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 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:--

"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, 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."

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 pet.i.tion 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:--

FATHER,--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 pet.i.tion enclosed in yours, respecting the large quant.i.ty 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 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.

Your very humble and affectionate servant, FRANCIS LOVELACE.

At FORT JAMES, 18th of Nov. 1668.

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":--

"This should be considered a sufficiently abundant harvest in a waste land, and we may hope for much from such beginnings. We owe, under G.o.d, 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.'"

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:--

"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 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."

FOOTNOTES:

[40] An English translation of this "Relation" is given in the "Early Chapters of Mohawk History," by Dr. Hawley.

[41] See Appendix, Note B.

CHAPTER X.

THE MOHEGANS ATTACK THE NEW CASTLE.--BATTLE OF KINAQUARIONES.--THE FEAST OF THE DEAD.

In 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 a.s.saulting 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 Chickatab.u.t.t, the great sachem of the Ma.s.sachusetts. His bearing makes him conspicuous among a score of famous sagamores who are leading the a.s.sault. In the motley ranks that follow are Hudson River Indians, mingled with the red-skin neighbors of the Puritans, grim old warriors of the Ma.s.sachusetts tribe. There are also Narragansett braves and other New England Indians,--all united in a desperate attempt to crush the Mohawks, and thus break in through the eastern door of the Long House of the Five Nations. The a.s.sailants 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 Chickatab.u.t.t--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.

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, Chickatab.u.t.t, 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, they numbered six or seven hundred men.[42] 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 a.s.sault. 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 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 a.s.sembled 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:--

"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."

This was to honor Aireskoi! Tekakwitha, ever helpful and ready to a.s.sist others, would probably be where 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,[43]--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 G.o.d of the Christians for a.s.sistance against the foe.

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 a.s.sault. 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,[44] 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 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 a.s.sist 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 a.s.sembled 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 t.i.tle, 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 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.

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. Chickatab.u.t.t, the sachem of the Ma.s.sachusetts, was slain. The n.o.blest 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 to their homes in triumph. It is here given in his own words:--

"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, _Koue, koue_ (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.

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 detour to lay their ambuscade in a cragged and most advantageous pa.s.s 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 b.a.l.l.s 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 a.s.sault. 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 unto death. This new entrenchment greatly hara.s.sed our _Agnies_ [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.

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."

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."[45] 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.

Pierron thus describes the triumphal march back to Caughnawaga from the field of action:--

"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."

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 pa.s.sion 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 burn in h.e.l.l,--people who have done us so much evil." Pierron, overhearing this, turned about, and seeing that a crowd of the villagers had a.s.sembled, 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.

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 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 pa.s.sed 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.

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, sc.r.a.ped, 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 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.

During the progress of this feast quite a dispute arises among the a.s.sembled 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 superst.i.tions 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 pa.s.ses. He begins in his 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.

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?"

Pierron, in a grave and serious manner seldom a.s.sumed 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?"

After listening patiently till he was through, the chief said with earnestness: "My brother, I see what 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."

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 a.s.sembled 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: "Agnie, 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 G.o.d and follow His law."

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 a.s.sembly showed their good will on this occasion. The last present to destroy the superst.i.tion 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. These distinguished strangers had just returned from the visit they made to the Dutch after taking part in the Feast of the Dead.

Garacontie, 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-sh.e.l.l 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 n.o.bles) 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."

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 G.o.d, 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 G.o.d. Tekakwitha's first and last and only love is Rawenniio. She hears his voice, she feels his presence 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 G.o.d" 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.

FOOTNOTES:

[42] This is the number given by Gookin, who was an Indian agent and magistrate of the Ma.s.sachusetts Colony at the time of this expedition.

Pierron in his account mentions only three hundred.