Galli, & Angli. Mexicum, Floridæ pars & Californiæ, sunt Hispanæ
ditionis. Littora orienti foli opposita & ad Austrum devexa occuparunt
variis temporibus Angli, Sueci, & Hollandi. Quod inter illos &
Mexicanos versus septentriones & occasum campi jacet, Galli tenent, ac
Novam Franciam, sive Canadam, vulgo vocant. Nihil tetrius immaniusve
barbaris Canadensibus fingi poterat, prius quam inducta religione
mitescerent, ut patebit ex iis quæ Paragrapho decimo referentur. Nunc
barbaries, & foeda scelerum cohors, rationi ac virtuti locum dedit,
videturque huic oraculo [_Isai. c. 35._] veteri constare fides:
_Lætabitur deserta & invia, & exultabit solitudo, & florebit quasi
lilium._
An Account of the Canadian Mission.
[321 §. II.] THE SOCIETY OF JESUS INTRODUCED INTO CANADA, OR NEW FRANCE.
NORTH AMERICA is occupied principally by three nations--the Spanish,
the French, and the English. Mexico, a part of Florida and of
California, belongs to the Spanish dominions. The shores opposite to
the rising sun, and stretching Southward, have been occupied at various
times by the English, the Swedes, and the Dutch. The French possess the
territory which lies between these and the Mexicans, towards the north
and west, commonly called New France or Canada. Nothing fouler and more
hideous than the savage Canadians could have been imagined, before they
began to soften under the influence of religion, as will appear from
matters to be presented in the tenth Paragraph. Now, barbarism and the
vile array of sins have given place to reason and virtue, which seems
to confirm our faith in this ancient prophecy: [_Isaiah, c. 35._] _The
land that was desolate and impassable shall be glad, and the wilderness
shall rejoice, and shall flourish like the lily._
INITIUM CANADICÆ MISSIONIS, & PRIMI FRUCTUS.
AMERICÆ littora, Franciæ obversa, Galli jam inde ab anno MDXXIV.
identidem lustraverunt: sed obiter, & quasi prætereuntes. Demum
superiori seculo ineunte, regionem interiorem subiit Samuel Camplenius,
qui Canadensis coloniæ parens merito dici potest. Jamque negotiatio
bellissimè procedebat, cum Henricus IV. de religione magis, quàm de
commercio solicitus, in hanc Orbis novi partem inferre Christiana sacra
decrevit, anno MDCVIII. ac Societatis homines ad hanc Apostolicam
expeditionem postulavit. Certior de consilio Regis factus P. Petrus
Cotonus, regiæ conscientiæ moderator, jussusque strenuos quamprimum
designare sacerdotes, qui solida tanti operis jacerent fundamenta,
Societatis Præpositum admonuit. Ex omni, non juvenum modo, sed etiam
senum, numero, laboriosam Missionem flagitantium, delecti sunt P.
Petrus Biardus, Gratianopolitanus, theologiæ professor in collegio
Lugdunensi; & P. Enemundus Massæus, Lugdunensis. Moram consiliis
felicibus attulit Regis improvisa mors; & Societatis amicorum studia,
qui navem & reliqua itineri necessaria comparabant, debilitavit. Sed
invicta rebus adversis Cotoni pietas, Reginæ auctoritatem interposuit,
ut difficultates objectas profligaret. Ergo indicitur profectio:
Patres Deppam advolant, inde vela Novam in Franciam facturi. Ecce
autem repentè inexpectatus obex. Ea navis erat Potrincurtii, nobilis
Galli: duobus tamen mercatoribus Calvinianis obnoxia, utpote qui
sumptus non leves ad illam armamentis instruendam fecerant. Isti
simul atque imponendos in hanc homines Societatis audierunt, negant
enimvero se passuros ut è portu solvat. Opponitur imperium Reginæ,
mandata ingeminantur. Respondent per se non stare quin sacerdotes
alii quilibet admittantur; at sibi cum nostris hominibus nihil esse
rei velle. Ubi vidit Cotonus improborum pertinaciam frangi non posse,
alia rem aggressus est via. Erat matrona non pietate minus quàm
genere nobilis, Antonia Guerchevillæa. Hæc negotium Missionis haud
secus procurabat, ac suum: utque non vulgarem apud multos gratiam,
virtutis opinione collegerat, magnam subito pecuniæ vim corrogavit,
qua mercatoribus hæreticis summa rependeretur, ab iis in adornandam
navim contributa. Sic illis rejectis & invitis, Patres admissi
suerunt. At, quia interim extractum tempus fuerat, non ante VII.
Kalend. Februarias, cum hyemaret asperum æquor, vela sunt facta. Hinc
mensium quatuor cursus fuit, qui vulgo duorum est; ac morbis intus,
tempestatibus foris, infestus. Ingressi demum ostia Laurentiani fluvii
XI. Kal. Junias, ipso sacro Pentecostes die, vestigia Christianæ
religionis aliqua invenere, leviter ab iis quos è Gallia profectos in
hanc plagam diximus, impressa. Cum enim illis ignotus [322] gentis
sermo, nec certum constansque in humo barbara domicilium esset,
facultas non suppetebat erudiendi quos obiter baptizabant: quique
pristinos in mores revoluti, Christianum vix retinebant nomen,
illudque popularibus vitiis conspurcabant. Prima Patribus cura fuit
ut sacellum construerent, perdiscerent linguam vernaculam, excolerent
Gallos, qui è veteri Francia in novam navigaverant. Instituta est
solennis supplicatio; Christus sanctissimi Sacramenti velo tectus, &
quanto fieri potuit maximo apparatu circumvectus, in terræ felicis,
tot sanctis postea frequentandæ veluti possessionem auspicatò venit.
Proxima infantibus sacro lavandis fonte cura est data, quorum nonnulli,
post susceptum salutis sacramentum, ad terram viventium possidendam,
quasi gentis totius nomine, demigrarunt. Puellam annos natam novem,
oppressam gravi morbo, parentes abjecerant. Cum enim artis medicæ
prorsus ignara natio sit, ægrotos facile desperat, neque cibo, aut
curatione ulla, juvat. Depositam Patres à parentibus postularunt,
ut expiarent lympha salutari. Ultro illis permissa est, quippe quæ
instar mortui canis haberetur. Abductam in mapale separatum curavere
sedulo: edoctam, quantum erat necesse; baptizatam, ac nona post luce
mortuam, coelo intulerunt. Eadem Sociorum caritas lætiorem exitum in
juvene sortita est. Ejus pater Membertous, primus omnium, uti narrant,
barbarorum, cum è Gallia navigatum illuc fuit, in Christianorum numerum
venerat; homo strenuus, & omnium popularium testimonio, ceteris longè
præstans animi robore, belli scientia, clientelarum multitudine, &
gloriosi claritudine cognominis; quippe Magni Imperatoris titulum
publico suffragio consecutus. Hunc obtinebat locum Membertous inter
Souriquios, qui Acadiam, circa ostia Laurentiani amnis, incolunt.
Ejus filium difficili ægritudine conflictatum P. Biardus invisit.
Miratur nihil triste in tugurio; non planctum, non flebiles nænias:
imo epulum, choream, & duos tresve canes alligatos. Quærit quid hæc
sibi velint. Respondent juvenem brevi esse moriturum, amicos vocatos:
illis epulum parari: funebrem choream postea ducendam: canes, quos
videbat, interficiendos, placandis mortui Manibus. Exclamavit Pater
nequaquam ista Christianis hominibus convenire, & impias consuetudines
graviter increpuit. Senior, adolescentis parens, ignorantiam excusavit;
ceterum se ac filium in ipsius esse potestate; doceret, juberet,
imperata facturos. Sacerdos vetuit ne canes interficerentur: saltatores
importunos amandavit: epuli partem, quæ superstitionis habere
nihil videbatur, permisit: in primis autem, ne deponeretur penitus
ægroti cura prohibuit; imo suasit ut ad Gallorum domicilia, quamvis
longè disjuncta, deportaretur; sperare se, favente Deo, futurum ut
convalesceret. Benignè auditus est à Membertoo: delatus æger ad nos
fuit, ridentibus, ac bolum tantum tam subito è faucibus ereptum sibi
dolentibus veneficis, & circulatoribus, quorum sententiâ conclamatus
adolescens vivere posse negabatur. Ac sane agebat animam, cùm triduo
post ad Gallorum domicilia pervenit, fractus itinere ac morbo. Patrum
tamen arte ac studio, & scilicet Dei benignitate, recreatus est;
nec ipse tantum in fide catholica confirmatus, sed ejus capessendæ
desiderio complures inflammati.
Incidit aliquanto post in morbum pater adolescentis, & ad nos similiter
deferri voluit, ubi nostrum in tugurium, atque adeo in unius è Patribus
lectum acceptus, piè vitam clausit; quodque barbaris novum accidit ac
molestum, illatus est in commune Christianæ plebi sepulcrum: nam ipsi
a sepulcris majorum ægerrime divelluntur. Curatum funus illustri, ut
rerum ferebant angustiæ, pompa. Nec honore isto qualicumque indigna
barbari virtus erat, qui etiam ante quàm Christum nosset, non potuerat
adduci ut plures una duceret uxores: id naturæ ac rationi magis
consentaneum arbitratus. Post susceptam vero Christi Fidem ita vixerat,
ut barbaris admirationi esset, Christianis exemplo.
Hæc domi gesta. Egressi deinde quasi pomerio præcones Evangelici magnam
regionis partem lustravere. Divina res, ubicumque licuit, facta:
impositæ manus ægrotis, conciliati munusculis parentes ac liberi;
data Gallis, novas condentibus sedes, opera; necnon classiariis atque
vectoribus. Non defuit patientiæ læta seges, ac tanta interdum exstitit
annonæ penuria, ut singulis hebdomadis certum [323] unicuique demensum
daretur, quod vix sufficiebat in unum diem, videlicet panis unciæ
decem, selibra carnis sale maceratæ, & pisorum, fabarumve aliquantulum.
Adhæc, erat sibi quisque faber, sarcinator, pistor, coquus, lignator,
& aquator. Occurrebant interdum Patribus, in his ærumnis, voces
illorum, quibus Moses provinciam explorandæ Chananitidis dederat,
[_Num. c._ 13, 14.] _Terra hæc devorat habitatores suos; ibi vidimus
monstra quædam filiorum Enac, de genere Giganteo, quibus comparati,
quasi locustæ videbamur_. At simul veniebat in mentem oratio Josue,
& Calebi, plena divinæ fiduciæ: _Terra valde bona est. Si propitius
fuerit Dominus, inducet nos in eam. Neque timeatis populum terræ hujus,
Dominus nobiscum est._
BEGINNING AND FIRST FRUITS OF THE CANADIAN MISSION.
THE French had, since the year 1524, often visited the coasts of
America opposite to France, but cursorily, and, as it were, while
passing by. Finally, at the beginning of the last century, Samuel
Champlain, who well deserves to be called the parent of the Canadian
colony, entered the region of the interior. Already was the undertaking
progressing very favorably, when Henry IV., more solicitous for
religion than for commerce, resolved, in the year 1608, to introduce
Christian rites into this part of the new World, and asked members of
the Society to undertake this Apostolic enterprise. Upon being informed
of the plan of the King, and ordered to choose as soon as possible
energetic priests who would lay solidly the foundations of so great a
work, Father Coton, the confessor of the king, informed the Commander
of the Society. From the whole number, not only of youths but also
of old men, who sought this laborious Duty, there were chosen Father
Peter Biard, of Grenoble, a professor of theology in the college
of Lyons, and Father Enemond Massé, of Lyons. The unforeseen death
of the King delayed this auspicious enterprise, and diminished the
enthusiasm of the friends of the Society, who were providing a ship
and other necessaries for the voyage. But the pious Coton, unconquered
by adversity, brought in the authority of the Queen, in order that
he might overcome the difficulties in his way. As a result, the time
was set for their departure, and the Fathers hastened to Dieppe, in
order that they might sail thence for New France. But, lo! suddenly
an unexpected obstacle. Their ship belonged to Poutrincourt, a French
nobleman; it was, however, subject to the control of two Calvinistic
merchants, since they had incurred no light expense toward providing
her with equipments. As soon as they heard that members of the Society
were to be embarked upon her, they refused to allow her to leave
the port. The authority of the Queen was invoked; her commands were
reiterated. They answered that they would not refuse admission to any
other sort of priests, but that they were unwilling to have anything to
do with our men. When Coton saw that the stubbornness of the rascals
could not be overcome, he approached the matter by another way. There
was a lady distinguished not less for piety than for birth, Antoinette
de Guercheville. This woman was as solicitous for the interests of
the Mission as for her own; and since she had acquired an uncommon
influence among many, because of her reputation for integrity, she
quickly collected a large sum of money, by means of which the heretical
merchants were repaid the amount which they had spent in equipping the
ship. So, although the merchants were disappointed and unwilling, the
Fathers were admitted. But, because of the intervening delay, they
did not sail until the 26th of January, when the storms of winter
caused a raging sea. On this account the voyage was of four months'
duration, although ordinarily of two, and was terrible because of
disease within and tempests without. Having entered at last the mouth
of the St. Lawrence river on the 22nd day of May, on the holy day of
Pentecost, they came upon some traces of the Christian religion, which
had been superficially impressed by those whom we have mentioned as
having journeyed from France into this region. For, since the speech
of the people was unknown [322] to them, and they had no certain and
fixed residence in this savage land, there was no opportunity for
educating those whom they chanced to baptize, and who, plunging again
into their former habits, scarcely retained the Christian name, while
defiling it with their native vices. The first concern of the Fathers
was to build a chapel, to learn the language of the country, and to
instruct the Frenchmen who had emigrated from old to new France. A
solemn Thanksgiving was enjoined; the figure of Christ, covered with a
canopy, was carried about with the greatest possible ceremony; and he
came auspiciously into the possession, so to speak, of the happy land
afterwards to be frequented by so many holy men. Next, attention was
given to laving the infants in the sacred font, of whom some, after
receiving the sacrament of salvation, departed to their homes in the
land of the immortals, in the name, as it were, of the whole race.
A girl aged nine years, afflicted with a grievous disease, had been
abandoned by her parents. For, since the race is altogether ignorant
of the art of medicine, they readily despair of the sick, and neither
provide them with food nor care for them in any way. The Fathers asked
her parents to give them the forsaken child, in order that they might
sanctify her with the water of salvation. She was readily handed over
to them; and naturally, inasmuch as she was considered no better than
a dead dog. Taking her apart to their hut they gave her assiduous
care; she was baptized, and, dying on the ninth day afterward, they
introduced her into Heaven. The same charity of the Associates
resulted more fortunately in the case of a young boy. His father was
Membertou, who, they say, in the early days of navigation thither
from France, first of all the savages became a Christian; he was an
energetic man, and, according to the testimony of all his countrymen,
far excelled others in vigor of mind, in knowledge of war, in number of
dependents, and the distinction of a glorious name, for by public vote
he had acquired the title of "Great Chief." This position Membertou
held among the Souriquois, who inhabit Acadia about the mouth of the
St. Lawrence river. Father Biard visited Membertou's son, who was
suffering from a dangerous illness. He was surprised that there was no
grief in the wigwam; no lamentations, no tearful dirges; instead, a
feast, a dance, and two or three dogs fastened together. He asked what
these things meant. They answered that the youth would die in a short
time; that the friends had been invited, and for them the banquet was
being prepared; that afterwards a funeral dance was to be conducted;
and that the dogs which he saw were to be killed to appease the Spirit
of the dead boy. The Father exclaimed that these things were quite
unfitting for Christian men, and severely censured the impious custom.
The parent of the youth excused his ignorance; he said that henceforth
he and his son should be under the Father's direction; he begged him
to instruct and command them, and said that they would execute his
orders. The Priest forbade the killing of the dogs; he dismissed the
rude dancers; a part of the repast he allowed, as not devoted to
superstitious rites. He insisted that the patient should no longer be
neglected; still more, he persuaded them that the boy should be taken
to the dwellings of the French, although these were far distant, saying
that he hoped, by the favor of God, for his recovery. The priest was
favorably heard by Membertou; the patient was brought to us, although
the sorcerers and medicine-men, who declared that the unhappy youth
could not live, ridiculed this decision, and grieved that such a morsel
should be snatched suddenly from their jaws. And indeed he was at the
point of death, when, three days afterward, exhausted by the journey,
and by sickness, he arrived at the French settlement. Nevertheless, by
the skill and devotion of the Fathers, and by the kindness of God, he
was restored; nor was he alone established in the Catholic faith, but
many of his countrymen were inflamed with the desire of adopting it.
Some time afterward, the father of the young man fell sick, and wished
to be also brought to us, where, after being received into our hut
and even into the bed of one of the Fathers, he piously departed this
life; and, what was novel and displeasing to the savages, he was buried
among Christian people; for they themselves are very reluctant to be
separated from the tombs of their ancestors. His funeral was observed,
as far as the limitations of the case permitted, with marked ceremony.
Nor was this savage's virtue unworthy in any respect of that honor;
for, even before he had learned of Christ, he could not be induced
to marry more than one wife, considering this more in harmony with
nature and reason. But, after his acceptance of the Faith of Christ,
he so lived that he was to the savages an object of admiration, to the
Christians an example.
These things were accomplished at home. Then going forth, as it were,
from the city walls, the heralds of the Gospel traversed a great
part of the country. A godly act was performed whenever opportunity
allowed; hands were laid upon the sick; parents and children were
conciliated by means of little gifts; services were rendered to the
French who were establishing new homes; nor were the seamen and ships'
passengers neglected. There was not lacking a glad harvest for their
patience. Meanwhile, so great a scarcity of provisions existed, that
for each week [323] a ration was allotted, so scanty that it was hardly
sufficient for one day; namely, ten ounces of bread, half a pound of
salted meat, and a handful of peas or beans. In addition to this, each
man was his own mechanic, mender, miller, cook, hewer of wood, and
drawer of water. There occurred sometimes to the Fathers, in the midst
of the miseries, the words of those to whom Moses had given the task of
reconnoitering Canaan: [_Num. c. 13, 14._] _This land ... devoureth its
inhabitants; ... there we saw certain monsters of the sons of Enac of
the Giant-kind: in comparison of whom, we seemed like locusts._ But at
the same time there came into mind the speech of Joshua and of Caleb,
full of divine trust: _The land which we have gone round is very good.
If the Lord be favorable, he will bring us into it.... Fear ye not the
people of this land, ... the Lord is with us._
DOMICILIA SOCIETATIS & MISSIONES IN NOVA FRANCIA.
ET esse cum servis suis, ac militibus Dominum, exitus comprobavit.
Nam hoc anno MDCCIII. ineunte, cum hæc scribimus, præter Quebecense
collegium, numerantur in hac _terra deserta_ prius _& invia_ triginta
& amplius florentissimæ cultissimæque Missiones nostræ Societatis.
Prima in conspectu Quebeci, decimo ab urbe lapide, Lauretana dicitur.
Altera in pago Tadussaco sedet: ad ripam fluvii Laurentiani, leucis
infra Quebecum LX. versus ortum. Tres aliæ supra Quebecum ipsum,
longe procurrunt in Boream, circa lacum S. Joannis: una in eo loco,
qui à septem insulis nomen habet; altera, in pago Chigoutimino;
tertia, secus amnem Saguenæum. Excoluntur ibi Montagnæi, Papinachii,
Mistassini, & aliæ passim gentes errabundæ. Jam, si versus obeuntis
solis partes & fluminis Laurentiani fontem tendas, occurret in ejus
ripâ septentrionali pagus Trium fluminum dictus, quia ibi tria quædam
flumina confluunt: abest Quebeco septem octove dierum iter. Florebat
illic AlgonKinorum Missio longe pulcherrima, sed hanc vinum igne
vaporatum & stillatum, à mercatoribus Europæis, facilem inde quæstum
male captantibus invectum, vehementer labefactavit inducta ebrietate.
Pensat hæc damna virtus ac pietas AbnaKisorum. Triplex apud illos
statio collocata una Quebeco non procul, in XLVI. gradu latitudinis,
nomine S. Francisci Salesii & patrocinio insignita: aliæ duæ sunt
remotiores; loco nomen est NipisiKouit. Trans amnem Laurentianum ad
Meridiem funduntur Iroquæorum quinque nationes. Septem sunt apud illos
præconum Evangelii domicilia, per centum quinquaginta leucas sparsa. Ex
iis sex profligata fuerant bello Gallos inter & Iroquæos conflato circa
annum MDCLXXXII. Revocata cum religione pax anno MDCCII. omnia priorem
in statum restituit. In iis Iroquæorum Missionibus ea præcipuè floret,
quæ à S. Francisco Xaverio nomen habet, ad Montem-Regalem.
Supra Iroquæos, versus occasum & Aquilonem, intra quadragesimum
gradum & XLV. cernere est majores duos lacus angusto freto junctos:
alter, isque amplior, Ilinæorum; alter Huronum dicitur. Hos ingens
terræ lingua dividit, cujus in apice sedet Missio S. Ignatii, sive
MissilimaKinacana. Supra duos istos lacus tertius est, ambobus major,
quem superiorem lacum appellant. Hujus in aditu constituta est Missio
S. Mariæ à Saltu. Interjectum inter hunc, & binos inferiores lacus
spatium occupant OutaouaKi, apud quos plurima stativa Societas habet.
Ejusmodi arces religionis (sic enim appellare Missiones licet) unde
suos profert milites, & sacra explicat vexilla, tres circa lacum
Ilinæorum positæ sunt, prima inter Puteatamisos: Missio Sancti Josephi
nuncupatur: altera inter KiKarousos, MasKoutensos, & Outagamisos;
S. Francisci Xaverii nomen obtinet: tertia inter Oumiamisos, Angeli
Custodis. Infra memoratos lacus, supra ipsam Floridam, vastissimos
pererrant campos Ilinæi. Ibi amplissima statio, cui nomen ab immaculata
Virginis Matris conceptione impositum, tres in Missiones secatur, &
ad fluvium usque Missisipum procurrit. Insidet ejusdem fluminis ripis
missio Baiogulana, in trigesimo primo gradu latitudinis: demum ultima
protenditur secundum eundem amnem versus Mexicanum sinum. Hæc visum est
enucleare paulo distinctius, & quasi sub uno statim aspectu ponere, ut
intelligatur quò singula referenda sint, quæ postea de Nova Francia
narrabuntur.
Restat ignota Europæis adhuc pars Canadæ immensa, ultra Missisipum
fluvium, clementiori subjecta coelo, frequens incolis, armentis
frugibusque læta; vitæ veræ ac salutis expers. Hæc generosos Christi
milites vocat. Nec non altera [324] longe isti dissimilis, quæ
rigidis circa Hudsonium finum, à gradu LV. ad LX. aut LXX. subjecta
septentrionibus, nivibus ac pruinis demersa, tanto æquiùs implorat
opem, quanto gravioribus incommodis conflictatur. Hic Societas ante
annos paucos prima coepit figere vestigia. Illucescet illa, spero,
dies, cum obvallatum periculis ac laboribus iter eadem perrumpet. Non
sine magno molimine claustra Tartari, oppressas injusta servitute
animas retinentis, perfringuntur; neque illa ipsa, tot florens modo
coloniis, Missio Canadica statim suam est maturitatem adepta. Ægrè per
sexdecim annos tanquam in salebris hæsit, nec suam quandam nacta formam
est, nisi anno seculi superioris quinto & vigesimo, cùm se aliquando ex
illis angustiis explicuit, P. Petri Cotoni, cui sua debebat primordia,
beneficio, ut sexta Pars Historiæ fusius exponet.
Nunc ærumnarum ac periculorum plenos natales referimus laboriosæ
Missionis, quæ vix nata, in ipsis cunis per Anglos propemodùm extincta
est.
SETTLEMENTS AND MISSIONS OF THE SOCIETY IN NEW FRANCE.