CHAPITRE VIII.

The sum and substance of it is that the Juggler hides a stick in a deep hole in the ground, to which is attached a cord. Then, after various chants, dances, and howls over the hole, and over the sick man, who is not far away, of such kind that a well man would have enough of it to deafen him, he takes a naked sword and slashes it about so furiously that the sweatcomes out in great drops all over his body and he froths like a horse. Thereupon the spectators, being already intimidated, he, with a frightful and truly demoniac voice, redoubles his roars and threats that they must take care, that Satan is furious and that there is great peril. At this cry the poor dupes turn pale [83] as death, and tremble like the leaf upon the tree. At last this impostor cries out in another and more joyous tone: "There is the accursed one with the horn: I see him extended there at bay and panting within the ditch.But courage, we must have him all and exterminate him entirely." Now the audience being relieved, all the strongest with great joy rush for the cord to raise Satan, and pull and pull. But they are far from getting him, as the Autmoin has fastened the stick too well. They pull again as hard as they can, but without success, while the Pilotoys goes, from time to time, to utter his blasphemies over the hole; and, making as if to give great thrusts to the diabolical enemy, little by little uncovers the stick which, at last, by hard pulling, is torn out, bringing [84] with it some rubbish, which the charlatan had fastened to the end, such as decayed and mouldy bones, pieces of skin covered with dung, etc. Then they are all overjoyed; wicked Lucifer has been killed.Nepq. Nepq.Stop, do you see his tracks? Oh victory! You will get well, sick man; be of good cheer, if the evil is not stronger than you, I mean, if the Devil has not already given you your deathblow.

Car icy est la derniere Scene de la farce. L'Autmoin dit, que ja le Diable estant tué, ou bien blessé, ou du moins dehors, ie ne sçay, ou bien loin: Il reste à sçauoir s'il aura point laissé le malade blessé à mort. Pour deuiner cela il faut qu'il songe: aussi a-il bon besoin d'aller dormir: car il est fort trauaillé: cependant il gaigne temps pour voir les crises de la maladie. [85] Ayant bien dormy, & songé, il reuoit son malade, & selon les prognostiques, qu'il recognoit, il le prononce deuoir, ou viure, ou mourir. Il n'est ja si sot de dire, qu'il viura, s'il n'en a des prorretiques asseurez: Il dira doncques qu'il mourra, par exemple dans trois iours. Or oyez maintenant vne belle façon de verifier ses propheties. Premierement le malade dés qu'il est ainsi iugé à mort ne mange point, & lon ne luy donne rien plus. Que si le troisiesme iour venu il ne meurt point encores, ils disent, qu'il y a ie ne sçay quoy du Diable, qui ne le permet pas expirer à son aise: par ainsi on s'en court à l'ayde: Où? A l'eau. Quoy faire? En apporter des pleins chauderons. Pourquoy? Pour la luy verser toute froide dessus le vẽtre, & ainsi luy esteindre toute chaleur vitale si aucune [86] luy reste. Il faut bien qu'il trespasse le troisiesme iour, puis que s'il ne veut mourir de soy, on le tuë.

For this is the last Scene of the farce. The Autmoin says, that the Devil being already killed, or seriously hurt, or at least gone away, whether very far or not, I do not know, it remains to be seen if hehas given a death wound to the patient. To guess this he will have to dream; indeed he is in great need of sleep, for he has worked hard. Meanwhile he gains time to observe the crisis of the disease. [85] Having slept well and dreamed he looks again at his patient and, according to the symptoms which he observes, he declares that he is either to live or to die. He is not so foolish as to say that he will live, if the symptoms are not encouraging. He will then say, for instance, that he will die in three days. Hear now in what a fine fashion he verifies his prophecies. In the first place the sick man, since he has been thus appointed to die, does not eat, and they no longer offer him anything. But if he does not die by the third day, they say that he has something of the Devil in him, I know not what, which does not permit him to die easily, so they rush to his aid. Where? To the water. What to do? To bring kettles full of it. Why? To pour the cold water over his navel, and thus extinguish all vital heat, if any [86] remain to him. He is indeed obliged to die the third day, since if he is not going to do it of himself, they kill him.

Le Pere Enemõd Massé se rencontra vne fois en vn tel badinage, & en conuainquit manifestement la piperie, & fausseté. Mais on ne sçauroit dire combien peut la coustume, & l'authorité ja preiugée, encores mesmes contre les demonstratiõs oculaires. Car124toutes vos raisons, & apportez-en mille si vous voulez, sont biffées, par ce seul traict, qui leur est en main.Aoti Chabaya, c'est (disent-ils) la façon de faire des Sauuages. Vous vsez de la vostre, nous de la nostre. Chacun prise ses merceries, mais en despit de ces malencontreuses predictions Autmoinales nous en auons veu par la grace de Dieu, qui sont eschappez & reuenus en santé, par le bon soin & [87] cure des François, commeMembertou, que Monsieur de Potrincourt retira d'vne toute telle mort, & despuis de nostre temps son filsActodin. Ce qui a grandement decredité ces desastrez Magiciens, & a ouuert les yeux à ceste pauure Gentilité, à la grande gloire de nostre Sauueur, & consolation de ses seruiteurs.

Father Enemond Massé once found himself in the midst of this kind of foolery, and demonstrated to them plainly the trickery and falsity of it. But it is impossible to tell to how great a degree custom and influence can prejudice, even in the presence of ocular proof. For all your arguments, and you can bring on a thousand of them if you wish, are annihilated by this single shaft which they always have at hand,Aoti Chabaya, (they say) "That is the Savage way of doing it. You can have your way and we will have ours; every one values his own wares."But in spite of these lugubrious Autmoinal predictions, we have seen some who, by the grace of God, have been saved and have recovered their health, through the good care and [87] nursing of the French, as for instanceMembertou, whom Monsieur de Potrincourt delivered from just such a death as this; and in our time his son,Actodin; which has greatly discredited these baleful Magicians, and has opened the eyes of these poor Heathen, to the great glory of our Savior, and satisfaction of his servants.

Pour la cure des playes, les Autmoins n'y entendent guieres plus: car ils ne sçauent que succer la blesseure & la charmer, y apposant quelques simples au rencontre de la bonne auenture. Cependant la cõmune opinion est, qu'il faut faire plusieurs & bons presents à l'Autmoin, à celle fin qu'il aye meilleure main: car, disent-ils, cela y fait beaucoup en toutes sortes de symptomes. Les mesmes Pilotoys ont aussi ce priuilege, que de receuoir de tous, & de ne [88] dõner à personne; Ainsi que s'en venta vn faux vieillard, audict P. Enemond Massé. C'est vne belle exemption de taille, que ceste-là: Ne rien donner, & receuoir tout.

In regard to the cure of sores, the Autmoins know no more; for all they can do is to suck the wound and charm it, applying to it some simple remedies at random. However, the general impression is, that they must make many and valuable presents to the Autmoin, so that he may have a more skillful hand: for they say that that counts a great deal in all kinds of diseases. Likewise the Pilotoys have also this privilege, that of receiving from all and [88] giving to none, as a wicked old man boasted to Father Enemond Massé. This is a fine exemption from taxes, indeed: Give nothing and take all.

CHAPITRE VIII.DE LEUR TESTAMENT, LEURS OBSEQUES, & ENTERREMENT, & DE LEUR RELIGION.126LE malade ayant esté iugé à mort par l'Autmoin, ainsi que nous auons dit: Toute la parentée, & les voysins s'assemblẽt, & luy, au plus haut appareil qu'il peut, fait la harangue funebre: recite ses gestes, donne des enseignements à sa famille, recommande ses amis: en fin, dit à Dieu. Voyla tout leur testament: Car de dons, ils n'en font point, ains tout au contraire de nous, les suruiuants [89] en font en mourant, ainsi qu'ouyrez. Seulement faut excepter la Tabagie, parce qu'elle est vne rubrique generale qu'il faut obseruer par tout, à fin que les ceremonies soyent selon le droict.

126LE malade ayant esté iugé à mort par l'Autmoin, ainsi que nous auons dit: Toute la parentée, & les voysins s'assemblẽt, & luy, au plus haut appareil qu'il peut, fait la harangue funebre: recite ses gestes, donne des enseignements à sa famille, recommande ses amis: en fin, dit à Dieu. Voyla tout leur testament: Car de dons, ils n'en font point, ains tout au contraire de nous, les suruiuants [89] en font en mourant, ainsi qu'ouyrez. Seulement faut excepter la Tabagie, parce qu'elle est vne rubrique generale qu'il faut obseruer par tout, à fin que les ceremonies soyent selon le droict.

CHAPTER VIII.ON THEIR WILLS, FUNERAL RITES, AND BURIALS, AND ON THEIR RELIGION.THE sick man having been appointed by the Autmoin to die, as we have said, all the relations and neighbors assemble and, with the greatest possibles solemnity, he delivers his funeral oration: he recites his heroic deeds; gives some directions to his family, recommends his friends: finally, says adieu. This is all there is of their wills. As to gifts, they make none at all; but, quite different from us, the survivors [89] give some to the dying man, as you will hear. But we must except the Tabagie, for it is a general injunction which must be observed everywhere, so that the ceremonies may be according to law.

THE sick man having been appointed by the Autmoin to die, as we have said, all the relations and neighbors assemble and, with the greatest possibles solemnity, he delivers his funeral oration: he recites his heroic deeds; gives some directions to his family, recommends his friends: finally, says adieu. This is all there is of their wills. As to gifts, they make none at all; but, quite different from us, the survivors [89] give some to the dying man, as you will hear. But we must except the Tabagie, for it is a general injunction which must be observed everywhere, so that the ceremonies may be according to law.

Doncques, si le mourãt a quelques prouisions, il faut qu'il en face Tabagie à tous ses parents, & amis. Cependant qu'elle cuit, les assistants luy font reciproquemẽt leurs presents en signe d'amitié, des chiens; des peaux, de flesches, &c. On tue ces chiens pour les luy enuoyer au deuãt en l'autre monde. Lesdits chiens encores seruẽt à la Tabagie, car ils y trouuent du goust. Ayant banqueté, ils commencent leurs harengues de commiseratiõ, & leurs Adieus pitoyables, que le cœur leur pleure, & leur saigne de ce que leur bon amy les quitte, & s'en va; mais qu'il s'en aille hardimẽt puis [90] qu'il laisse de beaux enfans, qui seront bons chasseurs, & vaillants hommes: & des bons amis, qui bien vengerõt les128torts qu'on luy a faicts, &c. Ce train dure iusques à ce que le trespassant expire, ce qu'arriuant ils iettẽt des crys horribles, & est chose furieuse, que de leurs Nænies, lesquelles ne cessent ny iour, ny nuict, quelque fois durẽt toute vne sepmaine; selon que le defunct est grand, & que les complorants ont de prouision. Si la prouision defaut entierement, ils ne font qu'enterrer le mort, & different ces obseques, & ceremonies à vn autre temps, & lieu, au bon plaisir du ventre.

So if the dying man has some supplies on hand, he must make Tabagie of them for all his relatives and friends. While it is being prepared, those who are present exchange gifts with him in token of friendship; dogs, skins, arrows, etc. They kill these dogs in order to send them on before him into the other world. The said dogs are afterwards served at the Tabagie, for they find them palatable. Having banqueted they begin to express their sympathy and sorrowful Farewells; their hearts weep and bleed because their good friend is going to leave them and go away; but he may go fearlessly, since [90] he leaves behind him beautiful children, who are good hunters and brave men: and good friends, who will avengehis wrongs, etc. They go on in this way until the dying man expires and then they utter horrible cries; and a terrible thing are their Nænias [funeral dirges] which continue day and night, sometimes lasting a whole week, according to how great the deceased is, and to the amount of provisions for the mourners. If there are none at all, they only bury the dead man, and postpone the obsequies and ceremonies until another time and place, at the good pleasure of their stomachs.

Cependant tous les parents & amis se barboüillent la face de noir: & prou souuent se peignent d'autres couleurs; mais c'est pour se faire plus beaux & iolis; le noir leur est marq̃ du dueil & tristesse.

Meanwhile all the relatives and friends daub their faces with black, and very often paint themselves with other colors; but this they do to appear more pleasing and beautiful. To them black is a sign of grief and mourning.

[91] Ils enterrent leurs morts en ceste façon. Premierement ils emmaillottent le corps, & le garrotent dans des peaux; non de son long, ains les genoux contre le ventre, & la teste sur les genoux tout ainsi que nous sommes dans le ventre de nostre mere. Apres, la fosse estant faicte fort creuse, il l'y logent, non à la renuerse ou couché comme nous: ains assis. Posture en laquelle ils s'aimẽt fort, & qui entr'eux signifie reuerence. Car les enfans, & ieunes, s'assient ainsi en presence de leurs peres & des vieux qu'ils respectent. Nous autres nous en rions, & disons, que c'est s'asseoir en guenon, eux prisent ceste façon & la trouuent commode. Depuis le corps logé, & n'arriuant pas à fleur de terre pour la profondeur de la fosse; Ils voutent laditte fosse auec des bastons, à celle [92] fin que la terre ne retombe dedans, & ainsi couurent le tombeau au dessus. Si c'est quelqu' illustre personnage, ils bastissent vne forme de Pyramide,130ou monument à tout des perches liées par ensemble: aussi cupides de gloire en cela, que nous en nos marbres, & porphyres. Si c'est vn homme, ils y mettent pour enseignes & marque son arc, ses flesches, & son pauois: Si vne femme des cueilliers, desmatachias, ou iouyaux, & parures, &c.

[91] They bury their dead in this manner: First they swathe the body and tie it up in skins; not lengthwise, but with the knees against the stomach and the head on the knees, as we are in our mother's womb. Afterwards they put it in the grave, which has been made very deep, not upon the back or lying down as we do, but sitting. A posture which they like very much, and which among them signifies reverence. For the children and the youths seat themselves thus in the presence of their fathers, and of the old, whom they respect. We laugh at them, and tell them that way of sitting is the fashion with monkeys, but they like it and find it convenient. When the body is placed, as it does not come up even with the ground on account of the depth of the grave, they arch the grave over with sticks, so [92] that the earth will not fall back into it, and thus they cover up the tomb. If it is some illustrious personage they build a Pyramid or monument of interlacing poles; as eager in that forglory as we are in our marble and porphyry. If it is a man, they place there as a sign and emblem, his bow, arrows, and shield; if a woman, spoons,matachiasor jewels, ornaments, etc.

I'ay pensé m'oublier du plus beau: c'est qu'ils inhument auec le defunct tout ce qu'il a, comme son sac, ses fleches, ses peaux, & toutes ses autres besongnes & bagage, & encores ses chiens, s'ils n'ont esté mangés. Voire les viuants y adioustent encores plusieurs telles offrandes pour amitié. Estimés par là, si ces bonnes [93] gens sont loing de ceste maudite auarice, que nous voyons entre nous; laquelle pour auoir les richesses des morts, desire & pourchasse la perte, & trespas des viuants.

I have nearly forgotten the most beautiful part of all; it is that they bury with the dead man all that he owns, such as his bag, his arrows, his skins and all his other articles and baggage, even his dogs if they have not been eaten. Moreover, the survivors add to these a number of other such offerings, as tokens of friendship. Judge from this whether these good [93] people are not far removed from this cursed avarice which we see among us; who, to become possessed of the riches of the dead, desire and seek eagerly for the loss and departure of the living.

Ces obseques ainsi faictes, ils s'en fuyent du lieu, & hayssent deslors toute la memoire du mort. S'il arriue, qu'il en faille parler, c'est sous vn autre nom nouueau. Comme par exemple le Sagamo Schoudon, estant mort, il fut appellé le Pere; Membertou nommé le grand Capitaine. Et ainsi du reste.

These obsequies finished, they flee from the place, and, from that time on, they hate all memory of the dead. If it happens that they are obliged to speak of him sometimes, it is under another and a new name. As for instance, the Sagamore Schoudon21being dead, he was called "the Father" [Père.] Membertou was called "the great Captain," and so on.

Or toute leur Religion, pour le dire en vn mot, n'est autre qu'és sorceleries & charmes des Autmoins, tels que nous vous auons recité cy deuant, parlants de leurs maladies. Ils ont beaucoup d'autres semblables sacrifices faicts au Diable, pour auoir bonne fortune [94] à la chasse, pour la victoire, pour le bon vent, &c. Ils croyent aussi aux songes, à fin que nulle sorte de folie ne leur manque. Aussi, dit-on, que souuent ces Necromantiens de Pilotoys prouoquent des spectres, & illusions aux yeux de ceux qui les croyent, faisants apparoistre des serpents & autres bestes, qui entrent & sortent de leur bouche132tandis qu'ils harenguent: & plusieurs autres semblables traicts de Magicien. Mais ie ne me suis iamais rencontré en tels spectacles. On nous donnoit aussi à entendre deuant qu'arriuer là, que le malin esprit tourmẽtoit sensiblemẽt le corps de ces pauures gẽts auãt le baptesme, & non apres; ie n'ay rien veu de tout cela, ny ouy dire estant sur le lieu, quoy que ie m'en sois fort enquesté. Ce que ie mets icy, à fin de rembarrer les [95] faux tesmoins de Dieu, comme les appelle S. Paul: c'est à dire, ceux qui racontent des faux miracles pour honnorer Dieu. Combien que l'escriuain du factum, qui a controuué tel mensonge, n'auoit pas dessein d'honnorer Dieu, en auançãt ces miracles: ains de charger les Iesuites cõmẽt que ce fust.

Now all their religion, to speak briefly, is nothing else than the tricks and charms of the Autmoins, as we have related before in speaking of their illnesses. They have many other similar sacrifices which they make to the Devil, so they will have good luck [94] in the chase, victory, favorable winds, etc. They believe also in dreams, that no kind of nonsense may be wanting to them. Furthermore, they say that the Magic of the Pilotoys often calls forth spirits and optical illusions to those who believe them, showing snakes and other beasts which go in and out of the mouth while they are talking; and several otherMagical deeds of the same kind. But I never happened to be present at any of these spectacles. We were given to understand before we went there, that the evil spirit greatly tormented the bodies of these poor people before baptism, but not afterwards; I saw nothing of all this, nor heard of it while I was there, although I inquired into the matter very carefully. I put this down here in order to confute the [95] false witnesses of God, as St. Paul calls them; namely, those who relate false miracles in order to glorify God; to show that the writer of the memoir,25who has forged such a lie, does not intend to glorify God in advancing these miracles so much as to charge that they were manufactured by the Jesuits.

Les Sauuages m'ont bien souuent dit, que du temps de leurs Peres, & auant la venuë des François, le Diable les mastinoit fort, mais qu'il ne le faict plus maintenant, comm'il appert. Membertou aussi m'a asseuré qu'estant encores Autmoin (car il l'auoit esté, & fort celebre) le Diable s'estoit apparu souuẽtesfois à luy: mais qu'il l'auoit quitté, ayant fort bien cogneu qu'il estoit meschant, parce qu'il ne commandoit iamais que de mal faire. Voila tout ce que i'en ay peu apprendre.

The Savages indeed have often told me that, in their Fathers' time, and before the coming of the French, the Devil tormented them a great deal, but that he does not do it any more, as it appears. Membertou has assured me that when he was still Autmoin (for he was one, and very celebrated too), the Devil appeared to him many times; but that he had avoided him, knowing well that he was wicked, because he never commanded him to do anything but evil. Now this is all I have been able to learn on this subject.

[96] Ils croyent vn Dieu, ce disent-ils: mais ils ne sçauent le nommer que du nom du SoleilNiscaminou, Ny ne sçauent aucunes prieres, ny façon de l'adorer. Vn ieune Autmoin interrogé par moy sur cela, respondit: Que quand ils estoyent en necessité il prenoit sa robe sacrée, (car les Autmoins ont vne robe precieuse, exprés pour leurs Orgies) & se tournant vers l'Orient disoit,Niscaminou hignemoüy ninem marcodam:134Nostre Soleil, ou nostre Dieu, donne nous à manger. Qu'apres cela ils alloyẽt à la chasse, & volontiers auec bõheur: autre chose ne me sceust il dire. Ils tiennent l'immortalité de l'ame, & la recompense des bons & des mauuais, cõfusément & en general; mais ils ne passent point plus auant en recherche ny soucy, comment cela doit estre, occupés tousiours & preoccupés ou [97] des necessitez de la vie, ou de leurs vs & coustumes. Voila briefuement le plus principal de ce que i'ay peu apperceuoir de ces nations, & de leur vie.

[96] They believe in a God, so they say; but they cannot call him by any name except that of the Sun,Niscaminou,22nor do they know any prayers or manner of worshipping him. When I asked a young Autmoin about this, he answered, that when they were in great need he put on his sacred robe (for the Autmoins have a precious robe, expressly for their Orgies) and turning toward the East said,Niscaminou, hignemoüy ninem marcodam: "Our Sun, or our God,give us something to eat;" that after that they went hunting cheerfully and with good luck; he could not tell me anything more. They have an incoherent and general idea of the immortality of the soul and of future reward and punishment: but farther than this they do not seek nor care for the causes of these things, occupied and engrossed always either [97] in the material things of life, or in their own ways and customs. Now these are briefly the principal features of what I have been able to learn about these nations and their life.

Mais si ores nous venons à sommer le tout, & apparier leurs biẽs, & leurs maux auec les nostres, ie ne sçay si en verité ils n'ont point bonne raison de preferer (comm' ils font) leur felicité à la nostre, au moins si nous parlons de la felicité temporelle, que les riches & mondains cherchent en ceste vie. Car si bien ils n'ont pas toutes ces delices, que les enfans de ce siecle recherchent, ils sont frãcs des maux qui les suiuent, & ont du contentement, qui ne les accompagne pas. Il est vray neantmoins, qu'ils sont purement, & absoluement miserables, tant parce qu'ils n'ont aucune part en la felicité naturelle, qui est en la contemplation [98] de Dieu, & cognoissance des choses grandes, & perfectiõ des parties nobles de l'ame, comme principalemẽt parce que ils sont hors la grace de nostre SeigneurIesvs-Christ, & le chemin du salut Eternel.

But now if we come to sum up the whole and compare their good and ill with ours, I do not know but that they, in truth, have some reason to prefer (as they do) their own kind of happiness to ours, at least if we speak of the temporal happiness, which the rich and worldly seek in this life. For, if indeed they have not all those pleasures which the children of this age are seeking after, they are free from the evils which follow them, and have the contentment which does not accompany them. It is true, nevertheless, that they are purely and absolutely wretched, as much because they have no part in the natural happiness which is in the contemplation [98] of God, and in the knowledge of sublime things and in the perfection of the nobler parts of the soul, but chiefly because they are outside the grace of our LordJesus Christ, and the way of Eternal salvation.

CHAPITRE IX.QUEL MOYEN IL Y PEUT AUOIR D'AIDER CES NATIONS À LEUR SALUT ETERNEL.136VOVS auez ouy iusques icy, quel est le naturel des terres de la nouuelle France, & les façons, arts, & coustumes principales des habitans. Or maintenant le tout bien consideré, en fin, ie croy, que le resultat de toutes les opinions, aduis, experiences, raisons, & coniectures des Sages ne pourroit estre guieres que [99] cestui-cy, sçauoir est, qu'il n'y a point d'apparence de iamais pouuoir cõuertir, ny aider solidement à salut ces Natiõs, si lon ny fonde vne peuplade Chrestienne, & Catholique, ayant suffisance de moyens pour viure, & de laquelle toutes ces contrées dependent, mesmes quand aux prouisions, & necessités temporel. Tel est le resultat, & conclusion des aduis.

136VOVS auez ouy iusques icy, quel est le naturel des terres de la nouuelle France, & les façons, arts, & coustumes principales des habitans. Or maintenant le tout bien consideré, en fin, ie croy, que le resultat de toutes les opinions, aduis, experiences, raisons, & coniectures des Sages ne pourroit estre guieres que [99] cestui-cy, sçauoir est, qu'il n'y a point d'apparence de iamais pouuoir cõuertir, ny aider solidement à salut ces Natiõs, si lon ny fonde vne peuplade Chrestienne, & Catholique, ayant suffisance de moyens pour viure, & de laquelle toutes ces contrées dependent, mesmes quand aux prouisions, & necessités temporel. Tel est le resultat, & conclusion des aduis.

CHAPTER IX.ON THE MEANS AVAILABLE TO AID THESE NATIONS TO THEIR ETERNAL SALVATION.YOU have heard up to the present about the nature of the lands of new France, and the more important habits, arts, and customs of the inhabitants. Now, after considering the whole subject thoroughly, the result of all these opinions, sentiments, experiments, arguments, and conjectures of the wise can hardly be otherwise than [99] this; namely, that there is no probability of ever being able to convert or really help these Nations to salvation, if there is not established there a Christian and Catholic colony, having a sufficiency of means to maintain it, and upon which all the countries depend, even as to provisions and temporal needs. Such is the result and conclusion of our investigations.

YOU have heard up to the present about the nature of the lands of new France, and the more important habits, arts, and customs of the inhabitants. Now, after considering the whole subject thoroughly, the result of all these opinions, sentiments, experiments, arguments, and conjectures of the wise can hardly be otherwise than [99] this; namely, that there is no probability of ever being able to convert or really help these Nations to salvation, if there is not established there a Christian and Catholic colony, having a sufficiency of means to maintain it, and upon which all the countries depend, even as to provisions and temporal needs. Such is the result and conclusion of our investigations.

Or comment est-ce que s'y pourroit dresser, fournir, & entretenir ceste colonie, & peuplade? Ce n'est point icy le lieu d'en minuter, & articuler les chefs. Seulement aduertiray-ie, que c'est vne grande folie à des petits compagnons, que de s'imaginer des Baronnies, & ie ne sçay quels grands fiefs, & tenements en ces terres, pour trois ou quatre mille escus, par exemple, qu'ils auront à y foncer. Le pis seroit, quand [100] ceste folle vanité arriueroit à gens qui fuyent la ruine de leurs maisons en France: car à tels conuoiteux infailliblement aduiendroit, non que, borgnes ils138regneroient entre les aueugles, ains qu'aueugles ils s'yroient precipiter en la fosse de misere, & possible feroiẽt-ils au lieu d'vn chasteau Chrestiẽ, vne cauerne de larrons, vn nid de brigands, vn receptacle d'escumeurs, vn refuge de pendarts, vn attelier de scandale, & toute meschanceté. Qui seroit lors plus en peine à vostre aduis? ou des gens de bien & craignãts Dieu, se trouuans enueloppés emmy telle compagnie, ou telle compagnie se trouuant liée, & contrainte par des gens de bien entremeslez? Il y auroit des secousses infailliblement des vns contre les autres, & Dieu sçait, quelle en pourroit estre l'yssuë.

Now how can these colonists and emigrants be sheltered, provided for, and kept together there? This is not the place to go into details about it or even to enumerate the chief points. I shall only suggest that it is great folly for small companies to go there, who picture to themselves Baronies, and I know not what great fiefs and demesnes for three or four thousand écus, for example, which they will have to sink in that country. It would be still worse if [100] this foolish idea would occur to people who flee from the ruin of their families in France: for to such covetous people it invariably happens, not that, beingone-eyed, they would be kings among the blind, but that, blind, they would go to throw themselves into a wretched pit; and possibly instead of a Christian stronghold, they would found a den of thieves, a nest of brigands, a receptacle for parasites, a refuge for rogues, a hotbed of scandal and all wickedness. Who would then be more afflicted, do you think; the honest and God-fearing people finding themselves surrounded by such company, or such company, finding itself hemmed in and restrained by the presence of honest people? There would undoubtedly be some friction among them, and God knows what would be the result thereof.

[101] Aussi de l'autre costé; si ne faut-il point tant exaggerer les despenses, difficultez, & inconueniens possibles, qu'on en desespere les moyens, & bon euenement. Car à la verité, pourueu qu'il y eust du mesnage & bonne conduitte; i'estime qu'il y a plusieurs maisons particulieres dans Paris, & autre part, qui ont les moyens esgaux à l'entreprinse, voire & sans grandement incommoder leurs affaires par deçà; si Dieu leur en donnoit la volonté.

[101] Also, on the other hand, the expenses, difficulties, and possible inconveniences ought not to be so greatly exaggerated that the resources and success of the enterprise are despaired of. For in truth, if it should be managed and conducted well, I believe that there are several private houses in Paris, and elsewhere which have the means necessary for such an undertaking, even without greatly interfering with their affairs over here, if God would but give them the desire to do it.

CHAPITRE X.DE LA NECESSITÉ, QU'IL Y A DE BIEN CATECHISER CES PEUPLES AUANT QUE LES BAPTISER.140C'EST contre nature en quelque espece que vous le [102] voudrez prendre, que l'enfant aussi tost né, aussi tost se nourrisse, & soustienne de soy-mesme: car en fin, ce n'est pas en vain que les mammelles grossissent aux meres pour vn temps. Aussi est-ce contre raison ce que quelques vns se sont imaginez iusques icy: qu'il n'est point necessaire de faire autre despense apres ceste peuplade, que nous establissons en la nouuelle France, sinon pour du commencement y porter, & loger nos gens: estimans du reste qu'ils y trouueront assés de quoy s'entretenir, soit par la trocque, soit autrement. Cela est vouloir faire naistre des enfants auec les dents & la barbe; & introduire des meres sans mammelles, & sans laict: ce que Dieu ne veut pas. Il y faudra tousiours despenser les premiéres annees, iusques à ce que la terre suffisamment cultiuée, [103] les artifices introduicts, & les mesnages accommodés, le corps de la colonie ait prins vne iuste accroissance, & fermeté: & à cela faut se resoudre. Or tout de mesme, faut proceder pour le tẽporel; aussi conuient-il le faire, & à semblable proportion pour le spirituel. Bien catechiser, instruire, cultiuer, & accoustumer les Sauuages, & auec longue patience, & n'attendre pas, que d'vn an, ny de deux ils deuiennent Chrestiẽs, qui n'ayẽt besoin ny de Curé, ny d'Euesque; Dieu n'a point faict142encores de tels Chrestiens, ny n'en fera, comme ie croy. Car nostre vie spirituelle depend de la Doctrine, & des Sacrements, & par consequent de ceux qui nous administrent l'vn & l'autre, selon son institution saincte.

140C'EST contre nature en quelque espece que vous le [102] voudrez prendre, que l'enfant aussi tost né, aussi tost se nourrisse, & soustienne de soy-mesme: car en fin, ce n'est pas en vain que les mammelles grossissent aux meres pour vn temps. Aussi est-ce contre raison ce que quelques vns se sont imaginez iusques icy: qu'il n'est point necessaire de faire autre despense apres ceste peuplade, que nous establissons en la nouuelle France, sinon pour du commencement y porter, & loger nos gens: estimans du reste qu'ils y trouueront assés de quoy s'entretenir, soit par la trocque, soit autrement. Cela est vouloir faire naistre des enfants auec les dents & la barbe; & introduire des meres sans mammelles, & sans laict: ce que Dieu ne veut pas. Il y faudra tousiours despenser les premiéres annees, iusques à ce que la terre suffisamment cultiuée, [103] les artifices introduicts, & les mesnages accommodés, le corps de la colonie ait prins vne iuste accroissance, & fermeté: & à cela faut se resoudre. Or tout de mesme, faut proceder pour le tẽporel; aussi conuient-il le faire, & à semblable proportion pour le spirituel. Bien catechiser, instruire, cultiuer, & accoustumer les Sauuages, & auec longue patience, & n'attendre pas, que d'vn an, ny de deux ils deuiennent Chrestiẽs, qui n'ayẽt besoin ny de Curé, ny d'Euesque; Dieu n'a point faict142encores de tels Chrestiens, ny n'en fera, comme ie croy. Car nostre vie spirituelle depend de la Doctrine, & des Sacrements, & par consequent de ceux qui nous administrent l'vn & l'autre, selon son institution saincte.

CHAPTER X.ON THE NECESSITY OF THOROUGHLY CATECHIZING THESE PEOPLE BEFORE BAPTIZING THEM.IT is against nature, in whatever aspect you may [102] wish to take it, that the child, as soon as it is born, is able to nourish and sustain itself: for it is not in vain that the mother's breasts become large for a time. So what some have imagined up to the present is also unreasonable, that no other outlay is necessary for this colony which we are establishing in new France, except enough in the beginning to transport and locate our people yonder; supposing that they will find enough to maintain them there, either by trading or otherwise. That is like wishing to have children born with teeth and beards, and introducing mothers without breasts or milk, which God does not desire. Expenses will always be necessary there during the first years, until the land is sufficiently cultivated, [103] trades introduced, households arranged; and until the main parts of the colony have shown a reasonable and steady growth: and to that we must make up our minds. So, just as we must proceed with the temporal, as it is convenient to do, so in the same proportion with the spiritual; catechize, instruct, educate, and train the Savages properly and with long patience, and not expect that in one year, or in two, we can make Christians of people who have not felt the need of either a Priest or a Bishop. I am sure that God has never made any such Christians, and that he never will make them.For our spiritual life depends upon the Doctrine and the Sacraments, and consequently upon those who administer them, according to his holy institution.

IT is against nature, in whatever aspect you may [102] wish to take it, that the child, as soon as it is born, is able to nourish and sustain itself: for it is not in vain that the mother's breasts become large for a time. So what some have imagined up to the present is also unreasonable, that no other outlay is necessary for this colony which we are establishing in new France, except enough in the beginning to transport and locate our people yonder; supposing that they will find enough to maintain them there, either by trading or otherwise. That is like wishing to have children born with teeth and beards, and introducing mothers without breasts or milk, which God does not desire. Expenses will always be necessary there during the first years, until the land is sufficiently cultivated, [103] trades introduced, households arranged; and until the main parts of the colony have shown a reasonable and steady growth: and to that we must make up our minds. So, just as we must proceed with the temporal, as it is convenient to do, so in the same proportion with the spiritual; catechize, instruct, educate, and train the Savages properly and with long patience, and not expect that in one year, or in two, we can make Christians of people who have not felt the need of either a Priest or a Bishop. I am sure that God has never made any such Christians, and that he never will make them.For our spiritual life depends upon the Doctrine and the Sacraments, and consequently upon those who administer them, according to his holy institution.

Mais si par tout il faut diligemment Catechiser les peuples auãt [104] que les introduire dans l'Eglise; & leur communiquer le Sacrement de regeneration; c'est en ces lieux, où sur tout il le faut. La raison est, parce que ces Canadiens sont vagabonds (comme nous auons dit,) & ayans leur vie çà & là sans arrest; & qui partant ne pourront assister ordinairement ny à messes, ny à prieres ou offices publics, ny frequẽter sermons, ny receuoir les sacrements, ny auoir des Prestres auec eux: comment est ce donc que vous voulez qu'ils se puissent entretenir en la foy & grace de Dieu, s'ils ne sõt bien instruits, & au double des autres? Car nous, qui viuons entre les troupes des Religieux, & sous la garde de tant de Pasteurs, & en l'affluence de tant de bons liures, exemples, loix & police, à peine le pouuons nous, qui sommes vieux, & pour le dire ainsi, [105] naturalisés Chrestiens, comment le pourront-ils faire tous nouueaux qu'ils sont, seuls, sans garde, sans lettres, sans institution, sans coustume? Or de dire que c'est assés d'engendrer, sans penser cõment on donnera l'entretien, c'est iustement dire, que c'est bien fait de donner vie, pour l'oster auec cruauté, ce qui n'est pas acte de Pere, ains de pire que meurtrier. Tout de mesme en est-il en la regeneration spirituelle, laquelle se faict par le Baptesme. Car la donner, sans pouruoir à la nourriture du regeneré, c'est faire ce qu'a dit nostre Sauueur;144chasser le Diable d'vne maison, à celle fin qu'icelle estant balliée, & parée, l'ennemy dechassé y rentre de nouueau, non ja seul, ains accompagné de sept autres, pires que luy, & par ainsi faire que le miserable regeneré soit apres son Baptesme [106] en plus piteux estat de beaucoup, qu'il n'estoit deuant qu'estre baptisé. D'auãtage la practique a des-ja mõstré ceste necessité de bien catechiser auant le Baptesme en vn païs où la gẽt n'estoit point Sauuage, ains ciuile; non coureuse, mais arrestee; non abandonnee, ains sur-veillee de Pasteurs, sçauoir est, au Peru & Mexique. Car au commencemẽt on y baptisa fort facilemẽt. Qu'en aduint-il? On se trouua subitemẽt sur les bras, plustost vne Synagogue de Samaritains, qu'vn' Eglise de fidelles. Car ces tost Baptisez venoyent bien à l'Eglise, mais ils y marmotoyent leurs anciennes idolatries. Ils chommoyent les festes commandées; mais en faisant leurs anciens sacrifices, danses, & superstitions, ils alloyent à la saincte Communion, si l'on vouloit, mais c'estoit sans sçauoir nyCredo, [107] nyConfiteor. Et au sortir de là, s'en alloyent enyurer, & chanter au Diable leurs sorceleries accoustumées. Quel remede à ces malheurs? Quelle couuerture à ces infamies? O qu'il a fallu que ceux-là ayent sué, qui sont suruenus depuis: là où facilement, & en peu de temps cest'yuraye eust peu estre desracinée dés le commencement, en bien labourãt le chãp auant que l'ensemencer. Ie veux dire, en gardant l'ancien vsage de l'Eglise de donner le Baptesme reseruément, ayant premieremẽnt des Postulans & Requerans, & puis des Catechumenes, & à la parfin des Baptisés. Aussi le maistre de toute Sapienceàdit tressagement:Que la terre fructifie premierement l'herbe, puis l'espy, & en fin le plein froument en l'espy. Ioseph146Acostaatres bien remarqué la faute, que i'ay dite cy deuant, & elle [108] n'est point excusable apres le iugemẽt formel & sentence de l'Eglise. Voyez le Canon,Ante baptismum. de consec. distinct.4. & les suiuants.

But if it is necessary throughout the world to diligently Catechize the people before [104] introducing them into the Church, and to communicate to them the Sacrament of regeneration, it is necessary above all to do it in these places; the reason being that the Canadians are a wandering people (as we have said) and pass their lives here and there without permanent settlements; therefore they cannot ordinarily attend mass nor prayers nor public services, nor hear sermons, nor receive the sacraments nor have Priests with them. How then do you think that they can maintain themselves in the faith and grace of God, if they do not receive instruction, and twice as much of it as the others? For we who are surrounded by the Religious, and are under the care of so many Pastors, and have such an abundance of good books, examples, laws and polity, can scarcely do it ourselves, who are old and, so to speak, [105] naturalized Christians; then how can they do it, all crude as they are, alone, without care, without letters, without precepts, without practice? Now to say that it is enough to beget, without thinking of how to maintain, is really saying that it is good to give life in order to take it away cruelly, which is not the act of a Father, but is worse than that of a murderer. Nevertheless this is done in the spiritual regeneration which is accomplished through Baptism. For to give it without providing for the nourishment of the regenerated, is doing what our Savior has said; driving the Devil out from a house so that when it is swept and garnished the vanquished enemy may reenter,not alone but accompanied by seven others, more wicked than himself; and thus bring it about that the unhappy regenerated is after Baptism [106] in a much more pitiable state than he was before being baptized. Furthermore, experience has already shown this need of properly catechizing before Baptizing, in a country where the people are not Savage but civilized: not wandering, but stationary; not abandoned, but under the watchful care of Pastors, namely in Peru and Mexico. For at first they baptized them very readily. What happened then? They unexpectedly found on their hands a Synagogue of Samaritans rather than a Church of the faithful. For these who were too soon Baptized willingly came to Church but it was to mutter there their ancient idolatries. They observed the appointed saints' days, but it was while carrying on their ancient sacrifices, dances, and superstitions; they went to holy Communion, if it was desired, but without knowing either theCreed[107] orConfession, and emerging from there, they went off to get drunk and to sing to the Devil their usual sorceries. What remedy for these evils? What cloak for these infamies? O how those who have come since, have been obliged to toil there where these tares might quickly and easily have been eradicated at first, if the field had been well ploughed before sowing it. I mean by observing the ancient practice of the Church in giving Baptism cautiously, first having Postulants and Seekers, then Catechumens, and at last Baptism. For the master of all Wisdom has said very wisely:That the earth first bringeth forth the blade, then the ear, then the full corn in the ear. Joseph Acosta23has very properly observed this fault, which I have mentioned above,and it [108] is not excusable, after the formal judgment and decree of the Church. See the Canon,Ante baptismum. de consec. distinct.4. and what follows.

Certes ie suis marry de le dire, & m'en tairois fort volontiers, n'estoit la necessité, qui me contraint, à cause que, ou par malice, ou bien par ignorance lourde, on accuse les Iesuites en chose, où toutesfois ils ont paru estre vrayement sinceres, & cõstants seruiteurs de Dieu. Car il est vray qu'iceux arriués en la nouuelle France, ils trouuerẽt qu'on y auoit ja baptisé (à ce qu'on disoit) enuiron quatre vingts personnes, mais ils n'ẽ peurent auoir la liste, quoy qu'ils missent peine de la recouurer. Or rẽcontrans aucuns de ces nouueaux baptisez, ils tascherent à recognoistre leur portée, & recogneurent pour tout, qu'ils ne sçauoyent [109] pas mesme faire le signe de la Croix; aucuns ignoroyent leur nom de Baptesme, & interrogés s'ils estoyent Chrestiens, ils faisoyent signe de n'auoir iamais ouy ce mot. Ils ne sçauoyent point de prieres, ny de creance, & ne monstroyent aucun changement du passé, retenoyent tousiours les mesmes sorceleries anciennes, ne venãs encores à l'Eglise ̃q comme les non baptisés, c'est à dire aucunefois, par cõpagnie, ou curiosité, & assez indeuotemẽt. Voire quelques François nous rapportoyent, que quand ils estoyent à part ils se mocquoyẽt insolẽment de nos ceremonies, & qu'au fonds, & à les bien sonder, ils n'auoyent prins le Baptesme, que pour vne marque d'estre amis des Normans, car ainsi nous appellent-ils. On exceptoit de ce nombre, le grand Membertou, car de vray cestuy-là [110] estoit Chrestien de cœur, &148ne desiroit rien tant que de pouuoir estre bien instruict, pour instruire les autres. Les Iesuites dõc apperceuants tout cecy, se resolurent de ne point baptiser aucun adulte, sinõ apres que selon les Saincts Canons, il auroit esté bien initié, & catechisé. Car le faire autremẽt ils recognoissoyẽt fort bien estre non seulement vne prophanation du Christianisme, ains aussi vn'iniustice enuers les Sauuages. Car puis que c'est iniustice d'induire quelqu'vn à signer vne promesse, ou serment obligatoire sans luy donner à entendre les conditions ausquelles il s'astraint: combien plus le sera-il de pousser vn hõme de sens, & d'aage competent à faire profession solemnelle de la loy de Dieu, (ce qui se faict par le Baptesme,) sans qu'il ait esté iamais au parauãt nouice, ny qu'on [111] luy ait donné à entendre les regles & deuoirs de saditte profession? Les Sauuages n'ont point esté si hebetés, qu'ils n'ayent fort bien sceu nous reprocher cest' iniustice, d'autant qu'apres ces baptesmes, que nous auons dit, comme les Iesuites requeroyent, qu'ils quittassent la Polygamie, & vescussent Chrestiennement, puis qu'ils s'y estoyent obligés; ils leur dirent, que nous estions de meschantes gents, qui leur voulions faire accroire qu'ils eussent cõtracté à des conditions, lesquelles ils n'auoyent iamais entendu, ny peu entendre. A ces causes dõc les Iesuites dilayants le Baptesme de ceux, qui le desiroyent, se mirent auec toute diligẽce possible à traduire en Canadois l'oraison Dominicale, & la salutation de l'Ange, le Symbole, & les Commandements de Dieu, & de l'Eglise [112] auec vne petite explication des Sacremens, & quelques oraisons, car c'estoit toute la Theologie, de laquelle ils auoyent besoin. Si n'y eust-il moyen150d'en venir à bout; nõ pas d'vn tiers, ou quart de tout cela, ainsi que nous monstrerons tantost.

I am truly grieved to say it, and would willingly be silent were it not necessity which constrains me, because, either through malice or very gross ignorance, they accuse the Jesuits of things in which nevertheless they have seemed truly sincere and faithful servants of God. But it is true that when they arrived in new France, they found that about eighty persons had already been baptized there (as they said); but they could not get the list of names, although they put themselves to some trouble to do so. Now, encountering some of these new converts, they tried to find out the extent of their knowledge, and for all found out that they did not know [109] even how to make the sign of the Cross; some did not know their Baptismal names, and when asked if they were Christians, they made signs to show that they had never heard the word. They did not know any prayers, nor articles of faith, and gave no evidence of any change from the past, always retaining the same old sorceries, coming to Church moreover, only as the unbaptized, that is, occasionally, for company's sake, or through curiosity, and not in a devotional spirit. Indeed some of our countrymen tell us, that when they were by themselves, they insolently made sport of our ceremonies, and that really, when they were well sounded, it was learned that they had accepted Baptism solely as a sign of friendship with the Normans, for thus they call us. An exception to this number was the great Membertou, for truly he [110] was a Christian at heart, and desired nothing better than to be able to receive thorough instruction so hecould teach the others. Now the Jesuits, perceiving all these things, resolved not to baptize a single adult, unless he had, according to the Holy Canons, been well initiated and catechized. For they well understood that to do otherwise would not only be a profanation of Christianity, but also an injustice towards the Savages. For, inasmuch as it is an injustice to induce any one to sign a promise, or compulsory oath, without giving him to understand the conditions to which he binds himself: how much worse is it to force a rational being of competent age to make a solemn profession of the law of God (which is done through Baptism), when he has never before been a novice, nor [111] been made to understand the rules and duties of this profession? The Savages were not so stupid but that they knew enough to reproach us for this injustice, inasmuch as, after these baptisms of which we have spoken, when the Jesuits requested that they should give up Polygamy, and should live like Christians, since they were in duty bound to do so; they told them that we were wicked people, that we had tried to make them believe that they should agree to conditions that they had never understood, nor been able to understand. Now for these reasons the Jesuits, delaying the Baptism of those who desired it, put themselves to work with all possible diligence to translate into Canadian the Lord's prayer, the Angelic salutation,24the Creed, and the Commandments of God and of the Church, [112] with a brief explanation of the Sacraments, and some prayers, for this was all the Theology they needed. However, there was no way of accomplishing either a third or fourth of all this, as we shall show by and by.

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