heart, and bounded back to her own +richly freighted with new-found friendship and much-needed, +noble companionship.</p> + +<p>What are Kateri Tekakwitha and Thérèse Tegaiaguenta +doing there by the new stone chapel? Why do they +stand apart in the life-giving sunlight? Why do they +not speak to each other? Can it be that they have +never before met? Both belong to the Praying Castle; +both are Christians, both are Iroquois. Kateri came from +the Mohawk country before the snow had fallen. Now +it has melted away; the grass is green. Mount Royal, +La Prairie, the village, the woods, the waters, are bathed +in sunshine. The river is roaring and rushing tumultuously +with the added wealth of the spring-time freshets. +The mission chapel is nearly completed. The stones are +all in place, and the roof has been reared. Kateri compares +it, no doubt, with the Dutch church at Fort Orange, +the most imposing structure of the kind she has ever +had a chance to see. We need not ask her whether she +prefers the bright little weather-cock there, or the cross +on the belfry here; for we know how she cut the cross +in the bark of a forest-tree, and how she carries it day +by day buried deep in her heart.</p> + +<p>Thérèse sees Kateri, and wonders what she is thinking +about. Thérèse has the dress and the look of an Oneida. +<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> +Her glance is freer and bolder than Kateri's. She is +older and not so shy, and has seen the sunshine and +shadow of twenty-eight summers. Health and beauty +and vigor attend on the young Oneida; but all at once +her face grows thoughtful and sad. The chill of a terrible +winter comes up from the past, and strikes on her +heart as she watches the face of Kateri, so quiet and so +collected. It was only an idle curiosity that brought her +to look at the building; but now she is led by a strange +attraction, and follows the Mohawk girl as she enters +the chapel. The floor has recently been laid, and a +man is at work on the wainscoting round the wall. No +benches or seats are yet to be seen, nor any kind of +divisions. Kateri turns to Thérèse, and gives her an +Iroquois greeting. She is about to ask a question. +The Oneida returns the salutation graciously, and a +conversation begins in two slightly different dialects. +Though one is using the Mohawk language and one +the Oneida, they understand each other perfectly. Kateri +asks Thérèse if she knows which portion of the church +will be set apart for the women. Thérèse points out +to her the place where she thinks they will be, and +the conversation continues. It is all about the new +building in which they are standing. Their thoughts +chime well together; but Kateri, whose mind, as she +came from Anastasia's cabin and wandered into the +chapel, was dwelling less on what she actually saw +before her than on her own internal wretchedness +and unworthiness, suddenly exclaims, with a heavy +sigh: "Alas! it is not in this building of wood and +stone that God most loves to dwell. Our hearts are +the lodge that is most pleasing to him. But, miserable +<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span> +creature that I am, how many times have I forced him +to leave this heart in which he should reign alone! +Do I not deserve that to punish me for my ingratitude, +they should forever exclude me from this church, which +they are raising to his glory?"</p> + +<p>These words, with their spiritual thought and beautiful +imagery, came rolling from the tongue of the +Mohawk girl with all the eloquence of tone and gesture +so natural to her race. They were spoken, too, with an +added force that belongs only to the utterance of those +who live in habitual silence concerning their inward +life. Thérèse could not look upon them as a mere +language of the lips, for she saw, as she watched the +face of her companion, that the last words came like a +sob from her very heart. They echoed strangely in her +own soul. Her past life, that terrible winter in the +woods, her vow to Heaven unfulfilled, conscience, +remorse, an impulse of love and sympathy for the +one who thus wailed out her sorrow in a direct appeal +to her,—all this, and more disturbed the soul of Thérèse. +She looked at Kateri, and then at the new-laid +planks on the chapel floor. Her tongue was silent, but +her eyes spoke out in a single glance, and said to the +Mohawk girl, "If you only knew—if you only knew +how it is with me!" And these were the words that +she seemed to be reading along the boards that lay +close to her feet: "She is better than I, or she would +not speak like that. She can help me. God has +sent her here. I will tell her what I have promised +and left undone. She thinks she is wicked. I don't +believe it; I want her to be my friend." She lifted her +eyes again, and in a few quick words opened her heart +<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span> +to Kateri. "Insensibly the conversation led them," +says Cholenec, "to disclose to each other their most +secret thoughts. To converse with greater ease, they +went and sat at the foot of a cross which was erected +on the banks of the river." There, where the cross +still stands as of old, near the great rapid, Thérèse told +Kateri the story of her life; and there their souls were +knit together in a friendship that would outlast death +and time. Thérèse became a part of Kateri, and Kateri +of Thérèse. Henceforth they were two souls leading but +one life. The history of one is the history of the other, +except that Kateri was necessarily, though often unconsciously, +the leading spirit.</p> + +<p>But what was the life of Thérèse Tegaiaguenta before +she met her guiding spirit, and linked her soul to the +soul of the Lily? What were the sins for which she +resolved to do penance together with Kateri? What +was the story she told, as they sat on the grassy bank +at the foot of the tall wooden cross? The gloom of the +evening fell about them before they could separate. +When at last they turned their faces from the great +river, and bent their footsteps toward the cluster of +Iroquois lodges near the Portage, Kateri had learned +much of what here follows concerning the life of her +friend, and many secrets of her heart which have never +been recorded.</p> + +<p>Thérèse was baptized by Father Bruyas in the Oneida +country. When that missionary first arrived among her +people, he converted Kateri Ganneaktena, who served +as interpreter while he was learning the language, and +who afterwards with her husband went to Canada and +founded the Praying Castle at La Prairie. Tegaiaguenta, +<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span> +like Ganneaktena, was a young married woman when +Bruyas converted and baptized her. She had been +united to an Oneida brave after the Iroquois fashion, but +unlike Ganneaktena, she did not succeed in converting +her husband. On the contrary, she herself was led +away by the force of evil example about her, and almost +lost her Christian faith.</p> + +<p>In the history of the Iroquois missions it is related +that a certain brave Christian woman literally fought +with tooth and nail to keep some of her infidel tribesmen +from pouring fire-water down her throat. If they +succeeded in making any of the Christians drunk, they +often managed to win them away from the influence of +the blackgowns.</p> + +<p>Thérèse, less resolute than Ganneaktena and the +woman just mentioned, fell a victim to this persistent +policy of the infidel Indians. After her baptism they +beguiled her into the prevailing sin of intoxication, for +which she afterwards shed bitter tears and suffered +many self-inflicted torments in company with Kateri.</p> + +<p>Before she could be fitted, however, for the friendship +of so pure a soul as that of the Mohawk girl, she had +to pass a terrible ordeal. When she left the Oneida +country and went to live at the Praying Castle with her +husband's family, only a partial change was brought +about in her lax, easy-going life; for Thérèse Tegaiaguenta, +though capable of deep religious convictions, had +an impulsive, pleasure-loving nature, very different from +the reserved, self-sacrificing spirit of Kateri. The Lily +of the Mohawks, from the first moment of her life, had +never ceased to be attentive to the lightest whisper of +divine grace. Tegaiaguenta could not be brought to +<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span> +listen to this voice till it spoke to her through the gaunt +lips of bereavement and starvation. Then she forgot it +again, till suddenly she recognized its echo in the looks +and words of Kateri, when she met her at the chapel. +The following is a brief account of the strange winter +adventure of Thérèse Tegaiaguenta in the woods of +Canada, as told by Cholenec:——</p> + +<blockquote><p>"She had gone with her husband and a young nephew +to the chase, near the river of the Outaouacks [Ottawas]. +On their way some other Indians joined them, and they +made a company of eleven persons,—that is, four men and +four women, with three young persons. Thérèse was the +only Christian. The snow, which this year fell very late, +prevented them from having any success in hunting; their +provisions were in a short time consumed, and they were +reduced to eat some skins, which they had brought with +them to make moccasins. At length they ate the moccasins +themselves, and finally pressed by hunger, were obliged to +sustain their lives principally by herbs and the bark of +trees. In the mean time the husband of Thérèse fell dangerously +ill, and the hunters were obliged to halt. Two among +them, an Agnié [Mohawk] and a Tsonnontouan [Seneca], +asked leave of the party to make an excursion to some +distance in search of game, promising to return, at the farthest, +in ten days. The Agnié, indeed, returned at the time +appointed; but he came alone, and reported that the Tsonnontouan +had perished by famine and misery. They suspected +him of having murdered his companion and then +fed upon his flesh; for although he declared that he had not +found any game, he was nevertheless in full strength and +health. A few days afterwards the husband of Thérèse +died, experiencing in his last moments deep regret that he +had not received baptism. The remainder of the company +<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span> +then resumed their journey, to attempt to reach the bank +of the river and gain the French settlements. After two +or three days' march, they became so enfeebled by want of +nourishment, that they were not able to advance farther. +Desperation then inspired them with a strange resolution, +which was to put some of their number to death, that the +lives of the rest might be preserved."</p></blockquote> + +<p>When they were eating the flesh of the first victim, +who was an old man, they asked Thérèse if it was allowable +to kill him, and what the Christian law said upon +that point, for she was the only one among them who +had been baptized. She dared not reply. They gave +her their reasons, which were that the old man had given +them the right that he had to his life, saying that he +would cause them a great deal of suffering on the +journey.<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a></p> + +<p>The little nephew of Thérèse had already died from +hunger and fatigue. When her husband lay at the +point of death, she and the boy had remained with him +till he breathed his last, and then she had hastened on +through the woods, carrying her nephew on her shoulder, +till she caught up with the band, who had journeyed +on in advance of her. The child died a little later, in +spite of her care; and when the man of the party was +devoured before her eyes, misery and starvation rendered +her speechless. She saw that they were determined +to sustain life at the expense of those among +them who were unable to resist.</p> + +<blockquote><p>"They, therefore, selected the wife of the Tsonnontouan +[Seneca] and her two children, who were thus in succession +devoured. This spectacle terrified Thérèse, for she had good +<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span> +reason to fear the same treatment. Then she reflected on +the deplorable state in which conscience told her she was; +she repented bitterly that she had ever entered the forest +without having first purified herself by a full confession; +she asked pardon of God for the disorders of her life, and +promised to confess as soon as possible and undergo penance. +Her prayer was heard, and after incredible fatigues she +reached the village with four others, who alone remained +of the company. She did, indeed, fulfil one part of the +promise, for she confessed soon after her return; but she +was more backward to reform her life and subject herself +to the rigors of penance."</p></blockquote> + +<p>This she did not undertake in earnest until she met +Kateri. From that time they were inseparable. They +went together to the church, to the forest, and to their +daily labor. They told each other their pains and dislikes, +they disclosed their faults, they encouraged each +other in the practice of austere virtues. They agreed +that they would never marry. An accident occurred +in the early days of their friendship that gave their +thoughts at once a serious turn. One day when Kateri +was cutting a tree in the woods for fuel, it fell sooner +than she expected. She had sufficient time, by drawing +back, to shun the body of the tree, which would have +crushed her by its fall; but she was not able to escape +from one of the branches, which struck her violently on +the head, and threw her senseless to the ground. They +thought she was dead; but she shortly afterward recovered +from her swoon, and those around her heard +her softly ejaculating, "I thank thee, O good Jesus, for +having saved me in this danger." She rose as soon as +she had said these words, and taking her hatchet in her +hand would have gone immediately to work again, if +<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span> +they had not stopped her and bade her rest. She told +Thérèse that the idea in her mind at the time was that +God had only loaned her what still remained to her +of life in order that she might do penance; and that +therefore it was necessary for her to begin at once to +employ her time diligently.</p> + +<p class="bigfoot">Such words from such a source could not fail to stir +the zeal and emulation of her warm-hearted, impetuous +friend. Hand in hand, they now hastened to climb the +thorny path of penance, guessing eagerly where certain +information was denied them as to what might be the +perfect Christian life they were seeking so earnestly to +lead.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> +See Chauchetière, livre ii. chapitre 2.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span></p> +<h2>CHAPTER XX.</h2> + +<p class="centerc"><b>MONTREAL AND THE ISLE-AUX-HÉRONS, 1678.</b></p> + + +<p><span class="dropcap">I</span>T is certain that Kateri Tekakwitha visited the +French settlement on the north side of the river; +for Cholenec thus writes:—</p> + +<blockquote><p>"While passing some days at Montreal, where for the +first time she saw the nuns, she was so charmed with their +modesty and devotion that she informed herself most thoroughly +with regard to the manner in which these holy sisters +lived, and the virtues which they practised."</p></blockquote> + +<p>Kateri and Thérèse—for the two were inseparable—with +other Indians from the Sault, probably laden with +goods to barter, must have crossed over to Montreal in +canoes. They paddled out into the broad smooth waters +of the St. Lawrence below the great rapid, where the river +widens out like a lake. They left far behind them their +village, with its tall wooden cross on the river-bank, and +the wild Isle-aux-Hérons, bearing up its sturdy clump +of foliage in the midst of the splashing foam. They +passed at a distance the Jesuit chapel at La Prairie, +where a few Frenchmen had built houses and formed +the nucleus of a settlement, and then moved quietly +and rapidly on in their light canoes until they neared +the Isle St. Paul. The southern shore of the river swept +<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span> +away in a great curve as they left the Sault, and the +prairie lands stretched away towards Lake Champlain, +while Mount Royal blocked the northern horizon. +Finally, after rounding the Isle St. Paul, they approached +near enough to the northern bank to see where the first +French fort had been built by the Sieur de Maisonneuve +on level land at the mouth of a little stream. The +spot is now called Custom-House Square; and the wild +Ilot Normandin has been transformed into Island Wharf. +This fort had fallen into disuse, and a second one was +built on higher ground. The great French guns that +were pointed toward the river meant no harm to the +Christian Indians, who passed safely by, and landed +on vacant ground in the rear of a cluster of fortified +buildings fronting on the Rue St. Paul. This was the +principal thoroughfare of the infant city of Ville-Marie. +Every house on the island of Montreal was strongly +built for defence. Each farm in the vicinity was connected +with the town by a chain of redoubts. Not only +the fort and the governor's mansion, but the mills, the +brewery, the Hospital or Hôtel Dieu, and the chief residences +had high walls and outlying defences. These +buildings were so placed along the Rue St. Paul that a +cross-fire from them and from the bastioned fort across +the little stream (which has since disappeared in the +maze of modern streets) could be maintained in a way to +render the position of the colonists impregnable against +an Indian assault. This had all been done under the +leadership of the first governor. At the time of Kateri's +visit, the chivalric De Maisonneuve had been recalled +to France, and De Courselles was Governor-General. +The Sulpicians, whose seminary was centrally located +<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span> +on the principal street, were lords of the <i>seigneurie</i> of +Montreal and could give grants of land, though the +recently arrived officers of the King disputed their +right to dispense justice, and to appoint the governor +of Ville-Marie.</p> + +<p>Marguerite Bourgeois was still a leading spirit in the +colony, and was actively engaged in founding and conducting +her schools for the Indian and Canadian children. +Her convent of Sisters of the Congregation of +Notre Dame, after much delay and many trials, was at +last successfully established opposite the Hôtel Dieu +on the Rue St. Paul. Monseigneur de Laval, Bishop of +Quebec, on his visit to Ville-Marie in 1676, had formally +recognized and approved her new order. There +were at this time ten nuns in all associated with her in +the work of teaching. They taught day-scholars free of +charge, and worked diligently out of school-hours to +support themselves. In 1657 the Sieur de Maisonneuve +had given Marguerite Bourgeois a tract of land near the +Hôtel Dieu, on which was a well-built stable, which she +used for her first school-house. The classes were assembled +in the lower part of the building, while this +indefatigable schoolmistress and her first assistants slept +in the loft, to which they ascended by an outside staircase. +As her school and community increased, she built +a house that would shelter twelve persons. This also +had proved insufficient, and she was now established +in a fine large stone building, where a number of girls +were safely housed, and taught to read, write, and sew. +The King of France allowed her a certain amount each +year for the support of her Indian pupils. These were +mostly at the school of the newly founded Sulpician +mission on the mountain-side. There the number of +<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> +Indians was daily increasing. M. Belmont, a Sulpician, +taught the boys, and two of the Congregation sisters had +charge of the girls. Their favorite pupil, Marie Thérèse +Gannensagwas (meaning, "She takes the arm"), was in a +few years to become herself a successful teacher in the +Indian school, and a gentle, lovable nun. At this time +she was about eleven years old. When still younger, +she had come with her aged grandfather from the Seneca +country. He was a Christian, having been baptized in +the Huron country by the great missionary Brebeuf. The +little Gannensagwas was adopted by Governor de Courselles, +and placed under the care of Marguerite Bourgeois +in the convent on the Rue St. Paul. When the school +at the Mountain was opened, in 1676, she was sent +there. In one or other of these two places she spent +the remainder of her life, as pupil, novice, and then +schoolmistress. Her memory has sometimes been confused +with that of Kateri Tekakwitha, though she was +ten years younger than the Mohawk, and led a very +different sort of life. Gannensagwas grew up, lived and +died in a convent, and was the first real Indian nun. +A tablet to her memory is preserved in one of the towers +of the old fort at the mission on Mount Royal. This +stone tower stands in the same enclosure with the costly +modern buildings of the Sulpicians in a beautiful part +of the present city of Montreal. At the time of Kateri's +visit, however, this same tower and fort was in the +woods; for the buildings of the old town extended no +farther from the river than the Rue St. Jacques. From +there to the Indian schools of the Mountain was a lonely +road leading past a solitary fortified farm belonging to the<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span> +Sulpicians,—La ferme St. Gabriel. It was there that a +priest, M. Le Maistre, had been tomahawked, in August +1661. He was on guard while the laborers gathered in +the harvest. His tragic death warned them to withdraw +at once from the fields, and defend themselves within +the farm-house. Such incidents as this were then fresh +in the minds of the people, and gave pathetic interest +to many a spot near Ville-Marie.</p> + +<p>In 1678 Rue Notre Dame was a new street, not yet +built up, and the foundations of the parish church were +uncompleted; but already the Hôtel Dieu had a long +history. Just five years had passed since Mademoiselle +Manse, the former friend of Marguerite Bourgeois, and +the one who founded the Hôtel Dieu and brought the +hospital nuns from France to conduct it, had been laid +to rest. She died in 1673. Her last request was that +her body might be buried at the Hôtel Dieu, and her +heart be placed under the sanctuary lamp in the new +church of the parish.<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> It was but right that this should +be done, for she had given her whole life to founding +not only the hospital but the city and colony at Mount +Royal. Till the new church of Notre Dame should be +finished, the heart of the brave lady, encased in a metal +vase, was hung in the chapel of the Hôtel Dieu. It was +there for many years; but the building of the church +was delayed so long that the transfer of the precious +deposit never took place. The relic was lost at the +time of a fire that destroyed the old chapel and hospital<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span> +in 1695. Kateri may have seen the metal vase in the +chapel of the hospital, but could scarcely have had time +to learn its significance. Mademoiselle Manse had fulfilled +a twofold task. She had distributed guns and ammunition +to the colonists, and had nursed the wounded +soldiers and Indians. Her life was often in danger. At +times she was quite alone in the hospital. Her courage, +enthusiasm, and womanly care for the sick and suffering +were a mainstay of the colony, all through what has well +been called its heroic age. Founded in a spirit of religious +zeal for the conversion of the savages, its struggle +for existence in a wild country of warring races fills up +a strange and interesting chapter in early American history. +Quebec, Three Rivers, and Montreal were for a long +time the only settlements of any consequence in Canada. +Quebec was the great stronghold and starting-point of +French trade and colonization. There too the Jesuit +missionaries had their headquarters, and sent their reports, +which were combined into the famous "Relations," +so valuable now as history. Three Rivers, the next important +trading-post, was a long stride up the St. Lawrence +and into the wilderness. There, as elsewhere, the +French sought to share their faith with the Indians. +Kateri's Algonquin mother, it will be remembered, had +been baptized at Three Rivers before her capture by the +Iroquois. Beyond that point no permanent settlers had +ventured until Montreal, the strange, solitary island city, +was established for no other purpose than to convert the +redmen to Christianity. The whole plan was made in +France by a company of devout and wealthy persons. +Two of the leading spirits, not yet mentioned, were M. +Olier, an ecclesiastic, and M. de la Dauversière, a pious<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> +layman. The site for the city was chosen, and the +island bought, by men who had no practical knowledge +of the country. It was far inland, and dependent entirely +on its own resources when the Indians were at +war. The people of Quebec did not always know whether +Montreal existed or not, so beset were its inhabitants at +times by the unconverted, warlike kindred of Kateri. +The raids of the Mohawks were checked by De Tracy, +in 1666; but after all, they were only one of five unfriendly +nations who were liable to brandish the tomahawk +at any time against the French. In 1678 there +was a general peace along the whole line, except for +local and religious persecutions, such as Kateri had +endured before coming to the Sault.</p> + +<p>The worst days for Montreal had been about twenty +years before, when their allies the Hurons were annihilated +as a nation by the terrible Iroquois. At that time +the French lived in a whirlwind of war and havoc. The +remnant of Hurons that remained with them after the +war, were gathered together in the mission village of +Lorette near Quebec. Sillery, in the same vicinity, +was a settlement of the Christian Algonquins. In +Kateri's time these two missions nestled under the +protecting guns of Quebec; just as the Indians of the +Praying Castle where Kateri lived, and the Iroquois of +the Sulpician mission on the slope of Mount Royal, +felt bound to maintain a close friendship for defence, as +well as through inclination, with their French neighbors +at Montreal. The people of the Sault and the people +of the Mountain were always welcomed and graciously +received by the colonists of Ville-Marie. There were +many things for them to see and learn there; but if the<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span> +Hôtel Dieu and the convent were at one end of the +town, the brewery and the fort were at the other, and +on the whole the Jesuit Fathers at the Sault liked it +better when their Indians stayed at the mission. The +trader of Montreal was much the same sort of man as +the trader of Fort Orange. The early colonial town of +the Frenchman, however, differed in many respects +from the town of the Dutchman. It will be interesting, +therefore, to follow Kateri as she leaves her canoe on +the pebbly shore, and wander with her through the +strange, new streets of the Canadian town, just as we +followed her uncle long ago on his journey to Albany +on the shore of the Hudson. His pack of beaver-skins +was examined and handled by the well-to-do traders +of Handelaer Street. So do the companions of Kateri +dispose of their Indian wares with equal ease in the +long and important Rue St. Paul. Like the Dutch +thoroughfare, it runs parallel with the river; all the +dwellings on one side have their backs turned to the +water, but their gardens do not extend all the way to +the water's edge, as at Albany; there are vacant building +lots in the rear on the river-bank.</p> + +<blockquote><p>"The houses built of wood, <i>pièce sur pièce</i>, or of rounded +pebbles stuck together with cement, are all in the same +style,—a rectangle covered with a steep roof slightly overtopped +by the stone chimney; two skylights to admit light +into the garret on the long sides; a door set between two +windows, and the walls pierced with loop-holes for defence +against the Iroquois. The interior is not less simple,—one +large hall where all the family live, as in Bretagne; a bed or +lounge, a sort of long coffer or chest with a cover that is +opened out in the evening, into which a mattress is spread,<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span> +and where the children sleep; some chairs or small benches; +the extra clothing and the gun, hung up on the wall."<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a></p></blockquote> + +<p>This extra clothing was as unpretentious in style as +the dwelling. A plain woollen garment, with capot, girdle, +and <i>tuque</i>, was the uniform of the Canadian colonist. +Even the first governor, Sieur de Maisonneuve, wore it +the greater part of the year, except on state occasions. +Of course, in the hottest weather this warm outer garment +was exchanged for a cooler shirt and a broad-brimmed +hat; then the woollen coats with snow-shoes +and other winter belongings of the settler were hung on +pegs against the wall.</p> + +<p>The home-trained garrison of Montreal felt proud +to hear the Viceroy de Tracy call them his "capots +bleus," for they knew right well he could scarcely have +triumphed over the Mohawks without their assistance. +His veterans, scarred in the Turkish wars, were indeed +a sorry sight to behold on the expedition of 1666, when +they stumbled about in the snow, and lost their way in +the forest of northern New York. Kateri remembered +these soldiers well. She saw them in her childhood, +when they were enemies and invaders of her home, and +so she did not care to see them again. A glance at the +fort and the fortified houses, the mills, the governor's +house, and the <i>seminaire</i> was enough for her. Already +she stood at the corner of the Rue St. Paul and the +Rue St. Joseph. If she chose to follow up the latter +street, it would take her to the great square where the +foundations of the new church of Notre Dame had been<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span> +laid. But the chapel of the Hôtel Dieu was right before +her, and she entered there. The hospital Sisters +were chanting their office behind a wooden grating. +Why were they out of sight? What did it all mean? +She questioned her comrades, and they told her what +little they themselves knew about the nuns. Not content +with visiting the chapel, they gained permission +to enter the hospital. What Kateri saw at the entrance +on the Rue St. Paul was a great, heavy wooden door, +opening into a small building. Behind this was a large +enclosure or yard surrounded by a high stockade wall +for defence, and containing several buildings, mostly of +wood and somewhat out of repair. The hospital Sisters, +though chiefly of noble rank, were poorly lodged and +suffered many privations. The hospital was endowed +by a lady of fortune in Paris, but it had been built and +equipped under the eyes of Mademoiselle Manse, who +cared for the sick herself till the Sisters came from +France. After that she had dwelt close by them, and +continued in charge of their financial affairs until her +death. The nuns possessed some cows and other +domestic animals. There was also a little bakery in +one part of the enclosure. In another place Sœur de +Brésoles had a garden marked off, where she cultivated +medicinal drugs. It was all very simple and primitive, +but strange and marvellous to the eyes of Kateri. She +saw how good the Sisters were to the sick, and how +simply and poorly they lived themselves. Their own +beds were in a rough attic above the wards for the sick. +Their linen was spotless, but the observant Kateri could +not fail to see that their dresses were patched in many +places. Though each of these ladies brought a <i>dot</i><span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span> +with her to the convent when she entered the order in +France, they were often left with no resources save +what their own industry brought them in the wilds of +Canada, and even the hospital fund was lost to them +through bad management over the sea; but no misfortune +could daunt them in their work of curing and +converting the Indians, and caring for the disabled +colonists. They refused every overture to return to +Europe, and shared in all the vicissitudes of the +struggling colony, rich at least in the good-will of its +people.</p> + +<p>In the convent across the street from the Hôtel Dieu, +Kateri and her friend were warmly welcomed by Marguerite +Bourgeois and the Sisters of the Congregation. +It is probable that the two young Indian girls stayed +over night at the convent, for Sœur Bourgeois delighted +in entertaining just such guests, to shield them from all +harm while in the city, and to win them to the practice +of virtue and piety. There is every reason to believe +that Kateri was much influenced and stimulated in her +spiritual aspirations by what she saw there, and above +all by coming in contact with the strong and saintly +character of the woman who had founded so useful an +order. Marguerite Bourgeois and her companions were +successful in doing good from the very first; and to-day +the great Villa-Maria, which is the outgrowth of her +humble but earnest efforts, is set like a queenly diadem +on the brow of Mount Royal. There the young girls of +America are still attracted, sheltered, taught, and incited +by the nuns of her order to a life of virtue and +good deeds, in much the same spirit that the early +colonial belles and Indian maidens were gathered together<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> +long ago by Marguerite Bourgeois herself, the +very first schoolmistress of the town. She was accustomed +to wear a plain black dress, with a deep pointed +linen collar, almost a little cape; besides this, something +that might be called either a short veil worn like +a hood or a large black kerchief was drawn over her head +and knotted loosely under her chin. In her later days +the edges of a white cap which she wore under this +sombre head-dress, showed about her face. Her nuns +still wear a costume which she prescribed for them. +There is nothing peculiar about their black dress or the +usual nun's veil which falls in loose folds from the head +and shoulders, but they wear an odd linen head-dress +with three points, which is drawn together under the +chin and projects downward in a stiff fold. Some of +the sweetest of faces may be seen framed in this ungainly +gear. The hooded kerchief of Marguerite Bourgeois +was more pleasing, but she did not choose that it +should be very comfortable. A sister of hers discovered +one day that the cap she wore under this kerchief was all +bristling with bent pins. She was, perhaps, allowing +them to prick her into a remembrance of her sins at the +very time she received Kateri and her friend with a gracious +smile and led them into the convent. Several of the +nuns were teaching their classes. Most of the children at +the school were Canadians, but there were also Indian +girls under her care, younger than Kateri, who could +read and write and spin. Several of these were boarding +pupils, supported by pensions from the King, Louis +XIV. These became, under the care of the Sisters, like +demure little convent girls, scarcely to be distinguished +from the Canadian children, except by their Indian<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> +features. The studious and modest little Gannensagwas, +though now sent to the new school at the Mountain +for a time, felt more at home in the Rue St. Paul, +where she had spent four or five years. An Onondaga +girl, Attontinon, called Mary Barbara at her baptism, +was nearer Kateri's age. She also aspired to join the +sisterhood, but was as yet too recently converted from +heathenism to be admitted.</p> + +<p>Kateri felt shy and out of place, no doubt, among the +little scholars whom she saw at Ville-Marie, even +though some of them were Indians. She felt, perhaps, +as a wild deer of the forest might who chanced to stray +into a park where petted fawns looked knowingly up at +the half-frightened intruder, as they quietly nibbled +grass from the hands of the keepers. If the young +Mohawk girl did not turn suddenly about and take the +nearest path to the woods and thickets, it was only because +her timidity was held in check by a great eagerness +to learn all she could about the life of those +beautiful, quiet nuns. She knew they had come far +away from their own country to teach the Iroquois and +the Algonquins as well as the Canadian children to live +like Christians. Kateri did not ask all the questions +that came into her mind; but this much she certainly +learned,—that the sisters lived unmarried, apart from the +rest of the people, and spent much time in prayer. She +had an opportunity also to observe some of their daily +exercises and little practices of piety. It is more than +likely that she went with them on a visit of devotion to +the stone chapel of Bon Secours, a little way out of the +town. It was just finished at that time; and a small +statue of Our Lady, brought from France by Sœur +<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span> +Bourgeois, had been placed there. The officials of the +town secured the garret of the church for a temporary +arsenal to store their ammunition. There was no other +place as yet in Ville-Marie that was fireproof. The +Church of Bon Secours has always been a favorite +shrine. Kateri's devotion to the Blessed Virgin would +naturally lead her there before she left the city. She +was both interested and attracted during her stay in +Montreal by everything she saw at the Convent of +Notre Dame and at the Hôtel Dieu. But she gave no +intimation of a wish to remain with the nuns at either +of these establishments. Her whole life had been the +life of an untamed Indian. She had accepted Christianity +in the only way in which under the circumstances +it could possibly have been offered to her,—that +is to say, Christianity pure and simple, with few +of the trappings of European civilization. She was +a living proof that an Indian could be thoroughly +Christianized without being civilized at all in the ordinary +sense of the word. She was still a child of the +woods, and out of her element elsewhere. It was with +scarce a regret, then, that she returned with her friend +to the Sault, and resumed her usual life there. But +her visit to Montreal had given her an intimation of +something well known to the Christians of Europe, +which had not been taught at the mission. The married +state was frequently praised there, and always recommended +to the Indians. The blackgowns did not venture +to give the counsel of Saint Paul concerning virginity, +to a people that were but just learning to walk in the +way of the commandments. But Kateri had been struck +by the example of the Jesuit Fathers themselves, and +<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span> +her penetrating mind had already guessed that something +was withheld from her on this point; after her +visit to the nuns at Montreal she was confirmed more +than ever in her resolve to remain unmarried.</p> + +<p>Kateri and Thérèse talked the matter over when she +returned to the Sault; and together they formed a plan +for carrying out their idea of living a perfect life. It +was a romantic rather than a practical project, but so +quaint and beautiful that it is well worth telling. In +the first place Thérèse was discreet enough to recommend +that they should have an older woman with them +who would know all about the affair from the first. +She said she knew just the right sort of a person,—a +good Christian, advanced in years, who had lived for +some time at Quebec and also at Lorette, the older +Huron mission which was conducted on the same plan +as the Iroquois mission at the Sault. The name of this +woman was Marie Skarichions. Kateri agreed to what +her friend suggested, and on a certain day they all three +assembled at the foot of the tall cross on the river-bank, +that they might consult together without interruption. +It was a quiet, dreamy spot, and always the favorite +resort of Kateri for prayer and meditation, or confidential +interviews with her friend. No sooner were they +seated there, than the old woman began to talk, and to +tell them that she also would gladly live as they wished +to live; that she had been taken care of once by the +Sisters at Quebec when she was sick; that she knew +just how they lived, for she had noticed them particularly. +She went on to say that she and Thérèse and +Kateri must never separate, that they must all dress +just alike, and live together in one lodge. Kateri listened +<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span> +eagerly to all this talk, hoping to gather some +profit from it, and begging the woman not to conceal +from her anything she knew that would make her soul +more pleasing to God. As their imaginations grew more +and more excited in picturing to one another the ideal +life they would lead in their little community, shut off +from everything that might distract them from prayer +and holy thoughts, their eyes fell naturally enough upon +the solitary unfrequented Isle-aux-Hérons which lay off +in the midst of the rapids. "There!" they said, with +sudden enthusiasm, as they pointed to the island,—"there +is the place for our lodge of prayer!" and they +began to portion it off in their thoughts, and to plan an +oratory with a cross under the trees; they also tried to +make out a rule of life for themselves. But all at once +they remembered Father Fremin, the head of the mission, +and wondered what he would think of their project. +Kateri had great respect for authority, and a true +spirit of obedience. They agreed to do nothing without +the consent of the blackgown. One of them went at +once to find him and told him why they were assembled, +asking him at the same time if he did not approve of +their plan. But alas! the unfortunate messenger came +back to the other two covered with confusion. The +blackgown, she said, had only laughed heartily at all +their beautiful projects, and made light of them, saying +that they were too young in the faith to think of such +a thing as founding a convent. It was too much out of +the ordinary way, and quite unsuitable. The Isle-aux-Hérons +was altogether too far from the village. The +young men going back and forth from Montreal would +be always in their cabin. Upon further consideration, +<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> +they concluded that, after all, what the Father said was +reasonable, and <i>they thought no more of their convent of +the</i> "<i>Isle-aux-Hérons</i>."</p> + +<p class="bigfoot">But Kateri, for her part, was determined to see the +Father herself a little later, and get from him, if possible, +some further information about the life she wished to +lead. Unforeseen circumstances obliged her much sooner +than she expected to seek the counsel and advice of +Father Cholenec on this very subject, for the adopted +sister of Kateri was even then forming plans of her +own for the disposal of her young relative.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> The parish church of Notre Dame, with its two square towers, is +often called by mistake the Cathedral. This title belongs to St. Peter's,—a +more modern structure, with a great dome shaped like that of St. +Peter's at Rome.</p></div> + +<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> Histoire et Vie de M. Paul de Chomedey, Sieur de Maisonneuve, +1640-1672, par P. Rousseau.</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span></p> +<h2>CHAPTER XXI.</h2> + +<p class="centerc"><b>"I AM NOT ANY LONGER MY OWN."</b></p> + + +<p><span class="dropcap">K</span>ATERI Tekakwitha had already refused to +be united to a heathen brave. "But a Christian +marriage," said her sister to Anastasia, "is a very different +affair." The matchmakers were again lying in wait +for her. It is Father Cholenec who gives us the best account +of this final contest with Tekakwitha on the matrimonial +question. He was her spiritual director at the +time, and was consulted by the parties on both sides. +While Fremin was absent in France, he had charge of +the Mission, with Chauchetière as assistant. The following +version of what occurred to disturb Kateri in the +fall of 1678 is taken entire from Cholenec's letter (dated +the 27th of August, 1715):—</p> + +<blockquote><p>"Interested views inspired her sister with the design of +marrying her. She supposed there was not a young man in +the Mission du Sault who would not be ambitious of the +honor of being united to so virtuous a female; and that +thus having the whole village from which to make her +choice, she would be able to select for her brother-in-law +some able hunter who would bring abundance to the cabin. +She expected indeed to meet with difficulties on the part of +Catherine, for she was not ignorant of the persecutions this +generous girl had already suffered, and the constancy with +which she had sustained them, but she persuaded herself +<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span> +that the force of reason would finally vanquish her opposition. +She selected, therefore, a particular day, and after +having shown Catherine even more affection than ordinary, +she addressed her with that eloquence which is so natural to +these Indians when they are engaged in anything which +concerns their interests.</p> + +<p>'I must confess, my dear sister,' said she, with a manner +full of sweetness and affability, 'you are under great obligations +to the Lord for having brought you, as well as ourselves, +from our unhappy country, and for having conducted +you to the Mission du Sault, where everything is favorable +to your piety. If you are rejoiced to be here, I have no less +satisfaction at having you with me. You, every day, indeed, +increase our pleasure by the wisdom of your conduct, which +draws upon you general esteem and approbation. There +only remains one thing for you to do to complete our happiness, +which is to think seriously of establishing yourself +by a good and judicious marriage. All the young girls +among us take this course; you are of an age to act as they +do, and you are bound to do so even more particularly than +others, either to shun the occasions of sin, or to supply the +necessities of life. It is true that it is a source of great +pleasure to us, both to your brother-in-law and myself, to +furnish these things for you, but you know that he is in the +decline of life, and that we are charged with the care of a +large family. If you were to be deprived of us, to whom +could you have recourse? Think of these things, Catherine; +provide for yourself a refuge from the evils which accompany +poverty; and determine as soon as possible to prepare +to avoid them, while you can do it so easily, and in a way +so advantageous both to yourself and to our family.'</p> + +<p>There was nothing which Catherine less expected than +a proposition of this kind; but the kindness and respect she +felt for her sister induced her to conceal her pain, and she +<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> +contented herself with merely answering that she thanked +her for this advice, but the step was of great consequence, +and she would think of it seriously. It was thus that she +warded off the first attack. She immediately came to seek +me, to complain bitterly of these importunate solicitations +of her sister. As I did not appear to accede entirely to her +reasoning, and for the purpose of proving her, dwelt on +those considerations which ought to incline her to marriage, +'Ah, my Father,' said she, '<i>I am not any longer my own.</i> +I have given myself entirely to Jesus Christ, and it is not +possible for me to change masters. The poverty with which +I am threatened gives me no uneasiness. So little is requisite +to supply the necessities of this wretched life, that my +labor can furnish this, and I can always find something to +cover me.' I sent her away, saying that she should think +well on the subject, for it was one which merited the most +serious attention.</p> + +<p>Scarcely had she returned to the cabin, when her sister, +impatient to bring her over to her views, pressed her anew +to end her wavering by forming an advantageous settlement. +But finding from the reply of Catherine, that it was useless +to attempt to change her mind, she determined to enlist +Anastasia in her interests, since they both regarded her as +their mother. In this she was successful. Anastasia was +readily induced to believe that Catherine had too hastily +formed her resolution, and therefore employed all that influence +which age and virtue gave her over the mind of the +young girl, to persuade her that marriage was the only part +she ought to take.</p> + +<p>This measure, however, had no greater success than the +other; and Anastasia, who had always until that time found +so much docility in Catherine, was extremely surprised at the +little deference she paid to her counsels. She even bitterly +reproached her, and threatened to bring her complaints to +<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span> +me. Catherine anticipated her in this, and after having +related the pains they forced her to suffer to induce her to +adopt a course so little to her taste,<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> she prayed me to aid +her in consummating the sacrifice she wished to make of +herself to Jesus Christ, and to provide her a refuge from +the opposition she had to undergo from Anastasia and her +sister. I praised her design, but at the same time advised +her to take yet three days to deliberate on an affair of such +importance, and during that time to offer up extraordinary +prayers that she might be better taught the will of God; +after which, if she still persisted in her resolution, I promised +her to put an end to the importunities of her relatives. +She at first acquiesced in what I proposed, but in less than +a quarter of an hour, came back to seek me. 'It is settled,' +said she, as she came near me; 'it is not a question for deliberation; +my part has long since been taken. No, my +father, I can have no other spouse but Jesus Christ.' I +thought that it would be wrong for me any longer to oppose +a resolution which seemed to me inspired by the Holy +Spirit, and therefore exhorted her to perseverance, assuring +her that I would undertake her defence against those who +wished henceforth to disturb her on that subject. This answer +restored her former tranquillity of mind, and re-established +in her soul that inward peace which she preserved +even to the end of her life.</p></blockquote> + +<blockquote><p>Scarcely had she gone, when Anastasia came to complain, +in her turn, that Catherine would not listen to any advice, +but followed only her own whims. She was running on in +<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span> +this strain, when I interrupted her by saying that I was +acquainted with the cause of her dissatisfaction, but was astonished +that a Christian as old as she was could disapprove +of an action which merited the highest praise, and that if she +had faith, she ought to know the value of a state so sublime +as that of celibacy, which rendered feeble men like to the +angels themselves. At these words Anastasia seemed to be +in a perfect dream; and as she possessed a deeply seated +devotion of spirit, she almost immediately began to turn the +blame upon herself; she admired the courage of this virtuous +girl, and at length became the foremost to fortify her in +the holy resolution she had taken.... [As for Catherine], +feeble as she was, she redoubled her diligence in labor, her +watchings, fastings, and other austerities. It was then the +end of autumn, when the Indians are accustomed to form +their parties to go out to hunt during the winter in the +forests. The sojourn which Catherine had already made +there, and the pain she had suffered at being deprived of +the religious privileges she possessed in the village, had induced +her to form the resolution, as I have already mentioned, +that she would never during her life return there. +I thought, however, that the change of air and the diet, +which is so much better in the forest, would be able to restore +her health, which was now very much impaired. It +was for this reason that I advised her to follow the family +and others, who went to the hunting-grounds.<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a></p></blockquote> +<p><span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span></p> +<blockquote><p>"She remained, therefore, during the winter in the village, +where she lived only on Indian corn, and was subjected indeed +to much suffering. But not content with allowing her +body only this insipid food, which could scarcely sustain it, +she subjected it also to austerities and excessive penances, +without taking counsel of any one, persuading herself that +while the object was self-mortification, she was right in +giving herself up to everything which could increase her +fervor. She was incited to these holy exercises by the noble +examples of self-mortification which she always had before +her eyes. The spirit of penance reigned among the Christians +at the Sault. Fastings, discipline carried even unto +blood, belts lined with points of iron,—these were their +most common austerities. And some of them, by these +voluntary macerations, prepared themselves when the time +came, to suffer the most fearful torments.... One in particular +among them, named Etienne, signalized his constancy +and faith. When environed by the burning flames [at +Onondaga], he did not cease to encourage his wife, who was +suffering the same torture, to invoke with him the holy +name of Jesus. Being on the point of expiring, he rallied +all his strength, and in imitation of his Master, prayed the +Lord with a loud voice for the conversion of those who had +treated him with such inhumanity. Many of the savages, +touched by a spectacle so new to them, abandoned their +country and came to the Mission du Sault, to ask for baptism, +and live there in accordance with the laws of the Gospel.</p> + +<p>"The women were not behind their husbands in the +ardor they showed for a life of penance. They even went +<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> +to such extremes that when it came to our knowledge we +were obliged to moderate their zeal. Besides the ordinary +instruments of mortification which they employed, they had +a thousand new inventions to inflict suffering upon themselves. +Some placed themselves in the snow when the cold +was most severe; others stripped themselves to the waist in +retired places, and remained a long time exposed to the +rigor of the season, on the banks of a frozen river, and +where the wind was blowing with violence. There were +even those who, after having broken the ice in the ponds, +plunged themselves in up to the neck, and remained there +as long as it was necessary for them to recite many times +the ten beads of their rosary. One of them did this three +nights in succession, and it was the cause of so violent a +fever that it was thought she would have died of it. Another +one surprised me extremely by her simplicity. I +learned that, not content with having herself used this mortification, +she had also plunged her daughter, but three +years old, into the frozen river, from which she drew her +out half dead. When I sharply reproached her indiscretion, +she answered me with a surprising naiveté, that she did not +think she was doing anything wrong, but that knowing her +daughter would one day certainly offend the Lord, she had +wished to impose on her in advance the pain which her sin +merited.</p> + +<p>"Although those who inflicted these mortifications on +themselves were particular to conceal them from the knowledge +of the public, yet Catherine, who had a mind quick +and penetrating, did not fail from various appearances to +conjecture that which they held so secret; and as she studied +every means to testify more and more her love to Jesus +Christ, she applied herself to examine everything that was +done pleasing to the Lord, that she might herself immediately +put it in practice."</p></blockquote><p> +<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span></p> + +<p>Chauchetière, alluding to the events of this same fall +and winter (1678 and 1679), gives some details of her +life not mentioned by Cholenec. He says:—</p> + +<blockquote><p>"As soon as she learned from Father Fremin that God +left every Christian free to marry or not to marry, she lost +no time in choosing a state of life for herself, and furthermore, +if the fear that she had of appearing virtuous had +not restrained her, she would have cut off her hair; she +contented herself with dressing like those who were the +most modest in the village. Father Fremin gave her +some rules of life more special than those he gave to the +others; he directed her to keep herself in retirement, above +all during the summer time, when the canoes of the Ottawas +came down, to remain in her cabin, and not go to the +water's edge to see them arrive, like the rest. She also +regarded what he said about not going to Montreal. In a +word, it was only necessary to tell her a thing once, and +she put it in practice. It was a common saying in the +village that Catherine was never elsewhere than in her +cabin or in the church; that she knew but two paths,—one +to her field, and the other to her cabin. But to come in +particular to the rules that she prescribed for herself, here +are a few of them.</p> + +<p>"Being a young Indian, twenty-two or twenty-three +years old, she must naturally have liked to be well and +properly dressed like the others, which consists in having +the hair well oiled, well tied, and well parted, in having a +long braid [queue] behind, and in adorning the neck with +wampum. They like to have beautiful blankets and beautiful +chemises, to have the leggings or mittens well made, +and above all to have just the right kind of a moccasin; in +a word, vanity possesses them.</p> + +<p>"Catherine thought she could do away with all that, without +<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span> +eccentricity. But one could see by her dress what her +thought was. She was not looking for a husband; she gave +up all bright red blankets and all the ornaments that the +Indian girls wear. She had a blue blanket, new and simple, +for the days when she went to communion; but more than +that, she had an interior, very perfect, which was known only +to God; but which she could not hide so well but that her +companion knew of it at the times of their greatest fervor.... +Marie Thérèse Tegaiaguenta once told Catherine of certain +movements of indignation that she had against herself and her +sins; and that when she was going one day into the woods feeling +herself oppressed with grief at the thought of her sins, she +had taken a handful of switches and had given herself heavy +strokes with them on her hands; and that another time +having climbed a tall tree to get birch-bark for a piece of +work, when she was at the top she was seized with fear. +Casting her eyes to the foot of the tree where there were +many stones, she believed with reason, that if she fell she +would break her head. But a good thought came to her +then, which confirmed her more than ever in all the good +resolutions she had already made to serve God; for reflecting +on her fear, she blamed herself for fearing to die and not +fearing even more than that to fall into hell. Tears came +into her eyes as she descended; and when she reached the +ground, she sat down at the foot of the tree, throwing her +bark aside, and giving way to the good feeling that had +taken possession of her."</p></blockquote> + +<p>Kateri did not forget what her companion told her +about the switches, and resolved to make a daily practice +for herself which she could keep up during the +time of the chase.</p> + +<p>While her sister with her family were off at the +hunting-camp, Kateri had as much time as she could +<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span> +wish to satisfy her devotion at the village chapel. She +remained there so many hours on her knees in the +coldest winter weather, that more than once some one +or other of the blackgowns, moved with compassion at +sight of her half-frozen condition, obliged her to leave +the chapel and go warm herself. Kateri had at last +learned, by repeated inquiries, all she wanted to know +about the nuns whom she had seen at Montreal. She +was now aware that they were Christian virgins consecrated +to God by a vow of perpetual continence.</p> + +<p>Cholenec says:—</p> + +<blockquote><p class="bigfoot">"She gave me no peace till I had granted her permission +to make the same sacrifice of herself, not by a simple resolution +to guard her virginity, such as she had already made, +but by an irrevocable engagement which obliged her to +belong to God without any recall. I would not, however, +give my consent to this step until I had well proved her, +and been anew convinced that it was the Spirit of God acting +in this excellent girl, which had thus inspired her with +a design of which there had never been an example among +the Indians."</p></blockquote> + + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> In another account of this interview given by Cholenec in his +manuscript life of Kateri, which has never been published, but is still +preserved by the Jesuits at Montreal, are the following words: "Ah, +mon père, me répondit-elle sur le champ, et sans hésiter, 'Je ne l'aurois +m'y rendre. Je haïs les hommes, j'ai la dernière aversion pour le +mariage,—la chose m'est impossible!'"</p></div> + +<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> Cholenec, in an older manuscript, gives further particulars concerning +the life of this "Première Vierge Irokoise." In that account +of the interview, after giving the above recommendation to Kateri +about her health, her director goes on to describe the way in which his +advice was received. "At these words she only laughed, and a moment +after, taking that air so devout which was usual with her when +she came to speak to me of her spiritual affairs, she made this beautiful +reply, worthy of Catherine Tegakouita: 'Ah, my father, it is true +that the body has good cheer in the woods, but the soul languishes +there and dies of hunger; whereas in the village, if the body suffers a +little from not being so well nourished, the soul finds its full satisfaction, +being nearer to Our Lord. Therefore I abandon this miserable +body to hunger, and to all that might happen to it afterwards, in order +that my soul may be content, and may have its ordinary nourishment."</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span></p> +<h2>CHAPTER XXII.</h2> + +<p class="centerc"><b>KATERI'S VOW ON LADY DAY, AND THE SUMMER OF +1679.</b></p> + + +<p><span class="dropcap">K</span>ATERI'S soul was indeed of rarest and costliest +mould. Of this Father Cholenec was now fully +aware. He also knew her quiet determination of spirit, +and he no longer resisted her pleadings to be allowed +to consecrate herself to God by a vow of perpetual virginity. +This she did, with all due solemnity, on the +Feast of the Blessed Virgin, the 25th of March, 1679.</p> + +<p>However others might look upon her act, this solemn +engagement with God gave her a feeling of freedom +rather than of thraldom. At last she had an acknowledged +right to live her own life in her own way. She +was Rawenniio's bride. The blackgown had approved +of her vow, and no relative of hers at the Sault ventured +afterwards to question or disturb her. "From +that time," says Cholenec, "she aspired continually to +heaven, where she had fixed all her desires; ... but +her body was not sufficiently strong to sustain the +weight of her austerities and the constant effort of her +spirit to maintain itself in the presence of God." She +tested her powers of endurance to the utmost. Her +constant companion, Thérèse, afterwards told of her that +on one occasion, as they were coming from the field +into the village, carrying each of them a heavy load of +<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> +wood, Kateri slipped on the frozen ground and fell, +causing the points of an iron belt which she was accustomed +to wear to penetrate far into her flesh. When +Thérèse advised her on account of this accident to leave +her bundle of wood until another time, Kateri only +laughed, and lifting it quickly, carried it to the cabin, +where she made no mention of her hurt. When summer +came and the others laid aside their blankets for +a time, she continued to wear hers over her head even +in the hottest weather. Anastasia said that she did +this, not so much to shield her eyes from the light, as +from modesty and a spirit of mortification.</p> + +<p>Kateri and Thérèse found a deserted cabin near the +village, where they were now in the habit of going +every Saturday afternoon to prepare themselves in a +suitable manner, as they supposed, for receiving the +sacrament of penance.</p> + +<p>Chauchetière relates how this custom of theirs originated, +and how they employed themselves while in this +retreat. It was only by questioning Thérèse after the +death of Kateri that the full extent of their austerities +became known, for they were careful to conceal them +from the knowledge of all. Father Fremin was away +at this time, having gone on a voyage to France, and +Father Cholenec had full charge of the mission during +his absence. As his time was filled with new cares +and responsibilities, he had but little opportunity to +notice or discover that Kateri Tekakwitha, the treasure +confided to his keeping by Father de Lamberville, was +in all simplicity and earnestness wrecking her health +and strength by undergoing fearful penances. Suggested +to her either by the remorseful and penitent mind of +<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span> +Thérèse, or the stern instructions of Anastasia, they +were carried out with the utmost severity by Kateri +on her frail and innocent self, as though she bore +on her own shoulders the sins of the whole Iroquois +nation.</p> + +<p>It may be well to give a full account of how she was +accustomed to make her preparation for confession, +and where the plan originated. One Saturday afternoon +while waiting for the bell to ring for Benediction, she +sat in the cabin of Thérèse, talking confidentially with +her friend on matters of conscience. Thérèse happened +to mention the bundle of switches with which she had +scourged herself on a certain occasion; and Kateri, quick +to put a pious thought into practice, hastened at once +to the cemetery, which was near at hand, and returned +with a handful of stinging little rods. These she hid +adroitly under the mat on which she was sitting, and +waited eagerly for the first stroke of the bell. Then +hurrying the people of the cabin as fast as possible to +the church, the two were no sooner alone than they +fastened the lodge securely on the inside, and gave full +vent to their devotion. Kateri was the first to fall +upon her knees, and handing her companion the +switches, begged her not to spare her in the least. +When she had been well scourged, she in turn took the +switches, and Thérèse knelt down to receive the blows. +With bleeding shoulders, they said a short prayer together, +and then hastened to the chapel, joyous and +happy at heart. Never before had the prayers seemed +shorter or sweeter to them than on that evening. Their +next thought was to choose a place where they might +continue this exercise. The unfrequented cabin already +<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> +mentioned seemed to them a most favorable spot. It +belonged to a French trader, who only came at long +intervals to the village. It stood always open, and had +become gradually surrounded by graves, so that it was +now within the cemetery. There the two friends went +every Saturday. After making an act of contrition, +they proceeded as follows: They recited the Act of +Faith, which they were accustomed to say at the +church; then Kateri, who wished always to be the +first in penitence, would kneel and receive the scourging, +begging her companion all the while to strike +harder, even though blood appeared at the third stroke. +When they came to a pause, they recited the chaplet +of the Holy Family, which they divided into several +parts, at each of which a stroke was given with the +switches. But towards the end of the exercise, their +devotion knew no bounds. It was then that Kateri +laid bare the sentiments of her heart in such words as +these: "My Jesus, I must risk everything with you. +I love you, but I have offended you. It is to satisfy +your justice that I am here. Discharge upon me, O my +God, discharge upon me your wrath." Sometimes tears +and sobs choked her voice so she could not finish what +she was saying. At these times she would speak of +the three nails which fastened our Saviour to the cross +as a figure of her sins. When Kateri was thus touched, +she did not fail to move her companion, who with equal +fervor underwent the same voluntary punishment.</p> + +<p>Thérèse assures us that the worst fault that Kateri +could ever find to accuse herself of on these occasions +when she opened her heart most freely, was the carelessness +in which she had lived after her baptism. This consisted +<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span> +in not having resisted those who had forced her to +go to work in the fields on Sundays and feast days; that +is, in not having rather suffered martyrdom at their +hands. She reproached herself with having feared death +more than sin. That this saintly girl suffered everything +short of absolute martyrdom in her efforts to keep holy +the Lord's Day, we already know from the record of her +life in the Mohawk Valley. It must be remembered, +too, that at that time she had not made her first communion +or been fully instructed.</p> + +<p>It would be a long and harrowing task to give a full +account of all the austere fasts and penances that Kateri +Tekakwitha underwent during the course of the year +1679. Many of them belong to the age and the place +in which she lived, and were in common practice then +and there. Others go to prove the rude, Spartan spirit +of her race, which gloried in exhibitions of fortitude +under torture. But the tortures that her people knew +how to endure so well through pride, Kateri endured in +a spirit of penance and atonement. Her greatest excesses +of self-inflicted pain came like sparks of fire from +her intense love of the crucified Redeemer. She wished +to prove herself the slave of His love. She had seen the +Iroquois warriors brand their slaves with coals of fire; +so she could not resist the impulse which came to her +one night to seize a red-hot brand from the hearthfire, +and to place it between her toes. She held it there +while she recited an Ave Maria. When the prayer was +over, she was indeed branded. Such inflictions as these, +by their incessant expenditure of energy, soon wore out +her frail body, and brought of their own accord a speedy +answer to her never-flagging prayer,—that Rawenniio, +<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> +the beautiful God of the Christians, whom she had +learned to love so well, would take her to His lodge!</p> + +<blockquote><p>"Kateri had great and special devotion both for the +Passion of our Saviour and for the Holy Eucharist. These +two mysteries of the love of the same God, concealed under +the veil of the Eucharist and His dying on the cross, ceaselessly +occupied her spirit, and kindled in her heart the +purest flames of love. One day, after having received the +Holy Communion, she made a perpetual oblation or solemn +offering of her body to Jesus attached to the cross, and of +her soul to Jesus in the most Holy Sacrament of the +Altar."<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a></p></blockquote> + +<p>As Kateri knew but two paths while she lived at the +Sault,—one leading from her cabin to the field where +she worked, and the other to the chapel where she +prayed,—her friends could easily find her. There, at +the church day after day, and many times a day, any +one who chanced to stray in might see a muffled figure +kneeling near the altar-rail, facing the tabernacle. At +such times she saw nothing, heard nothing, of what was +taking place around her or behind her. In front of her +was the sacred Presence she could not leave unless for +some urgent call of duty or charity.</p> + +<p>A touch on the shoulder, a whispered word, "You are +wanted, Kateri," and no hand or heart was more willing +than hers to assist or relieve, as the case might be. +Often she did not wait for this. A sudden inspiration, +an impulse of sympathy, carried her where she was +needed. When the good deed was done, the love within +her heart drew her again to the foot of the tabernacle. +"When she entered the church in taking the blessed +<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span> +water she recalled her baptism, and renewed the resolution +she had taken to live as a good Christian; when +she knelt down in some corner near the balustrade for +fear of being distracted by those who passed in and +out, she would cover her face with her blanket, and +make an act of faith concerning the real presence in +the Blessed Sacrament. She made also several other +interior acts of contrition, of resignation, or of humility, +according to the inspiration which moved her, asking of +God light and strength to practise virtue well. In the +fourth place," continues Chauchetière, "she prayed for +unbelievers, and above all for her Iroquois relatives. +She finished her devotion by saying her beads. She +confided this exercise to her companion, who made it +known. Except for her habit of hiding the beautiful +practices taught her by the Holy Spirit, we might have +occasion to admire still more the rapid progress which +faith made in her soul. She had regulated the visits +which she made to our Lord to five times a day without +fail; but it can be said that the church was the place +where she was ordinarily found."</p> + +<p class="bigfoot">Spiritual writers are accustomed to divide the Christian +life into three progressive grades; namely, the purgative, +the illuminative, and the unitive. Chauchetière +declares that Kateri's life at the Sault might well serve +as an example to the most fervent Christians of Europe, +and compares her spirit with that of Saint Catherine of +Sienna; then he sums up in a few words her exalted +spiritual attainments by saying that she was already +in the "unitive way" before having well known the +other two.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> Cholenec's letter.</p> +</div><br /> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span></p> +<h2>CHAPTER XXIII.</h2> + +<p class="centerc"><b>KATERI ILL.—THÉRÈSE CONSULTS THE BLACKGOWN.—FEAST +OF THE PURIFICATION.—THE BED OF THORNS.</b></p> + + +<p><span class="dropcap">K</span>ATERI'S health was fast failing; and those with +whom she lived, perceiving this, watched her +more closely and sought to check her in her fasts and +penances. They saw that on Wednesdays and Saturdays +she ate nothing. At these times she would spend +the whole day in the woods gathering fuel. They were +careful after this to have the soup ready before she +started out in the morning; but even then she would +occasionally find an excuse to slip away without her +breakfast. When it was the turn of one of the other +women of the same lodge-fire to go for wood, Kateri +sometimes interfered, saying that the woman in question +had a baby to nurse and ought to stay in the cabin; +as for herself, there was nothing to keep her, she could +just as well go as not. Before they noticed that she +had not yet taken a mouthful, she would be off to the +woods and at work. When she could no longer fast +without attracting notice, she still kept up the practice +of mingling ashes with her food, or denying herself in +some other way.</p> + +<p>About this time a child of her adopted sister died. +As Kateri was assisting the other women to make a +grave for her little nephew, one of them said to her, +<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span> +laughing, "Where is yours, Kateri?" "It is there," +she answered, pointing to a certain spot.<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> The incident +was soon forgotten; but Kateri was not mistaken, +as was proved later. The place she indicated was near +the tall cross by the river, where she was accustomed +to pray, and where she had her first long talk with +Thérèse Tegaiaguenta.</p> + +<p>Her only pleasure now was in prayer or in spiritual +conversations with her friend Thérèse or with Anastasia; +for both of them spoke often of God. All other +companionship had become distasteful to her. Her +natural gift of ready and witty conversation, as well as +her helpful disposition, won her many friends without +effort. She was beloved as well as reverenced by the +whole population, while careful to shun more and more +all intercourse that did not help her heavenward. In +her humility it did not occur to her that she on her +part could perhaps do something towards lifting others +to the high plane of her own thoughts. Chauchetière +relates the following incident of how she was once +called on for advice, much to her own surprise. Two +young married people—François, the Seneca, and his +wife Marguerite—had watched Kateri's way of life with +much interest and admiration. They knew she had +made a vow of virginity, and one day they called her +into their cabin with the idea of learning from her how +a good Christian ought to live in this world. In order +that she might be less embarrassed and speak freely, +<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span> +they sent at the same time for her companion, Thérèse. +When both were seated, the door was closed as a token +that what they were about to ask Kateri was a great +secret, and that they were ready to keep it sacred. +François the Seneca (called by the French La Grosse +Buche) began the conversation. He addressed himself +both to Kateri and to Thérèse, saying first that he +knew what they had done and the state of life they +had embraced. This he said, that they might speak out. +As for himself he wished to be a good Christian and to +give himself entirely to God. His wife was of the +same mind. He spoke for both. Kateri was much +surprised at this discourse. She was silent for some +time, and then asked her companion to speak. It +would take too long to tell all that was said on both +sides concerning the state of life that was most pleasing +to God. It is enough to say that they gave no +advice to the young married couple other than that +they should go to the blackgown and propose their plan +to him. The woman was not more than twenty, and +the man scarcely older. This good François, it seems, +wished to live with his wife as with his sister. He did +so for some years, and would have continued to do so +had he not been advised to the contrary. His wish was +to repair as far as possible the evil he had done before +his baptism. He was an excellent hunter and a good +warrior. He was afflicted later in life with a painful +disease, from which he suffered severely for fourteen +years. Kateri was at all times his model. He endeavored +to imitate her patience and resignation, as well as +her other virtues. After death he wore about his neck +a little chaplet, which he called Kateri's beads. Strung +<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span> +next to the cross on which the <i>Credo</i> was to be said +were two beads, one for a <i>Pater</i> and one for an <i>Ave</i>; +then there were three other little beads on which he +was accustomed to say the <i>Gloria Patri</i> three times, to +thank the Blessed Trinity for the graces bestowed upon +Kateri. Always cheerful and contented himself, he +consoled and encouraged his wife, who, although a great +devotee, was apt to complain of her poverty. When +his health no longer permitted him to go to the chase, +he mended kettles, made pipes, and did what work he +could about the village. He brought up his children +strictly, taught them the catechism with care, and was +always on hand to sing in the church. He had a book +or scroll of pictures in which all the chief events recorded +in the Old and New Testaments were depicted. +Copies of this ingenious form of Indian Bible are still +to be seen at Caughnawaga and elsewhere. François, +the Seneca, by these means won many converts to Christianity. +He was accustomed, however, to give Kateri +the credit for his success. He besought her intercession +with God in all his undertakings, and endeavored +to imitate her as far as possible in his life and in his +death, which occurred in 1695.</p> + +<p>As Kateri had a great love for virginity,—a fact of +which her whole life is a proof,—she did not fail to +cultivate a deep and tender devotion to the Virgin +Mother of Christ, whom she regarded in a special manner +as her queen and mistress. Each day in reciting +the litany she had occasion to call upon her as the +"Queen of Virgins." To Kateri this was one of the +sweetest and dearest of her many beautiful titles. To +prove herself a devoted follower of this virgin of all +<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span> +virgins, she would gladly have cut off her hair, as the +nuns do; but the fear of appearing singular and eccentric +deterred her. Though she thus tried as much as +possible to hide from observation by accommodating +herself to the ways and dress of those with whom she +lived, there grew to be a something about her,—a "je +ne scay quoy," says Chauchetière,—an atmosphere of +purity and sanctity that almost amounted to a visible +halo. Even her directors sometimes wondered at the +impression of personal sanctity which she made upon +the people. If we consider her lonely, long, and frequent +prayers, not only in the chapel but at the foot of +the tall cross by the river-bank, there is nothing to be +wondered at. Even the roughest and giddiest of the +young people of Caughnawaga were awed to a respectful +demeanor as she passed near them. Not only Indians, +but occasionally the French from La Prairie +hovered about and watched for her as she came or +went from her cabin or field, in order to get a look at +the young Mohawk girl who, as they said, lived like +"a religious." Of this reverential admiration, however, +Kateri was quite unconscious. Unquestioned and undisturbed +she followed her own course, the details of +which were known only to her bosom friend, Thérèse.</p> + +<p>At last Kateri was seized with a dangerous illness. +A violent fever came on, and she lay at the point of +death. Thérèse, pale and trembling with alarm, now +thought of their weekly scourgings in the deserted +cabin; she feared to have her friend die without letting +the blackgown know what they had been doing, and +besought Kateri to allow her to go to Father Cholenec +and tell him all. To this Kateri willingly assented. +<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span> +The blackgown concealed his astonishment at what he +heard from Thérèse, and blamed both her and her friend +for their want of discretion. Kateri, however, recovered +from this attack. As soon as she was well she +began at once and did not cease to importune her confessor +to have pity on her and allow her at least some +of her accustomed austerities, in order, as she said, that +her body might not have the victory over her. Whether +undergoing self-inflicted pains or those that come directly +from the hand of God, her fortitude was extraordinary, +even for an Indian. Though subject to many +and frequent bodily infirmities, she never for a moment +lost her patience, or uttered the least complaint. On +the contrary, she seemed always desirous of increasing +her sufferings rather than of alleviating them, but only +from this one motive,—that she might bear a closer resemblance +to the crucified Saviour. When she was ill, +and her confessor had forbidden her to fast, she would +put herself in a painful position. Anastasia, whom she +called mother, perceiving this, reproached her, saying +that she would kill herself. Kateri only reminded her, +with a smile, that our Lord was much more ill at ease +on the cross,—that she was not suffering at all in +comparison with him!</p> + +<p>During the last winter of her life Kateri had frequent +attacks of illness severe enough to keep her in the +cabin. No sooner was she on her feet, however, than +she was again at work. She did not spare herself or +shorten her devotions. When she was too weak to +kneel, she could still be seen at her prayers in the +church, supporting herself against a bench. On one +occasion when her health was restored for a time, she +<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span> +accompanied Thérèse to La Prairie, whither she was +sent to carry certain articles from the village at the +Sault. On the way there or back, Kateri, falling a +little behind the others, took off her moccasins and +walked barefooted on the ice. She was noticed and +hastily put on her shoes again. She soon overtook the +others, and would willingly have let them suppose she +had been delayed by a little accident of some sort. +Thérèse, who knew her best, thought otherwise.</p> + +<p>On the Feast of the Purification of the Blessed Virgin +most of the villagers were away at the hunting-camp. +Kateri chose to walk through her field on that day with +bare feet, as if in a sort of procession, while she recited +her beads several times over, the snow being more than +knee-deep.</p> + +<p>As Lent approached, she increased her austerities till +at last she reached the climax of all. Thinking that +she had not much longer to live, and must hasten to do +penance while on earth, she looked about for some new +instrument of pain. It was then the beginning of Lent, +and she had been meditating on the Passion of our +Lord. She was gathering wood. Near at hand, she saw +a great thorny brier. In a transport of fervor she seized +it. The thorns were sharp and cutting. Had she looked +far and near, she could not have found anything better +suited to her purpose. She eagerly and hurriedly conceals +it in her bundle of fagots, then lifts the scraggy +mass to her back, adjusts the burden strap on her forehead, +and starts at once for the lodge of Anastasia. +Finding her own lodge-seat, she loosens the thorny +brier from the fagots, covers it quickly with a large +mat, and then proceeds to stow the wood in its proper +<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span> +place. The evening drags, but at length the inmates +all come in for the night, and soon the evening meal is +over. The prayers have been said. The lodge-fires +flicker and die out. The Indians fall asleep,—all but +Kateri. She has no thought of rest. She prays far +into the night. Her bed is made, and a cruel bed it is. +At last she looks towards it. She lifts the rug that +covers it, clasps tightly in her hand a little crucifix +she always wears about her neck, and with a fervent +aspiration of love to God, throws herself upon the +thorns. As she rolls from side to side, she grows faint, +and her lips are parched with thirst, but still she has no +desire to leave her thorny couch. She murmurs prayer +after prayer, and waits for the daylight to come before +rising from her bed to hide the brambles, now flecked +with blood. Kateri is as busy as usual the next day, +and her blithe smile comes and goes as freely as ever. +Still, when night settles down on the village, she does +not sleep, but tosses again on her bed of thorns. On +the following day Thérèse observes that Kateri is tired +and weak. She draws her breath quickly, as they walk +over the rough ground together, and her head droops low +at her prayers. Her friend tries to coax her to take more +rest, to leave this or that task for another day. But all in +vain. To Kateri every moment is precious now, and not +one daily duty is left undone when she retires for the +third time to her bed of thorns. When day dawns, she +is up as usual, and Thérèse comes early to see her. +Gladly would she escape the searching eye of her friend, +but it is of no use. Kateri is ghastly pale, and Thérèse, +suspecting the truth, will not be put off. She espies +the thorns, and Kateri confesses all. A pang went to +<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span> +the heart of Thérèse, when she thought of Kateri's innocence +and of her own sins. How could she have +slept while this pure-hearted one whom she loved so +well was rolling upon thorns! The next thought of the +impulsive, warm-hearted Thérèse was one of concern +for the life of her friend. She spoke quickly and vehemently +to Kateri, declaring that she would certainly +offend God if she inflicted such sufferings on herself +without the permission of her confessor. This aroused +the scruples of Tekakwitha. "Catherine, who trembled +at the very appearance of sin," says Cholenec, "came +immediately to find me, to confess her fault and ask +pardon of God. I blamed her indiscretion, and directed +her to throw the thorns into the fire." This she did at +once. When it was simply a question of obedience to +one who held rightful authority over her, Kateri did not +hesitate. Her confessor testifies that she never showed +the least attachment to her own will, but was always +submissive to his direction. "She found herself very +ill," he continues, "towards the time that the men are +accustomed to go out to the hunting-grounds in the +forest, and when the females are occupied from morning +until evening in the fields. Those who are ill are +therefore obliged to remain alone through the whole +day in their cabins, a plate of Indian corn and a little +water having in the morning been placed near the +mat." It was thus that Kateri Tekakwitha passed +through her last illness, during the Lent of 1680. She +lay helpless in the lodge of Anastasia, while the corn +was being planted in the fields, and the birds were flying +northward across the Mohawk River. These little +friends of hers brought back to her many a thought of +<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span> +her native valley, as they stopped to dip their bills in +the St. Lawrence, and to sing awhile to Kateri in her +pain.</p> + +<p class="bigfoot">The children, too, came in to see her now and then. +The blackgown whose task it was to teach them, +gathered them close to her mat one day. She was too +ill to move; but when he unrolled the pictures of the +Old and New Testaments which he had with him, and +began to explain them to the eager, bright-eyed little +ones, a glow of interest came into the weary eyes that +were dull with suffering a moment before. Forgetting +all else but her insatiable desire for true knowledge, +Kateri with great effort raised herself on her elbow, that +she might see and understand better what was going on. +A question now and then from her drew out a fuller +explanation from the blackgown. The children themselves, +with quick sympathy, caught from her low, +earnest tones, a keener relish for the truth, and listened +with rapt attention to the lesson drawn from the sacred +story. At the stroke of the Angelus the instruction +was over, and also the children's visit. How quickly +the time had passed! Kateri thanked the blackgown, +and begged him to come again with his class to the +lodge, that he might teach both her and them. "Farewell, +Kateri," the children cry, as they hasten out to +their sports. Quickly they forget her, and she too has +forgotten them; she has clasped her crucifix in her +hands, and is still buried in prayer when the women +begin to come in from the field.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> This incident is given by Cholenec in his manuscript entitled "La +Vie de Catherine Tegakouita, Première Vierge Irokoise." He adds: +"Père Chauchetière wanted her put in the church; but I put her in +the place she had indicated, without knowing it till long afterwards."</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span></p> +<h2>CHAPTER XXIV.</h2> + +<p class="centerc"><b>KATERI'S DEATH.—"I WILL LOVE THEE IN HEAVEN."—THE +BURIAL.—HER GRAVE AND MONUMENT.</b></p> + + +<p><span class="dropcap">F</span>OR nearly a year Kateri had been slowly losing +strength. She had a continuous low fever; but +during the last two months of her life her sufferings +were very acute, and she could not change her position +without severe pain. It was in Passion Week that the +children were instructed by the blackgown at her bedside +for the last time. Anastasia and the other women +of the lodge continued to attend to her few wants +morning and evening, before and after their work in the +fields. They knew, however, by this time, that the +young girl could not recover. Anastasia drearily watched +her sinking day by day. She had never fully understood +Kateri, but she loved her very much, and did all +that would have been expected of an Indian mother +under the circumstances. The dish of Indian corn and +a pot of fresh water were left beside her each day; and +towards the last, women were appointed to watch with +the sufferer at night. These watchers belonged to the +Association of the Holy Family. Kateri was not more +neglected than others who were ill at these busy times. +She, however, was perfectly content, and even glad to +be left alone with God. This relish for solitude did +not prevent her from greeting with a smile or a gay, +<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span> +bright word any or all who came to her side. There +was one in the village at whose coming her heart +bounded. It is needless to say that this was Thérèse +Tegaiaguenta. Of all hearts at the Sault St. Louis, +hers was the saddest through the days that Kateri lay +dying. It was hard to work in the corn-field; it was +hard not to be with her in the lodge. On Palm Sunday, +at least, they could have a few hours together between +Mass and Benediction. Whenever Thérèse knelt at +prayer in the chapel, she felt that Kateri, lying on her +mat, joined her in spirit. But when she prayed for +her friend's recovery, she knew that Kateri's lips were +unresponsive. They murmured no amen. The only +prayer they could form at such times was like unto +this: "God pity Thérèse, and give her the strength she +needs!"</p> + +<p>On Monday in Holy Week, she asked for permission +to fast, in honor of our Saviour's passion. She wished +to pass the whole day without food. They told her +that this she could not do,—that she had not long to +live, and that she ought to be thinking of other things. +Not long to live? Was this in truth what they said? +She could not conceal her happiness at the thought of +death. The angel with shadowy wings was close at +hand, waiting to show her the face of Rawenniio.</p> + +<p>On Tuesday she failed rapidly in strength. They +feared she would die, and prepared to give her the last +sacraments. Father Cholenec did not intend for a moment +that she should be deprived of the Viaticum,—that +strength of the wayfarer, and bread of angels, so needful +to the dying. But just how it should be administered +was a question. Thus far the Blessed Sacrament had +<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span> +never been carried to an Indian's cabin. The sick were +put on a bark litter and borne to the door of the church, +where they received Holy Communion. Kateri was too +weak for this. The two Fathers at the mission consulted +together, and quickly resolved to make an exception in +her case. No one either then or afterwards murmured +at this distinction accorded to the Lily of the Mohawks. +Father Cholenec at once entered the sanctuary, took +the sacred particle from the tabernacle, and passed out +of the church, following the shortest road to Anastasia's +cabin. All who were then in the village assembled to +accompany him, and knelt about the door of the lodge, +leaving a passage for the blackgown to enter. In the +mean time Kateri heard of the honored Guest whom she +was to receive; whose sacramental presence had been +so long denied her, on account of her inability to drag +herself to the chapel. This had not been possible since +the first weeks of Lent. She was now overjoyed at the +good news they brought her. Her face lighted up with +happiness. Then all at once she remembered the miserable +condition and great poverty to which long-continued +sickness had reduced her. So she held fast to +the hand of Thérèse, who was then at her side, and +begged her earnestly not to leave her. As soon as they +were left alone for a moment, she confided to her friend +that she owned no decent garment in which to receive +her Lord, who was about to visit her, having only those +she now wore. Thérèse, touched at this avowal from +one who knew so well how to care for herself and +others when she had been able to work, quickly brought +a chemise of her own for Kateri, and dressed her +properly for the great event so near at hand. Kateri +<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span> +had hidden her poverty even from Anastasia. All is at +last in readiness, both within the lodge and without; her +heart's desire is at hand. "Behold He cometh, leaping +over the mountains."</p> + +<p>The blackgown, with the sacred Viaticum, entered +the rude bark cabin, which was crowded with kneeling +Indians. The <i>Confiteor</i> was recited. Kateri Tekakwitha +renewed her baptismal vows and the solemn offering +she had made of her body to Almighty God. She recalled +the graces bestowed upon her, and especially +such as had enabled her to preserve her chastity +through life. She then received the Body and Blood +of Christ, and after a few moments of silent adoration, +all present joined with her in prayer. Throughout the +afternoon other Indians of the village, as they came in +from the hunt or the field, were constantly going back +and forth to the lodge where she lay. All wished to +see her and to hear her dying words. Not one was indifferent +to the passing of her soul. Many were the +signs of love and of reverence shown for her on that +day. It would seem as if she had been to each one of +them like a favorite sister. All were eager to gain a +remembrance in her prayers.</p> + +<p>"The Father profited by this occasion," says Chauchetière, +"and obliged Catherine to exhort some persons +who needed to be encouraged in virtue." He adds that +the words of the dying always had great effect at the +mission in converting those who could not be brought +otherwise to be baptized or to confess their sins. If +this were the case ordinarily, how doubly effective must +have been the words thus wrung from Kateri, despite +her humility, by the command of her director! But +<span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span> +after all, it was her example, in life and in death, that +preached most forcibly to them. The effort she made +to speak—for, indeed, it was more natural for her to +be silent—exhausted her very much. Thinking she +was about to expire, Father Cholenec wished to anoint +her at once, and ran in haste as far as the church; but +her calm assurance to Thérèse, to the Father, and to +others that there was no occasion for hurry, caused +them to believe afterwards that the hour of her death, +as well as the place of her burial, had been privately +revealed to her by God.</p> + +<p>During the evening of Tuesday Thérèse left her friend +for a time. In the night she was again watching by +Kateri's side with another woman.<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a> The sufferer asked +them to take turns in order to get more rest, or they +would be too weary the next day. When Thérèse remained +alone with her, Kateri, who had looked forward +to this moment, said: "I know very well, my sister, +what I am saying. I know the place from which you +came, and I know what you were doing there. Take +courage!" she continued with great tenderness; "you +may be sure that you are pleasing in the eyes of God, +and I will help you more when I am with Him." The +eyes of Thérèse opened wide at these words, and then +filled with tears. How could Kateri have known what +she had done? She had stolen off to the woods without +saying a word to any one, and had cruelly scourged herself +as she prayed from her heart for her dying friend. +But Kateri, it seems, did know about it; and in the +morning early, when Thérèse wished to stay by her +<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span> +lest she should not be there at the last, she said in a +decided tone: "You may go to the field, Thérèse; do +not fear. You will be back in time." In this, too, +she was not mistaken.</p> + +<p>Father Martin, in describing these last hours of Kateri, +gives the following conversation which took place +that same morning, and which shows the touching +simplicity of her Indian friends. "If we must go," +they said to her, "ask God not to let you die while +we are away." Kateri again assured them that there +was time enough. "On your return you will find me +still living," she said. They went away satisfied, and +God blessed their confidence.</p> + +<p>It will be remembered that this was the morning of +Wednesday in Holy Week. What follows is from +Chauchetière, who says that the companion of the dying +girl was sent for about ten o'clock that day.</p> + +<blockquote><p>"Marie Thérèse Tegaiaguenta arrived in the cabin shortly +before Extreme Unction was given. After she [Kateri] had +received all the sacraments, she conversed with her companion. +She was failing, however, all the time, and at last, +speaking with difficulty and unable to raise her voice, seeing +her comrade weeping bitterly, she bade her this last +farewell: 'I leave you,' said Catherine; 'I am going to die. +Remember always what we have done together since we knew +one another. If you change, I will accuse you before the +judgment-seat of God. Take courage; despise the discourse +of those who have no faith. When they would persuade +you to marry, listen only to the Fathers. If you cannot +serve God here, go away to the mission of Lorette. Never +give up mortification. I will love you in heaven,—I will +pray for you,—I will help you—'</p> + +<p><span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span> +"The Father who was near by on his knees to say the +prayers for the dying, heard a little of what Catherine was +saying. He kept his eyes fixed upon the face of Catherine +to notice what was passing, and at the same time he encouraged +them both. Catherine had her face turned towards +Heaven, and her companion embraced her with one hand, +having the other resting on the cheek of Catherine, and +listening with attention to the last words of the dying one.</p> + +<p>"This blessed girl in saying to her companion, 'I will +love thee in Heaven,' lost the power of speech. It had +been a long time since she closed her eyes to created things. +Her hearing, however, still remained, and was good to the +last breath. It was noticed several times that when some +acts were suggested to her she seemed to revive. When she +was excited to the love of God, her whole face seemed to +change.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> Every one wished to share in the devotion inspired +by her dying countenance. It seemed more like the +face of a person contemplating than like the face of one +dying. In this state she remained until the last breath. +Her breathing had been decreasing since nine or ten o'clock +in the morning, and became gradually imperceptible. But +her face did not change. One of the Fathers who was on +his knees at her right side noticed a little trembling of the +nerve on that side of her mouth, and she died as if she had +gone to sleep. Those beside her were for a time in doubt of +her death.</p> + +<p>"When they felt certain that all was over, her eulogy +<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span> +was spoken in the cabin, to encourage others to imitate her. +What her father confessor said, together with what they had +seen, made them look upon her body as a precious relic. +The simplicity of the Indians caused them to do more than +there was need for on this occasion, as, for instance, to kiss +her hands; to keep as a relic whatever had belonged to her; +to pass the evening and the rest of the night near her; to +watch her face, which changed little by little in less than a +quarter of an hour. It inspired devotion, although her +soul was separated from it. It appeared more beautiful +than it had ever done when she was living. It gave joy, +and fortified each one of them in the faith he had embraced. +It was a new argument for belief with which God favored +the Indians to give them a relish for the faith!"</p></blockquote> + +<p>Thus died Kateri Tekakwitha, on Wednesday, April +17, 1680. She was twenty-four years of age.</p> + +<p>The change in her countenance after death, mentioned +by Chauchetière, is described at some length by +Cholenec. He recalls the fact that when Kateri was +four years old she was attacked by the small-pox, and +that some marks of it were left on her face. It had +been much more disfigured, however, by her austerities +and by her last illness. "But this face," says Cholenec, +"thus emaciated and marked, changed all at once, about +a quarter of an hour after her death; and it became in +an instant so beautiful and so fair that, having perceived +it at once (for I was in prayer near her), I gave +a great cry, so much was I seized with astonishment, +and I had the Father called, who was working on the +repository for Thursday morning. He ran to see it at +once, and with him all the Indians, at the news of this +prodigy, which we had leisure to contemplate until her +<span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span> +burial. I must admit frankly," her confessor continues, +"that the first thought which came to me was that +Catherine might have indeed entered at that moment +into heaven, and that on her virginal body was reflected +in advance a small ray of the glory which was dawning +on her soul!"</p> + +<p>The spirit of Kateri Tekakwitha rejoiced in leaving +its casket of clay; but the friend who had known her +best still lingered disconsolate by her mat, till at last +the crowd was scattered and none remained but those +who belonged to the cabin wherein she died. Then +the body was cared for in the usual manner. Thérèse, +whose loving task it was to bring the necessary garments, +now assisted Kateri's adopted sister and the +good matron, Anastasia, in their last sad duties to the +gentle inmate of their lodge. Her hair was oiled and +braided. New moccasins were put on her feet. She +was tenderly laid out on a mat, and the entrances of +the lodge were again left open for visitors. A moving +throng passed in and out. Many lingered for a long, +long time, unable to withdraw their eyes from the face +of the Iroquois maiden so long hidden by her blanket, +and now so wondrous fair to behold. It was aglow +with a miraculous beauty that gave deep joy to those +who looked upon it; with the joy came also a longing +to be pure and holy, and to possess the happiness reflected +on those noble features. As she lay thus motionless +on her mat, two Frenchmen from La Prairie, +who had come to the Indian village to be present at the +services there on Holy Thursday, wandered idly into +the cabin. They passed close to the body of Kateri. +"How peacefully that young woman sleeps!" said one +<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> +of them. It did not occur to them that she was dead, +and they were about to pass on. "But they were +very much surprised," writes Cholenec, "when they +learned a moment after that it was the body of Catherine, +who had just expired. They immediately retraced +their steps, and casting themselves on their knees at +her feet, recommended themselves to her prayers. They +even wished to give a public evidence of the veneration +they had for the deceased, by immediately assisting to +make the coffin which was to enclose those holy relics."</p> + +<p>Thus it happened that Kateri's body, instead of being +borne to the grave, according to the Indian custom, on +an open bier of bark, covered only with a blanket, was +enclosed in a wooden coffin after the custom of the +white men. This made it easier to identify her remains +later when they were carried to the new village site +farther up the river, to which the Indians of the Sault +moved some years later. They took Kateri's bones +with them as their most precious treasure, and have +kept them at the church ever since.<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a></p> + +<div class="figcenter" style="width: 461px;"><br /><br /> +<img src="images/p279-illus.png" width="461" height="281" alt="" title="" /> +<span class="caption"><br />STREET SCENE AT CAUGHNAWAGA IN CANADA<br/> + +<i>(St. Lawrence River) 1889 (Church of St. François Xavier)</i></span><br /><br /> +</div> + +<p>When the two Frenchmen who had come to Caughnawaga +for Holy Thursday had finished their self-imposed +task, the body of Kateri was lifted from her mat +<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span> +into the coffin, but the lid was not adjusted at once over +the face. The Indians continued to gaze upon it, and +would not consent to have it covered until she had been +lowered into the grave which they had prepared for her. +This was on the side of the cemetery nearest to the +river, at the foot of the tall cross, where she had loved +to pray. There, on the afternoon of Thursday in Holy +Week, the Lily of the Mohawks and the "Geneviève +of New France" was laid to rest. So great was the fame +of her sanctity that her grave soon became a much-frequented +spot. Pilgrim after pilgrim has directed +his footsteps to that cross and mound. In the long list +of these we find the names of governors, bishops, military +commanders, and well-known authors.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> Even after +her bones were removed, the place where Kateri had +prayed, and where her body rested for a time, was +looked upon as sacred ground. From the day of her +<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span> +burial in 1680 to the present time, it has been distinctly +and unmistakably marked with a tall wooden +cross. Whenever the old one crumbled away, a new +one was erected to replace it. John Gilmary Shea gives +the following graphic account of what occurred at her +grave in 1843:—</p> + +<blockquote><p>"The old cross was mouldering; and a new one, twenty-five +feet high, was prepared, in which were encased some +relics of the holy virgin of Caughnawaga. On Sunday, the +23d of July, 1843, the Caughnawagas, headed by their +missionary and chiefs, repaired to the little river Portage, +near which their former church and village had stood, on +a bluff between that little stream and the lordly St. Lawrence. +The space on the left was soon filled by whites, +drawn thither by interest or curiosity, both of French and +English origin. The banner of La Prairie and the pennons +of the Sault floated above the crowd on either side of the +highly adorned cross, at the foot of which was a painting +of the Christian heroine. At the signal given by the discharge +of artillery on the right and left, the clergy in procession +advanced into the centre, chanting the "Vexilla +Regis." At another discharge Father Felix Martin, one of +the first Jesuits to whom it was given to return to the land +enriched by the sweat and blood of his Society, rose to +address the assembled throng in French. Then, after a +hymn in Iroquois, the Rev. Joseph Marcoux,<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> the pastor of +the tribe, pronounced a discourse in the guttural language +of his flock, and gave place to the Rev. Hyacinth Hudon, +Vicar-General of Montreal, who delivered a third address in +English, and then performed the ceremony of blessing the +<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span> +cross. That sign of faith was then slowly raised, amid the +chants of the Church, the thunder of the cannon, and the mingled +shouts of men of many climes and races who, differing in +language, bowed to the symbol of a common faith."</p></blockquote> + +<p>In September, 1884, the author of this volume visited +her grave, and found that the cross described above had +been blown down in a recent storm. It was lying in +broken fragments on the river-bank, near the little enclosure +of wooden pickets surrounding the grave. Pious +hands were soon at work there, however, and on Sunday, +Oct. 5, 1884, another cross was raised. Again a +large gathering of Canadians and Indians assembled to +assist at the ceremony. Rev. Father Burtin, Oblate +missionary, and successor to Father Marcoux, preached +both in French and Iroquois. The following words of +the preacher (which were translated into English and +published in an Albany journal) must have made a +profound impression upon his hearers, the Iroquois +people of Caughnawaga. "There have been," he said, +"in this village, chiefs renowned in war, who had dealings +with governors of Canada, and were widely spoken +of during their lives. Now that they are dead, their +names are mostly forgotten, while the name of Catherine +Tekakwitha is well known not only here, but +throughout Canada and beyond the ocean."</p> + +<p>In the month of June, 1888, the author, having travelled +by the ferry-boat from Montreal to La Prairie, +and thence driven a few miles westward along the +river-bank, was fortunate enough to stand once again +by the grave of Tekakwitha.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a> +There, in addition to the +new cross, which stood firm and erect within the little +<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span> +enclosure, a large granite monument was to be seen +lying close beside it, partially unboxed and ready to be +placed upon the grave. It had been sent to Canada +from the land of Tekakwitha's birth. It has since been +set in place, and protected by a strong canopy and enclosure +of wood. The initials of the two donors of this +substantial token are carved on a lower corner of the +monumental stone. It is a solid piece of Barre granite, +in the shape of a sarcophagus,—six feet six inches +long, two feet ten inches wide, two feet six inches high. +On the top a cross is carved, and the following inscription +in the Iroquois language:—</p> + +<p class="center"> +KATERI TEKAKWITHA.</p> +<p class="center">Apr. 17, 1680.</p> +<p class="center"><i>Onkwe Onwe-ke Katsitsiio Teiotsitsianekaron.</i><a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a><br /> +</p> + +<p class="bigfoot">The French translation is the exact interpretation given +by M. Cuoq, who composed the Iroquois inscription. He +says that <i>Onkwe Onwe</i> means literally, "The true men;" +thus the Indians designate all who belong to their own +race. <i>Katsitsiio</i> means "beautiful flower," and is here +applied to Tekakwitha, the Lily of the Mohawks. This +title, given to her by the English, is altogether foreign to +<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span> +the Iroquois language, as they have no distinctive word +for <i>Lily</i> (nothing more definite than "white flower"); +and <i>Mohawks</i> is a name they dislike, because it was first +given to them by their enemies; they prefer, therefore, +their own term, <i>Caniengas</i>. Tekakwitha was a Canienga +and an Iroquois, but she was also, on her mother's side, +an Algonquin. Hence it is that the general name +which applies to the whole red race is used in the +inscription,—<i>Onkwe Onwe</i>! All "true men" are indeed +akin to this beautiful flower that bloomed in our +Mohawk Valley.</p> + + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> For this incident see Cholenec, in "La Vie de Catherine Tegakouita," +Carton O, Jesuit College Library, Montreal.</p></div> + +<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> Father Martin, in his account of this scene, says that Kateri, +after her last words to Thérèse, covered her crucifix with kisses and +tears, and finally cried out three times, "Jesus, I love thee!" +Chauchetière himself, in another place, mentions these as her last +words. He and Cholenec were both eyewitnesses of her death. Cholenec +says, "At three hours after midday, after having pronounced +the holy names of Jesus and Mary, a slight spasm came on, when she +entirely lost the power of speech."</p></div> + +<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> They are now (1889) in a carefully secured chest of polished wood +in the sacristy of the church of St François Xavier du Sault at the +present village of Caughnawaga, about five miles up the river from their +first resting-place. The old wall and priest's house connected with the +above-named church date back to 1720, but the church itself is more +modern. It was rebuilt in 1845. The desk at which Charlevoix and +Lafitau wrote is still used by the missionary who occupies the <i>presbytère</i>. +The exact site of this mission of St François Xavier du Sault at the +present time and its four previous sites, also the position of Tekakwitha's +grave, with her cross and monument, and its direction from +the city of Montreal, are shown on the map in chapter xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Among those who have shown special honor to the memory of +Kateri Tekakwitha by visiting her grave and spreading her fame by +means of their writings, and who have not been already quoted in this +work, we find the following persons of note: the Marquis Denonville, +Governor of Canada; Monseigneur de Saint-Valier, second Bishop of +Quebec; Capt. J. du Luth, commander of Fort Frontenac in 1696; +De la Potherie, Commissioner of the King, and author of the "Histoire +de l'Amérique Septentrionale," and of verses in honor of Tekakwitha, +written in 1722; Chateaubriand,—see "Les Natchez," livre iv., as +follows: "Les vertus de Catherine (dit-il) resplendirait après sa +mort. Dieu couvrit son tombeau de miracles riches et éclatants en +proportion de la pauvreté et de l'obscurité de la Sainte ici-bas, et cette +vierge ne cesse de veiller du salut de la Nouvelle France, et de s'intéresser +aux habitants du désert." Poems on Kateri Tekakwitha have +been written by the Abbé Rouquette, of New Orleans, and by Rev. C. A. +Walworth, of Albany; and to crown all these efforts to do her honor, +the touch of a gifted artist of New York State, Mr. Charles M. Lang, +has been brought to bear on this ever-growing theme.</p></div> + +<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> Author of a very complete Iroquois-French dictionary, preserved +and still in use in manuscript form at the <i>presbytère</i>, or priest's house, +at Caughnawaga in Canada.</p></div> + +<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> Tekakwitha's cross and grave may also be reached by a drive of +about five miles across the reservation from Caughnawaga, which is now +a railroad station on the new Canadian Pacific road, and is connected +by a steam-ferry with Lachme, where the steamers touch before going +over the Great Rapid, and where trains arrive many times a day from +Montreal.</p></div> + +<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> English translation,—"<i>The fairest flower that ever bloomed +among the redmen.</i>" French translation,—"<i>C'est une belle fleur +qui s'est épanouie parmi les Indiens.</i>"</p><br /></div></div> + + + +<hr /> +<p><span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span></p> +<h2>CHAPTER XXV.</h2> + +<p class="centerc"><b>THE MEMORY AND INFLUENCE OF KATERI TEKAKWITHA +AFTER HER DEATH.—MODERN CAUGHNAWAGA.</b></p> + + +<p><span class="dropcap">I</span>T has been seen how the waning yet ever-brightening +spark of a saintly life went out among the Indians +of the Sault, and the reader has learned where Kateri +Tekakwitha was laid to rest; but her memory is still +alive at the places where she lived and died, and even +far away among the Indians of the North and West; and +wherever she is known her influence is still a power for +good. The Rev. P. Fouquet, a missionary who labors +among the aborigines of British Columbia, in a letter +addressed to the Rev. V. Burtin, Curé of Caughnawaga, +P. Q., under date of July 22, 1888, says:—</p> + +<blockquote><p>"I have spoken to hundreds of Indian villages of your +admirable <i>Sauvagesse</i> [thus he calls Tekakwitha].... Nothing +is so useful to our Indians; her example is a great encouragement +to them in the practice of Christian virtues."</p></blockquote> + +<p>The Flathead (Kalispel) Mission in Montana, with +its large Indian school and thriving settlement of industrious +Christians, owes its origin in great part to the +zeal of a few adventurous Iroquois who migrated to that +region from Caughnawaga in Canada. Among these was +a certain chief called Ignatius <i>the Iroquois</i>. He had +grown up under the shadow of Tekakwitha's cross, and +<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span> +after living for a time among his new friends the Kalispel +people, who gained from him and his comrades a +favorable opinion of Christianity, he did not hesitate to +undertake a dangerous journey across the great plains of +the United States in order to obtain for them a missionary. +It was in paving the way for Father De Smet, the +Apostle of the Rocky Mountains, that the brave Iroquois +lost his life. When that Father succeeded after +many difficulties in accomplishing the long journey +from St. Louis in the Mississippi Valley, to the Kalispels +in Montana, he reaped a most unexpected harvest +of Indian converts. This was because they still cherished +the memory of Ignatius the Iroquois, who from +his youth had reverenced that of Kateri Tekakwitha. +May we not then justly claim for her a share in the +success of that Kalispel mission? Was it not her +strong, sweet influence for good that had spanned the +continent at last, and raised the cross aloft among the +redmen of the Rocky Mountains?</p> + +<p>Not alone among the Indians of the West, but far +away to the East, and beyond the Atlantic Ocean, the +name of Kateri Tekakwitha is often spoken. In April, +1888, the people of Caughnawaga joined with their +missionary, Père V. Burtin, in celebrating the diamond +wedding of his aged parents, who live at Metz, in Lorraine. +The name the Caughnawagas have given to their +beloved pastor is Takaronhianckon, which means "Two +Skies Together," because he belongs to two countries,—the +land of his adoption, and his fatherland over the +sea. Père Burtin delights in praising the virtues of +Kateri Tekakwitha, and often mentions her in his letters. +Her name has become a household word in the +<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span> +missionary's old home on the banks of the Moselle, +which he has not seen for more than thirty years. This +double celebration of a diamond wedding on both sides +of the Atlantic proves not only the strength of true domestic +affection that neither time nor distance has been +able to obliterate, but also the love and gratitude of the +Indians to the man who forsook house and kindred so +many years ago for their sake.</p> + +<p>Pictures of Kateri were painted by Chauchetière +shortly after her death, and were distributed in many +directions. They were first engraved and sent to Europe +by order of Madame de Champigny in the year +1695. One or more of these reached the French Court, +which was then at its most brilliant period under Louis +XIV. The powdered and befrilled ladies of that time +looked with wonder on the rough cut sent to them of a +little squaw in blanket and moccasins, holding in her +hand a cross, and worthy, they were told, to be held +up as a model for the Christians of Europe. She had +indeed lived as a light in the wilderness, and was +looked upon by all who knew her as a lily of purity +and star of faith.</p> + +<p>There is a very old, full-length portrait of Kateri +Tekakwitha still hanging in the sacristy at Caughnawaga, +P. Q. Others are to be seen at St. Mary's Church, +Albany, and in the possession of the Jesuits at Troy, +New York. An ideal portrait of her by Mr. Lang, completed +in the early part of the year 1889, is by far the +best representation of her now in existence. The same +artist has also painted her, in a landscape of great +beauty, as just moving away from her favorite place of +prayer near the mission cross on the St. Lawrence. A +<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span> +Sister in the Hôtel Dieu at Montreal has a quaint colored +print, representing her very much as she appears +in the rude, uncolored engraving which accompanies the +account given of her in "L'Amérique Septentrionale" +by De la Potherie. The illustration in Chauchetière's +life of her, published in quaint style by John Gilmary +Shea, in 1887, is not unlike these two.</p> + +<p>What served far more than any pictorial representation +ever made, to keep her saintly memory before the +people of her own village, was the formation of Kateri's +Band, or Les Sœurs de Catherine, as they were called. +These were young Indian girls whom Thérèse Tegaiaguenta +banded together after Kateri's death, and incited +to imitate the virtues of her friend, who, as she firmly +believed, was still loving her and helping her in heaven, +according to her promise. It has already been said that +Thérèse received by common consent the name of the +one who while on earth had been her inseparable companion. +Hence it is easy to account for the fact that in +a "Life of Marguerite Bourgeois," published in 1852, the +author should have confused the identity of these two +young Indians of the Sault, and given an account of the +Lily of the Mohawks under the name of <i>Thérèse Tegakouita</i>. +Their souls were locked together in life; their +names in death.</p> + +<p>While Thérèse lived, the Caughnawagas gave her the +name and a part of the love and reverence they had +shown to Kateri herself. When once she had formed +the band known as Kateri's Sisters, and had passed +from among men, then indeed there was nothing left on +earth of the Lily of the Mohawks save lifeless relics +and what the old writers are pleased to call "an odor of +<span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span> +sanctity." <i>Onkwe Onwe-ke Katsitsiio Teiotsitsianekaron.</i> +These words, as we have already seen, may be read on +the monument at the foot of Tekakwitha's Cross, but +her bones do not rest there. They were carried to the +modern village of Caughnawaga, and some fragments +of them even still farther from her grave;<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a> for at +the time of the French and Indian War the Jesuits resolved +to divide the Caughnawaga mission, and remove +some of their flock farther away from the dangers of +Montreal. The Tarbells—who as children had been +captured at Groton, Connecticut, in Queen Anne's War, +and afterwards became too thoroughly identified with +the Caughnawagas to return to their Puritan relatives +when the opportunity offered—headed this party sent +westward from the Sault to form a new settlement. +Choosing Aquasasne,—"the place where the partridge +drums,"—a plain east of a slight hill, at one of the +few spots where the rapid-vexed river glides calmly by, +—they began the mission of St. Francis Regis, and threw +up a log-cabin for the Jesuit Father Mark Anthony +Gordon, who accompanied them, <i>bearing as a precious +treasure part of the remains of Catherine Tehgahkwitha</i>.<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a></p> + +<p>This portion of her remains was lost in a fire which +destroyed the log chapel and its contents shortly before +the treaty of peace was signed between England and +France, in 1763. A new wooden church soon replaced +the rude chapel, and in 1791 this in turn gave way to +the present massive stone church of that mission. The +St. Regis settlement was found to be on the New York +boundary line; so the village is now part British and +<span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span> +part American. Methodist and Episcopal missions have +been started there at different times, but most of the +Indians of the place still adhere to the faith of Jogues +and Tekakwitha.</p> + +<p>The Catholic Iroquois,—many of them famous as +warriors,—naturally enough, sided with the French +during the long period of our intercolonial wars;<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> but +when the Revolution broke out they refused to take up +arms against the people of the English Colonies at the +instigation of their British oppressors, as did the Mohawk +followers of Brant. Though urged and threatened +by Sir Guy Carleton to do so, they maintained their +neutrality. Some actually joined the American army of +patriots. One of these, Atiatonharonkwen, or Louis Cook, +rose to the rank of captain. During the stirring times of +1812 the settlement at Aquasasne was disturbed by incursions +of both American and British troops; but since +that war came to an end the missions of Caughnawaga +and St. Regis have enjoyed peace and quiet. Their +people have shared in the general prosperity and progress +of this country and Canada. They support themselves +by means of agriculture and the manufacture of +baskets, sleds, moccasins, snow-shoes, and other articles +ornamented with beads in the Indian fashion. The +Caughnawagas, moreover, are noted for being especially +brave and skilful in the use of every kind of river-craft. +As raftsmen and pilots they are unequalled. The patriarchal +figure of the famous Caughnawaga Indian, Jean +<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span> +Baptiste, with his swarthy face and bright-red shirt, +seen year after year at the pilot-wheel of nearly every +excursion-steamer that shot the Great Rapid of the +St. Lawrence on its way to Montreal, will not soon be +forgotten by the many travellers whom he steered safely +to their destination. Others as skilful still dwell at the +same Indian village, ready at any time to board the +steamers as they pass along.</p> + +<p>When the Gordon expedition was being fitted out for +Egypt in 1884, an urgent invitation was extended to the +Caughnawaga raftsmen to join it. About one hundred +of them did so, and dexterously carried the British troops +through the rapids of the Upper Nile. On their return +they were received in England with marked consideration, +and were thanked by Queen Victoria in person +for their services to the realm. They then recrossed +the ocean to Caughnawaga, well pleased with their venture +into foreign lands.</p> + +<p>Among these same people of the Sault are lineal descendants +of those proud Mohawks with whom the +fathers of Albany maintained so long the close alliance +formed at Tawasentha, when the foundations of the city +were first laid on land belonging to the most warlike of +the Five Nations. Accordingly, when the Albanians, +in 1886, prepared to celebrate the bi-centennial of their +charter, a deputation of these Mohawks was formally +invited from Caughnawaga by the Mayor of Albany. +On their arrival they were publicly received at the City +Hall as honored guests, the freedom of the city was extended +to them, and they took a prominent part in the +ceremonies accompanying the celebration. They were +present in full Indian costume, both at the opening of +<span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span> +the city gates, and at the grand military high mass celebrated +on bi-centennial Sunday at St. Mary's, the oldest +Catholic Church of the city. Their presence on that +occasion recalled with touching interest the memory of +their first apostle of Christianity, Isaac Jogues, who was +sheltered from the cruelty of his captors by the kind-hearted +burghers of Albany. The sacrifice of his life, +which he offered for them when he returned to the Mohawk +Valley, had brought these Indians to the Christian +faith; and the example of Kateri—their "Little +Sister," as they still call her—had helped to hold them +to it through the vicissitudes of two centuries.</p> + +<p class="bigfoot">The fervor of these Indian people of the Great Rapid, +whose ancestors were converted from paganism in the +valleys of New York State, has not abated since the days +of Kateri, nor has the work of the Jesuit missionaries +among them been fruitless in lasting results, notwithstanding +the assertion of Kip to the contrary, in his +introduction to "Early Jesuit Missions." The large +congregation of Christian Iroquois still dwelling at the +Sault is in itself a living proof of the success and continuance +of the old mission work. No one could attend +the religious observances there without being impressed +by their sincere and heartfelt devotion to the Christian +faith. The Corpus Christi procession, as witnessed by +the author, in 1888, at the village of Caughnawaga, was +picturesque and edifying beyond description.</p> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> See Hough's History of St. Lawrence County.</p></div> + +<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> Shea's History of the Missions, p. 339.</p></div> + +<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> To this period belong the curious details concerning the traditional +story of the Iroquois mission bell, and its connection with the +raid on Deerfield in the winter of 1703-4, which have been collected by +Judge N. B. Sylvester, in his "History of the Connecticut Valley."</p><br /></div> +</div> + + +<hr /> +<p><span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span></p> +<h2><a name="CONCLUSION" id="CONCLUSION"></a>CONCLUSION.</h2> + + +<p>It is for the people of the United States, where many +nationalities and many creeds are brought into daily +contact, that this book has been written; and therefore +certain occurrences which took place after the death of +Kateri Tekakwitha, and which have been given at +length in some memoirs and sketches of her life otherwise +comparatively meagre, are here purposely omitted. +Thus we pass by much that might be said of the devotion +of people in various parts of Canada and elsewhere +to her memory; as also the accounts of visits made from +long distances to her grave, and to her early home in the +Mohawk Valley. Steps have been taken towards public +honors in the church, and even to her canonization as +a saint.<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> Into these matters it has not been thought +necessary to enter. One exception, however, should be +made. Some things occurred soon after her death +which are so closely connected with the personality of +Kateri herself, and with those who were nearest to her +on earth, that they seem properly to belong to a complete +record of her life and times. These are given in +<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span> +an account of certain remarkable visions in which +Kateri Tekakwitha appeared to Father Chauchetière +and two of her friends in 1680, and twice afterwards to +the same reverend father. The account of these apparitions +is to be found in "Book Third" of the manuscript +entitled, "La Vie de Catherine Tegakouita, Première +Vièrge Irokoise," written by Father Cholenec. It forms +a part of the materials in Carton O,<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a> at the Jesuit College +Library, in Montreal. A translation of it is here +given. Nothing is added, and nothing taken from the +good father's account; nor is there any call to make an +apology for the simple faith which glows in his language. +It was his faith and that of many others who knew +Tekakwitha, and thus makes a part, of her history.</p> + +<p>Cholenec's words are as follows:</p> + +<p>"The sixth day after the death of Catherine, this +was Easter Monday, a virtuous person worthy of belief,<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a> +being in prayer at four o'clock in the morning, she +appeared to him surrounded with glory, bearing a pot +full of maize, her radiant face lifted towards heaven as +if in ecstasy. This vision of joy so marvellous was +accompanied by three circumstances which rendered it +<span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span> +still more admirable. For in the first place it lasted two +whole hours, during which this person had leisure to +contemplate her at his ease. He did so with a joy and +a pleasure that cannot be expressed, Catherine having +wished by so signal a favor to acknowledge the great +services she had received from him during her life. +Furthermore, this same apparition was accompanied +with several prophecies by as many symbols which were +to be seen on each side of Catherine in her ecstasy; of +which prophecies some have been already verified, others +have not as yet. For example, at the right appeared a +church overturned, and opposite at the left an Indian +attached to a stake and burned alive. This happened +in the month of April of the year 1680; and in 1683, +the night of the 20th of August, a storm, so terrible and +with so much thunder and lightning that it could only +have been caused by the evil spirit, took up the church +of the Sault,—60 feet long, of stone masonry,—took it +up, I say, at one corner with such violence that, contrary +to all likelihood, it turned it over on to the opposite +angle and dashed it to pieces. Two of our fathers who +were at the church were carried off into the air. A +third, who had run to the house to ring the bell, felt the +cord suddenly wrenched from his hands, and was carried +off like the other two. All three next found themselves +on the ground under the <i>débris</i>, from which they were +drawn forth with much difficulty; and instead of having +their bodies all mangled by so violent a concussion, they +came out of it with some slight hurts; this they attributed +to the prayers of Catherine, when they all three +came together again. As for me, said one, I said mass +<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span> +to-day in honor of Catherine. And for me, replied the +other, I was this morning at her tomb, to recommend +myself to her in a special manner. And as for me, added +the third, having for a year past a strong idea that some +misfortune was to befall the mission, I have been every +day since then, and to-day again, to pray to Catherine at +her tomb to deliver us, and I have not ceased during all +that time to importune the superior of the mission to +have Catherine's bones transported into our church, +without knowing why I did it. Behold what has reference +to the overturned church. As for the Indian seen +in this apparition, attached to the stake and burned +alive, that was sufficiently verified some years after, +when an Indian of this mission was burned at Onondaga, +and two women the two following years; and as we do +not doubt at all that Catherine, who had made it known +so long beforehand, obtained for these Indians the +invincible constancy that they showed in their torments, +we will speak of it at the end of this third book as a +marvellous effect of the power she has in heaven.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a></p> + + +<p>"Finally, the third circumstance of this apparition, so +remarkable, is that in the following year, 1681, on September +1st, and in the year 1682, on April 21st, the same +person had the same vision and under the same circumstances; +with this only difference, that in the first +apparition Catherine was shown to him as a rising sun, +with these words which were audible to him: '<i>Adhuc +visio in dies</i>;' +<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span> +instead of which, in the two following +ones, she was shown to him as a sun at mid-day, with +these other words: '<i>Inspice et fac secundum exemplar</i>,' +God giving him to understand by this, that he +wished pictures of Catherine to be painted, which have +been worked upon for a long time, and which having +been painted, have contributed wonderfully towards +making her known; because, having been put on the +heads of the sick, they have worked miraculous cures.</p> + +<p>"Two days after the first of these three apparitions, +and eight days after the death of Catherine, she showed +herself to her good mother Anastasia in this way. This +fervent christian, after everybody had gone to bed in +her cabin, remained alone in prayer on that evening; +and feeling herself finally overcome by sleep she laid +down on her mat to rest. But scarcely had she closed +her eyes when she was awakened by a voice calling her +with these words: 'Mother, arise.' She recognized the +voice of Catherine, and at once without the least fear, +she raised herself to a sitting posture and turning +towards the side from which this voice came, she saw +Catherine standing near her all brilliant with light. +She had half of her body hidden to the waist in this +brightness, and the other half, said this woman, was +shining like a sun. She carried in her hand a cross, +more brilliant yet than all the rest. So much light came +from it that I do not believe one could see anything in +the world more beautiful. I saw her, she continued, +distinctly in this posture, awake as I was, and she spoke +these words to me quite as distinctly: 'Mother, look at +this cross; oh! how beautiful it is! It has been my +<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span> +whole happiness during my life, and I advise you also +to make it yours.' After these few words she disappeared, +leaving her mother full of joy, and her spirit so +filled with this vision that after many years she had still +the memory of it as fresh as on the first day. It seems +that Catherine, in gratitude for the assistance she had +received from Anastasia, wished by the sight of that +cross so beautiful and so ravishing, and by the words she +added, to dispose her to bear generously the one that +God was preparing for her; because she has lost since +then three of her children killed in war, the eldest of +whom was one of the captains of the village; a disaster +which she bore with heroic constancy, so much had she +been fortified within by this apparition of her dear +daughter.</p> + +<p>"Catherine was seen also by her companion, one day +when she was alone in her cabin. She sat down beside +her on her mat, recalled to her something she had done, +and after giving her some advice for her conduct, she withdrew. +As for the rest, the great affection Catherine had +for the cross, and the manner in which she appeared to +her mother Anastasia, gave the idea of painting her +with the cross in her hand as the posture most suitable +to her.</p> + +<p>"But God has spoken still more clearly as to the sanctity +and merit of Catherine, his spouse, by authentic +testimony. I mean those prodigious graces, and so +numerous, that he has already bestowed and continues +to bestow through her intercession, on every sort of +people."</p> + +<p>The record is ended; and yet one thought lingers. +<span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span> +The moccasin trail of our "Little Sister" leads ever +onward to the lodge of the true God. There, if we +follow, though with steps not half so swift as hers, +Kateri will not fail to greet us with her low, sweet, +friendly Caughnawaga greeting: "Sago!"</p> + +<div class="figcenter" style="width: 500px;"><br /><br /><br /> +<img src="images/p299-illus.png" width="500" height="296" alt="" title="" /> +<span class="caption">MODERN CAUGHNAWAGA, P. Q.<br /> +<i>(From the Landing.)</i></span><br /><br /> +</div> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a> +<a href="#FNanchor_78_78"><span class="label">[78]</span></a> +See <a href="#APPENDIX_F">Appendix—Note F</a>, Indian Petition to Rome.—As recently +as July 30, 1890, there was a large and enthusiastic gathering of +Americans, Canadians and Indians at Tekakwitha's grave, presided +over by the Bishops of Montreal, Albany and Nicolet, for +the purpose of assisting at the solemn dedication and blessing of +her newly placed monument.</p></div> + +<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> Another manuscript contained in this same <i>Carton O</i>, which +will doubtless be carefully examined by those who are interested +in promoting the cause of canonization of Kateri Tekakwitha, is +that of M. Rémy Curé of La Chine, dated March 12, 1696, and +testifying to miracles worked through her intercession in his own +parish.</p></div> + +<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> This person was Father Chauchetière. He says in the Preface +to his life of Catherine Tegakouita: "Catherine me porta dans +une vision à faire des peintures pour l'instruction des sauvages, +etc."</p></div> + +<div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> Some account of the Iroquois martyr, Etienne, who fulfilled +this prophecy of the vision, has been already given in Chapter +XXI. For further details see Kip's "Early Jesuit Missions," +Pages 119-123.</p></div> +</div> + + +<hr /> + +<h2><a name="APPENDIX" id="APPENDIX"></a>APPENDIX.</h2> + +<h3>NOTES.</h3> + + +<p class="centerc"><b>A. LOCATION OF MOHAWK VILLAGES.</b></p> + +<p><span class="dropcap">T</span>HERE is much confusion and apparent discrepancy in +the various accounts given of Mohawk villages in the +seventeenth and eighteenth centuries, as may be seen by consulting +the works of O'Callaghan, Parkman, Martin, Schoolcraft, +Morgan, and others. A few prominent and unmistakable +facts, however, are accepted by all. There were certainly three +principal fortified towns in the Mohawk Valley all through +the early colonial days, built and occupied by the <i>Caniengas</i> +(<i>Kanienkehaka</i>), or "People of the Flint," as they chose to call +themselves, but who were known to the Dutch as <i>Maquaas</i>, +to the French as <i>Agniés</i>, and to the English as <i>Mohawks</i>. +These people were divided into three clans or <i>gentes</i>, each +named for a certain animal, and each governing a town or +castle of its own. Their three towns varied in name and +location, but seem always to have borne the same relation +to one another. As General Clark briefly expresses it: +"The castles <i>first</i>, <i>second</i>, and <i>third</i> (from the east) correspond +to <i>Lower</i>, <i>Middle</i>, and <i>Upper</i>, and also to the <i>Turtle</i>, +<i>Bear</i>, and <i>Wolf</i>." Kateri Tekakwitha dwelt at the first, or +Turtle Castle, which was nearest to the Dutch settlers. +These last worked their way up the Mohawk Valley from +<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span> +the Hudson; while the Indians on their part were also moving +gradually westward, rebuilding their villages after short +intervals, sometimes on the northern and sometimes on the +southern bank of the Mohawk, but always in the same relative +order,—that is, Turtles to the east, Bears in the centre, +and Wolves to the west.</p> + +<p>The following extracts from letters of Gen. John S. Clark +to the author of this volume will be of interest to all who +wish to know what sort of proofs and arguments have been +used in locating the sites of the Mohawk villages which were +in existence during the times of Isaac Jogues and Kateri +Tekakwitha:—</p> + +<blockquote> +<p class="right"> +<span class="smcap">February 10, 1885.</span> <br /> +</p> + +<p>The determination of the exact position of all the so-called +Mohawk Castles at definite dates can never be ascertained. This +you can readily understand by reading Father Pierron's account +in 1668 (Relation, 1669), where he speaks of seven large villages +extending over a space of seven and a half leagues (nearly nineteen +miles), and that from many causes they often changed to new +locations, where, according to circumstances, they might remain +five, ten, and in rare instances fifteen years. I have identified in +the neighborhood of forty different sites occupied at some time +between 1620 and 1750. Fortunately the very particular account +of Father Jogues' captivity and the death of Goupil furnished a +sufficient number of references to the topography of the locality, +to enable me, after many years' study, to identify with almost absolute +certainty the exact site of this one castle, <span class="smcap">Ossernenon</span>. +This gave the key to the second and third. These determined, +Father Pierron, in 1667 (the next year after the three castles were +burned by the French), speaks of visiting the third castle, which +had been <i>rebuilt a quarter of a league above</i>. This gave me a test +fact. In company with some friends living near there, and who +were well acquainted with all sites, as they supposed, where Indian +relics had ever been found, I pointed out the precise point +on the map, and said we must find a site here, or my theory must +fall to the ground. They answered that then my theory must<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span> +fail, for certainly if any Indian village had ever existed at that +point they would have heard something of it. My answer was, +"I have more confidence in Father Pierron than I have in your +opinion." We visited the spot, and on inquiring of the farmer +who owned the land, if any evidences existed, at the particular +point in question, of Indian occupation, he answered: "We have +found great quantities of relics, and you can find plenty of them +to-day,"—as we did. Since that they have never questioned +facts mentioned in the "Relations."</p> + +<p>Greenhalgh visited all the castles in 1677, and found them on +the <i>north side</i>. His description gives sufficient facts to warrant +a <i>reasonable probability</i> as to the locations of the four principal +castles at that date, but not absolutely certain. Apparently at +this date the lower castle, Kaghnawaga, was on the west bank of +the Cayudutta, near Fonda; and here my conclusions must end +for the present, until I collect all the facts possible to be obtained +having a bearing on the question. These are references to topography, +distances from other known points, and anything +that by hint or direct evidence can be used in the solution +of the problem.... My present opinion is that your mission +chapel of 1676 was northwest of Fonda, on the west side of +Cayudutta Creek....</p> + +<p>You mention the fact of small-pox prevailing in her town in +1660, and ask, Would they be likely to move the site of the village +for that reason? Most certainly. I have evidence that they did +remove in 1659, but have never been able to ascertain the cause. +Quite possibly this may have been the reason. This removal, as I +suppose, was made to the west bank of Auries Creek, on top of a +high hill and about a mile west of Ossernenon.</p> + +<p>About 1649 the Iroquois entered on their policy of conquering +their neighbors and making of them one family and one +people, as they expressed it. From that date to 1675, great numbers +were added,—many more than could be provided for in the +way of adoption into families; consequently they were permitted +to settle in villages by themselves in the near vicinity of the +large ones. In this way was the number increased from three in +1640 to seven in 1668, and this also accounts for an apparent discrepancy +as to numbers in accounts of different writers. One<span class="pagenum"><a name="Page_304" id="Page_304">[Pg 304]</a></span> +party finding a village in two parts near each other would describe +it as <i>two</i>; another would consider it as one.</p> + +<p>I suspect your <i>petit village</i>, Gandawague, was one of this character; +that is, a small village near the greater one. One other fact +occurs to me, that may be of use to you. Gandawague was a +district along the river,—ordinarily meaning "at the rapids." +A slight variation may make it mean <i>above</i> or <i>below</i> or the <i>other +side</i>; and so on in numerous relations of localities to the rapids. +It will be found exceedingly difficult to determine the precise +meaning of these words.</p></blockquote> + +<p>In the early part of June, 1885, General Clark, in company +with Rev. C. A. Walworth, of Albany, and the author +of this biography, revisited all the castle-sites in the Mohawk +Valley which were supposed to be in any way connected +with the lifetime of Kateri Tekakwitha. What +follows was written soon after this expedition.</p> + +<blockquote> +<p class="right"> +<span class="smcap">Auburn</span>, N. Y., <a name="APPENDIX1" id="APPENDIX1"></a>June 29, 1885. <br /> +</p> + +<p>Since my return home I have given my time to a review of +all the evidence relating to sites of first and second castles from +1640 to 1680, and have framed a theory that apparently harmonizes +<i>all the facts</i>, and shall be much obliged for any argument or +presentation of facts that will be inconsistent with it.</p> + +<p>First, I assume that in all the changes of the Bear clan during +this time, they did not remove more than a mile and a half from +their original position on the high hill;<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a> second, that soon after +1666 they removed to the opposite side of the river, on the Fox +farm, where Greenhalgh found them in 1677, "<i>on a flat a stone's-throw +from the river</i>." You will remember that this site was on +an elevated plain, unlike any other site visited.</p> + +<p>Now after Ossernenon was abandoned, say about 1650 or 1655, +all subsequent descriptions place Gandawague <i>two leagues</i> from +Andagoron until 1668, when the people of Gandawague removed +to the Cayudutta (Kaghnawaga), and when the accounts all place<span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span> +the two castles near each other,—in Dr. Shea's translation <i>two +miles</i>. Theoretically, this makes a change of three miles for the +lower castle,—a distance exactly corresponding to that between +the high hill at Auries Creek and Kaghnawaga on the Cayudutta,—the +village Andagoron having remained substantially stationary. +I firmly believe that the site on the Fox farm was the one +visited by Greenhalgh. If this be correct, it determines approximately +the other; for they were near each other, one chapel answering +for both villages.</p> + +<p>On applying the test of distance to the battle-ground,<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a> this is +found correct; and measuring the four leagues as we did to +Teonnontogen, it also corresponds.</p> + +<p>Now the removal from the west bank of Auries Creek was not +made bodily, but gradually. The villages were destroyed in October, +1666. They could do nothing in the way of establishing themselves +in a new position that year, having to make themselves +shelter for the winter. The next year, <i>after the bark would peel</i>, +they could commence building their new houses on a new site, +and during the spring clear new fields for corn, and in the course +of the year a partial removal could take place. The palisading +could be completed during the year, and in 1668 the village could +be said to have changed. The new chapel was built in 1669, +and in this year also they were attacked by the Mohegans. When +Gandawague was visited in 1667 no mention is made of a removal; +but the fact is mentioned of the removal of Teonnontogen a quarter +of a league higher up. I conclude that if Gandawague or +Andagoron had either of them been removed, the fact would have +been mentioned, and that indeed they returned temporarily to the +old sites, which may not have been so completely destroyed as +was Teonnontogen. This will reconcile all the facts, and I am +unable to see any material antagonism at any point. The name +Gandawague must not, however, be confounded with Caughnawaga, +<span class="pagenum"><a name="Page_306" id="Page_306">[Pg 306]</a></span> +although for a time it may have been transferred to the new +site.</p> + +<p>I have been unable to find any data from which to determine +when or about when Ossernenon was transferred to Auries Creek. +The asking of the Dutch for men and horses in 1659 to draw palisades, +<i>according to the translators</i>, was to repair their castles, and in +one case for the "castles which you are building." They don't agree. +The name on the Vanderdonck map, 1656, and that on Vischer's, +1659, of "Canagero," give a hint that the transfer had been made +as early as 1655; and the very remarkable language of the Jesuit +Fathers Fremin, Pierron, and Bruyas, which describes Gandawague +as "<i>the very place watered by the blood of Jogues</i>," etc., almost +leads one to think the removal may have been made as early as +1646; but I conclude that Ossernenon and Gandawague being +only a mile apart, the description "<i>this is the place</i>" would be +sufficiently specific as to locality, the village (people) being the +same. A critical study of the original Dutch may enable us to +determine whether in 1659 they were building a <i>new</i> or repairing +an <i>old castle</i>.</p></blockquote> + +<p>In a letter to Rev. C. A. Walworth, March 3, 1885, +General Clark wrote as follows:—</p> + +<blockquote><p class="bigfoot">"Gandawague was in 1677 unquestionably on the hill northwest +of Fonda, about a mile back from the river. A fine spring +on the west bank of the Cayudutta marks the central point of the +village, and the pits some distance to the north were their granary +where they stored their corn. A smaller village was probably +near Mr. Veeder's house."</p></blockquote> + +<hr class="third" /> + +<p class="centerb"><b><a name="APPENDIX_B" id="APPENDIX_B"></a>B. THE WORDS "GANDAWAGUE" AND +"TEKAKWITHA."</b></p> + +<p><span class="smcap">Gandawague</span> may possibly mean, as General Clark has +suggested, neither more nor less than "At the Turtle Village." +In compound words the Indians frequently drop +syllables, and certain letters are interchangeable as follows:</p> + + +<div class="figcenter" style="width: 161px;"> +<span class="pagenum"><a name="Page_307" id="Page_307">[Pg 307]</a></span> +<img src="images/writing1.png" alt="" title="" height="73" width="161" longdesc="#diagram" /> +</div> + +<p>The name of this first, or Turtle, Castle of the Mohawks +has been written in many different ways, as may be seen by +a glance at the list here given:—</p> + +<table class="shrink"> +<tr><td><span class="smcap">Ossernenon</span></td><td>Kachnuge</td></tr> +<tr><td>Asserue</td><td>Kaghnuwagé</td></tr> +<tr><td>Oneougoure</td><td>Kaghenewage</td></tr> +<tr><td><span class="smcap">Gandawague</span></td><td>Kahnawake</td></tr> +<tr><td>Gannaouagé</td><td>Caghnawagah</td></tr> +<tr><td>Gandahouague</td><td>Cahaniaga</td></tr> +<tr><td>Andaraque</td><td><span class="smcap">Caughnawaga</span></td></tr> +</table> + +<p>With all this variety of spelling, only three or four distinct +names are represented. An Indian word had no +written form of its own. Consequently an Englishman, +a Dutchman, and a Frenchman, each putting it down in +black and white for the first time, would naturally represent +the sound of the word by very different letters. The three +forms thus arising could not be identified at once as the +same in meaning and sound without a knowledge of several +languages. Since such scholars as Dr. O'Callaghan and +M. Cuoq, however, have taken up the task, new light has +been thrown on the subject, and much that at first sight +seemed hopelessly confused in the early colonial accounts +has been made clear and intelligible.</p> + +<p>There is quite as much variety in the different ways of +spelling Tekakwitha's own name as in the case of her birthplace +and early home. Here are some of the forms used:— +<span class="pagenum"><a name="Page_308" id="Page_308">[Pg 308]</a></span></p> + +<table class="shrink"> +<tr><td><span class="smcap">Tegakouita</span></td><td>Tehgakwita</td></tr> +<tr><td>Tegahkouita</td><td><span class="smcap">Tegakwita</span></td></tr> +<tr><td>Tehgahkwita</td><td>Tekakoüita</td></tr> +<tr><td>Tégahcouita</td><td>Takwita</td></tr> +<tr><td>Tekahkouitha</td><td><span class="smcap">Tekakwitha</span></td></tr> +</table> + +<p> +A grammatical explanation of this name is given in a note +to the "Lexique de la Langue Iroquoise," by J. A. Cuoq, +<i>prêtre de Saint-Sulpice</i>, as follows:—</p> + +<blockquote><p class="bigfoot"><span class="smcap">Tekakwitha</span> est la 3 p. fem. sing, de prés. de l'ind. du v. <i>tekkwitha</i>, +cis-locatif de <span class="smcap">Kkwitha</span>,<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> et conséquemment ce mot signifie; +<i>elle approche,—elle meut qq. ch. en avant.</i></p></blockquote> + +<hr class="third" /> + +<p class="centerb"><b><a name="APPENDIX_C" id="APPENDIX_C"></a>C. TAWASENTHA</b></p> + +<p><span class="smcap">Tawasentha</span>, or "The Place of Many Dead," is near the +mouth of the Norman's Kill, just south of Albany. Many +Indians were buried there, as numerous bones and skulls +brought to light from time to time bear witness. Schoolcraft +once visited the spot, and examined these relics. It +was there, too, that the Song of Hiawatha was sung, as +Longfellow tells us:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"In the vale of Tawasentha,<br /></span> +<span class="i0">In the green and silent valley,<br /></span> +<span class="i0">By the pleasant water-courses<br /></span> +<span class="i0">Dwelt the singer Nawadaha.<br /></span> +<span class="i0">There he sang of Hiawatha,<br /></span> +<span class="i0">Sang the Song of Hiawatha."<br /></span> +</div></div> + +<p>Another couplet might be added to the above, with less +of poetry in it, to be sure, but quite as much or more of +Indian history,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">There the Mohawks went a-fishing<br /></span> +<span class="i0">In the days of Tekakwitha.</span> +</div></div> + +<hr class="third" /> +<p><span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span></p> +<p class="centerb"><a name="APPENDIX_D" id="APPENDIX_D"></a> +<b>D. MOHAWK TRAILS.</b></p> + +<p><span class="smcap">In</span> the summer of 1885 the Rev. C. A. Walworth, in +company with the author, drove from Amsterdam on the +Mohawk River to Jessup's Landing on the Hudson, following +as closely as possible the route (described in Chapter +XVI.) over which the Lily of the Mohawks probably +passed in escaping from Caughnawaga to Lake George, +and thence to Canada. An account of this drive was sent +to General Clark, after which the following information +was received from him:—</p> + +<blockquote><p>"The account of your journey is very interesting, especially +that part relating to the fords above and below Jessup's Landing. +I had rewritten my note relating to the trails from head of Lake +George, and enclose the same.... On the Upper Susquehanna +and Alleghany the present fords almost invariably mark the +crossing-places of the aboriginal trails; and without doubt the +two fords described above and below Jessup's Landing were +the places of crossing the Upper Hudson in that vicinity. The +same facts will apply also at Glenn's and Baker's Falls as now +known."</p></blockquote> + +<p>A copy of the note on trails above mentioned as enclosed +in the letter, is here given:—</p> + +<blockquote><p>"<span class="smcap">Trails from Lake George.</span>—From the head of Lake George +two trails led to the Hudson. The first led southwest through a +valley about eleven miles to the <i>ford below</i> the month of Sacondaga, +at present <i>Luzerne</i>, thence along the Sacondaga to Northampton, +striking the Mohawk at the lower castle in the vicinity of Schoharie +River. The dotted line from the head of Lac du Saint-Sacrement +on the map in 'Jesuit Relations,' 1665, apparently was +intended to represent this route. The curves correspond to those +of the Sacondaga in number and location. From Luzerne a branch +continued down the Hudson about five miles to the vicinity of +<span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span> +Jessup's Landing, where a crossing was made <i>at the ford</i> above +the falls. This appears to have been the route of Jogues at this +time, as indicated by the distance given of six leagues equal to +fifteen miles.</p> + +<p>"The second led southeasterly about nine miles, nearly on the +line of the present railway to Glenn's Falls, from whence were +several diverging lines. One led south along the west bank of +the Hudson. Another took almost an air-line for Schenectady +on the Mohawk, passing between Owl Pond and Saratoga Lake, +and west of Ballston Lake, at the north end of which a branch +diverged to the westward leading direct to the Mohawk Castles. +The French expedition in the winter of 1665 to 1666, in taking +this route, failed to follow the branch leading to the castles, and +consequently found themselves, much to their surprise, in the +near vicinity of the new Dutch settlement at Schenectady. +Southier's maps show this trail, and several others diverging at +different points. It is believed that from Glenn's Falls a trail led +nearly in a southwest direction, passing along the base of Mt. +McGregor, and somewhere in the Kayaderosseras Valley united +with the branch from Jessup's Landing, and from thence struck +the Mohawk at present Amsterdam."</p></blockquote> + +<p>A year later the correspondence on Indian trails in Saratoga +County at the time of Kateri Tekakwitha was resumed +as follows:—</p> + +<blockquote><p>"Since my return from Saratoga, I have given all my leisure to +the study of Indian trails in your vicinity.... I have a manuscript +map, copied from the original in the Paris Archives, relating +to the two expeditions of Courselles and Tracy, 1666. This +map shows that the first, or winter expedition, after leaving Lake +George descended the valley of the Hudson to Fish Creek, thence +passed up that stream, over Saratoga Lake, and over Ballston Lake +to the vicinity of Schenectady. This is the precise route taken +(according to Mr. Sylvester) by Lieutenant Le Moyne in his +winter expedition of 1690 (Northern Wilderness, p. 288), in which +I agree with him.</p> + +<p>"The second Courselles-Tracy Expedition, according to the +<span class="pagenum"><a name="Page_311" id="Page_311">[Pg 311]</a></span> +map, crossed the Hudson at Glenn's Falls, thence passing near and +south of a <i>small lake</i> east of Mt. McGregor (now known as Moreau +Pond), through Doe's Corners, near Stiles' Hill, and near +Glen Mitchell to present Saratoga. This is my understanding of +the map; and as you will see they followed near the base of Mt. +McGregor, and hugging the bases of the Greenfield (or Palmerstown) +hills, followed substantially the present highway all the +way from Glenn's Falls. The fragment of a trail mentioned by +you was probably a portion of this original Indian pathway.</p> + +<p>"From Saratoga, if we take the map as our guide, the expedition +passed near Ballston, and thence slightly curving, proceeded on its +way in a very direct course to the Mohawk Castles. They may +have taken this route, but probably crossed the Kayaderosseras +about half-way between Ballston and Lake Saratoga, on a trail leading +direct to Schenectady. When a little north of Ballston Lake, +it crossed a path leading from Schuylerville along Fish Creek +and Saratoga Lake to the Mohawk at Kinaquariones (Hoffman's +Ferry). The map, however, makes the two distinct, and without +any connection.</p> + +<p>"Three trails led southward from Jessup's Landing,—one in +almost an air-line to Kinaquariones. I suppose that Tegakwita +followed this.</p> + +<p>A second branched off from South Corinth, and leading in almost +an air-line to Orange, passed near the western edge of +Round Lake. A third, taking a southeasterly course, curved +around Mt. McGregor, and led very direct to the great fishing-station, +at present Schuylerville, the ancient <span class="smcap">Ossarague</span>. Your +Indian samp-bowl [hollowed in the rock] was probably not far +from the crossing-place of the two trails."<br /></p></blockquote> + +<hr class="third" /> + +<p class="centerb"> +<a name="APPENDIX_E" id="APPENDIX_E"> +<b>E. INDIAN DEFENSIVE WORKS.</b></a></p> + +<p><span class="smcap">General Clark</span>, in describing to the writer the defensive +works of the Iroquois, mentioned one locality in New York +State where he actually found the series of hollows in the<span class="pagenum"><a name="Page_312" id="Page_312">[Pg 312]</a></span> +ground left by the palisadoes of an Indian fortified village. +They showed the exact arrangement of a triple wall. He +also gave, in connection with this subject, several references +to quaint and interesting works in the State Library at +Albany, which were duly examined. Some of these are +given below:—</p> + +<blockquote><p>"You will find in <span class="smcap">Ramusio</span>, G. B., Venice, 1606, 'Navigatione +et Viaggi, volume Terzo, etc.,' relating to America, at p. 381, a +fine two-page illustration of Hochelaga and its surrounding palisade. +This, as I understand it, was a Huron village. <span class="smcap">Arnoldus +Montanus</span>, America, Amsterdam, 1671, p. 136, gives a Susquehanna +fortified village, with the long houses somewhat irregularly +arranged, and enclosed by a single-line palisade work. Documentary +History of New York, vol. iii. p. 9, will show you an Iroquois +village surrounded by triple or quadruple lines of palisades, with +the elevated scaffolds. You will see numerous streams of water +descending to put out the fire, etc. It will require a vivid imagination +to make out all that was intended to be shown by +Champlain."<br /></p></blockquote> + +<hr class="third" /> + +<p class="centerb"><a name="APPENDIX_F" id="APPENDIX_F"></a> +<b>F. INDIAN PETITION TO ROME.</b></p> + +<p><span class="smcap">Among</span> the most interesting papers forwarded to Rome +during the last few years for the purpose of forwarding the +cause of canonization of Kateri Tekakwitha, is the following +petition. Copies of it were circulated among the +Catholic mission Indians of the United States, who affixed +to it their own peculiar signatures and marks. It is here +given in the Latin, English and Flathead languages:</p> + +<blockquote><p>Noster Pater noster Papa:</p> + +<p>Gentis Indicae nostrae, quamvis pauperrima sit et miserabilis, valde +tamen misertus est Conditor noster, nobisque dedit religionem Catholicam. +Nobis quoque iterata misericordia dedit CATHARINAM +TEGAKWITAM. Sancta haec virgo quae ut nos sumus gentis Indicae<span class="pagenum"><a name="Page_313" id="Page_313">[Pg 313]</a></span> +fuit, cum multa fuerit gratia a JESU CHRISTO donata, adolescentula +facta est optima, magno erga Conditorem nostrum amore tenebatur, et +mortua est bona et sancta: nunc autem gloriosa deget in coelis, ut +credimus, et pro nobis omnibus orat. Virgo haec, credimus, data nobis +fuit magno Dei favore; est enim soror nostra parvula. Nunc vero +speramus fore ut et tu quoque, noster Pater, qui Vicarius es JESU +CHRISTI, favorem nobis largiaris: te toto corde imploramus ut +loquaris dicens: "Vos Indi, filii mei, sumite vobis CATHARINAM +in ecclesia venerandam, quia sancta est et in coelis."</p> + +<p>Sunt etiam alii duo, qui licet Galli fuerint, nobis tamen sunt quasi +Indi fuissent, eo quod Indos signum crucis edocuere et viam coeli; +ideoque a perversis Indis fuerunt occisi. Eorum nomina sunt +SACERDOS ISAAC JOGUES et FRATER RENATUS GOUPIL. +Hos quoque duos vellemus habere venerandos, ut protectores, ut +advocatos.</p> + +<p>Quos tres si nobis indulgeas PATRONOS, futurum est ut corda +nostra sint laeta, conversatio nostra bona, et filii nostri perfecti evadant; +multique Indicae gentis nondum baptizati in ecclesiam Catholicam +ingrediantur, coeli visuri gloriam.</p></blockquote> + +<hr class="quarter" /> + +<blockquote><p>Our Father the Pope:</p> + +<p>Though we Indians are very poor and miserable, yet Our Maker had +great pity on us and gave us the Catholic religion. Moreover He had +pity on us again and gave us CATHERINE TEGAKWITA. This +holy virgin, an Indian like ourselves, being favoured by JESUS +CHRIST with a great grace, grew up very good, had a great love for +Our Maker, and died good and holy, and is now glorious in heaven, as +we believe, and prays for us all. This virgin, we believe, was given to +us from God as a great favour, for she is our little sister. But now we +hope that thou, our Father, who art the Vicar of JESUS CHRIST, +wilt grant us a favour likewise; we beg thee with the whole of our +hearts to speak and say: "You Indians, my children, take +CATHERINE as an object of your veneration in the church, because +she is holy and is in heaven."</p> + +<p>There are also two others who, though Frenchmen, yet are as if they +were Indians, because they taught the Indians the sign of the Cross and +the way to heaven; and for this they were killed by bad Indians.<span class="pagenum"><a name="Page_314" id="Page_314">[Pg 314]</a></span> +Their names are BLACKGOWN ISAAC JOGUES and BROTHER +RENÉ GOUPIL. We wish to have these two also as objects of our +veneration, as our protectors and our advocates.</p> + +<p>If thou givest us these three as our PATRONS, our hearts will be +glad, our behaviour will be good, and our children will become perfect, +also a great many unbaptized Indians will enter into the Catholic +Church and will see the glory of heaven.</p></blockquote> + +<p class="center"> +Lingua <i>Kalispel</i> (Anglice, <i>Flathead</i>.)<br /> +</p> + + +<blockquote><p><i>L</i>u ku Pogot <i>l</i>u ku Lepape.</p> + +<p>Ue mi<i>l</i> kaekonkoint kaeskeligu, u kaeteie, u pen kutunt kaenkonnemi<i>l</i>ils +lu KaeKohnzuten <i>l</i>u kaeguize<i>l</i>ils <i>l</i>u Sinchaumen Catholique. +Negu kae<i>l</i>nkonnemi<i>l</i>ils <i>l</i>u kaeguize<i>l</i>ils CATHERINE +TEGAKWITA. Ye stuchemish pagpagt chikuilze ezageil t kaempile +<i>l</i>u kueis <i>l</i>u kutunt sinkonns tel JESUS CHRIST, mi<i>l</i> gest u pogtilsh, +mi<i>l</i> gamenchis Kolinzuten, u <i>l</i>u Sinchaumis, gest u pagpagt u t<i>l</i>elil, u +yet<i>l</i>goa csimpiels 'ls chichemaskat, u kaesia kaes chaushi<i>l</i>ils. Shei +Stuchemish kaentels kutunt kaesinkonm tel Kolmzuten ne<i>l</i>i kaempile +<i>l</i>u kaep sinkusigu.</p> + +<p>U pen yet<i>l</i>goa kaenmuselsi t-anui, <i>l</i>u ku Pogot, kaeksnkonnemi<i>l</i>ils, +<i>l</i>u ku Ni<i>l</i>kalshelpenzutis JESUS CHRIST, t-esemilko t-kaepuus +kaesgalitem kuks kolkoelt, u kuks zuti "Igu kuisigusigult kuskeligu, +akaespoteem <i>l</i>u CATHERINE 'lsinchaumen, ne<i>l</i>i pagpagt, u +'ls'chichemaskat u e<i>l</i>zi."</p> + +<p>Negu telzi chesel ue Seme, u pen ezageil t-skeligu, ne<i>l</i>i meyie<i>l</i>tem +<i>l</i>u skeligu <i>l</i>u staktakenzut l'eseimeus, u <i>l</i>u shushuel ch's'chichemaskat, +gol shei u polstem t-kuaukot skeligu shei <i>l</i>u eszustem KUAILKS +ISAAC JOGUES, u SINSE RENE GOUPIL. Komi ye chesel +negu kaek<i>l</i>s'chitenzuten, kaek<i>l</i>chaushizuten. <i>L</i>u ne kaeguize<i>l</i>ilt ye +cheche<i>l</i>es kaek<i>l</i>s'chitenzuten, nem lemt <i>l</i>u kaespuus, nem gestilsh <i>l</i>u +kaezuut, nem yopietilsh <i>l</i>u kaesigusigult, u nem chgoegoeit skeligu lu +estemskoli m kueis <i>l</i>u Sinchaumen Catholique, u nem uichis +<i>l</i>u'ls'chichemaskat <i>l</i>u simpielsten.<br /><br /></p></blockquote> + +<div class="footnotes center"><br />FOOTNOTES: + +<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a> +<a href="#FNanchor_82_82"><span class="label">[82]</span></a> +See <a href="#Page_38">map</a> in chap. iv. p. 38, showing the position of Andagoron, +the Castle of the Bears, in 1642.</p></div> + +<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> This was at Kinaquariones, or Hoffman's Ferry. See Pierron's +account of that battle, translated into English by Dr. Hawley, of the +Cayuga County Historical Society, in his "Early Chapters of Mohawk +History." See also a topographical note to the same by Gen. J. S. +Clark, referring to Dutch deeds which give the distance of that battle-ground +from Schenectady.<br /><br /><br /></p></div> + +<div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> <span class="smcap">Kkwitha</span>,—eloigner, ou avancer qq. ch.; changer qq. ch. de +place.</p><br /></div> + +</div> +<p class="centerc"><b>THE END</b></p> + +<hr /> +<h2>TRANSCRIBER'S NOTES</h2> + +<p>Page reference for the illustration "Tekakwitha's Spring" has been +corrected from xvi to xiv.</p> + +<p>Numerous missing periods have been silently restored.</p> + +<p>Inconsistent hyphenation and use of quotation marks at beginning of paragraphs have been retained as in the original.</p> + +<p>The following typos have been corrected:</p> + +<p>p. vi — "Hotel" twice amended to "Hôtel".<br /> + +p. viii — "cotemporary" amended to "contemporary".<br /> + +p. 59 — "Renssalaer" amended to "Rensselaer".<br /> + +p. 191 — "Saut" amended to "Sault".<br /> + +p. 264 — "Cholence" amended to "Cholenec".<br /> + +p. 294 footnote — "une vision a" amended to "une vision à".</p> + +<p><a name="diagram" id="diagram"></a>Textual representation of the diagram on p. 307:</p> + +<div class="diagram"> +KAN<del>A</del>DA-<del>ANA</del>WA<del>RA</del>KE<br /> +GAN-DA----WA--GE<br /> +<small><i>Village</i>-<i>Turtle</i>--<i>At</i></small> +</div> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Life and Times of Kateri Tekakwitha, by +Ellen H. 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