Brebeuf and his companions withdrew to the village, where, an hour before dawn, they were roused by a clamor which might have wakened the dead.

One of the bundles of bones, tied to a pole on the scaffold, had chanced to fall into the grave. This accident had precipitated the closing act, and perhaps increased its frenzy. Guided by the unearthly din, and the broad glare of flames fed with heaps of fat pine logs, the priests soon reached the spot, and saw what seemed, in their eyes, an image of h.e.l.l.

All around blazed countless fires, and the air resounded with discordant outcries. [ 3 ] The naked mult.i.tude, on, under, and around the scaffold, were flinging the remains of their dead, discharged from their envelopments of skins, pell-mell into the pit, where Brebeuf discerned men who, as the ghastly shower fell around them, arranged the bones in their places with long poles. All was soon over; earth, logs, and stones were cast upon the grave, and the clamor subsided into a funereal chant,--so dreary and lugubrious, that it seemed to the Jesuits the wail of despairing souls from the abyss of perdition. [ 4 ]

[ 1 In some of these graves, recently discovered, five or six large copper kettles have been found, in a position corresponding with the account of Brebeuf. In one, there were no less than twenty-six kettles. ]

[ 2 "Iamais rien ce m'a mieux figure la confusion qui est parmy les d.a.m.nez. Vous eussiez veu decharger de tous costez des corps a demy pourris, et de tous costez on entendoit vn horrible tintamarre de voix confuses de personnes qui parloient et ne s'entendoient pas."--Brebeuf, Relation des Hurons, 1636, 135. ]

[ 3 "Approchans, nous vismes tout a fait une image de l'Enfer: cette grande place estoit toute remplie de feux & de flammes, & l'air retentissoit de toutes parts des voix confuses de ces Barbares,"

etc.--Brebeuf, Relation des Hurons, 1636, 209 (Cramoisy). ]

[ 4 "Se mirent a chanter, mais d'un ton si lamentable & si lugubre, qu'il nous representoit l'horrible tristesse & l'abysme du desespoir dans lequel sont plongees pour iamais ces ames malheureuses."--Ibid., 210.

For other descriptions of these rites, see Charlevoix, Bressani, Du Creux, and especially Lafitau, in whose work they are ill.u.s.trated with engravings. In one form or another, they were widely prevalent. Bartram found them among the Floridian tribes. Traces of a similar practice have been observed in recent times among the Dacotahs. Remains of places of sepulture, evidently of kindred origin, have been found in Tennessee, Missouri, Kentucky, and Ohio. Many have been discovered in several parts of New York, especially near the River Niagara. (See Squier, Aboriginal Monuments of New York.) This was the eastern extremity of the ancient territory of the Neuters. One of these deposits is said to have contained the bones of several thousand individuals. There is a large mound on Tonawanda Island, said by the modern Senecas to be a Neuter burial-place. (See Marshall, Historical Sketches of the Niagara Frontier, 8.) In Canada West, they are found throughout the region once occupied by the Neuters, and are frequent in the Huron district.

Dr. Tache writes to me,--"I have inspected sixteen bone-pits," (in the Huron country,) "the situation of which is indicated on the little pencil map I send you. They contain from six hundred to twelve hundred skeletons each, of both s.e.xes and all ages, all mixed together purposely.

With one exception, these pits also contain pipes of stone or clay, small earthen pots, sh.e.l.ls, and wampum wrought of these sh.e.l.ls, copper ornaments, beads of gla.s.s, and other trinkets. Some pits contained articles of copper of aboriginal Mexican fabric."

This remarkable fact, together with the frequent occurrence in these graves of large conch-sh.e.l.ls, of which wampum was made, and which could have been procured only from the Gulf of Mexico, or some part of the southern coast of the United States, proves the extent of the relations of traffic by which certain articles were pa.s.sed from tribe to tribe over a vast region. The transmission of pipes from the famous Red Pipe-Stone Quarry of the St. Peter's to tribes more than a thousand miles distant is an a.n.a.logous modern instance, though much less remarkable.

The Tache Museum, at the Laval University of Quebec, contains a large collection of remains from these graves. In one instance, the human bones are of a size that may be called gigantic.

In nearly every case, the Huron graves contain articles of use or ornament of European workmanship. From this it may be inferred, that the nation itself, or its practice of inhumation, does not date back to a period long before the arrival of the French.

The Northern Algonquins had also a solemn Feast of the Dead; but it was widely different from that of the Hurons.--See the very curious account of it by Lalemant, Relation des Hurons, 1642, 94, 95. ]

Such was the origin of one of those strange sepulchres which are the wonder and perplexity of the modern settler in the abandoned forests of the Hurons.

The priests were soon to witness another and a more terrible rite, yet one in which they found a consolation, since it signalized the saving of a soul,--the s.n.a.t.c.hing from perdition of one of that dreaded race, into whose very midst they hoped, with devoted daring, to bear hereafter the cross of salvation. A band of Huron warriors had surprised a small party of Iroquois, killed several, and captured the rest. One of the prisoners was led in triumph to a village where the priests then were.

He had suffered greatly; his hands, especially, were frightfully lacerated. Now, however, he was received with every mark of kindness.

"Take courage," said a chief, addressing him; "you are among friends."

The best food was prepared for him, and his captors vied with each other in offices of good-will. [ This pretended kindness in the treatment of a prisoner destined to the torture was not exceptional. The Hurons sometimes even supplied their intended victim with a temporary wife. ]

He had been given, according to Indian custom, to a warrior who had lost a near relative in battle, and the captive was supposed to be adopted in place of the slain. His actual doom was, however, not for a moment in doubt. The Huron received him affectionately, and, having seated him in his lodge, addressed him in a tone of extreme kindness. "My nephew, when I heard that you were coming, I was very glad, thinking that you would remain with me to take the place of him I have lost. But now that I see your condition, and your hands crushed and torn so that you will never use them, I change my mind. Therefore take courage, and prepare to die tonight like a brave man."

The prisoner coolly asked what should be the manner of his death.

"By fire," was the reply.

"It is well," returned the Iroquois.

Meanwhile, the sister of the slain Huron, in whose place the prisoner was to have been adopted, brought him a dish of food, and, her eyes flowing with tears, placed it before him with an air of the utmost tenderness; while, at the same time, the warrior brought him a pipe, wiped the sweat from his brow, and fanned him with a fan of feathers.

About noon he gave his farewell feast, after the custom of those who knew themselves to be at the point of death. All were welcome to this strange banquet; and when the company were gathered, the host addressed them in a loud, firm voice: "My brothers, I am about to die. Do your worst to me.

I do not fear torture or death." Some of those present seemed to have visitings of real compa.s.sion; and a woman asked the priests if it would be wrong to kill him, and thus save him from the fire.

The Jesuits had from the first lost no opportunity of accosting him; while he, grateful for a genuine kindness amid the cruel hypocrisy that surrounded him, gave them an attentive ear, till at length, satisfied with his answers, they baptized him. His eternal bliss secure, all else was as nothing; and they awaited the issue with some degree of composure.

A crowd had gathered from all the surrounding towns, and after nightfall the presiding chief harangued them, exhorting them to act their parts well in the approaching sacrifice, since they would be looked upon by the Sun and the G.o.d of War. [ Areskoui (see Introduction). He was often regarded as identical with the Sun. The semi-sacrificial character of the torture in this case is also shown by the injunction, "que pour ceste nuict on n'allast point folastrer dans les bois."--Le Mercier, Relation des Hurons, 1637, 114. ] It is needless to dwell on the scene that ensued. It took place in the lodge of the great war chief, Atsan.

Eleven fires blazed on the ground, along the middle of this capacious dwelling. The platforms on each side were closely packed with spectators; and, betwixt these and the fires, the younger warriors stood in lines, each bearing lighted pine-knots or rolls of birch-bark.

The heat, the smoke, the glare of flames, the wild yells, contorted visages, and furious gestures of these human devils, as their victim, goaded by their torches, bounded through the fires again and again, from end to end of the house, transfixed the priests with horror.

But when, as day dawned, the last spark of life had fled, they consoled themselves with the faith that the tortured wretch had found his rest at last in Paradise.

[ Le Mercier's long and minute account of the torture of this prisoner is too revolting to be dwelt upon. One of the most atrocious features of the scene was the alternation of raillery and ironical compliment which attended it throughout, as well as the pains taken to preserve life and consciousness in the victim as long as possible. Portions of his flesh were afterwards devoured. ]

CHAPTER VIII.

1636, 1637.

THE HURON AND THE JESUIT.

ENTHUSIASM FOR THE MISSION.--SICKNESS OF THE PRIESTS.-- THE PEST AMONG THE HURONS.--THE JESUIT ON HIS ROUNDS.-- EFFORTS AT CONVERSION.--PRIESTS AND SORCERERS.--THE MAN-DEVIL.-- THE MAGICIAN'S PRESCRIPTION.--INDIAN DOCTORS AND PATIENTS.-- COVERT BAPTISMS.--SELF-DEVOTION OF THE JESUITS.

Meanwhile from Old France to New came succors and reinforcements to the missions of the forest. More Jesuits crossed the sea to urge on the work of conversion. These were no stern exiles, seeking on barbarous sh.o.r.es an asylum for a persecuted faith. Rank, wealth, power, and royalty itself, smiled on their enterprise, and bade them G.o.d-speed. Yet, withal, a fervor more intense, a self-abnegation more complete, a self-devotion more constant and enduring, will scarcely find its record on the page of human history.

Holy Mother Church, linked in sordid wedlock to governments and thrones, numbered among her servants a host of the worldly and the proud, whose service of G.o.d was but the service of themselves,--and many, too, who, in the sophistry of the human heart, thought themselves true soldiers of Heaven, while earthly pride, interest, and pa.s.sion were the life-springs of their zeal. This mighty Church of Rome, in her imposing march along the high road of history, heralded as infallible and divine, astounds the gazing world with prodigies of contradiction: now the protector of the oppressed, now the right arm of tyrants; now breathing charity and love, now dark with the pa.s.sions of h.e.l.l; now beaming with celestial truth, now masked in hypocrisy and lies; now a virgin, now a harlot; an imperial queen, and a tinselled actress. Clearly, she is of earth, not of heaven; and her transcendently dramatic life is a type of the good and ill, the baseness and n.o.bleness, the foulness and purity, the love and hate, the pride, pa.s.sion, truth, falsehood, fierceness, and tenderness, that battle in the restless heart of man.

It was her n.o.bler and purer part that gave life to the early missions of New France. That gloomy wilderness, those hordes of savages, had nothing to tempt the ambitious, the proud, the grasping, or the indolent.

Obscure toil, solitude, privation, hardship, and death were to be the missionary's portion. He who set sail for the country of the Hurons left behind him the world and all its prizes. True, he acted under orders,-- obedient, like a soldier, to the word of command: but the astute Society of Jesus knew its members, weighed each in the balance, gave each his fitting task; and when the word was pa.s.sed to embark for New France, it was but the response to a secret longing of the fervent heart.

The letters of these priests, departing for the scene of their labors, breathe a spirit of enthusiastic exaltation, which, to a colder nature and a colder faith, may sometimes seem overstrained, but which is in no way disproportionate to the vastness of the effort and the sacrifice demanded of them.

[ The following are pa.s.sages from letters of missionaries at this time.

See "Divers Sentimens," appended to the Relation of 1635.

"On dit que les premiers qui fondent les Eglises d'ordinaire sont saincts: cette pensee m'attendrit si fort le cur, que quoy que ie me voye icy fort inutile dans ceste fortunee Nouuelle France, si faut-il que i'auoue que ie ne me scaurois defendre d'vne pensee qui me presse le cur: Cupio impendi, et superimpendi pro vobis, Pauure Nouuelle France, ie desire me sacrifier pour ton bien, et quand il me deuroit couster mille vies, moyennant que ie puisse aider a sauuer vne seule ame, ie seray trop heureux, et ma vie tres bien employee."

"Ma consolation parmy les Hurons, c'est que tous les iours ie me confesse, et puis ie dis la Messe, comme si ie deuois prendre le Viatique et mourir ce iour la, et ie ne crois pas qu'on puisse mieux viure, ny auec plus de satisfaction et de courage, et mesme de merites, que viure en un lieu, ou on pense pouuoir mourir tous les iours, et auoir la deuise de S. Paul, Quotidie morior, fratres, etc. mes freres, ie fais estat de mourir tous les iours."

"Qui ne void la Nouuelle France que par les yeux de chair et de nature, il n'y void que des bois et des croix; mais qui les considere auec les yeux de la grace et d'vne bonne vocation, il n'y void que Dieu, les vertus et les graces, et on y trouue tant et de si solides consolations, que si ie pouuois acheter la Nouuelle France, en donnant tout le Paradis Terrestre, certainement ie l'acheterois. Mon Dieu, qu'il fait bon estre au lieu ou Dieu nous a mis de sa grace! veritablement i'ay trouue icy ce que i'auois espere, vn cur selon le cur de Dieu, qui ne cherche que Dieu." ]

All turned with longing eyes towards the mission of the Hurons; for here the largest harvest promised to repay their labor, and here hardships and dangers most abounded. Two Jesuits, Pijart and Le Mercier, had been sent thither in 1635; and in midsummer of the next year three more arrived,-- Jogues, Chatelain, and Garnier. When, after their long and lonely journey, they reached Ihonatiria one by one, they were received by their brethren with scanty fare indeed, but with a fervor of affectionate welcome which more than made amends; for among these priests, united in a community of faith and enthusiasm, there was far more than the genial comradeship of men joined in a common enterprise of self-devotion and peril. [ 1 ] On their way, they had met Daniel and Davost descending to Quebec, to establish there a seminary of Huron children,--a project long cherished by Brebeuf and his companions.

[ 1 "Ie luy preparay de ce que nous auions, pour le receuoir, mais quel festin! vne poignee de pet.i.t poisson sec auec vn peu de farine; i'enuoyay chercher quelques nouueaux espics, que nous luy fismes rostir a la facon du pays; mais il est vray que dans son cur et a l'entendre, il ne fit iamais meilleure chere. La ioye qui se ressent a ces entreueues semble estre quelque image du contentement des bien-heureux a leur arriuee dans le Ciel, tant elle est pleine de suauite."--Le Mercier, Relation des Hurons, 1637, 106. ]

Scarcely had the new-comers arrived, when they were attacked by a contagious fever, which turned their mission-house into a hospital.

Jogues, Garnier, and Chatelain fell ill in turn; and two of their domestics also were soon prostrated, though the only one of the number who could hunt fortunately escaped. Those who remained in health attended the sick, and the sufferers vied with each other in efforts often beyond their strength to relieve their companions in misfortune.

[ Lettre de Brebeuf au T. R. P. Mutio Vitelleschi, 20 Mai, 1637, in Carayon, 157. Le Mercier, Relation des Hurons, 1637, 120, 123. ]

The disease in no case proved fatal; but scarcely had health begun to return to their household, when an unforeseen calamity demanded the exertion of all their energies.

The pestilence, which for two years past had from time to time visited the Huron towns, now returned with tenfold violence, and with it soon appeared a new and fearful scourge,--the small-pox. Terror was universal.

The contagion increased as autumn advanced; and when winter came, far from ceasing, as the priests had hoped, its ravages were appalling.

The season of Huron festivity was turned to a season of mourning; and such was the despondency and dismay, that suicide became frequent.

The Jesuits, singly or in pairs, journeyed in the depth of winter from village to village, ministering to the sick, and seeking to commend their religious teachings by their efforts to relieve bodily distress. Happily, perhaps, for their patients, they had no medicine but a little senna.

A few raisins were left, however; and one or two of these, with a spoonful of sweetened water, were always eagerly accepted by the sufferers, who thought them endowed with some mysterious and sovereign efficacy. No house was left unvisited. As the missionary, physician at once to body and soul, entered one of these smoky dens, he saw the inmates, their heads m.u.f.fled in their robes of skins, seated around the fires in silent dejection. Everywhere was heard the wail of sick and dying children; and on or under the platforms at the sides of the house crouched squalid men and women, in all the stages of the distemper.

The Father approached, made inquiries, spoke words of kindness, administered his harmless remedies, or offered a bowl of broth made from game brought in by the Frenchman who hunted for the mission. [ Game was so scarce in the Huron country, that it was greatly prized as a luxury.

Le Mercier speaks of an Indian, sixty years of age, who walked twelve miles to taste the wild-fowl killed by the French hunter. The ordinary food was corn, beans, pumpkins, and fish. ] The body cared for, he next addressed himself to the soul. "This life is short, and very miserable.