TEKAKWITHA MEETS DE LAMBERVILLE.--IMPOSING CEREMONY IN THE BARK CHAPEL.
Tekakwitha was eighteen years old, and was still classed among the pagan
or infidel Indians, as distinguished from the Christians. She had
injured her foot severely; she could not now leave the cabin, and sat
idle one bright sunny day while the other women were hard at work in the
corn-fields down by the river. She was unable to walk as far as the
spring in the cove just below the castle, and bring up the daily supply
of water for the lodge; nor could she gather fagots enough to prepare
the evening meal, though she knew that all would return at dusk hungry
and weary from their work. A few women, with some old people burdened
with ailments of various kinds, were also in the village. Two or three
of these had strayed into the chief's cabin, and were sitting with
Tekakwitha when Father de Lamberville, who had been only a short time in
the Mohawk country, passed slowly along through the rows of long, low
bark-covered houses forming the Turtle Village. Caughnawaga was
well-nigh deserted by its people that day, and seemed fast asleep, so
still were its streets. The missionary was taking advantage of this
occasion to visit the old and the sick who chanced to be in their
cabins, that he might instruct them at his leisure. He had no thought
of entering the lodge of Tekakwitha. He knew that the chief who lived
there disliked the Frenchmen who came down from Montreal; and besides,
he supposed the house would be empty as usual at such times. Its
inhabitants were known to be busy and thrifty people; they were
doubtless at work in the fields. He passed close to the doorway of the
cabin with eyes downcast, intent on his own quiet thoughts. He wore the
long black cassock of his order, and carried a crucifix in his girdle
like those worn by the three who had lodged with the chief when he lived
at Gandawague on Auries Creek. The shadow of De Lamberville falling
across the open doorway caused Tekakwitha to look up, and she saw him
moving calmly on outside in the sunlight. Darkness brooded over the
Mohawk girl where she sat, far back in the depths of the dreary cabin.
Her heart was weary with waiting. It may have been that her mother's
spirit hovered about just then, and renewed its prayer; or, whatever may
have caused it, the blackgown's train of thought was disturbed. He
raised his eyes; he stood a moment at the doorway, and "il fut pousse a
y entrer," says the old manuscript,--a sudden irresistible impulse
caused him to enter. Lo! at the blackgown's approach the petals of this
Lily of Caughnawaga opened wider than ever before. Those who were
present on that eventful day saw for the first time to the innermost
depths of Tekakwitha's soul, far down to its golden centre, enfolded so
long in shadowy whiteness that no one suspected its hidden growth of
beauty. Chauchetiere says:--
"There he found Tekakwitha. Never was an encounter more
fortunate on the side of the girl, who wished to speak to the
Father, and who dared not go to seek him; on the side of the
Father, who found a treasure where he expected to find no one."
Charlevoix tells us that Tekakwitha--
"could not dissemble the joy which this visit caused her, and
hastened to open her heart to the Father in the presence even
of two or three women who were keeping her company, and to
testify to him her earnest desire of embracing Christianity.
She added that she would have great obstacles to overcome in
order to succeed in her intention, but that nothing should
deter her. The ardor with which she spoke, the courage she
evinced, and a certain air, at once modest yet resolute, which
appeared on her face, proved to the missionary that his new
proselyte would be a Christian of no common order; therefore he
instructed her in many things of which he did not speak to all
whom he was preparing for baptism. God doubtless establishes
between hearts, the possession of which he has specially
reserved to himself, a sort of spiritual sympathy which forms,
even in this life, the sacred bond which is to unite them
eternally in glory. Father de Lamberville, whom I well knew,"
continues Charlevoix, "was one of the holiest missionaries of
Canada, or New France, as it was then called, where he died at
Sault St. Louis, as it were in the arms of Charity, worn out
with toils, sufferings, and penance. He has often told me that
from the first interview he had with Tegahkouita, he thought he
perceived that God had great designs upon her soul; however, he
would not hasten her baptism, but took all those precautions
which experience had taught to be so necessary, in order to be
certain of the savages before administering to them the
sacrament of regeneration."
As soon as Tekakwitha had recovered from the wound in her foot, which
had occasioned her encounter with the blackgown, she began to attend
the morning and evening prayers at the chapel, in accordance with Father
de Lamberville's advice. As often and as regularly as the sun rose and
set, she was now to be seen on her way to St. Peter's. Chauchetiere
says:--
"At first they did not give her any trouble; they let her go
and come to say her prayers like the others; and some have
believed that if this cabin was not opposed to prayer when
Catherine was in it, it might have come from the good custom
which the mother of Catherine, that good Algonquin of whom we
have spoken, retained there up to the time of her death, and
these infidels were accustomed to see praying."
So far as Tekakwitha was concerned, the winter which followed these
events passed quietly away in preparation for her baptism. She performed
her usual duties in the cabin, and her aunts did not molest her on the
subject of religion. According to one account, they had become
Christians themselves, though this is contradicted elsewhere. The young
girl was present at the instructions given to catechumens, and learned
all the prayers with great facility and a marvellous avidity, in the
hope that the Father would hasten her baptism.
"The missionaries before the baptism of adults took care to
inform themselves, secretly, of their manners and conduct.
Father de Lamberville questioned all who knew Tegahkouita, and
was greatly surprised to find that none, even among those who
ill-treated her, could say anything to her discredit. This was
the more flattering to her, since the savages are much addicted
to slander, and naturally inclined to give a malicious turn to
the most innocent actions."
The missionary found no one who did not give a high encomium to the
young catechumen. He hesitated no longer to grant what she so ardently
asked. Easter Sunday, 1676, was appointed for the day of her baptism.
The Christians of Caughnawaga Castle were pleased to learn that at last
the blackgown had resolved to baptize Tekakwitha. Nearly a year had
passed since she first asked to be made a Christian. All knew her worth.
When the glad news of Father de Lamberville's decision was made known to
Tekakwitha, her countenance became radiant with joy. Her aunts gave
their consent to the step their niece was about to take. We are not told
what her uncle said or did at the time. Perhaps he was intent on other
important affairs just then, or he would probably have put some obstacle
in her way. He certainly dreaded, above all things, the possibility of
seeing his niece enticed away to Canada in the footsteps of her adopted
sister. Perhaps he felt quite sure of keeping Tekakwitha with him, as
she showed no desire to join a band of Kryn's followers who set out from
the Mohawk Valley shortly before the appointed Easter day arrived. Like
those who had gone with the "great Mohawk" on a former occasion, these
pilgrims were bound for the Praying Castle on the St. Lawrence River. In
the band were many friends and neighbors of Tekakwitha, so that in part
at least her heart must have gone with them to Canada. The Praying
Castle of St. Francois Xavier was no longer at La Prairie, as when Kryn
first visited it, but had been moved this very year a few miles up the
river close to the great Lachine Rapid or Sault St. Louis, and was
henceforth called Caughnawaga. The older village of the same name in the
Mohawk Valley was astir with expectation when Easter Sunday arrived, in
the year 1676.[51] The young catechumen whom the blackgown De
Lamberville esteemed so highly, the one of whom no word had been said in
disparagement, every act of whose life was as clear and fair as the day,
was eagerly awaiting the hour of her baptism.
The Indian girls on that Easter morning, ready, as always, for a pageant
or ceremonial of any kind, crowded about the door of the rustic chapel,
inside and out. Some of them carried their little brothers or sisters
tied to their backs on cradle-boards. Some were gorgeous with
bright-colored blankets and beads. Proudly they tossed their heads,
these Mohawk girls, sure at least of their share of admiration from the
young braves, notwithstanding that the old chief's niece was for the
moment attracting more attention in the town than usual. What did her
wonderful reputation for virtue amount to, after all? Much hard work,
some of them thought, and a scant allowance of fun or excitement. But
for once all eyes were centred on the quiet maiden, as she issued from
her uncle's lodge, and with two companions, also ready for baptism,
neared the door of the chapel. It was easy to see that most of the
people of Caughnawaga respected and honored her on account of her
virtue. There was a time when the Iroquois had vaunted the chastity of
their women, and on that account held their heads higher than any other
race of Indians. On this glorious Easter day the Mohawks seemed to
realize, at least in a general way, that the maiden Tekakwitha, whom
they knew to be as strong in will as their own flint rock and as pure at
heart as their crystal spring, had caught up the beautiful crown that
was fast falling from them. They felt that she at least, while she
lived, could be trusted to hold it securely above the mire into which
they were sinking faster and faster.
On the day of Tekakwitha's baptism, the light which the blackgown
brought with him to the Mohawk country beamed with unquenchable
brightness from her quiet but joyful face, and glimmered in scattered
reflections on the faces of the crowd through which she passed. There
men and women, warriors, hunters, jugglers, boys and girls of every
age,--in a word, all who were in the village had gathered into groups to
watch what was taking place at the chapel of St. Peter. The blackgown
took care to render the baptism of an adult, and especially of such a
noteworthy one as the niece of the chief, as impressive as possible; it
was conducted with all due solemnity.
Never before had the Christians of Caughnawaga been more generous with
their gifts. They had offered their richest furs[52] to adorn the chapel
in honor both of Easter day and of Tekakwitha's baptism. The walls were
hung with beaver and elk skins. There were bear-skin rugs and buffalo
hides, embroidered in many colors, both under foot and on every side.
Belts of wampum festooned the rafters. Blossoming branches of shrubs and
clusters of frail little wild-flowers that grew in the ravines near by,
decorated the altar. The entrance door was embowered in green. The
approach to the chapel was through an avenue of budding trees, which had
been planted there by the missionaries, to give an air of seclusion and
dignity to the sacred portal. In them the birds were building their
nests, and kept up a continual fluttering, chirping, and trilling. The
blackgown's well-trained choir of Indian boys and girls, already within
the chapel, were watching for Tekakwitha to enter. When the three
catechumens appeared at the door, Father de Lamberville, in surplice and
violet stole, advanced to meet them. Sturdy Mohawk boys who had learned
to serve at the altar, attended him. The ceremony began at the chapel
door. Katherine was the Christian name to be given to Tekakwitha. Clear
and distinct were the words of the priest, as he asked the following
questions: "Katherine, what dost thou ask of the Church of God?" Then
came the short sweet answer, "Faith." "What doth faith lead thee to?"
"Life everlasting," was the response. The blackgown, still using the
words of the time-honored ceremonial, continued: "If then thou wilt
enter into life, keep the commandments. Thou shalt love the Lord thy God
with all thy heart, with all thy soul, and with all thy mind, and thy
neighbor as thyself." This exhortation sank deep into the soul of
Tekakwitha. Fervent and recollected in spirit, she strove to catch the
meaning of each word and sign. Father de Lamberville went on with the
sacred rite. Breathing on her thrice, as she stood with head bowed down,
he exorcised the Evil One, saying: "Go out of her, thou unclean spirit!
give place to the Holy Spirit, the Paraclete!" She raised her head at
these words, and he signed her forehead and breast with the cross. Then
he blessed the salt, the symbol of wisdom, and laid it on her tongue.
Again he bade Satan begone. They now entered the little church. They
stood close by the font. He touched her ear with spittle, saying the
mystic word of Christ: _Ephpheta_, that is, "Be opened!" Then she
renounced the devil with all his works and pomps, and was anointed with
the oil of the catechumens. She made her profession of faith in the
words of the Apostles' Creed. After that the priest changed his violet
stole for a white one, and poured the water of baptism on her head,
saying at the same time the brief, essential words of the sacrament:
"Katherine, I baptize thee in the name of the Father, and of the Son,
and of the Holy Ghost. Amen."
The people watched each of these ceremonies with rapt interest. When it
was all over, Katherine Tekakwitha turned from the font with a white
cloth on her head, which the priest placed there in token of innocence,
bidding her carry it unsullied before the judgment-seat of God; and she
bore in her hand a lighted taper, the symbol of faith. She seemed quite
unconscious of earth, and bright with angelic joy. The Mohawks could
almost believe they were looking at a blessed spirit rather than at one
of themselves. The choir of Indian children, silently waiting their
turn, now filled the chapel with joyous melody, and made it resound with
the sweet words of an Iroquois hymn, prepared for them by their
missionaries. The birds outside, stirred to blither singing by the sound
of voices within, warbled their richest notes. The great forest that
sheltered the bark-covered shrine was alive with music, strange and
rapturous, like the strains heard by Saint Cecilia in her vision. De
Lamberville, entranced, stood at the altar and listened, like one in a
dream. Each breath he drew was a fervent prayer for his Indian flock. He
was quite alone among them,--the only pale-face at Caughnawaga
Castle,--but he felt no isolation. He had given his life to these
people, and his heart vibrated in perfect accord with the Iroquois
music. If he thought of his home in France and the glorious Easter
anthems he had heard at St. Eustache and Notre Dame, it was not with
vain regret, but only with the calm assurance that if his friends across
the sea could hear these Indians singing in their forest chapel and
could see the face of this Mohawk girl lit up with the joy of her
baptism, they would not feel that he was throwing away his life and
talents among barbarian tribes. The path of his duty lay clearly before
him.
"Go teach all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost." These words were ever ringing in the
missionary's ears. It was in fulfilling this command that he had found
the Lily of the Mohawks ripe for Christianity. He felt that he had
gathered rich fruit with but little effort, and his next thought was how
to keep it safe and bring it to its highest perfection for the Master of
the Vineyard, whom he served.
From the time of her baptism Katherine Tekakwitha's life resembled in
many respects the lives of the early Christians. Chauchetiere thus
speaks of her baptismal name:--
"Several Indians bore this name before and after her, but not
one of them so worthily as the Blessed Catherine Tegakouita. La
Prairie de la Magdeleine possesses the precious remains of one
named Catherine Ganneaktena, from Oneida, who was the
foundation stone of the mission.... Another Catherine died at
the Sault at the age of thirteen, having lived innocent as an
angel, and died as a victim of virginity. These two Catherines
would have served as models for all the Christian Indian women
at the mission of the Sault, had not Catherine Tegakouita
arisen to shine like a sun among the stars."
FOOTNOTES:
[51] Chauchetiere mentions Easter Sunday, 1675, as the date of Kateri
Tekakwitha's baptism. Cholenec and others give the date as above, 1676.
[52] This description of the chapel at the time of Tekakwitha's baptism
is taken principally from a manuscript of Rev. Felix Martin, entitled
"Une Vierge Iroquoise."