Monday 16 August Tuesday 17 August Wednesday 18 August Thursday 19 August Friday 20 August Saturday 21 August Sunday 22 August Monday 23 August Tuesday 24 August Wednesday 25 August Thursday 26 August Friday 27 August Saturday 28 August Sunday 29 August Monday 30 August Tuesday 31 August Wednesday 1 September Thursday 2 September Friday 3 September Saturday 4 September Sunday 5 September Monday 6 September Tuesday 7 September Wednesday 8 September Thursday 9 September Friday 10 September Saturday 11 September Sunday 12 September Monday 13 September Tuesday 14 September Wednesday 15 September Thursday 16 September Friday 17 September Saturday 18 September Sunday 19 September Monday 20 September Tuesday 21 September Wednesday 22 September Thursday 23 September Friday 24 September Saturday 25 September Sunday 26 September Monday 27 September Tuesday 28 September Wednesday 29 September Thursday 30 September Friday 1 October Saturday 2 October Sunday 3 October Monday 4 October Tuesday 5 October Wednesday 6 October Thursday 7 October Friday 8 October Saturday 9 October Sunday 10 October Monday 11 October Tuesday 12 October Wednesday 13 October Thursday 14 October Friday 15 October Saturday 16 October Sunday 17 October Monday 18 October Tuesday 19 October Wednesday 20 October Thursday 21 October Friday 22 October Saturday 23 October Sunday 24 October Monday 25 October Tuesday 26 October Wednesday 27 October Dybbuk Oct.
Sardar Udham Oct. Candy May. Food Wars! The Conjuring 2 May. Aquaman Dec. SpiderMan May. Train to Busan Jul. Jumanji: Welcome to the Jungle Dec. Bad Boys for Life Jan.
The Old Guard Jul. Golmaal Again Oct. Ready or Not Aug. Durgamati Dec. The Power Jun. Grave Encounters 2 Oct. The Autopsy of Jane Doe Dec. The New Mutants Aug. Insidious: Chapter 3 Jun. Manabozho, however, on searching his paws, of this, together 1 discovered in one of them a particle of the desired mud, and with the body of the loon, created the world anew. There are various forms of of this tradition, in some but which Manabozho appears, not carcasses This is as the restorer, as the creator of the world, forming mankind from fishes.
No land could be seen. The otter next tried, and failed like his predecessor. The rnusk-rat now offered himself for the desperate task. He plunged, and, after remaining a day and night beneath the surface, reappeared, floating on his back beside the raft, apparently dead, and with all his paws fast closed.
On opening them, the other animals found in one of them a grain of sand, and of this the Great Hare created the world. Perrot, Memoire, chap. The musk-rat is alwajr s a conspicuous figure in Algonquin cosmogony. It is said that Messou, or Manabozho, once gave to an Indian the gift of immortality, tied in a bundle, enjoining him never to open it. The Indian's wife, however, impelled by curiosity, one day cut the string the precious gift flew out, and Indians have create the world, the Great ; mud — : ever since been subject to death.
Le Jeune, Relation, , 16 Relation, , The East, the West, the North, as spirits and the South or vaguely personified manitous.
Some of the winds, too, were personal existences. Winter-Maker; and the Indians latter at tried to keep the air. While heaven was as yet a waste of waters, there was, according to Iroquois and Huron traditions, a with lakes, streams, plains, and animals, by spirits, and, as beings.
He says, at the same time, " The people of these countries have received from their ancestors no knowledge of a God " and he adds, that there is no sentiment of the Earth, the Maker Seven Spirits of the ; religion in this invocation. Ataentsic's dog folwhen she herself, struck with despair, jumped Others declare that she was kicked out spirit, after them. They were called Taouscaron to blows, of a stag. According to Vanderdonck, Ataentsic became mother of a deer, a bear, and a wolf, by whom she afterwards bore all the other animals, mankind included.
Breljeuf found also among the Hurons a tradition inconsistent with that of Ataentsic, and bearing a trace of Algonquin origin. He is the Sun; she is is the Moon. He is beneficent; but she malignant, like the female Algonquins. They have a demon of the bark house, made like those of the Iroquois, at the end of the earth, and they often come to feasts and dances in the Indian villages.
Jouskeha raises corn for himself, and makes he is plentiful harvests for mankind. Sometimes seen, thin as a skeleton, with a spike of shriv- elled corn in his hand, or greedily gnawing a human that a grievous limb; and then the Indians know famine awaits them. He constantly interposes between mankind and the malice of his wicked grandmother, whom, at times, he soundly cudgels. It was he who made lakes and streams: for once the earth was parched and barren, pierced armpit, all the water being gathered under the armpit of a colossal frog; but Jouskeha the and let out the water.
No prayers were offered to him, his benevolent nature rendering them superfluous. The Delawares, an Algonquin tribe, seem to have borrowed somewhat of the Iroquois cosmogony, since they believed that the earth was formed on the back of a tortoise. According to some, Jouskeha became the father of the human race ; but, in the third generation, a deluge destroyed his posterity, it so that voix, 1 was necessary to transform animals into men.
Charle- iii. Compare Brebeuf, as before cited, and Sagard, Voyage des Ilurons, He is called Areskoui, or Agreskoui, and his those of a god of war.
Among the Iroquois proper, or Five Nations, there was also a divinity called Tarenyo wagon, or Teharonhiawagon, 2 whose place and character termine. He had still a prodigious influence in dreams. This was Taounya- watha, or Hiawatha, said to be a divinely appointed messenger, political who made is his abode on earth for the and social instruction of the chosen race, and whose counterpart to be found in the traditions of the Peruvians, Mexicans, and other primitive nations.
Compare Cusick, Megapolensis, and Vanderdonck. Some writers identify Tarenyowagon and Hiawatha. Vanderdonck assumes that Areskoui is the Devil, and Tarenyowagon is God. Thus Indian notions are often interpreted by the light of preconceived ideas. For the tradition of Hiawatha, see Clark, History of Onondaga, Close examination makes it evident that the primi- Supreme Being was a conception no higher than might have been expected.
The moment he began to contemplate this object of his faith, and sought to clothe it with attributes, it became finite, and commonly ridiculous. The Creator of the World stood on the level of a barbarous and degraded humanity, while a natural tendency became apparent to look beyond him to other powers sharing his dominion. The Indian belief, if developed, would tive Indian's idea of a have developed into a system of polytheism.
God the His deity does not dispense justice for this world or the next, but leaves mankind under the power of subordinate spirits, who fill and control the universe. Nor is the good and evil of these inferior beings a moral good and evil. The good spirit is the spirit that gives good luck, and ministers to the necessities and desires of mankind: the evil spirit disease, is simply a malicious agent of death, ; and mischance.
Owayneo aries. On this subject, see Etudes Philologiques sur quelques Langues Sauvages Montreal, G , where will also be found a curious exposure of a few of Schoolcraft's ridiculous 1 blunders in this connection.
Perrot, after a life spent Some of the early writers could discover no trace of belief in a supreme spirit of any kind. Manitou and Oki meant anything endowed with supernatural powers, from a snake-skin, or a greasy Indian conjurer, up to Manabozho and Jouskeha. The animals has its archetype or chief would easily sug- gest the existence of a supreme chief of the spirits or of the human seized its race, —a conception imperfectly shadowed sionaries forth in this Manabozho.
The Jesuit mis- "If each sort of "so, too, animal has king," they urged, is have is men and ; as man above all the animals, so all the spirit that rules over men the master of readily the other the spirits. The Great Spirit became a distinct existence, a pervading power in the universe, and a dispenser of justice.
Many tribes ' now pray to him, though still ; clinging obstinately to their ancient superstitions heathen portion of and with some, as the the modern Iroquois, he is clothed with attributes of moral good. The primitive Indian believed in the immortality of the soul, 1 but he did not always believe in a state of future reward and punishment.
Nor, when such evil. Many have interpreted the religious ideas of the Indians after preconceived ideas of their own and it may safely be affirmed that an Indian will respond with a grunt of acquiescence to any question whatever touching his spiritual state.
Loskiel and the simpleminded Heckewelder write from a missionary point of view Adair, to support a theory of descent from the Jews the worthy theo; ; ; logian, Jarvis, to maintain his dogma others.
Their and they used them in a spirit of faithful inquiry, accumulating facts, and leaving theory to their successors. Of recent American writers, no one has given so much attention to the subject as Mr. Schoolcraft; but, in view of his opportunities and his zeal, his results are most unsatisfactory. The work in six large quarto volumes, History, Condition, and Prospects of Indian Tribes, published by Government 'under his editorship, includes the substance of most of his previous writings.
It is a singularly crude and illiterate production, stuffed with blunders and contradictions, giving evidence on every page of a striking unfitness either for historical or philosophical inquiry, and taxing to the utmost the patience of those who would extract what is valuable in it from its oceans of pedantic verbiage. Father Gravier says that a Peoria Indian once told him that there was no future life.
It would be difficult to find another instance of the kind. The life, spirits, in form and feature as they had been in wended their way through dark they sat all forests to the villages of the dead, subsisting on bark and rotten wood. On arriving, day in the crouching posture of the sick, and, when night came, hunted the shades of animals, with the shades of bows and arrows, among the shades of trees and rocks: for all things, animate and inanimate, were alike immortal, and all passed together to the gloomy country of the dead.
The belief respecting the land of souls varied greatly in different tribes and different individuals. Among the Hurons there were those who held that departed spirits pursued their journey through the sky, along the Milky Way, while the souls Dogs.
But as the spirits of the old and of children are too feeble for the march, they are forced to stay behind, linger- ing near their earthly villages, where the living often hear the shutting of their invisible cabin-doors, and the weak voices of the disembodied children driving birds from their corn-fields. The Indian land of souls not always a region of repre- shadows and gloom. According to some Algon- quin traditions, heaven was a scene of endless ity, the ghosts dancing to the sound of the rattle and 1 The practice of burying treasures with the dead is not peculiar to Thus, the London Times of Oct.
Most spirits, of the traditions however, that the on their journey heavenward, were beset with and perils. There was a swift river which must be crossed on a log that shook beneath their feet, while a ferocious dog opposed their passage, and drove many into the abyss. This river was full of sturgeon and other fish, which the ghosts speared difficulties for their subsistence. Beyond was a narrow path between moving rocks, which each instant crashed together, grinding to atoms the less nimble of the pilgrims who essayed to pass.
The Hurons believed that a personage named Oscotarach, Piercer, dwelt in a bark house beside the path, that it was his office to Headand remove the brains from the or the is heads of all who went by, as a necessary preparation for immortality.
This singular idea traditions, is found also to in some Algonquin the brain according to which, restored its however, owner. Le Clerc recounts a singular story, current in his time among the Algonquins of Gaspe and northern vorite son of an old Indian died ; 1 On New Brunswick.
The fa- whereupon the father, with a party of friends, set out for the land of souls to recover him. It was only necessary to wade through a shallow lake, several days' journey in extent.
Dreams were to the Indian a universal oracle. They revealed to him his guardian spirit, taught him the cure of his diseases, warned him of the devices of sorcerers, guided him to the lurking-places of his enemy or the haunts of game, and unfolded the The dream was secrets of good and evil destiny.
There were professed dreamers, and professed interpreters of dreams. Each pretended to have dreamed of something necessary to his welfare, and rushed from them above the water. At length they and were met by Papkootparout, the Indian Pluto, who rushed on them in a rage, with his war-club upraised but, presently relenting, changed his mind, and challenged them to a game of ball.
They proved the victors, and won the stakes, consisting of corn, tobacco, and certain fruits, which thus became known to mankind. The bereaved father now begged hard for his son's soul, and Papkootparout at last gave it to him, in the form and size of a nut, which, by pressing it hard between his hands, he poles which supported arrived, ; forced into a small leather bag.
The delighted parent it carried it back to earth, with instructions to insert in the body of his son, who would thereupon return to life. When the adventurers reached home, and reported the happy issue of their journey, there was a dance of rejoicing; and the father, wishing to take part in it, gave his son's soul to the keeping of a squaw who stood by.
Being curious to see it, she opened the bag on which it escaped at once, and took flight for the realms of Papkootparout, ; preferring them to the abodes of the living.
An Indian community swarmed with sorcerers, medicine-men, and diviners, whose functions were often united in the same person. The sorcerer, by charms, magic songs, magic feasts, and the beating of his drum, had power over the spirits and those occult influences inherent in animals and inanimate things.
He could call to him the souls of his enebefore mies. They appeared blood him in the form of He chopped and and flesh bruised them with his issued distant, hatchet; forth; and the intended victim, died. Dreams, beating of the drum, on natural remedies. The birds, prophet, or diviner, had various means and fire. A small, conical lodge was made by planting poles in a circle, lashing the tops together at the height of about seven feet from the ground, and closely covering them with crawled in, hides.
The prophet and closed the aperture after him. He then beat his drum and sang his magic songs to summon the spirits, whose weak, shrill voices were soon heard, mingled with his lugubrious chanting; while at intervals the juggler paused to interpret their communications to the attentive crowd seated on the ground without. From his time to the pres- Relation of 1G37, treats numerous writers have remarked upon it. Le Jeune, in the it at some length.
The lodge was some- times of a cylindrical, instead of a conical form. In recent times, when Judaism and Christianity have modified his religious ideas, it has been, and still is, the practice to sacrifice these public occasions, dogs to the Great Spirit.
The food was first offered in a loud voice to the being to be propitiated, after which the guests proceeded to devour it for him. This unique to the Many — method of sacrifice was practised at war-feasts and similar solemnities. For an excellent account of Indian religious feasts, see Perrot, chap.
The flesh of the deceased was cut off, and thrown into a fire One made for the purpose, as an offering of propitiation to the spirits of the air or water. What remained of the body was then buried near the fire. Brel euf, Relation des Hurons, , The tribes of Virginia, as described only had priests worship. Most observances seem originally to have been dictated by dreams, and transmitted as a sacred heritage from generation to generation.
If children were seen in their they were tribes secret play imitating any of these mysteries, grimly rebuked and punished. These associations are greatly respected and feared. They have charms for love, war, and private revenge, and exert a ence. One 85 traced back to the period of the earliest intercourse with Europeans. Many and them curious combinations of beliefs seriously entertained with strokes intended for drollery, humor can- which never fail to awaken peals of laughter in the lodge-circle.
In respect to this wigwam ; lore, there a curious superstition of very wide prevalence. The writer found it also among the extreme western bands of the Dahcotah. He tried, in the month of July, to persuade an old chief, a noted story-teller, to tell him some of the tales but, though abundantly loquacious in respect to his own adventures, and even his dreams, the Indian obstinately refused, saying that winter was the time for the tales, and that ii was bad to tell them in summer.
Schoolcraft has published a collection of Algonquin tales, under the title of Algic Researches. The beings movements impersonations of the forces of Nature, the courses of human will, destiny, or the of human intellect, and passion. In the midst of Nature, the Indian knew nothing of of her laws.
Well, and even highly devel- oped, in a few instances, Iroquois, by his wife, — I allude especially to the — with respect to certain points of material This book its an educated Ojibwa half-breed. Schoolcraft's works, though value much impaired by the want of a literal rendering, and the introduction of decorations which savor more of a popular monthly magazine than of an Indian wigwam. Eastman's interesting Legends of the Sioux Dahcotah is not free from the same defect.
Other tales are scattered throughout the works of Mr. Schoolcraft and various modern writers. Some are to be found in the works of Lafitau and the other Jesuits. The singular History of the Five Nations, by the old Tuscarora some of them. The very traits that raise him above the servile races are hostile and degree of civilization which those His intractable spirit of inderaces so easily attain.
To sum up his life. His conception of their attributes was His gods were such as might have been expected. Spirit, his Even when he borrows from Christianity the idea of a Supreme and Universal tendency is to reduce ; Him this to a local habi- tation and a bodily shape and tendency disap- pears only in tribes that have been long in contact The primitive Indian, homage to One All-pervading and Omnipotent Spirit, is a dream of poets, rhetoricians, and sentimentalists.
Quebec its in Domestic Economy. Beneath at the brink of the St. Lawrence, he would have descried a cluster of warehouses, sheds, and wooden tenements. Immediately above, along the verge of the precipice, he could have traced the outlines of a fortified work, with a flagstaff, and a few small cannon to command the the only point where Nature had accessible, river; while, at made the heights a zigzag path connected the warehouses and the fort.
Now, embarked in the canoe of some Montagnais Indian, let him cross the St. Lawrence, land at the Pere le Jeune. Pausing for rest and breath, he might see, ascending and descending, the tenants of this outpost of the wilderness, fort, —a soldier of the or an officer in slouched hat and plume; a factor of the fur company, owner and sovereign lord of all Canada ; a party of Indians ; a trader from the upper country, one of the precursors of that hardy race of coureurs de bois, destined to form a conspicuous and striking feature of the Canadian population; next, perhaps, would appear a figure widely different.
The close, black cassock, the rosary hanging from the waist, and the wide, black hat, looped up at the sides, proclaimed the Jesuit, — Father Le Jeune, the aspect incipient his Superior of the Residence of Quebec. And mission, now, that we of the may better know and condition infant colony priest we will follow the and on way. Mounting the steep path, he reached the top of the cliff, some two hundred feet above the river and the warehouses. On the left lay the fort built by Champlain, covering a part of the ground now formIts ing Durham Terrace and the Place d'Armes.
The surculti- rounding country was cleared and partially 1 Compare the various notices in Champlain with that of Du Creux, Historia Canadensis, There were enclosures with cattle near at hand and the house, with its surroundings, betokened industry and thrift.
Thence Le Jeune walked on, across the site of the modern market-place, and still onward, near the line of the cliffs which sank abruptly on his right. Beneath lay the mouth of the St. Charles; and, ; beyond, the wilderness shore of Beauport swept in a wide curve eastward, to where, far in the distance, the Gulf of Montmorenci yawned on the great river. Thence he descended lies where now the suburb of St. Roch, and, still advancing, reached a pleasant spot at the i See " Pioneers of France in the New World.
Langevin, Notes sur les Archives de N. Here lay a canoe or skiff; and, paddling across the narrow stream, Le Jeune saw on meadow, two hundred yards from the bank, a square enclosure formed of palisades, like a modern picket fort of the Indian frontier.
It served as storehouse, stable, workshop, and bakery. The furniture of all was Until the preceding year, the chapel had had no other ornament than a sheet on which were glued two coarse engravings; but the priests had now decorated their altar with an image of a dove representing the Holy Ghost, an image of This must have been very near the point where the streamlet The place has a triple historic interest. The wintering-place of Cartier in 1 called the river Lairet enters the St.
Here, too, in Montcalm's bridge of boats crossed the St. Charles and in a large intrenchment, which probably included the site of the Jesuit mission-house, the remnants of his shattered army rallied, after their defeat on the Plains of Abraham. Loyola, another of Xavier, and three images of the Four cells opened from the refectory, the In these largest of which was eight feet square.
Such was the Residence of Notre-Dame des Anges. Here was nourished the germ of a vast enterprise, Virgin. Of the six Jesuits gathered in the refectory for the rest, evening meal, one was conspicuous among the —a tall, strong man, with features that seemed carved by Nature for a soldier, but which the mental habits of years had stamped with the visible impress This was Jean de Brebeuf, of the priesthood.
Masse was the same priest who had been the companion of Father Biard in the abortive mission of Acadia. It summer Jesuites of , was sent from Quebec by the returning ships in the and will be found in Carayon, Premiere Mission des The Fathers, their in intervals of leisure, worked with men, spade in hand.
For the rest, they were busied in preaching, singing vespers, saying mass and hearing confessions at the fort of Quebec, catechising a few Indians, and of striving to master the enormous difficulties the Huron and Algonquin languages. Masse, que je nomme quelquefois en riant le Pere Utile, cognu de V. II a soin des choses domestiques et du Lettre du bestail que nous avons, en quoy il a tres-bien reussy.
Paul le Jeune au R. Provincial, in Carayon, Le Jeune does not fail to send an inventory of the " bestail " to his Superior, namely " Deux grosses truies qui nourissent chacune quatre petits cochons, deux vaches, deux petites genisses, et un petit taureau. C'est le naturel des artisans de se plaindre et de gronder. La diversite des gages les fait murmurer," etc.
From on the St. Charles, they surveyed a tire the field of labor whose vastness might wings of thought itself, —a scene repellent and appalling, peril darkened with omens of and woe.
They were body and an advance-guard of the great army of Loyola, strong in a discipline that controlled not alone the the will, but the intellect, the heart, the soul, and the inmost consciousness. The lives of these early Canadian Jesuits attest the earnestness of their faith and the intensity of their zeal; but it was a zeal bridled, curbed, and ruled by a guiding hand.
Their marvellous training in equal measure kindled enthusiasm and controlled it, roused into action a mighty power, and made to it as subservient as those great material forces which awaken and modern science has learned to They were drilled to a facgovern. A proud noble, an aspiring soldier, a graceful courtier, an ardent and daring gallant was metaIt when down morphosed by that stroke into the zealot whose brain engendered and brought forth the mighty Society of Jesus.
His story is a familiar one, — how, in the solitude of his sick-room, a change came over him, upheaving, like an earthquake, nature of ; all the forces of his how, in the cave of Manresa, the mysteries to Heaven were revealed him ; how he passed from agonies to transports, from transports to the calm of a determined purpose.
In the forge of his great heated, but not disturbed by the intense fires of his zeal, was wrought the prodigious enginery whose felt to the power has been world. Loyola's training had been in courts and camps; of books he knew little or nothing. He had lived in the unquestioning faith of one born and bred in the very focus of Romanism; and thus, at the age of about thirty, life his conversion found him.
It was a pre- change of and purpose, not He sumed not to inquire into the doctrines of the Church. He did not aim to build up barren communities of secluded monks, aspiring to heaven through prayer, penance, and meditation, but to subdue the world to the dominion of the dogmas which had subdued him to organize and discipline a mighty host, controlled by ; one purpose and one mind, fired by a quenchless zeal or nerved by a fixed resolve, yet impelled, restrained, and directed by a single master hand.
The Jesuit is no dreamer: he is emphatically a man of action; action is the end of his existence. It was an arduous problem which Loyola undertook to solve, — to rob a man of volition, yet to pre- serve in him, nay, to stimulate, those energies which would make him the most great design. Thus the young zealot makes no slavish sacrifice of intellect for he sacriat least, so he is taught, and will, No limit fices them, not to man, but to his Maker.
In these exercises lies the hard and narrow path which is the only entrance to the Society of Jesus. The novice, in solitude and darkness, day its after day and night after night, ponders despair. Then, the choice made, led to a region of serenity and celestial peace, and soothed 1 Those who wish it to know the nature of the Jesuit virtue of obedience will find Loyola.
These without intermission, about a month with images of divine benignity and grace. To this succeed two years of discipline and prepa- ration, directed, above all things else, to perfecting the virtues of humility and obedience.
Each must report what he observes of the acts and dispositions of the others and this mutual espionage does not end with the but extends to the close of every life. This horrible violence to the noblest qualities of manhood, joined must, to that equivocal system of morality which eminent casuists of the Order have inculcated, it may be thought, produce deplorable effects upon the characters of those under its influence.
Whether this has been actually the case, the reader of history may determine. It is not for nothing that the Society studies the character of so startling. The and Jesuit was, and is, everywhere, — in the school-room, in the library, in the cabinets of princes ministers, in the huts of savages, in the tropics, in the frozen North, in India, in China, in Japan, in Africa, in America; as now as a Christian priest, now a a soldier, a mathematician, an astrologer, Brahmin, a mandarin, — under countless disguises, by a thousand arts, luring, persuading, or compelling souls into the fold of Of this vast the minds of Rome.
A disquisition on the Society of No religious Order Jesus would be without end. Le Jeune's — School. We have seen, too, how a descent of the English, or rather of Huguenots fight- ing under English colors, had overthrown for a time the miserable it little colony, with the mission to which was wedded; restored to France, and how Quebec was at length and the broken thread of the Jesuit enterprise resumed.
He was in his convent at Dieppe when he received the order to depart and he set forth in It New ; haste for Havre, sible filled, he assures us, with inexpres- joy at the prospect of a living or a dying joined by martyrdom.
At length they came in sight of "that miser- The sea treated able country," as the missionary calls the scene of his future labors. It was in the harbor of Tadoussac that he first encountered the objects of his apostolic cares; for, as he sat in the ship's cabin with the he compares to a party of maskers at master, Indians, it was suddenly invaded by ten or twelve whom the Carnival.
Some had their cheeks painted black, rest their noses blue, and the and of their faces red. Others were decorated with a broad band of black across the eyes; others, again, with diverging Their rays of black, red, and blue on both cheeks. Some the of them wore of shaggy bear-skins, pictures of St. After a vain attempt to save a number of Iroquois prisoners shore, whom they were preparing to burn alive on his Le Jeune and companions again set fifth of sail, and reached Quebec on the July.
Having said mass, as already mentioned, under the roof of made Madame Hebert and her delighted family, the Jesuits their way to the two hovels built by their predecessors on the St. Charles, which had suffered woful dilapidation at the hands of the English. Here they made their abode, and applied themselves, with such skill as they could command, to repair the shattered tenements and cultivate the waste meadows around.
He describes him- with a small Indian boy on one side and a small negro on the other, the latter of whom had Hubert. The to missionaries, was clear, learn Algonquin at any cost; and, to this end, must Le Jeune resolved eels visit the Indian encampments.
Hearing that a band of Montagnais were fishing for on the St. Lawrence, between Cape Diamond and the cove which now bears the name of Wolfe, he set forth for the spot on a morning in October. As, with toil and trepidation, he scrambled around the whose precipices, with a chaos of foot of the cape, — loose rocks, thrust themselves at that day into the descent, wellperil past, deep tide-water, — he dragged down upon himself its the trunk of a fallen tree, which, in nigh swept him into the river.
The he the presently reached his destination. Here, among lodges of bark, were stretched innumerable strings of hide, of from which hung to dry an incredible multitude eels. A boy invited him into the lodge of a withered squaw, his grandmother, offer who hastened to him four smoked eels on a piece of birch-bark, while other squaws of the household instructed him how to roast them on a forked stick over the embers.
Le Jeune, intent on increasing his knowledge of Algonquin, maintained an active discourse of broken words and pantomime.
To FrenchThe interpreters find such was not easy. There Pierre was one resource, avail however, of which Le Jeune would fain himself. An Indian, called by the French, had been carried to France by the Re'collet friars, instructed, converted, and baptized. He had lately returned to Canada, where, to the scandal of the Jesuits, he had relapsed into haunted the his old ways, retain- ing of his French education vices. He then repaired to his friends and relatives in the woods, but 1 Le Jeune, Relation, , 2.
Seated on wooden stools by the rough table in the refectory, studies. Charles were hard frozen; rivers, forests, and rocks were mantled alike in dazzling sheets of snow. The humble mission-house of Notre-Dame des Anges was even in Canada. The half buried in the drifts, which, heaped up in front where a path had been dug through them, rose two feet above the low eaves.
The priests, sitting at night before the blazing logs of their wide-throated chimney, heard the trees in the neighboring forest cracking with frost, with a sound like the report of a i Relation, , 7. He continues : " le ne scaurois assez rendre. Le Jeune's ink froze, [ The blankets the icicles two priests were fringed with of their congealed breath, and the day, frost lay in a thick coating cells.
But what of They were but will. II faut prendre sa vie, et tout ce qu'on a l'abandon, pour ainsi dire, se contentII ant d'vne croix bien grosse et bien pesante pour toute ricbesse.
Fay commence k appeller quelques enfans auec vne petite La premiere fois i'en auois six, puis douze, puis quinze, ; puis vingt et davantage etc. Nous finissons par le Pater Noster, que i'ay : compose quasi en rimes en leur langue, que ie leur fais chanter et pour derniere conclusion, ie leur fais donner chacun vne escuelle'e de pois, qu'ils mangent de bon appetit," etc.
Le Jeune's duties as Superior restrained him from wanderings so remote. His apostleship must be limited, for a time, to the vagabond hordes of Algonquins, who roamed the forests of the lower St.
Lawrence, and of whose lan- guage he had been so sedulous a student. His difficulties had of late been increased by the absence of Pierre, who had run off as Lent drew near, standing in dread of that season of fasting.
New World. Like to set were accustomed out for their winter hunt in the autumn, after the close of their eel-fishery. Le Jeune, despite the experience of De Noue, had long had a mind to accompany one of these roving bands, partly in the hope that in some hour of distress he might touch their hearts, or, by a timely drop of baptismal water, dismiss some dying child to paradise, but chiefly with the object of mastering their language. Pierre had rejoined his brothers ; and, as the hunting season drew near, they all one of their party, — begged the missionary to make not, as he thought, out of any love for him, but solely with a view to the provisions with which they doubted not he would be well supplied.
Le Jeune, distrustful of the sorcerer, demurred, but at length resolved to go. Le Jeune The First Encampment. The joins the Indians. Fobest Life in Winter. The Indian Hut. The Sorcerer: his Persecution of the Priest. Evil ComStarvation. Peril and Escape Hopes of Conversion. No other Frenchman was of the party.
Champlain bade him an anxious farewell, associates, and commended him to the care of his red who had taken charge of his store of bisand turnips, to which, in cuit, flour, corn, prunes, an evil hour, his friends small keg of wine.
Le Jeune was delighted with the spot, and the wild beauties of the autumnal sunset. His reflections, however, were soon interrupted. While the squaws were setting up their bark lodges, and Mestigoit was shooting wild-fowl for supper, of the Island of Orleans, Revived by the immersion, he next appeared at the camp, foaming at the mouth, threw down the lodges, overset the kettle, and chased the shrieking squaws into the woods.
Here he " stretched himself on the earth, while a charitable squaw covered him with a sheet of birch-bark. Though my bed, " he writes, "had not it been made up since the creation of the world, not hard enough to prevent was life.
Winter had set in, and already dead Nature was Lakes and ponds were sheeted in funereal white. Through this desolation the long file of Indians made its way, all on snow-shoes, each man, woman, and child bending under a heavy a sledge, load, or dragging narrow, but of prodigious length.
They carried their whole wealth with them, on their backs or on their sledges, — kettles, axes, bales of meat, if rolls of such they had, and huge ing their wigwams. There path nor level Descending, climbing, stooping beneath half-fallen trees, clambering over piles of prostrate trunks, struggling chill through matted cedar-swamps, crossing threading ravines, and streams no The squaws, with knives and hatchets, cut long poles of birch and spruce saplings; while the men, with snow-shoes for shovels, cleared a round or square space in the snow, feet high, side, winch formed an upright wall three or four enclosing the area of the wigwam.
On one a passage was cut for an entrance, and the poles were planted around the top of the wall of snow, sloping and converging. On these poles were spread the sheets of birch-bark, a bear-skin passage-way for a door the ; was hung in the the bare ground within and snow were covered with spruce work was done.
Que si s'il : y auoit de la peine a tomber, il y en auoit encor plus a se retirer car nos raquettes se chargeoient de neiges et se rendoient pesantes, que sembloit qu'on vous tiroit les quand vous veniez a les retirer il vous iambes pour vous de'membrer.
I'en : ay veu qui glissoient tellement soubs des souches enseuelies soubs la neige, qu'ils ne pouuoient tirer ny iambes ny raquettes sans secours or figurez vous maintenant vne personne cbarge'e comme vn mulet, et iugez si la vie des Sauuages est douce.
The was in the far worse case. Though in the extremity of a mortal sickness, they left her lying in the snow till wigwam was made, — withcom- out a word, on her plaint. Thus lodged, they remained then, subsistence failing, so long as game could be found within a circuit of ten or twelve miles, and removed later, to another spot. Early in the winter, they hunted the beaver and the Canada porcupine; and, in the season of deep snows, chased the moose and the caribou.
Put aside the bear-skin, and enter the hut. Here, in a space some thirteen crouched, feet square, were packed like nineteen savages, men, women, and children, with their dogs, squatted, coiled hedge- hogs, or lying on their backs, with knees perpendicularly to keep their feet out of the drawn up fire.
Le Jeune, always methodical, arranges the grievances inseparable chief heads, from these rough quarters under four — Cold, Heat, Smoke, and Dogs. The ; bark covering was icy blasts streamed in through which the upon him from all sides and the hole above, at once window and chimney, was so large, that, as he lay, he could watch the stars as well as in the open air. While the fire in the midst, full of crevices, fed with fat pine-knots, scorched him on one side, on the other he had much ado to keep himself from At times, freezing.
But these evils were light, when compared to the intolerable plague of smoke. Sometimes of an evening he would leave the moon.
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