CHAPTER XI.

FOOTNOTES:[42]This is the number given by Gookin, who was an Indian agent and magistrate of the Massachusetts Colony at the time of this expedition. Pierron in his account mentions only three hundred.[43]Pierron had ridiculed the practices of the sorcerers and medicine men so effectually that they no longer attempted to use their charms and spells in his presence.[44]See note of J. S. Clark in "Early Chapters of Mohawk History," by Dr. Hawley (no. xx., as printed in the "Auburn Advertiser").[45]Gookin says of the Mohegans: "About fifty of their chief men, they confess, were slain in this fight; but I suppose more."

[42]This is the number given by Gookin, who was an Indian agent and magistrate of the Massachusetts Colony at the time of this expedition. Pierron in his account mentions only three hundred.

[43]Pierron had ridiculed the practices of the sorcerers and medicine men so effectually that they no longer attempted to use their charms and spells in his presence.

[44]See note of J. S. Clark in "Early Chapters of Mohawk History," by Dr. Hawley (no. xx., as printed in the "Auburn Advertiser").

[45]Gookin says of the Mohegans: "About fifty of their chief men, they confess, were slain in this fight; but I suppose more."

WILL TEKAKWITHA MARRY?

"IT is time for Tekakwitha to marry," said her aunts. Her uncle was of the same opinion. "She will make a desirable wife," they thought, "a docile and a useful one. It will be easy to find a brave young hunter for her, who will be glad to live in the lodge of the leading chief at Caughnawaga. Then there will always be plenty of game brought to the lodge for food, and a good supply of furs to exchange at Albany for the goods of thecloth-workers." Thus the adopted parents of the young girl put their wise old heads together, and soon Tekakwitha's peace of mind was sadly disturbed by their new-laid plans. Until now she had been happy in her own way. Her uncommon skill and natural ingenuity developed and found vent in her daily tasks, though sometimes, to be sure, they must have become wearisome and monotonous. It was she who pounded the Indian corn and made the soup or sagamite, day after day. This sagamite took the place of bread with the Indians. She also distributed the food when prepared to the members of the family, and saw that each person's dish was properly filled at the right time. Like all generous natures, she was accustomed to take more than her share of the burden, and likely enough, less than her share of the sagamite. Chauchetière speaks morethan once of heresprit, her ready wit, and also of her skill. He says:—

"Judging from the work which I have seen her do, it will be easy for me to affirm that she worked delicately in porcupine and in elk-skin. She made the belts (or burden-straps) with which the Indian women and girls carry wood; she made those which the old men use in conducting the affairs of the nation, which are composed of beads ofporcelaine(wampum); and one of the occupations of the squaws is also to sew, since they have learned how to do it, either from those who have been slaves among them or from the wives of Christians from Europe. She knew well how to make certain ribbons which the savages make with the skins of eels or strong bark. She prepared these skins or this bark, and she reddened them, applying the color with sturgeon paste, which is used very skilfully among the Iroquois. She knew more than other Iroquois girls, for she could make nets very well indeed andquaisses(buckets which the savages use to draw water); thus her dexterity furnished her with plenty of occupation. Sometimes she was making a pestle or pounder for crushing Indian corn, sometimes she was forming a mat out of bark, and again she was preparing poles on which to hang the ears of corn."

Although she was the youngest in her uncle's family, and was delicate from the time her mother died, she was always the first one at work and the last to take a holiday. It was quite a trial to her, then, when she found—the first symptom of trouble to come—that she would no longer be allowed to spend her time as best pleased herself. Her aunts now insisted that she should wear her prettiest moccasins and all her ornaments, and that she should go with them to dances andfeasts, for which she had a distaste and some features of which were loathsome to her. She was so accustomed, from an inborn sense of duty, to obey those who stood to her in the place of father and mother, that she went as far toward fulfilling their wishes in regard to her costume and her attendance at popular amusements as her extreme timidity and acute sense of modesty would allow. These last-mentioned qualities were among her most marked characteristics. Her aunts, whose natures were of a very different fibre from her own, could have had little or no thought how this compliance on her part out of respect for them distressed her. Although it could scarcely have cast the faintest shadow of a mist across the whiteness of her soul, she was known long afterwards to regret and to grieve bitterly for this indulgence in little vanities.

Her aunts could not and did not try to understand her. They thought she was queer. It seemed strange to them that Tekakwitha took so little pleasure in the festive customs of the Mohawks. They decided that it was due to her Algonquin origin. In other words, she was like her mother. So much the worse for her. It would have pleased them better to have had her resemble her father's family. But after all, the Algonquins were a gentle, yielding race, and they thought they would soon bend her to their will. When they stated plainly the object they had in view in thus bringing her forward,—which was that she should marry,—Tekakwitha's whole nature was roused to resistance at the mere mention of such a thing, and every power of her soul was brought into action to thwart their plan. Though long accustomed to be docile and obey, she showed at thistime a sudden development of will, with inherent force to mould its own fate, and a strength of character that had not before asserted itself. This must have proved to her aunts that after all there was something of the Mohawk in her nature. Sure of her own natural and inalienable right to decide for herself in this important question, she was unconquerable. This is clearly shown in the struggle of will against will, in which she was now enlisted and in which the odds were decidedly against her. But though her whole nature was roused at the well-meant, though in this case unwelcome and premature proposition of her aunts, Tekakwitha was too wise and too self-poised to break at once into open rebellion. She did not announce her secret determination to go through fire and water, if necessary, rather than submit to the plan of her relatives. Why she did not wish to marry was perhaps at that time as much a mystery to herself as to others; but the fact remained. She could not and would not think of it for a moment. "When, therefore, they proposed to establish her in life," says Cholenec, "she excused herself under different pretexts, alleging, above all, her extreme youth and the little inclination she had to enter into marriage. The relatives seemed to approve of these reasons;" but the matter was not allowed to rest for any length of time. Charlevoix tells us that she made an energetic resistance to all offers. For the moment it was not insisted upon; but soon they returned to the charge, and to spare themselves the trouble of listening to her remonstrances, engaged her without her knowledge to a young man. As his alliance appeared desirable to the family of the chief, the proposition was made, accordingto custom, both to him and to the members of his family; while Tekakwitha alone, the very one to whom it was of the utmost consequence, was kept in entire ignorance of the proceeding. This was easily done, owing to her habitual seclusion and the peculiar custom of the country.

"Whenever marriage is in agitation," to use once more the words of Cholenec, "the business is to be settled by the parents, and the parties most interested are not even permitted to meet. It is sufficient that they are talking of the marriage of a young Indian with a young female to induce them with care to shun seeing and speaking with each other. When the parents on both sides have agreed, the young man comes by night to the wigwam of his future spouse and seats himself near her; which is the same as declaring that he takes her for his wife and she takes him for her husband." The bride then presents the young man with sagamite or corn-cakes and sometimes with wood, in token of what is to be her duty in the lodge. He, on his part, sends presents of beaver-skins to the family of the bride. Thus marriages were made among the Iroquois Indians.

Tekakwitha's relations, not knowing the force of the young girl's will, decided among themselves that the shortest and easiest way to overcome her unaccountable opposition would be to take her by surprise. They did not even allow her to choose the person to whom she was to be united. They desired to entrap her unaware into the simple and silent ceremony of an Iroquois marriage. Thus her fate would be sealed and she forced to submit. Would she be able to thwart this wicked plan? And what effect would it be likely tohave on her future conduct? Her aunts acted coldly and harshly in this momentous matter, quite disregarding her rights and her feelings. They felt too confident of success to look beyond the present moment, or else they presumed very far indeed on her well-known sweet temper and kindly disposition.

Chauchetière, who received his information chiefly from Tegonhatsihongo, says of her character and reputation at this time:—

"She was neither vicious, nor a gad-about, nor a great chatterer, nor idle, nor proud, which is a common vice among the young savages. She was not attached to visions nor to dreams, neither had she ever cared much to assist at dances or games; and she had shown on several occasions that she was prudent; but she was naturally timid, not daring to show herself when there was need that she should."

Tekakwitha sat one evening on a low seat by the fire,—her own lodge-seat, which had been assigned to her by the chief matron in her uncle's household. The light of the blazing fagots before her played on her beaded moccasins and showed off to advantage her richly embroidered skirt. In her sitting posture it hung far over and half concealed her pretty leggings. Strings of wampum beads in curious devices were about her neck, and the end of a long rich scarf or girdle which she wore lay on the ground beside her. Her work for the day was done, and she had donned these things in obedience to her aunt's desire. Why, she did not know, and little cared. They often had company; then why not to-night? One of her aunts had giventhe finishing touch to her costume, and dressed her hair with her own hands. It was not by any means the first time she had done so. The guests, whoever they might prove to be, seemed to have changed their minds and gone elsewhere, for she was now left quite to herself. She was just weary enough to enjoy fully the rest and quiet, and was thinking perhaps of a pattern which she intended to work into a wampum belt for her uncle to be used in making a treaty,—likely enough it would be for the treaty of peace between the Mohawks and Mohegans which was brought about after the battle of Kinaquariones, by the people of Albany. Or she may have had in mind, as she sat there musing by the fireside, one of the blackgown's pictures which she had lately seen. If she had noticed at all the rich gift of furs that had been brought to the lodge and carefully put away, she never suspected that it was meant for a wedding present from the family of a young man for whom her aunts had expressed great esteem. But now, while her thoughts are far from any such idea, the young man who desires her for his wife, and who has been kept by the laws of Indian decorum from approaching her for some time past or addressing her himself on the subject, enters the wigwam in holiday attire. He is accompanied by some of his relatives, whilst those of Tekakwitha step forward to receive them. The eye of the young Indian kindles with pleasure at sight of his bride so gayly bedecked with all the insignia of her rank. Her apparent unconcern at what is passing he easily attributes either to maiden coyness or Indian stoicism. Besides, all know that she is extremely shy. So, with ready assurance of a welcome,he walks quickly toward her, and seats himself in silence by her side. Tekakwitha, utterly taken by surprise, is for a moment bewildered, disconcerted. Her aunts now bid her present the young man with some sagamite.[46]In a moment she realizes what they are doing,—that in spite of herself she is taking part in her own wedding. The hot blood rushes to her face. She blushes, but gives no other sign of what is in her mind. What can she do? For an instant she is in an agony of suspense. Then, with quick determination, she rises abruptly, and all aflame with indignation, passes, quick as thought, out of the long-house. Could her relatives have fancied she had risen to do their bidding? Her aunts knew better. Unflinchingly she had met their scowling looks, and felt the keen, fierce eye of her uncle upon her as she moved toward the door. Had her path been over red-hot coals, it would have made no difference then to Tekakwitha. Her only and overmastering impulse was to escape at all hazards,—no matter how nor where. Once out of the stifling air of the cabin, she hurried on and on, taking an accustomed path, out of mere force of habit, till it brought her to the familiar corn-fields. There, breathless and trembling, she hid herself away, with a prayer to Rawenniio to save her from the young hunter whom she did not want, and also from the angry eyes of her relatives, which like burning irons pierced her heart. Soon they came to seek her, and urged her with threats and with entreaty to go back to the cabin. They had made excuses for her absence; and if she would but return with themnow, all would yet be well. Tekakwitha, who was by this time calm and collected, replied quietly but firmly that she would not enter the lodge at all while the young man was there. Finding it impossible to move her, they returned and explained the affair as best they could to the relatives of the now indignant young hunter. He had been no less surprised at her strange conduct than she had been at his unexpected errand to the lodge. There was no course left for him but to withdraw. She then returned to the lodge, and having borne the brunt of angry words with which she was received, retired wearily to rest in the angry silence which followed.

It was many and many a long day to Tekakwitha before the storm which she thus raised about her own head had spent its fury in a series of domestic persecutions, till at last it was lulled to rest by the calm endurance of her firm but gentle spirit. Several times after this her relatives tried to force her into marriage. On one occasion she adroitly hid behind a case of Indian corn. "In everything else," says Chauchetière, "she was good, industrious, peaceable, and agreeable. When she chose to give the word for a laugh, none ever had aught to complain of, and they liked her company. She never resented the raillery which was constantly aimed at her on account of her desire to remain unmarried. Her good-nature exempted her at this time from several difficulties into which she would have fallen if she had not been possessed of natural patience, and if she had not liked better to suffer everything herself rather than to make others suffer." Cholenec further says that the firmness of Tekakwitha renderedher relatives outrageous, for they felt as though they had received an insult.

"Artifice not having proved successful, they had recourse to violence. They now treated her as a slave, obliging her to do everything which was most painful and repulsive, and malignantly interpreting all her actions, even when most innocent. They reproached her without ceasing for the want of attachment to her relations, her uncouth manners, and her stupidity, for it was thus that they termed the dislike she felt to marriage. They attributed it to a secret hatred of the Iroquois nation, because she was herself of the Algonquin race. In short, they omitted no means of shaking her constancy. The young girl suffered all this ill treatment with unwearied patience, and without ever losing anything of her equanimity of mind or her natural sweetness; she rendered them all the services they required with an attention and docility beyond her years and strength. By degrees her relatives were softened, restored to her their kind feelings, and did not further molest her in regard to the course she had adopted."

A custom of the Indians in which Tekakwitha must have taken part about this time, with the other Mohawk girls of her age, was the Corn-Feast.[47]On this supposition a brief description is here given of what was ever one of the merriest of their celebrations. The redmen, with the true poetic spirit of Nature's children, distinguished the various times of the year as the sturgeon month or moon, the beaver-month, the bear-month, and so on, according to the kind of hunting or fishing then in progress; while the different seasons were known asthe time when strawberries or chestnuts blossom, or as the time of corn-planting and when it is ripe.

It was when the corn was ripe that the Corn-Feast began. The plentiful crop of Indian maize was gathered together in one place, and the Mohawk girls assembled with laugh and song to celebrate the harvest. The festival took place in a field in the open air. The warriors and old men, not deigning to take part in this woman's frolic, sat at one side, though not far away, and lazily smoked their pipes. They only betrayed now and then, and by the merest twinkle of an eye, that they took any notice of what was going on. The aged squaws hung on the outskirts of the group of girls, urging them on with jests and shrill screams of laughter. The young squaws were busily employed husking the ears of corn, and throwing them together into heaps, after which they braided them into bunches of twenty[48]to be hung up and dried. This is preparatory to shelling, pounding, and making the corn into cakes of fine flour for future use. But the part of the whole process which pleases the young squaws best is the husking. They sing together snatches of song, and toss the ears of corn gayly from one to another. All the while they keep a keen eye on each separate ear as the soft husk is torn from it, and the silky tassels fall loosely away from the thick set rows of juicy kernels. But what has happened to Tekakwitha there in the midst of them? How theyshout with laughter! Why is she blushing so? In her hand she holds a bright red ear of corn instead of a white one, and a saucy girl calls out the name of a young hunter,—most likely of the one from whom Tekakwitha so recently hid away. A red ear of corn is always the sign of a brave admirer. That is why it is watched for so eagerly. "Here he is," they say to the bashful girl; "see, he has come to woo you again!" She, who is easiest teased of them all on a subject like this, feels like running away once more to escape their jests, or throwing the ear of corn at the saucy girl. But she is brave though shy, and a maker of fun herself; so she does not move, but keeps her eyes well open and awaits her chance. As good fortune would have it, she soon spies her mischievous companion unsheathing a crooked ear of corn, tapering to a point and quite bent over, like a queer little man. "Wagemin! wagemin!" she calls out to the unlucky girl, "Wagemin! Paimosaid!" Although they have often plagued Tekakwitha in the lodge with being Algonquin rather than Mohawk, she does not hesitate on this occasion to recall the song of her mother's race, "Wagemin! wagemin! Paimosaid!"—which are the words sung in the North and West when a crooked ear of corn is found. Enough of Algonquin tradition, learned from their captives, lingered among the Mohawks for them to understand these words, which mean, "The little old corn-thief,—walker at night!"

The laugh is now on the saucy girl who called attention to Tekakwitha. Then catching at the suggestion conveyed by the word "Wagemin!" they break forth gayly into the cereal chorus of the Algonquin Corn-Song. Playfully and with many gestures words like those whichfollow are recited by one of the girls, alternating again and again with the chorus.

Schoolcraft's version of the merry Indian Corn-Song is as follows:—

Cereal Chorus.Wagemin! wagemin!Thief in the blade,Blight of the corn-field,Paimosaid!Recitative.See you not traces while pulling the leaf,Plainly depicting the taker and thief?See you not signs by the ring and the spot,How the man crouched as he crept in the lot?Is it not plain, by this mark on the stalk,That he was heavily bent in his walk?Old man, be nimble! The old should be good,But thou art a cowardly thief of the wood.Chorus.Wagemin! wagemin! etc.Where, little taker of things not your own,—Where is your rattle, your drum, and your bone?Surely a walker so nimble of speed,—Surely he must be a juggler indeed.See how he stoops as he breaks off the ear!Nushka! he seems for a moment to fear.Walker, be nimble,—oh, walker, be brief!Hooh! it is plain the old man is the thief.Chorus.Wagemin! wagemin! etc.Wabuma! corn-taker, why do you lag?None but the stars see you,—fill up your bag.Why do you linger to gaze as you pull?Tell me, my little man, is it most full?A—tia! see, a red spot on the leaf,Surely a warrior can't be a thief!Ah, little night thief, be dear your pursuit,And leave here no print of your dastardly foot.Chorus.Wagemin! wagemin!Thief in the blade,Blight of the corn-field,Paimosaid!

Cereal Chorus.Wagemin! wagemin!Thief in the blade,Blight of the corn-field,Paimosaid!

Recitative.See you not traces while pulling the leaf,Plainly depicting the taker and thief?See you not signs by the ring and the spot,How the man crouched as he crept in the lot?Is it not plain, by this mark on the stalk,That he was heavily bent in his walk?Old man, be nimble! The old should be good,But thou art a cowardly thief of the wood.

Chorus.Wagemin! wagemin! etc.

Where, little taker of things not your own,—Where is your rattle, your drum, and your bone?Surely a walker so nimble of speed,—Surely he must be a juggler indeed.See how he stoops as he breaks off the ear!Nushka! he seems for a moment to fear.Walker, be nimble,—oh, walker, be brief!Hooh! it is plain the old man is the thief.

Chorus.Wagemin! wagemin! etc.

Wabuma! corn-taker, why do you lag?None but the stars see you,—fill up your bag.Why do you linger to gaze as you pull?Tell me, my little man, is it most full?A—tia! see, a red spot on the leaf,Surely a warrior can't be a thief!Ah, little night thief, be dear your pursuit,And leave here no print of your dastardly foot.

Chorus.Wagemin! wagemin!Thief in the blade,Blight of the corn-field,Paimosaid!

FOOTNOTES:[46]For marriage ceremonies see Lafitau,—"Mœurs des Sauvages," vol. i. p. 566; "De la Potherie," vol. iii. p. 14.[47]For an account of the Corn-Feast and its attendant merry-making, see Schoolcraft's "Red Race."[48]See Lewis H. Morgan on the Indian Collection in the State Cabinet of Natural History, etc. His Report for 1850 gives many details concerning the domestic customs and industries of the Iroquois. He mentions three varieties of corn,—white, red, and white flint,—and tells how they prepared it for use.

[46]For marriage ceremonies see Lafitau,—"Mœurs des Sauvages," vol. i. p. 566; "De la Potherie," vol. iii. p. 14.

[47]For an account of the Corn-Feast and its attendant merry-making, see Schoolcraft's "Red Race."

[48]See Lewis H. Morgan on the Indian Collection in the State Cabinet of Natural History, etc. His Report for 1850 gives many details concerning the domestic customs and industries of the Iroquois. He mentions three varieties of corn,—white, red, and white flint,—and tells how they prepared it for use.

THE NEW COLONY OF CHRISTIAN INDIANS ON THE ST. LAWRENCE.—THE "GREAT MOHAWK" GOES TO CANADA.

TEKAKWITHA was quite old enough to have decided opinions of her own on whatever concerned her individual life. She had also proved in her recent struggle that she possessed sufficient strength of will to act upon her convictions. Some of these convictions she had never yet mentioned to any one, but she had for some time fully made up her mind to take a decided step. She was only waiting a favorable opportunity to declare her determination to become a Christian. She felt that this would not be an easy thing to do; for besides her strong propensity to shrink as much as possible from all observation, she saw that her uncle was becoming every day more bitter in his opposition to the teachings of the blackgowns.

The Feast of the Dead in 1669 was closely followed by a public renunciation, in the Mohawk country, of Aireskoi, or demon-worship. This was accompanied by the burning of charms, turtle-shell rattles, and other badges used by the medicine-men. Similar ceremonies took place about the same time, among the Onondagas and in other parts of the Long House of the Five Nations. "Paganism had fallen. Aireskoi was disowned, and his name is not even known in our days among theIroquois. The next step of the missionaries was to implant Christian truth and Christian feeling in their hearts."[49]This was another and more difficult task. Though the Iroquois Indians of the Five Nations have not since worshipped any other than the Great Spirit or true God, known in the Mohawk language as Rawenniio; and though the sacrifices to Aireskoi ceased in the Mohawk Valley after the great Feast of the Dead, in 1669,—practically the life of the Mohawks was still pagan in almost every other respect. Father Pierron, at Tionnontogen, or Saint Mary's, and his assistant Father Boniface, who took charge of a small bark chapel called St. Peter's, which the Indians themselves built at Caughnawaga Castle, both continued their missionary labors with unabated zeal, but for some time they had only partial success. In 1670 eighty-four baptisms were recorded. That same year, in June, the great Onondaga chief, Garacontié, was solemnly baptized at Quebec. It was hoped that other chiefs of the Iroquois would soon follow his example.

Father Bruyas, who on first coming among the People of the Long House had been lodged three days in the cabin of Tekakwitha's uncle, came back from the Oneida country in 1671. He was made superior of the Mohawk mission in place of Pierron. This missionary, the painter of pictures and the inventor of games, received orders to return to Canada to take charge of a new village of Christian Indians which was then being formed on the south bank of the St. Lawrence. As the latter part of Tekakwitha's life was closely connected with the growth and development of this new Christian colonyof Indians in Canada, and as we shall have occasion frequently to allude to it, some further account of it will not be out of place here. The site first chosen was at La Prairie de la Madeleine just across a broad swell of the river from Montreal on a tract of land belonging to the Jesuits and hitherto untenanted. The Canadians called this Indian settlement St. François Xavierdes Prés; and a little later, when that same mission was moved up close to the great Lachine Rapids in the St. Lawrence River, it was known as St. François Xavierdu Sault, which last is in reality nothing more than the Indian name of Caughnawaga put into French and still meaning "At the Rapids." This Christian settlement was started by the temporary sojourn at La Prairie of several Oneidas and Mohawks, who had been on a visit to Quebec and Montreal. They were attracted to the spot by Father Raffeix, who built a little chapel there. It grew by accessions from among the Five Nations, and was encouraged by the French government, in the hope of thus gaining useful allies. Indians who came first from curiosity or for temporary shelter and hospitality afterwards settled there, with their families and friends. The Jesuit Fathers on their part were much pleased with the growth of this village, and took occasion to make of it a distinct settlement of Christian Indians. It soon became a general rendezvous for their converts from among the different nations and tribes of Indians, many of whom by residing there were quite withdrawn from the contagious pagan influences which surrounded them in their own country. All who went to live at St. François Xavierdu Saultwere obliged to renounce, with solemn promises, these three things,—first, theidolatry of dreams; second, the changing of wives, a practice in vogue at Iroquois feasts; and third, drunkenness. Any one among them known to have relapsed into any of these practices was expelled at once from the settlement by the ruling chiefs. These were chosen by the Indians themselves from among the more fervent Christians. They were generally men who had ranked high in their own country, and who were attracted to the Praying Castle, as it was called, either from motives purely religious or on account of some bereavement or disappointment experienced in their old homes. Several of these Christian chiefs were famous characters in the history of the time. Two of them, Kryn and Hot Ashes, are closely connected with the life of Tekakwitha.

Kryn, the "great Mohawk," has already been mentioned in connection with the battle of Kinaquariones. His Christian name was Joseph, and his Indian name Togouiroui. He was also called the conqueror of the Mohegans. He dwelt with his wife at Caughnawaga on the Mohawk, and they had "an only daughter whose bright disposition made all in the town love her." After some difficulty with his wife on account of this child, he deserted her and went off for a long journey. The mother, it seems, had been converted by Father Boniface, and had declared herself a Christian just six months before she was thus deserted. Soon after the departure of her husband she was severely tried by the death of her daughter. This little girl had been her only consolation and hope after she was forsaken by Kryn. Her friends now blamed her for adopting strange customs, saying it was that which had made her husband leave her and which had caused the death of her child. Inspite of all this, Kryn's wife became more devoted than ever to her new faith. She was seen going to the little bark chapel of St. Peter's every night and morning, and often received the sacraments from the hands of Father Boniface. First as assistant to Pierron, and now under Bruyas, he still carried on the mission at Caughnawaga. In course of time he became very successful in winning the Mohawks of that place to Christianity. Thirty adults were baptized within a short time. After the morning and evening prayers at the chapel, a choir of children sang hymns in the Iroquois language; and every Sunday the primitive Christian love-feast, or ceremony of blessed bread, took place in the cabin of a pious Mohawk woman.

At Christmas time the little bark chapel at Caughnawaga was aglow with lights and bedecked with evergreens. All day long the people of the Turtle village, much changed in mind since the torture and murder of Isaac Jogues, stole silently in and out of St. Peter's rustic shrine. The cross, considered uncanny and strange in the days of Goupil, had at last become a familiar sign among the Turtles in the Mohawk Valley. The crowd that gathered at the chapel door on Christmas day looked up at it again and again as they stood out in the snow and the cold December blast, waiting patiently for an opportunity to enter. There in the chapel Father Boniface had placed a fair little statue of the infant Jesus lying in his wretched manger on the straw. This Christmas crib was a strange and wonderful sight to the simple Indians. Those who had become Christians told and retold the Bethlehem story in all its details to the curious people who gathered about the image of the littleChrist child to gaze and wonder. Tekakwitha saw and heard all that was going on at the chapel, but said nothing; her aunts were there also, and her adopted sister. Tegonhatsihongo, whose Christian name was Anastasia, would of course be present on such an occasion, and also the family of Kryn. The wife of the "great Mohawk," having chosen her part and received baptism, now maintained her ground with courage. Deserted and childless, she held firmly to her new-found faith, notwithstanding the abuse she received from friends and neighbors. "Soon after this storm," says good Father Boniface, "God rewarded her fidelity; for in place of the little girl whom he had taken from her, He gave her back her husband a Christian."

Kryn, in his wanderings, had by chance strayed into the new village at La Prairie; there he met Father Fremin, who with Pierron and Bruyas had formerly been Tekakwitha's guests. Kryn listened to all that Fremin had to say to him, having known and respected him during his brief stay in the Mohawk country, when the mission was first begun after De Tracy's expedition. The "great Mohawk" resolved to become a Christian; furthermore, he decided that the best way for him to remain a Christian, and to become a good one, would be to join the new Indian settlement in the land of the French.[50]He was a natural leader of men, bold anduncompromising; he had a large following among his own people on the Mohawk. His next move, therefore, after becoming a Christian, was to return to his old home to find his forsaken wife, and to announce publicly the views he had embraced during his absence. The people gathered with interest and amazement to hear what their old leader had to say. None dared oppose him when he proclaimed his determination to leave everything that could draw him back to his old manner of life, and offered to lead all who would follow him to La Prairie, on the bank of the St. Lawrence. He gave his friends but brief time to consider his words and to make hurried preparations for a journey; then, at break of day, the wild gathering-cry of the "great Mohawk" resounded once more, as of old, through the streets of Caughnawaga Castle. All knew it well, for time and time again it had called them out to battle. With a strange thrill and start of alarm they heard it once more; but only those in the village who were baptized, both men and women, or who meant soon to become Christians, rallied about him now; nor even all of these, for in that case Tekakwitha would have been of the number. A band of thirty or forty gathered at his call, and with a sad, hurried farewell to their friends, their homes, and the valley, they turned and followed in the footsteps of Kryn, who thus led them away into exile. Shea well calls these Indians "a noble band of pilgrims for religion's sake."

Tekakwitha's adopted sister probably went either with this band or with those who accompanied Father Boniface to Canada a little later; for soon after this event we learn that she was living at St. François Xavierdu Sault with her husband; that they were both Christians, and that Anastasia Tegonhatsihongo also dwelt there and in the same cabin with them. The health of Father Boniface was completely broken down by the hardships he had undergone among the Mohawks; so he too left Caughnawaga. He went to Canada in June, 1673, taking many of his neophytes with him as far as the Sault; he died at Quebec the next year, surrounded by his old comrades and friends.

The people of Albany and Schenectady, at the time of these migrations, had too much to do at home to give more than a sidelong glance at what was occurring at the neighboring Indian castle; otherwise the Dutch and English settlers of the province would probably have shown some inclination to resent on the part of the French their efforts to attract the Mohawks to the vicinity of Montreal, as it was likely to interfere with their influence among the redmen, and above all with their highly prized rights in the fur-trade. Some time before this, the Albanians had succeeded in bringing about a treaty of peace between the Mohegans and the Mohawks. Thereupon these last had begun to indulge very freely in the purchase of liquor at Fort Orange; they even carried kegs of it with them to their fishing-villages. This filled the pockets of the Dutch settlers, but it also brought on a severe form of illness among the Mohawks,—a quick and fatal fever,—which gave much occupation to the blackgowns, especially as the services of the medicine men were at this time often rejected; thus the influence of the missionaries was still further increased. Next, there was a disturbance in the government. The Dutch, taking theEnglish by surprise, in 1673, regained possession of the province; that very year a large band of the Mohawks left for Canada. To make matters worse for the interests of the Albanians, a vessel with supplies for the Indian trade, which they were for a long while expecting from Holland, did not arrive; this caused them to put a higher price on the goods they were accustomed to sell to the Mohawks, many of whom on that account turned to Canada for their purchases.

In 1674, when Tekakwitha was in her eighteenth year, and when Boniface, after having resigned his charge at Caughnawaga, was slowly dying at Quebec, the English came once more into power at Albany, and governed the city thenceforth. During these various changes Tekakwitha's uncle kept up his connection with his Dutch neighbors, invariably trading at Albany. He was angered almost beyond endurance at the departure of Kryn and of Boniface with so many of his townspeople. He joined with those who bitterly accused Bruyas, their only remaining blackgown, of a plan to break up the nation. Bruyas protested that he had had nothing at all to do with the affair, and threw the responsibility of the migration mainly upon their own chief the "great Mohawk," whose example so many had followed. He took occasion at the same time to remind those who remained of their vices, which he said were driving away the noblest of their tribesmen. He succeeded in pacifying them for a time; but soon Assendasé, an aged and important chief at the capital of the Mohawk country, delighted the heart of the missionary, and at the same time rearoused the hostility of the unbelieving Indians, by becoming a Christian. In1675 Assendasé died at Tionnontogen, to the great grief of Father Bruyas. About the same time Father James de Lamberville arrived to take charge of St. Peter's chapel and the mission of Boniface; it included both the Turtle Castle of Caughnawaga on the Cayudutta and the adjacent Castle of the Bears called Andagoron. This castle was no longer on the south side of the river, but since De Tracy's expedition had been rebuilt on the north bank opposite to its old site. It was to Father de Lamberville that the niece of the Mohawk chief spoke out the words that had long lain nearest to her heart.

FOOTNOTES:[49]Shea's History of the Catholic Missions, chap. xiv. p. 267.[50]Kryn became strongly attached to his Canadian friends. He sided with them in the war which broke out some years later between the French and the English colonies. The massacre at Lachine in 1689 roused the old warrior who had conquered the Mohegans (in 1669) to aid in avenging his white allies. On Schenectady, in 1690, fell the bloody act of retribution. Kryn was there. Later that same year, on a war-party near Salmon River, he was killed.

[49]Shea's History of the Catholic Missions, chap. xiv. p. 267.

[50]Kryn became strongly attached to his Canadian friends. He sided with them in the war which broke out some years later between the French and the English colonies. The massacre at Lachine in 1689 roused the old warrior who had conquered the Mohegans (in 1669) to aid in avenging his white allies. On Schenectady, in 1690, fell the bloody act of retribution. Kryn was there. Later that same year, on a war-party near Salmon River, he was killed.

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 hisleisure. 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 poussé 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. Chauchetière says:—

"There he found Tekakwitha. Never was an encounter more fortunate on the side of the girl, who wished to speakto 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 theblackgown, 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. Chauchetière 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. François 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 MohawkValley 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 doorwas 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. Thenhe 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 hervision. 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. Chauchetière 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 preciousremains 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."

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