THE TOBACCO NATION—THE NEUTRALS.
A Change of Plan ? Sainte Marie ? Mission of the Tobacco Nation ? Winter Journeying ? Reception of the Missionaries1 ? Superstitious2 Terrors ? Peril3 of Garnier and Jogues ? Mission of the Neutrals ? Huron Intrigues4 ? Miracles ? Fury of the Indians ? Intervention5 of Saint Michael ? Return to Sainte Marie ? Intrepidity7 of the Priests ? Their Mental Exaltation
It had been the first purpose of the Jesuits to form permanent missions in each of the principal Huron towns; but, before the close of the year 1639, the difficulties and risks of this scheme had become fully8 apparent. They resolved, therefore, to establish one central station, to be a base of operations, and, as it were, a focus, whence the light of the Faith should radiate through all the wilderness9 around. It was to serve at once as residence, fort, magazine, hospital, and convent. Hence the priests would set forth10 on missionary11 expeditions far and near; and hither they might retire, as to an asylum12, in times of sickness or extreme peril. Here the neophytes could be gathered 139 together, safe from perverting13 influences; and here in time a Christian14 settlement, Hurons mingled15 with Frenchmen, might spring up and thrive under the shadow of the cross.
The site of the new station was admirably chosen. The little river Wye flows from the southward into the Matchedash Bay of Lake Huron, and, at about a mile from its mouth, passes through a small lake. The Jesuits made choice of the right bank of the Wye, where it issues from this lake,—gained permission to build from the Indians, though not without difficulty,—and began their labors16 with an abundant energy, and a very deficient17 supply of workmen and tools. The new establishment was called Sainte Marie. The house at Teanaustayé, and the house and chapel18 at Ossossané, were abandoned, and all was concentrated at this spot. On one hand, it had a short water communication with Lake Huron; and on the other, its central position gave the readiest access to every part of the Huron territory.
During the summer before, the priests had made a survey of their field of action, visited all the Huron towns, and christened each of them with the name of a saint. This heavy draft on the calendar was followed by another, for the designation of the nine towns of the neighboring and kindred people of the Tobacco Nation. [1] The Huron towns were portioned into four districts, while those of the Tobacco Nation formed a fifth, and each district was assigned to the charge of two or more 140 priests. In November and December, they began their missionary excursions,—for the Indians were now gathered in their settlements,—and journeyed on foot through the denuded19 forests, in mud and snow, bearing on their backs the vessels20 and utensils21 necessary for the service of the altar.
[1] See Introduction.
The new and perilous22 mission of the Tobacco Nation fell to Garnier and Jogues. They were well chosen; and yet neither of them was robust23 by nature, in body or mind, though Jogues was noted24 for personal activity. The Tobacco Nation lay at the distance of a two days' journey from the Huron towns, among the mountains at the head of Nottawassaga Bay. The two missionaries tried to find a guide at Ossossané; but none would go with them, and they set forth on their wild and unknown pilgrimage alone.
The forests were full of snow; and the soft, moist flakes25 were still falling thickly, obscuring the air, beplastering the gray trunks, weighing to the earth the boughs26 of spruce and pine, and hiding every footprint of the narrow path. The Fathers missed their way, and toiled27 on till night, shaking down at every step from the burdened branches a shower of fleecy white on their black cassocks. Night overtook them in a spruce swamp. Here they made a fire with great difficulty, cut the evergreen29 boughs, piled them for a bed, and lay down. The storm presently ceased; and, "praised be God," writes one of the travellers, "we passed a very good night." [2]
[2] Jogues and Garnier in Lalemant, Relation des Hurons, 1640, 95.
141 In the morning they breakfasted on a morsel30 of corn bread, and, resuming their journey, fell in with a small party of Indians, whom they followed all day without food. At eight in the evening they reached the first Tobacco town, a miserable31 cluster of bark cabins, hidden among forests and half buried in snow-drifts, where the savage32 children, seeing the two black apparitions33, screamed that Famine and the Pest were coming. Their evil fame had gone before them. They were unwelcome guests; nevertheless, shivering and famished34 as they were, in the cold and darkness, they boldly pushed their way into one of these dens35 of barbarism. It was precisely36 like a Huron house. Five or six fires blazed on the earthen floor, and around them were huddled37 twice that number of families, sitting, crouching38, standing39, or flat on the ground; old and young, women and men, children and dogs, mingled pell-mell. The scene would have been a strange one by daylight: it was doubly strange by the flicker40 and glare of the lodge41-fires. Scowling42 brows, sidelong looks of distrust and fear, the screams of scared children, the scolding of squaws, the growling43 of wolfish dogs,—this was the greeting of the strangers. The chief man of the household treated them at first with the decencies of Indian hospitality; but when he saw them kneeling in the litter and ashes at their devotions, his suppressed fears found vent6, and he began a loud harangue44, addressed half to them and half to the Indians. "Now, what are these okies doing? They are making charms to kill us, and destroy all 142 that the pest has spared in this house. I heard that they were sorcerers; and now, when it is too late, I believe it." [3] It is wonderful that the priests escaped the tomahawk. Nowhere is the power of courage, faith, and an unflinching purpose more strikingly displayed than in the record of these missions.
[3] Lalemant, Relation des Hurons, 1640, 96.
In other Tobacco towns their reception was much the same; but at the largest, called by them St. Peter and St. Paul, they fared worse. They reached it on a winter afternoon. Every door of its capacious bark houses was closed against them; and they heard the squaws within calling on the young men to go out and split their heads, while children screamed abuse at the black-robed sorcerers. As night approached, they left the town, when a band of young men followed them, hatchet45 in hand, to put them to death. Darkness, the forest, and the mountain favored them; and, eluding46 their pursuers, they escaped. Thus began the mission of the Tobacco Nation.
In the following November, a yet more distant and perilous mission was begun. Brébeuf and Chaumonot set out for the Neutral Nation. This fierce people, as we have already seen, occupied that part of Canada which lies immediately north of Lake Erie, while a wing of their territory extended across the Niagara into Western New York. [4] In their athletic47 proportions, the ferocity 143 of their manners, and the extravagance of their superstitions48, no American tribe has ever exceeded them. They carried to a preposterous49 excess the Indian notion, that insanity50 is endowed with a mysterious and superhuman power. Their country was full of pretended maniacs51, who, to propitiate52 their guardian53 spirits, or okies, and acquire the mystic virtue54 which pertained55 to madness, raved56 stark57 naked through the villages, scattering58 the brands of the lodge-fires, and upsetting everything in their way.
[4] Introduction.—The river Niagara was at this time, 1640, well known to the Jesuits, though none of them had visited it. Lalemant speaks of it as the "famous river of this nation" (the Neutrals). The following translation, from his Relation of 1641, shows that both Lake Ontario and Lake Erie had already taken their present names.
"This river" (the Niagara) "is the same by which our great lake of the Hurons, or Fresh Sea, discharges itself, in the first place, into Lake Erie (le lac d'Erié), or the Lake of the Cat Nation. Then it enters the territories of the Neutral Nation, and takes the name of Onguiaahra (Niagara), until it discharges itself into Ontario, or the Lake of St. Louis; whence at last issues the river which passes before Quebec, and is called the St. Lawrence." He makes no allusion59 to the cataract60, which is first mentioned as follows by Ragueneau, in the Relation of 1648.
"Nearly south of this same Neutral Nation there is a great lake, about two hundred leagues in circuit, named Erie (Erié), which is formed by the discharge of the Fresh Sea, and which precipitates61 itself by a cataract of frightful62 height into a third lake, named Ontario, which we call Lake St. Louis."—Relation des Hurons, 1648, 46.
The two priests left Sainte Marie on the second of November, found a Huron guide at St. Joseph, and, after a dreary63 march of five days through the forest, reached the first Neutral town. Advancing thence, they visited in turn eighteen others; and their progress was a storm of maledictions. Brébeuf especially was accounted the most pestilent of sorcerers. The Hurons, restrained by a superstitious awe64, and unwilling65 to kill the priests, lest they should embroil66 themselves with the French at 144 Quebec, conceived that their object might be safely gained by stirring up the Neutrals to become their executioners. To that end, they sent two emissaries to the Neutral towns, who, calling the chiefs and young warriors67 to a council, denounced the Jesuits as destroyers of the human race, and made their auditors69 a gift of nine French hatchets70 on condition that they would put them to death. It was now that Brébeuf, fully conscious of the danger, half starved and half frozen, driven with revilings from every door, struck and spit upon by pretended maniacs, beheld71 in a vision that great cross, which, as we have seen, moved onward72 through the air, above the wintry forests that stretched towards the land of the Iroquois. [5]
[5] See ante, (page 109).
Chaumonot records yet another miracle. "One evening, when all the chief men of the town were deliberating in council whether to put us to death, Father Brébeuf, while making his examination of conscience, as we were together at prayers, saw the vision of a spectre, full of fury, menacing us both with three javelins73 which he held in his hands. Then he hurled74 one of them at us; but a more powerful hand caught it as it flew: and this took place a second and a third time, as he hurled his two remaining javelins.… Late at night our host came back from the council, where the two Huron emissaries had made their gift of hatchets to have us killed. He wakened us to say that three times we had been at the point of death; for the young men had offered three times 145 to strike the blow, and three times the old men had dissuaded75 them. This explained the meaning of Father Brébeuf's vision." [6]
[6] Chaumonot, Vie, 55.
They had escaped for the time; but the Indians agreed among themselves, that thenceforth no one should give them shelter. At night, pierced with cold and faint with hunger, they found every door closed against them. They stood and watched, saw an Indian issue from a house, and, by a quick movement, pushed through the half-open door into this abode76 of smoke and filth77. The inmates78, aghast at their boldness, stared in silence. Then a messenger ran out to carry the tidings, and an angry crowd collected.
"Go out, and leave our country," said an old chief, "or we will put you into the kettle, and make a feast of you."
"I have had enough of the dark-colored flesh of our enemies," said a young brave; "I wish to know the taste of white meat, and I will eat yours."
A warrior68 rushed in like a madman, drew his bow, and aimed the arrow at Chaumonot. "I looked at him fixedly," writes the Jesuit, "and commended myself in full confidence to St. Michael. Without doubt, this great archangel saved us; for almost immediately the fury of the warrior was appeased79, and the rest of our enemies soon began to listen to the explanation we gave them of our visit to their country." [7]
[7] Ibid., 57.
The mission was barren of any other fruit than 146 hardship and danger, and after a stay of four months the two priests resolved to return. On the way, they met a genuine act of kindness. A heavy snow-storm arresting their progress, a Neutral woman took them into her lodge, entertained them for two weeks with her best fare, persuaded her father and relatives to befriend them, and aided them to make a vocabulary of the dialect. Bidding their generous hostess farewell, they journeyed northward80, through the melting snows of spring, and reached Sainte Marie in safety. [8]
[8] Lalemant, in his Relation of 1641, gives the narrative81 of this mission at length. His account coincides perfectly82 with the briefer notice of Chaumonot in his Autobiography83. Chaumonot describes the difficulties of the journey very graphically84 in a letter to his friend, Father Nappi, dated Aug. 3, 1640, preserved in Carayon. See also the next letter, Brébeuf au T. R. P. Mutio Vitelleschi, 20 Ao?t, 1641.
The Récollet La Roche Dallion had visited the Neutrals fourteen years before, (see Introduction, note,) and, like his two successors, had been seriously endangered by Huron intrigues.
The Jesuits had borne all that the human frame seems capable of bearing. They had escaped as by miracle from torture and death. Did their zeal85 flag or their courage fail? A fervor86 intense and unquenchable urged them on to more distant and more deadly ventures. The beings, so near to mortal sympathies, so human, yet so divine, in whom their faith impersonated and dramatized the great principles of Christian truth,—virgins, saints, and angels,—hovered over them, and held before their raptured88 sight crowns of glory and garlands of immortal90 bliss91. They burned to do, to suffer, and to die; and now, from out a living martyrdom, they turned their heroic gaze towards an 147 horizon dark with perils92 yet more appalling93, and saw in hope the day when they should bear the cross into the blood-stained dens of the Iroquois. [9]
[9] This zeal was in no degree due to success; for in 1641, after seven years of toil28, the mission counted only about fifty living converts,—a falling off from former years.
But, in this exaltation and tension of the powers, was there no moment when the recoil94 of Nature claimed a temporary sway? When, an exile from his kind, alone, beneath the desolate95 rock and the gloomy pine-trees, the priest gazed forth on the pitiless wilderness and the hovels of its dark and ruthless tenants96, his thoughts, it may be, flew longingly97 beyond those wastes of forest and sea that lay between him and the home of his boyhood: or rather, led by a deeper attraction, they revisited the ancient centre of his faith, and he seemed to stand once more in that gorgeous temple, where, shrined in lazuli and gold, rest the hallowed bones of Loyola. Column and arch and dome98 rise upon his vision, radiant in painted light, and trembling with celestial99 music. Again he kneels before the altar, from whose tablature beams upon him that loveliest of shapes in which the imagination of man has embodied100 the spirit of Christianity. The illusion overpowers him. A thrill shakes his frame, and he bows in reverential rapture89. No longer a memory, no longer a dream, but a visioned presence, distinct and luminous101 in the forest shades, the Virgin87 stands before him. Prostrate102 on the rocky earth, he adores the benign103 angel of his 148 ecstatic faith, then turns with rekindled104 fervors to his stern apostleship.
Now, by the shores of Thunder Bay, the Huron traders freight their birch vessels for their yearly voyage; and, embarked105 with them, let us, too, revisit the rock of Quebec.
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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superstitious
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| adj.迷信的 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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intrigues
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| n.密谋策划( intrigue的名词复数 )；神秘气氛；引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 )；激起…的好奇心 | |
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intervention
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| n.介入，干涉，干预 | |
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vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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intrepidity
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| n.大胆，刚勇；大胆的行为 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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wilderness
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forth
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| adv.向前；向外，往外 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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asylum
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| n.避难所，庇护所，避难 | |
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perverting
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| v.滥用( pervert的现在分词 )；腐蚀；败坏；使堕落 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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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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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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deficient
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| adj.不足的，不充份的，有缺陷的 | |
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chapel
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| n.小教堂，殡仪馆 | |
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denuded
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| adj.[医]变光的，裸露的v.使赤裸( denude的过去式和过去分词 )；剥光覆盖物 | |
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vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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perilous
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| adj.危险的，冒险的 | |
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robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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noted
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| adj.著名的，知名的 | |
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flakes
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| 小薄片( flake的名词复数 )； （尤指）碎片； 雪花； 古怪的人 | |
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boughs
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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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toil
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evergreen
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| n.常青树；adj.四季常青的 | |
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morsel
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| n.一口，一点点 | |
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miserable
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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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apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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famished
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dens
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| n.牙齿，齿状部分；兽窝( den的名词复数 )；窝点；休息室；书斋 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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crouching
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| v.屈膝，蹲伏( crouch的现在分词 ) | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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flicker
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| vi./n.闪烁，摇曳，闪现 | |
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lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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scowling
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| 怒视，生气地皱眉( scowl的现在分词 ) | |
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growling
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| n.吠声, 咆哮声 v.怒吠, 咆哮, 吼 | |
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harangue
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| n.慷慨冗长的训话，言辞激烈的讲话 | |
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hatchet
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| n.短柄小斧；v.扼杀 | |
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eluding
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| v.（尤指机敏地）避开( elude的现在分词 )；逃避；躲避；使达不到 | |
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athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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preposterous
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| adj.荒谬的，可笑的 | |
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insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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maniacs
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propitiate
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| v.慰解，劝解 | |
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guardian
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| n.监护人；守卫者，保护者 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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pertained
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| 关于( pertain的过去式和过去分词 )； 有关； 存在； 适用 | |
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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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stark
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scattering
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| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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allusion
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| n.暗示，间接提示 | |
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cataract
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| n.大瀑布，奔流，洪水，白内障 | |
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precipitates
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| v.（突如其来地）使发生( precipitate的第三人称单数 )；促成；猛然摔下；使沉淀 | |
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frightful
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| adj.可怕的；讨厌的 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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unwilling
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| adj.不情愿的 | |
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embroil
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| vt.拖累；牵连；使复杂 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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warrior
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| n.勇士，武士，斗士 | |
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69
auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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70
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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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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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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javelins
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| n.标枪( javelin的名词复数 ) | |
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hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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dissuaded
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| 劝（某人）勿做某事，劝阻( dissuade的过去式和过去分词 ) | |
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abode
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| n.住处，住所 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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inmates
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| n.囚犯( inmate的名词复数 ) | |
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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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northward
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| adv.向北；n.北方的地区 | |
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81
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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autobiography
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| n.自传 | |
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graphically
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| adv.通过图表；生动地，轮廓分明地 | |
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85
zeal
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| n.热心，热情，热忱 | |
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fervor
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| n.热诚；热心；炽热 | |
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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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raptured
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| 欢天喜地的，狂喜的，销魂的 | |
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rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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92
perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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recoil
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| vi.退却，退缩，畏缩 | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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tenants
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| n.房客( tenant的名词复数 )；佃户；占用者；占有者 | |
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longingly
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| adv. 渴望地 热望地 | |
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dome
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| n.圆屋顶，拱顶 | |
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celestial
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| adj.天体的；天上的 | |
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100
embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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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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103
benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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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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105
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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