LE JEUNE AND THE HUNTERS.
Le Jeune joins the Indians ? The First Encampment ? The Apostate1 ? Forest Life in Winter ? The Indian Hut ? The Sorcerer ? His Persecution2 of the Priest ? Evil Company ? Magic ? Incantations ? Christmas ? Starvation ? Hopes of Conversion3 ? Backsliding ? Peril5 and Escape of Le Jeune ? His Return
On a morning in the latter part of October, Le Jeune embarked7 with the Indians, twenty in all, men, women, and children. No other Frenchman was of the party. Champlain bade him an anxious farewell, and commended him to the care of his red associates, who had taken charge of his store of biscuit, flour, corn, prunes8, and turnips9, to which, in an evil hour, his friends had persuaded him to add a small keg of wine. The canoes glided10 along the wooded shore of the Island of Orleans, and the party landed, towards evening, on the small island immediately below. Le Jeune was delighted with the spot, and the wild beauties of the autumnal sunset.
His reflections, however, were soon interrupted. While the squaws were setting up their bark lodges12, 24 and Mestigoit was shooting wild-fowl for supper, Pierre returned to the canoes, tapped the keg of wine, and soon fell into the mud, helplessly drunk. Revived by the immersion13, he next appeared at the camp, foaming14 at the mouth, threw down the lodges, overset the kettle, and chased the shrieking15 squaws into the woods. His brother Mestigoit rekindled16 the fire, and slung17 the kettle anew; when Pierre, who meanwhile had been raving18 like a madman along the shore, reeled in a fury to the spot to repeat his former exploit. Mestigoit anticipated him, snatched the kettle from the fire, and threw the scalding contents in his face. "He was never so well washed before in his life," says Le Jeune; "he lost all the skin of his face and breast. Would to God his heart had changed also!" [1] He roared in his frenzy19 for a hatchet20 to kill the missionary21, who therefore thought it prudent22 to spend the night in the neighboring woods. Here he stretched himself on the earth, while a charitable squaw covered him with a sheet of birch-bark. "Though my bed," he writes, "had not been made up since the creation of the world, it was not hard enough to prevent me from sleeping."
[1] "Iamais il ne fut si bien laué, il changea de peau en la face et en tout24 l'estomach: pleust à Dieu que son ame eust changé aussi bien que son corps25!"—Relation, 1634, 59.
Such was his initiation26 into Indian winter life. Passing over numerous adventures by water and land, we find the party, on the twelfth of November, leaving their canoes on an island, and wading27 25 ashore28 at low tide over the flats to the southern bank of the St. Lawrence. As two other bands had joined them, their number was increased to forty-five persons. Now, leaving the river behind, they entered those savage29 highlands whence issue the springs of the St. John,—a wilderness30 of rugged31 mountain-ranges, clad in dense32, continuous forests, with no human tenant33 but this troop of miserable34 rovers, and here and there some kindred band, as miserable as they. Winter had set in, and already dead Nature was sheeted in funereal35 white. Lakes and ponds were frozen, rivulets36 sealed up, torrents37 encased with stalactites of ice; the black rocks and the black trunks of the pine-trees were beplastered with snow, and its heavy masses crushed the dull green boughs38 into the drifts beneath. The forest was silent as the grave.
Through this desolation the long file of Indians made its way, all on snow-shoes, each man, woman, and child bending under a heavy load, or dragging a sledge39, narrow, but of prodigious40 length. They carried their whole wealth with them, on their backs or on their sledges41,—kettles, axes, bales of meat, if such they had, and huge rolls of birch-bark for covering their wigwams. The Jesuit was loaded like the rest. The dogs alone floundered through the drifts unburdened. There was neither path nor level ground. Descending42, climbing, stooping beneath half-fallen trees, clambering over piles of prostrate43 trunks, struggling through matted cedar-swamps, threading chill ravines, 26 and crossing streams no longer visible, they toiled44 on till the day began to decline, then stopped to encamp. [2] Burdens were thrown down, and sledges unladen. The squaws, with knives and hatchets45, cut long poles of birch and spruce saplings; while the men, with snow-shoes for shovels46, cleared a round or square space in the snow, which formed an upright wall three or four feet high, inclosing the area of the wigwam. On one side, a passage was cut for an entrance, and the poles were planted around the top of the wall of snow, sloping and converging47. On these poles were spread the sheets of birch-bark; a bear-skin was hung in the passage-way for a door; the bare ground within and the surrounding snow were covered with spruce boughs; and the work was done.
[2] "S'il arriuoit quelque dégel, ? Dieu quelle peine! Il me sembloit que ie marchois sur vn chemin de verre qui se cassoit à tous coups48 soubs mes pieds: la neige congelée venant à s'amollir, tomboit et s'enfon?oit par6 esquarres ou grandes pieces, et nous en auions bien souuent iusques aux genoux, quelquefois iusqu'à la ceinture Que s'il y auoit de la peine à tomber, il y en auoit encor plus à se retirer: car nos raquettes se chargeoient de neiges et se rendoient si pesantes, que quand vous veniez à les retirer il vous sembloit qu'on vous tiroit les iambes pour vous démembrer. I'en ay veu qui glissoient tellement soubs des souches enseuelies soubs la neige, qu'ils ne pouuoient tirer ny iambes ny raquettes sans secours: or figurez vous maintenant vne personne chargée comme vn mulet, et iugez si la vie des Sauuages est douce."—Relation, 1634, 67.
This usually occupied about three hours, during which Le Jeune, spent with travel, and weakened by precarious49 and unaccustomed fare, had the choice of shivering in idleness, or taking part in a labor50 which fatigued51, without warming, his exhausted52 frame. The sorcerer's wife was in far 27 worse case. Though in the extremity53 of a mortal sickness, they left her lying in the snow till the wigwam was made,—without a word, on her part, of remonstrance54 or complaint. Le Jeune, to the great ire of her husband, sometimes spent the interval55 in trying to convert her; but she proved intractable, and soon died unbaptized.
Thus lodged57, they remained so long as game could be found within a circuit of ten or twelve miles, and then, subsistence failing, removed to another spot. Early in the winter, they hunted the beaver58 and the Canada porcupine59; and, later, in the season of deep snows, chased the moose and the caribou60.
Put aside the bear-skin, and enter the hut. Here, in a space some thirteen feet square, were packed nineteen savages61, men, women, and children, with their dogs, crouched62, squatted63, coiled like hedgehogs, or lying on their backs, with knees drawn64 up perpendicularly65 to keep their feet out of the fire. Le Jeune, always methodical, arranges the grievances66 inseparable from these rough quarters under four chief heads,—Cold, Heat, Smoke, and Dogs. The bark covering was full of crevices68, through which the icy blasts streamed in upon him from all sides; and the hole above, at once window and chimney, was so large, that, as he lay, he could watch the stars as well as in the open air. While the fire in the midst, fed with fat pine-knots, scorched69 him on one side, on the other he had much ado to keep himself from freezing. At times, however, the crowded hut seemed heated 28 to the temperature of an oven. But these evils were light, when compared to the intolerable plague of smoke. During a snow-storm, and often at other times, the wigwam was filled with fumes70 so dense, stifling71, and acrid72, that all its inmates73 were forced to lie flat on their faces, breathing through mouths in contact with the cold earth. Their throats and nostrils74 felt as if on fire; their scorched eyes streamed with tears; and when Le Jeune tried to read, the letters of his breviary seemed printed in blood. The dogs were not an unmixed evil, for, by sleeping on and around him, they kept him warm at night; but, as an offset75 to this good service, they walked, ran, and jumped over him as he lay, snatched the food from his birchen dish, or, in a mad rush at some bone or discarded morsel76, now and then overset both dish and missionary.
Sometimes of an evening he would leave the filthy77 den23, to read his breviary in peace by the light of the moon. In the forest around sounded the sharp crack of frost-riven trees; and from the horizon to the zenith shot up the silent meteors of the northern lights, in whose fitful flashings the awe-struck Indians beheld78 the dancing of the spirits of the dead. The cold gnawed79 him to the bone; and, his devotions over, he turned back shivering. The illumined hut, from many a chink and crevice67, shot forth80 into the gloom long streams of light athwart the twisted boughs. He stooped and entered. All within glowed red and fiery81 around the blazing pine-knots, where, like brutes82 in their kennel83, 29 were gathered the savage crew. He stepped to his place, over recumbent bodies and leggined and moccasined limbs, and seated himself on the carpet of spruce boughs. Here a tribulation85 awaited him, the crowning misery86 of his winter-quarters,—worse, as he declares, than cold, heat, and dogs.
Of the three brothers who had invited him to join the party, one, we have seen, was the hunter, Mestigoit; another, the sorcerer; and the third, Pierre, whom, by reason of his falling away from the Faith, Le Jeune always mentions as the Apostate. He was a weak-minded young Indian, wholly under the influence of his brother, the sorcerer, who, if not more vicious, was far more resolute87 and wily. From the antagonism88 of their respective professions, the sorcerer hated the priest, who lost no opportunity of denouncing his incantations, and who ridiculed90 his perpetual singing and drumming as puerility91 and folly92. The former, being an indifferent hunter, and disabled by a disease which he had contracted, depended for subsistence on his credit as a magician; and, in undermining it, Le Jeune not only outraged93 his pride, but threatened his daily bread. [3] He used every device to retort ridicule89 on his rival. At the outset, he had proffered95 30 his aid to Le Jeune in his study of the Algonquin; and, like the Indian practical jokers of Acadia in the case of Father Biard, [4] palmed off upon him the foulest97 words in the language as the equivalent of things spiritual. Thus it happened, that, while the missionary sought to explain to the assembled wigwam some point of Christian98 doctrine99, he was interrupted by peals100 of laughter from men, children, and squaws. And now, as Le Jeune took his place in the circle, the sorcerer bent84 upon him his malignant101 eyes, and began that course of rude bantering102 which filled to overflowing103 the cup of the Jesuit's woes105. All took their cue from him, and made their afflicted106 guest the butt107 of their inane108 witticisms109. "Look at him! His face is like a dog's!"—"His head is like a pumpkin110!"—"He has a beard like a rabbit's!" The missionary bore in silence these and countless111 similar attacks; indeed, so sorely was he harassed112, that, lest he should exasperate113 his tormentor114, he sometimes passed whole days without uttering a word. [5]
[3] "Ie ne laissois perdre aucune occasion de le conuaincre de niaiserie et de puerilité, mettant au iour l'impertinence de ses superstitions116: or c'estoit luy arracher l'ame du corps par violence: car comme il ne s?auroit plus chasser, il fait plus que iamais du Prophete et du Magicien pour conseruer son credit, et pour auoir les bons morceaux; si bien qu'esbranlant son authorité qui se va perdant tous les iours, ie le touchois à la prunelle de l'?il."—Relation, 1634, 56.
[4] See "Pioneers of France," 268.
[5] Relation, 1634, 207 (Cramoisy). "Ils me chargeoient incessament de mille brocards & de mille injures; je me suis veu en tel estat, que pour ne les aigrir, je passois les jours entiers sans ouvrir la bouche." Here follows the abuse, in the original Indian, with French translations. Le Jeune's account of his experiences is singularly graphic117. The following is his summary of his annoyances:—
"Or ce miserable homme" (the sorcerer), "& la fumée m'ont esté les deux plus grands tourmens que i'aye enduré parmy ces Barbares: ny le froid, ny le chaud, ny l'incommodité des chiens, ny coucher à l'air, ny dormir sur un lict de terre, ny la posture118 qu'il faut tousiours tenir dans leurs cabanes, se ramassans en peloton, ou se couchans, ou s'asseans sans siege & sans mattelas, ny la faim, ny la soif, ny la pauureté & saleté de leur boucan, ny la maladie, tout cela ne m'a semblé que ieu à comparaison de la fumeé & de la malice119 du Sorcier."—Relation, 1634, 201 (Cramoisy).
Le Jeune, a man of excellent observation, already knew his red associates well enough to understand that their rudeness did not of necessity 31 imply ill-will. The rest of the party, in their turn, fared no better. They rallied and bantered120 each other incessantly122, with as little forbearance, and as little malice, as a troop of unbridled schoolboys. [6] No one took offence. To have done so would have been to bring upon one's self genuine contumely. This motley household was a model of harmony. True, they showed no tenderness or consideration towards the sick and disabled; but for the rest, each shared with all in weal or woe104: the famine of one was the famine of the whole, and the smallest portion of food was distributed in fair and equal partition. Upbraidings and complaints were unheard; they bore each other's foibles with wondrous123 equanimity124; and while persecuting125 Le Jeune with constant importunity126 for tobacco, and for everything else he had, they never begged among themselves.
[6] "Leur vie se passe à manger, à rire, et à railler les vns des autres, et de tous les peuples qu'ils cognoissent; ils n'ont rien de serieux, sinon par fois l'exterieur, faisans parmy nous les graues et les retenus, mais entr'eux sont de vrais badins, de vrais enfans, qui ne demandent qu'à rire."—Relation, 1634, 30.
When the fire burned well and food was abundant, their conversation, such as it was, was incessant121. They used no oaths, for their language supplied none,—doubtless because their mythology127 had no beings sufficiently128 distinct to swear by. Their expletives were foul96 words, of which they 32 had a superabundance, and which men, women, and children alike used with a frequency and hardihood that amazed and scandalized the priest. [7] Nor was he better pleased with their postures129, in which they consulted nothing but their ease. Thus, of an evening when the wigwam was heated to suffocation130, the sorcerer, in the closest possible approach to nudity, lay on his back, with his right knee planted upright and his left leg crossed on it, discoursing131 volubly to the company, who, on their part, listened in postures scarcely less remote from decency132.
[7] "Aussi leur disois-je par fois, que si les pourceaux et les chiens s?auoient parler, ils tiendroient leur langage.… Les filles et les ieunes femmes sont à l'exterieur tres honnestement couuertes, mais entre elles leurs discours sont puants, comme des cloaques."—Relation, 1634, 32.—The social manners of remote tribes of the present time correspond perfectly133 with Le Jeune's account of those of the Montagnais.
There was one point touching134 which Le Jeune and his Jesuit brethren had as yet been unable to solve their doubts. Were the Indian sorcerers mere135 impostors, or were they in actual league with the Devil? That the fiends who possess this land of darkness make their power felt by action direct and potential upon the persons of its wretched inhabitants there is, argues Le Jeune, good reason to conclude; since it is a matter of grave notoriety, that the fiends who infest137 Brazil are accustomed cruelly to beat and otherwise torment115 the natives of that country, as many travellers attest138. "A Frenchman worthy139 of credit," pursues the Father, "has told me that he has heard with his own ears the voice of the Demon140 and the sound of the blows 33 which he discharges upon these his miserable slaves; and in reference to this a very remarkable141 fact has been reported to me, namely, that, when a Catholic approaches, the Devil takes flight and beats these wretches142 no longer, but that in presence of a Huguenot he does not stop beating them." [8]
[8] "Surquoy on me rapporte vne chose tres remarquable, c'est que le Diable s'enfuit, et ne frappe point ou cesse de frapper ces miserables, quand vn Catholique entre en leur compagnie, et qu'il ne laiss point de les battre en la presence d'vn Huguenot: d'où vient qu'vn iour se voyans battus en la compagnie d'vn certain Fran?ois, ils luy dirent: Nous nous estonnons que le diable nous batte, toy estant auec nous, veu qu'il n'oseroit le faire quand tes compagnons sont presents. Luy se douta incontinent que cela pouuoit prouenir de sa religion (car il estoit Caluiniste); s'addressant donc à Dieu, il luy promit de se faire Catholique si le diable cessoit de battre ces pauures peuples en sa presence. Le v?u fait, iamais plus aucun Demon ne molesta Ameriquain en sa compagnie, d'où vient qu'il se fit Catholique, selon la promesse qu'il en auoit faicte. Mais retournons à nostre discours."—Relation, 1634, 22.
Thus prone143 to believe in the immediate11 presence of the nether144 powers, Le Jeune watched the sorcerer with an eye prepared to discover in his conjurations the signs of a genuine diabolic agency. His observations, however, led him to a different result; and he could detect in his rival nothing but a vile145 compound of impostor and dupe. The sorcerer believed in the efficacy of his own magic, and was continually singing and beating his drum to cure the disease from which he was suffering. Towards the close of the winter, Le Jeune fell sick, and, in his pain and weakness, nearly succumbed146 under the nocturnal uproar147 of the sorcerer, who, hour after hour, sang and drummed without mercy,—sometimes yelling at the top of his throat, 34 then hissing148 like a serpent, then striking his drum on the ground as if in a frenzy, then leaping up, raving about the wigwam, and calling on the women and children to join him in singing. Now ensued a hideous149 din4; for every throat was strained to the utmost, and all were beating with sticks or fists on the bark of the hut to increase the noise, with the charitable object of aiding the sorcerer to conjure150 down his malady151, or drive away the evil spirit that caused it.
He had an enemy, a rival sorcerer, whom he charged with having caused by charms the disease that afflicted him. He therefore announced that he should kill him. As the rival dwelt at Gaspé, a hundred leagues off, the present execution of the threat might appear difficult; but distance was no bar to the vengeance152 of the sorcerer. Ordering all the children and all but one of the women to leave the wigwam, he seated himself, with the woman who remained, on the ground in the centre, while the men of the party, together with those from other wigwams in the neighborhood, sat in a ring around. Mestigoit, the sorcerer's brother, then brought in the charm, consisting of a few small pieces of wood, some arrow-heads, a broken knife, and an iron hook, which he wrapped in a piece of hide. The woman next rose, and walked around the hut, behind the company. Mestigoit and the sorcerer now dug a large hole with two pointed153 stakes, the whole assembly singing, drumming, and howling meanwhile with a deafening154 uproar. The hole made, the charm, 35 wrapped in the hide, was thrown into it. Pierre, the Apostate, then brought a sword and a knife to the sorcerer, who, seizing them, leaped into the hole, and, with furious gesticulation, hacked155 and stabbed at the charm, yelling with the whole force of his lungs. At length he ceased, displayed the knife and sword stained with blood, proclaimed that he had mortally wounded his enemy, and demanded if none present had heard his death-cry. The assembly, more occupied in making noises than in listening for them, gave no reply, till at length two young men declared that they had heard a faint scream, as if from a great distance; whereat a shout of gratulation and triumph rose from all the company. [9]
[9] "Le magicien tout glorieux dit que son homme est frappé, qu'il mourra bien tost, demande si on n'a point entendu ses cris: tout le monde dit que non, horsmis deux ieunes hommes ses parens, qui disent auoir ouy des plaintes fort sourdes, et comme de loing. O qu'ils le firent aise! Se tournant vers moy, il se mit à rire, disant: Voyez cette robe noire, qui nous vient dire136 qu'il ne faut tuer personne. Comme ie regardois attentiuement l'espée et le poignard, il me les fit presenter156: Regarde, dit-il, qu'est cela? C'est du sang, repartis-ie. De qui? De quelque Orignac ou d'autre animal. Ils se mocquerent de moy, disants que c'estoit du sang de ce Sorcier de Gaspé. Comment, dis-je, il est à plus de cent lieu?s d'icy? Il est vray, font-ils, mais c'est le Manitou, c'est à dire le Diable, qui apporte son sang pardessous la terre."—Relation, 1634, 21.
There was a young prophet, or diviner, in one of the neighboring huts, of whom the sorcerer took counsel as to the prospect157 of his restoration to health. The divining-lodge was formed, in this instance, of five or six upright posts planted in a circle and covered with a blanket. The prophet ensconced himself within; and after a long interval 36 of singing, the spirits declared their presence by their usual squeaking158 utterances159 from the recesses160 of the mystic tabernacle. Their responses were not unfavorable; and the sorcerer drew much consolation161 from the invocations of his brother impostor. [10]
[10] See Introduction. Also, "Pioneers of France," 315.
Besides his incessant endeavors to annoy Le Jeune, the sorcerer now and then tried to frighten him. On one occasion, when a period of starvation had been followed by a successful hunt, the whole party assembled for one of the gluttonous162 feasts usual with them at such times. While the guests sat expectant, and the squaws were about to ladle out the banquet, the sorcerer suddenly leaped up, exclaiming, that he had lost his senses, and that knives and hatchets must be kept out of his way, as he had a mind to kill somebody. Then, rolling his eyes towards Le Jeune, he began a series of frantic163 gestures and outcries,—then stopped abruptly164 and stared into vacancy165, silent and motionless,—then resumed his former clamor, raged in and out of the hut, and, seizing some of its supporting poles, broke them, as if in an uncontrollable frenzy. The missionary, though alarmed, sat reading his breviary as before. When, however, on the next morning, the sorcerer began again to play the maniac166, the thought occurred to him, that some stroke of fever might in truth have touched his brain. Accordingly, he approached him and felt his pulse, which he found, in his own words, "as cool as a fish." The pretended madman 37 looked at him with astonishment167, and, giving over the attempt to frighten him, presently returned to his senses. [11]
[11] The Indians, it is well known, ascribe mysterious and supernatural powers to the insane, and respect them accordingly. The Neutral Nation (see Introduction, (p. xliv)) was full of pretended madmen, who raved168 about the villages, throwing firebrands, and making other displays of frenzy.
Le Jeune, robbed of his sleep by the ceaseless thumping169 of the sorcerer's drum and the monotonous170 cadence171 of his medicine-songs, improved the time in attempts to convert him. "I began," he says, "by evincing a great love for him, and by praises, which I threw to him as a bait whereby I might catch him in the net of truth." [12] But the Indian, though pleased with the Father's flatteries, was neither caught nor conciliated.
[12] "Ie commen?ay par vn témoignage de grand amour en son endroit, et par des loüanges que ie luy iettay comme vne amorce pour le prendre dans les filets de la verité. Ie luy fis entendre que si vn esprit, capable des choses grandes comme le sien, cognoissoit Dieu, que tous les Sauuages induis par son exemple le voudroient aussi cognoistre."—Relation, 1634, 71.
Nowhere was his magic in more requisition than in procuring172 a successful chase to the hunters,—a point of vital interest, since on it hung the lives of the whole party. They often, however, returned empty-handed; and, for one, two, or three successive days, no other food could be had than the bark of trees or scraps173 of leather. So long as tobacco lasted, they found solace174 in their pipes, which seldom left their lips. "Unhappy infidels," writes Le Jeune, "who spend their lives in smoke, and their eternity175 in flames!"
As Christmas approached, their condition grew 38 desperate. Beavers176 and porcupines177 were scarce, and the snow was not deep enough for hunting the moose. Night and day the medicine-drums and medicine-songs resounded178 from the wigwams, mingled179 with the wail180 of starving children. The hunters grew weak and emaciated181; and, as after a forlorn march the wanderers encamped once more in the lifeless forest, the priest remembered that it was the eve of Christmas. "The Lord gave us for our supper a porcupine, large as a sucking pig, and also a rabbit. It was not much, it is true, for eighteen or nineteen persons; but the Holy Virgin182 and St. Joseph, her glorious spouse183, were not so well treated, on this very day, in the stable of Bethlehem." [13]
[13] "Pour nostre souper, N. S. nous donna vn Porc-espic gros comme vn cochon de lait, et vn liéure; c'estoit peu pour dix-huit ou vingt personnes que nous estions, il est vray, mais la saincte Vierge et son glorieux Espoux sainct Ioseph ne furent pas si bien traictez à mesme iour dans l'estable de Bethleem."—Relation, 1634, 74.
On Christmas Day, the despairing hunters, again unsuccessful, came to pray succor184 from Le Jeune. Even the Apostate had become tractable56, and the famished185 sorcerer was ready to try the efficacy of an appeal to the deity186 of his rival. A bright hope possessed187 the missionary. He composed two prayers, which, with the aid of the repentant188 Pierre, he translated into Algonquin. Then he hung against the side of the hut a napkin which he had brought with him, and against the napkin a crucifix and a reliquary, and, this done, caused all the Indians to kneel before them, with hands raised and clasped. He now read one of the prayers, and 39 required the Indians to repeat the other after him, promising189 to renounce190 their superstitions, and obey Christ, whose image they saw before them, if he would give them food and save them from perishing. The pledge given, he dismissed the hunters with a benediction191. At night they returned with game enough to relieve the immediate necessity. All was hilarity192. The kettles were slung, and the feasters assembled. Le Jeune rose to speak, when Pierre, who, having killed nothing, was in ill humor, said, with a laugh, that the crucifix and the prayer had nothing to do with their good luck; while the sorcerer, his jealousy193 reviving as he saw his hunger about to be appeased194, called out to the missionary, "Hold your tongue! You have no sense!" As usual, all took their cue from him. They fell to their repast with ravenous195 jubilation196, and the disappointed priest sat dejected and silent.
Repeatedly, before the spring, they were thus threatened with starvation. Nor was their case exceptional. It was the ordinary winter life of all those Northern tribes who did not till the soil, but lived by hunting and fishing alone. The desertion or the killing197 of the aged94, sick, and disabled, occasional cannibalism198, and frequent death from famine, were natural incidents of an existence which, during half the year, was but a desperate pursuit of the mere necessaries of life under the worst conditions of hardship, suffering, and debasement.
At the beginning of April, after roaming for five months among forests and mountains, the party 40 made their last march, regained199 the bank of the St. Lawrence, and waded200 to the island where they had hidden their canoes. Le Jeune was exhausted and sick, and Mestigoit offered to carry him in his canoe to Quebec. This Indian was by far the best of the three brothers, and both Pierre and the sorcerer looked to him for support. He was strong, active, and daring, a skilful201 hunter, and a dexterous202 canoeman. Le Jeune gladly accepted his offer; embarked with him and Pierre on the dreary203 and tempestuous204 river; and, after a voyage full of hardship, during which the canoe narrowly escaped being ground to atoms among the floating ice, landed on the Island of Orleans, six miles from Quebec. The afternoon was stormy and dark, and the river was covered with ice, sweeping205 by with the tide. They were forced to encamp. At midnight, the moon had risen, the river was comparatively unencumbered, and they embarked once more. The wind increased, and the waves tossed furiously. Nothing saved them but the skill and courage of Mestigoit. At length they could see the rock of Quebec towering through the gloom, but piles of ice lined the shore, while floating masses were drifting down on the angry current. The Indian watched his moment, shot his canoe through them, gained the fixed206 ice, leaped out, and shouted to his companions to follow. Pierre scrambled207 up, but the ice was six feet out of the water, and Le Jeune's agility208 failed him. He saved himself by clutching the ankle of Mestigoit, by whose aid he gained a firm foothold at the top, and, for a moment, 41 the three voyagers, aghast at the narrowness of their escape, stood gazing at each other in silence.
It was three o'clock in the morning when Le Jeune knocked at the door of his rude little convent on the St. Charles; and the Fathers, springing in joyful209 haste from their slumbers210, embraced their long absent Superior with ejaculations of praise and benediction.
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apostate
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| n.背叛者，变节者 | |
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persecution
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| n. 迫害,烦扰 | |
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conversion
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| n.转化，转换，转变 | |
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din
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| n.喧闹声，嘈杂声 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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prunes
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| n.西梅脯，西梅干( prune的名词复数 )v.修剪（树木等）( prune的第三人称单数 )；精简某事物，除去某事物多余的部分 | |
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turnips
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| 芜青( turnip的名词复数 )； 芜菁块根； 芜菁甘蓝块根； 怀表 | |
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glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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lodges
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| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
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13
immersion
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| n.沉浸；专心 | |
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foaming
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| adj.布满泡沫的；发泡 | |
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15
shrieking
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| v.尖叫( shriek的现在分词 ) | |
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rekindled
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| v.使再燃( rekindle的过去式和过去分词 ) | |
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slung
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| 抛( sling的过去式和过去分词 )； 吊挂； 遣送； 押往 | |
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raving
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| adj.说胡话的；疯狂的，怒吼的；非常漂亮的；令人醉心[痴心]的v.胡言乱语(rave的现在分词)n.胡话；疯话adv.胡言乱语地；疯狂地 | |
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19
frenzy
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| n.疯狂，狂热，极度的激动 | |
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20
hatchet
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| n.短柄小斧；v.扼杀 | |
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21
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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22
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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tout
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| v.推销，招徕；兜售；吹捧，劝诱 | |
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25
corps
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| n.(通信等兵种的)部队；(同类作的)一组 | |
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26
initiation
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| n.开始 | |
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27
wading
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| （从水、泥等）蹚，走过，跋( wade的现在分词 ) | |
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28
ashore
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| adv.在(向)岸上，上岸 | |
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29
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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30
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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32
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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33
tenant
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| n.承租人；房客；佃户；v.租借，租用 | |
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34
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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35
funereal
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| adj.悲哀的；送葬的 | |
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36
rivulets
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| n.小河，小溪( rivulet的名词复数 ) | |
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37
torrents
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| n.倾注；奔流( torrent的名词复数 )；急流；爆发；连续不断 | |
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38
boughs
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| 大树枝( bough的名词复数 ) | |
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39
sledge
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| n.雪橇，大锤；v.用雪橇搬运，坐雪橇往 | |
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40
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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41
sledges
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| n.雪橇，雪车( sledge的名词复数 )v.乘雪橇( sledge的第三人称单数 )；用雪橇运载 | |
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42
descending
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| n. 下行 adj. 下降的 | |
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43
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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44
toiled
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| 长时间或辛苦地工作( toil的过去式和过去分词 )； 艰难缓慢地移动，跋涉 | |
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45
hatchets
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| n.短柄小斧( hatchet的名词复数 )；恶毒攻击；诽谤；休战 | |
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46
shovels
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| n.铲子( shovel的名词复数 )；锹；推土机、挖土机等的)铲；铲形部份v.铲子( shovel的第三人称单数 )；锹；推土机、挖土机等的)铲；铲形部份 | |
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47
converging
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| adj.收敛[缩]的，会聚的，趋同的v.（线条、运动的物体等）会于一点( converge的现在分词 )；（趋于）相似或相同；人或车辆汇集；聚集 | |
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48
coups
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| n.意外而成功的行动( coup的名词复数 )；政变；努力办到难办的事 | |
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49
precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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50
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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51
fatigued
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| adj. 疲乏的 | |
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52
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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53
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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54
remonstrance
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| n抗议，抱怨 | |
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55
interval
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| n.间隔，间距；幕间休息，中场休息 | |
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56
tractable
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| adj.易驾驭的；温顺的 | |
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57
lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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58
beaver
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| n.海狸，河狸 | |
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59
porcupine
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| n.豪猪， 箭猪 | |
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60
caribou
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| n.北美驯鹿 | |
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61
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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62
crouched
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| v.屈膝，蹲伏( crouch的过去式和过去分词 ) | |
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63
squatted
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| v.像动物一样蹲下( squat的过去式和过去分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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64
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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65
perpendicularly
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| adv. 垂直地, 笔直地, 纵向地 | |
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66
grievances
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| n.委屈( grievance的名词复数 )；苦衷；不满；牢骚 | |
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67
crevice
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| n.(岩石、墙等)裂缝；缺口 | |
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68
crevices
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| n.（尤指岩石的）裂缝，缺口( crevice的名词复数 ) | |
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69
scorched
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| 烧焦，烤焦( scorch的过去式和过去分词 )； 使（植物）枯萎，把…晒枯； 高速行驶； 枯焦 | |
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70
fumes
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| n.(强烈而刺激的)气味，气体 | |
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71
stifling
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| a.令人窒息的 | |
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72
acrid
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| adj.辛辣的，尖刻的，刻薄的 | |
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73
inmates
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| n.囚犯( inmate的名词复数 ) | |
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74
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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75
offset
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| n.分支，补偿；v.抵消，补偿 | |
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76
morsel
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| n.一口，一点点 | |
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77
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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78
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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79
gnawed
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| 咬( gnaw的过去式和过去分词 )； （长时间） 折磨某人； （使）苦恼； （长时间）危害某事物 | |
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80
forth
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| adv.向前；向外，往外 | |
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81
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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82
brutes
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| 兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性 | |
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83
kennel
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| n.狗舍，狗窝 | |
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84
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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85
tribulation
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| n.苦难，灾难 | |
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86
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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87
resolute
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| adj.坚决的，果敢的 | |
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88
antagonism
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| n.对抗，敌对，对立 | |
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89
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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90
ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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91
puerility
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| n.幼稚，愚蠢；幼稚、愚蠢的行为、想法等 | |
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92
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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93
outraged
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| a.震惊的，义愤填膺的 | |
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94
aged
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| adj.年老的，陈年的 | |
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95
proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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96
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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97
foulest
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| adj.恶劣的( foul的最高级 )；邪恶的；难闻的；下流的 | |
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98
Christian
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| adj.基督教徒的；n.基督教徒 | |
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99
doctrine
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| n.教义；主义；学说 | |
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100
peals
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| n.（声音大而持续或重复的）洪亮的响声( peal的名词复数 )；隆隆声；洪亮的钟声；钟乐v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的第三人称单数 ) | |
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101
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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102
bantering
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| adj.嘲弄的v.开玩笑，说笑，逗乐( banter的现在分词 )；（善意地）取笑，逗弄 | |
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103
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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104
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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105
woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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106
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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107
butt
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| n.笑柄；烟蒂；枪托；臀部；v.用头撞或顶 | |
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108
inane
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| adj.空虚的，愚蠢的，空洞的 | |
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109
witticisms
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| n.妙语，俏皮话( witticism的名词复数 ) | |
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110
pumpkin
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| n.南瓜 | |
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111
countless
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| adj.无数的，多得不计其数的 | |
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112
harassed
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| adj. 疲倦的，厌烦的 动词harass的过去式和过去分词 | |
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113
exasperate
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| v.激怒，使（疾病）加剧，使恶化 | |
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114
tormentor
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| n. 使苦痛之人, 使苦恼之物, 侧幕 =tormenter | |
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115
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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116
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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117
graphic
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| adj.生动的，形象的，绘画的，文字的，图表的 | |
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118
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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119
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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120
bantered
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| v.开玩笑，说笑，逗乐( banter的过去式和过去分词 )；（善意地）取笑，逗弄 | |
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121
incessant
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| adj.不停的，连续的 | |
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122
incessantly
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| ad.不停地 | |
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123
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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124
equanimity
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| n.沉着，镇定 | |
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125
persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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126
importunity
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| n.硬要，强求 | |
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127
mythology
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| n.神话，神话学，神话集 | |
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128
sufficiently
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| adv.足够地，充分地 | |
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129
postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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130
suffocation
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| n.窒息 | |
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131
discoursing
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| 演说（discourse的现在分词形式） | |
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132
decency
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| n.体面，得体，合宜，正派，庄重 | |
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133
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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134
touching
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| adj.动人的，使人感伤的 | |
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135
mere
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| adj.纯粹的；仅仅，只不过 | |
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136
dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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137
infest
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| v.大批出没于；侵扰；寄生于 | |
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138
attest
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| vt.证明，证实；表明 | |
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139
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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140
demon
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| n.魔鬼，恶魔 | |
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141
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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142
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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143
prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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144
nether
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| adj.下部的，下面的；n.阴间；下层社会 | |
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145
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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146
succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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147
uproar
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| n.骚动，喧嚣，鼎沸 | |
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148
hissing
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| n. 发嘶嘶声, 蔑视 动词hiss的现在分词形式 | |
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149
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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150
conjure
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| v.恳求，祈求；变魔术，变戏法 | |
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151
malady
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| n.病，疾病(通常做比喻) | |
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152
vengeance
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| n.报复，报仇，复仇 | |
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153
pointed
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| adj.尖的，直截了当的 | |
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154
deafening
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| adj. 振耳欲聋的, 极喧闹的 动词deafen的现在分词形式 | |
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155
hacked
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| 生气 | |
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156
presenter
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| n.（电视、广播的）主持人，赠与者 | |
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157
prospect
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| n.前景，前途；景色，视野 | |
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158
squeaking
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| v.短促地尖叫( squeak的现在分词 )；吱吱叫；告密；充当告密者 | |
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159
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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160
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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161
consolation
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| n.安慰，慰问 | |
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162
gluttonous
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| adj.贪吃的，贪婪的 | |
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163
frantic
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| adj.狂乱的，错乱的，激昂的 | |
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164
abruptly
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| adv.突然地，出其不意地 | |
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165
vacancy
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| n.（旅馆的）空位，空房，（职务的）空缺 | |
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166
maniac
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| n.精神癫狂的人；疯子 | |
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167
astonishment
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| n.惊奇，惊异 | |
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168
raved
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| v.胡言乱语( rave的过去式和过去分词 )；愤怒地说；咆哮；痴心地说 | |
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169
thumping
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| adj.重大的，巨大的；重击的；尺码大的；极好的adv.极端地；非常地v.重击(thump的现在分词)；狠打；怦怦地跳；全力支持 | |
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170
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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171
cadence
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| n.（说话声调的）抑扬顿挫 | |
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172
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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173
scraps
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| 油渣 | |
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174
solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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175
eternity
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| n.不朽，来世；永恒，无穷 | |
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176
beavers
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| 海狸( beaver的名词复数 )； 海狸皮毛； 棕灰色； 拼命工作的人 | |
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177
porcupines
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| n.豪猪，箭猪( porcupine的名词复数 ) | |
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178
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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179
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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180
wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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181
emaciated
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| adj.衰弱的，消瘦的 | |
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182
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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183
spouse
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| n.配偶(指夫或妻) | |
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184
succor
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| n.援助，帮助；v.给予帮助 | |
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185
famished
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| adj.饥饿的 | |
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186
deity
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| n.神，神性；被奉若神明的人(或物) | |
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187
possessed
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| adj.疯狂的；拥有的，占有的 | |
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188
repentant
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| adj.对…感到悔恨的 | |
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189
promising
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| adj.有希望的，有前途的 | |
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190
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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191
benediction
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| n.祝福；恩赐 | |
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192
hilarity
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| n.欢乐；热闹 | |
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193
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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194
appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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195
ravenous
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| adj.极饿的，贪婪的 | |
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196
jubilation
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| n.欢庆，喜悦 | |
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197
killing
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| n.巨额利润；突然赚大钱，发大财 | |
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198
cannibalism
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| n.同类相食；吃人肉 | |
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199
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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200
waded
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| （从水、泥等）蹚，走过，跋( wade的过去式和过去分词 ) | |
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201
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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202
dexterous
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| adj.灵敏的；灵巧的 | |
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203
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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204
tempestuous
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| adj.狂暴的 | |
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205
sweeping
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| adj.范围广大的，一扫无遗的 | |
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206
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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207
scrambled
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| v.快速爬行( scramble的过去式和过去分词 )；攀登；争夺；（军事飞机）紧急起飞 | |
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208
agility
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| n.敏捷，活泼 | |
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209
joyful
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| adj.欢乐的，令人欢欣的 | |
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210
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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