made their speech to me on my arrival, but with a gladness and cheerfulness of countenance which I never had seen among savages. Men, women and children, all were respectful and friendly. At night I called the principal men together to make them two presents. The first to wipe their faces, so that they may regard me with a kindly eye, and that I may never see a trace of sorrow on their foreheads. The second to clear out the little gall which they still might have in their hearts. After several other discourses they retired to consult together, and finally they responded to my presents by two other presents richer than mine. 6th. I was called to divers quarters to administer my medicine to weakly and hectic little things. I baptized some of them. I confessed some of our old Huron Christians, and found God every where, and that he pleased to work himself in hearts where faith reigns. He builds himself a temple there, where he is adored in spirit and truth. Be He blessed for ever. At night our host draws me aside and tells me very affectionately that he always loved us, that finally his heart was satisfied, seeing all the tribes of his nation demanded nothing but peace: that the Seneca had recently come to exhort them to manage this matter well for peace, and that with that view he had made splendid presents: that the Cayuga had brought three belts for that purpose, and that the Oneida was glad to be rid of such a bad affair through his means, and that he desired nothing but peace: that the Mohawk would, no doubt, follow the others, and thus I might take courage, since I bore with me the happiness of the whole land. 7th. A good Christian named Terese, a Huron captive, wishing to pour out her soul to me away from noise and in silence, invited me to visit her in a field cabin where she lived. My God! What sweet consolation to witness so much faith in savage hearts, in captivity, and without other assistance than that of heaven. God raises up Apostles every where. This good Christian woman had with her a young captive of the neutral nation (de la Nation Neutre), whom she loved as her own daughter. She had so well instructed her in the mysteries of the faith, and in sentiments of piety, in the prayers they made in this holy solitude, that I was much surprised. Eh! sister, I asked, why did you not baptise her, since she has the faith like you, and she is Christian in her morals, and she wishes to die a Christian? Alas, brother, this happy captive replied, I did not think it was allowed me to baptise, except in danger of death. Baptise her now, yourself, since you consider her worthy, and give her my name. This was the first adult baptism at Onondaga; we are indebted for it to the piety of a Huron. GENERAL COUNCIL OF PEACE WITH THE FOUR IROQUOIS NATIONS, AND THE SUBSEQUENT RETURN OF FATHER SIMON LE MOINE FROM HIS VOYAGE. On the 10th day of August, the deputies of the three neighbouring Nations having arrived, after the usual summons of the Chiefs that all should assemble in Ondessonk's cabin, I opened the proceedi (says the Father, continuing his Journal) by public prayer, which I said on my knees and in a loud voice, all in the Huron tongue. I invoked the Great Master of heaven and of earth to inspire us with what should be for his glory and our good; I cursed all the demons of hell who are spirits of division; I prayed the tutelar angels of the whole country to touch the hearts of those who heard me, when my words should strike their ear. I greatly astouished them when they heard me naming all by nations, by tribes, by families and each particular individual of any note, and all by aid of my manuscript, which was a matter as wonderful as it was new. I told them I was the bearer of nineteen words to them. The first: That it was Onnonthio, M. de Lauzon, Governor of New France, who spoke by my mouth, and then the Hurons and the Algonquins as well as the French, for all these three nations had Onnonthio for their Great Chief. A large belt of wampum, one hundred little tubes or pipes of red glass, the diamonds of the country, and a caribou's hide being passed: these three presents made but one word. My second word was, to cut the bonds of the eight Seneca prisoners, taken by our allies and brought to Montreal as already stated. The third was, to break the bonds of the Mohegans also, captured about the same time. The fourth; to thank those of Onontago for having brought our prisoner back. The fifth present was, to thank the Senecas for having saved him from the scaffold. The sixth for the Cayuga Iroquois, for having also contributed. The seventh, for the Oneidas for having broken the bonds which kept him a prisoner. The 8th, 9th, 10th and 11th presents to be given to the four Iroquois Nations, a hatchet to each, for the new war they were waging against the Cat Nation. The twelfth present was to heal the head of the Seneca who had lost some of his people. The thirteenth, to strengthen his palisades; to wit, that he may be in a state of defence against the enemy. The fourteenth, to ornament his face for it is the custom of warriors here never to go to battle unless with the face painted, some black, some red, others with various other colors, each having herein as if particular liveries to which they cling even unto death. The fifteenth to concentrate all their thoughts. I made three presents for this occasion; one wampum belt, little glass beads and an elk hide. The sixteenth-I opened Annonchiasse's door to all the Nations; that is, they would be welcome among us. The seventeenth. I exhorted them to become acquainted with the truths of our faith, and made three presents for this object. The eighteenth. I asked them not to prepare henceforward any ambushes for the Algonquin and Huron Nations, who would come to visit us in our French settlement. I made three presents for this purpose. Finally, by the nineteenth present I wiped away the tears of all the young warriors for the death of their great Chief Annencraos, a short time prisoner with the Cat Nation. At each present they heaved a powerful ejaculation from the bottom of the chest in testimony of their joy. I was full two hours making my whole speech, talking like a chief, and walking about like an actor on a stage, as is their custom. After that they grouped together apart in nations and tribes, calling to them a Mohawk who by good luck was there. They consulted together for the space of two hours longer. Finally they called me among them and seated me in an honorable place. The Chief who is the tongue of the country, repeats faithfully as orator the substance of all my words. Then all set to singing in token of their gratification; I was told to pray God on my side, which I did very willingly. After these songs he spoke to me in the name of his Nation. 1. He thanked Onnontio for his good disposition towards them, and brought forward for this purpose two large belts of wampum. 2. He thanked us in the name of the Mohawk Iroquois for having given their lives to five of their allies of the Mohegan nation. Two other belts for that. 3. He thanked us in the name of the Seneca Iroquois for having drawn five of their tribe out of the fire. Two more belts. Ejaculations from the whole assembly follow each present. Another Captain of the Oneida Nation rises: Onnontio, said he-speaking of M. de Lauzon our Governor-Onnontio thou art the pillar of the Earth; thy spirit is a spirit of peace and thy words soften the hearts of the most rebellious spirits. After other compliments expressed in a tone animated by love and respect, he produced four large belts to thank Onnontio for having encouraged them to fight bravely against their new enemies of the Cat Nation, and for having exhorted them never again to war against the French. Thy voice, said he, Onnontio is wonderful, to produce in my breast at one time two effects entirely dissimilar; thou animatest me to war, and softenest my heart by the thoughts of peace; thou art great both in peace and war, mild to those whom thou lovest, and terrible to thine enemies. We wish thee to love us, and we will love the French for thy sake. In concluding these thanks, the Onontaga Chief took up the word. Listen Ondessonk, said he to me; five entire nations speak to thee through my mouth. My breast contains the sentiments of the Iroquois Nations, and my tongue responds faithfully to my breast. Thou wilt tell Onnontio four things, the sum of all our councils. 1. We are willing to acknowledge Him of whom thou hast spoken, who is the master of our lives, who is unknown to us. 2. Our council tree is this day planted at Onnontaga-meaning that that would be, henceforth, the place of their meetings and of their negotiations for peace. 3. We conjure you to select on the banks of our great lake an advantageous site for a French settlement. Fix yourself in the heart of the country, since you ought to possess our hearts. There we shall go for instruction, and from that point you will be able to spread yourself abroad in every direction. Be unto us careful as fathers and we shall be unto you submissive as children. 4. We are engaged in new wars; Onnontio encourages us. We shall entertain no other thought towards him than those of peace. They reserved their richest presents for these last four words; but I can assure you their countenances told more than their tongues, and expressed joy mingled with so much mildness that my heart was full. What appeared to me most endearing in all this was that all our Huron Christians and the captive women, lighted this fire which melts the hearts of the Iroquois. They told them so much good of us, and spoke so often of the great value of the Faith, that they prize it without being acquainted with it; and they love us in the hope that we shall be for them what we have been for the Indians. To return to the Father's Journal: The 11th day of August. There is nothing but feasts and rejoicings every where. A misfortune occurred, however, at night. A cabin catching fire, no one knew how, an impetuous wind drove the flames to the others, and in less than two hours more than twenty were reduced to ashes, and the remainder of the village was in danger of being burnt. God preserved all hearts however in the joy of the preceding day, and their dispositions as calm towards me as if this misfortune had never happened. The 12th. Our Christian captives wishing to confess before my departure gave me employment, or rather repose which I wished for. I baptized a little girl of four years who was dying. I recovered from the hands of these barbarians, the New Testament of the late Father Jean de Brebouf, whom they put to a cruel death five years ago, and a small book of devotion which was used by the late Father Charles Garnier whom they also killed four years ago. The 13th. Came the leave taking. Observing the custom of friends on similar occasions, having convoked the Council, I made them two presents to console them. And with this view I first [VOL. I] 5 planted in the name of Achiendassé (which is the appellation of the General Superior of all our Society's Missions in these countries) the first post on which to begin a cabin. This is like laying the first stone in France of a house one intends to build. My second present was to throw down the first bark that is to cover the cabin. This evidence of affection satisfied them, and three of their chiefs thanked me publicly in speeches which one could not be persuaded issued from the lips of men called savages. Nevertheless they seek me every where to give me my parting feast, all the men and women of consideration being invited in my name into our cabin, according to the custom of the country, in order to do honor to my departure. We part in good company. After the public cry of the Chief, every one vies to carry our little baggage. About half a league from there we found a group of old men, all Chiefs of the Council, who waited to bid me Adieu hoping for my return for which they ardently testified their wishes. 16th. We arrive at the entrance of a small lake in a large half dried basin; we taste the water of a spring that they durst not drink, saying that there is a Demon in it which renders it fætid; having tasted it I found it was a fountain of Salt water; and in fact we made salt from it as natural as that from the sea; of which we carried a sample to Quebec. This lake abounds in fish-in salmon trout and other fish. 17th. We enter their river, and at a quarter of a league meet at the left the Seneca river, which increases this; it leads, they say, to Cayuga (Onicen) and to Seneca in two sunsets. At three leagues of a fine road from there, we leave the river Oneida (Oneiout) which appears to us very deep. Finally a good league lower down we meet a rapid which gives the name to a village of fishermen. I found there some of our Christians and some Huron Christian women whom I had not yet seen. 19th. We proceed on our journey on the same river which is of a fine width and deep throughout, except some shoals where we must get into the water and draw the canoe lest the rocks break it. 20. We arrive at the Great Lake, Ontario, called the Lake of the Iroquois. 21. This lake is in a fury in consequence of the violence of the winds after a storm of rain. 22. Coasting quietly the shores of this Great Lake, my sailors kill with a shot from a gun, a large stag: my companion and I content ourselves looking at them broiling their stakes, it being Saturday, a day of abstinence for us. 23. We arrive at the place which is fixed on for our house and a French settlement. Beautiful prairies, good fishing; a resort of all Nations. There I found new Christians who confessed themselves and furnished me with devotion in their sentiments of piety. 24 and 25. Being windbound, one of our canoes foundered on the 26, our sailors having embarked before the tempest had abated, and we thought we should have perished-finally we cast ourselves on an island where we dried ourselves at our leisure. 27. In the evening a little lull afforded us time to regain the main land. 28 and 29. The chase stops our sailors who are in the best possible humor; for flesh is the paradise of the man of flesh. 30 and last of August. The rain and wind seriously inconvenience poor travellers, who having worked all day are badly provided for at night. 1st day of Sept. I never saw so many deer, but we had no inclination to hunt. My companion killed three as if against his will. What a pity! for we left all the venison there, reserving the hides and some of the most delicate morsels. 2a of the month. Travelling through vast prairies, we saw in divers quarters immense herds of wild bulls and cows; their horns resemble in some respect the antlers of the stag. 3d and 4th. Our game does not leave us; it seems that venison and it seems that venison and game follow us every where. Droves of twenty cows plunge into the water as if to meet us. Some are killed, for sake of amusement, by blows of an axe. 5. In one day we travel over the road which took us two long days ascending the rapids and breakers. 6. Our Sault St. Louis frightens my folks. They land me four leagues above the settlement of Montreal, and God gave me sufficient strength to arrive before noon, and to celebrate mass, of which I was deprived during my whole voyage. 7. I proceed and descend to Three Rivers where my sailors desire to go. We arrived at Quebec on the eleventh day of the month of September of this year, 1654. JOURNAL OF WHAT OCCURRED BETWEEN THE FRENCH AND SAVAGES. [ Relation, &c. 1657 and 1658. ] The word Onnota, which signifies, in the Iroquois tongue, a Mountain, has given the name to the village called Onnontaé, or as others call it, Onnontagué, because it is on a mountain; and the people who inhabit it consequently style themselves Onnontae-ronnons, or Onnontagué-ronnons. These people have for a long time and earnestly demanded that some priests of our Society 1655. be sent to their country. Finally, Father Joseph Chaumont and Father Claude Dablon were granted to them, in the year 1655. They embarked on the 19th Sept., and arrived at Onnontagué the 5th November of the same year 1655. These two good fathers finding themselves listened to with approval and kindness, Father 1656. Dablon left Onnontagué on the second day of March of the following year 1656, to look for help at Quebec, where he arrived in the beginning of April, and departed thence on the 17th May, in company with three Fathers and two brothers of the Society, and a good number of Frenchmen, who all proceeded towards this new country, where they arrived on the 11th day of July of the same year, 1656. In the year 1657, the harvest appearing plentiful in all the villages of the upper Iroquois, 1657. the common people listening to the words of the gospel with simplicity and the Chiefs with a well disguised dissimulation, Father Paul Ragueneau, Father François Du Peron, some Frenchmen and several Hurons, departed from Montreal the 26th July, to aid their brethren and compatriots. On the 30 day of the month of August of the same year 1657, the perfidy of the Iroquois began to develop itself by the massacre which they made of the poor Hurons whom they brought into their country, after thousands of protestations of kindness and thousands of oaths, in their style, that they should treat them as brothers. And had not a number of Iroquois remained among the French, near Quebec, to endeavor to bring with them the rest of the Hurons, who distrusting these traitors, would not embark with the others, the Fathers and the Frenchmen who ascended with them would have then been destroyed; and all those who remained on the banks of Lake Ganantaa, near to Onnontagué, would shortly after have shared the same fate. But the fear that the French would wreak vengeance on their countrymen, staid their design, of which our fathers had had secret intelligence immediately on their arrival in the country. Even a captain who was acquainted with the |