[ 1 See Introduction. The Susquehannocks of Smith, clearly the same people, are placed, in his map, on the east side of the Susquehanna, some twenty miles from its mouth. He speaks of them as great enemies of the Ma.s.sawomekes (Mohawks). No other savage people so boldly resisted the Iroquois; but the story in Hazard's Annals of Pennsylvania, that a hundred of them beat off sixteen hundred Senecas, is disproved by the fact, that the Senecas, in their best estate, never had so many warriors.

The miserable remnant of the Andastes, called Conestogas, were ma.s.sacred by the Paxton Boys, in 1763. See "Conspiracy of Pontiac," 414. Compare Historical Magazine, II. 294. ]

[ 2 "Il leur dit qu'il venoit du pays des Ames, ou la guerre et la terreur des ennemis auoit tout desole, ou les campagnes n'estoient couuertes que de sang, ou les cabanes n'estoient remplies que de cadaures, et qu'il ne leur restoit a eux-mesmes de vie, sinon autant qu'ils en auoient eu besoin pour venir dire a leurs amis, qu'ils eussent pitie d'vn pays qui tiroit a sa fin."--Ragueneau, Relation des Hurons, 1648, 58. ]

The Andastes, who had a mortal quarrel with the Mohawks, and who had before promised to aid the Hurons in case of need, returned a favorable answer, but were disposed to try the virtue of diplomacy rather than the tomahawk. After a series of councils, they determined to send amba.s.sadors, not to their old enemies, the Mohawks, but to the Onondagas, Oneidas, and Cayugas, [ 1 ] who were geographically the central nations of the Iroquois league, while the Mohawks and the Senecas were respectively at its eastern and western extremities. By inducing the three central nations, and, if possible, the Senecas also, to conclude a treaty with the Hurons, these last would be enabled to concentrate their force against the Mohawks, whom the Andastes would attack at the same time, unless they humbled themselves and made peace. This scheme, it will be seen, was based on the a.s.sumption, that the dreaded league of the Iroquois was far from being a unit in action or counsel.

[ 1 Examination leaves no doubt that the Ouiouenronnons of Ragueneau (Relation des Hurons, 1648, 46, 59) were the Oiogouins or Goyogouins, that is to say, the Cayugas. They must not be confounded with the Ouenrohronnons, a small tribe hostile to the Iroquois, who took refuge among the Hurons in 1638. ]

Charles, with some of his colleagues, now set out for home, to report the result of their mission; but the Senecas were lying in wait for them, and they were forced to make a wide sweep through the Alleghanies, Western Pennsylvania, and apparently Ohio, to avoid these vigilant foes.

It was October before they reached the Huron towns, and meanwhile hopes of peace had arisen from another quarter. [ On this mission of the Hurons to the Andastes, see Ragueneau, Relation des Hurons, 1648, 58-60. ]

Early in the spring, a band of Onondagas had made an inroad, but were roughly handled by the Hurons, who killed several of them, captured others, and put the rest to flight. The prisoners were burned, with the exception of one who committed suicide to escape the torture, and one other, the chief man of the party, whose name was Annenrais. Some of the Hurons were dissatisfied at the mercy shown him, and gave out that they would kill him; on which the chiefs, who never placed themselves in open opposition to the popular will, secretly fitted him out, made him presents, and aided him to escape at night, with an understanding that he should use his influence at Onondaga in favor of peace. After crossing Lake Ontario, he met nearly all the Onondaga warriors on the march to avenge his supposed death; for he was a man of high account. They greeted him as one risen from the grave; and, on his part, he persuaded them to renounce their warlike purpose and return home. On their arrival, the chiefs and old men were called to council, and the matter was debated with the usual deliberation.

About this time the amba.s.sador of the Andastes appeared with his wampum-belts. Both this nation and the Onondagas had secret motives which were perfectly in accordance. The Andastes hated the Mohawks as enemies, and the Onondagas were jealous of them as confederates; for, since they had armed themselves with Dutch guns, their arrogance and boastings had given umbrage to their brethren of the league; and a peace with the Hurons would leave the latter free to turn their undivided strength against the Mohawks, and curb their insolence. The Oneidas and the Cayugas were of one mind with the Onondagas. Three nations of the league, to satisfy their spite against a fourth, would strike hands with the common enemy of all. It was resolved to send an emba.s.sy to the Hurons. Yet it may be, that, after all, the Onondagas had but half a mind for peace. At least, they were unfortunate in their choice of an amba.s.sador. He was by birth a Huron, who, having been captured when a boy, adopted and naturalized, had become more an Iroquois than the Iroquois themselves; and scarcely one of the fierce confederates had shed so much Huron blood. When he reached the town of St. Ignace, which he did about midsummer, and delivered his messages and wampum-belts, there was a great division of opinion among the Hurons. The Bear Nation--the member of their confederacy which was farthest from the Iroquois, and least exposed to danger--was for rejecting overtures made by so offensive an agency; but those of the Hurons who had suffered most were eager for peace at any price, and, after solemn deliberation, it was resolved to send an emba.s.sy in return. At its head was placed a Christian chief named Jean Baptiste Atironta; and on the first of August he and four others departed for Onondaga, carrying a profusion of presents, and accompanied by the apostate envoy of the Iroquois. As the amba.s.sadors had to hunt on the way for subsistence, besides making canoes to cross Lake Ontario, it was twenty days before they reached their destination.

When they arrived, there was great jubilation, and, for a full month, nothing but councils. Having thus sifted the matter to the bottom, the Onondagas determined at last to send another emba.s.sy with Jean Baptiste on his return, and with them fifteen Huron prisoners, as an earnest of their good intentions, retaining, on their part, one of Baptiste's colleagues as a hostage. This time they chose for their envoy a chief of their own nation, named Scandawati, a man of renown, sixty years of age, joining with him two colleagues. The old Onondaga entered on his mission with a troubled mind. His anxiety was not so much for his life as for his honor and dignity; for, while the Oneidas and the Cayugas were acting in concurrence with the Onondagas, the Senecas had refused any part in the emba.s.sy, and still breathed nothing but war. Would they, or still more the Mohawks, so far forget the consideration due to one whose name had been great in the councils of the League as to a.s.sault the Hurons while he was among them in the character of an amba.s.sador of his nation, whereby his honor would be compromised and his life endangered.

His mind brooded on this idea, and he told one of his colleagues, that, if such a slight were put upon him, he should die of mortification.

"I am not a dead dog," he said, "to be despised and forgotten. I am worthy that all men should turn their eyes on me while I am among enemies, and do nothing that may involve me in danger."

What with hunting, fishing, canoe-making, and bad weather, the progress of the august travellers was so slow, that they did not reach the Huron towns till the twenty-third of October. Scandawati presented seven large belts of wampum, each composed of three or four thousand beads, which the Jesuits call the pearls and diamonds of the country. He delivered, too, the fifteen captives, and promised a hundred more on the final conclusion of peace. The three Onondagas remained, as surety for the good faith of those who sent them, until the beginning of January, when the Hurons on their part sent six amba.s.sadors to conclude the treaty, one of the Onondagas accompanying them. Soon there came dire tidings. The prophetic heart of the old chief had not deceived him. The Senecas and Mohawks, disregarding negotiations in which they had no part, and resolved to bring them to an end, were invading the country in force.

It might be thought that the Hurons would take their revenge on the Onondaga envoys, now hostages among them; but they did not do so, for the character of an amba.s.sador was, for the most part, held in respect.

One morning, however, Scandawati had disappeared. They were full of excitement; for they thought that he had escaped to the enemy. They ranged the woods in search of him, and at length found him in a thicket near the town. He lay dead, on a bed of spruce-boughs which he had made, his throat deeply gashed with a knife. He had died by his own hand, a victim of mortified pride. "See," writes Father Ragueneau, "how much our Indians stand on the point of honor!" [ This remarkable story is told by Ragueneau, Relation des Hurons, 1648, 56-58. He was present at the time, and knew all the circ.u.mstances. ]

We have seen that one of his two colleagues had set out for Onondaga with a deputation of six Hurons. This party was met by a hundred Mohawks, who captured them all and killed the six Hurons but spared the Onondaga, and compelled him to join them. Soon after, they made a sudden onset on about three hundred Hurons journeying through the forest from the town of St. Ignace; and, as many of them were women, they routed the whole, and took forty prisoners. The Onondaga bore part in the fray, and captured a Christian Huron girl; but the next day he insisted on returning to the Huron town. "Kill me, if you will," he said to the Mohawks, "but I cannot follow you; for then I should be ashamed to appear among my countrymen, who sent me on a message of peace to the Hurons; and I must die with them, sooner than seem to act as their enemy." On this, the Mohawks not only permitted him to go, but gave him the Huron girl whom he had taken; and the Onondaga led her back in safety to her countrymen. [ 1 ] Here, then, is a ray of light out of Egyptian darkness. The principle of honor was not extinct in these wild hearts.

[ 1 "Celuy qui l'auoit prise estoit Onnontaeronnon, qui estant icy en os tage a cause de la paix qui se traite auec les Onnontaeronnons, et s'estant trouue auec nos Hurons a cette cha.s.se, y fut pris tout des premiers par les Sonnontoueronnons (Annieronnons?), qui l'ayans reconnu ne luy firent aucun mal, et mesme l'obligerent de les suiure et prendre part a leur victoire; et ainsi en ce rencontre cet Onnontaeronnon auoit fait sa prise, tellement neantmoins qu'il desira s'en retourner le lendemain, disant aux Sonnontoueronnons qu'ils le tua.s.sent s'ils vouloient, mais qu'il ne pouuoit se resoudre a les suiure, et qu'il auroit honte de reparoistre en son pays, les affaires qui l'auoient amene aux Hurons pour la paix ne permettant pas qu'il fist autre chose que de mourir avec eux plus tost que de paroistre s'estre comporte en ennemy.

Ainsi les Sonnontoueronnons luy permirent de s'en retourner et de ramener cette bonne Chrestienne, qui estoit sa captiue, laquelle nous a console par le recit des entretiens de ces pauures gens dans leur affliction."-- Ragueneau, Relation des Hurons, 1648, 65.

Apparently the word Sonnontoueronnons (Senecas), in the above, should read Annieronnons (Mohawks); for, on pp. 50, 57, the writer twice speaks of the party as Mohawks. ]

We hear no more of the negotiations between the Onondagas and the Hurons.

They and their results were swept away in the storm of events soon to be related.

CHAPTER XXIV.

1645-1648.

THE HURON CHURCH.

HOPES OF THE MISSION.--CHRISTIAN AND HEATHEN.--BODY AND SOUL.-- POSITION OF PROSELYTES.--THE HURON GIRL'S VISIT TO HEAVEN.--A CRISIS.-- HURON JUSTICE.--MURDER AND ATONEMENT.--HOPES AND FEARS.

How did it fare with the missions in these days of woe and terror?

They had thriven beyond hope. The Hurons, in their time of trouble, had become tractable. They humbled themselves, and, in their desolation and despair, came for succor to the priests. There was a harvest of converts, not only exceeding in numbers that of all former years, but giving in many cases undeniable proofs of sincerity and fervor. In some towns the Christians outnumbered the heathen, and in nearly all they formed a strong party. The mission of La Conception, or Ossossane, was the most successful. Here there were now a church and one or more resident Jesuits,--as also at St. Joseph, St. Ignace, St. Michel, and St. Jean Baptiste: [ 1 ] for we have seen that the Huron towns were christened with names of saints. Each church had its bell, which was sometimes hung in a neighboring tree. [ 2 ] Every morning it rang its summons to ma.s.s; and, issuing from their dwellings of bark, the converts gathered within the sacred precinct, where the bare, rude walls, fresh from the axe and saw, contrasted with the sheen of tinsel and gilding, and the hues of gay draperies and gaudy pictures. At evening they met again at prayers; and on Sunday, ma.s.ses, confession, catechism, sermons, and repeating the rosary consumed the whole day. [ 3 ]

[ 1 Ragueneau, Relation des Hurons, 1646, 56. ]

[ 2 A fragment of one of these bells, found on the site of a Huron town, is preserved in the museum of Huron relics at the Laval University, Quebec. The bell was not large, but was of very elaborate workmanship.

Before 1644 the Jesuits had used old copper kettles as a subst.i.tute.-- Lettre de Lalemant, 31 March, 1644. ]

[ 3 Ragueneau, Relation des Hurons, 1646, 56. ]

These converts rarely took part in the burning of prisoners. On the contrary, they sometimes set their faces against the practice; and on one occasion, a certain etienne Totiri, while his heathen countrymen were tormenting a captive Iroquois at St. Ignace, boldly denounced them, and promised them an eternity of flames and demons, unless they desisted.

Not content with this, he addressed an exhortation to the sufferer in one of the intervals of his torture. The dying wretch demanded baptism, which etienne took it upon himself to administer, amid the hootings of the crowd, who, as he ran with a cup of water from a neighboring house, pushed him to and fro to make him spill it, crying out, "Let him alone!

Let the devils burn him after we have done!"

[ Ragueneau, Relation des Hurons, 1646, 58. The Hurons often resisted the baptism of their prisoners, on the ground that h.e.l.l, and not Heaven, was the place to which they would have them go.--See Lalemant, Relation des Hurons, 1642, 60, Ragueneau, Ibid., 1648, 53, and several other pa.s.sages. ]

In regard to these atrocious scenes, which formed the favorite Huron recreation of a summer night, the Jesuits, it must be confessed, did not quite come up to the requirements of modern sensibility. They were offended at them, it is true, and prevented them when they could; but they were wholly given to the saving of souls, and held the body in scorn, as the vile source of incalculable mischief, worthy the worst inflictions that could be put upon it. What were a few hours of suffering to an eternity of bliss or woe? If the victim were heathen, these brief pangs were but the faint prelude of an undying flame; and if a Christian, they were the fiery portal of Heaven. They might, indeed, be a blessing; since, accepted in atonement for sin, they would shorten the torments of Purgatory. Yet, while schooling themselves to despise the body, and all the pain or pleasure that pertained to it, the Fathers were emphatic on one point. It must not be eaten. In the matter of cannibalism, they were loud and vehement in invective.

[ The following curious case of conversion at the stake, gravely related by Lalemant, is worth preserving.

"An Iroquois was to be burned at a town some way off. What consolation to set forth, in the hottest summer weather, to deliver this poor victim from the h.e.l.l prepared for him! The Father approaches him, and instructs him even in the midst of his torments. Forthwith the Faith finds a place in his heart, he recognizes and adores, as the author of his life, Him whose name he had never heard till the hour of his death. He receives the grace of baptism, and breathes nothing but heaven... .

This newly made, but generous Christian, mounted on the scaffold which is the place of his torture, in the sight of a thousand spectators, who are at once his enemies, his judges, and his executioners, raises his eyes and his voice heavenward, and cries aloud, 'Sun, who art witness of my torments, hear my words! I am about to die; but, after my death, I shall go to dwell in heaven.'"--Relation des Hurons, 1641, 67.

The Sun, it will be remembered, was the G.o.d of the heathen Iroquois.

The convert appealed to his old deity to rejoice with him in his happy future. ]

Undeniably, the Faith was making progress; yet it is not to be supposed that its path was a smooth one. The old opposition and the old calumnies were still alive and active. "It is _la priere_ that kills us. Your books and your strings of beads have bewitched the country. Before you came, we were happy and prosperous. You are magicians. Your charms kill our corn, and bring sickness and the Iroquois. Echon (Brebeuf) is a traitor among us, in league with our enemies." Such discourse was still rife, openly and secretly.

The Huron who embraced the Faith renounced thenceforth, as we have seen, the feasts, dances, and games in which was his delight, since all these savored of diabolism. And if, being in health, he could not enjoy himself, so also, being sick, he could not be cured; for his physician was a sorcerer, whose medicines were charms and incantations. If the convert was a chief, his case was far worse; since, writes Father Lalemant, "to be a chief and a Christian is to combine water and fire; for the business of the chiefs is mainly to do the Devil's bidding, preside over ceremonies of h.e.l.l, and excite the young Indians to dances, feasts, and shameless indecencies."

[ Relation des Hurons, 1642, 89. The indecencies alluded to were chiefly naked dances, of a superst.i.tious character, and the mystical cure called Andacwandet, before mentioned. ]

It is not surprising, then, that proselytes were difficult to make, or that, being made, they often relapsed. The Jesuits complain that they had no means of controlling their converts, and coercing backsliders to stand fast; and they add, that the Iroquois, by destroying the fur-trade, had broken the princ.i.p.al bond between the Hurons and the French, and greatly weakened the influence of the mission. [ Lettre du P. Hierosme Lalemant, appended to the Relation of 1645. ]

Among the slanders devised by the heathen party against the teachers of the obnoxious doctrine was one which found wide credence, even among the converts, and produced a great effect. They gave out that a baptized Huron girl, who had lately died, and was buried in the cemetery at Sainte Marie, had returned to life, and given a deplorable account of the heaven of the French. No sooner had she entered,--such was the story,--than they seized her, chained her to a stake, and tormented her all day with inconceivable cruelty. They did the same to all the other converted Hurons; for this was the recreation of the French, and especially of the Jesuits, in their celestial abode. They baptized Indians with no other object than that they might have them to torment in heaven; to which end they were willing to meet hardships and dangers in this life, just as a war-party invades the enemy's country at great risk that it may bring home prisoners to burn. After her painful experience, an unknown friend secretly showed the girl a path down to the earth; and she hastened thither to warn her countrymen against the wiles of the missionaries.

[ Ragueneau, Relation des Hurons, 1646, 65. ]

In the spring of 1648 the excitement of the heathen party reached a crisis. A young Frenchman, named Jacques Douart, in the service of the mission, going out at evening a short distance from the Jesuit house of Sainte Marie, was tomahawked by unknown Indians, [ 1 ] who proved to be two brothers, instigated by the heathen chiefs. A great commotion followed, and for a few days it seemed that the adverse parties would fall to blows, at a time when the common enemy threatened to destroy them both. But sager counsels prevailed. In view of the manifest strength of the Christians, the pagans lowered their tone; and it soon became apparent that it was the part of the Jesuits to insist boldly on satisfaction for the outrage. They made no demand that the murderers should be punished or surrendered, but, with their usual good sense in such matters, conformed to Indian usage, and required that the nation at large should make atonement for the crime by presents. [ 2 ] The number of these, their value, and the mode of delivering them were all fixed by ancient custom; and some of the converts, acting as counsel, advised the Fathers of every step it behooved them to take in a case of such importance. As this is the best ill.u.s.tration of Huron justice on record, it may be well to observe the method of procedure,--recollecting that the public, and not the criminal, was to pay the forfeit of the crime.

[ 1 Ragueneau, Relation des Hurons, 1648, 77. Compare Lettre du P. Jean de Brebeuf au T. R. P. Vincent Carafa, General de la Compagnie de Jesus, Sainte Marie, 2 Juin, 1648, in Carayon. ]

[ 2 See Introduction. ]

First of all, the Huron chiefs summoned the Jesuits to meet them at a grand council of the nation, when an old orator, chosen by the rest, rose and addressed Ragueneau, as chief of the French, in the following harangue. Ragueneau, who reports it, declares that he has added nothing to it, and the translation is as literal as possible.

"My Brother," began the speaker, "behold all the tribes of our league a.s.sembled!"--and he named them one by one. "We are but a handful; you are the prop and stay of this nation. A thunderbolt has fallen from the sky, and rent a chasm in the earth. We shall fall into it, if you do not support us. Take pity on us. We are here, not so much to speak as to weep over our loss and yours. Our country is but a skeleton, without flesh, veins, sinews, or arteries; and its bones hang together by a thread. This thread is broken by the blow that has fallen on the head of your nephew, [ 1 ] for whom we weep. It was a demon of h.e.l.l who placed the hatchet in the murderer's hand. Was it you, Sun, whose beams shine on us, who led him to do this deed? Why did you not darken your light, that he might be stricken with horror at his crime? Were you his accomplice? No; for he walked in darkness, and did not see where he struck. He thought, this wretched murderer, that he aimed at the head of a young Frenchman; but the blow fell upon his country, and gave it a death-wound. The earth opens to receive the blood of the innocent victim, and we shall be swallowed up in the chasm; for we are all guilty.

The Iroquois rejoice at his death, and celebrate it as a triumph; for they see that our weapons are turned against each other, and know well that our nation is near its end.

"Brother, take pity on this nation. You alone can restore it to life.

It is for you to gather up all these scattered bones, and close this chasm that opens to ingulf us. Take pity on your country. I call it yours, for you are the master of it; and we came here like criminals to receive your sentence, if you will not show us mercy. Pity those who condemn themselves and come to ask forgiveness. It is you who have given strength to the nation by dwelling with it; and if you leave us, we shall be like a wisp of straw torn from the ground to be the sport of the wind.

This country is an island drifting on the waves, for the first storm to overwhelm and sink. Make it fast again to its foundation, and posterity will never forget to praise you. When we first heard of this murder, we could do nothing but weep; and we are ready to receive your orders and comply with your demands. Speak, then, and ask what satisfaction you will, for our lives and our possessions are yours; and even if we rob our children to satisfy you, we will tell them that it is not of you that they have to complain, but of him whose crime has made us all guilty.

Our anger is against him; but for you we feel nothing but love. He destroyed our lives; and you will restore them, if you will but speak and tell us what you will have us do."

[ 1 The usual Indian figure in such cases, and not meant to express an actual relationship;--"Uncle" for a superior, "Brother" for an equal, "Nephew" for an inferior. ]