THE JESUITS ON THE LAKES.
The Old Missions and the New.—A Change of Spirit.—Lake Superior and the Copper1-mines.—Ste. Marie.—La Pointe.—Michilimackinac.— Jesuits on Lake Michigan.—Allouez and Dablon.—The Jesuit Fur-trade.
What were the Jesuits doing? Since the ruin of their great mission of the Hurons, a perceptible change had taken place in them. They had put forth2 exertions3 almost superhuman, set at naught4 famine, disease, and death, lived with the self-abnegation of saints and died with the devotion of martyrs5; and the result of all had been a disastrous6 failure. From no short-coming on their part, but from the force of events beyond the sphere of their influence, a very demon7 of havoc8 had crushed their incipient9 churches, slaughtered11 their converts, uprooted12 the populous13 communities on which their hopes had rested, and scattered14 them in bands of wretched fugitives15 far and wide through the wilderness17.[26] They had devoted18 themselves in the fulness of faith to the building up [Pg 37] of a Christian19 and Jesuit empire on the conversion20 of the great stationary21 tribes of the lakes; and of these none remained but the Iroquois, the destroyers of the rest,—among whom, indeed, was a field which might stimulate22 their zeal23 by an abundant promise of sufferings and martyrdoms, but which, from its geographical24 position, was too much exposed to Dutch and English influence to promise great and decisive results. Their best hopes were now in the North and the West; and thither25, in great part, they had turned their energies.
REPORTS OF THE JESUITS.
We find them on Lake Huron, Lake Superior, and Lake Michigan, laboring27 vigorously as of old, but in a spirit not quite the same. Now, as before, two objects inspired their zeal,—the "greater glory of God," and the influence and credit of the Order of Jesus. If the one motive28 had somewhat lost in power, the other had gained. The epoch29 of the saints and martyrs was passing away; and henceforth we find the Canadian Jesuit less and less an apostle, more and more an explorer, a man of science, and a politician. The yearly reports of the missions are still, for the edification of the pious30 reader, filled with intolerably tedious stories of baptisms, conversions31, and the exemplary deportment of neophytes,—for these have become a part of the formula; but they are relieved abundantly by more mundane32 topics. One finds observations on the winds, currents, and tides of the Great Lakes; speculations33 on a subterranean34 outlet35 of Lake Superior; accounts of [Pg 38] its copper-mines, and how we, the Jesuit fathers, are laboring to explore them for the profit of the colony; surmises36 touching37 the North Sea, the South Sea, the Sea of China, which we hope ere long to discover; and reports of that great mysterious river of which the Indians tell us,—flowing southward, perhaps to the Gulf38 of Mexico, perhaps to the Vermilion Sea,—and the secrets whereof, with the help of the Virgin39, we will soon reveal to the world.
The Jesuit was as often a fanatic40 for his Order as for his faith; and oftener yet the two fanaticisms mingled41 in him inextricably. Ardently42 as he burned for the saving of souls, he would have none saved on the Upper Lakes except by his brethren and himself. He claimed a monopoly of conversion, with its attendant monopoly of toil43, hardship, and martyrdom. Often disinterested44 for himself, he was inordinately45 ambitious for the great corporate46 power in which he had merged47 his own personality; and here lies one cause, among many, of the seeming contradictions which abound48 in the annals of the Order.
Prefixed to the Relation of 1671 is that monument of Jesuit hardihood and enterprise, the map of Lake Superior,—a work of which, however, the exactness has been exaggerated, as compared with other Canadian maps of the day. While making surveys, the priests were diligently49 looking for copper. Father Dablon reports that they had found it in greatest abundance on Isle50 Minong, now Isle Royale. "A day's journey from the head of the lake, on the [Pg 39] south side, there is," he says, "a rock of copper weighing from six hundred to eight hundred pounds, lying on the shore where any who pass may see it;" and he further speaks of great copper boulders51 in the bed of the river Ontonagan.[27]
STE. MARIE DU SAUT.
There were two principal missions on the Upper Lakes, which were, in a certain sense, the parents of the rest. One of these was Ste. Marie du Saut,—the same visited by Dollier and Galinée,—at the outlet of Lake Superior. This was a noted52 fishing-place; for the rapids were full of white-fish, and Indians came thither in crowds. The permanent residents were an Ojibwa band, whom the French called Sauteurs, and whose bark lodges53 were clustered [Pg 40] at the foot of the rapids, near the fort of the Jesuits. Besides these, a host of Algonquins, of various tribes, resorted thither in the spring and summer,—living in abundance on the fishery, and dispersing55 in winter to wander and starve in scattered hunting-parties far and wide through the forests.
The other chief mission was that of St. Esprit, at La Pointe, near the western extremity56 of Lake Superior. Here were the Hurons, fugitives twenty years before from the slaughter10 of their countrymen; and the Ottawas, who, like them, had sought an asylum57 from the rage of the Iroquois. Many other tribes—Illinois, Pottawattamies, Foxes, Menomonies, Sioux, Assiniboins, Knisteneaux, and a multitude besides—came hither yearly to trade with the French. Here was a young Jesuit, Jacques Marquette, lately arrived from the Saut Ste. Marie. His savage58 flock disheartened him by its backslidings; and the best that he could report of the Hurons, after all the toil and all the blood lavished59 in their conversion, was, that they "still retain a little Christianity;" while the Ottawas are "far removed from the kingdom of God, and addicted60 beyond all other tribes to foulness61, incantations, and sacrifices to evil spirits."[28]
MARQUETTE AND ANDRé.
Marquette heard from the Illinois—yearly visitors at La Pointe—of the great river which they had crossed on their way,[29] and which, as he conjectured62, flowed [Pg 41] into the Gulf of California. He heard marvels63 of it also from the Sioux, who lived on its banks; and a strong desire possessed64 him to explore the mystery of its course. A sudden calamity65 dashed his hopes. The Sioux—the Iroquois of the West, as the Jesuits call them—had hitherto kept the peace with the expatriated tribes of La Pointe; but now, from some cause not worth inquiry66, they broke into open war, and so terrified the Hurons and Ottawas that they abandoned their settlements and fled. Marquette followed his panic-stricken flock, who, passing the Saut Ste. Marie, and descending67 to Lake Huron, stopped at length,—the Hurons at Michilimackinac, and the Ottawas at the Great Manitoulin Island. Two missions were now necessary to minister to the divided bands. That of Michilimackinac was assigned to Marquette, and that of the Manitoulin Island to Louis André. The former took post at Point St. Ignace, on the north shore of the Straits of Michilimackinac, while the latter began the mission of St. Simon at the new abode68 of the Ottawas. When winter came, scattering69 his flock to their hunting-grounds, André made a missionary70 tour among the Nipissings and other neighboring tribes. The shores of Lake Huron had long been an utter [Pg 42] solitude71, swept of their denizens72 by the terror of the all-conquering Iroquois; but now that these tigers had felt the power of the French, and learned for a time to leave their Indian allies in peace, the fugitive16 hordes73 were returning to their ancient abodes74. André's experience among them was of the roughest. The staple75 of his diet was acorns76 and tripe77 de roche,—a species of lichen78, which, being boiled, resolved itself into a black glue, nauseous, but not void of nourishment79. At times, he was reduced to moss80, the bark of trees, or moccasins and old moose-skins cut into strips and boiled. His hosts treated him very ill, and the worst of their fare was always his portion. When spring came to his relief, he returned to his post of St. Simon, with impaired81 digestion82 and unabated zeal.
THE GREEN BAY MISSION.
Besides the Saut Ste. Marie and Michilimackinac, both noted fishing-places, there was another spot, no less famous for game and fish, and therefore a favorite resort of Indians. This was the head of the Green Bay of Lake Michigan.[30] Here and in adjacent districts several distinct tribes had made their abode. The Menomonies were on the river which bears their name; the Pottawattamies and Winnebagoes were [Pg 43] near the borders of the bay; the Sacs, on Fox River; the Mascoutins, Miamis, and Kickapoos, on the same river, above Lake Winnebago; and the Outagamies, or Foxes, on a tributary83 of it flowing from the north. Green Bay was manifestly suited for a mission; and, as early as the autumn of 1669, Father Claude Allouez was sent thither to found one. After nearly perishing by the way, he set out to explore the destined84 field of his labors85, and went as far as the town of the Mascoutins. Early in the autumn of 1670, having been joined by Dablon, Superior of the missions on the Upper Lakes, he made another journey, but not until the two fathers had held a council with the congregated86 tribes at St. Fran?ois Xavier; for so they named their mission of Green Bay. Here, as they harangued87 their naked audience, their gravity was put to the proof; for a band of warriors88, anxious to do them honor, walked incessantly89 up and down, aping the movements of the soldiers on guard before the governor's tent at Montreal. "We could hardly keep from laughing," writes Dablon, "though, we were discoursing90 on very important subjects; namely, the mysteries of our religion, and the things necessary to escaping from eternal fire."[31]
The fathers were delighted with the country, which Dablon calls an earthly paradise; but he adds that the way to it is as hard as the path to heaven. He alludes91 especially to the rapids of Fox River, which gave the two travellers great trouble. Having [Pg 44] safely passed them, they saw an Indian idol92 on the bank, similar to that which Dollier and Galinée found at Detroit,—being merely a rock, bearing some resemblance to a man, and hideously93 painted. With the help of their attendants, they threw it into the river. Dablon expatiates94 on the buffalo95, which he describes apparently96 on the report of others, as his description is not very accurate. Crossing Winnebago Lake, the two priests followed the river leading to the town of the Mascoutins and Miamis, which they reached on the fifteenth of September.[32] These two tribes lived together within the compass of the same enclosure of palisades,—to the number, it is said, of more than three thousand souls. The missionaries97, who had brought a highly colored picture of the Last Judgment98, called the Indians to council and displayed it before them; while Allouez, who spoke99 Algonquin, harangued them on hell, demons100, and eternal flames. They listened with open ears, beset101 him night and day with questions, and invited him and his companion to unceasing feasts. They were welcomed in every lodge54, and followed everywhere with eyes of curiosity, wonder, and awe102. Dablon overflows103 with praises of the Miami chief, who was honored by his subjects like a king, and [Pg 45] whose demeanor104 towards his guests had no savor105 of the savage.
Their hosts told them of the great river Mississippi, rising far in the north and flowing southward,—they knew not whither,—and of many tribes that dwelt along its banks. When at length they took their departure, they left behind them a reputation as medicine-men of transcendent power.
THE CROSS AMONG THE FOXES.
In the winter following, Allouez visited the Foxes, whom he found in extreme ill-humor. They were incensed106 against the French by the ill-usage which some of their tribe had lately met when on a trading visit to Montreal; and they received the Faith with shouts of derision. The priest was horror-stricken at what he saw. Their lodges, each containing from five to ten families, seemed in his eyes like seraglios; for some of the chiefs had eight wives. He armed himself with patience, and at length gained a hearing. Nay107, he succeeded so well, that when he showed them his crucifix they would throw tobacco on it as an offering; and, on another visit which he made them soon after, he taught the whole village to make the sign of the cross. A war-party was going out against their enemies, and he bethought him of telling them the story of the Cross and the Emperor Constantine. This so wrought108 upon them that they all daubed the figure of a cross on their shields of bull-hide, set out for the war, and came back victorious109, extolling110 the sacred symbol as a great war-medicine. [Pg 46]
"Thus it is," writes Dablon, who chronicles the incident, "that our holy faith is established among these people; and we have good hope that we shall soon carry it to the famous river called the Mississippi, and perhaps even to the South Sea."[33] Most things human have their phases of the ludicrous; and the heroism111 of these untiring priests is no exception to the rule.
TRADING WITH INDIANS.
The various missionary stations were much alike. They consisted of a chapel112 (commonly of logs) and one or more houses, with perhaps a store-house and a workshop; the whole fenced with palisades, and forming, in fact, a stockade113 fort, surrounded with clearings and cultivated fields. It is evident that the priests had need of other hands than their own and those of the few lay brothers attached to the mission. They required men inured114 to labor26, accustomed to the forest life, able to guide canoes and handle tools and weapons. In the earlier epoch of the missions, when enthusiasm was at its height, they were served in great measure by volunteers, who joined them through devotion or penitence115, and who were known as donnés or "given men." Of late, the number of these had much diminished; and they now relied chiefly on hired men, or engagés. These were employed in building, hunting, fishing, clearing, and tilling the ground, guiding canoes, and (if faith is to be placed in reports current throughout the colony) in trading with the Indians for the profit [Pg 47] of the missions. This charge of trading—which, if the results were applied116 exclusively to the support of the missions, does not of necessity involve much censure—is vehemently117 reiterated118 in many quarters, including the official despatches of the governor of Canada; while, so far as I can discover, the Jesuits never distinctly denied it, and on several occasions they partially119 admitted its truth.[34]
FOOTNOTES:
[26] See "The Jesuits in North America."
[27] He complains that the Indians were very averse120 to giving information on the subject, so that the Jesuits had not as yet discovered the metal in situ, though they hoped soon to do so. The Indians told him that the copper had first been found by four hunters, who had landed on a certain island, near the north shore of the lake. Wishing to boil their food in a vessel121 of bark, they gathered stones on the shore, heated them red hot, and threw them in, but presently discovered them to be pure copper. Their repast over, they hastened to re-embark, being afraid of the lynxes and the hares, which, on this island, were as large as dogs, and which would have devoured122 their provisions, and perhaps their canoe. They took with them some of the wonderful stones; but scarcely had they left the island, when a deep voice, like thunder, sounded in their ears, "Who are these thieves who steal the toys of my children?" It was the God of the Waters, or some other powerful manito. The four adventurers retreated in great terror; but three of them soon died, and the fourth survived only long enough to reach his village, and tell the story. The island has no foundation, but floats with the movement of the wind; and no Indian dares land on its shores, dreading123 the wrath124 of the manito. Dablon, Relation, 1670, 84.
[28] Lettre du Père Jacques Marquette au R. P. Supérieur des Missions; in Relation, 1670, 87.
[29] The Illinois lived at this time beyond the Mississippi, thirty days' journey from La Pointe; whither they had been driven by the Iroquois, from their former abode near Lake Michigan. Dablon (Relation, 1671, 24, 25) says that they lived seven days' journey beyond the Mississippi, in eight villages. A few years later, most of them returned to the east side, and made their abode on the river Illinois.
[30] The Baye des Puants of the early writers; or, more correctly, La Baye des Eaux Puantes. The Winnebago Indians, living near it, were called Les Puans, apparently for no other reason than because some portion of the bay was said to have an odor like the sea.
Lake Michigan, the "Lac des Illinois" of the French, was, according to a letter of Father Allouez, called "Machihiganing" by the Indians. Dablon writes the name "Mitchiganon."
[31] Relation, 1671, 43.
[32] This town was on the Neenah or Fox River, above Lake Winnebago. The Mascoutins, Fire Nation, or Nation of the Prairie, are extinct or merged in other tribes. See "The Jesuits in North America." The Miamis soon removed to the banks of the river St. Joseph, near Lake Michigan.
[33] Relation, 1672, 42.
[34] This charge was made from the first establishment of the missions. For remarks on it, see "The Jesuits in North America" and "The Old Régime in Canada."
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copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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forth
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| adv.向前；向外，往外 | |
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exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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naught
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| n.无，零 [=nought] | |
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martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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demon
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| n.魔鬼，恶魔 | |
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havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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incipient
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| adj.起初的，发端的，初期的 | |
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slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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uprooted
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| v.把（某物）连根拔起( uproot的过去式和过去分词 )；根除；赶走；把…赶出家园 | |
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populous
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| adj.人口稠密的，人口众多的 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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fugitives
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| n.亡命者，逃命者( fugitive的名词复数 ) | |
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fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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conversion
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| n.转化，转换，转变 | |
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stationary
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| adj.固定的，静止不动的 | |
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stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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zeal
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| n.热心，热情，热忱 | |
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geographical
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| adj.地理的；地区(性)的 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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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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laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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epoch
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| n.(新)时代；历元 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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mundane
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| adj.平凡的；尘世的；宇宙的 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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subterranean
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| adj.地下的，地表下的 | |
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outlet
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| n.出口/路；销路；批发商店；通风口；发泄 | |
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surmises
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| v.臆测，推断( surmise的第三人称单数 )；揣测；猜想 | |
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touching
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| adj.动人的，使人感伤的 | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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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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fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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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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ardently
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| adv.热心地，热烈地 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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disinterested
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| adj.不关心的，不感兴趣的 | |
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inordinately
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| adv.无度地，非常地 | |
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corporate
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| adj.共同的，全体的；公司的，企业的 | |
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merged
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| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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48
abound
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| vi.大量存在；(in，with)充满，富于 | |
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diligently
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| ad.industriously;carefully | |
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50
isle
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| n.小岛，岛 | |
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51
boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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noted
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| adj.著名的，知名的 | |
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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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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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dispersing
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| adj. 分散的 动词disperse的现在分词形式 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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asylum
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| n.避难所，庇护所，避难 | |
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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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lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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addicted
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| adj.沉溺于....的，对...上瘾的 | |
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61
foulness
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| n. 纠缠, 卑鄙 | |
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conjectured
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| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
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marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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descending
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| n. 下行 adj. 下降的 | |
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68
abode
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| n.住处，住所 | |
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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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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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denizens
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| n.居民，住户( denizen的名词复数 ) | |
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hordes
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| n.移动着的一大群( horde的名词复数 )；部落 | |
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abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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staple
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| n.主要产物，常用品，主要要素，原料，订书钉，钩环；adj.主要的，重要的；vt.分类 | |
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acorns
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| n.橡子，栎实( acorn的名词复数 ) | |
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tripe
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| n.废话，肚子, 内脏 | |
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lichen
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| n.地衣, 青苔 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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moss
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| n.苔，藓，地衣 | |
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impaired
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| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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digestion
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| n.消化，吸收 | |
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tributary
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| n.支流；纳贡国；adj.附庸的；辅助的；支流的 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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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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congregated
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| （使）集合，聚集( congregate的过去式和过去分词 ) | |
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harangued
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| v.高谈阔论( harangue的过去式和过去分词 ) | |
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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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incessantly
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| ad.不停地 | |
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discoursing
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| 演说（discourse的现在分词形式） | |
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alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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idol
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| n.偶像，红人，宠儿 | |
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hideously
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| adv.可怕地，非常讨厌地 | |
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expatiates
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| v.详述，细说( expatiate的第三人称单数 ) | |
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buffalo
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| n.(北美)野牛；(亚洲)水牛 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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beset
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| v.镶嵌；困扰，包围 | |
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102
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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overflows
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| v.溢出，淹没( overflow的第三人称单数 )；充满；挤满了人；扩展出界，过度延伸 | |
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104
demeanor
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| n.行为；风度 | |
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105
savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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incensed
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| 盛怒的 | |
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107
nay
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| adv.不；n.反对票，投反对票者 | |
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108
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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victorious
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| adj.胜利的，得胜的 | |
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110
extolling
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| v.赞美( extoll的现在分词 )；赞颂，赞扬，赞美( extol的现在分词 ) | |
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111
heroism
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| n.大无畏精神，英勇 | |
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112
chapel
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| n.小教堂，殡仪馆 | |
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113
stockade
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| n.栅栏，围栏；v.用栅栏防护 | |
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114
inured
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| adj.坚强的，习惯的 | |
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115
penitence
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| n.忏悔，赎罪；悔过 | |
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116
applied
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| adj.应用的；v.应用，适用 | |
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vehemently
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| adv. 热烈地 | |
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118
reiterated
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| 反复地说，重申( reiterate的过去式和过去分词 ) | |
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119
partially
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| adv.部分地，从某些方面讲 | |
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120
averse
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| adj.厌恶的；反对的，不乐意的 | |
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121
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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122
devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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123
dreading
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| v.害怕，恐惧，担心( dread的现在分词 ) | |
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124
wrath
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| n.愤怒，愤慨，暴怒 | |
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