The Jesuit Relations and Allied Documents, Vol. II: Acadia, 1612-1614

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Title: The Jesuit Relations and Allied Documents, Vol. II: Acadia, 1612-1614
Author: Various
Language: English
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THE JESUIT RELATIONS AND ALLIED DOCUMENTS

VOL. II

The Jesuit Relations and Allied Documents

TRAVELS AND EXPLORATIONS OF THE JESUIT MISSIONARIES IN NEW FRANCE

1610-1791

THE ORIGINAL FRENCH, LATIN, AND ITALIAN TEXTS, WITH ENGLISH
TRANSLATIONS AND NOTES; ILLUSTRATED BY PORTRAITS, MAPS, AND
FACSIMILES

EDITED BY

REUBEN GOLD THWAITES
Secretary of the State Historical Society of Wisconsin

Vol. II
ACADIA: 1612-1614

CLEVELAND: =The Burrows Brothers Company=, PUBLISHERS, M DCCC XCVI

_The Imperial Press, Cleveland_

EDITORIAL STAFF

Editor REUBEN GOLD THWAITES

Translator from the French JOHN CUTLER COVERT

Assistant Translator from the French MARY SIFTON PEPPER

Translators from the Latin { WILLIAM FREDERIC GIESE
{ JOHN DORSEY WOLCOTT

Translator from the Italian MARY SIFTON PEPPER

Assistant Editor EMMA HELEN BLAIR

CONTENTS OF VOL. II

PREFACE TO VOLUME II 1

DOCUMENTS:--

IX. Lettre au R. P. Provincial, à Paris. _Pierre Biard_; Port Royal,
January 31, 1612 3

X. Missio Canadensis. Epistola ex Porturegali in Acadia, transmissa
ad Praepositvm Generalem Societatis Jesu. _Pierre Biard_; Port Royal,
January 31, 1612 57

XI. Relation Dernière de ce qui s'est Passé au Voyage du Sieur de
Potrincourt. _Marc Lescarbot_; Paris, 1612 119

XII. Relatio Rervm Gestarum in Novo-Francica Missione, Annis 1613 &
1614 193

BIBLIOGRAPHICAL DATA: VOLUME II 287

NOTES 291

[Illustration]

ILLUSTRATIONS TO VOL. II

I. Photographic facsimile of General Map, from _Les Voyages du Sieur
de Champlain_, (Paris, 1613) _Facing_ 56

II. Photographic facsimile of Map of Port Royal, from _Ibid_
_Facing_ 118

III. Photographic facsimile of title-page, Lescarbot's _Relation
Dernière_ 122

IV. Photographic facsimile of plan of Fort at Port Royal, from _Ibid_
_Facing_ 192

PREFACE TO VOL. II

Following is a synopsis of the documents contained in the present
volume:

IX. The indefatigable Biard presents, herein, a graphic recital of his
work among the Acadian savages, and particularly his journeys into
the wilderness. His report of a trip with a party of Port Royalists
to French trading posts on the St. Croix and St. John rivers, to an
Etchemin town probably on the site of the present Castine, Me., and to
an English fishing station on the Kennebec, is full of interest.

X. Herein, Biard sends to the general of his order a full report
concerning: (1) New France, its physical characteristics, and its
aborigines; (2) the circumstances attending the opening of the Jesuit
mission in Acadia; (3) Fléché's work previous to the coming of the
Jesuits; (4) visits to savage tribes by Massé and himself, with
descriptions of conversions and baptisms, and a statement of the
conditions and prospects of spiritual work among the aborigines.

XI. Lescarbot's _Relation Dernière_ gives an account of Poutrincourt's
voyage to New France, in 1610; of the conversion and baptism of
the savage chief, Membertou, and others, by the priest, Fléché; of
Biencourt's return to France; and of the experiences of Poutrincourt at
Port Royal. The writer praises Poutrincourt for his exertions in Canada
in behalf of both religion and civilization; and urges that he should
be aided in his colonial enterprise, as a necessary basis for religious
work in this portion of the New World. He gives a list of the sponsors
of the baptized Indians, who included many of the French nobility
and clergy. The life at Port Royal is pictured in some detail; its
labors and privations are dwelt upon; and the customs of the natives
described. Lescarbot does not fail, although cautiously, to exhibit his
dislike of the Jesuits, and endeavors to show that their coming to Port
Royal involved delay and expense to the colonial enterprise, thereby
injuring Poutrincourt. Our author's closing chapter devoutly catalogues
the "Effects of God's Grace in New France;" he describes how Providence
cared for the colonists in their distress, saved them from shipwreck,
kindly disposed the savages toward them and the Christian religion, and
returned to the Frenchmen their ship, in time to prevent starvation.
The rescue of Aubry is also mentioned.

XII. The _Relatio Rerum Gestarum (1613 & 1614)_ opens with a
description of New France, its geography, its climate, its peoples
and their customs. The experience of the Jesuit fathers at Port Royal
is related at length, from their own point of view. A description is
given of the settlement of St. Sauveur, on Mount Desert Island, and its
destruction by the Virginian, Argall. Then follows an account of the
life of the Jesuit prisoners, in Virginia and England. The conclusion
is reached that, despite these drawbacks, the Jesuit mission in Canada
has made a hopeful beginning.

R. G. T.

MADISON, WIS., September, 1896.

LETTRE DU P. BIARD

au R. P. Provincial à Paris

PORT ROYAL, Janvier 31, 1612

SOURCE: Reprinted from Carayon's Première Mission des Jésuites au
Canada, pp. 44-76.

[44] Lettre du P. Pierre Biard au R. P. Provincial à Paris.

(_Copiée sur l'autographe conservé dans les archives du Jésus, à Rome._)

PORT-ROYAL, 31 janvier 1612.

MON REVEREND PERE,
Pax Christi.

S'il nous failloit entrer en compte devant Dieu et Vostre Reverence
du geré et negocié par nous en ceste nouvelle acquisition du Fils de
Dieu, ceste nouvelle France et Chrestienté, depuis nostre arrivée
jusques à ce commencement de nouvel an, je ne doubte point certes,
qu'en la sommation et calcul final, la perte ne surmontast les profits;
le despensé follement en offençant, le bien et sagement ménagé en
obeyssant, et le receu des talents, graces et tolerances divines,
le mis et employé au royal et amiable service de nostre grand et
autant bening Createur. Neantmoins, d'autant que (comme je croy) nos
ruines n'édifiroyent personne, et nos rentes n'establiroyent aucun,
il vaudroit mieux que pour le malacquitté, nous le plorions à part;
[45] pour le receu, nous imitions le metayer d'iniquité loué par
Nostre Seigneur en l'Evangile, sçavoir est que, faisant part à autruy
des biens de nostre Maistre, nous nous en faisions des amis, et que
communiquant à plusieurs ce qui est d'édification en ces premiers
fondemens de Chrestienté, nous obtenions plusieurs intercesseurs
envers Dieu, et fauteurs de cet œuvre. Mesme que ce faisant, nous
ne defrauderons en rien la debte, ainsy que fit le Censier inique,
baillant à plusieurs le bien de Nostre Maistre avec profit, et
peut-estre acquitterons par ceste œconomie une partie des redevances et
de leur surcroy. Ainsy soit-il.

[44] Letter from Father Pierre Biard to the Reverend Father
Provincial, at Paris.

(_Copied from the autograph preserved in the archives of Jesus, at
Rome._)

PORT ROYAL, January 31, 1612.

MY REVEREND FATHER,
The peace of Christ be with you.

Were we compelled to give an account before God and Your Reverence
of our administration and our transactions in this newly acquired
kingdom of the Son of God, this new France and new Christendom,
from the time of our arrival up to the beginning of this new
year, I certainly do not doubt that, in the aggregate and final
summing up, the loss would exceed the profits; the foolish cost
of transgression, the goodness and wisdom of obedience; and the
reception of divine talents, graces, and indulgence would exceed
their outlay and use in the royal and agreeable service of our
great and so benign Creator. Nevertheless, inasmuch as (I believe)
no one would be edified by our losses, or greatly benefited by our
gains, it is better that we mourn our losses apart; [45] as to our
receipts, we shall be like the unjust steward commended by Our Lord
in the Gospels, namely, by sharing our Master's goods with others
we shall make them our friends; and in communicating to many what
is edifying in these early foundations of Christianity, we shall
obtain intercessors with God and supporters of this work. Yet in
doing this we shall in no wise diminish the debt, as did the wicked
Steward, giving out Our Master's goods with profit; but we shall,
perhaps, by this prudence acquit ourselves of a part of the dues
and interests. So be it.

Aujourd'huy, 22 Ianvier, 1612, neuf [huict] mois sont passez dés notre
arrivée en ceste nouvelle France. Peu aprés nostre arrivée, i'escrivy
l'estat auquel nous avons retrouvé ceste Eglise et Colonie naissante.
Voicy ce qui s'en est ensuivy.

To-day, January 22nd, 1612, eight[1] months have passed since our
arrival in this new France. Soon after that, I wrote you in regard
to the condition in which we found this infant Church and Colony.
Here is what followed:

Monsieur de Potrincourt s'en allant en France le mois de Iuin dernier,
laissa icy son fils Monsieur de Biencourt, ieune seigneur de grande
vertu et fort recommandable, avec environ 18 siens domestiques, et
nous deux prestres de la Compagnie. Or la tasche et travail de nous
deux prestres, selon nostre vocation, a esté, et icy dans la maison
et habitation en residant, et dehors en voyageant. Commençons, comme
l'on dict, de chez nous, de [46] la maison et habitation; puis nous
sortirons dehors.

When Monsieur de Potrincourt went to France last June he left his
son here, Monsieur de Biencourt, a young man of great integrity and
of very estimable qualities, with about eighteen of his servants
and us two priests of the Society. Now our duties and offices, in
accordance with our calling as priests, have been performed while
residing here at the house and settlement, and by making journeys
abroad. Let us begin, as they say, at home, that is, at [46] the
residence and settlement; then we shall go outside.

Icy donc nos exercices sont: dire messe tous les jours, la chanter
solemnellement les dimanches et festes, avec les Vespres, et souvent
la procession; faire prieres publiques matin et soir; exhorter,
consoler, donner les sacremens, ensevelir les morts; enfin faire les
offices de Curé, puisque autres prestres n'y a en ces quartiers que
nous. Et de vray, bon besoing seroit que fussions meilleurs ouvriers
de Nostre Seigneur; d'autant que gens de marine, tels que sont quasi
nos paroissiens, sont assez d'ordinaire totalement insensibles au
sentiment de leur ame, n'ayans marque de religion sinon leurs juremens
et reniemens, ny cognoissance de Dieu sinon autant qu'en apporte la
pratique connue de France, offusquée du libertinage et des objections
et bouffonneries mesdisantes des heretiques. D'où l'on peut aussy
veoir, quelle esperance il y a de planter une belle chrestienté
par tels evangelistes. La première chose que ces pauvres Sauvages
apprennent, ce sont les juremens, parolles sales et injures; et orriés
souvent les Sauvagesses (lesquelles autrement sont fort craintives et
pudiques), mais vous les orriés souvent charger nos gens de grosses
pourries et eshontées opprobres, en langage françois; non qu'elles en
sachent la signification, ains seulement parce qu'elles voyent qu'en
telles parolles est leur [47] commun rire et ordinaire passetemps.
Et quel moyen de remedier à cecy en des hommes qui mesprennent
(malparlent) avec (d'autant) plus d'abandon qu'ils mesprisent avec
audace.

Here then are our occupations: to say mass every day, and to
solemnly sing it sundays and holidays, together with Vespers, and
frequently the procession; to offer public prayers morning and
evening; to exhort, console, administer the sacraments, bury the
dead; in short, to perform the offices of the Curate, since there
are no other priests in these quarters. And in truth it would be
much better if we were more earnest workers here for Our Lord,
since sailors, who form the greater part of our parishioners
are ordinarily quite deficient in any spiritual feeling, having
no sign of religion except in their oaths and blasphemies, nor
any knowledge of God beyond the simplest conceptions which they
bring with them from France, clouded with licentiousness and the
cavilings and revilings of heretics. Hence it can be seen what hope
there is of establishing a flourishing christian church by such
evangelists. The first things the poor Savages learn are oaths and
vile and insulting words; and you will often hear the women Savages
(who otherwise are very timid and modest), hurl vulgar, vile, and
shameless epithets at our people, in the French language; not that
they know the meaning of them, but only because they see that
when such words are used there is [47] generally a great deal of
laughter and amusement. And what remedy can there be for this evil
in men whose abandonment to evil-speaking (or cursing) is as great
as or greater than their insolence in showing their contempt?

A ces exercices chrestiens que nous faisons icy à l'habitation,
assistent aucune fois les Sauvages, quand aucuns y en a dans le port.
Ie dis, aucune fois, d'autant qu'ils n'y sont gueres stylés, non
plus les baptisés que les payens, ne sçachant gueres davantage les
uns que les autres faute d'instruction. Telle fut la cause pourquoy
nous resolusmes dés nostre arrivée de ne point baptiser aucun adulte,
sans que prealablement il ne fust bien catechisé. Or catechiser ne
pouvons-nous avant que sçavoir le langage.

At these christian services which we conduct here at the
settlement, the Savages are occasionally present, when some of them
happen to be at the port. I say, occasionally, inasmuch as they
are but little trained in the principles of the faith--those who
have been baptized, no more than the heathen; the former, from lack
of instruction, knowing but little more than the latter. This was
why we resolved, at the time of our arrival, not to baptize any
adults unless they were previously well catechized. Now in order to
catechize we must first know the language.

De vray, Monsieur de Biancourt, qui entend le sauvage le mieux de
tous ceux qui sont icy, a pris d'un grand zele, et prend chaque jour
beaucoup de peine à nous servir de truchement. Mais, ne sçay comment,
aussi tost qu'on vient à traitter de Dieu, il se sent le mesme que
Moyse, l'esprit estonné, le gosier tary, et la langue nouée. La cause
en est d'autant que ces sauvages n'ont point de religion formée, point
de magistrature ou police, point d'arts ou libéraux ou mechaniques,
point de commerce ou vie civile; et par consequent les mots leur
défaillent [48] des choses qu'ils n'ont jamais veues ou apprehendées.

It is true that Monsieur de Biancourt, who understands the savage
tongue better than any one else here, is filled with earnest
zeal, and every day takes a great deal of trouble to serve as our
interpreter. But, somehow, as soon as we begin to talk about God he
feels as Moses did,--his mind is bewildered, his throat dry, his
tongue tied. The reason for this is that, as the savages have no
definite religion, magistracy or government, liberal or mechanical
arts, commercial or civil life, they have consequently no words to
describe [48] things which they have never seen or even conceived.

D'avantage, comme rudes et incultes qu'ils sont, ils ont toutes leurs
conceptions attachées aux sens et à la matiere; rien d'abstraict,
interne, spirituel ou distinct. _Bon, fort, rouge, noir, grand,
dur_, ils le vous diront en leur patois; _bonté, force, rougeur,
noircissure_, ils ne scavent que c'est. Et pour toutes les vertus que
vous leur sauriez dire, _sagesse, fidelité, justice, misericorde,
recognoissance, pieté_, et autres, tout chez eux tout n'est sinon
_l'heureux, tendre amour, bon cœur_. Semblablement un loup, un renard,
un esquirieu, un orignac, ils les vous nommeront, et ainsy chaque
espece de celle qu'ils ont, les quelles, hors les chiens, sont toutes
sauvages; mais une beste, un animal, un corps, une substance, et ainsy
les semblables universels et genres, cela est par trop docte pour eux.

Furthermore, rude and untutored as they are, all their conceptions
are limited to sensible and material things; there is nothing
abstract, internal, spiritual, or distinct. _Good, strong, red,
black, large, hard_, they will repeat to you in their jargon;
_goodness, strength, redness, blackness_--they do not know what
they are. And as to all the virtues you may enumerate to them,
_wisdom, fidelity, justice, mercy, gratitude, piety_, and others,
these are not found among them at all except as expressed in the
words _happy, tender love, good heart_. Likewise they will name to
you a wolf, a fox, a squirrel, a moose, and so on to every kind of
animal they have, all of which are wild, except the dog; but as
to words expressing universal and generic ideas, such as beast,
animal, body, substance, and the like, these are altogether too
learned for them.

Ajoutez à cecy, s'il vous plaist, la grande difficulté qu'il y a de
tirer d'eux les mots mesmes qu'ils ont. Car, comme ny eux ne sçavent
nostre langage, ny nous le leur, sinon fort peu, touchant le commerce
et vie commune, il nous faut faire mille gesticulations et chimagrées
pour leur exprimer nos conceptions, et ainsy tirer d'eux quelques noms
des choses qui ne se peuvent monstrer avec [49] le sens. Par exemple,
penser, oublier, se ressouvenir, doubter: pour sçavoir ces quatre mots,
il vous faudra donner beau rire à nos messieurs au moins toute une
aprés-disner, en faisant le basteleur; et encore, aprés tout cela, vous
trouverez-vous trompé et mocqué de nouveau, ayant eu, comme l'on dit,
le mortier pour un niveau, et le marteau pour la truelle. Enfin nous
en sommes là encore, après plusieurs enquestes et travaux, à disputer
s'ils ont aucune parolle qui corresponde droictement à ce mot _Credo_,
je croy. Estimez un peu que c'est du reste du symbole et fondemens
chrestiens.

Add to this, if you please, the great difficulty of obtaining from
them even the words that they have. For, as they neither know our
language nor we theirs, except a very little which pertains to
daily and commercial life, we are compelled to make a thousand
gesticulations and signs to express to them our ideas, and thus
to draw from them the names of some of the things which cannot be
pointed out [49] to them. For example, to think, to forget, to
remember, to doubt; to know these four words, you will be obliged
to amuse our gentlemen for a whole afternoon at least by playing
the clown; and then, after all that; you will find yourself
deceived, and mocked anew, having received, as the saying is, the
mortar for the level, and the hammer for the trowel. In short we
are still disputing, after a great deal of research and labor,
whether they have any word to correspond directly to the word
_Credo_, I believe. Judge for yourself the difficulty surrounding
the remainder of the symbols and fundamental truths of christianity.

Or tout ce discours de la difficulté du langage, ne me servira pas
seulement pour monstrer en quels efforts et ahan de langue nous sommes,
ains aussy pour faire veoir à nos Europeans leur felicité mesme civile:
car il est assuré qu'encore mesme enhanée,[I.] cette miserable nation
demeure touiours en une perpetuelle enfance de langue et de raison.
Ie dis, de langue et de raison, parce qu'il est évident que là où
la parolle, messagere et despensière de l'esprit et discours, reste
totalement rude, pauvre et confuse, il est impossible que l'esprit
et raison soient beaucoup polis, abondans et en ordre. Cependant ces
pauvres chetifs et enfants s'estiment [50] plus que tous les hommes de
la terre, et pour rien du monde ne voudroyent quitter leur enfance et
chetiveté. Mais ce n'est pas de merveille; car, comme j'ay dict, ils
sont enfans.

Now all this talk about the difficulty of the language will not
only serve to show how laborious is our task in learning it, but
also will make our Europeans appreciate their own blessings, even
in civil affairs; for it is certain that these miserable people,
continually weakened by hardships [_enhanée_],[II.] will always
remain in a perpetual infancy as to language and reason. I say
language and reason, because it is evident that where words, the
messengers and dispensers of thought and speech, remain totally
rude, poor and confused, it is impossible that the mind and
reason be greatly refined, rich, and disciplined. However, these
poor weaklings and children consider themselves [50] superior to
all other men, and they would not for the world give up their
childishness and wretchedness. And this is not to be wondered at,
for, as I have said, they are children.

Ne pouvans doncques pour encores baptiser les adultes, comme nous avons
dict, nous restent les enfans, à qui appartient le royaume des cieux;
ainsy nous les baptisons de la volonté des parens et soubs la caution
des parrains. Et en cette façon, en avons jà baptisé quatre, Dieu
mercy. Les adultes qui sont en extreme necessité, nous les instruisons
autant que Dieu nous en donne le moyen; et la pratique nous a faict
veoir, que lors Dieu supplée interieurement le défaut de son outil
externe. Ainsy, une vieille femme dangereusement malade, et une jeune
fille, ont esté receues au nombre des enfans de Dieu. La vieille est
encore debout; la fille est allée à Dieu.

Since we cannot yet baptize the adults, as we have said, there
remain for us the children, to whom the kingdom of heaven belongs;
these we baptize with the consent of their parents and the pledge
of the god-parents. And under these conditions we have already,
thank God, baptized four of them. We instruct the adults who are
in danger of death, as far as God gives us the means to do so;
and experience has shown us that then God inwardly supplements
the defects of his exterior instruments. Thus, an old woman,
dangerously ill, and a young girl have been added to the number of
the children of God. The woman still lives, the girl has gone to
Heaven.

Je vis cette fille de 8 a 9 ans, toute transie et n'ayant plus que
la peau et les os. Je la demanday à ses parens pour la baptiser.
Ils me respondirent que si je la voulois, ils me la donnoyent tout
à faict. Car aussy bien, elle et un chien mort, c'estoit tout un.
Ainsy parloyent-ils, d'autant que c'est leur coustume d'abandonner
entierement ceux qu'ils ont une fois entierement jugés incurables.
Nous acceptasmes l'offre, affin qu'ils vissent la difference du [51]
Christianisme et de leur impieté. Nous fismes conduire ce pauvre
squelette en une cabane de l'habitation, la secourusmes et nourrismes
à nostre possible, et l'ayant tolerablement instruite, la baptisasmes.
Elle fut appelée Antoynette de Pons, en memoire et recognoissance de
tant de benefices qu'avons receus et recevons de Madame la Marquise de
Guercheville; et laditte Dame se peut resjouir que jà son nom est au
ciel, car quelques jours aprés son baptesme, cette ame choysie s'envola
en ce lieu de gloire.

I saw this girl, eight or nine years old, all benumbed and nothing
but skin and bone. I asked the parents to give her to me to
baptize. They answered that if I wished to have her they would
give her up to me entirely. For to them she was no better than
a dead dog. They spoke like this because they are accustomed to
abandon altogether those whom they have once judged incurable. We
accepted the offer, so that they might see the difference between
[51] Christianity and their ungodliness. We had this poor skeleton
brought into one of the cabins of the settlement, where we cared
for and nourished her as well as we could, and when she had been
fairly well instructed we baptized her. She was named Antoynette de
Pons, in grateful remembrance of the many favors we have received
and are receiving from Madame la Marquise de Guercheville, who may
rejoice that already her name is in heaven, for a few days after
baptism this chosen soul flew away to that glorious place.

Ce luy aussy fut nostre premier né, sur lequel nous avons pu dire ce
que Ioseph prononça sur le sien, que Dieu nous avoit faict oublier
tous nos travaux passés et la maison de nostre Père. Mais à propos de
ce que les Sauvages abandonnent leurs malades, une autre occasion de
semblablement exercer la charité chrestienne envers ces délaissés, a eu
son issüe plus joyeuse, et profitable pour détromper ces nations. Cette
occasion fut telle.

This was also our firstborn, for whose sake we could say, as Joseph
did about his, that God had made us forget all our past hardships
and the homes of our Fathers. But in speaking of the Savages
abandoning their sick, another similar occasion to exercise charity
toward those who are deserted has had a more happy issue and one
more useful in undeceiving these people. This occasion was as
follows:

Le second fils du grand sagamo Membertou, de qui nous parlerons
tantost, appelé _Actodin_, jà chrestien et marrié, estoit tombé en
une griefve maladie. Monsieur de Potrincourt, s'en allant en France,
l'avoit visité, et, comme il est bon seigneur, l'avoit invité de se
faire porter en l'habitation, pour y estre medicamenté. Je m'attendois
à cela, qu'on [52] le nous apporteroit; mais on n'en faisoit rien. Ce
voyant, pour ne laisser cette ame en danger, je m'y en allay de là à
quelques jours (car il estoit à 5 lieuës de l'habitation). Mais je
trouvay mon malade en un bel estat. On estoit sur le poinct de faire
tabagie ou convive solemnel sur son dernier adieu. Trois ou quatre
vastes chaudieres bouilloyent sur le feu. Il avoit sa belle robe soubs
soy (car c'estoit en esté), et se preparoit à sa harangue funebre.
La harangue devoit finir en l'adieu et comploration commune de tous.
L'adieu et le deuil se clost par l'occision des chiens à ce que le
mourant ait des avants-coureurs en l'autre monde. L'Occision des chiens
est accostée de la tabagie et de ce qui suyt la tabagie, du chant et
des danses. Après cela, il n'est plus loysible au malade de manger ou
demander aucun secours, ains se doibt jà tenir pour un des manes ou
citoyens de l'autre vie. Je trouvay donc mon hoste en tel estat.

The second son of the grand sagamore Membertou, of whom we shall
speak by and by, named _Actodin_, already a christian, and married,
fell dangerously ill. Monsieur de Potrincourt, as he was about
to depart for France, had visited him; and being a kind-hearted
gentleman, had asked him to let himself be taken to the settlement
for treatment. I was expecting this suggestion [52] to be carried
out; but they did nothing of the kind. When this became evident,
not to leave this soul in danger, I went there after a few days
(for it was five leagues from the settlement). But I found my
patient in a fine state. They were just about to celebrate tabagie,
or a solemn feast, over his last farewell. Three or four immense
kettles were boiling over the fire. He had his beautiful robe under
him (for it was summer), and was preparing for his funeral oration.
The oration was to close with the usual adieus and lamentations
of all present. The farewell and the mourning are finished by the
slaughter of dogs, that the dying man may have forerunners in the
other world. This slaughter is accompanied by the tabagie and what
follows it--namely, the singing and dancing. After that it is no
longer lawful for the sick man to eat or to ask any help, but he
must already consider himself one of the "manes," or citizens of
the other world. Now it was in this state that I found my host.

I'invectivay contre cette façon de faire, plus de geste que de langue,
car pour la langue, mes interpretes ne disoyent pas la dixiesme partie
de ce que je voulois. Neantmoins le vieil Membertou, pere du malade,
conceut assés l'affaire, et me promit qu'on s'arresteroit à tout ce
que j'en dirois. Ie luy dis donc que pour l'adieu et deuil moderé, et
encores pour la tabagie, cela se pourroit tolerer; mais [53] que le
carnage des chiens, et les chants et danses sur un trespassant, et
beaucoup moins l'abandonnement d'iceluy, ne me playsoyent point; que
plus tost, selon qu'ils avoyent promis à Monsieur de Potrincourt, ils
l'envoyassent en l'habitation; qu'à l'ayde de Dieu, il pourroit bien
encore guerir. Ils me donnerent parolle d'ainsy faire le tout; ce
neantmoins, le languissant ne nous fut apporté que deux jours après.

I denounced this way of doing things, more by actions than by
words; for, as to talking, my interpreters did not repeat the tenth
part of what I wanted them to say. Nevertheless, old Membertou,
father of the sick man, understood the affair well enough, and
promised me that they would stop just where I wanted them to.
Then I told him that the farewells and a moderate display of
mourning, and even the tabagie, would be permitted, but [53]
that the slaughter of the dogs, and the songs and dances over a
dying person, and what was much worse, leaving him to die alone,
displeased me very much; that it would be better, according to
their promise to Monsieur de Potrincourt, to have him brought
to the settlement, that, with the help of God, he might yet
recover. They gave me their word that they would do all that I
wished; nevertheless, the dying man was not brought until two days
afterward.

Il prenoit des symptomes si mortels, que souvent nous n'attendions
sinon qu'il nous demeurast entre les mains. En effet un soir, sa
femme et enfans l'abandonnerent entierement, et s'en allerent cabaner
ailleurs, pensant que c'en estoit vuidé. Si pleut-il à Dieu tromper
heureusement leur desespoir; car, de là à peu de jours, il fut plein de
santé, et l'est encore aujourd'hui (à Dieu en soit la gloire); ce que
M. Hébert, Parisien et maistre en Pharmacie assés cognu, qui solicitoit
ledit malade, m'a souvent asseuré estre un vray miracle. De moi, je ne
sçay qu'en dire, d'autant que je ne veux affirmer ny le si ny le non
en ce dont je n'ay évidence. Cela scay-je, que nous mismes sur le dit
languissant un os des precieuses reliques du glorieux Sainct Laurens,
archevesque de Dublin en Hibernie, que M. de la Place, digne abbé
d'Eu, et Messieurs les Prieurs et Chapitre de laditte abbaye d'Eu nous
donnerent de leur grace pour convoyer nostre voyage en ces quartiers.
Nous [54] doncques mismes sur le malade de ces sainctes reliques,
faisant vœu pour luy, et depuis il emmeilleura.

His symptoms became so serious that often we expected nothing less
than that he would die on our hands. In fact, one evening, his wife
and children deserted him entirely and went to settle elsewhere,
thinking it was all over with him. But it pleased God to prove
their despair unfounded; for a few days afterwards he was in good
health and is so to-day (to God be the glory); which M. Hébert,
of Paris, a well-known master in Pharmacy, who attended the said
patient, often assured me was a genuine miracle. For my part, I
scarcely know what to say; inasmuch as I do not care either to
affirm or deny a thing of which I have no proof. This I do know,
that we put upon the sufferer a bone taken from the precious relics
of the glorified Saint Lawrence, archbishop of Dublin in Ireland,
which M. de la Place, the estimable abbé d'Eu, and the Priors and
Canons of the said abbey d'Eu, kindly gave us for our protection
during the voyage to these lands. So we [54] placed some of these
holy relics upon the sick man, at the same time offering our vows
for him, and then he improved.

Par cet exemple, Membertou, le pere du guery, comme j'ay dict cy
devant, fut fort confirmé en la foy, et à cette cause sentant le mal
dont depuis il est decedé, voulut aussy tost estre apporté icy; et
quoyque nostre cabane soit tant estroitte que trois personnes estant
dedans, à peine s'y peuvent-elles remuer, neantmoins si demanda-t-il
de grande confiance qu'il avoit en nous, d'estre logé dans l'un de nos
deux licts; ce qu'il fut pour six jours. Mais après, sa femme, fille
et brue estans venues, il cogneut bien de luy mesme qu'il falloit
tramarcher; ce qu'il fit, s'excusant fort, et nous demandant pardon du
continuel travail qu'il nous avoit donné jour et nuict en son service.
Certes le changement de lieu et traitement ne lui allegea pas son mal.
Par ainsy, le voyant sur son declin, je le confessay au mieux que je
pus, et luy après (c'est tout leur testament) fit sa harangue. Or en
sa harangue, entre autres choses il dict sa volonté estre d'avoir
sepulture avec ses femmes et enfants, ez-anciens monumens de sa maison.

Influenced by this example, Membertou, the father of the one who
had recovered, as I have said before, was very strongly confirmed
in the faith; and because he was then feeling the approach of the
malady from which he has since died, he wished to be brought here
immediately; and although our cabin is so narrow that when three
people are in it they can scarcely turn around, nevertheless,
showing his implicit confidence in us, he asked to be placed in one
of our two beds, where he remained for six days. But afterwards
his wife, daughter, and daughter-in-law having come, he himself
recognized the necessity of leaving, and did so with profuse
excuses, asking our pardon for the continual trouble he had given
us in waiting upon him day and night. Certainly the change of
location and treatment did not improve him any. So then, seeing
that his life was drawing to a close, I confessed him as well as I
could; and after that he delivered his oration (this is their sole
testament). Now, among other things in this speech, he said that
he wished to be buried with his wife and children, and among the
ancient tombs of his family.

Ie me monstray fort mal content de cecy, craingnant que les Françoys
et Sauvages ne prinssent de la suspicion qu'il n'estoit mort gueres
bon Chrestien. [55] Mais on m'opposa que telle promesse lui avoit esté
faicte avant qu'il fut baptisé; et qu'autrement si on l'enterroit en
nostre cimetière, ses enfans et amis ne nous viendroyent jamais plus
veoir, puisque c'est la façon de cette nation d'abhorrer toute memoire
de la mort et des morts.

I manifested great dissatisfaction with this, fearing that the
French and Savages would suspect that he had not died a good
Christian. [55] But I was assured that this promise had been made
before he was baptized, and that otherwise, if he were buried
in our cemetery, his children and his friends would never again
come to see us, since it is the custom of this nation to shun all
reminders of death and of the dead.

Je disputay contre, et avec moy M. de Biancourt (car c'est quasi mon
unique truchement), neantmoins en vain; le mourant demeuroit resolu.
Le soir assez tard, nous luy donnasmes l'extreme onction, puisque
autrement il y estoit assez preparé. Voyez l'efficace du sacrement:
le lendemain matin, il mande M. de Biancourt et moy, et de nouveau il
recommence sa harangue. Par icelle il declaroit avoir de soy mesme
changé de volonté; qu'il entendoit d'estre inhumé avec nous, commandant
à ses enfans de ne point pour cela fuyr le lieu comme infideles, ains
d'autant plus le frequenter comme chrestiens, à celle fin d'y prier
pour son ame et pleurer ses pechez. Il recommanda aussi la paix avec
M. de Potrincourt et son fils; que de luy, il avait toujours aymé les
Françoys, et avoit souvent empesché plusieurs conspirations contre eux.
De là à peu d'heures il mourut entre mes mains fort chrestiennement.

I opposed this, and M. de Biancourt, for he is almost my only
interpreter, joined with me, but in vain; the dying man was
obdurate. Rather late that evening we administered extreme unction
to him, for otherwise he was sufficiently prepared for it. Behold
now the efficacy of the sacrament; the next morning he asks for
M. de Biancourt and me, and again begins his harangue. In this he
declares that he has, of his own free will, changed his mind; that
he intends to be buried with us, commanding his children not, for
that reason, to shun the place like unbelievers, but to frequent
it all the more, like christians, to pray for his soul and to weep
over his sins. He also recommended peace with M. de Potrincourt and
his son; as for him, he had always loved the French, and had often
prevented conspiracies against them. A few hours afterward he died
a christian death in my arms.

C'a esté le plus grand, renommé et redouté sauvage qui ayt esté
de memoire d'homme: de riche [56] taille, et plus hault et membru
que n'est l'ordinaire des autres, barbu comme un françoys, estant
ainsy que quasi pas un des autres n'a du poil au menton; discret et
grave, ressentant bien son homme de commandement. Dieu luy gravoit
en l'ame une apprehension plus grande du Christianisme, que n'estoit
ce qu'il en avoit pu ouyr, et m'a souvent dict en son sauvageois.
"Apprend vistement nostre langue, car aussy tost que tu la sçauras
et m'auras bien enseingné, je veux estre prescheur comme toy." Avant
mesme sa conversion, il n'a jamais voulu avoir plus d'une femme
vivante; ce qu'est esmerveillable, d'autant que les grands sagamos
de ce païs entretiennent un nombreux serail, non plus pour luxure,
que pour ambition, gloire et necessité: pour ambition, à celle fin
d'avoir plusieurs enfans, en quoy gist leur puissance; pour gloire et
necessité, d'autant qu'ils n'ont autres artisans, agens, serviteurs,
pourvoyeurs ou esclaves que les femmes; elles soustiennent tout le faix
et fatigue de la vie.

This was the greatest, most renowned and most formidable savage
within the memory of man; of splendid [56] physique, taller and
larger-limbed than is usual among them; bearded like a Frenchman,
although scarcely any of the others have hair upon the chin;
grave and reserved; feeling a proper sense of dignity for his
position as commander. God impressed upon his soul a greater idea
of Christianity than he has been able to form from hearing about
it, and he has often said to me in his savage tongue: "Learn our
language quickly, for as soon as thou knowest it and hast taught
me well I wish to become a preacher like thee." Even before his
conversion he never cared to have more than one living wife, which
is wonderful, as the great sagamores of this country maintain a
numerous seraglio, no more through licentiousness than through
ambition, glory and necessity; for ambition, to the end that they
may have many children, wherein lies their power; for fame and
necessity, since they have no other artisans, agents, servants,
purveyors or slaves than the women; they bear all the burdens and
toil of life.

C'a esté le premier de tous les Sauvages qui en ces régions aye receu
le baptesme et l'extreme-onction, le premier et le dernier sacrement,
et le premier qui, de son mandement et ordonnance, aye été inhumé
chrestiennement. Monsieur de Biancourt honora ses obsèques, imitant
à son possible les [57] honneurs qu'on rend en France aux grands
Capitaines et Seigneurs.

He was the first of all the Savages in these parts to receive
baptism and extreme unction, the first and the last sacraments;
and the first one who, by his own command and decree, has received
a christian burial. Monsieur de Biancourt honored his obsequies,
imitating as far as possible the [57] honors which are shown to
great Captains and Noblemen in France.

Or, à ce que l'on craigne les jugemens de Dieu, aussy bien que l'on
ayme sa misericorde, je mettray icy la fin d'un françoys, en laquelle
Dieu a monstré sa justice, aussy bien qu'en celle de Membertou nous
recognoissons sa grâce. Celuy-cy avoit souvent esvadé le danger d'estre
noyé, et tout fraischement le beau jour de la Pentecoste derniére. Le
bénéfice fut mal recogneu. Pour n'en rien dire de plus, la veille de S.
Pierre et S. Paul, comme le soir on fust entré en discours des perils
de mer, et des vœux qu'on faict aux Saincts en semblables hazards, ce
miserable se print à s'en rire et moquer impudemment, se gaudissant
de ceux de la compagnie qu'on disoit en telles rencontre savoir esté
religieu. Il eut tost son guerdon. Le lendemain matin, un coup de vent
l'emporta tout seul dehors de la chaloupe dans les vagues, et jamais
depuis, n'est apparu.

Now, that the judgments of God may be feared as much as his mercies
are loved, I shall here record the death of a Frenchman, in which
God has shown his justice as much as he has given us evidence of
his mercy, in the death of Membertou. This man had often escaped
drowning, and only recently upon the blessed day of last Pentecost.
He showed but little gratitude for this favor. Not to make the
story too long, the evening before St. Peter's and St. Paul's day,
as they were discoursing upon the perils of the sea, and upon the
vows made to the Saints in similar dangers, this wretch began
impudently to laugh and to sneer, jeering at those of the company
who were said to have been religious upon such occasions. He soon
had his reward. The next morning a gust of wind carried him, and
him only, out of the boat into the waves, and he was never seen
again.

Mais laissons l'eau et venons à la rive. Si la terre de cette nouvelle
France avoit aucun sentiment, ainsy que les Poëtes feignent de leur
deesse Tellus, sans doubte elle eust eu un ressentiment bien nouveau de
liesse cette année; car, Dieu mercy, ayans eu fort heureuses moissons
de ce peu qui avoit esté labouré du recueilly nous avons faict des
hosties, et nous les avons offertes à Dieu. Ce sont, comme nous [58]
croyons, les premieres hosties qui ayent esté faites du froment de ce
terroir. Notre Seigneur par sa bonté les aye voulu recevoir en odeur
de suavité, et, comme dict le Psalmiste, _veuille donner benignité,
puisque la terre luy a rendu son fruict_.

But let us leave the water and come on shore. If the ground of
this new France had feeling, as the Poets pretend their goddess
Tellus had, doubtless it would have experienced an altogether
novel sensation of joy this year, for, thank God, having had very
successful crops from the little that was tilled, we made from the
harvest some hosts [wafers for consecration] and offered them to
God. These are, as we [58] believe, the first hosts which have been
made from the wheat of these lands. May Our Lord, in his goodness,
have consented to receive them as fragrant offerings and in the
words of the Psalmist, _may he give graciously, since the earth has
yielded him its fruits_.

C'est assés demeuré à la maison; sortons un peu dehors, comme nous
avons promis de faire, et racontons ce qui s'est passé par le pays.

We have stayed at home long enough; let us go abroad a little, as
we promised to do, and relate what has taken place in the country.

J'ay faict deux voyages avec M. de Biancourt, l'un de quelques douze
jours, l'autre d'un mois et demy, et avons rodé toute la coste dés
Port-Royal jusques à Kinibéqui, ouest-sud ouest. Nous sommes entrez
dans les grandes rivières de S. Iean, de Saincte Croix, de Pentegoet
et du sus-nommé Kinibéqui; avons visité les Françoys, qui ont hyverné
icy cette année en deux parts, en la rivière S. Iean et en celle de
Saincte-Croix: les Malouins en la riviere S. Iean, et le capitaine
Plastrier à Saincte Croix.

I made two journeys with M. de Biancourt, the one lasting about
twelve days, the other a month and a half; and we have ranged the
entire coast from Port Royal to Kinibéqui,[2] west southwest. We
entered the great rivers St. John, Saincte Croix, Pentegoët,[3] and
the above-named Kinibéqui; we visited the French who have wintered
there this year in two places, at the St. John river and at the
river Saincte Croix; the Malouins at the former place, and captain
Plastrier at the latter.[4]

Durant ces voyages, Dieu nous a sauvez de grands et bien éminents
dangers, et souvent; mais quoy que nous les debvions tousjours retenir
en la mémoire pour n'en estre ingrats, il n'est pas necessaire que
nous les couchions tous sur le papier, de peur d'être ennuyeux. Ie
raconteray seulement ce qu'à mon advis on orroit plus volontiers.

During these journeys, God often delivered us from great and very
conspicuous dangers; but, although we ought always to bear them in
mind, that we may not be ungrateful, there is no need of setting
them all down upon paper, lest we become wearisome. I shall relate
only what, in my opinion, will be the most interesting.

Nous allions voir les Malouins, sçavoir est, le [59] Sieur du Pont
le jeune, et le capitaine Merveilles, qui, comme nous avons dict,
hyvernoyent en la rivière S. Jean, en une isle appelée Emenenic, avant
contremont le fleuve quelques six lieues. Nous estions encore à une
lieuë et demye de l'isle, qu'il estoit jà soir et la fin du crepuscule.
Ià les estoilles commençoyent à se monstrer, quand voicy que vers le
Nord soudainement une partie du ciel devint aussy rouge et sanguine
qu'escarlate, et s'estendant peu à peu en piques et fuseaux, s'en alla
droict reposer sur l'habitation des Malouins. La rougeur estoit si
esclatante, que toute la rivière s'en teingnoit et en reluysoit. Cette
apparition dura demy quart d'heure, et aussy tost après la disparition,
en recommença une autre de mesme forme, cours et consistance.

We went to see the Malouins; namely, [59] Sieur du Pont, the
younger, and captain Merveilles, who, as we have said, were
wintering at St. John river, upon an island called Emenenic, some
six leagues up the river. We were still one league and a half from
the island when the twilight ended and night came on. The stars
had already begun to appear, when suddenly, toward the Northward,
a part of the heavens became blood-red: and this light spreading,
little by little, in vivid streaks and flashes, moved directly over
the settlement of the Malouins and there stopped. The red glow was
so brilliant that the whole river was tinged and made luminous by
it. This apparition lasted some eight minutes, and as soon as it
disappeared another came of the same form, direction and appearance.

Il n'y eut celuy de nous qui ne jugeast tel metheore prodigieux. Pour
nos Sauvages, ils s'escrierent aussy tost: _Gara gara enderquir Gara
gara_; c'est-à-dire, nous aurons guerre; tels signales denoncent
guerre. Neantmoins, et nostre abord cette soirée, et le lendemain
matin nostre descente fut fort amiable et pacifique. Le jour, rien
qu'amitié. Mais (malheur!) le soir venu, tout se vira, ne sçay comment,
le dessus dessous; entre nos gens et ceux de S. Malo, confusion,
brouillis, fureur, tintamarre. Ie ne doubte point qu'une mauditte bande
de furieux et [60] sanguinaires esprits ne voltigeast toute cette nuit
là, attendant à chaque heure et moment un horrible massacre de ce peu
de Chrestiens qui estions là; mais la bonté de Dieu les brida, les
malheureux. Il n'y eut aucun sang espandu, et le jour suyvant, cette
nocturne bourrasque finit en un beau et plaisant calme, les ombrages et
fantosmes ténébreux s'estant esvanouis en serenité lumineuse.

There was not one of us who did not consider this meteoric display
prophetic. As to the Savages, they immediately cried out, _Gara
gara enderquir Gara gara_, meaning we shall have war, such signs
announce war. Nevertheless, both our arrival that evening and our
landing the next morning were very quiet and peaceful. During the
day, nothing but friendliness. But (alas!) when evening came,
I know not how, everything was turned topsy-turvy; confusion,
discord, rage, uproar reigned between our people and those of
St. Malo. I do not doubt that a cursed band of furious and [60]
sanguinary spirits were hovering about all this night, expecting
every hour and moment a horrible massacre of the few Christians who
were there; but the goodness of God restrained the poor wretches.
There was no bloodshed; and the next day, this nocturnal storm
ended in a beautiful and delightful calm, the dark shadows and
spectres giving way to a luminous peace.

De vray, la bonté et prudence de M. de Biancourt parust fort emmy ce
fortunal de passions humaines. Mais aussy je recogneus assés que le feu
et les armes estans une fois entre les mains de gens mal disciplinés,
les maistres ont beaucoup à craindre et à souffrir de leurs propres. Ie
ne sçay s'il y eust aucun qui fermast l'œil de toute cette nuit. Pour
moy je fis prou de belles propositions et promesses à Nostre Seigneur,
de ne jamais oublier ce sien benefice, s'il plaisoit faire qu'aucun
sang ne fust respandu. Ce qu'il nous donna de son infinie misericorde.

In truth, M. de Biancourt's goodness and prudence seemed much
shaken by this tempest of human passions. But I also saw, very
clearly that if fire and arms were once put into the hands of badly
disciplined men, the masters have much to fear and suffer from
their own servants. I do not know that there was one who closed
his eyes during that night. For me, I made many fine propositions
and promises to Our Lord, never to forget this, his goodness, if
he were pleased to avert all bloodshed. This he granted in his
infinite mercy.

Il estoit trois heures aprés midy du jour suyvant, que je n'avois pas
eu encores loysir de sentir la faim, tant j'estois empesché à aller et
venir des uns aux autres. Enfin environ ce temps là, tout fut accoysé,
Dieu mercy.

It was three o'clock in the afternoon of the next day before I
had time to feel hungry, so constantly had I been obliged to go
back and forth from one to the other. At last, about that time
everything was settled, thank God.

Certes le capitaine Merveilles et ses gens monstrerent leur piété
non vulgaire. Car nonobstant cet heurt et rencontre si troublant, le
deuxiesme jour [61] d'après, ils se confesserent et communierent avec
grand exemple, et si, à nostre départir, ils me prierent instamment
trestous et par spécial le jeune du Pont, de les aller veoir et
demeurer avec eux à ma commodité. Ie leur promis d'ainsy le faire, et
n'en attends que les moyens. Car de vray j'ayme ces gens de bien de
tout mon cœur.

Certainly captain Merveilles and his people showed unusual piety.
For notwithstanding this so annoying encounter and conflict, two
days [61] afterwards they confessed and took communion in a very
exemplary manner; and so, at our departure, they all begged me very
earnestly, and particularly young du Pont, to come and see them
and stay with them as long as I liked. I promised to do so, and am
only waiting for the opportunity. For in truth I love these honest
people with all my heart.

Mais, départans un peu de pensée d'avec eux, comme nous fismes lors de
presence, continuons nostre route et voyage. Au retour de cette rivière
Sainct Jean, nostre voyage s'addressoit jusques aux Armouchiquoys. Deux
causes principales esmouvoyent à cela M. de Biancourt: la premiere,
pour avoir nouvelle des Angloys, et sçavoir si on pourroit avoir raison
d'eux; la seconde affin de troquer du bled armouchiquoys, pour nous
ayder à passer nostre hyver, et ne point mourir de faim, en cas que
nous ne receussions aucun secours de France.

But dismissing them from our thoughts for the time being, as we
did then from our presence, let us continue our journey. Upon
our return from this river Saint John, our route turned towards
the country of the Armouchiquoys. Two principal causes led M. de
Biancourt to take this route: first, in order to have news of
the English, and to find out if it would be possible to obtain
satisfaction from them; secondly, to buy some armouchiquoys corn to
help us pass the winter, and not die of hunger in case we did not
receive help from France.

Pour entendre la première cause, faut sçavoir que peu auparavant,
le capitaine Platrier de Honfleur, cy devant nommé, voulant aller
à Kinibéqui, il fut saisy prisonnier par deux navires angloys qui
estoient en une isle appelée Emmetenic, à 8 lieües dudit Kinibéqui.
Son relaschement fut moyennant quelques presents (ainsy parle-t-on
pour parler doucement) et la promesse qu'il fit d'obtemperer aux
prohibitions à luy faictes, de point negotier en toute [62] cette
coste. Car les Angloys s'en veulent dire maistres, et sur ce ils
produysoyent des lettres de leur Roy, mais à ce que nous croyons
fausses.

To understand the first cause you must know that, a little while
before, captain Platrier, of Honfleur, already mentioned, wishing
to go to Kinibéqui, was taken prisoner by two English ships
which were at an island called Emmetenic,[85] eight leagues from
Kinibéqui. His release was effected by means of presents (this
expresses it mildly), and by his promise to comply with the
interdictions laid upon him not to trade anywhere upon all [62]
this coast. For the English want to be considered masters of it,
and they produced letters from their King to this effect, but these
we believe to be false.

Or Monsieur de Biancourt ayant ouy tout cecy de la bouche mesme du
capitaine Platrier, il remontra serieusement à ces gens combien il
importoit à luy, officier de la Couronne et Lieutenant de son pere,
combien aussy à tout bon Françoys, d'aller au rencontre de cette
usurpation des Anglois tant contrariante aux droits et possessions de
sa Majesté. "Car, disoit-il, il est à tous notoire (pour ne reprendre
l'affaire de plus hault) que le grand Henry, que Dieu absolve, suyvant
les droicts acquis par ses prédecesseurs et luy, donna à Monsieur des
Monts, l'an 1604, toute cette région depuis le 40^{e} degré d'élévation
jusques au 46. Depuis laquelle donation ledit Seigneur des Monts, par
soy mesme et par Monsieur de Potrincourt, mon très-honoré pere, son
lieutenant, et par autres, a prins souvent reelle possession de toute
la contrée, et trois et quatre ans avant que jamais les Angloys ayent
habitué, ou que jamais on aye rien entendu de cette leur vindication."
Ceci et plusieurs autres choses discouroit ledit Sieur de Biancourt
encourageant ses gens.

Now, Monsieur de Biancourt, having heard all this from the mouth of
captain Platrier himself, remonstrated earnestly with these people,
showing how important it was to him, an officer of the Crown
and his father's Lieutenant, and also how important to all good
Frenchmen, to oppose this usurpation of the English, so contrary
to the rights and possessions of his Majesty. "For," said he, "it
is well known to all (not to go back any farther in the case) that
the great Henry, may God give him absolution, in accordance with
the rights, acquired by his predecessors and by himself, gave to
Monsieur des Monts, in the year 1604, all this region from the 40th
to the 46th parallel of latitude. Since this donation, the said
Seigneur des Monts, himself and through Monsieur de Potrincourt,
my very honored father, his lieutenant, and through others, has
frequently taken actual possession of all the country; and this,
three or four years before the English had ever frequented it, or
before anything had ever been heard of these claims of theirs."
This and several other things were said by Sieur de Biancourt to
encourage his people.

Moy, j'avois deux autres causes qui me poussoyent au mesme voyage:
l'une, pour accompagner [63] d'ayde spirituel ledict Sieur de Biancourt
et ses gens; l'autre, pour cognoistre et voir la disposition de ces
nations à recevoir le saint evangile. Telles doncques estoyent les
causes de nostre voyage.

As for me, I had two other reasons which impelled me to take this
journey: One, to give [63] spiritual aid to Sieur de Biancourt and
his people; the other, to observe and to study the disposition of
these nations to receive the holy gospel. Such, then, were the
causes of our journey.

Nous arrivasmes à Kinibequi, 80 lieuës de Port-Royal, le 28 d'octobre,
jour de S. Simon et S. Jude, de la mesme année 1611. Aussy tost nos
gens mirent pied à terre, desireux de veoir le fort des Angloys; car
nous avions appris par les chemins, qu'il n'y avoit personne. Or, comme
de nouveau tout est beau, ce fust à louër et vanter cette entreprise
des Angloys, et raconter les commodités du lieu; chacun en disoit ce
que plus il prisoit. Mais de là à quelques jours, on changea bien
d'advis; car on vid y avoir beau moyen de faire un contrefort qui les
eust emprisonnés et privés de la mer et de la riviere; item que quand
bien on les eust laissez là, si n'eussent-ils point jouy pourtant des
commodités de la riviere, puisqu'elle a plusieurs autres et belles
emboucheures bien distantes de là. Davantage, ce qu'est le pis, nous ne
croyons pas que de là à six lieuës à l'entour il y ayt un seul arpent
de terre bien labourable, le sol n'estant tout de pierre et roche. Or,
d'autant que le vent nous contrarioit à passer outre, le troisiesme
jour venu, Monsieur de Biancourt [64] tourna l'incident en conseil
et se delibera de recevoir l'ayde du vent, à refouler contremont la
riviere, pour la bien recognoistre.

We arrived at Kinibéqui, eighty leagues from Port Royal, the 28th
of October, the day of St. Simon and St. Jude, of the same year,
1611. Our people at once disembarked, wishing to see the English
fort, for we had learned, on the way, that there was no one there.
Now as everything is beautiful at first, this undertaking of the
English had to be praised and extolled, and the conveniences of
the place enumerated, each one pointing out what he valued the
most. But a few days afterward they changed their views; for they
saw that there was a fine opportunity for making a counter-fort
there, which might have imprisoned them and cut them off from the
sea and river; moreover, even if they had been left unmolested
they would not have enjoyed the advantages of the river, since it
has several other mouths, and good ones, some distance from there.
Furthermore, what is worse, we do not believe that, in six leagues
of the surrounding country, there is a single acre of good tillable
land, the soil being nothing but stones and rocks. Now, inasmuch
as the wind forced us to go on, when the third day came, Monsieur
de Biancourt [64] considered the subject in council and decided
to take advantage of the wind and go on up the river, in order to
thoroughly explore it.

Nous avions advancé jà bien trois lieuës, et le flot nous manquant
nous estions mis à l'anchre au milieu de la riviere; quand voicy que
nous descouvrons six canots Armouchiquois venir à nous. Ils estoyent
24 personnes dedans, tous gens de combat. Ils firent mille tentatives
et ceremonies avant que nous aborder. Vous les eussiez parfaictement
comparez à une troupe d'oyseaux, laquelle desire d'entrer en une
cheneviere, mais elle craind l'espouvantail. Cela nous plaisoit fort,
car aussy nos gens avoyent besoin de temps pour s'armer et pavier.
Enfin ils vindrent et revindrent, ils recogneurent, considererent
finement nostre nombre, nos pieces, nos armes, tout; et la nuict venuë,
ils se logerent à l'autre bord du fleuve, sinon hors la portée, du
moins hors la mire de nos canons.

We had already advanced three good leagues, and had dropped
anchor in the middle of the river waiting for the tide, when we
suddenly discovered six Armouchiquois canoes coming towards us.
There were twenty-four persons therein, all warriors. They went
through a thousand maneuvers and ceremonies before accosting us,
and might have been compared to a flock of birds which wanted to
go into a hemp-field but feared the scarecrow. We were very much
pleased at this, for our people also needed to arm themselves and
arrange the pavesade. In short, they continued to come and go; they
reconnoitred; they carefully noted our numbers, our cannon, our
arms, everything; and when night came they camped upon the other
bank of the river, if not out of reach, at least beyond the aim of
our cannon.

Toute la nuit ce ne fust que haranguer, chanter, danser; car telle est
la vie de toutes ces gens lorsqu'ils sont en troupe. Or comme nous
presumions probablement que leurs chants et danses estoyent invocations
du diable, pour contrecarrer l'empire de ce maudict tyran, je fis que
nos gens chantassent [65] quelques hymnes eclesiastiques, comme le
_Salve_, l'_Ave Maris stella_ et autres. Mais comme ils furent une
fois en train de chanter, les chansons spirituelles leur manquant,
ils se jetterent aux autres qu'ils sçavoyent. Estant encores à la fin
de celles cy, comme c'est le naturel du François de tout imiter, ils
se prindrent à contrefaire le chant et danse des Armouchiquois, qui
estoyent à la rive, les contrefaisant si bien en tout, que, pour les
escouter, les Armouchiquois se taysoient; et puis nos gens se taysans,
reciproquement eux recommençoyent. Vrayment il y avoit beau rire: car
vous eussiés dict que c'estoyent deux chœurs qui s'entendoient fort
bien, et à peine eussiés vous pû distinguer le vray Armouchiquois
d'avec le feinct.

All night there was continual haranguing, singing and dancing,
for such is the kind of life all these people lead when they are
together. Now as we supposed that probably their songs and dances
were invocations to the devil, to oppose the power of this cursed
tyrant, I had our people sing [65] some sacred hymns, as the
_Salve_, the _Ave Maris Stella_, and others. But when they once
got into the way of singing, the spiritual songs being exhausted,
they took up others with which they were familiar. When they came
to the end of these, as the French are natural mimics, they began
to mimic the singing and dancing of the Armouchiquois who were
upon the bank, succeeding in it so well that the Armouchiquois
stopped to listen to them; and then our people stopped and the
others immediately began again. It was really very comical, for
you would have said that they were two choirs which had a thorough
understanding with each other, and scarcely could you distinguish
the real Armouchiquois from their imitators.

Le matin venu, nous poursuyvions notre route contremont. Eux, nous
ayans accompagnez, nous dirent que si nous voulions du _piousquemin_
(c'est leur bled), que nous debvions avec facilité prendre à droicte,
et non avec grand travail et danger aller contremont; que prenant à
droicte par le bras qui se monstroit, en peu d'heures, nous arriverions
vers le grand sagamo Meteourmite, qui nous fourniroit de tout; qu'ils
nous y serviroient de guides, car aussy bien s'en alloyent ils le
visiter.

In the morning we continued our journey up the river. The
Armouchiquois, who were accompanying us, told us that if we wanted
any _piousquemin_ (corn), it would be better and easier for us
to turn to the right and not, with great difficulty and risk, to
continue going up the river; that if we turned to the right through
the branch which was just at hand, in a few hours we would reach
the great sagamore Meteourmite, who would furnish us with all we
wanted; that they would act as our guides, since they themselves
were going to visit him.

Il est à presumer, et en avons de grands indices, qu'ils ne nous
donnoyent ce conseil sinon en intention [66] de nous prendre aux
filets, et avoir bon marché de nous à l'ayde de Meteourmite, lequel ils
sçavoient estre ennemy des Anglois, et le conjecturoient l'estre de
tous estrangers. Mais, Dieu mercy, leurs embusches se tournerent contre
eux.

It is to be supposed, and there were strong indications of it, that
they gave us this advice only with the intention [66] of ensnaring
us, and making an easy conquest of us by the help of Meteourmite,
whom they knew to be the enemy of the English, and whom they
supposed to be an enemy of all foreigners. But, thank God, their
ambuscade was turned against themselves.

Cependant nous les creusmes; aussy partie d'eux s'en alloyent devant
nous, partie après, partie aussy avec nous dedans la barque. Neantmoins
Monsieur de Biancourt se tenoit tousiours sur ses gardes, et souvent
faisoit marcher la chaloupe devant avec la sonde. Nous n'avions pas
faict plus de demy lieue, quand, venus en un grand lac le sondeur nous
crie: "Deux brasses d'eau, qu'une brasse, qu'une brasse partout." Aussy
tost: Ameine, ameine, lasche l'anchre. Où sont nos Armouchiquois? où
sont-ils? point. Ils nous avoyent trestous insensiblement quittés. O
les traistres! ô que Dieu nous a bien aydés! Ils nous avoyent conduicts
aux pieges. "Revire, revire." Nous retournons sur nostre route.

However, we believed them; so a part of them went ahead of us, part
behind, and some in the barque with us. Nevertheless Monsieur de
Biancourt was always on his guard, and often sent the boat on ahead
with the sounding-lead. We had not gone more than half a league
when, reaching a large lake, the sounder called out to us: "Two
fathoms of water; only one fathom, only one fathom everywhere,"
and immediately afterward, "Stop! stop! cast anchor." Where are
our Armouchiquois? Where are they? Not one. They had all silently
disappeared. Oh, the traitors! Oh, how God had delivered us! They
had led us into a trap. "Veer about, veer about." We retrace our
path.

Cependant Meteourmite ayant esté adverty de nostre venue, nous courroit
au devant, et quoyqu'il nous vist tourner bride, si est-ce qu'il nous
poursuyvit. Bien valut à Monsieur de Biancourt d'etre plus sage que
plusieurs de son esquipage, qui ne crioyent lors que de tout tuer.
Car ils estoyent en grande cholere et en non moindre crainte; mais la
cholere faisoit plus de bruit.

Meanwhile, Meteourmite having been informed of our coming, came
to meet us, and, although he saw our prow turned about, yet he
followed us. It was well that Monsieur de Biancourt was wiser than
many of his crew, whose sole cry was to kill them all. For they
were as angry as they were frightened: but their anger made the
most noise.

[67] Monsieur de Biancourt se reprima, et ne faisant pas autrement
mauvaise chere à Meteourmite, apprit de luy qu'il y avoit une route par
laquelle on pourroit passer; qu'à celle fin de ne la pas faillir, il
nous donneroit de ses propres gens dedans nostre barque; qu'au reste
vinssions à sa cabane, il tascheroit de nous donner contentement.
Nous luy crusmes, et pensasmes nous en repentir; car nous passasmes
des haults et destroicts si perilleux que ne cuidions quasi jamays en
eschapper. D'effect, en deux endroits, aucuns de nos gens s'escrierent
miserablement que nous estions trestous perdus. Mais, Dieu mercy, ils
crierent trop tost.

[67] Monsieur de Biancourt restrained himself, and not otherwise
showing any ill-will toward Meteourmite, learned from him that
there was a route by which they could pass; that in order not to
miss it, he would let us have some of his own people in our barque;
that, besides, if we would come to his wigwam he would try to
satisfy us. We trusted him, and thought we might have to repent
it; for we traversed such perilous heights and narrow passes that
we never expected to escape from them. In fact, in two places some
of our men cried out in distress that we were all lost. But, thank
God, they cried too soon.

Arrivés, Monsieur de Biancourt se mit en armes, pour en cet arroy
aller veoir Meteourmite. Il le trouva en son hault appareil de majesté
sauvagesque, seul dans une cabane bien nattée le haut et bas, et
quelques quarante puissans jeunes hommes à l'entour de la cabane, en
forme de corps de garde, chacun son pavois, son arc et flesches à terre
au devant de soy. Ces gens ne sont point niais, nullement, et qu'on
nous en croye.

When we arrived, Monsieur de Biancourt armed himself, and thus
arrayed proceeded to pay a visit to Meteourmite. He found him in
the royal apparel of savage majesty, alone in a wigwam that was
well matted above and below, and about forty powerful young men
stationed around it like a body-guard, each one with his shield,
his bow and arrows upon the ground in front of him. These people
are by no means simpletons, and you may believe us when we say so.

Pour moy, je receus, ce jour là, la plus grande part des caresses;
car, comme j'estois sans armes, les plus honorables, laissans les
soldats, se prindrent à moy avec mille significations d'amitié. Ils me
conduysirent en la plus grande cabane de toutes; [68] elle contenoit
bien 80 ames. Les places prinses, je me jettay à genoux, et ayant faict
le signe de la croix, recitay mon _Pater_, _Ave_, _Credo_, et quelques
oraisons; puis, ayant faict pause, mes hostes, comme s'ils m'eussent
bien entendu, m'applaudirent en leur façon, s'escriant _Ho! ho! ho!_
Ie leur donnay quelques croix et quelques images, leur en donnant à
apprehender ce que je pouvois. Eux les baysoient fort volontiers,
faisoyent le signe de la Croix, et, chacun pour soy, s'efforçoyent à me
presenter ses enfans, à ce que je les benisse et leur donnasse quelque
chose. Ainsy se passa cette visite, et une autre que je fis depuis.

As for me, I received that day the greater part of the welcome;
for, as I was unarmed, the most honorable of them, turning
their backs upon the soldiers, approached me with a thousand
demonstrations of friendship. They led me to the largest wigwam of
all; [68] it contained fully eighty people. When they had taken
their places, I fell upon my knees and repeated my _Pater_, _Ave_,
_Credo_, and some orisons; then pausing, my hosts, as if they had
understood me perfectly, applauded after their fashion, crying _Ho!
ho! ho!_ I gave them some crosses and pictures, explaining them as
well as I could. They very willingly kissed them, made the sign
of the Cross, and each one in his turn endeavored to present his
children to me, so that I would bless them and give them something.
Thus passed that visit, and another that I have since made.

Or Meteourmite avoit respondu à Monsieur de Biancourt, que pour le
bled, ils n'en avoyent pas quantité; mais qu'ils avoyent aucunes peaux,
s'il luy playsoit de troquer.

Now Meteourmite had replied to Monsieur de Biancourt that as to
the corn he did not have much, but he had some skins, if we were
pleased to trade with him.

Le matin doncques de la troque venu, je m'en allay en une isle
voysine avec un garçon, pour là offrir l'hostie saincte de nostre
reconciliation. Nos gens de la barque, pour n'estre surprins, soubs
couleur de la troque, s'estoyent armez et barricadez, laissans place
au milieu du tillac pour les Sauvages; mais en vain, car ils se
jetterent tellement en foule et avec si grande avidité, qu'aussy tost
ils remplirent tout le vaisseau, jà peslemeslés avec les nostres. On
se mit à crier: Retire, retire-toy. Mais [69] à quel profit? Eux aussy
crioyent de leur costé.

Then in the morning when the trade was to take place I went to a
neighboring island with a boy, to there offer the blessed sacrament
for our reconciliation. Our people in the barque, not to be taken
by surprise under pretext of the trade, were armed and barricaded,
leaving a place in the middle of the deck for the Savages; but in
vain, for they rushed in in such crowds and with such greediness,
that they immediately filled the whole ship, becoming all mixed up
with our own people. Some one began to cry out, "Go back, go back."
But [69] to what good? On the other hand, the savages were yelling
also.

Ce fut lors que nos gens se penserent estre veritablement prins, et jà
tout n'estoit que clameur et tumulte. Monsieur de Biancourt a souvent
dit et redit, qu'il eut maintes fois le bras levé et la bouche ouverte
pour en frappant le premier crier, "Tue, tue;" mais que cette seule
consideration, ne sçay comment, le retinst, que j'estois dehors,
et par consequent que si l'on en venoit aux mains, j'estois perdu.
Dieu se servit de cette sienne bonne volonté, non seulement pour ma
sauveté, mais autant pour celle de tout l'esquipage. Car, comme tous
recognoissent bien à cette heure, si la folie eust esté faicte, jamais
aucun n'en fust eschappé, et les Françoys eussent esté descriés pour
jamays en toute la coste.

Then our people were sure they were captured, and there was nothing
but cries and confusion. Monsieur de Biancourt has often said and
said again, that several times he had raised his arm and opened his
mouth to strike the first blow and to cry out, "Kill, kill;" but
that somehow the one consideration that restrained him was that I
was outside, and if they came to blows I was lost. God rewarded him
for his good-will by saving not only me but also the whole crew.
For, as all readily acknowledge at this hour, if any foolish act
had been committed none of them would ever have escaped, and the
French would have been condemned forever all along the coast.

Dieu voulut que Meteourmite et quelques autres capitaines
apprehenderent le danger, et ainsy firent retirer leurs gens. Le soir
venu, et jà tous estans retirés, Meteourmite manda aucuns des siens
pour excuser l'insolence du matin, protestant que tout le desordre
estoit venu non de soy, ains des Armouchiquois; que mesmes ils nous
avoyent desrobé une hasche et une gamelle (c'est une grande escuelle de
bois), lequel meuble il nous renvoyoit; que ce larcin lui avoit tant
despleu qu'aussitost aprés l'avoir descouvert, il avoit congedié les
Armouchiquois; que pour luy, il avoit bon cœur, et sçavoit bien que
[70] nous ne tuions ni ne battions point les Sauvages de par deçà, ains
les recevions à nostre table, leur faisions souvent tabagie, et leur
apportions plusieurs bonnes choses de France, pour lesquelles vertus
ils nous aymoient. Ces gens, croy-je, sont les plus grands harangueurs
de toute la terre; ils ne font rien sans cela.

God willed that Meteourmite and some other captains should
apprehend the danger, and so cause their people to withdraw. When
evening came and all had retired, Meteourmite sent some of his men
to excuse the misconduct of the morning, protesting that all the
disorder had originated not with him, but with the Armouchiquois;
that they had even stolen a hatchet and a platter (a great wooden
dish), which articles he herewith returned; that this theft had
so displeased him that immediately after discovering it he had
sent the Armouchiquois away from him; that, for his part, he was
friendly towards us and knew very well that [70] we neither killed
nor beat the Savages of those parts, but received them at our table
and often made tabagie for them, and brought them a great many
nice things from France, for which courtesies they loved us. These
people are, I believe, the greatest speech-makers in the world;
nothing can be done without speeches.

Mais, d'autant que j'ay faict icy mention des Anglois, quelqu'un peut
estre desirera de sçavoir leur adventure, laquelle nous apprismes en
ce lieu. Il est doncques ainsy, que l'an 1608 les Anglois commencerent
à s'habituer en l'une des embouschures de ce fleuve Kinibéqui, ainsy
que nous avons dict cy devant. Ils avoyent lors un conducteur fort
honneste homme, et se comportoit fort bien avec les naturels du
païs. On dit neantmoins que les Armouchiquois se craignirent de tels
voysins, et à cette cause firent mourir ce capitaine que j'ay dit.
Ces gens ont ce mestier en usage, de tuer par magie. Or la seconde
année 1609 les Anglois, soubs un autre capitaine, changerent de façon.
Ils repoussoient les Sauvages sans aucun honneur; ils les battoyent,
excedoyent et mastinoyent sans beaucoup de retenue: partant ces pauvres
malmenés, impatiens du present, et augurants encores pis l'advenir,
prindrent resolution, comme l'on dict, de tuer le louveteau avant
qu'il eust des dents et griffes plus fortes. La commodité leur en fust
un jour, que [71] trois chaloupes s'en estoyent allées à l'escart en
pescherie. Mes conjurez les suyvoient à la piste, et s'approchans
avec beau semblant d'amitié (car ainsy font ils le plus de caresses
où plus y a de trahison), ils entrent dedans, et au signal donné,
chacun choysit son homme et le tua à coups de cousteau. Ainsy furent
despeschez onze Angloys. Les autres intimidés abandonnerent leur
entreprise cette mesme année, et ne l'ont point poursuyvie depuis, se
contentans de venir l'esté en pescherie en cette isle d'Emetenic, que
nous avons dit estre à 8 lieuës de leur fort encommencé.

But as I have spoken here of the English, some one perhaps will
wish to hear about their adventure, which was related to us in
this place. So here it is: In 1608 the English began to settle at
one of the mouths of this Kinibéqui river, as we have said before.
They had then as leader a very honest man, who got along remarkably
well with the natives of the country. They say, however, that the
Armouchiquois were afraid of such neighbors, and so put the captain
to death, as I have said. These people make a practice of killing
by magic. But the second year, 1609, the English, under another
captain, changed their tactics. They drove the Savages away without
ceremony; they beat, maltreated and misused them outrageously and
without restraint; consequently these poor, abused people, anxious
about the present, and dreading still greater evils in the future,
determined, as the saying is, to kill the whelp ere its teeth
and claws became stronger.[5] The opportunity came one day when
[71] three boat-loads of them went away off to the fisheries. My
conspirators followed in their boat, and approaching with a great
show of friendliness (for they always make the greatest show of
affection when they are the most treacherous), they go among them,
and at a given signal each one seizes his man and stabs him to
death. Thus were eleven Englishmen dispatched. The others were
intimidated and abandoned their enterprise the same year; they
have not resumed it since, being satisfied to come in the summer
to fish, at this island of Emetenic, which we have said was eight
leagues from the fort they had begun building.

A cette cause doncques, l'excès commis en la personne du capitaine
Platrier par lesdicts Angloys ayant esté perpetré en cette isle
d'Emetenic, Monsieur de Biancourt se delibera de l'aller recognoistre,
et y laisser quelque monument de revindication. Ce qu'il fit dressant
sur le havre une fort belle croix, avec les armes de France. Aucuns de
ses gens luy conseilloyent qu'il bruslast les chaloupes qu'il y trouva;
mais, comme il est doux et humain, il ne le voulut point, voyant que
c'estoyent vaisseaux non de soldats, ains de pescheurs.

So, for this reason, the outrage to which captain Platrier was
subjected by these English having been committed upon this island
of Emetenic, Monsieur de Biancourt decided to go and reconnoitre
it, and to leave there some memento in assertion of his rights.
This he did, erecting at the harbor a beautiful cross bearing the
arms of France. Some of his crew advised him to burn the boats
which he found there; but as he is kind and humane he would not do
it, seeing they were fishermen's boats and not men-of-war.

De là, d'autant que la saison nous pressoit, estant jà le 6 novembre,
nous tournasmes nos voiles pour retourner à Port-Royal, passant à
Pentegoët, ainsy que nous avons promis aux Sauvages.

Thence, as the season was advancing, it being already the 6th of
November, we turned our ships towards Port Royal, stopping at
Pentegoët, as we had promised the Savages.

[72] Pentegoët est une fort belle riviere, et peut estre comparée à la
Garonne de France. Elle se descharge dans le Golfe françois (baie de
Fundy) et a plusieurs isles et roches à l'endroit de son embouschure;
de maniere que si on ne monte fort avant, on estime que ce soit
quelque grand sein ou baye de mer, là où on commence manifestement à
recognoistre le lict et cours de riviere. Elle a son large d'environ 3
lieuës à 44 et demy degré de l'Equateur. On ne peut deviner quelle est
la Norembegue des anciens, si ce n'est celle cy: car autrement et les
autres et moy, nous enquestans de ce mot et lieu, n'en avons jamays peu
rien apprendre.

[72] The Pentegoët is a very beautiful river, and may be compared
to the Garonne in France. It flows into french Bay [the bay of
Fundy] and has many islands and rocks at its mouth; so that if you
do not go some distance up, you will take it for a great bay or arm
of the sea, until you begin to see plainly the bed and course of
a river. It is about three leagues wide and is forty-four and one
half degrees from the Equator. We cannot imagine what the Norembega
of our forefathers was, if it were not this river; for elsewhere
both the others and I myself have made inquiries about this place,
and have never been able to learn anything concerning it.

Nous doncques, ayans advancé dans le courant de cette riviere trois
lieuës ou plus, rencontrasmes un autre beau fleuve appellé Chiboctous,
qui du nord-est vient se jeter dans ce grand Pentegoët.

When we had advanced three leagues or more into the current of the
river we encountered another beautiful river called Chiboctous,
which comes from the northeast to discharge its waters into the
great Pentegoët.

Sur le confluant des deux rivieres, y avoit la plus belle assemblée des
Sauvages que j'aye point encore veue. Ils estoyent 80 canots et une
chaloupe, 18 cabanes et bien environ 300 ames. Le plus apparent Sagamo
s'appelloit Betsabés, homme discret et fort moderé; et, sans mentir, on
recognoist souvent en ces Sauvages des vertus naturelles et politiques
qui font rougir quiconque n'est eshonté, lorsqu'en comparaison ils
regardent une bonne partie des Françoys qui viennent en ces quartiers.

At the confluence of these two rivers there was the finest
assemblage of Savages that I have yet seen. There were 80 canoes
and a boat, 18 wigwams and about 300 people[6]. The most prominent
Sagamore was called Betsabés, a man of great discretion and
prudence; and I confess we often see in these Savages natural and
graceful qualities which will make anyone but a shameless person
blush, when they compare them to the greater part of the French who
come over here.

[73] Aprés qu'ils nous eurent recogneus, ils demenerent grande joye le
soir à leur accoustumée, par danses, chansons et harangues. Et nous,
bien ayses d'estre en païs d'asseurance; car entre les Etechemins, tels
que sont ceux cy, et les Souriquois, tels que sont ceux de Port-Royal,
nous ne nous tenons sur nos gardes non plus qu'entre nos propres
domestiques, et Dieu mercy nous ne nous en sommes pas encores mal
trouvez.

[73] When they had recognized us they showed their great joy
during the evening by their usual demonstrations; dancing, singing
and making speeches. And as for us, we were very glad to be in a
country of safety; for among the Etechemins, as these are, and the
Souriquois, as are those of Port Royal, we are no more obliged to
be on our guard than among our own servants, and, thank God, we
have never yet been deceived in them.

Le jour suyvant, j'allay visiter les Sauvages, et y fis à mon
accoustumé, ainsy qu j'ay dict de Kinibéqui. Cela y fut de plus, qu'eux
m'ayans dict y avoir quelques malades, je les allay visiter, et comme
prestre, ainsy qu'est porté dans le Rituaire, recitay sur eux les
sainct Evangile et Oraisons, donnant à un chacun une croix pour se la
pendre au col.

The next day I went to visit the Savages, and followed my usual
custom, which I have described in speaking of Kinibéqui. But there
was more to be done here, as they told me they had some sick; I
went to visit them; and as priest, it being thus ordained in the
Ritual, I recited over them the holy Gospel and Orisons, giving to
each one a cross to wear around the neck.

Entre les autres j'en trouvay un à leur mode estendu auprés du feu, les
yeux et visage fort estonnés, suant à grosse goutte de la seule teste,
qui à peine pouvoit parler, en un grand acces. Il me dirent qu'il
estoit malade dés quatre mois, et que comme il apparoissoit, il ne la
feroit pas longue. Or ne sçay-je quelle estoit sa maladie; si elle
venoit seulement par intervalles, ou non, je n'en sçay rien: tant y a
que le 2. jour d'aprés, je le vis dans nostre barque sain et gaillard,
ayant sa croix pendue au col, et me fit recognoissance d'un fort bon
visage, [74] me prenant par la main. Je n'eus moyen de luy parler,
d'autant que lors on faisoit la troque, et à cette cause le tillac
estoit tout remply des gens, et tous les truchemens empeschez. De vray
je fus fort ayse que la bonté de Dieu commençoit à faire sentir à ces
pauvres et abandonnées nations n'y avoir que tout bien et que toute
prosperité au signe de la saincte et salutaire Croix.

Among others I found one stretched out, after their fashion, before
the fire, wonder expressed in his eyes and face, great drops
standing out upon his forehead, scarcely able to speak, so severe
was the attack. They told me that he had been sick for four months
and, as it appeared, he could not last long. Now I do not know what
his malady was; whether it only came intermittently or not I do not
know; at all events, the second day after that I saw him in our
barque, well and happy, with his cross around his neck. He showed
his gratitude to me by a cheerful smile [74] and by taking my hand.
I had no means of speaking to him, as the trading was then going
on, and for this reason the deck was full of people and all the
interpreters were busy. Truly I was very glad that the goodness of
God was beginning to make these poor and abandoned people feel that
in the sign of the holy and salutary Cross there was every good and
every blessing.

Enfin, pour ne redire souvent le mesme, et en cet endroit et en tous
les autres où nous avons pû converser avec ces pauvres gentils, nous
avons tasché de leur imprimer quelques premieres conceptions de la
grandeur et verité du Christianisme, autant que les moyens s'en
addonnoyent. Et pour le sommaire en un bloc, celuy a esté le fruict
du voyage: nous avons commencé de cognoistre et estre cogneus; nous
avons prins possession au nom de l'Eglise de Dieu de ces regions icy, y
asseants le throsne royal de nostre Sauveur et Monarque Iesus Christ,
son sainct autel; les Sauvages nous ont veu prier, celebrer, prescher
par nos discours, les images et croix, la façon de vivre et choses
semblables, (ils) ont receu les premieres apprehensions et semences de
nostre saincte foy, lesquelles s'esclorront et germeront abondamment,
s'il plaist à Dieu, quelque jour, y survenant un plus long est meilleur
cultivage.

Finally, not to continue repeating the same story, both in this
place and in all others, where we have been able to talk with these
poor gentiles, we have attempted to impress upon them some of the
simplest conceptions of the grandeur and truth of Christianity, in
so far as our means would permit. And to sum it up in a word, this
has been the result of our journey. We have begun to know and to
be known, we have taken possession of these regions in the name of
the Church of God, establishing here the royal throne of our Savior
and King, Jesus Christ, his holy altar; the Savages have seen us
pray, celebrate the mass, and preach; through our conversations,
pictures, and crosses, our way of living, and other similar things,
they have received the first faint ideas and germs of our holy
faith, which will some day take root and grow abundantly, please
God, if it is followed by a longer and better cultivation.

[75] De vray aussi, tel est quasi le principal fruict que nous faisions
pour encores icy mesmes à Port-Royal, jusques à ce que nous ayons apris
le langage. Cependant cela nous console de veoir ces petits Sauvageois,
encores que non chrestiens, porter neantmoins volontiers, quand ils se
trouvent icy, les cierges, les clochettes, l'eau benite et autre chose,
marchans en bel ordre aux processions et enterremens que l'on faict.
Ainsy s'accoustument-ils à estre chrestiens, pour en son temps le bien
estre.

[75] And indeed such is about all we are accomplishing, even here
at Port Royal, until we have learned the language. However, it
comforts us to see these little Savages, though not yet christians,
yet willingly, when they are here, carrying the candles, bells,
holy water and other things, marching in good order in the
processions and funerals which occur here. Thus they become
accustomed to act as christians, to become so in reality in his
time.

Il ne seroit besoin sinon que fussions meilleurs ouvriers de Nostre
Seigneur, et n'empeschassions pas tant de graces d'iceluy sur nous
et autruy, par tant de péchés et indignité. Quant à moy certes, j'ay
grande occasion d'en battre bien rudement ma poictrine, et tous ceux
qui ont le zele de charité en debvroyent bien estre touchés au cœur.
Nostre Seigneur, par sa saincte misericorde et par les prieres de sa
glorieuse mere et de toute son Eglise celeste et militante, en veuille
estre fleschy à compassion!

No need is felt except that we ought to be better workers for Our
Lord, and ought not to divert from ourselves and others so many of
his blessings by our many sins and great unworthiness. As for me,
truly I have good reason to severely reproach myself; and all those
who are imbued with earnest charity ought to be deeply touched in
their hearts. May Our Lord, by his sacred mercy, and by the prayers
of his glorious mother and of all his Church; both heavenly and
militant, be moved to compassion!

Particulierement je supplie Vostre Reverence et tous nos RR. PP. et
FF. de vouloir se ressouvenir, en vos meilleures devotions, et de
nous, et de ces pauvres ames, esclaves miserablement soubs la tyrannie
de Satan. Qu'il plaise à ce bening Sauveur [76] du monde, la grace
duquel personne ne previent et de qui les liberalités sont tousjours
par dessus nos merites, qui luy plaise, dy-je, regarder enfin d'un œil
pitoyable ces pauvres nations, et les retirer tost dans sa famille, en
l'heureuse franchise des fortunés enfans de Dieu. Ainsy soit-il.

Particularly I beg Your Reverence and all our Reverend Fathers and
Brothers to be pleased to remember in your most earnest devotions
both us and these poor souls, miserable slaves under the tyranny of
Satan. May it please this benign Savior [76] of the world, whose
grace is denied to no one, and whose bounty is ever beyond our
merits, may it please him, I say, to look down with a pitying eye
upon these poor tribes, and to gather them soon into his family, in
the happy freedom of the favored children of God. Amen!

De Port-Royal, ce dernier de Ianvier 1612.

Cependant que j'escrivois ces lettres, le navire qu'on a envoyé pour
nostre secours, est Dieu mercy arrivé sain et sauf, et dans iceluy
nostre Frere Gilbert du Thet. Celuy pourra sçavoir l'aise qu'en avons
receu et recevons, qui aura cogneu les dangers et necessités où nous
estions. Dieu soit beny. Amen.

De V. R. filz et serviteur
bien humble en Nostre Seigneur.

PIERRE BIARD.

NOTES:

[I.] Vieux mot employé pour signifier exténué de travaux.

From Port Royal, this last day of January, 1612.

While I was writing these letters, the ship which was sent to our
assistance has, thank God, arrived safe and sound, and in it our
Brother Gilbert du Thet. He, who knows the dangers and necessities
we were in, will appreciate the joy we felt and that we feel at its
arrival. God be praised. Amen.

Of Your Reverence, the son and very
humble servant in Our Lord.

PIERRE BIARD.

FOOTNOTES:

[II.] An old word used to signify weakened by hard
labor.--[Carayon.]

[Illustration: CARTE GEOGRAPHIQVE DE LA NOVVELLE FRANSE FAICTTE PAR LE
SIEVR DE CHAMPLAIN SAINT TONGOIS CAPPITAINE ORDINAIRE POVR LE ROY EN LA
MARINE.

REDUCED FACSIMILE OF GENERAL MAP, DRAWN BY CHAMPLAIN IN 1612, FROM _Les
Voyages du Sieur de Champlain_ (PARIS, 1613).]

BIARD'S EPISTOLA

ex Portu-regali in Acadia

Januarii 31, [1612]

DILLINGEN: MEYER'S PRESS, n. d.

SOURCE: Reprinted from O'Callaghan's Reprint, No. 1.

_Missio Canadensis_

EPISTOLA

Portu-regali in ACADIA

transmissa

Ad Praepositvm Generalem Societatis IESV

A. R. PETRO BIARDO ejvsdem Societatis

[Illustration]

_Secundvm exemplar emissum in_ ANNUIS LITTERIS _Anni_ CIↃ. IↃC. XI

DILINGÆ.

Ex Typographéo Mayeriana, apud Melchiorem Algeyer.

_Canadian Mission_

LETTER

from

Port Royal in ACADIA

sent

To the General of the Society of JESUS by Reverend PIERRE BIARD of the
same Society

_According to the copy published in the_ ANNUÆ LITTERÆ _of the year
1611_

DILLINGEN.

From Meyer's Press, at Melchior Algeyer's.

[iii] Lectori.

_POSTQUAM Patres Societatis_ Jesu _malevolentiam inimicorum suorum
vicerant et in_ Galliam _reversierant, vocari videbantur aliò ad
labores suos fructuosè collocandos._

[iii] To the Reader.

_AFTER the Fathers of the Society of_ Jesus _had overcome the
ill-will of their enemies and again been admitted into_ France,[7]
_they felt themselves called to other fields for the fruitful
employment of their labors._

_Multa erat in_ Novâ Franciâ _messis, ubi incolæ pene belluarum more
sine Numinis cognitione vivebant._

_A rich harvest was offered in_ New France, _where the natives
lived almost like animals, without any knowledge of God._

_Illûc igitur missi fuerunt duo Societatis sacerdotes, Patres scilicet_
Petrus Biardus _et_ Enemundus Massæus, _qui in_ Acadiam _pervenerunt
22 Maii, Anno Salutis 1611. Septem per menses ibi commoratus_, [iv] P.
Biardus _hanc epistolam, Superiori suo transmisit._

_To that country, accordingly, were sent two priests of the
Society, Fathers_ Pierre Biard _and_ Enemond Massé, _who reached_
Acadia _on the 22nd of May, 1611. After remaining there seven
months_, [iv] Father Biard _sent this epistle to his Superior._

_Quatuor velluti in capita hæc litera divisa est, & narrat:_

1º. _Quid sit_ Nova Francia, _qualis regio, qui in eâ populi, quique
mores._

2º. _Quo modo, quibusve auxiliis aut successu, Societas missionem illá
in regione consecuta sit._

3º. _Quonam in statu rem Christianam his in locis offenderit Societas._

4º. _Quid a missionariis hactenus effectum seu potius attentatum sit._

_The letter is divided, as it were, under four heads, and relates:_

_1st. What New France is, the nature of the country, what tribes
inhabit it, and their customs._

_2nd. In what manner, with what help and with what success the
Society secured a mission in that country._

_3rd. In what condition the Society found the Christian religion in
this region._

_4th. What has been done by the missionaries thus far, or rather
what has been attempted._

_Licet epistola sub finem habeat:_ ultimo die Januarii CIↃ. IↃC. XI.
_ia quidem aut error in anno est, aut P._ Biardus _secundum stylum
veterem scripsit, nam debit esse annus_, CIↃ. IↃC. XII.

_Although, the end of the letter reads: the last day of_ January,
1611,--_either there is an error in the year, or Father Biard wrote
according to the old style, for the year ought to be 1612.[8]_

[5] Missio Canadensis.

REVERENDE IN CHRISTO PATER,

Pax Christi.

VOCAT NOS huius anni CIↃ.IↃC.XI. instans iam atqʒ vrgens exitus ad
recognoscendum coram Paternitate vestra principium, quo primùm Societas
in has nouæ Franciæ regiones delata est: multorum quoque beneficiorum
cumulus, quo nos diuina largitas in his & auspicādis, & sospitādis
initijs prosecuta est, hoc exigit, vt in hoc tanquam temporum anníque
portu actionum nostrarū, & tanquam velificationis seriem relegētes,
Chariss: Patres Fratrésqʒ nostros inuitemus, & ad gaudium pro ijs,
quæ feliciter [6] in nobis diuina manus operata est, & scilicet ad
gemitum pariter & orationem pro ijs, quæ in animorum salute procuranda,
segniter ipsi nequitérque multa deliquimus. Quod enim diutius antè
Societas multísqʒ conatibus intenderat, vt aliquam suis laboribus
posset huic quoq; siluaticæ genti opem & lucem Euangelio inferendo
affere, id hoc ipsa demum anno videtur, vt in tenui exiguóque principio
satis feliciter, próque desiderio esse assecuta.

[5] Canadian Mission.

REVEREND FATHER IN CHRIST,

The peace of Christ be with you.

The end of this year 1611, which is already so rapidly drawing
near, invites me to write to your Reverence in acknowledgment of
its beginning, in which our Society first penetrated into this
territory of new France. The profusion of blessings and favors
which the divine bounty has bestowed upon us while undertaking and
sustaining this infant enterprise, requires that in this haven, as
it were, of time and of the year we should, reviewing the course
of our actions and the occurrences of our voyage, invite our dear
Fathers and Brothers to share both in our rejoicing for those
things which the hand of God has happily [6] effected through us,
and, too, in our mourning and our prayers for our delinquencies and
inefficiency in seeking the salvation of souls. The object sought
by the Society for a long time previously and with many efforts,
that it might in some degree impart help and light to this savage
people also by its labors in bringing the Gospel among them, it
seems at last to have attained in this year, with a small and
slight beginning indeed, yet auspiciously and in accordance with
its hopes.

Atque hoc scilicet mihi iam narrandum est, exponendúmqʒ vestræ
Paternitati, quæ & quanta sit hæc messis animorum, quidvé à magno
Patrefamilias datum nobis hactenus, quid etiam porrò dandum speretur.
Sed vt commodissimè tota mihi narratio decurrat, neq; decurrentem,
vt fit, multa effugiant, in quatuor videtur velut capita rei totius
expositio esse diuidenda. Exponā ergo primùm, quæ sit hæc noua
Francia, quæ regio, qui populi morésque: tum deinde quomodo, quibusvé
tandē auxilijs, aut successu Societas missionem in has regiones [7]
obtinuerit. Tertiò quonam in statu rem Christianam in his terris
offenderimus. Postremò quid à nobis effectum hactenus, seu potiùs
quid attentatum sit ad diuinam gloriam. Hæc mihi videtur esse posse
commodissima & sufficiens narrandorum omnium expositio.

This also I must narrate and explain to your Reverence, of what
nature and how numerous is this harvest of souls, and what has
hitherto been given to us by our Heavenly Father, and what further
gifts we may hope for in the future. But to facilitate my whole
narration, and to obviate the possible omission of many details in
its course, I think it best to divide the whole matter under four
heads. I shall therefore first describe new France, the country,
the natives, and their customs; next, in what manner, and with what
help, and with what result, our Society secured a mission to this
country; [7] thirdly, in what condition we found the Christian
religion in this region; and, finally, what has been accomplished
by us thus far, or rather what has been attempted for the glory of
God. This appears to me a very convenient and sufficient summary of
all I am to tell.

Atque vt à capite ordiar explicémque primùm, quænam sit hæc Noua
Francia, quod solum, quivé ritus gentis, credo non solùm Paternitati
vestræ iucundum, sed nobis quoqʒ necessarium, regionem vniuersam
accuratiùs describere. Nam cùm hic nobis ad laborandum campus
assignatus, certum est, non posse nos à vestra paternitate dirigi
pro occursuum varietate, nisi ea fines, adfractus viarum, viciniorum
locorum distantiam, statum gentis & rerum, noverit.

And, in order that I may begin at the beginning and explain first
what sort of a land New France is, the nature of the country and
the customs of the natives, I think it will be not only a pleasure
for your Reverence, but also a necessity for ourselves that the
whole territory be rather accurately described. For, since this
is the field assigned to us for our labors, it is certain that
your reverence cannot direct us in accordance with our varied
needs without a knowledge of the extent of the country, of the
impediments to travel, of the distance of neighboring settlements,
and of the condition of people and things.

Præterea tot video à Geographis antiquis errores tenebrásque in hanc
cognitionem induci, vt nisi à nobis succurratur rerum non auditoribus
sed spectatoribus, non possit non in nostris itineribus & vestigijs
persequendis haud minùs à veritate, quàm à corpore cogitatio
peregrinari. [8] Norumbegam illi nobis nescio quam, vrbésque & castella
nominant, quorum hodie ne vmbra quidem aut ipsa vox extant.

Besides, I find this matter involved in so much error and darkness
by the older Geographers, that unless we, who know these things
not from hearsay only, but are eyewitnesses thereof, come to the
rescue, it is impossible that the mind, in tracing our footsteps
and our journeys, should not wander as far away from the truth as
it has to do from the body. [8] They speak of a certain Norumbega
and give the names of cities and strongholds of which to-day no
trace or even report remains.

Verùm quod polliciti sumus exequamur. Noua Francia, vti nunc Galli
vsurpant, regio illa est trans Oceanum Gallicum, quæ à quadragesimo
primo gradu vsque ad quinquagesimum secundum latitudinis, aut etiam
quinquagesimum tertium procurrit.

However, let me fulfill my promise. New France, as the French now
call it, is that territory across the French Ocean which extends
from the forty-first to the fifty-second, or even fifty-third
degree of latitude.

Scio ab alijs multò latiùs fines regionis porrigi, ab alijs coarctari
angustiùs, sed ego hîc non disputo: id solùm expono, quod nunc vti dixi
communiùs vsurpatur, vel quod hoc terrarum Gallorum nauigationibus ab
aliquot iam annis maximè frequentatum & vindicatum est, vel quod illud
idem ferè antiquæ Franciæ parallelū æqualiter eam ab occidente respicit.

I know that some extend the boundaries of this region much farther,
while others restrict them more narrowly, but I am not arguing this
point; I merely explain what is, as I have said, the prevailing
interpretation of them, either because this part of the country has
been for many years past particularly explored and claimed by the
French, or because the parallels bounding this western region are
almost the same as those of old France.

Hæc igitur Noua Francia oram habet sanè multifariam, sinubus marinis
fluminibùsque exesam, an fractuosam & recurrentem. Sinus duo sunt
maiores, [9] vastíque; alter is, qui S. Laurentij gurges; alter, qui
Francius appellatur.

New France has an exceedingly varied sea-coast, indented by bays
and rivers, broken and irregular. There are two principal bays [9]
of vast size, one called the gulf of St. Lawrence, the other French
bay.

Námque à quadragesimo septimo gradu, vsque ad quinquagesimum primum,
tellus velut gremium aperit; siue ad accipiendum introrsus Oceanum,
siue ad exonerandum magnum flumen Canadan. Atque hic gurges S.
Laurentij dicitur, cuius in introitu ingens illa adiacet insula,
quam terras nouas Galli, Barbari Praesentis appellant moluarum
piscatu celeberrima; oram sinûs fluminísque tenent Aquilonem versùs
Excomminqui, siue, vt vulgus indigetat, Excōmunicati. Fera gens est,
& vt dicitur Anthropophaga, quanquam & hi olim satis diu pacificè cum
Gallis agitârunt, nunc irreconciliabiles cum his inimicitias exercent.
Sequuntur interiùs, occidentem versùs Algonquini, pòst Montagnesij,
intimi sunt ad capita ipsius magni fluminis Canadæ, Irocosij, qui etiam
latè Austrum versus protenduntur.

Indeed, from the forty-seventh degree as far as to the fifty-first,
the land opens its bosom, as it were, to receive the Ocean into
it, or to facilitate the outflow of the great Canadian river. This
gulf is known as the gulf of St. Lawrence, in the mouth of which
lies that enormous island which the French call newfoundland, the
Savages Præsentis [Plaisance];[9] it is famous for its cod-fishery;
the shores of the gulf and the rivers are occupied toward the
North by the Excomminqui, or, as they are commonly called, the
Excommunicated.[10] This tribe is very savage, and, it is said, is
addicted to Cannibalism; although once in very peaceful relations
with the French for a considerable length of time, it is now on a
footing of irreconcilable enmity. There follow, in the interior,
toward the west, the Algonquins; then the Montagnais; those
dwelling at the head-waters of this same great Canadian river are
the Irocois, whose territory also extends far to the South.

Atque hi ferè Irocosij noti sunt Gallis duntaxat ob perpetua bella,
quæ cum Montagnesijs, & Algonquinis fœderatis [10] & amicis populis
geruntur. Iam verò Austrum versùs terra ab hoc S. Laurentij sinu
paulatim vsque ad quadragesimum tertium gradum excurrit, vbi rursus
altero sinu maximo inciditur, quem Francicum appellant. Hic gurges
terras vastè exedens, seséque Aquilonem versùs & S. Laurentij sinum
incuruans, velut Isthmum efficit; Isthmúmque adiuuat S. Ioannis
longissimum flumē, quod orsum ab ipsa propemodum ora magni Canadæ in
hūc sese Francicum gurgitem exonerat. Continet hic Isthmus leucas
admodū quingentas circuitu suo, eúmque occupant Soriqui populi. In hoc
Isthmo portus regalis est, vbi nunc degimus, ad gradum latitudinis
quadragesimum quartum cum besse. Sed habet portus ostium suum (ne
quis fallatur) non in Oceanum ad orientem obuersum, sed in sinum
eum, quem dixi Francicum: ad Occidentem & septentrionem à fluuio
Sancti Ioannis vsque ad fluuium Potugoët, atque adeò vsque ad flumen
Rimbegui habitant Etheminquenses. Habet Rimbegui ostia sua sub gradu
quadragesimo [11] tertio cum besse. Nec procul est Chouacoët, quod
alterum est latus siue brachium terræ, quod sinum Frācicum excipit.
Námque ad orientem est illud, quod promontorium sabulosum nominamus:
ad Occidentem Chouacoët; vtrumque ad quadragesimum tertium eleuationis
gradum, cùm tamen inter hoc atque illud centum leucarum intercapedo
sit: à fluuio Rimbegui[IV.] vsque ad quadragesimum gradum latè
possident, qui Armouchiqui appellantur. Atque hæc ferè partitio est
regionis: itáque si numeres, populi erunt septem, linguâ inter se ac
studijs discrepantes; Excommunicati, Algonquini, Montagnesij, Irocosij,
Soriqui, Etheminquenses, & Armouchiqui. Sed ex ijs nec Excommunicati,
nec Irocosij, nec Armouchiqui multum Gallis noti sunt. Reliqui quatuor
in firmam iam videntur cum ijs amicitiam & cōsuetudinem coaluisse.
Pernoctant ipsi nobiscum, nos cum ipsis vagamur, venamur, viuimus
sine armis, sine metu; & quod adhuc apparuerit, sine periculo. Caussa
frequentandi piscatio fuit Moluarum, [12] quibus hoc mare abundat,
& pellium permutatio. Nam cùm ære, ferro, cānabe, lanâ, frugibus,
atqʒ omni ferè artificio Barbari careant, hæc à Gallis accipiunt.
Ipsi contrà, qui vnicus thesaurus est, pelles retribuunt. Est autem
regio tota magnam partem perfrigida. Caussæ sunt plures; vna quòd
valde aquosa est; nam præterquam quòd vndique ferè mari alluitur,
fluminibus præterea & stagnis lacubúsque maximis abundat. Insulæ ita
frequentes sunt, vt ora tota ijs intercisa, & tanquam baccata sit.
Hinc sequitur nimirum, vt pruinosa sit, & tamē ventosa, sed flatu non
nisi ferè algido. Altera est caussa frigoris, quòd inculta sit; nam
cùm latè omnia silua vna contineat, nihil mirum est, si vix vnquam
possit humus calefieri. Adde his, si placet, caussam tertiam, montes
videlicet niuosos ac perpetuò rigentes, quibus dicimur ab Occidente ac
Septentrione procul obuallari.

These Irocois are known to the French chiefly for the perpetual
warfare which they maintain against the Montagnais and Algonquins,
allied [10] and friendly tribes. To the South, however, the coast
gradually advances up to the forty-third degree, where once more it
is interrupted by a very large bay called French bay. This gulf,
advancing far into the interior, and bending toward the North and
the gulf of St. Lawrence, forms a sort of Isthmus; and this Isthmus
is completed by the St. John, a very long river which, taking its
rise almost at the very banks of the great Canadian river, empties
into this French bay. This Isthmus has a circuit of fully five
hundred leagues and is occupied by the Soriquois tribe. In this
Isthmus is port royal, where we are now sojourning, lying on the
parallel of 44° 40'. But this port (to obviate misunderstanding)
is not on the Ocean lying eastward, but on that gulf which I have
called French bay. To the West and north, from the river of St.
John to the river Potugoët,[3] and even to the river Rimbegui,[2]
live the Etheminqui. The mouth of this river is in latitude 43°
40'. [11] Not far distant is Chouacoët,[11] which is the other
shore or arm embracing French Bay. For to the east lies what we
call cape sable, while Chouacoët lies toward the West; both are on
the forty-third parallel, though they are separated by an interval
of a hundred leagues. From the Rimbegui[III.] river to the fortieth
parallel the whole country is in the possession of the tribe called
the Armouchiquois. Such is the distribution of the territory.
The tribes amount to seven in number, differing from each other
in language and character: the Excommunicated, the Algonquins,
the Montagnais, the Irocois, the Soriquois, the Etheminqui and
the Armouchiquois. But of these neither the Excommunicated, nor
the Irocois, nor the Armouchiquois are well known to the French.
The remaining four tribes appear already to be united in firm
friendship and intimacy with them. They stay over night among us;
we rove about with them, and hunt with them and live among them
without arms and without fear; and, as has thus far appeared,
without danger. This intimacy arose partly from association while
fishing for Cod, [12] which abound in these waters, and partly
from trading in furs. For the Savages, who have neither copper,
iron, hemp, wool, vegetables nor manufactured articles of any kind,
resort to the French for them, giving in return the only thing of
value they have, namely, furs. This whole region is for the most
part very cold, owing to various causes. In the first place, the
country is a very wet one; for, besides being washed on almost
every side by the sea, it abounds in rivers and ponds and large
lakes. Islands are so numerous that the whole shore is cut up by a
confused procession of them, as it were. Moreover, though a land
of frost, it is very windy, the wind being nearly always a cold
one. Another cause of cold is the wildness of the country; for,
being covered on every side by one continuous forest, it naturally
follows that the soil hardly ever becomes really warmed through.
A third cause is the mountains, covered with snow and perpetual
frost, which are said to wall us in far away to the North and the
West.

Certè quidem ab ea parte non nisi gelu perflamur & niuibus. Alioqui
sanè facies regionis est peramœna, pluribus [13] locis hospitem
inuitans ac bene pollicens; & quod apparuit, si colatur, non infœcunda.
Indigenæ rari sunt. Etheminquenses mille capita numerare non possent,
nec multò plus Algonquini simul & Montanenses iuncti: Soriqui duo
millia non conficerent: Itaque summùm quatuor capitum millibus tam
vasti terrarum & littorum tractus non tenentur, sed percurruntur. Gens
enim est vaga, siluestris, & sparsa, vt quæ venatu solo & piscatu
viuat. Imberbes feré, & quidem statura cōmuni, vel paulò breuiore ac
graciliore quàm nostri, at non degener tamen aut indecora; color non
multùm fuscus, faciem vulgò pingunt, & in luctu atrant. Iuris amantes,
ac vim latrociniùmque perosi. Quod sanè mirum est in hominibus, qui
lege ac magistratu carent. Sui enim quisque dominus est ac vindex.
Sagamos quidem habēt, hoc est bellorum ductores, sed quorum omnino
precarium sit imperium, si tamen imperium appellandum est, vbi nulla
est necessitas parendi. Sequuntur vel exemplo, vel vsu, vel affinitatis
[14] aut generis conciliatione inducti, nonnunquam etiam certè cuiusdam
potentiæ auctoritate: bella populatim gerunt, ob illatas priuatis
iniurias. Genus totum vindictæ auidum; & vt barbarum, in victoriâ
insolens, captiuorum capita tanquam opima spolia & torques magno gaudio
circumferunt.

We certainly get nothing from that quarter but piercing winds and
snow-storms. Elsewhere, however, the appearance of the country is
very pleasing, and in many [13] places inviting to the settler and
quite promising; and, as experience has shown, it is not unfruitful
if cultivated. The natives are not numerous. The Etheminqui number
less than a thousand, the Algonquins and the Montagnais together
would not amount to much more, the Soriquois would not amount to
two thousand. Thus four thousand Indians at most roam through,
rather than occupy, these vast stretches of inland territory and
sea-shore. For they are a nomadic people, living in the forests
and scattered over wide spaces, as is natural for those who live
by hunting and fishing only. They are nearly all beardless and of
average stature, or even a little shorter and more slender than
we, but not degraded nor ill-favored in appearance; their color is
not very swarthy; they commonly paint their faces, and, when in
mourning, blacken them. They love justice and hate violence and
robbery, a thing really remarkable in men who have neither laws nor
magistrates; for, among them, each man is his own master and his
own protector. They have Sagamores, that is, leaders in war; but
their authority is most precarious, if, indeed, that may be called
authority to which obedience is in no wise obligatory. The Indians
follow them through the persuasion of example or of custom, [14] or
of ties of kindred and alliance; sometimes even through a certain
authority of power, no doubt. They wage war as a tribe on account
of wrongs done to a private individual. The whole race is very
revengeful and, after the fashion of savages, insolent in victory,
carrying about the heads of their captives as trophies and spoils
of victory.

Et quidem dicuntur humanis carnibus non abstinuisse, ídque etiamnum
perhibentur & Excommunicati & Armonchiqui facere: verum ab ijs, quorum
est cum Gallis consuetudo, tantum scelus procul abest.

They are even said to have been addicted to the eating of human
flesh, and the Excommunicated and Armouchiquois tribes are said to
have the same practice even now. Those, however, who are intimate
with the French are far from being guilty of so great a crime.

Religio tota certis incantationibus, choreis, & veneficijs constat;
nimirum vt aut necessaria vitæ conquirant, aut inimicos amoliantur;
suos habent Autmoinos, hoc est veneficos, qui malū Dæmonem consulant
de vita & morte, futurorúmque euentis; & quidem sese illis mala
bellua præsentem sæpe sistit, vt ipsi asserunt, vindictam annuit,
renuítque, mortem inimicorum suorumvé, venationem prosperam, & cetera
eiusmodi ludibria, quorum vt ne quid desit, [15] etiam somnijs fidem
habent: si fortè super placito & bene auspicante somnio euigilauerint,
consurgunt, vel de nocte concubia, & omen cantu ac choreis sequuntur.
Templa, ædesvé sacras, ritus, cæremonias, disciplinam nullam habent,
vti nec leges aut artificia politiamvé vllam, præter certos mores &
consuetudinem, quorū sunt retinentissimi. Si quem Veneficus respondit
ad certā diem moriturum, is deseritur ab omnibus; quin ipse adeò miser,
vtpote iam mortis certus, vltro sibi inediam atque omnium incuriam
indicit, credo ne videatur contra fatum pugnare.

Their whole religion consists of certain incantations, dances
and sorcery, which they have recourse to, it seems, either to
procure the necessaries of life or to get rid of their enemies;
they have Autmoinos, that is, medicine-men, who consult the evil
Spirit regarding life and death and future events; and the evil
spirit [great beast] often presents himself before them, as they
themselves assert, approves or disapproves their schemes of
vengeance, promises them the death of their enemies or friends, or
prosperity in the chase, and other mockeries of the same sort. To
make these complete they [15] even have faith in dreams; if they
happen to awake from a pleasing and auspicious dream, they rise
even in the middle of the night and hail the omen with songs and
dances. They have no temples, sacred edifices, rites, ceremonies or
religious teaching, just as they have no laws, arts or government,
save certain customs and traditions of which they are very
tenacious. If the Medicine-man predicts that a certain person will
die before a fixed date, this man is deserted by all; and, in his
misery, feeling certain of impending death, he voluntarily condemns
himself to suffer hunger and complete neglect, apparently that he
may not seem to contend against fate.

Quin etiam si fortè ad præstitutam diem, vt sæpe fit, moribundus non
videatur, pro se quisqʒ proximi vrceis frigidæ in ventrem miseri
inuergendis celerant mortem. Hæc pietas est Sathanæ mancipijs: ita
quoque nimirùm, quia semper fallax est, diuinus nunquam fallit; quāquam
natio ista deceptrix aruspicum multum iam de auctoritate suá ab aduētu
Gallorum amisit; passimque nunc quiritantur suos iam Diabolos viribus
exidisse, [16] præut quidam ferūt Patrum suorum fuisse temporibus.
Mortuorum ita cum corpore sepeliunt memoriam, vt ne nomen quidem
deinceps audire sustineant. DEI quidem vnius supremi tenuem quandam
habent cognitionem, verumtamen affectibus & vsu deprauati nihilo
seciùs, vt dixi, Cacodæmonem etiam colunt; ob vitæ commoda, algoris
& inediæ patientes sunt supra modum. Octo, decem dies, si fors ita
exigat, feram ieiuni persequūtur, summis niuibus frigoribúsqʒ tum
maximè ardet venatio. Et tamen hi ipsi Boreâ, vt sic dicam, & crystallo
nati, vbi semel sub suis tugurijs cum præda consederunt, inertes
illico, & cuiusuis laboris impatientes fiunt: feminis mandant omnia:
hæ præter onerosam liberorum educationē, gestationémque, insuper feram
ex eo loco vbi ceciderit, aduehunt: hæ lignatum & aquatum eunt hæ
supellectilem conficiunt, curántque: cibos apparant, feras excoriant,
pelles fullonis arte conficiunt, vestimenta consuunt, piscantur &
conchas maximè ad cibum legunt, sæpe [17] etiam venantur: hæ canoas,
hoc est cymbulas miræ celeritatis è cortice compingunt, tuguriola, vbi
& quando pernoctandum est, ædificant: denique præter laboriosiorem
venationem & bella nihil aliud quidquam viris est pensi. Hac de caussa
plures ferè vxores quisque habet, Sagami maximè, vt qui potentiam
suam & concursum pluriū tanquam clientium tueri nequeant, non solùm
sine pluribus liberis, qui valeant ad terrorem & gratiam, sed etiam
sine pluribus mancipijs, quæ necessaria vitæ officia & exequantur
& tolerent. Nam feminas mancipiorum loco habent, tractántqʒ. Inter
se mirificè liberales sūt, nihil quisquam aut fortunarum, aut sibi
habere sustineat, quin partem maximā astantibus eroget, quin etiam qui
Tabagiam agit, vt loquūtur, hoc est qui conuiuio alios excipit, non
accumbit ipse cum reliquis, sed ministrat, neqʒ partem aliquam dapis
residuam sibi facit, sed distribuit omnia, ita vt famem cogatur eo die
conuiuator pati, nisi quis inuitatorū, ex eo quod sibi superfuerit,
miseratus ei [18] retribuat. Et similis apparuit sæpe liberalitas in
Gallos aliquo casu oppressos. Nam erga reliquos, aut hîc aut in nauibus
agentes didicerunt à nobis non facilè quicquā gratis dare. Pedunculos
capitis quæsitant, & in delicijs habent. In mendicando & postulando
importunissimi sunt, & qui esse solent mendicorū & inopū mores, falsi,
obloquutores, assētatores, vani. Gallos quidē atqʒ omnes gentes cùm
semel saturi sunt, longè despiciunt, irridéntqʒ clanculum omnia;
etiam religionē, quam susceperint. Tuguriola sua vbiuis facilè ac
raptim sudibus ramificè ædificant, & aut cortice aut pellibus aut etiā
tegete cōtegunt. Ignis in medio extruitur. Sed hæc iam satis supérque
de regione & hominibus, maximè cùm accuratam regionis Chorographiam
mittam; ex quo vno intuitu, quidquid de terrarum & maris situ dixi,
liquidò apparebit.

If, however, he does not appear to be in a dying condition by
the time predicted, his friends and relatives even hasten his
death by pouring jars of cold water over his stomach. Such is the
piety of these servants of Satan. Thus, no doubt because he is
always deceitful, the soothsayer never appears to deceive himself;
although this lying race of prophets have lost much of their
authority since the coming of the French, and now universally
complain that their Devils have lost much of their power, [16] if
compared with what it is said to have been in the time of their
Ancestors. They so completely bury the very remembrance of the dead
with their bodies that they will not even suffer their names to be
mentioned afterwards. Of the one supreme GOD they have a certain
slender notion, but they are so perverted by false ideas and by
custom, that, as I have said, they really worship the Devil. To
obtain the necessaries of life they endure cold and hunger in an
extraordinary manner. During eight or ten days, if the necessity
is imposed on them, they will follow the chase in fasting, and
they hunt with the greatest ardor when the snow is deepest and
the cold most severe. And yet these same Savages, the offspring,
so to speak, of Boreas and the ice, when once they have returned
with their booty and installed themselves in their tents, become
indolent and unwilling to perform any labor whatever, imposing
this entirely upon the women. The latter, besides the onerous rôle
of bearing and rearing the children, also transport the game from
the place where it has fallen; they are the hewers of wood and
drawers of water; they make and repair the household utensils;
they prepare food; they skin the game and prepare the hides like
fullers; they sew garments; they catch fish and gather shellfish
for food; often [17] they even hunt; they make the canoes, that is,
skiffs of marvelous rapidity, out of bark; they set up the tents
wherever and whenever they stop for the night--in short, the men
concern themselves with nothing but the more laborious hunting and
the waging of war. For this reason almost every one has several
wives, and especially the Sagamores, since they cannot maintain
their power and keep up the number of their dependents unless they
have not only many children to inspire fear or conciliate favor,
but also many slaves to perform patiently the menial tasks of every
sort that are necessary. For their wives are regarded and treated
as slaves. These Savages are extremely liberal toward each other;
no one is willing to enjoy any good fortune by himself, but makes
his friends sharers in the larger part of it; and whoever receives
guests at what they call a Tabagie does not himself sit down with
the others, but waits on them, and does not reserve any portion
of the food for himself but distributes all; so that the host is
constrained to suffer hunger during that day, unless some one of
his guests takes pity on him [18] and gives him back a portion of
what remains over from his own share. And they have often shown
the same liberality toward the French, when they have found them
in distress. For they have learned from us that, toward others
than these, whether here or in the ships, nothing is readily given
away. They hunt after the lice in their heads and regard them as a
dainty. They are most importunate beggars and, after the fashion
of beggars and needy people, they are hypocritical--contradicting,
flattering and lying to achieve their ends. But when once they have
gotten their fill they go off, mocking the French and everybody
else at a distance and secretly laughing at everything, even the
religion which they have received. They set up their tents easily
and quickly in any place with branching stakes, which they cover
either with bark or skins or even with mats. The fire is built in
the middle. But this is enough, and more than enough, regarding the
country and the people, especially as I send an accurate Map of the
region, a single glance at which will make clear whatever I have
said regarding the geography of land and sea.[12]

NVNC ad id venio, quod secundo loco proposui, vt scilicet explicem,
quanam tandem via Societas missionem in hanc prouinciam obtinuerit.
Et quidem nostri [19] Burdigalenses pro suo animarum zelo à multis
retro annis huc respectârant, huc intenderant, vt miseræ nationi opem
ferrent: sed pios eorum & ardentes conatus, quos periculi facies non
terreret, diu subsidiorum ad agendum inopia frustrata est. Restituta
demum in Galliam Societate, agere seriò per P. Cotonum cum Magno
Henrico cœperunt, sibi vt liceret in his quoque regionibus laborare,
& amplexus est Rex Societatis amans tam piam & propensam voluntatem,
sed nihilominus tamen vtilibus consilijs longa adhuc & odiosa mora
interuenit. Nulli adhuc Galli regionem incolebant, commorandi animo, &
qui antè à Rege missus fuerat, explorandi tentandíque caussâ, alienus
à sacris nostris erat, & ijs postmodum rebus, non solùm infectis, sed
etiam prope desperatis domum in Galliam redijt: iussit tamen Princeps
inuictus ne desponderemus animum, mittendi solùm destinarentur,
moniturum se cùm maturum foret; atque adeò vt arrha quædam esset
sponsionis, pecuniam ex eo tēpore in [20] viaticum assignauit. Sed
hæc agentibus, ecce pij Regis funesta mors intercedit. Nō defuit DEVS
sub idem anni tempus: ad nouum regem nuntij rediêrunt ab eo, qui anno
superiore in has sibi terras coloniā depoposcerat.

Now I shall enter upon my second topic and explain by what means
the Society finally secured the sending of a mission to this
province. It is true that our adherents at [19] Bordeaux, in their
zeal for the saving of souls, had looked forward to this, and
had aimed at this for many years back, namely, at bringing help
to this wretched race. But their pious and ardent efforts, which
recoiled before no danger, were long frustrated by lack of means
for prosecuting them. When our Society was at last re-admitted
into France, they began to negotiate in earnest with Henry the
Great, through Father Coton, to obtain permission to labor in
these regions also, and the King, so full of good-will toward
our Society, espoused this pious and important project; but,
nevertheless, the taking of active steps was preceded by a long and
vexatious delay. No Frenchmen as yet inhabited this region with the
purpose of settling here, and such as had been sent by the King as
explorers and in a tentative way, being indifferent to our holy
aims, had soon returned to France, leaving these things not only
unaccomplished but even almost hopeless. But our Prince, undeterred
by these considerations, bade us be of good heart, and promised,
if we would but designate those who were to be sent, that he would
let us know when he deemed the time opportune; and, as an earnest
of his promise, from that time forward he assigned to us a sum of
money for the [20] voyage. But at this point, unhappily, occurred
the tragic death of the King. Yet at this very season GOD came to
our help. Some messengers came to the new king from the man who
last year solicited the royal permission to found a colony in this
country.

Is est Ioannes Biencurtius, vulgò Potrincurtius, nobilis & magni animi
vir. Ergo accepta occasione agitur cum Regina Regente Maria Medicæa,
maximæ pietatis heroina, vt quæ maritus tanta virtute destinâsset,
per eam efficerentur, daretur locus duobus è Nostris in eâ naui,
quæ proximè huc esset ventura. Annuit Regina, munificéque respondit
desiderio. Ergo statim ex Aquitania euocatus Sacerdos vnus, alter ex
ipsa Francia desumptus. Sed ecce rursum moras, rursum sese Sathanas
excitat. Dieppâ erat soluendum, & ea nauis, quæ huc vela faciebat ita
erat mercatoribus Hæreticis obnoxia, vt sine ipsis commouere se non
posset. Ergo ij simul ac Nostros vident, negant enimuerò præcisè sese
passuros, vt rudens expediatur, si Iesuitæ nauigaturi sint. Obtenditur
[21] Reginæ imperium, interponitur etiam Gubernatoris auctoritas.
Itur, reditúrque ad Reginam, & ab ea literæ, mandatáque afferuntur,
sed obstinationem hæreticam, vt Ecclesiæ, ita nec Regum frangit
aut permouet auctoritas. Hæc peruicacia benignissimorum Principum
illustriorē pietatam fecit. Namque Antonia Pontia Marchionissa
Guercheuilia matrona clarissima, & vt appellant, filiarum Reginæ
gubernatrix, vbi has tricas audijt, pro suo in DEVM & Societatem
amore, non dubitauit à maximis quibusqʒ totius curiæ eleemosynam
petere eo nomine, vt victâ hæreticorum contumaciâ Iesuitis liceret in
has terras proficisci. Nec difficile ei fuit, in pia caussa suapte
sponte propensam Catholicorum Principum benignitatem allicere: breui
summa confecta est librarum quatuor millium. Ea & hæreticorum repulit
iniquitatem, & Nostros in nauim non iam vt hospites, sed vt magna ex
parte Dominos, potentésqʒ imposuit. Ita nimirum Christus, vt solet, per
hostium impugnationem cōfirmauit suos, [22] per iniquitatem auxilijs
necessarijs instruxit, & per machinationes, atque opprobria è tenebris
atque ignobilitate vindicauit: ipsi gloria in sæcula. Amen.

This man is Jean Biencourt, commonly called Potrincourt, of noble
birth and a magnanimous man. Accordingly, seizing this opportunity,
we made overtures to the Queen Regent, Marie de Médicis, that most
pious and exalted lady, begging her to execute what her husband
had so piously purposed by giving a place to two of our Fathers
in the ship which was to sail shortly for this place. The Queen
assented, and responded to our request most liberally. Accordingly
one Priest was immediately summoned from Aquitaine, and another was
chosen in France. But lo! Satan rouses himself again, and again
interposes new delay. We were to sail from Dieppe, but the ship
that was to bear us to this country was so completely under the
influence of Heretical merchants that it could not stir without
their consent. Accordingly, as soon as they saw our Priests they
refused outright to let the ship sail if the Jesuits were to embark
in it. The order of the [21] Queen was alleged, and the authority
of the Governor was interposed. Recourse was had to the Queen, and
letters and orders were obtained from her; but even Royal authority
is, like that of the Church, unable to break or bend heretical
obstinacy. This stubborn resistance lent all the more lustre to the
piety of our benignant Rulers. For Antoinette de Pons, Marchioness
de Guercheville, a most illustrious lady, and governess to the
daughters of the Queen, on learning these petty hindrances did
not hesitate, in her love for GOD and for our Society, to ask in
his name for aid from some of the greatest men in the council of
this realm, that the contumacy of the heretics might be subdued
and the Jesuits permitted to sail to this land. Nor did she have
any difficulty in gaining the good-will of the Catholic Princes,
inclined of their own accord to sympathize with this holy cause;
in a word, the sum of four thousand livres was collected. This
not only put an end to the iniquitous resistance of the heretics,
but gave our Priests the influence of Masters rather than of mere
passengers in the ship. Thus, no doubt Christ, as usual, has
strengthened his own followers through the attacks of enemies;[22]
through their iniquity he has furnished aid to his own children and
protected them from the darkness and the baseness of their foes,
even through their intrigues and insult; his be the glory forever
and ever. Amen.

Dieppâ soluimus incommodissimo tempore, vigesimo sexto Ianuarij Anni
huius CIↃ.IↃD.XI. Nauis erat non magna, & haud satis instructa,
nautæ ex magna parte hæretici; & vt hyeme in procelloso mari, multis
grauissimísqʒ tempestatibus perfuncti sumus, tenuítqʒ nauigatio
menses ipsos quatuor. Ex quibus apparet, quàm multa omnis generis
perferenda fuerint. Certè alter nostrûm magnam itineris partem
æger, debilitatúsque iacuit. Conati tamen sumus consueta Societatis
munia exhibere. Manè ac vespere ad orationem vectores conuocabantur
quotidie: festis etiam officia quædam Ecclesiastica decantabantur;
sæpe habebantur cohortationes piæ, interdum nonnullæ cum hæreticis
disputationes: iurandi cōsuetudo & verborū lasciuia reprimebatur. Non
omittebantur multa simul humilitatis, simul charitatis exempla.

We sailed from Dieppe in a most unfavorable season, on the 26th
of January, of this year 1611. The ship was not large and was
insufficiently equipped; the sailors were mostly heretics. As it
was winter and the sea was stormy, we encountered many severe
tempests and the voyage lasted four whole months, from which
it is apparent how many sufferings of every kind we underwent.
Indeed, during the greater portion of the voyage one or the other
of us lay sick and debilitated. Yet we attempted to discharge
the usual duties, of our Society. Morning and evening, every
day, the passengers were called together for prayer; on holidays
certain Ecclesiastical services were held, pious exhortations were
frequently made, and sometimes disputations with the heretics
took place. The habit of swearing and using obscene language was
repressed. Nor were there wanting many examples of humility and of
charity.

[23] Denique illud DEI beneficio obtentum est, vt Hæretici, qui nos
antè velut monstra è suorū videlicet ore Ministrorum reputabant, non
solùm agnouerint suorum in hac re impostorum malitiam, sed etiam
multis postea locis laudum nostrarum prædicatores extiterint; hic ergo
summatim fuit noster in has terras ingressus.

[23] Finally, with GOD'S blessing, we brought the Heretics, who,
evidently through the preaching of their own Pastors, regarded us
as monsters, to recognize the malice of these impostors in this
matter, so that they afterwards on many occasions stood up to
proclaim our praises. Such, in brief, was our voyage to this land.

SEQVITVR iam ex initio propositis tertium, nimirum vt exponatur, quonam
tandē loco rem Christianam his in locis offenderimus. Certé ante hoc
tempus vix vnquam à Gallis vacatum fuit conuertēdis incolarum ad
Christum animis. Obstabant multa. Nam & peregrinabantur huc tantùm, non
cōmorabantur: & qui commorari voluerunt, tam aduersis conflictati sunt
casibus, vt ei rei dare operam sanè multam non potuerint. Deuehebantur
duntaxat interdum nonnulli in Galliam, ibíq; baptizabantur, sed ijdem
vt nec satis instituti, & à pastoribus destituti, simul ac in has oras
remigrauerant, ad solita prorsus & vsitata reuoluebantur. Appulimus
huc nos [24] vigesimâ secundâ Maij, ipso sacro Pentecostes die, anni
huius CIↃ.IↃC.XI. Quo duntaxat anno is, quem sæpius appellare necesse
est, D. Potrincurtius ad sedes hîc domiciliúmqʒ figendum peruenerat,
secúmqʒ Sacerdotem sæcularem aduexerat. Is Sacerdos per eum annum
dicitur capita ferè centum baptimo initiauisse; in his celebrem inter
Sagamos, & de quo nos infra plura dicemus, Henricum Membertou cum
familia vniuersa, hoc est cum tribus liberis iam cōiugibus. Sed, vt
fit, cùm nec Sacerdos ipse, nec alius quisquam linguam nôsset, nisi
quātum attinet ad vitæ & mercimoniorum necessitatem, erudiri videlicet
neophyti non potuerunt.

NOW FOLLOWS the third of the topics proposed in the beginning--the
setting forth, namely, of the condition in which we found the
Christian religion in this country. Certainly before this time
scarcely any attention has ever been given by the French to
converting the souls of the natives to Christ. There have been many
obstacles. For the French only wandered through these regions, but
did not remain here, and those who wished to remain were harassed
by so many calamities that they assuredly could not give much
thought to this matter. Some natives, it is true, were occasionally
brought to France and baptized there, but these not being
sufficiently instructed, and finding themselves without shepherds
as soon as they returned to these shores, immediately resumed their
former habits and traditions. We landed here [24] on the 22nd of
May, on the holyday of Pentecost of this year 1611. In this very
same year Sieur Potrincourt, whom I shall have occasion to mention
several times, had come here to establish himself permanently, and
had brought a secular Priest with him. This Priest, it is said,
baptized nearly a hundred persons during the year, among them one
of the most celebrated of the Chiefs, of whom we shall have to
speak again later, Henry Membertou, with his whole family, that is,
three children already married. But, since neither this Priest nor
any one else knew their language, save so far as pertains to the
merest necessities of intercourse and trade, the neophytes could of
course not be instructed in our doctrines.

Baptismum accipiebant velut sacrum aliquod signum similitudinis &
confœderationis cum Gallis. De Christo, de Ecclesia, de Fide ac
Symbolo, mandatis DEI, oratione ac Sacramentis vix quidquam nouerant,
ignari & crucis efformandæ, & ipsius nominis Christiani. Itaque nunc
vulgò sciscitantibus nobis, Christianus es? negat optimus quisque, [25]
scire se quid rogetur. Mutata interrogatione quærentibus, baptizatus
es? Annuit vero ac propemodum sese iam Nortmannum pronuntiat; nam
Gallos ferè omnes Nortmannos appellitant. De cætero nulla omnino in
Christianis à Gentilium ritu mutatio. Iidem mores, consuetudo & vita,
idem chorearum, rituum, cantuum, atque adeò veneficiorum vsus, prorsus
antiqua omnia. De vno DEO & bonorum retributione docti sunt aliqua, sed
quæ se ipsi semper ita audiuisse & credidisse profiteantur. Sacellum
reperimus vnum valde angustum & miserum, sed nec profectò reliqua
habitatio, vt in principijs, aut valde laxa aut commoda est.

They accepted baptism as a sort of sacred pledge of friendship and
alliance with the French. As regards Christ, the Church, the Faith
and the Symbol, the commandments of GOD, prayer and the Sacraments,
they knew almost nothing; nor did they know the sign of the cross
or the very name of Christian. So, even now, whenever we ask any
one, "Are you a Christian?" every one of them answers that he does
not understand what [25] we are asking him. But when we change
the form of our question and ask, "Are you baptized?" he assents
and declares himself to be already almost a Norman, for they call
the French in general Normans. In other respects there is almost
no change from the religion of the Gentiles to Christianity. They
keep up the same manners and traditions and mode of life, the same
dances and rites and songs and sorcery; in fact, all their previous
customs. Concerning the one GOD and the reward of the just, they
have learned some things, but they declare that they had always
heard and believed thus. We found one little chapel here, a very
small and poor one, but the other dwellings also, as is to be
expected among new settlers, are by no means large or commodious.

Vnica hîc adest D. Potrincurtij familia, sine feminis capita sumus
viginti. Nos duo é Societate tuguriolum habemus ligneum, in quo vix
positâ mensâ commouere nos possumus. Et reliqua sunt huic certè
habitationi ac nostræ professioni, hoc est, paupertati cōsentanea.
Vtinam ab humilibus principijs exurgat aliquādo, & efflorescat salus
animorum; [26] huc incumbimus, sed vt languidi cultores non magno
successu, qualis tamen, quantúsque is fuerit, hoc mihi iam narrandum
est, quoniam id iam explicui, quod tertium erat ex propositis,
videlicet quonam in statu vineam hanc seu potiùs virgultum offenderimus.

Sieur Potrincourt's family is the only one here; without the women
we number twenty. We two of the Society have a wooden cabin in
which we can scarcely turn around when we have a table in it.
And everything else is certainly in keeping with our dwelling
and our vocation in life, that is, poverty. God grant that from
these humble beginnings may rise and greatly flourish the work of
salvation; [26] to this we bend all our efforts, though, as we are
but feeble workers, with no great success. What the nature and
extent of this success has been I must now relate, since I have
already treated my third topic, namely, the description of the
state in which we found this vineyard, or rather this wildwood.

PERVENIMVS huc (sicut antè numeratum est) vigesimâ secundâ Maij. Itaque
non multo plus hodie, quàm septem menses hic commorati sumus. Per hoc
igitur tempus, & domi aliqua gesta sunt, & foris. Domi primùm dedimus
operam, vt pro nostris viribus officium Ecclesiasticum ne deesset. Nam
Sacerdos ille, qui huc ante nos aduenerat, à nostro statim aduētu in
Galliam sua ipse sponte & pro veteri desiderio remigrauit. Dominicis
festísque diebus solemnem missam & vesperas decantamus, cohortamur,
& nonnunquam procedimus, ipsis etiam nostrorum siluicolarum pueris
cereos, vrceos, aut aliud quid pium, quando hîc adsunt, præferentibus.
Ita enim paulatim nostris ceremonijs assuescunt. Solemnior ea processio
fuit, qua [27] sanctissimum Sacramentum festo ipsi die cumtulimus. Ipse
enim D. Potrincurtius sedulitatem in eo nostram collaudauit, sicut &
in sacello, quantum potest, in tanta paupertate coornando. Et quoniam
animaduertimus eos, qui antè baptizati essent, vix aliud quidquam cum
baptismate, nisi periculum maius suscepisse, prolectationem illam
proiectionémqʒ ad baptisma quomodocumqʒ offerendum reiecimus, in eóque
perstamus, ne quis adultus ante necessariam suæ fidei professionísque
cognitionem initietur. Ita cùm adhuc ignari linguæ simus, neque
per vllum interpretem enuntiare sacra nostra, aut scriptis mandare
potuerimus, quantacumque in eo sit opera, vti sanè posita est plurima
cursus nimirum Euangelij in his hactenus hæret vadis ac syrtibus.
Id suademus, vt infantes ad nos lustrandi afferantur, quod etiam
DEI beneficio iam cœpit fieri. Duos baptizauimus, & tertiam puellam
circiter nouennem. Hæc puella non magis morbo, quàm esurie neglectúque
contabescebat; solet enim hæc natio facilè desperare medicinam, [28]
& desperatos prorsum abijcere, vt antè dictum est. Ergo hanc ita
depositam à cognatis deposcimus ad baptismum, illi verò perlibenter
eam nobis concedere, non ad baptismum solùm, sed etiam ad voluntatem,
vt quæ, inquiebant, instar iam esset canis mortui. At nos, vt specimen
daremus Christianæ pietatis, in separatum eam transtulimus tuguriolum,
ibíqʒ eam aluimus & curauimus ipsi sedulò, institutámque quantum
extremo periculo conflictanti necesse esset, abluimus aquâ salutari.
Nono demum pòst die abeuntem ad superos læta spe sumus prosecuti, cùm
gauderemus cœlo iam nonnihil nostri laboris placere. Lætior exitus in
alio fuit, sed exemplum non dissimile charitatis: hic est, secundò
genitus celebris illius Sagami Membertou, quem antè diximus primū
omnium Soricorum nostra sacra suscepisse.

WE ARRIVED here, as already noted, on the 22nd of May. Accordingly,
we have now sojourned here a little more than seven months. During
this period we have accomplished some work both at home and
abroad. Our first efforts we expended at home, so that, as far as
it lay in our power, there might be no interruption of Religious
services. For the secular Priest who had preceded us here,
immediately on our arrival, of his own free will and in accordance
with a long-cherished desire, had returned to France. On Sundays
and holydays we celebrate solemn mass and vespers; we preach and
sometimes have processions, the boys of our children of the forest
carrying before us, when they are present here, tapers and censers
and other sacred utensils. For thus, little by little, they become
accustomed to our ceremonies. Our procession was, however, a more
solemn one on the day of Corpus Christi when we carried about the
[27] blessed Sacrament. Sieur Potrincourt himself praised highly
our efforts in this, as well as in adorning our chapel as much as
we could, in spite of our great poverty. Since we have observed
that those who had been previously baptized had gotten scarcely
anything else through their baptism than increased peril, we have
restrained this eager inclination to administer this sacrament
without discrimination, and we insist that no adult person shall
receive it until he has the necessary understanding of his faith
and his profession. So, as we have thus far been ignorant of the
language and have been unable to explain our doctrines through any
interpreter, or to commit them to writing, howsoever great a labor
that may prove--and it will certainly prove a great one--the course
of the Gospel is, up to this point, embarrassed by these shoals and
quicksands. We try to persuade the savages to bring their babes to
us for baptism; and this, with GOD'S blessing, they are beginning
to do. We have baptized two boys, and a girl about nine years
old. This girl was wasting away as much from hunger and neglect
as from sickness; for this people very readily despair [28] of
relief in sickness, and, as previously stated, soon abandon those
whose recovery is deemed hopeless. Thus, when this girl was given
up by her relatives, we asked that she be given us for baptism.
They very willingly gave her to us, not only for baptism but to
dispose of at our pleasure as being, they said, no longer of more
value than a dead dog. But we, to show them an example of Christian
piety, carried her to a separate cabin and there fed her and cared
for her; and, after teaching her as much as was necessary for one
struggling with death, we cleansed her with the saving waters. On
her death, nine days later, we entertained the glad hope that our
labor had found some favor in heaven. We soon found opportunity for
another deed of charity not dissimilar to this, though its result
was more auspicious. This was in the case of the second son of that
famous Chief Membertou, whom I have already mentioned as having
received our doctrines first of all the Soriquois.

Huius ego filium extremo iam discrimine periclitantem inuisi: reperio
pro more veteri de ipsius bonis tabagiam, hoc est epulum solemne,
vt scilicet post epulas non sicut Iacob benediceret suis, [29] sed
valediceret, ac deinde cōclamaretur, & cōclamato canes præmitterentur
ad interitū. Increpaui ego, vt potui, per interpretē paganicos hos
mores in iam Christianis. Benignè respōdit pater ipse Membertou
neophytos se esse, verum imperarem; in mea potestate esse omnia. Negaui
ego licitam esse illam occisionē canum, aut deplorati derelictionem;
choreas, cantusvé funestos ægroto ipso inspectāte mihi non placere;
ipsam alioqui tabagiam, & piam in extremis agētis consalutationem ac
mandata permisi. Responderunt omnes sibi hoc satis esse, reliqua sese
reiecturos. Cæterum D. Potrincurtij nomine ipsos inuitaui, vt ægrū
in ipsius ædes deportarēt (aberat enim valde procul) sperare nos de
misericordia DEI fore, vt conualescat, quò tandē intelligant falsas
atqʒ impias esse, aut momorū suorū, hoc est fatidicorū denunciationes.
Paruerunt illi, atqʒ ad nos depositum triduo pòst, hoc est semianimē
detulerunt. Quid multa? Fecit dextera Dñi virtutem: non est mortuus,
sed vixit; & nunc incolumis narrat opera [30] Dñi. Hoc exemplo commotus
senior ipse Membertou cum eam invaletudinem sensisset, quæ postrema
illi fuit, deportari ipse vltro, ad nos voluit, atqʒ adeò in nostrum
ipsorum tuguriolū, & si placet, in lectum ipsum alterius nostrū. Ibi
decumbentem quinqʒ dies prosecuti sumus omni nō solum officio, sed
etiam famulatu. At sexto die cùm iam vxor eius aduenisset, & cerneret
ipsa vix alteri nostrū, quo miserè humi decubaret, locum esse in
tuguriolo derelictū, aliò suapte sponte demigrauit, vbi & piam mortē
obijt. Certè hunc reperimus (quippe Domini primitias ab hac gēte)
præter cæteros mirabiliter solitū intrinsecus adeò moueri, multò vt
ipse plus de nostra fide conciperet, quàm quantū potuisset auditione
accipere. Itaqʒ solebat ipse crebrò dictitare, valde optare se, vt citò
linguā nossemus. Continuò. n. postquam id perdidicisset, se futurū apud
gentem suam cœlestis verbi ac doctrinæ prædicatorem. Dederat ipse in
mādatis, vt antiquo in monumēto cū demortua prius familia (quā sciebā
paganicè obijsse) [31] sepeliretur. Ego rē improbaui, veritus scilicet,
ne vel Galli, vel etiā Gētiles hoc interpretarētur in fidei nostræ
iniuriā. Sed ille hoc respōdebat: ita sibi promissū fuisse, antequā
Christo nomen daret, fore, vt locus cōsecraretur, & exemplū proferebat
ex anteactis non dissimile; alioqui. n. cōtrà se vereri, si nostro in
cœmeterio humaretur, ne sui deinceps locū refugerent, atqʒ ita nunquā
ad nos redirent. Opposui ego contrà, ̄q potui, & mecū is, quo ferè solo
vtor interprete, D. Biencurtius, fili^{9} D. Potrincurtij. Discessi
mœstus: nihil. n. disputando profecerā. Extremā nihilominus vnctionem,
ad quā paratus erat, non denegaui. Valuit vis Sacramēti: postridie D.
Biencurtiū, mêqʒ magnopere aduocat, docet audiētibus omnib^{9} mutatā
sibi sententiā, velle se nobiscū humari, suísqʒ ̄pcipere, ne ideo locū
refugiant ex veteri errore, quin poti^{9}, è Christiani populi sapiētia
magis ob eam ipsam caussam locū adament, frequenténtque; ad pias
videlicet pro ipso preces effundēdas.

I went to visit this chief's son, who was already at death's door.
I found that, in accordance with their old custom, they were
holding a tabagie, that is, a solemn feast for the distribution of
his property, so that after the entertainment he might, not like
Jacob give them his blessing, [29] but might bid them farewell,
after which they were to bewail his death and then to offer up
a sacrifice of dogs. I rebuked as well as I could, through an
interpreter, these pagan usages among a people who were already
Christians. The father himself, Membertou, answered mildly that
they were but neophytes; that I had but to command and that
everything lay in my power. I said that this slaughtering of dogs
was wrong, as well as this abandonment of the sick man for whom
they were mourning; I added that these dances and death-songs, in
the very presence of the sick man displeased me, though I permitted
them to hold their tabagie elsewhere, as well as to visit the dying
man and learn his last wishes. All replied that this was enough
for them, and that they would dispense with the rest. Moreover, in
the name of Sieur Potrincourt I invited them to transport to his
house the sick man (who was at a very great distance), and said
that we hoped, with GOD'S mercy, for his recovery, so that they
might thus learn at last that the predictions of their medicine-men
or prophets are false and impious. They obeyed, and the third day
after brought to us the sufferer, whose life they had despaired
of, in a half-dying condition. God's right hand exerted its power;
he did not die, but lived, and now, completely recovered, relates
what [30] God has done for him. Moved by this example, the elder
Membertou himself, when he began to suffer from that sickness which
was to be his last, desired of his own accord to be brought to us
and to be received into our own cabin, and even, if it pleased us,
to occupy one of our beds. He lay there five days, during which we
performed every friendly and even every menial office. But on the
sixth day, when his wife had also come, and when she saw that there
was scarcely room left for one of us to find a wretched couch on
the ground in our cabin, he, of his own accord, went elsewhere,
and there died a pious death. We found, indeed, that this man (the
first fruits of the Lord among this people) was, beyond all others,
wont to be so wondrously moved within, that he apprehended much
more of our faith than he could have learned from hearing us. Thus
he used to say frequently that he ardently desired that we might
soon know his language. He said that as soon as he had learned
them thoroughly he would become the preacher of this heavenly word
and doctrine among his people. He himself had commanded that he
should be buried in the ancient burial-place of his family, with
those who were already dead (who, I knew, had died as pagans).
[31] I opposed this, fearing, of course, that the French and even
the Gentiles might interpret this as an affront to our faith. But
he answered that it had been promised him, before he gave himself
to Christ, that this place should be consecrated; and he cited a
past example of something of the sort, adding that he feared, on
the contrary, that if he were buried in our cemetery his people
might thenceforth avoid the place and thus never return to us. I
opposed all the reasons I could, and so did Sieur de Biencourt, the
son of Sieur de Potrincourt, he being almost my only interpreter.
I went off sadly, for I had accomplished nothing by arguing.
Nevertheless, I did not refuse him the extreme unction, for which
he was prepared. The power of the Sacrament manifested itself; the
next day he called eagerly for Sieur de Biencourt and myself, and
told us in the hearing of all the others that he had changed his
mind, and wished to be buried in our cemetery; and to teach his
people that they should not avoid the place in accordance with
their old and erroneous notion, but rather, with the wisdom of a
Christian people, should love and frequent it, in order to utter
pious prayers for him.

Pacem deinde cum Nostris iterum, [32] iterúmque commendauit, méqʒ adeò
præeunte ac manum regente, singulis suorum pio more benedixit: nec lōgè
pòst extinctus est. Funus curatum magna ad exemplum pompâ. Et certè diu
inter hos populos tantæ auctoritatis Sagamus nō fuit. Quo magis est
mirum, quomodo in eo semper inuictus consilio perstiterit, etiam ante
conuersionem, ne plures vnquam simul vxores habere vellet.

Then he recommended to them again [32] and again to maintain peace
with us, and also piously gave his blessing to certain of his
people, I dictating the words and guiding his hand. A short time
after, he died. We deemed it well to celebrate his funeral with
great pomp. And certainly there has for a long time been no Chief
of such great authority among these people. What is still more
remarkable is that he always adhered firmly to his resolution never
to have more than one wife at a time, even before his conversion.

Atque hæc domi gesta, nunc exeamus foras. Lustraui ego cum Domino
Biencurtio magnam totius regionis partem, hoc est totum id, quod
antiqui Norumbedam appellabant, flumina etiam ingressus sum præcipua.
Fructus is extitit, vt & cognosceremus, & cognosceremur; ipsique
siluatici, qui nunquam antea Sacerdotē, aut sacra nostra viderant,
inceperint aliquid nostra de Religione apprehendere. Vbicumque ac
quoties potuimus, infiniti pretij hostiam obtulimus Omnipotenti DEO,
vt scilicet altari, tanquam sede sua posita, inciperet hoc sibi
dominium seruator hominum vendicare; terrerētúrque ac fugarentur [33]
vsurpatione sua laruales tyranni. Et astiterunt frequenter Barbari
magno semper silentio ac reuerentiâ. Inuisebam postea ipsorum casulas,
orabam, ægris manus imponebam, cruciculas æneas aut imagunculas
donabam, ipsisqʒ de collo suspendebam, & quæ poteram diuina insinuabam.
Excipiebant illi omnia perlibenter, signúmque Crucis me ducente
conformabant, feréqʒ omnes pueri etiam me longè prosequebantur, vt
ipsum sæpius iterarent. Semel contigit, vt quem ægrotum altero antè
die inuiseram, propemodúmque depositum audieram, pòst cernerē vegetum,
hilarémque, cruce sua gloriantem, & mihi vultu manúque gratulantem,
vt suspicio magna sit, non solùm opem crucis sensisse, verum etiam
agnouisse. Si quando in Gallicas naues incidebamus, vt sæpe incidimus,
monita salutaria dabantur pro loci & temporis opportunitate: interdum
etiam vectores expiabantur. Semel maxima quædam complurium mala, &
animorum fortunarúmque labes auersa est per DEI gratiam: semel item
[34] exitium certissimum, cædésque non paucorum. Reconciliatus quoque
magni quidam Iuuenis & animi & spei. Is quòd sibi à D. Potrincurtio
timeret, annum iam vnum cum Siluicolis eorum more atque vestitu
pererrabat: & suspicio erat peioris quoque rei. Obtulit eum mihi DEVS,
colloquor, denique post multa Iuuenis sese mihi credit, deduco eum
ad D. Potrincurtium, non pœnituit fidei datæ, pax facta est maximo
omnium gaudio, & Iuuenis postridie, antequam ad sacram Eucharistiam
accederet, suapte ipse sponte à circumstātibus mali exempli veniam
petijt. Iam verò vti superuacaneum est de nauigantibus dicere, quòd
multa pericula mirabiliter euaserint; ita & de hîc commorantibus, quòd
multa sustineant. Quod aqua bibatur, nulla querela est: siquidem cœpit
iam nobis ante sex hebdomadas ita panis deficere, vt nunc detur in
hebdomadam, quod antè dabatur in vnum diem. Nauim expectamus subsidio
venturam. Interim Pistores ac Fabri magno scilicet nomine atque antiquo
viuimus, & [35] incidimus quibus vterque in grauem ægritudinem, sed
Dominus supposuit manū suam. Nam neque id diu fuit, & semper altero
decumbente, alter stetit. Experimur sanè, quantum sit onus vitæ
necessitas, dum lignatum, dum aquatum imus, dum coquimus ipsi nobis,
dum indumenta aut lauamus, aut reficimus, dum sarcimus tugurioli
labes, dum in reliqua corporis cura necessariò detinemur. Inter hæc
dies nobis, miserè, noctésque depereunt; illa nos spes consolatur ac
sustentat, fore, vt qui subleuat abiectos DEVS, vilitatem ipse nostram
pro sua quandoque misericordia non despiciat. Quamquā certè dum in
subsidiorum inopiam, dum in asperitatem regionis & gentis mores, dum
in difficultates rerum, & coloniæ constituendæ, dum in mille pericula
obicésqʒ vel maris vel hominum intendimus, somnium & idea Platonica
videtur quod conamur. Demonstrarem hoc sigillatim, nisi hoc esset cum
Hebræis exploratoribus magis pro humanis viribus, quàm pro diuino
auxilio, nec minus ex [36] animi languore, quàm ex rei veritate
dicere: Terra hæc deuorat habitatores suos; nos locustæ sumus, cùm hic
monstra sint de genere Giganteo. Sed enim tamen, quanticunque sint hi
Gigantes, præualebit ille Dauid in funda & lapide, qui conculcat terram
in fremitu suo, & in furore obstupefacit gentes; ille IESVS hominum
Seruator, qui benefacit terram & perficit eam, quantumcunque infirmata
sit; ille verò, ille, vti speramus, benignitatis ac potentiæ suæ ducet
esse, vt quod vaticinatus est Isaias, _Exultet solitudo & floreat sicut
lilium_: quemadmodum sapientiæ paritérqʒ potentiæ suæ reputauit id,
quod cernimus, vt cultissima imperia, atque omnibus elata viribus, &
gloriâ; suæ cruci atque humilitati subiugarentur. Amen ita sit. Atque
hoc nostrum votum adiuuent comprecatione sua cœlites omnes, atque in
primis cœlitum Regina & præses; adiuuet Ecclesia vniuersa, speciatímque
Ecclesiæ pars illa, cui Paternitas vestra nutu diuino iam diu præest,
Societas, votum meum; adiuuet oro atque obsecro [37] Paternitas vestra
omni ope, suámque nobis ad id benedictionem pijssimam, si placet,
largiatur. E portu Regali in noua Francia vltimo die Ianuarij Anni
CIↃ.IↃC.XI.

_Vestræ Paternitatis filius ac
seruus indignus_

PETRVS BIARDVS.

NOTES:

[IV.] _Sic._ pro Kinibequi.

Such are the things achieved at home; let us now consider what has
been done elsewhere. I have explored with Sieur Biencourt a large
part of this whole region--all that portion, namely, which the
old geographers called Norumbega, including the principal rivers.
The result is that not only have we come to know the country, but
also to be known ourselves, and the savages, who had never before
seen a Priest or the rites of our Religion, have begun to learn
something concerning it. Wherever and whenever we could do so,
we offered the priceless host to the Omnipotent GOD, so that the
altar might be as a seat dedicated to the savior of men, whence
he should begin to extend his dominion among this people, while
their own hobgoblin tyrants are stricken with terror and driven
[33] from their usurpation. The Savages have often been present,
always profoundly silent and reverent. Afterwards I would visit
their huts to pray and to lay hands on the sick; I gave them
little crosses of brass, or images, which I hung about their necks,
and as far as possible I infused some religious notions into their
minds. They received all these things very gladly, they made the
sign of the Cross under my guidance, and nearly all the boys
followed me a long distance in order to repeat it oftener. Once it
happened that a savage whom I had visited a couple of days before,
finding him sick and almost given up by his friends, as I heard,
met me rejoicing and well, and glorying in his cross, manifesting
his gratitude toward me with hands and countenance, so that I
strongly suspected that he had not only experienced the help of
the cross but even recognized it. Whenever we fell in with French
vessels--and this often happened--salutary counsels were given
to the men, in accordance with time and place; sometimes, too,
the passengers made their confession. Sometimes calamities that
threatened the welfare and fortune of many were averted through
the grace of GOD; sometimes, too, [34] certain destruction and the
slaughter of no small number. We have also succeeded in reclaiming
a certain Young Man[13] of great courage and hope who, through fear
of Sieur de Potrincourt, has roamed about for a whole year with
the Savages, adopting their ways and dress--not without suspicion,
too, of something worse. The LORD brought about a meeting between
us. I spoke with him, and at last he confided himself to me. I
brought him to Sieur de Potrincourt; he did not repent of having
placed faith in me; peace was made, to the great joy of all, and
next day the young man, before receiving the holy Eucharist, of
his own free will begged the pardon of those who surrounded him,
for his evil conduct. But as it would be superfluous to speak of
the many perils so miraculously escaped by our vessels, so would
it be to speak of the many sufferings of those who sojourn here.
We make no complaint of having to drink water; as for bread, in
less than six weeks the supply ran so short that now no more is
allowed for a week than formerly for a single day. We are awaiting
a ship that is to bring supplies. In the meantime, as Bakers and
Artisans, a great and ancient quality withal, [35] we continue
living here, but we have each fallen seriously ill; however, the
Lord sustained us with his hand. For this did not last long, and
whenever one of us was sick the other was well. We feel, indeed,
how great a burden it is to attend to all these household duties,
in going for wood and water, in cooking, in washing and mending our
clothes, in repairing our cabin, and in giving the necessary time
and attention to other material cares. Thus our days and nights
wretchedly slip away; but the hope consoles and sustains us that
GOD, who raises up those who are cast down, will some time in his
mercy not despise our unworthiness. Though, certainly, when we
consider our lack of resources, the trying nature of the country,
and the manners of the natives, the difficulties incident to our
undertaking and those incident to the establishing of a colony, the
thousand perils and impediments interposed by the sea or by our
fellow men, our enterprise seems but a dream and a Platonic idea.
I might set forth all these things one by one, if this were not to
imitate the Hebrew explorers, and rather with regard to our human
strength than to God's help, and no less through the [36] faintness
of our own hearts than in accordance with the truth of things, to
say: "This land devours its inhabitants; we are locusts, while
there are here monsters of the race of Giants." But yet, however
great these Giants be, that David with the sling and stone shall
prevail against them, even he who tramples the earth under foot in
his anger, and in his rage strikes terror into the senses of men;
that JESUS, the Savior of mankind, who blesses the world and leads
it toward perfection in spite of all its shortcomings; he, even he,
as we hope, will deem it a thing worthy of his love and his power
that, as Isaiah prophesied, _The solitude should exult and blossom
like a lily_; even as he deemed it good in his wisdom and his power
that, as we see, the most civilized empires in the height of power
and glory should receive the yoke of his cross and his humility.
Amen, so be it. And may all heaven with its prayers further this,
our hope, and above all the glorious Queen of heaven; and my own
prayers be aided, too, by the universal Church and especially by
that portion of the Church over which, in accordance with God's
will, your Reverence has so long presided--the Society; and I
also pray and beseech [37] your Reverence to further it with all
possible aid, and to be pleased to bestow on us toward this end in
all charity your benediction. From port Royal, in new France, the
last day of January, 1611.

_The son and unworthy servant
of Your Reverence_

PIERRE BIARD.

FOOTNOTES:

[III.] _Sic._ for Kinibequi.--[O'Callaghan.]

Index rerum ac nominum nunc primùm huic Epistolæ adjunctus

ACADIA, _duo Societatis Sacerdotes illuc missi sunt_ iii
_et ibi preveniunt_ 26

_Algonquini gerunt bella perpetua cum Irocosiis_ 9
_tribus Novæ Franciæ_ 11
_et Montagnesii iuncti, multo plus mille capitum numerare non
possunt_ 13
_Anthropophagi, Excominqui et Armonchiqui perhibentur esse_ 9, 14

_Aquitaniâ euocatus, Sacerdos ad Novam Franciam proficiscitur_ 20

_Armonchiqui terram possident â fluvio Kinibequi vsque ad
quadragesimum gradum_ 11
_Anthropophagi perhibentur_ 14

_Automoinos, vel veneficos, Barbari consulunt_ 14

_Baia Fundij._ vide, _Sinus Francicus_.

_Baptismum velut signum confœderationis cum Gallis Barbari
accipiunt_ 24

_Barbari lege ac magistratu carent_ [40] 13

_Barbari quomodo vivunt_ 13
_bella populatim gerunt_ 14
_nec templa nec ædes sacras habent_ 15
_cum corpore memoriam ac nomen mortuorum sepeliunt_ 16
_Cacodæmonem colunt_ 16
_tenuem cognitionem Dei habent_ 16
_nonnulli in Galliam deuehuntur et ibi baptizantur_ 23
_centum in Novâ Franciâ baptizati sunt_ 24
_velut signum confœderationis cum Gallis baptismum accipiunt_ 24
_Gallos Nortmannos appellant_ 25
_canes immolant cum mors cuivis suorum appropinquet_ 28

_Barbarorum Novæ Franciæ tribuum nomina_ 9
_Novæ Franciæ numeri ac nomina_ 11, 13
_pelles unicus thesaurus_ 12
_vultus color et mores_ 13
_in quo constat religio_ 14
_in conviviis consuetudo_ 17
_infantes baptizantur_ 27
_P. Biardus invisit casulas_ 23

_Bella Barbari populatim gerunt_ 14

_Biardus, P. Petrus, in Acadiâ mittitur_ iii
_casulas Barbarorum invisit_ 33
_magnam Norumbegæ partum lustrat_ 32
_quemdam iuvenem D. Potrincurtio reconciliat_ 34

_Biencurtius, Ioannes, colonos pro Novâ Franciâ deposcit_ 20
(vide _Potrincurtius_).

_Biencurtius D. Potrincurtij filius, interpretis vices gerit_ 31
_magnam Norembegæ partem cum P. Biardo lustrat_ [41] 32

_Cacodæmonem Barbari colunt_ 19

_Canadæ, Irocosii degunt ad capita magni fluminis_ 9
_S. Ioannis flumen orsum suum habet propemodum ora fluminis_ 10

_Canes, Barbari imminente morte assueti sunt immolare_ 28
_Patres Societatis hunc morem increpant_ 29

_Canoæ e cortice compinguntur_ 17

_Chorographiam Novæ Franciæ P. Biardus proponit mittere_ 18

_Choucaoët brachium est terræ quod sinum Francicum excipit_ 11

_Color Barbarorum_ 13

_Conviviorum apud Barbaros consuetudo_ 17

_Cotonus P. veniam obtinet ut Societas Iesv in Novâ Franciâ
laboret_ 19

_Dei, Barbari habent tenuem cognitionem_ 16

_Dieppam, duo Iesuitæ eunt ad conscendendum_ 20
_et solvunt ab hac portu_ 22

_Etheminquenses inter S. Ioannis et Kinibequi fluvios habitant_ 10
_tribus Novæ Franciæ_ 11
_mille capita numerare non possunt_ 13

_Excominqui fera gens est et Anthropophaga_ 9

_Excommunicati, nomen vulgus Excominquorum_ 9
_tribus Novæ Franciæ_ 9, 11
_Anthropophagi perhibentur_ 14

_Expositio seu capita hujusce Epistolæ_ 6

_Flumina Novæ Franciæ_ 9, 10

_Fœmina apud Barbaros_ 16
_locum mancipii tenet_ 17

_Francici sinûs positio_ [42] 10

_Galli, quæ regio ab illis Nova Francia usurpatur_ 8
_Novæ Franciæ regionem non incolant_ 19

_Galliam, Barbari devehuntur et baptizantur_ 23

_Gallis, Irocosii et Armonchiqui non multum noti sunt_ 11

_Gallorum numerus in Acadiâ_ 25

_Geographi antiqui erroribus pleni_ 7

_Guerchevilia, Marchionisa, pro Patribus Societatis navem emit_ 21

_Gurges S. Laurentii_ 9

_Hæretici in navem Iesuitas recipere nolunt_ 20

_Henricus Rex, veniam dat Societati in Novâ Franciâ laborandi_ 19
_mortuus est_ 20

_Infantes Barbarorum baptizati_ 27

_Insula Præsentis, Terra Nova Barbaris appellatur_ 9

_Insulæ in Nova Francia frequentes sunt_ 12

_Irocosii ad capita magni fluminis Canadæ iacent_ 9
_perpetua bella cum Montagnesiis et Algonquiniis gerunt_ 9
_tribus Novæ Franciæ_ 11

_Isthmum, gurges S. Laurentii et sinus Francicus efficiunt_ 10

_Kinibequi flumen._ vide _Rimbequi_.

_Latitudo Novæ Franciæ_ 8

_Leucas quingentas Isthmus continet_ 10

_Linguæ indigenarum Patres Societatis ignari_ 27

_Massæus, P. Enemundus, in Acadiam mittitur_ iii

_Medicæa Maria, regina regens, Societati Iesv patrocinatur_ 20
_mandat ut Patres in navem recepti sint_ [43] 21

_Membertou, Henricus, Sagamus Soricorum, cum familia ejus,
baptizatur_ 24
_filius ejus ægrotus deportatus est in ædes D. Potrincurtii_ 28, 29
_Sagamus, moritur_ 30
_magnâ pompâ sepulitur_ 32

_Moluarum, Terra nova celeberrima piscatu_ 9

_Montagnesii, ubi habitant_ 9
_tribus Novæ Franciæ_ 11

_Montes Novæ Franciæ nivosi et perpetuò rigentes sunt_ 12

_Mores Barbarorum_ 13, 16

_Mortuorum memoriam ac nomen Barbari cum corpore sepeliunt_ 16

_Nomina Barbarorum Novæ Franciæ_ 9

_Nortmannos, Barbari Gallos appellant_ 25

_Norumbega nihil est quam umbra et vox_ 8

_Norumbegæ P. Biardus magnam partem lustrat_ 32

_Nova Francia, quæ sit regio_ 8
_numeri ac nomina tribuum Barbarorum in_ 11
_quare regio perfrigida est et valdè aquosa_ 12
_Societas Iesv permissionem obtinet laborare in_ 19

_Novæ Franciæ chorographia à P. Biardo facienda_ 18

_Novam Franciam Patres Societatis appellunt ad_ 24

_Numerus Gallorum in Acadiâ_ 25

_Panis in Portu-regali cœpit deficere_ 34

_Patres Societatis Iesv in Portu-regali degunt_ 10
_necessitates ac onera eorum_ 35

_Pedunculos Barbari in deliciis habent_ 18

_Pelles unicus thesaurus Barbarorum_ 12

_Pontia, Antonia._ vide _Guerchevilia_

_Pōtugoët fluvius_ [44] 10

_Portus-regalis latitudo ac situs_ 10
_Patres Societatis ibi perveniunt_ 26

_Potrincurtius, D. Ioannes, colonos pro Novâ Franciâ poscit_ 20
_in Novam Franciam pervenit_ 24
_familia ejus unica est in Acadiâ_ 25
_Patrûm sedulitatem collaudat_ 27
_filius ægrotus Membertou deportatus est in ædes ejus_ 29

_Potrincurtio D. quidam iuvenis reconciliatus est_ 34

_Præsentis insula_ 9

_Promontorium Sabulorum_ 11

_Puella baptizatur_ 27
_moritur in Sacerdotum tuguriolo_ 28

_Religio Barbarorum_ 14

_Rimbequi (seu potius Kinibequi) flumen_ 10

_Sacerdos secularis centum ferè Barbaros in Novâ Franciâ baptizat_ 24
_in Galliam remigrat_ 26

_Sagami sunt bellorum ductores sed imperium eorum precarium est_ 13

_S. Ioannis flumen sese in Francicum gurgitem exonerat_ 10

_S. Laurentii gurges_ 9

_Sinus Francicus_ 10

_Societas Iesv, quanam viâ missionem in hanc provinciam obtinet_ 18
_permittitur in Novâ Franciâ laborare_ 19
_evocat duos Sacerdotes ut ibi proficiscantur_ 20
_impedimenta quæ eis afferuntur_ 21
_patres in Portum-regalem perveniunt_ 24, 26
(vide _Patres_).

_Somniis Barbari fidem habent_ [45] 15

_Soricorum Sagamus Henricus Membertou_ 28

_Soriqui ubi habitant_ 10
_tribus Novæ Franciæ_ 11
_duo millia non conficiunt_ 13

_Tabagia, convivium apud Barbaros vocatur_ 17

_Tabagiam, apud Barbaros mos est moribundis facere_ 28

_Templa nulla Barbari habent_ 15

_Terra nova, nomen suum apud Barbaros_ 9

_Tuguriola fœminæ ædificant_ 17
_quomodo ædificantur_ 18

_Venefici apud Barbaros_ 14
_potestas eorum_ 15

_Vultus Barbarorum_ 13

An index of matters, persons and places now for the first time added
to this Letter

[_Figures refer to original pagination.--Ed._]

ACADIA, _two priests of the Society are sent thither_ iii
_and arrive there_ 26

_Algonquins wage perpetual war with the Irocois_ 9
_a tribe of New France_ 11
_and the Montagnais together cannot much exceed a thousand in
number_ 13

_Cannibals, the Excomminiqui and Armouchiquois are said to be_ 9, 14

_Aquitaine, a Priest departs for New France, summoned from_ 20

_Armouchiquois occupy the region from the Kinibequi river to the
fortieth parallel_ 11
_are said to be Cannibals_ 14

_Autmoins, or medicine-men, the Savages consult_ 14

_Bay of Fundy_, vide _French Bay_.

_Baptism is accepted by the Savages as a sign of confederation with
the French_ 24

_Savages, they have neither laws nor magistrates_ [40] 13

_Savages, how they live_ 13
_wage war as a whole people_ 14
_have neither temples nor sacred edifices_ 15
_bury the name and memory of the dead with their bodies_ 16
_worship the Evil Spirit_ 16
_have a slight notion of God_ 16
_some brought to France and baptised there_ 23
_a hundred are baptized in New France_ 24
_receive baptism as a sign of confederation with the French_ 24
_call the French Normans_ 25
_sacrifice dogs when one of their people is about to die_ 28

_Savages of New France, names of the tribes_ 9
_of New France, their numbers and names_ 11, 13
_hides their only treasure_ 12
_their faces, color, and manners_ 13
_in what their religion consists_ 14
_their custom at their feasts_ 17
_infants baptized_ 27
_Father Biard visits their huts_ 33

_Wars, the Indians wage war as a people_ 14

_Biard, Father Pierre, is sent to Acadia_ iii
_visits the huts of the Savages_ 33
_explores a large part of Norumbega_ 32
_reconciles a certain young man with Monsieur de Potrincourt_ 34

_Biencourt, Jean de, asks for colonists for New France_ 20
vide _Potrincourt_.

_Biencourt, son of Potrincourt, serves as interpreter_ 31
_explores with Father Biard a large part of Norumbega_ [41] 32

_Evil Spirit, the Savages worship the_ 19

_Canada, the Irocois live at the head-waters of the great river
of_ 9
_the St. John river takes its rise near the river of_ 10

_Dogs, the Savages at the approach of death are accustomed to
sacrifice_ 28
_the Fathers of the Society blame this custom_ 29

_Canoes constructed out of bark_ 17

_Chart of New France, Father Biard proposes to send_ 18

_Chouacoët is a promontory jutting into French bay_ 11

_Color of the Savages_ 13

_Feasts, customs of, among the Savages_ 17

_Coton, Father, obtains permission for the Society of Jesus to labor
in New France_ 19

_God, the Savages have a slight knowledge of_ 16

_Dieppe, two Jesuits go there to embark_ 20
_and sail from this port_ 22

_Etheminqui, live between St. John and Kinibequi rivers_ 10
_a tribe of New France_ 11
_cannot number a thousand_ 13

_Excominqui, a fierce tribe, and Cannibals_ 9

_Excommunicated, the, common appellation of the Excominqui_ 9
_a tribe of New France_ 9, 11
_are said to be Cannibals_ 14

_Explanation, or heads of this Letter_ 6

_Rivers of New France_ 9, 10

_Women among the Savages_ 16
_fill the place of slaves_ 17

_French bay, its position,_ [42] 10

_French, what country is called by them New France_ 8
_do not settle in the country of New France_ 19

_France, Savages brought there and baptised_ 23

_French, the Irocois and Armouchiquois little known to_ 11

_French, their number in Acadia_ 25

_Geographers, old, full of errors_ 7

_Guercheville, Marchioness de, buys a ship for the Fathers of the
Society_ 21

_Gulf of St. Lawrence_ 9

_Heretics refuse to receive the Jesuits into their ship_ 20

_Henry, King, gives the Society permission to labor in New France_ 19
_his death_ 20

_Infants of the Savages baptised_ 27

_Island of Præsentis [Plaisance], Newfoundland is called by the
Indians_ 9

_Islands are numerous in New France_ 12

_Irocois located at sources of great river of Canada_ 9
_wage perpetual war with the Montagnais and Algonquins_ 9
_a tribe of New France_ 11

_Isthmus, gulf of St. Lawrence and French bay form_ 10

_Kinibequi river_, vide _Rimbequi_.

_Latitude of New France_ 8

_Leagues, the Isthmus measures five hundred_ 10

_Language of the natives, the Fathers ignorant of it_ 27

_Massé, Father Ennemond, sent to Acadia_ iii

_Médicis, Marie de, queen regent, extends her favor to the Society
of Jesus_ 20
_orders the Fathers to be received into the ship_ [43] 21

_Membertou, Henry, chief of the Soriquois, is baptized with his
family_ 24
_his son being sick, is carried to the house of Monsieur de
Potrincourt_ 28, 29
_the Chief dies_ 30
_is buried with great pomp_ 32

_Cod-fish, Newfoundland celebrated for the taking of_ 9

_Montagnais, where they dwell_ 9
_a tribe of New France_ 11

_Mountains of New France are covered with snow and perpetual
frost_ 12

_Manners of the Savages_ 13, 16

_Dead, they bury their memory and name with them_ 16

_Names of the Savages of New France_ 9

_Normans, the Savages call the French_ 25

_Norumbega is only a shadow and a name_ 8

_Norumbega, Father Biard explores a large part of_ 32

_New France, what sort of a country_ 8
_number and names of its Savage tribes_ 11
_why the country is very cold and wet_ 12
_Society of Jesus obtains permission to labor in_ 19

_New France, its chart to be made by Father Biard_ 18

_New France, the Jesuit Fathers land in_ 24

_Number of the French in Acadia_ 25

_Provisions at Port Royal become scarce_ 34

_Priests, the Jesuit, live at Port Royal_ 10
_their needs and cares_ 35

_Lice, the Indians regard them as a dainty_ 18

_Peltries, the only treasure of the Indians_ 12

_Pons, Antoinette de_, vide _Guercheville_.

_Potugoët river_ [44] 10

_Port Royal, latitude and location_ 10
_the Jesuit Priests arrive here_ 26

_Potrincourt, Sieur Jean de, asks for colonists for New France_ 20
_arrives in New France_ 24
_his family is the only one in Acadia_ 25
_praises the zeal of the Fathers_ 27
_the sick son of Membertou is brought to his house_ 29

_Potrincourt, Sieur de, certain young man reconciled with_ 34

_Præsentis [Plaisance] island_ 9

_Sable, Cape_ 11

_Girl baptized_ 27
_dies in the cabin of the Priests_ 28

_Religion of the Savages_ 14

_Rimbequi (or rather Kinibequi) river_ 10

_Secular Priest, baptises nearly a hundred Savages in New France_ 24
_returns to France_ 26

_Sagamores are leaders in war, but their authority is precarious_ 13

_St. John river empties into French bay_ 10

_St. Lawrence, gulf of_ 9

_French Bay_ 10

_Society of Jesus, in what way it obtained the sending of a mission
to this province_ 18
_is permitted to labor in New France_ 19
_summons two Priests to go there_ 20
_the impediments put in their way_ 21
_the fathers arrive at Port Royal_ 24, 26
vide _Priests_.

_Dreams, the Savages have faith in_ [45] 15

_Soriquois, their Sagamore Henry Membertou_ 28
_where they live_ 10
_a tribe of New France_ 11
_do not number two thousand_ 13

_Tabagie, feast among the Indians is called_ 17

_Tabagie, a custom among the Savages held for the dying_ 28

_Temples, the Savages have none_ 15

_Newfoundland, its name among the Savages_ 9

_Tents, the women set them up_ 17
_how they are constructed_ 18

_Medicine-men among the Indians_ 14
_their power_ 15

_Aspect of the Indians_ 13

[Illustration: [_Facsimile of map of Port Royal, from "Les Voyages du
Sieur de Champlain" (Paris, 1613)._]

A. Le lieu de l'habitation.
B. Iardin du Sieur de Champlain.
C. Alleé au trauers les bois que fit faire le Sieur de Poitrincourt.
D. Ile à l'entrée de la riuiere de l'Equille.
E. Entrée du port Royal.
F. Basses qui assechẽt de basse mer.
G. Riuiere sainct Antoine.
H. Lieu du labourage où on seme le blé.
I. Moulin que fit fair le Sieur de Poitrincourt.
L. Prairies qui sont innōdées des eaux aux grandes marées.
M. Riuiere de l'Equille.
N. La coste de la mer du port Royal.
O. Costes de montaignes.
P. Ile proche de la riuiere sainct Antoine.
Q. Ruisseau de la Roche.
R. Autre Ruisseau.
S. Riuiere du moulin.
T. Petit lac.
V. Le lieu où les sauuages peschent le harang en la saison.
X. Ruisseau de la trutiere.
Y. Allée que fit faire le Sieur de Champlain.]

LESCARBOT'S RELATION DERNIÈRE

de ce qui s'est Passé au Voyage du Sieur de Poutrincourt

PARIS: JEAN MILLOT, 1612

SOURCE: Reprinted from original in Harvard College Library.

RELATION
DERNIÈRE
DECE QVI S'EST
PASSÉ AV VOYAGE
DV SIEVR DE POVTRINCOVRT
en la Nouuelle-France
depuis 20. mois ença.

_Par_ MARC LESCARBOT _Aduocat
en Parlement._

[Illustration]

A PARIS,
Chez IEAN MILLOT, deuant
S. Barthelemy aux trois Couronnes.

_M. DCXII._

AVEC PRIVILEGE DU ROY.

LAST RELATION
OF
WHAT TOOK PLACE
IN THE VOYAGE MADE
BY SIEUR DE POUTRINCOURT
to New France, twenty
months ago.

_By_ MARC LESCARBOT, _Advocate in
Parliament._

PARIS:
JEAN MILLOT, opposite St. Barthelemy, at
the Three Crowns.

_MDCXII._

BY ROYAL LICENSE.

Relation Dernière de ce qvi s'est passé av voyage dv sieur de
Poutrincourt en la Nouuelle-France depuis 20. mois ença.

PREFACE.

LE proverbe ancien est bien veritable, que les Dieux nous vendent
toutes choses par labeur. Ceci se reconoit par experience ordinaire
en plusieurs choses, mais particulierement au fait duquel nous avons
à parler: auquel donne sujet par ses incomparables vertus le sieur de
Poutrincourt, de qui les labeurs plus que Herculeans ont dés y a long
temps merité vne bien ample fortune, & y eust donné attainte au temps
de nos troubles derniers, s'il n'eust esté trop entier à maintenir le
party qu'il auoit embrassé. Car le Roy le tenant en personne assiegé
dans le chateau de Beaumont [4] lui voulut donner le Comté dudit lieu
pour se rendre à son service. Ce qu'ayant refusé, il le fit toutefois
peu après gratuitement voyant sa Majesté reduit à l'Eglise Catholique
Romaine. Vray est que nostre feu Roy HENRI le Grand l'auoit obligé en
vne chose, c'est d'avoir rendu par sa bouche ce temoignage de lui,
qu'il estoit vn des plus hommes de bien, & des plus valeureux de
son royaume. Suiuant quoy aussi apres noz guerres passées, lui qui
naturellement est porté aux entreprises difficiles, fuiant la vie
oisive, auroit recherché l'occasion de faire plus que devant paroitre
son courage, honorer son Prince, & illustrer sa patrie. Ce qu'il
auroit fait par la rencontre du sieur de Monts, lequel en l'an 1603,
entreprenoit le voyage de la France Nouvelle & Occidentale d'outre mer,
auec lequel il se ioignit pour y reconoistre vne terre propre à habiter
& y rendre service a Dieu & au Roy. A quoy il a depuis travaillé
continuellement & eust desia beaucoup avancé l'œuvre, si sa facilité
ne se fust trop fiée à des hommes trompeurs, qui lui ont fait perdre
son temps & son argent. Voire encore estant Gentilhomme indomtable
à la fatigue, & sans crainte aux hazars, il se pourroit promettre
vn assez prompt avancement à son entreprise s'il n'estoit troublé
par l'avarice de ceux qui lui enlevent la graisse de sa terre sans y
faire habitation, & avides des Castors de ce païs là y vont exprés
pour ce sujet, & ont fait à l'envi l'un de l'autre que chacune peau
de Castor (qui est le traffic le plus [5] present de ces terres) vaut
icy auiourd'hui dix liures, qui se pourroit bailler pour la moitié,
si le commerce d'icelles estoit permis à vn seul. Et au moyen de ce
pourroit prendre fondement la Religion Chrestienne par dela; comme
certes elle y auroit esté fort avancée, si telle chose eust esté faite.
Et la consideration de la Religion & de l'establissement d'un païs dont
la France peut tirer du profit & de la gloire, merite bien que ceux
qui l'habitent iouïssent pleinement & entierement des fruits qui en
proviennent, puis que nul ne contribuë à ce dessein pour le soulagement
des entrepreneurs, lesquels au peril de leurs vies & de leurs moyens
ont découvert par dela tant les orées maritimes, que le profond des
terres, où iamais aucun Chrétien n'avoit esté. Il y a vne autre
consideration que ie ne veux mettre par écrit, & laquelle seule doit
faire accorder ce que dessus à ceux qui se presentent & offrent pour
habiter & defendre la province, voire pour donner du secours à toute
la France de deça. C'a esté vne plainte faite de tout temps, que les
considerations particulieres ont ruiné les affaires du general. Ainsi
est-il à craindre qu'il n'en avienne en l'affaire des Terres-neuves, si
nous la negligeons, & si l'on ne soustient ceux qui d'une resolution
immuable s'exposent pour le bien, l'honneur, & la gloire de la France,
& pour l'exaltation du nom de Dieu, & de son Eglise.

Last Relation of what took place in the voyage made by sieur de
Poutrincourt to New France, twenty months ago.

PREFACE.

THE old proverb is true that the Gods sell us all things for work.
This may be recognized in many of the ordinary events of life,
but especially in the matter of which we are about to speak,
and for which we have a subject in the incomparable virtues of
sieur de Poutrincourt, whose more than Herculean labors have for
a long time deserved a very ample fortune, which he might have
succeeded in acquiring during our late struggles, had he not
been too entirely devoted to the party which he had embraced.
For the King, holding him besieged in person in Beaumont castle,
[4] wished to give him the County thereof to attach him to his
service. Refusing the gift at this time, he nevertheless accepted
it freely soon afterwards, when he learned that his Majesty had
embraced the faith of the Roman Catholic Church. It is true that
our late King HENRY the Great had rendered him one service; that
is, he had testified with his own lips that he was one of the
most honorable and valiant men in his kingdom. Again, after our
recent wars, being naturally attracted to difficult enterprises
and shunning a life of idleness, he sought some occasion to more
effectually show his courage, to honor his Prince, and to glorify
his country. This he did by meeting sieur de Monts,[13] who, in the
year 1603, undertook the voyage to New and Western France beyond
the sea; and by associating himself with him, to find a suitable
place where he could settle down, and there render service to God
and the King. To this end he has labored continually ever since,
and would have already greatly advanced the work, had not his
amiable nature been imposed upon by dishonest men, who have been
the cause of great losses to him in time and money. But, as he
was a Gentleman not to be conquered by hardships, and fearing no
dangers, he might have been sure of prompt advancement in his work
had he not been hindered by the greed of those who robbed him of
the fat of his lands, without making any settlement there. These
people, eager to get the Beaver skins of that country, go there for
no other purpose; and so compete with each other, that they have
caused every Beaver skin (which is the chief traffic [5] of these
regions) to be worth here to-day ten livres, when they might have
been sold for one-half that price, if the traffic therein had been
limited to one person. In this way the Christian Religion might
have also been established there; and it certainly would have been
greatly advanced, if such a course had been pursued. Also for the
sake of Religion and of permanent colonization, from which France
can derive both profit and glory, it is well that those who settle
there should enjoy fully and wholly the advantages guaranteed by
them; since no one does anything in this direction for the sake
of the leaders of the enterprise, who, at the risk of their lives
and their fortunes, have discovered coasts and interior lands
where no Christian had ever been. There is another consideration
which I do not wish to set down in writing, and which alone ought
to obtain the above-mentioned privileges to those who present and
offer themselves to settle and defend the province, and indeed
to give assistance to the entire French colony over there. There
has always been a complaint that affairs of general importance
are ruined by giving too much attention to the consideration of
personal interests. It is to be feared this may be the case in the
affairs of the new World, if we neglect them, and do not encourage
those who, with an unchangeable purpose, take great risks for the
welfare, the honor, and the glory of France, and for the exaltation
of the name of God, and of his Church.

[6] VOYAGE EN LA TERRE-NEUVE.

I'ay rapporté en mon histoire de la Nouvelle France ce qui est des deux
premiers voyages faits outre mer par le sieur de Poutrincourt. Ici i'ay
à écrire ce qui s'est ensuiui és voyages subsequens. Depuis quelques
années une succession lui est echeuë a cause de Dame Iehanne de Salazar
sa mere, qui est la Baronnie de Sainct Iust en Champagne. Les rivieres
de Seine & d'Aulbe rendent le lieu de cette Baronnie autant agreable,
que fort & avantageux à la defense. Là au commencement de Février mil
six cens dix il fit partie de son equippage, y ayant chargé vn bateau
de meubles, viures, & munitions de guerre, voire tellement chargé
qu'il n'y restoit que deux doigts de bord hors de l'eau. Cependant la
riviere estoit enflée & ne se pouuoit plus tenir en son lict à cause
des longues pluies hivernales. Les flots le menaçoient souuent, les
perils y estoient presens, mesmement és passages de Nogent, Corbeil,
Sainct Clou, Ecorche-veau, & autres où des bateaux perirent à sa veuë,
sans qu'il fust aucunement emeu d'apprehension. En fin il parvint à
Dieppe, & apres quelque sejour il se mit en mer le 26. dudit mois
de Février. Plusieurs en cette ville là benissoient son voyage, &
prioient Dieu pour la prosperité d'icelui. La saison estoit rude, &
les vents le plus souvent contraires. Mais on peut bien appeller vn
[7] voyage heureux, quand en fin on arrive à bon port. [_Forbans, ce
sont Pyrates._] Ils ne furent gueres loin qu'ils rencontrerent vers
le Casquet vn nauire de Forbans, lesquels voyans ledit Sieur & ses
gens bien resolus de se defendre si on les attaquoit, passerent outre.
Le 6. de Mars ils rencontrerent vnze navires Flamens, & se saluerent
l'vn l'autre de chacun vn coup de canon. Depuis le 8. iusques au 15.
il y eut tempéte, durant laquelle vne fois ledit Sieur estant couché
à la poupe, fut porté de son lict pardessus la table au lict de son
fils. [_Su, c'est Midi._] Ce mauvais temps les fit chercher leur route
plus au Su, & virent deux iles des Essores, Corbes, & Flore, là où
ils eurent le rafraichissement de quelques Marsoins qu'ils prindrent.
Et comme l'on dit que de la guerre vient la paix, Ainsi apres ces
tourmentes ils eurent des calmes iusques au iour de Pasques Fleuries
plus facheux que les tourmentes: car quoy qu'on soit en repos, il n'y
a pourtant sujet de contentement: car les vivres se mangent, & la
saison de bien faire se passe: bref vn grand calme est fort mauvais
sur la mer. Mais cela n'est point perpetuel: & quelquefois (selon
l'inconstance d'Eole) apres le calme suit vn vent favorable, tantost
vne tempéte, comme il survint vn peu apres (sçauoir le lendemain de
Pasques) laquelle fit faire eau à la soute, qui est le magazin du pain,
ou biscuit. [_Peril d'vn charpentier._] Occasion que le Charpentier du
navire voulant aller remedier au mal avenu, d'autant qu'en faisant ce
qui est de son art il troubloit les prieres publiques qui se faisoient
du matin, ledit Sieur lui commanda [8] de besongner par le dehors, là
où estant allé il trouva le Gouvernail rompu (chose dangereuse) lequel
voulant aller racoutrer, comme il estoit à sa besongne, il tomba de son
echaffaut dedans la mer. Et bien vint que le temps s'estoit ammoderé:
car autrement c'estoit vn homme perdu. Mais il fut garenti par la
diligence des matelots, qui lui tendirent vne corde, par laquelle il
se sauva.

[6] VOYAGE TO THE NEW WORLD.

I related in my history of New France what happened in the first
two voyages made by sieur de Poutrincourt to the lands beyond
the sea. Here I shall give an account of what took place in the
subsequent voyages. Some years ago an inheritance, the Barony of
Sainct Just, in Champagne, fell to Sieur de Poutrincourt through
his mother, Lady Jehanne de Salazar. The Seine and Aulbe rivers
render the situation of this domain as beautiful as it is strong
and eligible for defense. Here, in the beginning of February, one
thousand six hundred and ten, he partly equipped his ship, loading
it with furniture, provisions, and munitions of war; and, indeed,
so freighted it down that the sides were only two finger-lengths
out of the water. Meanwhile, the river had risen until it could
no longer be confined in its bed, on account of the long winter
rains. Often threatened by floods and by imminent perils in the
passages from Nogent, Corbeil, Sainct Clou, Ecorche-veau and other
places, where vessels were wrecked before his eyes, he was not in
the least affected by fear. At last he arrived at Dieppe, and,
after a sojourn there, he put to sea upon the 26th of this same
month of February. Many people of that city wished him well in
his voyage and prayed God for its success. The season was stormy,
and contrary winds prevailed the greater part of the time. But we
may indeed call a [7] voyage fortunate, which brings us at last
safe into port. [_Forbans are pirates._] They were not far away
when they met, in the direction of Casquet,[14] a ship of Forbans,
who, seeing that the Sieur and his crew were all ready to defend
themselves if attacked, sailed on past them. On the 6th of March
they met eleven Flemish ships, and they saluted each other by a
discharge of cannon. From the 8th to the 15th there was a tempest,
during which the Sieur, who was lying down on the poop, was thrown
from his bed, over the table, to that of his son. [_South, that
is, Meridian._] This bad weather made them turn their route more
to the South, where they saw two of the Essores islands, Corbes
and Flore; and there they had some fresh food by catching a few
Porpoises. And as, according to the old saying, peace follows war,
so, after these storms, there were calms more trying than the
tempests, until Palm Sunday; for then, although there was rest,
there was no satisfaction in it, for the food was being consumed
and the good season was passing away; in short, a great calm is a
very harmful thing upon the sea. But it does not last always; and
sometimes (according to the fickle moods of Æolus) after the calm
comes a favorable wind, sometimes a tempest; as happened shortly
afterwards (namely, the day after Easter), and this caused a leak
in the soute, which is the storeroom for bread or biscuit. Now the
ship's carpenter, who went to repair the leak, while doing what
his trade demanded, interfered with the public prayers which were
being offered in the morning, and the Sieur commanded him [8] to do
his work outside. [_Peril of a carpenter._] He obeyed, and there
found the Rudder broken (which is a very dangerous thing); wishing
to readjust it, while he was engaged in the work, he fell from his
scaffolding into the sea. And it was well that the weather had
moderated; for otherwise there would have been a man lost. But he
was rescued by the efforts of the sailors, who threw him a rope by
which he saved himself.

[_Voy l'Hist. de la Nouv. France liv. 4. chap. 12._]

Le 11. de May la sonde fut iettée, & se trouva fond à 80. brasses:
indice que l'on estoit sur le Banc des Moruës. Là ils s'arréterent pour
auoir le rafraichissement de la pecherie soit des poissons, soit des
oiseaux qui sont abondamment sur ledit Banc, ainsi que i'ay amplement
décrit en madite Histoire de la Nouvelle France. [_Au méme liv. ch.
7._] Le Banc passé, apres auoir soutenu plusieurs vents contraires, en
fin ils terrirent vers Pemptegoet (qui est l'endroit que noz Geographes
marquent soubs le nom de Norombega) & fit dire la Messe ledit Sieur
en vne Isle qu'il nomma de l'Ascension, pour y estre arrivé ce iour
là. De ce lieu ils vindrent à Sainte Croix premiere habitation de noz
François en cette côte, là où ledit Sieur fit faire des prieres pour
les trespassez qui y estoient enterrez dés le premier voyage du sieur
de Monts en l'an 1603. & furent au haut de la riviere dudit lieu de
Sainte Croix, où ils trouverent telle quantité de Harens à chaque
marée, qu'il y en avoit pour nourrir toute vne grosse ville. En autres
saisons il y vient d'autres poissons. Mais lors c'estoit le tour aux
Harens. Là mesme il y a des arbres d'inestimable [9] beauté en hauteur
& grosseur. [_Ceremonies de funerailles._] Sur cette méme côte, devant
qu'arriver au Port Royal ils virent les ceremonies funebres d'un corps
mort decedé en la terre des Etechemins. Le defunct estoit couché sur
vn ais appuyé de quatre fourches, & fut couvert de peaux. Le lendemain
arrive là grande assemblée d'hommes, lesquels danserent à leur mode
alentour du decedé. Vn des anciens tenoit vn long baton, où il y avoit
pendues trois tétes de leurs ennemis; D'autres avoient d'autres marques
de leurs victoires: & en cet etat chanterent & danserent deux ou trois
heures, disans les loüanges du mort au lieu du _Libera_ que disent les
Chrétiens. [_Matachiaz, ce sont carquans, echarpes, & brasselets._]
Apres chacun lui fit don de quelque chose, comme de peaux, chaudieres,
pois, haches, couteaux, fleches, _Matachiaz_ & autres hardes. Toutes
lesquelles ceremonies achevées, on le porta en sepulture en vne ile à
l'écart loin de la terre ferme. Et au partir de là tira ledit Sieur au
Port Royal lieu de son habitation.

[_See History of New France book 4. ch. 12._]

On the 11th of May, the sounding lead was cast, and bottom was
found at 80 fathoms; a sign that they were upon the Codfish Banks.
There they stopped to obtain fresh food, either fish or birds,
which are abundant upon these Banks, as I have described fully
in my History of New France. [_In the same book ch. 7._] When
the Banks were passed, after having encountered several contrary
winds, at last they landed in the neighborhood of Pemptegoet, (the
place that our Geographers designate by the name Norembega);[15]
and the Sieur caused Mass to be said upon an Island, which he
called Ascension, because they arrived there upon that day. Thence
they came to Sainte Croix,[16] the first settlement of our French
upon this coast, where the Sieur had prayers offered for the dead
who had been buried there since the first voyage made by sieur
de Monts, in the year 1603. Then they went up the river Sainte
Croix, where they found such a great number of Herrings at every
tide, that they had enough to feed a whole city. During the other
seasons there are other kinds of fish, but at that time it was
the Herring season. [_Funeral ceremonies._] Also there are trees
there of [9] indescribable beauty, height, and grandeur. Upon
this same coast, before reaching Port Royal, they saw the funeral
ceremonies over the corpse of a savage who had died in the land of
the Etechemins. The body was resting upon a plank supported by four
stakes and covered with skins. The next day, a great crowd of men
arrived, who performed their customary dances around the corpse.
One of the old men held a long pole, upon which were dangling
three of their enemies' heads; others carried other trophies of
their victories; and thus they continued to sing and dance for
two or three hours, chanting the praises of the dead instead of
the _Libera_ of Christians. [_Matachiaz are necklaces, scarfs and
bracelets._] Afterwards each one made him a gift of some kind, such
as skins, kettles, peas, hatchets, knives, arrows, _Matachiaz_,[17]
and articles of apparel. When all these ceremonies were finished,
they carried him for burial to an isolated island, far from the
mainland. And, leaving there, the Sieur sailed for Port Royal, the
place of his residence.

RELIGION.

Le sieur de Poutrincourt n'eut à-peine pris haleine apres tant de
travaux, qu'il envoya chercher Membertou premier & plus ancien
Capitaine de cette contrée, pour lui rafrechir la memoire de quelques
enseignemens de la Religion Chrétienne que nous lui avions autrefois
[10] donné, & l'instruire plus amplement és choses qui concernent
le salut de l'ame, afin que cetui-ci reduit, plusieurs autres à son
exemple fissent le méme. Comme de fait il arriva. Car apres avoir esté
catechizé, & les siens avec lui, par quelque temps, il fut baptizé, &
vingt autres de sa troupe, le iour sainct Iehan Baptiste 1610. [_Liv.
5. ch. 5. pa. 638._] les noms desquels i'ay enrollé en mon Histoire de
la Nouvelle France selon qu'ils sont écrits au registre des baptémes de
l'Eglise metropolitaine de dela, qui est au Port Royal. [_Mission._]
Le Pasteur qui fit ce chef d'œuvre fut Messire Iesse Fleuche natif de
Lantage, diocese de Langres, homme de bonnes lettres, lequel avoit pris
sa mission de Monsieur le Nonce du Sainct Pere Euesque de Rome, qui
estoit pour lors, & est encore à Paris. Non qu'un Euéque François ne
l'eust peu faire: mais ayant fait ce choix, ie croy que ladite mission
est aussi bonne de lui (qui est Evéque) que d'vn autre, encore qu'il
soit étranger. Toutefois i'en laisse la cõsideration à ceuq qui y ont
plus d'interest que moy, estant chose qui se peut disputer d'une part
& d'autre, parce qu'il n'est pas ici en son diocese. Ledit Seigneur
Nonce, dit Robert Vbaldin, lui bailla permission d'ouir par dela les
confessions de toutes personnes, & les absoudre de tous pechés & crimes
non reservés expressement au siege Apostolique; & leur enioindre des
penitences selon la qualité du peché. En outre lui donna pouvoir de
consacrer & benir des chasubles & autres vétemens sacerdotaux, & des
paremens d'autels, excepté [11] des Corporaliers, Calices, & Paténes.
C'est ainsi que ie l'ay leu sur les lettres de ce octroyées audit
Fleuche premier Patriarche de ces terres là. Ie di patriarche, par
ce que communement on l'appelloit ainsi: & ce mot l'a deu semondre à
mener vne vie pleine d'integrité & d'innocence, comme ie croy qu'il a
fait. Or ces baptizailles ne furent sans solennités. [_confession de
Foy de Membertou._] Car Membertou (& consequemment les autres) avant
qu'estre introduits en l'Eglise de Dieu, fit vne reconoissance de
toute sa vie passée, confessa ses pechés, & renonça au diable, auquel
il avoit servi. Là dessus chacun chanta le _Te Deum_ de bon courage,
& furent les canons tirés avec grand plaisir, à-cause des Echoz qui
durent audit Port Royal, prés d'un quart d'heure. C'est vne grande
grace que Dieu a fait à cet homme d'avoir receu le don de la Foy, & de
la lumiere Evangelique, en l'âge où il est parvenu, qui est à mon avis
de cent dix ans ou plus. Il fut nommé HENRI du nom de nostre feu Roy
HENRI le Grand. [_Pa. 638._] D'autres furent nommez des noms du sainct
Pere le Pape de Rome, de la Royne, & Messeigneurs & Dames ses enfans,
de Monsieur le Nonce, & autres signalez personnages de deça, lesquels
on print pour parrins, comme ie l'ay écrit en madite Histoire. Mais
ie ne voy point que ces parrins se soient souvenus de leurs filieuls,
ni qu'ils leur ayent envoyé aucune chose pour les sustenter, ayder,
& encourager à demeurer fermes en la Religion qu'ils ont receuë: Car
pour du pain on leur fera croire ce que l'on voudra, & peu à peu leur
terre [12] estant cultivée les nourrira. Mais il les faut ayder du
commencement. Ce qu'a fait le sieur de Poutrincourt tant qu'il a peu,
voire outrepassant son pouvoir il en a ieusné par apres, comme nous
dirons ailleurs.

RELIGION.

Sieur de Poutrincourt had hardly taken breath after so many labors,
when he sent for Membertou, chief and oldest Captain of this
country, to refresh his memory in regard to some of the principles
of the Christian Religion, which we had [10] previously taught
him, and to instruct him more fully in things which concern the
salvation of the soul; so that, he being converted, many others
might follow his example. As in truth it came to pass. For after
having been catechized for some time, and his family with him,
he was baptized, as were also twenty others of his company, upon
saint John the Baptist's day, 1610. [_Book 5. ch. 5. page 638._]
I have enrolled their names in my History of New France, just
as they are written over there in the baptismal register of the
mother-Church, which is at Port Royal. The Pastor who accomplished
this master-piece [_chef d'œuvre_] was Messire Jesse Fleuche, a
native of Lantage, in the diocese of Langres; [_Commission._] he
is a scholarly man, and received his commission from Monsieur,
the Ambassador of the Holy Father, the Bishop of Rome, who was
then, and is still, in Paris. Not that a French Bishop might not
have given it to him; but, as this one was chosen, I believe the
said commission is as good from him (since he is a Bishop), as
from another, although he is a stranger. However, I leave the
consideration of this matter to those who have more interest in it
than I have, it being a question that admits of dispute on both
sides, since here he is not in his diocese. This Ambassador, called
Robert Ubaldin,[18] gave him permission to hear confessions from
all people over there, and to absolve them from all sins and crimes
not strictly reserved to the Apostolic see; and to impose upon
them penances, according to the character of the sin. Furthermore,
he gave him power to consecrate and bless the chasubles, and
other priestly vestments, and the altar furnishings, except [11]
the Corporals, Chalices, and Patens. It is thus that I have seen
it stated in the credentials granted to the said Fleuche, first
Patriarch of those lands. I say patriarch, because that is what
he was generally called: and this was an incentive to him to
lead a life full of integrity and innocence, as I believe he has
done. Now these baptismal ceremonies were not without solemnity.
[_Confession of Membertou._] For Membertou (and consequently the
others), before being introduced into the Church of God, made an
examination of all his past life, confessed his sins, and renounced
the devil, whom he had served. Then each one joined heartily in
singing the _Te Deum_, and there was a joyful discharge of cannon,
so that the Echoes lingered in Port Royal nearly a quarter of an
hour. God has shown great mercy in granting that this man should
receive the gift of Faith, and the light of the Gospel, at the age
to which he has attained, which is, I believe, one hundred and ten
years, or more. He was named HENRY, after our late King, HENRY
the Great. [_Page 638._] Others were given the names of the holy
Father, the Pope of Rome, of the Queen, of my Lords and Ladies, her
children, of Monsieur the Nuncio, and of other notable personages
over here, who have been chosen as godparents, as I have written in
my History. But I do not see that these godparents have remembered
their children, nor that they have sent them anything to support,
aid, and encourage them in remaining firm in the Religion which
they have accepted: for, if you give them bread, you can make them
believe almost anything you wish; when, little by little, their
land [12] is cultivated, they will derive from it their support.
But they must be assisted in the beginning. Sieur de Poutrincourt
has done this as far as he was able, even going beyond his means,
for which he fasted afterwards, as we shall relate elsewhere.

RETOUR EN FRANCE.

Trois semaines apres l'arrivée dudit Sieur en sa terre du Port Royal
il avisa de renvoyer en France le Baron de sainct Iust son fils ainé,
ieune Gentilhomme fort experimenté à la marine, & lequel à cette
occasion Monsieur l'Admiral a honoré du tiltre de Vice-Admiral en la
mer du Ponant és cótes de dela. Car ayant a nourrir beaucoup d'hommes
au moins l'espace d'un an & plus, attendant vne cueillette de blez, il
estoit besoin d'une nouvelle charge de vivres & marchandises propres
au commun vsage tant de lui & des siens, que des Sauvages. Il le fit
donc partir le 8. Iuillet, lui enioignant d'estre de retour dans quatre
mois, & le conduisit dans vne Pinasse, ou grande chalouppe environ cent
lieuës loin. En cette saison on a beau rire le long de la côte. Car il
y a des iles en grand nombre vers le Cap Fourchu, & le Cap de Sable si
pleines d'oiseaux, qu'il ne faut qu'assommer & charger, & avec ce le
poisson y foisonne en telle sorte, qu'il ne faut que ietter la ligne en
mer & la retirer. La contrarieté du vent les ayant plusieurs fois [13]
contraint de mouiller l'ancre parmi ces iles, leur fit faire epreuve de
ce que ie di. Ainsi ledit de sainct Iust s'en alla rengeant la terre
l'espace de deux cens lieuës, iusques à ce qu'il eut passé l'ile de
Sable, ile dangereuse pour estre basse & sans port asseuré, sise a
vingt lieuës de la terre ferme vis à vis la terre de Bacaillos. [_Voy
l'Histoire de la Nouvelle France liv. 4. Chap. 12._] Le 28. de Iuillet
il estoit sur le Banc aux Moruës, là où il se rafraichit de vivres, &
rencontra plusieurs navires de noz havres de France, & vn Anglois, d'où
il eut la premiere nouvelle de la mort de nôtre grand Roy HENRI. Ce qui
le troubla & sa compagnie, tant pour l'accident si funeste de cette
mort, que de crainte qu'il n'y eust du trouble pardeça. Le Dimanche
premier iour d'Aoust ils quitterent ledit Banc, le 20. eurent la veuë
de la terre de France, & le 21. entrerent dans le port de Dieppe.

RETURN TO FRANCE.

Three weeks after the Sieur's arrival at his estates in Port
Royal, he made up his mind to send back to France his eldest son,
the Baron de sainct Just, a young Gentleman who is well versed in
seamanship, and whom, upon this occasion, Monsieur the Admiral has
honored with the title of Vice-Admiral of the Western ocean and
its more distant coasts. For, being obliged to furnish food for a
great many men at least during the space of a year and more, while
waiting for the wheat crop, he needed a new supply of provisions
and merchandise suitable for general use, both for himself and his
people, and for the Savages. So he had him leave on the 8th of
July, enjoining him to be upon his return voyage in four months;
and he accompanied him in a Pinnace, or large boat, for about one
hundred leagues. At this season it is pleasant to sail along the
coast, for there are a great many islands in the neighborhood
of Cape Fourchu[19] and Cape Sable, which are so full of birds,
that all there is to do is to knock them down and reload; also,
fish are so plentiful, that it is only necessary to throw out the
line and draw it in. Contrary winds, having several times [13]
forced them to cast anchor among these islands, this gave them an
opportunity of verifying what I have said. So sainct Just continued
to coast along for two hundred leagues, until he had passed Sable
island,[20] a dangerous place because it is low and has no safe
harbor; it is twenty leagues from the mainland opposite the land of
Bacaillos.[21] [_See History of New France, book 4. ch. 12._] On
the 28th of July, he reached the Codfish Banks, where he obtained
fresh food and met several ships from our French ports, and one
English ship, whence he received the first news of the death of our
great King HENRY. This grieved him and his crew, on account of the
sad circumstances surrounding the death, and because they feared
trouble might arise from it. Sunday, the first day of August, they
left these Banks; on the 20th they sighted the land of France and
on the 21st entered the port of Dieppe.

AUANCEMENT DE LA RELIGION.

Comme le sieur de Poutrincourt suivoit la côte conduisant son fils
sur le retour, il trouva quelques Sauvages de conoissance en vne ile,
où ils s'estoient cabannez, faisans pécherie: lesquels ayant abordé,
ils en furent tout ioyeux: [_Acte de pieté._] Et apres quelques
propos tenus de Membertou, & des autres, & de ce qui s'estoit passé
en leurs baptizailles, il leur demanda s'ils vouloient point estre
comme luy, & croire en Dieu pour estre aussi baptizés; A quoy ils [14]
s'accorderent apres avoir esté instruits. Et là dessus il les envoya
au Port Royal pour estre plus à loisir confirmés en la Foy & doctrine
Evangelique: là où estans ils furent baptizés. Cependant ledit Sieur
poursuivoit sa route allant toujours avant le long de la côte, tant
qu'il vint au Cap de la Héve, environ lequel endroit il laissa aller
à la garde de Dieu ledit sieur de sainct Iust son fils, & virant le
cap en arriere cingla vers la riviere dudit lieu de la Héve, qui est
vn port large de plus de deux lieuës & long de six, cuidant y trouver
vn Capitaine dés long temps appellé Martin par noz François. Mais il
s'en estoit retiré, à-cause de quelque mortalité là survenuë par des
maladies dysenteriaques. Depuis, ledit Martin ayant entendu que ledit
Sieur lui avoit fait tant d'honneur que de l'aller chercher, il le
suivit à la piste avec trente-cinq ou 40. hommes, & le vint trouver
vers le Cap de Sable pour le remercier d'une telle visite. Ledit Sieur
homme accort & benin le receut humainement, encores qu'auparavant en
l'an 1607. il y eust eu quelque colere contre lui, sur ce que passant
icelui Sieur par ledit lieu de la Héve foible de gens, & se voyant
environné de trois chaloupes de Sauvages pleines de peuple, il les fit
ranger toutes d'un côté. Sur quoy ledit Martin ayant dit qu'il avoit
donc peur d'eux, il fut en danger de voir par effet que sa conclusion
estoit fausse. [_Acte de pieté._] A cette derniere rencontre ledit
Martin fut caressé & invité à se faire Chrétien, comme Membertou, &
plusieurs autres: & [15] s'en aller au Port Royal pour y recevoir plus
ample instruction. Ce qu'il promit faire avec sa troupe. Et d'autant
que les Sauvages ne vont iamais voir leurs amis les mains vuides, il
alla à la chasse, afin de porter de la venaison audit lieu: & cependant
ledit Sieur s'avance & va devant pour les y attendre. [_Peril._] Mais
étant environ le Cap Fourchu, le voila porté d'un vent de terre droit
à la mer, & ce si avant, qu'il fut six iours sans aucune provision de
vivres (que de quelques oiseaux pris és iles, qu'il avoit de reste) &
sans autre eau douce que celle qui se recuilloit quelquefois dans les
voiles: Bref sans rien voir que ciel & eau; & s'il n'eust eu vne petite
boussolle il estoit en danger d'estre porté à la côte de la Floride
par la violence des vents, des tempétes, & des vagues. En fin par son
industrie & iugement il vint terrir vers l'ile sainte Croix, là où
Oagimont Capitaine dudit lieu lui apporta des galettes de biscuit qu'il
avoit troquées avec noz François. Et delà estant en lieu de conoissance
il traversa la baye Françoise large en cet endroit de vingt lieuës, &
vint au Port Royal cinq semaines apres sa departie où il trouva des
gens bien etonnés pour sa longue absence, & qui desia pourpensoient vn
changement qui ne pouvoit estre que funeste. C'est ainsi qu'au peril
de sa vie, avec des fatigues & souffrances incroyables il va chercher
des brebis egarées pour les amener à la bergerie de Iesus-Christ, &
accroitre le Royaume celeste. Que si la conversion de ces peuples ne
se fait par milliers, il faut penser [16] que nul Prince ou Seigneur
n'a iusques ici assisté ledit sieur de Poutrincourt, auquel méme les
avares vont ravir ce qui est de sa province, & sa bonté souffre cela,
pour ne faire rien qui puisse aigrir les grands de deça, encores que
le Roy luy ayant donné la terre il puisse iustement empecher qu'on ne
lui enleve les fruits d'icelle, & qu'on n'entre dans ses ports, & qu'on
ne lui coupe ses bois. Quand il aura de plus amples moyens il pourra
envoyer des hommes aux terres plus peuplées, où il faut aller fort, &
faire vne grande moisson pour l'amplification de l'Eglise. Mais il faut
premierement batir la Republique, sans laquelle l'Eglise ne peut estre.
Et pour ce le premier secours doit estre à cette Republique, & non à
ce qui a le pretexte de pieté. Car cette Republique estant établie, ce
sera à elle à pourvoir à ce qui regarde le spirituel. Retournons au
Port Royal. Là ledit Sieur arrivé trouva Martin & ses gens baptizés,
& tous portés d'un grand zele à la Religion Chrétienne, oyans fort
devotement le service divin, lequel estoit ordinairement chanté en
Musique de la composition dudit Sieur.

PROGRESS OF RELIGION.

As sieur de Poutrincourt sailed along the coast, while accompanying
his son upon his return, he found some Savages whom he knew,
encamped upon an island and engaged in fishing; [_Act of piety._]
they were overjoyed at his arrival, and after some talk about
Membertou and others, and about what had taken place at their
baptism, he asked them if they did not wish to be like him, to
believe in God and be baptized: this they [14] agreed to do after
they had been instructed. And thereupon he sent them to Port
Royal, where more time could be given to confirm them in the Faith
and doctrines of the Gospel; they went there and were baptized.
Meanwhile the Sieur continued on his way, always following the
coast, until he came to Cape de la Héve, near which place he
consigned his son, sieur de sainct Just, to the care of God; and,
veering around the cape, he sailed toward the river of la Héve,
which forms a port more than two leagues wide and six leagues
long, expecting to find there a Chief, whom the French had for
a long time called Martin. But he had gone away, on account of
the deaths which had occurred there from some form of dysentery.
Afterwards, this Martin, having heard that the Sieur had done him
the honor of coming to visit him, followed him up with thirty-five
or forty men, and near Cape Sable overtook him and thanked him for
this visit. The Sieur, who is a pleasant and agreeable gentleman,
received him kindly; although some time before, in the year 1607,
he had been somewhat angry at him, because when he, (the Sieur),
with only a few men, was passing this same la Héve, seeing himself
surrounded by three canoes full of Savages, he made them all get
in line upon one side. Thereupon, Martin having remarked that the
Sieur was afraid of them, the former was, in fact, in danger of
seeing that his conclusion was wrong. [_Act of piety._] At this
last meeting, Martin was treated with great kindness, and invited
to become a Christian like Membertou and several others, and [15]
to go to Port Royal to be more fully instructed. He promised to do
this and to bring all his company. And, as the Savages never go to
visit their friends empty-handed, he went hunting, that he might
get some venison for this occasion; [_Peril._] meanwhile the Sieur
went on ahead, in order to meet them there (i.e. at Port Royal).
But near Cape Fourchu, behold him carried by a land breeze straight
out to sea, and so far, that he was six days without food (except
some birds caught upon an island, which he still had), and without
other fresh water than what he could sometimes catch in the sails;
in short, seeing nothing but sky and water; and if he had not had
a small compass, he would have been in danger of being carried to
the coast of Florida by the violence of the winds, the tempests,
and the waves. At last, owing to his good judgment and energy, he
was able to land near the island of sainte Croix, where Oagimont,
Captain of the place, brought him some sea-biscuits, for which
he had traded with the French people. And thence, being familiar
with the place, he crossed French bay, about twenty leagues wide
here, and reached Port Royal, five weeks after his departure. Here
he found his people wondering greatly at his long absence, and
already meditating a change, which could not have been otherwise
than disastrous. It is thus, at the peril of his life, and with
incredible hardships and sufferings, he goes out to seek the lost
sheep, to lead them back into the fold of Jesus Christ, and to add
to the heavenly Kingdom. And if these people are not converted
by the thousand, it must be remembered [16] that no Prince or
Lord has, up to the present, given any assistance to sieur de
Poutrincourt; the avaricious are even stealing from him the wealth
of his province, and he permits this in his goodness, in order to
do nothing that will exasperate the nobles over here; although, as
the King has given him the land, he would be justified in refusing
to others the fruits thereof, as well as entry into his ports, and
the cutting down of his forests. When he has more ample means, he
can send men into the more populous districts, where they must go
in strength, and reap a great harvest for the extension of the
Church. But we must first establish the State, without which the
Church cannot exist. And for this reason the first help should be
given to this State, and not to what has the pretext of piety. For,
when the State is founded, it will be its duty to provide for that
which is spiritual. Let us return to Port Royal. When the Sieur
arrived there he found Martin and his friends, baptized, and all
strongly imbued with zeal for the Christian Religion, listening
very devoutly to divine service, which was usually sung to Music
composed by the Sieur.

Ce zele s'est reconu non seulement aux neophytes Chrétiens, comme nous
particulariserons cy-apres; mais aussi en ceux qui n'estoient point
encore initiés aux sacrez mysteres de nôtre Religion. Car lors que
ledit Martin fut baptizé, il y en eut vn tout décharné, n'ayant plus
que les os, lequel n'ayant esté en la compagnie des autres, se porta, à
toute peine, en trois cabannes [17] cherchant ledit Fleuches Patriarche
pour estre instruit & baptizé.

This zeal is noticeable, not only in the Christian neophytes, as
we shall state more in detail hereafter; but also in those who
are not yet initiated into the sacred mysteries of Religion. For,
as soon as Martin was baptized, there was one who was absolutely
fleshless, having nothing left but bones, who, not having been with
the others, dragged himself, with great suffering, through three
cabins, [17] seeking the Patriarch Fleuches, to be instructed and
baptized.

Vn autre demeurant en la baye saincte Marie à plus de douze lieuës du
Port Royal, se trouvant malade, envoya en diligence faire sçavoir audit
Patriarche qu'il estoit detenu de maladie, & craignant de mourir, qu'il
desiroit estre baptizé. Ledit Patriarche y alla, & avec vn truchement
fit envers lui ce qui estoit de l'office d'un bon Pasteur.

Another living at the bay saincte Marie,[22] more than a dozen
leagues from Port Royal, being sick, sent posthaste to the
Patriarch, to let him know he was detained by sickness, and fearing
that he might die, desired to be baptized. The Patriarch went
to him, and, with the help of an interpreter, did for him what
pertained to his office as a good Pastor.

Quant aux Chrétiens, vn desdits Sauvages neophytes ci-devant nommé
Acoüanis, & maintenant Loth, se trouvant malade, enuoya son fils en
diligence de plus de vingt lieues loin se recommander aux prieres de
l'Eglise: & dire que s'il mouroit il vouloit estre enterré au cimetiere
des Chrétiens.

As to the Christians, one of these Savage neophytes, previously
named Acoüanis, and now Loth, becoming ill, sent his son with all
speed more than twenty leagues distant, to request the prayers of
the Church, and to say that, if he died, he wished to be buried in
the Christian cemetery.

Vn iour le sieur de Poutrincourt estant allé à la dépouïlle d'un Cerf
tué par Louïs fils ainé de Henri Membertou, comme au retour chacun
s'estoit embarqué en sa chaloupe & voguoit sur le large espace de la
riviere du Port Royal, avint que la femme dudit Louïs accoucha, &
voyans que l'enfant estoit de petite vie, ils crierent hautement à noz
gens _Tagaria, Tagaria_, c'est à dire Venez ça, Venez ça, si bien que
l'enfant fut sur l'heure baptizé par le Pasteur susdit.

One day sieur de Poutrincourt went to see the dismemberment of a
Deer which had been killed by Louis, eldest son of Henry Membertou;
and, when they had all embarked for their return and were riding
upon the waves of the broad river of Port Royal, it happened that
the wife of Louis was delivered of a child; and, seeing that it was
short-lived, they cried loudly to our people, _Tagaria, Tagaria_,
that is, "Come here, Come here." So the child was immediately
baptized by the aforenamed Pastor.

Cette année il a couru par dela plusieurs maladies de dysenteries,
qui ont esté mortelles à ceux qui en estoient attaints. Est avenu que
ledit Martin huit iours apres son baptéme a esté frappé de ce mal,
dont il est mort. Mais [18] c'est chose digne de memoire que cet homme
mourant avoit touiours le sacré nom de IESVS en la bouche. Et requit
en ces extremités d'estre enterré apres sa mort avec les Chrétiens.
Sur quoy il y eut de la difficulté. Car les Sauvages ayans encore de
la reverence aux sepultures de leurs peres & amis, le vouloient porter
au Cap de Sable à 40. lieuës dudit Port. Ledit Sieur d'autre part le
vouloit faire enterrer selon qu'il l'avoit demandé. Là dessus vn debat
se prepare. Car lesditz Sauvages prenans en main leurs arcs & fleches,
vouloient emporter le corps. Mais ledit Sieur fit armer vne douzaine
d'arquebuziers, qui l'enleverent sans resistance, apres leur avoir
remonstré quelle avoit esté l'intention du decedé, & qu'estant Chrétien
il falloit qu'il fust enterré avec ses semblables, comme en fin il fut,
avec les prieres accoutumées en l'Eglise. Cela fait on leur bailla à
tous du pain, & s'en allerent contens.

This year the country has been visited, here and there, by
dysenteric troubles, which have been fatal to those affected
by them. It happened that Martin was stricken a week after his
baptism with the disease, and died thereof. But [18] it is worthy
of being remembered that this dying man always had the sacred name
of JESUS upon his lips. In his last moments he requested that when
he died he should be buried with the Christians. There was some
trouble about this. For the Savages having still some reverence
for the burial places of their fathers and friends, wished to take
him to Cape Sable, forty leagues distant from the Port. On the
other hand, the Sieur wished to have him buried according to his
request. Thereupon a dispute arose, and the Savages, seizing their
bows and arrows, wanted to take away the corpse. But the Sieur
placed a dozen arquebusiers under arms, who carried it off without
resistance, after he had demonstrated to them that this had been
the intention of the deceased, and that, being a Christian, he must
be buried with his fellow-Christians; and so he was, with the usual
prayers of the Church. When this was done, they were all given some
bread, and went away happy.

Mais puis que nous sommes sur le propos des maladies & mortuaires, ie
ne veux passer souz silence chose que ie ne sçauoy pas, & laquelle
pour ne l'avoir veu pratiquer, ie n'ay point écrite en mon Histoire
de la Nouvelle France. C'est que noz Sauvages voyans vne personne
languissante de vieillesse ou de maladie par vne certaine compassion
ilz lui avancent ses iours, lui remonstrent qu'il faut qu'il meure
pour acquerir vn repos, que c'est chose miserable de touiours languir,
qu'il ne leur sert plus que de fardeau, & autres choses semblables, par
lesquelles ils font resoudre le patient à [19] la mort. Et lors ilz
lui ôtent tous les vivres, luy baillent sa belle robbe de Castors, ou
d'autre pelleterie, & le mettent comme vn homme qui est à demi couché
sur son lict, lui chantans des louanges de sa vie passee, & de sa
constance à la mort: A quoy il s'accorde, & repond comme le Cygne fait
sa derniere chanson: Cela fait, chacun le laisse, & s'estime heureux
de mourir plustot que de languir. Car ce peuple estant vagabond, &
ne pouvant touiours vivre en vne place, ils ne peuvent trainer apres
eux leurs peres, ou amis, vieillars, ou malades. C'est pourquoy ilz
les traitent ainsi. Si ce sont malades, ilz leur font premierement
des incisions au ventre, desquelles les Pilotois, ou de vins succent
le sang. Et en quelque façon que ce soit, s'ilz voyent qu'un homme ne
se puisse plus trainer, ilz le mettent en l'estat que dessus, & lui
iettent contre le nombril tant d'eau froide, que la Nature se debilite
peu à peu, & meurent ainsi fort resolument & constamment.

But as we are now on the subject of sickness and death, I do not
wish to pass over in silence a custom which I did not know about,
and which, never having seen practiced, I did not speak of in my
History of New France. It is, that when our Savages see a person
gradually failing from old age or sickness, through a certain
compassion they hasten his death; showing him that he must die to
procure rest, that it is a wretched thing to languish from day to
day, that he is only a burden to them, and offer other similar
arguments, by means of which they make the sick man resolve to
[19] die. And then they take away from him all food, give him
his beautiful robe of Beaver or other fur, and place him in a
half-reclining posture upon his bed, singing to him praises of his
past life, and of his fortitude in death; to this he agrees, and
replies with his last chant, like the Swan; When it is finished,
all leave him, and he considers himself happy to die rather than to
linger on. For these people, being nomadic, and not being able to
continue living in one place, cannot drag after them their fathers
or friends, the aged, or the sick. That is why they treat them
in this manner. If they are sick, they first make incisions into
their stomachs, from which the Pilotois,[23] or sorcerers, suck the
blood. And, whatever the cause, if they see a man can no longer
drag himself along, they put him in the condition above described,
and throw upon his navel so much cold water, that Nature weakens
little by little, and thus he dies with great steadfastness and
fortitude.

Ainsi en avoit-on fait à Henri Membertou, qui se trouvoit indisposé.
Mais il manda au sieur de Poutrincourt qu'il le vinst voir ce iour
là, autrement qu'il estoit mort. Au mandement ledit Sieur va trouver
Membertou au fond du Port Royal à quatre lieuës loin de son fort,
auquel ledit Membertou conte son affaire, disant qu'il n'avoit point
encore envie de mourir. Ledit Sieur le console, & le fait enlever de
la pour le mener avec lui. Ce qu'ayant fait, & arrivé audit Fort, il
lui fait preparer vn bon feu, le couche aupres sur vn bon lict, le fait
frotter, dorlotter, [20] & bien penser, lui fait prendre medecine, d'où
s'ensuivit qu'au bout de trois iours voila Membertou debout, prest à
vivre encore cinquante ans.

This is the way they had treated Henry Membertou when he was sick.
But he sent and asked sieur de Poutrincourt to come and see him
that very day, otherwise he would be dead. At this request the
Sieur went to seek Membertou at the farther end of Port Royal, four
leagues away from his fort; to him the said Membertou related his
story, saying he did not care to die yet. The Sieur consoled him,
and had him lifted up and taken away with him. Then, when they
arrived at the Fort, he had a good fire prepared for him, and,
placing him near it upon a good bed, had him rubbed, [20] nursed,
well cared for, and doctored; and the result was, at the end of
three days, behold Membertou up and about, ready to live fifty
years longer.

On ne peut arracher tout d'un coup les coutumes & façons de faire
inveterées d'un peuple quel que ce soit. Les Apôtres ni plusieurs
siecles apres eux ne l'ont pas fait, témoins les ceremonies des
chandeles de la Chandeleur, les Processions des Rogations, les Feuz
de ioye de la sainct Iehan Baptiste, l'Eau benite, & plusieurs autres
traditions que nous avons en l'Eglise, lesquelles ont esté introduites
à bonne fin, pour tourner en bon vsage ce que l'on faisoit par abus.
Ainsi iaçoit que la famille de Membertou soit Chrétienne, toutefois
elle n'avoit esté encore enseignée qu'il n'est pas loisible aux hommes
d'abbreger les iours aux vieillars, ou malades, quoy qu'ilz pensent
bien faire, mais faut attendre la volonté de Dieu, & laisser faire son
office à la Nature. Et de verité vn Pasteur est excusable qui manque à
faire chose dont il n'a connoissance.

You cannot all at once eradicate the deep-rooted customs and
habits of any people, whoever they may be. The Apostles did not
do it, neither was it done several centuries after them; witness
the ceremonies of the candles on Candlemas, the Processions of the
Rogation-days, the Bonfires of saint John the Baptist's day, the
holy Water, and many other traditions that we have in the Church,
which have been introduced for a laudable purpose, to convert to
a good usage what had only been abused. So, although Membertou's
family were Christians, nevertheless they had not yet been taught
that it is not lawful for men to shorten the days of the aged, or
sick, although they think they are doing right; but rather that
they must await the will of God, and leave Nature to do her work.
And certainly a Pastor is excusable who fails to do things of which
he has no knowledge.

Vne chose de méme merite avint en la maladie de Martin. Car on lui
ietta de l'eau semblablement, pour ne le voir languir: & estant malade
comme ledit Patriarche, & vn nommé de Montfort lui eussent pris à la
chasse & fait manger quelques tourtres, lesquelles il trouva bonnes,
il demandoit lors qu'on luy parloit de Paradis, si l'on y en mangeoit:
A quoy on lui répondit qu'il y auoit chose meilleure, & qu'il y
seroit content. Voila la simplicité d'un peuple [21] plus capable de
posseder le royaume des cieux que ceux qui sçavent beaucoup, & font des
œuvres mauvaises. Car ce qu'on leur propose, ilz le croyent & gardent
soigneusement, voire reprochent aux nóstres leurs fautes, quand ilz ne
prient point Dieu avant & apres le repas: ce qu'a fait plusieurs fois
ledit Henri Membertou, lequel assiste volontiers au service divin, &
porte toujours le signe de la Croix au devant de sa poitrine. Méme ne
se sentant assez capable de former des prieres convenables à Dieu, il
prioit le Pasteur de se souvenir de lui, & de tous ses freres Sauvages
baptizés. Depuis le dernier bapteme duquel nous avons fait mention,
il y en a eu plusieurs autres du 14. & 16. d'Aoust, 8. & 9. d'Octobre
1. de Decembre 1610. Et en somme ledit Pasteur fait estat d'en auoir
baptizé sept vingts en vn an, ausquels ont esté imposez les noms de
plusieurs personnes signalées de pardeça, selon l'affection de ceux
qui faisoient l'office de parins, ou marines, lesquels ont baillé des
filleuls à ceux & celles qui ensuiuent.

Something similar was done in Martin's sickness. For they threw
water upon him in this way, in order not to see him linger along;
during his sickness, when the Patriarch and a man named de Montfort
had caught for him, and made him eat some wild pigeon, which he
liked very much, he asked them, as they were speaking to him about
Heaven, if there would be any wild pigeon there. To which they
answered that there was something better there, and that he would
be happy. Such is the simplicity of a people [21] more fit to
possess the kingdom of heaven than those who know a great deal,
and whose deeds are evil. For they believe and carefully observe
what is proposed to them, even reproaching our people for their
carelessness, if they do not pray to God before and after eating;
this was done a number of times by Henry Membertou, who likes to
attend divine service, and always wears the sign of the Cross
upon his bosom. Furthermore, not being able to formulate suitable
prayers to God, he begged the Pastor to remember him, and all his
brother Savages who have been baptized. Since the last baptism,
of which we have spoken, there were several others, on the 14th
and 16th of August, the 8th and 9th of October, and the 1st of
December, 1610. And altogether the Pastor calculates that he has
baptized one hundred and forty in one year, to whom have been given
the names of many distinguished people over here, according to
the inclinations of those who held the position of godfathers or
godmothers: these have given godsons to the following.

ET PREMIEREMENT,

Monsieur le Prince de Condé.
Monsieur le Prince de Conty.
M. le Comte de Soissons.
M. le Duc de Neuers.
M. le Duc de Guise.
M. le Prince de Ioinuille.
M. le Prince de Tingry.
M. de Praslin.
M. Roger Baron de Chaource fils dudit sieur de Praslain.
M. de Grieu Conseiller au Parlement de Paris. [22]
M. Seruin Aduocat general du Roy audit Parlement.
M. de la Guesle Procureur general du Roy audit Parlement.
M. le Comte de Tonnerre.
Messire Iessé de Fleuchey, Patriarche de Canada.
M. Belot, dit de Monfort.
M. de Iouy.
M. Bertrand natif de Sesane, presens & assistans ausdits baptesmes.
M. de Villars Archeuesque de Vienne Daulphiné.
M. Descars Euesque & Duc de Langres.
M. de Gondy Euesque de Paris.
M. Dormy Euesque de Boulongne.
M. de Braslay Euesque de Troyes.
M. l'Abbé de saincte Geneuiesue fils de M. de Beauuais Nangis.
M. Abbé de Cleruaux.
M. de Vausemain Baron de Chapleine, Bailly de Troyes.
Frere Claude de Vauuillier Penitencier de Molesme.
M. Bareton Chanoine grand Archidiacre & Official de Troyes.
M. Douynet, Chanoine & Promoteur audit Troyes.
M. Megard, Chanoine & Thresorier de sainct Vrbain audit Troyes.
M. Megard Licentié és Droicts, Chanoine en l'Eglise sainct Estienne
audit Troyes.
M. Fombert Chanoine en l'Eglise de Vienne.
M. Guilliet Chanoine audit Viennes.
M. Bourguignon curé de sainct Estienne au mont à Paris.
M. Dauiau Vicaire & receueur audit S. Estienne.
M. Rouure curé de Lantage.
M. de Marquemont auditeur de Rothes à Rome.
M. de Sauarre Conseiller au Parlement de Paris.
M. Vigor Conseiller au grand Conseil.
M. de sainct Iust.
M. de Lantage-baratier, sieur dudit Lantage.
M. Edme baratier son fils.
M. de Lantage Mõtleliart.
M. de Sainct Simon.
M. de la Berge.
M. Auguste du Boullot, sieur de l'Estain.
M. Regnard Secretaire de la Chambre du Roy, & de Monsieur le
Procureur general.
Mons. Symony Sieur de Rouelle Aduocat à Langres. [23]
M. Fombert Procureur en Parlement.
M. Dauant President & Lieutenant general à Troyes.
M. de Bobus Lieutenant Criminel audit Troyes.
M. Bazin Procureur du Roy audit lieu.
M. Parmentier Lieutenant de robbe courte audit Troyes.
M. Iacquinet maistre des eaux & forests audit Troyes.
M. Megard Lieutenant des Chirurgiẽs audit Troyes.
M. Martin Lieutenant general au Marquisat d'Isle.
M. l'Euesque Procureur audit lieu.
M. Iamin Gressier audit lieu.
M. de la Rue Vicaire de Virey soubs Bar.
M. Belot thresorier extraordinaire des guerres en Guienne.
M. Belot Commissaire des guerres.
M. Belot sieur du Pontor.
M. Belot Procureur au grand Conseil.
M. Hardy Receueur des tailles au Mans.
M. Marteau Secretaire du sieur Preuost Morel.
M. Baiouë Gressier au bailliage de Monfort Lamaury.
M. de Cresse Commis de Monsieur Estienne Controleur des bastimens
du Roy.
M. du Val Iuge & Garde de la Iustice de Lantage.
M. de la Creuse Secretaire de Monsieur de Chastille.
Iean, Mathieu & Gregoire de Fleuchey freres dudit Patriarche.
Pierre Roussel son beau frere.
Ferry Roussel fils de Gabriel Roussel dudit Lantage.
Robert Roy, Sergẽt Royal Forestier de la forest de Romilly.
Claude Iouguelat.

AND FIRSTLY TO,

Monsieur the Prince de Condé.
Monsieur the Prince de Conty.
M. the Count de Soissons.[24]
M. the Duke de Nevers.[25]
M. the Duke de Guise.[26]
M. the Prince de Joinville.
M. the Prince de Tingry.
M. de Praslin.[27]
M. Roger, Baron de Chaource, son of sieur de Praslin.
M. de Grieu, Counselor in the Parliament of Paris.[28] [22]
M. Servin, Advocate-general of the King in Parliament.
M. de la Guesle, Procuror-general of the King in Parliament.
M. the Count de Tonnerre.
Messire Jessé de Fleuchey, Patriarch of Canada.
M. Belot, called de Monfort.
M. de Jouy.
M. Bertrand,[29] native of Sesane, present and assisting in these
baptisms.
M. de Villars, Archbishop of Vienne, in Daulphiné.
M. Descars, Bishop and Duke de Langres.
M. de Gondy, Bishop of Paris.
M. Dormy, Bishop of Boulongne.
M. de Braslay, Bishop of Troyes.
M. the Abbé of saincte Geneviefve,[30] son of M. de Beauvais Nangis.
M. the Abbé of Clervaux.
M. de Vausemain, Baron de Chapleine, Bailiff of Troyes.
Brother Claude de Vauvillier, Penitencier of Molesme.
M. Bareton, Canon, grand Arch-deacon and Official of Troyes.
M. Douynet, Canon and Promoter at Troyes.
M. Megard, Canon and Treasurer of sainct Urbain, at Troyes.
M. Megard, Licentiate in Law, Canon in the Church of St Estienne
at Troyes.
M. Fombert, Canon in the Church of Vienne.
M. Guilliet, Canon at Vienne.
M. Bourguignon, pastor of Sainct Estienne au mont, Paris.
M. Daviau, Vicar and receiver of St. Estienne.
M. Rouvre, pastor of Lantage.
M. de Marquemont, auditor of Rothes, at Rome.
M. de Savarre, Counselor in the Parliament of Paris.
M. Vigor, Counselor in the grand Council.
M. de sainct Just.
M. de Lantage-baratier, sieur of Lantage.
M. Edme baratier, his son.
M. de Lantage Montleliart.
M. de Sainct Simon.
M. de la Berge.
M. Auguste du Boullot, sieur de l'Estain.
M. Regnard, Secretary of the King's Chamber and of Monsieur
the Procuror-general.
Mons. Symony, Sieur de Rouelle, Advocate at Langres. [23]
M. Fombert, Procuror in Parliament.
M. Davant, President and Lieutenant-general at Troyes.
M. de Bobus, Criminal Lieutenant at Troyes.
M. Bazin, Attorney of the King at that place.
M. Parmentier, Lieutenant of the short robe[31] at Troyes.
M. Jacquinet, master of streams and forests at Troyes.
M. Megard, Lieutenant of Surgeons at Troyes.
M. Martin, Lieutenant-general of the Marquisate of Isle.
M. l'Evesque, Procuror at that place.
M. Iamin, Master of Rolls at that place.
M. de la Rue, Vicar of Virey soubs Bar.
M. Belot, treasurer extraordinary of the wars in Guienne.
M. Belot, military Commissioner.
M. Belot, sieur du Pontor.
M. Belot, Procuror in the grand Council.
M. Hardy, Receiver of taxes at Mans.
M. Marteau, Secretary to sieur Prevost Morel.
M. Bajouë, Master of Rolls at the bailiwick of Monfort Lamaury.
M. de Cresse, Clerk to Monsieur Estienne, Controller of the King's
buildings.
M. du Val, Judge and Guard of Justice at Lantage.
M. de la Creuse, Secretary of Monsieur de Chastille.
Jean, Mathieu and Gregoire de Fleuchey, brothers of the Patriarch.
Pierre Roussel, his brother-in-law.
Ferry Roussel, son of Gabriel Roussel, of said Lantage.
Robert Roy, Sergeant Royal, Forester of the forest of Romilly.
Claude Jouguelat.

_Quand aux femmes on a donné des filleules à celles qui ensuiuent._

Madame la Princesse de Condé.
Madame la Princesse de Conty.
Mad. la Comtesse de Soissons.
Mad. la Duchesse de Neuers.
Mad. de Guise.
Mad. de Longueuille. [24]
Mad. de Praslain mere du Sieur de Praslain.
Mad. de Praslain.
Mesdamoiselles Catherine, Blanche & Claude filles dudit sieur de
Praslain.
Mad. la Comtesse de Tonnerre.
Mad. Anne de la Val Dame de Ricey.
Mad. Françoise de Faulch femme du sieur Delantage Baratier.
Mad. Charlotte leur fille.
Mad. de Grieu.
Mad. de la Berge.
Mad. de Sauare.
Mad. Anne Arlestain femme du sieur de l'Estain.
Mesd. Philippes & Charlotte de Arlestain ses sœurs.
Madam. Regnard femme dudit sieur Regnard.
Mad. Belot Tresorier.
Madame Simony vefue de Monsieur Simony Procureur en Parlemẽt.
Mad. de Beaulieu.
Mad. Marguerite Simony.
Mad. Hardy.
Mad. Belot femme de Mõsieur Belot Procureur.
Mad. Bajouë.
Mad. Ieanne des Marets femme du sieur Megard Chirurgien à
Troyes.
Barbe Ramin mere dudit Patriarche.
Barbe de Fleuchey sa sœur.
Ieanne, Clemence Roussel & Valentine Drouin fẽmes desdits Fleuchey
freres dudit Patriarche.

_As to the women, goddaughters were given to the following._

Madame the Princess de Condé.
Madame the Princess de Conty.
Mad. the Countess de Soissons.[24]
Mad. the Duchess of Nevers.[25]
Mad. de Guise.[26]
Mad. de Longueville. [24]
Mad. de Praslain, mother of Sieur de Praslain.[27]
Mad. de Praslain.
Mesdemoiselles Catherine, Blanche, and Claude, daughters of sieur
de Praslain.
Mad. the Countess de Tonnerre.
Mad. Anne de la Val, Lady of Ricey.
Mad. Françoise da Faulch, wife of sieur Delantage Baratier.
Mad. Charlotte, their daughter.
Mad. de Grieu.
Mad. de la Berge.
Mad. de Savare.
Mad. Anne Arlestain, wife of sieur de l'Estain.
Mesd. Philippa and Charlotte de Arlestain, his sisters.
Madam. Regnard, wife of Sieur Regnard.
Mad. Belot (wife of Treasurer.)
Madame Simony, widow of Monsieur Simony, Procuror in Parliament.
Mad. de Beaulieu.
Mad. Marguerite Simony.
Mad. Hardy.
Mad. Belot, wife of Monsieur Belot, Procuror.
Mad. Bajouë.
Mad. Jeanne des Marets, wife of sieur Megard, Surgeon at Troyes.
Barbe Ramin, mother of the Patriarch.
Barbe de Fleuchey, his sister.
Jeanne, Clemence Roussel, and Valentine Drouin, wives of said
Fleucheys, brothers of the Patriarch.

Voila ce que i'ay extrait d'un ordre confus des parins & marines,
lesquels i'ay voulu coucher icy pour les inuiter a faire du bien à ceux
qui ont eté baptizez soubs leurs noms, dont ie veux bien esperer méme
de ceux de basse condition. Que si la conversion de ces peuples ne va
par milliers, il faut considerer l'estat du païs qui n'est si frequent
en hommes que noz villages de France. On pourroit faire plus grande
moisson qui voudroit passer plus outre: mais il faut vouloir ce que
l'on peut, & prie Dieu qu'il vueïlle faire le reste, puisque les hommes
ont cette entreprise tãt à mépris.

The above are the extracts I have made from a confused list of
godfathers and godmothers, whom I wish to enumerate here so that
they may do some good to those who have been baptized under their
names, which I am willing to hope for, even from those of humble
condition. And if the conversion of these people is not effected
by thousands, we must consider the state of the country, in which
there are not as many men as in our villages in France. A greater
harvest could be reaped by those who could go farther beyond; but
we must be willing to do what we can, and pray God that he may
consent to do the rest, since men look upon this enterprise with so
much contempt.

[25] EXERCICES.

La pieté du sieur de Poutrincourt veut que le premier exercice de la
journée en ce païs là soit de prier Dieu, à l'imitation d'Abel, lequel
(ce dit Philon) offrit au matin son sacrifice. Ce que ne fit Cain. Et
les sages remarquent par la comparaison de Iacob qui receut la premiere
benediction d'Isaac, laquelle fut plus forte que celle qui fut donnée
à Esau: que ceux qui prient du matin, receuans la premiere benediction
de Dieu, ont aussi plus grande part en ses grâces. C'est pourquoy
vn illustre personnage de nôtre temps entre ses preceptes moraux &
sentences vrayement dorees, a écrit.

_Avec le jour commence ta journee
De l'Eternel le sainct nom benissant:
Le soir aussi ton labeur finissant,
Louë-le encor, & passe ainsi l'annee._

[25] OCCUPATIONS.

Sieur de Poutrincourt's piety requires that the first exercise of
the day in this country be to pray to God like Abel, who (as Philo
says) offered his sacrifice to God in the morning; which Cain did
not do. And sages observe, by citing Jacob, who received Isaac's
first blessing, which was stronger than that given to Esau, that
those who pray in the morning and receive the first benediction
of God, always have a greater share in his mercies. Hence an
illustrious personage of our times has written, among his moral
precepts and truly golden sentences;

_With the light thy day beginning,
Then praise the name of the Eternal One;
Again at evening when thy work is done,
Thus spend the year his praises singing._

C'est ainsi que ledit Sieur en a fait, ayant exprés mené à ses dépens
le susdit Patriarche, lequel ie voy par les memoires que i'ay ne
s'estre iamais épargné à ce qui estoit de sa charge s'estant transporté
quelquefois quatre, quelquefois douze lieuës loin pour baptizer des
enfans de Sauvages, au mandement qu'ilz luy en faisoient, disans qu'ils
vouloient estre comme Membertou, c'est à dire Chrétiens. Quelquefois
aussi il a conduit sa troupe en processiõ sur vne montagne qui est au
Nort de leur habitation, sur laquelle y a vn roc quarré de toutes [26]
parts, de la hauteur d'une table, couvert d'vne mousse épesse où ie me
suis quelquefois couché plaisammẽt: i'ay appellé ce lieu le mont de
la Roque au pourtraict que i'ay fait du Port Royal en mon Histoire, en
faveur d'un mien amy nõme de la Roque Prevost de Vimeu en Picardie, qui
desiroit prendre là vne terre, & y enuoyer des hommes.

The Sieur has done this, having brought here, expressly at his own
expense, the aforementioned Patriarch, who, I see from memoranda
which I have, has never spared himself in the performance of
his duties, going sometimes four, sometimes twelve leagues away
to baptize some of the children of the Savages, in answer to
their requests, saying they wanted to be like Membertou, namely,
Christians. Also sometimes he has led his band in a procession to
a mountain North of their settlement, upon which there is a square
rock [26] as high as a table, covered with thick moss, where I have
sometimes enjoyed a pleasant rest. I have called this place mount
de la Roque, in the sketch I made of Port Royal in my History,
after one of my friends named de la Roque, Provost of Vimeu in
Picardy, who desired to take up land there and to send over some
men.

Le second exercice c'est de pourvoir aux necessitez de la vie, à quoy
il employa ses gens chacun selon sa vacatiõ, estant arriué à la terre,
qui au labourage, qui aux batimens, qui à la forge, qui a faire des
ais, &c. Le Patriarche susdit s'empara de mon étude, & de mes parterres
& jardinages, où il dit auoir trouvé arrivant là, quantité de raves,
naveaux, carottes, panais, pois, féves, & toutes sortes d'herbes
jardinieres bonnes & plãtureuses. A quoy s'estant occupé, il y a laissé
à son retour (qui fut le 17. de Iuin dernier) vn beau champ de blé à
beaux épics, & bien fleuri.

The second duty was to provide for the necessities of life, and to
this end he employed his people, each according to his trade, as
soon as they arrived; some were employed in tilling the ground,
some in building, some at the forge, some in making planks, etc.
The Patriarch took possession of my apartment, and of my parterres
and gardens, where he says he found, at his arrival, a great many
radishes, parsnips, carrots, turnips, peas, beans, and all kinds of
good and productive culinary herbs. Occupying himself with these
things, upon his return (which was the 17th of last June), he left
a beautiful field of wheat with fine, well-flowered heads.

Plusieurs autres se sont occupés à la terre, comme estant le premier
métier & le plus necessaire à la vie de l'homme. Ils en ont (comme ie
croy) maintenant recuilli les fruicts, hors-mis des arbres fruitiers
qu'ils ont plantés, lesquels ne sont si prompts à cela.

Several others were occupied in agriculture, this being the
occupation of prime importance, and most necessary to human life.
They have now (I suppose) reaped the harvest thereof, except that
of the trees they planted, which are not so prompt in bearing.

Quant aux Sauvages ils ne sçauent que c'est du labourage, & ne s'y
peuvent addonner, courageux seulement & penibles à la chasse, & à la
pécherie. Toutefois les Armouchiquois & autres plus esloignés plantent
du blé & des fevés, mais ils laissent faire cela aux femmes.

As to the Savages, they know nothing about cultivating the
land, and cannot give themselves up to it, showing themselves
courageous and laborious only in hunting and fishing. However, the
Armouchiquois and other more distant tribes plant wheat[32] and
beans, but they let the women do the work.[33]

[27] Nos gens outre le labourage & iardinage, avoient l'exercice
de la chasse, de la pécherie, & de leurs fortifications. Ils ne
manquerent aussi d'exercice à remettre & couvrir les batimens & le
moulin delaissez depuis nótre retour en l'an 1607. Et d'autant que
la fonteine estoit vn peu eloignée du Fort, ils firent vn pui dans
icelui Fort, de l'eau duquel ils se sont fort bien trouvez. De sorte
que (chose emerueillable) ils n'ont eu aucunes maladies, quoy qu'il
y ait eu beaucoup de sujet d'en avoir par la necessité qu'ils ont
soufferte. Car le Sieur de Sainct Iust fils dudit Sieur de Poutrincourt
ayant eu mandement de retourner dans quatre mois (comme nous avons
dit ci-dessus) on l'attendoit dans la fin de Nouembre pour avoir du
rafraichissement, & toutesfois il n'arriva que le iour de Pentecoste,
qui fut le 22. de May ensuivant. Cela fut cause qu'il fallut retrencher
les vivres qu'ils avoient en assez petite quantité. De manger toujours
du poisson (s'il n'est bõ & ferme) ou des coquillages seuls sans pain,
cela est dangereux, & cause la dysenterie, cõme nous avõs rapporté
ci-dessus de quelques Sauuages qui en sont morts, & pouvons en avoir
autre témoignage par les gens du Sieur de Monts, qui moururent en
nombre de vingt la premiere année qu'ils hivernerent à Kebec, tãt pour
la nouveauté de la demeure, que pour avoir trop mangé d'anguilles &
autres poissõs. La chasse aussi ne se trouve pas à foison en vn lieu
où il faut viure de cela, & où l'on fait vne demeure arrestée. C'est
ce qui rend les [28] Sauvages vagabons, & fait qu'ilz ne peuvent
vivre en vne place. Quand ils ont esté six semaines en vn lieu il
faut changer de demeure. Ilz prindrent au terroir du Port Royal six
Grignaces ou Ellans, cet hiver, dont ils en apportoient vn quartier
ou moitié aux nótres. Mais cela ne va gueres loin à tant de gens.
Le iour de Pasques fleuries le fils ainé de Membertou dit Louïs, en
poursuivoit vn, qui s'estant venu rendre au Port Royal passoit l'eau,
quand la femme dudit Louïs vint faire vne alarme en criant plusieurs
fois, _Ech'pada, Ech'pada_, c'est à dire, Aux épées, Aux épées. On
pensoit que ce fussent quelques ennemis, mais il fut le bien venu. Le
Sieur de Poutrincourt se mit dans vne chaloupe pour aller au devant,
& avec vn dogue il le fit tourner en arrière d'où il venoit. Il y
avoit du plaisir à le cotoyer si proche de sa ruine. Si-tost qu'il
approcha de terre, ledit Louïs le transperça d'une fleche, le Sieur
de Iouy luy tira vne arquebusade à la téte, mais _Actaudinech'_ dit
Paul fils puisné de Membertou lui coupa dextrement vne veine au col,
qui l'atterra du tout. Ceci donna vne curée & consolation stomachale
aux nótres. Mais cela ne dura pas toujours. Il fallut revenir à
l'ordinaire. Et faut penser qu'en ce retranchement de vivres dont
nous avons parlé il y eut de grandes affaires pour le chef, car des
mutineries & conspirations survindrent, & d'vn costé le cuisinier
déroboit vne partie de la portion des autres, & tel crioit à la faim,
qui avoit abondance de pain & de chair dans sa [29] cellule, ainsi
que s'est veu par experience. Ceux qui portoient le blé au moulin,
de quinze boisseaux n'en rendoient que douze de farine au lieu de
dix-huict. Et de la necessité d'autrui ils troquoient avarement des
Castors auec les Sauvages. Neantmoins (par trop de bonté) tant de
fautes leur furent pardonnées apres visitation faite. Pauvres sots qui
font des conseils si legers, & ne voyent point ce qu'ils deviendront
par apres, & que leur vie ne peut estre asseurée que par vn perpetuel
exil de leur patrie, & de tout ce qu'ils ont de plus cher au monde.

[27] Our people, besides the farm and garden work, passed their
time in hunting, fishing, and in making fortifications. Work was
not wanting also in repairing and roofing the buildings and the
mill, abandoned since our return in 1607. And, as the spring was
some little distance from there, they dug a well in the Fort, and
found the water very good. So that (wonderful to relate) they had
no sickness, although there was sufficient cause for it in the
privations they suffered. For Sieur de Sainct Just, son of Sieur
de Poutrincourt, having been ordered to return in four months (as
we have said above), was expected the last of November, with fresh
supplies; yet he did not come until the day of Pentecost, the
22nd of the following May. For this reason they were obliged to
diminish their rations, of which they had rather a small quantity.
To always eat fish (unless it is good and firm) or shellfish
alone, without bread, is dangerous, and causes dysentery, as we
have observed above in regard to certain Savages who died of it.
We can prove this also by Sieur de Monts' men, who died, to the
number of twenty, the first year they wintered at Kebec, both on
account of their change of dwelling, and because they ate too many
eels and other fish. Furthermore, game is not always to be found
in abundance in a place where people are obliged to live on it,
and where there is a permanent settlement. This is what makes [28]
nomads of the Savages, and prevents them from remaining long in one
place. When they have been six weeks in a place, they are obliged
to leave their habitation. This winter, in the neighborhood of Port
Royal they took six Grignaces[34] or Elks, and brought a quarter or
half of them to our people. But that did not go far with so many
men. On Palm Sunday, Louis, the eldest son of Membertou, was on the
trail of one which had reached Port Royal and was just crossing
the river, when his wife caused an alarm by crying out several
times, _Ech'pada, Ech'pada_, that is, "To arms, to arms." They
thought it might be an enemy, but it was a welcome one. Sieur de
Poutrincourt got into a boat to go and head it off, and, with the
help of a big dog, made it turn back whence it came. There was some
sport in chasing it so near its death. As soon as it approached
the land, Louis pierced it through with an arrow, Sieur de Jouy
discharged his arquebuse at its head, but _Actaudinech'_, or Paul,
the younger son of Membertou, dexterously cut a vein in its neck,
which completely finished it. This gave our people some game, and
consolation to their stomachs. But it did not last always, and they
had to come back to ordinary fare. You must bear in mind that,
in this cutting down of supplies, of which we have spoken, there
were great responsibilities for the commandant; for mutinies and
conspiracies arose; and on the one hand the cook stole a part of
what belonged to the others, while a certain one cried "hunger" who
had plenty of bread and meat in his [29] cell, as has been proven.
Those who carried wheat to the mill, from fifteen bushels brought
back only twelve of flour, instead of eighteen. They also took
advantage of the necessity of others, in miserly traffic in Beaver
skins with the Savages. Nevertheless (through too much kindness),
all these faults were pardoned after they had been looked into.
Poor fools, who take good counsel so lightly, and do not see what
will become of them afterwards, and that their lives can only be
assured by a perpetual exile from their country, and from all they
hold dearest in the world.

En cette disette on eut avis de quelques racines que les Sauvages
mangent au besoin, lesquelles sont bonnes comme Truffes. Cela fut
cause que quelques paresseux se mirẽt avec les diligens a fouiller
la terre, & firent si bien par leurs iournées qu'ils en defricherent
environ quatre arpens, là où on a semé des segles & legumes. C'est
ainsi que Dieu sçait tirer du mal vn bien; il chastie les siens, &
neantmoins les soutient de sa main.

During this scarcity they heard of some roots which the Savages
eat in their time of need, and which are as good as Truffles.[35]
To seek for these, some of the lazy ones, as well as the more
industrious, began to dig; and did so well that, by working daily,
they cleared about four acres, in which rye and vegetables were
planted. It is thus that God can draw good from evil; he chastises
his people, and yet sustains them with his hand.

Quand l'hiver fut passé, & que la douceur du temps allecha le poisson à
rechercher les eaux douces, on dépecha des gens le 14. Avril pour faire
la quéte de cela. Il y a nombre infini de ruisseaux au Port Royal,
entre lesquels sont trois ou quatre où vient à foison le poisson au
renouveau. L'vn apporte l'Eplan en Avril en quantité infinie. L'autre
le Haren, l'autre l'Eturgeon & Saumõ, &c. Ainsi furent lors deputez
quelques vns pour aller voir à la riviere qui [30] est au profond
du Port Royal, si l'Eplan estoit venu. Ils y allerent, & leur fit
Membertou (qui estoit cabanné là) bonne chere, de chair & de poisson.
Delà ils allerent au ruisseau nommé Liesse par le Sieur des Noyers
Advocat en Parlement, là où ils trouverent tant de poisson, qu'il
fallut envoyer querir du sel pour en faire bonne prouision. Ce poisson
est fort savoureux & delicat, & ne fait point de mal comme pourroient
faire les coquillages: & vient enuiron l'espace de six semaines en ce
ruisseau: lequel temps passé il y a vn autre ruisseau audit Port Royal,
où vient le Haren, item vn autre où vient la Sardine en méme abondance.
Mais quant à la riuiere dudit Port, qui est la riviere de l'Equille,
depuis nommée la riviere du Dauphin, au temps susdit elle fournit
d'Eturgeons & Saumons à qui veut prendre la peine d'en faire la chasse.
Quand le Haren fut venu, les Sauvages (selon leur bon naturel) firent
des feuz & fumees en leur quartier, pour en dõner avis à noz François.
Ce qui ne fut negligé. Et est cette chasse beaucoup plus certaine que
celle des bois.

When the winter was over and the mildness of the weather allured
the fish to seek fresh water, upon the 14th of April, men were
sent out fishing. There are a great many streams at Port Royal,
and among them three or four where the fish swarm in the spawning
season. One contains vast numbers of Smelts[36] in April. Another,
Herring, another, Sturgeon and Salmon, etc. So some were then sent
to the river at the [30] back of Port Royal, to see if the Smelts
had come. When they reached the place, Membertou (who was encamped
there), received them hospitably, regaling them with meat and
fish. Thence they went to the stream called Liesse[37] by Sieur
des Noyers, an Advocate in Parliament, where they found so many
fish that they had to send and get some salt, to lay in a store of
them. These fish are very tempting and delicate, and are not so
injurious as shellfish are apt to be. They remain about six weeks
in this stream; after that there is another small river near Port
Royal, where Herring is found, also another to which Sardines come
in great abundance. But as to the river of the Port, which is the
river Equille, since named the Dauphin,[38] at the time of which
we speak it furnished Sturgeon and Salmon to any one who would
take the trouble to fish for them. When the Herrings came, the
Savages (with their usual good-nature) let the French know it by
signaling from their quarters with fires and smoke. The hint was
not neglected, for this kind of hunting is much more sure than that
of the woods.

RETOVR EN LA NOVVELLE-FRANCE.

Il estoit le 10. de May quand la derniere cuisson du pain faite, on
tint conseil de retourner en France, si dãs le mois n'arriuoit secours.
Ce qui fut prest d'estre executé. Mais le iour de la Pentecoste [31]
Dieu envoya son esprit consolateur à cette compagnie ja languissante,
qui lui suruint bien à propos, par l'arrivée du Sieur de Sainct Iust,
duquel il nous faut dire quelque chose: car ci-devant nous l'avons
laissé au port de Dieppe, sans avoir veu ce qu'il a fait depuis.
S'estant presenté à la Royne; elle fut merveilleusement rejouïe
d'entendre la conversion de plusieurs Sauvages qui avoient esté
baptizés avant le depart dudit sieur de Sainct Iust, dont ie fis vn
recit public que ie presentay à sa Majesté. La dessus les Iesuites se
presẽtẽt pour aller au secours. La Royne le trouve bon. Elle les
recõmande. I'eusse desiré qu'avant partir quelqu'vn eust remontré à sa
Majesté chose qu'elle n'eust fait que trop volontiers: C'est d'envoyer
quelque present de vivres & d'habits à ces Neophytes & nouveaux
Chrétiens qui portẽt les noms du feu Roy, de la Royne Regente, &
de Messeigneurs & Dames les enfans de France. Mais chacun regarde à
son profit particulier. Ledit sieur de Sainct Iust apres son rapport
fait, pretendoit obtenir quelques defenses pour le cõmerce des Castors,
cuidant que la cõsideration de la religion lui pourroit faire aisément
accorder cela. Ce qu'il ne peut toutefois obtenir. Et voyant que
cette affaire tiroit en longueur, & qu'il falloit aller secourir son
pere, ayant mandement de faire en forte d'estre de retour dans quatre
mois, il print cõgé de la Royne, laquelle luy bailla de compagnie
deux Iesuites pour la conversion des peuples Sauvages de delà. Mais
puis que le sieur de Poutrincourt avoit pris vn [32] homme capable
à son partement, il me semble que ceux-ci (qui peuvent estre plus
vtiles pardeça) se hasterẽt trop pour le profit dudit Sieur: Car le
retardement écheu à leur occasion lui a prejudicié de beaucoup, & causé
la rupture de son association. Et faut en telles affaires fonder la
Republique premierement, sans laquelle l'Eglise ne peut estre, ainsi
que i'ay des-ja écrit ci-dessus. I'en avoy dit mon avis audit sieur de
Sainct Iust, & qu'il falloit asseurer la vie avant toutes choses, faire
vne cuillette de bledz, avoir des bestiaux, & des volatiles domestics,
devant que pouvoir assembler ces peuples. Or ceste precipitation pensa,
outre la perte susdite, reduire la troupe qui estoit pardela à vne
miserable necessité, n'y ayant plus que la cuisson de pain ja faite &
distribuée.

RETURN TO NEW FRANCE.

It was the 10th of May, when the last bread was baked, that they
took counsel about returning to France, if help did not come within
a month. This they were ready to do. But on the day of Pentecost
[May 22nd] [31] God sent his consoling spirit to this company,
already so disheartened, and it came to them very opportunely in
the arrival of Sieur de Sainct Just, of whom we must say a few
words; for awhile ago we left him at the port of Dieppe, and have
not seen what he has been doing since. When he was presented to the
Queen, she was wonderfully pleased to hear about the conversion
of several Savages, who had been baptized before the departure of
sieur de Sainct Just, an account of which I published and presented
to her Majesty. Thereupon the Jesuits offered themselves to aid
in the work. The Queen favored the plan, and recommended them. I
should have been glad, if, before their departure, some one had
suggested to her Majesty a thing which she would willingly have
done; namely, to send some presents of food and clothes to these
Neophytes and new Christians, who bear the names of the deceased
King, of the Queen Regent, and of my Lords and Ladies, the children
of France.[39] But every one looks out for his own interests. Sieur
de Sainct Just, after his report had been made, meant to obtain
protection for the Beaver trade, believing that considerations of
a religious nature would easily secure this for him. However, he
could not obtain it. And seeing that the affair was dragging on,
and that he must go and relieve his father, having been ordered
to so arrange affairs as to be back in four months, he took leave
of the Queen, who sent with him two Jesuits for the conversion of
the Savage tribes over there. But as sieur de Poutrincourt had
taken an [32] able man at his departure, it seems to me that these
men (who can be more useful here) were in too much of a hurry for
the best interests of the Sieur; because the delay, which took
place on their account, was very detrimental to him, and caused
a dissolution of his partnership. In such undertakings the State
must first be founded, without which the Church cannot exist,
as I have said before. I expressed my opinion on this subject
to sieur de Sainct Just, to the effect that it was necessary to
guarantee a living before anything else, to obtain a crop of wheat,
to have cattle and domestic fowls, before they could bring these
people together. Now this blind haste came very near, besides the
above-mentioned losses, reducing the company that was over there
to misery and want, as they had nothing left but the one baking of
bread, already made and distributed.

Ledit Sieur de Poutrincourt s'estoit associé de deux marchans de
Dieppe, lesquels voyans les susdits Iesuites, sçavoir le Pere Biar
homme fort sçavant Gascon de nation duquel Monsieur le premier
President de Bordeaux m'a fait bon recit; & le Pere Nemon prest à
s'embarquer, s'opposerent à cela, & ne voulurent permettre qu'ils
fussent du voyage, disant qu'ils nourriroient volontiers toute autre
forte d'hommes, Capucins, Minimes, Cordeliers, Recollets, &c. mais
quant à ceux-ci qu'ils n'en vouloient point, & ne pouvoient tenir
leur bien-asseuré en leur compagnie. Que si la Royne vouloit qu'ils
y allassent, on leur rendist leur argent, & qu'ils fissent ce que
bon leur sembleroit. Là dessus voila vn retardemẽt. [33] Il faut
écrire en Cour, remontrer à sa Majesté l'occasion de cela, demander de
l'argent pour rembourser lesdits Marchans, faire des allées & venuës:
cependant la saison se passe. La Royne leur ordonna deux mille escus,
outre lesquels ils firent des collectes par les maisons des Princes,
Seigneurs, & personnes devotes, d'où ilz tirent aussi de bon argent.
Bref ilz remboursent lesditz Marchãs de chacũ deux milles livres, &
se mettent en fin à la voile le 26. de Ianvier 1611. Le temps estoit
difficile, la plus rude saison de l'hiver. Ils furent quelque temps en
mer pensans combattre le vent, mais ils furent contraints de relacher
en Angleterre, là où ils furent iusques au 16. de Février. Et le 19.
Avril ils furent sur le grand Banc des Moruës, où il trouverent des
Navires de Dieppe & de Sainct Malo. Et le 29. estans entre ledit
Banc & l'ile de Sable, ils cinglerent l'espace de douze lieuës parmi
des glaces hautes comme montagnes, sur lesquelles ils descendirent
pour faire de l'eau douce avec icelles, laquelle se trouva bonne. Au
sortir desdites glaces, fut rencontré vn Navire du Sieur de Monts,
auquel commandoit le Capitaine Champlein, duquel nous attendons le
retour, pour entendre quelque nouuelle découverte. Depuis lesdites
glaces, ils en rencontrerent d'autres continuellemẽt l'espace de
cinquante lieuës, lesquelles ils eurent beaucoup de peines à doubler.
Et le cinquiéme de May, ils decouvrirent la terre & port de Campseau,
duquel on peut voir l'assiette dant la grande Table geographique
de mõ Histoire. [34] Là ledit Pere Biar chanta la Messe. Et depuis
ils allerent cotoyans la terre, en forte que le 21. de May ils
mouïllerẽt l'ancre à l'entrée du passage du Port Royal.

Sieur de Poutrincourt had gone into partnership with two Dieppe
merchants,[40] who, seeing the two Jesuits,--namely, Father
Biar[d], a very learned man, a native of Gascony, of whom Monsieur
the first President of Bordeaux has given me a high opinion; and
Father Nemon [Ennemond],--ready to embark, they objected, and
did not want them to go upon the voyage, saying that they would
willingly provide for all other kinds of men, Capuchins, Minimes,
Cordeliers, Recollets, etc.;[41] but, as to these, they did not
want them at all, and could not consider themselves safe in their
company; that if the Queen wished them to go there, let their
[the merchants'] money be refunded, and they might do whatever
they wished. Now there is a delay. [33] The Court must be written
to, her Majesty must be informed of the situation, the money to
reimburse the Merchants must be collected, and journeys must be
made: meanwhile, the season is passing away. The Queen granted
them two thousand écus, in addition to which collections were made
from the families of Princes, Nobles, and people devoted to the
cause, whence they obtained a great deal of money. In short, they
reimbursed each of the Merchants two thousand livres, and at last
set sail, the 26th of January, 1611. The weather was disagreeable,
this being the roughest part of the winter. They were some time
upon the sea, thinking they would be able to resist the winds,
but they were compelled to put into port in England, where they
remained until the 16th of February. And the 19th of April they
were upon the great Codfish Banks, where they found some Ships
from Dieppe and Sainct Malo. The 29th, being between these Banks
and the island of Sable, they sailed before the wind a distance
of twelve leagues, in the midst of ice, mountain high, upon which
they disembarked to get some fresh water, which they found good.
In emerging from this ice, they met one of Sieur de Monts' ships,
commanded by Captain Champlein,[42] whose return we are awaiting
to learn of some new discoveries. Afterwards, they continued to
encounter other masses of ice, for a distance of fifty leagues,
which they had much difficulty in outsailing. The fifth of May,
they sighted the land and port of Campseau, the location of which
can be seen in the great geographical Chart in my History.[43] [34]
Father Biar[d] sang Mass there; then they sailed along the coast,
so that the 21st of May they cast anchor at the entrance to the
passage which leads to Port Royal.

Le sieur de Poutrincourt avoit cedit iour fait assembler ses gens pour
prier Dieu, & se preparer à la celebration de la féte de Pentecôte. Et
comme chacun c'estoit rangé a son devoir, voici environ trois heures
apres le coucher vne canonade, & vne trompette, qui reveille les
dormans. On envoye au devant. On trouve que ce sont amis. Là dessus
allegresse & rejouïssance, & actions de graces à Dieu en procession sur
la montagne que i'ay mentionné ci-dessus. La premiere demande que fit
ledit Sieur à son fils, ce fut de la santé du Roy. Il luy fit réponse
qu'il estoit mort. Et interrogé de quelle mort, il lui en fit le recit
selõ qu'il l'avoit entendu en France. Là dessus chacun se print à
pleurer, méme les Sauvages apres avoir entendu ce desastre, dont ils
ont fait le dueil fort long temps, ainsi qu'ils eussent fait d'vn de
leurs plus grands Sagamos.

The same day sieur de Poutrincourt had called his people together
to pray to God, and to prepare themselves for the celebration of
the Pentecostal feast. And, as each one had placed himself at his
post of duty, suddenly, about three hours after bedtime, there is
heard the sound of cannon and trumpet, which awakes the sleepers.
Scouts are sent out; they are found to be friends. Then there is
joy and gladness, and thanksgivings to God in a procession to the
mountain of which I have spoken above. The first question which the
Sieur asked his son, was about the King's health. He answered that
he was dead. In reply to further inquiries, he told the story as he
had heard it in France. Thereupon, they all began to weep, even the
Savages joining in after they had heard about the catastrophe; and
they continued to mourn for a long time, just as they would have
done for one of their greatest Sagamores.

A peine fut arriué ledit sieur de Sainct Iust, que les Sauvages
Etechemins (qui ayment le sieur de Poutrincourt) lui vindrent annoncer
qu'il y avoit en leurs cótes trois Navires, tant Maloins que Rochelois,
lesquels se vantoient de le devorer ainsi que feroit le Gougou vn
pauvre Sauvage. Ce qu'entendu par ledit sieur de Poutrincourt, il n'eut
la patience de faire descharger le vaisseau nouuellemẽt arrivé, ains
à l'instant méme alla ancrer au-devant desdits [35] trois Navires, &
fit venir tous les Capitaines parler à lui, qui preterent obeïssance,
& leur fit ledit sieur reconoitre l'authorité de son fils, comme Vic'
Admiral esdictes terres du Ponant. Vn Navire Maloin voulant faire
quelque rebellion, fut prins, mais ledit sieur selon sa debonnaireté
accoustumée, le relacha, apres lui avoir remontré de ne plus venir
en mer sans sa Charte partie. Là le pere Birat dit la Messe, & fit
ce qu'il peut pour ranger vn chacun à ce qui estoit du devoir. Et
particulierement il fit reconoître sa faute à vn ieune hõme qui avoit
passé l'hiver parmi les hommes & les femmes Sauvages, lequel demanda
pardon à qui il appartenoit, & receut la Communion de sa main. Cela
fait chacun revint au Port Royal en grãde rejouïssance.

Sieur de Sainct Just had hardly arrived, when the Etechemin
Savages (who love sieur de Poutrincourt) came to announce to him
that there were three Ships upon their coasts, from St. Malo
and Rochelle, which were boasting that they would devour him as
the Gougou[44] would a poor Savage. Upon hearing this, sieur
de Poutrincourt would not even wait to have the lately-arrived
ship unloaded; but straightway went and anchored opposite [35]
these three Ships, and summoned all the Captains to come and
speak with him. They obeyed, and the sieur made them acknowledge
the authority of his son, as Vice-Admiral in the said lands of
the West. One of the Malouin Ships, while trying to make some
resistance, was taken, but the sieur, with his usual good-nature,
released it, after having admonished it never again to come to
sea without its Charter-party.[45] There Father Birat [Biard]
said Mass, and did all he could to bring each one to a sense of
his duty. In particular, he caused a young man to acknowledge his
transgressions, who had passed the winter with the men and women
Savages: he [the young man] asked pardon from him [Poutrincourt]
to whom this was due; and received the Communion from his [the
Father's] hand. After this they all returned to Port Royal, with
great rejoicing.

Le retardement susdit est cause que lesditz navires & autres estãs
arrivés devant ledit sieur de S^{ct.} Iust; ils ont enlevé tout ce
qui estoit de bon au païs pour le commerce des Castors & autres
pelleteries, lesquelles fussent venuës és marins du Sieur de
Poutrincourt si son fils fust retourné par-dela au temps qui lui avoit
esté enioint. Et davantage on en eust sauvé pour plus de six mille
escus que les Sauvages ont mangées durant l'hiver, lesquelles ilz
fussent venus troquer audit Port Royal s'il y eust eu les choses qui
leur sont necessaires. Vne faute aussi fut cõmise avant le partement
de Dieppe par l'infidelité du Contre-maistre de navire, lequel ayant
charge d'enruner (c'est à dire mettre dedans) le blé, le détournoit à
son profit. [36] Ce qui ayda à la disette que noz François ont par-dela
soufferte. Et neantmoins Dieu les a tellement sustentés, qu'il n'y a eu
aucun malade: voire ceux qui en sont de retour se plaisent à cela, &
n'y en a pas vn qui ne soit en volonté d'y retourner.

In the delay previously mentioned may be found the reason why
these ships and others, having arrived before sieur de Sainct
Just, took away all that was valuable in the country as regards
the Beaver and other fur trade, which would have reverted to Sieur
de Poutrincourt's sailors if his son had returned from over the
sea at the time stipulated. And besides, more than six thousand
escus [écus] worth of peltries would have been saved which the
Savages devoured during the winter, and which they would have come
to Port Royal to exchange, had they found there what they needed.
A wicked act was also committed before the ship's departure from
Dieppe, by the Overseer of the boat, who, being charged to load
[_enruner_] the wheat, appropriated it to his own profit, [36]
which contributed to the scarcity which our countrymen suffered
over there. And yet God so sustained them, that no one has been
sick; even those who have come back, are fortunate in that respect,
and there is not one of them who would not like to return to that
country.

EFFECTS DE LA GRACE DE DIEU EN LA NOUVELLE-FRANCE.

Nous pouvons mettre ce que ie viens de dire entre les effects de
la grace de Dieu: comme aussi les racines qu'il leur envoya au
besoin, dont nous avons parlé, & sur-ce l'exercice des paresseux
qui ne s'estoient voulu occuper à la terre, lesquels sans y penser
en cultiverent vn beau champ en cherchant desdites racines. Mais
particulierement encore l'exemption de maladies, qui est vn miracle
tres-evident. Car és voyages precedens il ne s'en est iamais passé vn
seul sans mortalité, quoy qu'on fust bien à l'aise. Et en cetui-ci non
seulement les sains ont esté preseruez, mais aussi ceux qui estoient
affligez de maladie en France ont la receu guarison. Tesmoin vn
honéte personnage nommé Bertrand, lequel à Paris estoit journellement
tourmenté de la goutte, de laquelle il a esté totalement exempt par
dela. Mais depuis qu'il est de retour, le méme mal est retourné avec
plus d'effects de douleurs qu'auparauant, quoy qu'il se garde sans
aucun exercice.

EFFECTS OF GOD'S GRACE IN NEW FRANCE.

What I have just related may be attributed to the grace of God; as
also the roots that were sent them in their need, which we have
already mentioned; and furthermore, the exercise given the lazy
ones who would not take part in tilling the soil, and who, without
intending it, prepared for cultivation a fine field, while seeking
for these roots. But more particularly the exemption from sickness;
which is a very evident miracle. For, as to former sojourns,
not one has been passed without some deaths, although they were
well provided for. And in this one not only the healthy remained
well, but also those who were afflicted with ill-health in France
have there recovered. A witness of this is a worthy man named
Bertrand,[29] who, at Paris, was daily tormented with the gout,
from which he was entirely free over there. But, since he came back
here, the same trouble has returned with more severity than ever,
although he takes care not to indulge in excesses.

[37] Mais qui ne recoignoistra vne speciale grace de Dieu en la persone
dudit Sieur de Poutrincourt & ses gens, lors qu'il fut porté par vn
vent de terre à la haute mer en danger d'aller voir la Floride, ou
d'estre accablé des ondes, au retour de la conduite de son fils, ainsi
que nous avons rapporté ci-dessus.

[37] But who will not recognize God's peculiar grace in the case
of Sieur de Poutrincourt and his crew, when, upon his return from
accompanying his son, he was carried by a land breeze out into
the open sea, in danger of making a visit to Florida, or of being
overwhelmed by the billows, as we have stated above.

I'appelle aussi miracle de voir que les pauvres peuples de delà ont
conceu telle opinion de la Religion Chrétienne, que si-tost qu'ilz
sont malades ilz demãdent estre baptizez, voire encore qu'ilz soient
sains, ils y vont avec vne grande Foy, & disent qu'ilz veulent estre
semblables à nous recognoissans fort bien leur defaut en cela.
Membertou grand Sagamos exhorte vn chacũ des Sauvages à se faire
Chretiens. Et tesmoignẽt tous que depuis qu'ils ont receu le baptéme
ils ne craignent plus rien, ilz vont hardiment de nuict, le diable ne
les tourmente plus.

I call it also a miracle that these poor people have conceived such
an opinion of the Christian Religion, that as soon as they are
sick they ask to be baptized; and, even when they are well, they
approach it with great Faith, saying they wish to be like us, fully
recognizing their own shortcomings. Membertou, the great Sagamore,
exhorts every one of the Savages to become Christians. All bear
witness that since they have been baptized they are afraid of
nothing, and go out boldly at night, the devil no longer tormenting
them.

Quand le Sieur de Sainct Iust arriva à Campseau, les Sauvages non
baptizez s'enfuioient de peur. Mais les baptizés en nombre d'environ
cinquante s'approcherent hardiment disans, Nous sommes tes freres
Chretiens comme toy, & tu nous aymes. C'est pourquoy nous ne fuyons
point, & n'avons point de peur: Et porterent ledit Sieur sur leurs bras
& épaules jusques en leurs cabannes.

When Sieur de Sainct Just arrived at Campseau, the Savages who had
not been baptized ran away in fear. But those who were baptized,
about fifty in number, approached boldly, saying, "We are thy
brothers, Christians as thou art, and thou lovest us. Hence we fly
not away and are not afraid:" and they carried the Sieur upon their
arms and shoulders to their wigwams.

Sur la fin du Printemps les enfans de Membertou estans allés à la
chasse, en laquelle ilz firent long seiour, avint que ledit Membertou
fut pressé de necessité de vivres, & en cette disette [38] il se
souvint de ce qu'il avoit autrefois oui dire à noz gẽs que Dieu
qui nourrit les oiseaux du ciel, & les bétes de la terre, ne delaisse
iamais ceux qui ont esperance en lui, selon la parolle de nôtre Sauveur.

Towards the end of Spring, when Membertou's children had gone
hunting, where they remained a long time, it happened that
Membertou was sorely pressed for food; and in this time of need
[38] he remembered that he had formerly heard our people say that
God, who feeds the birds of the air and the beasts of the fields,
never abandons those who have hope in him, according to the words
of our Savior.

En cette necessité donc il se met à prier Dieu, ayant enuoyé sa fille
voir au ruisseau du moulin s'il y auroit point apparence de pouuoir
faire pecherie. Il n'eust esté gueres long temps en prieres que voici
sadite fille arriver criant à haute voix, _Nouchich', Beggin pech'kmok,
Beggin ëta pech'kmok_: c'est à dire: Père, le haren est venu; le haren
certes est venu. Et vit par effect le soin que Dieu a des siens, à son
contentement. Ce qu'il avoit vne autrefois eprouvé, ayant eu (ou les
siens) à tel besoin la rencontre d'un Ellan, & encore vne autrefois vne
Baleine échouée.

So, in this necessity, he began to pray to God, after having
sent his daughter to see if there were any signs of fish in the
mill-creek. He had not been a long time in prayer, when lo, his
daughter comes running back crying in a loud voice, _Nouchich',
Beggin pech'kmok, Beggin ëta pech'kmok_; that is, "Father, the
herring have come; the herring have come indeed." And he saw
effectually, and to his satisfaction, God's care over his own.
He (or some of his family) also had proof of this upon another
occasion, in a like time of need, when he encountered an Elk, and
another time a stranded Whale.

Qui voudra nier que ce ne soit vn special soin de la providence de Dieu
envers les siens, quand il enuoya au Sieur de Poutrincourt le secours
desiré le iour de la Pentecoste derniere, duquel nous avons fait
mention cy-dessus?

Who will deny that it was a special manifestation of the providence
of God towards his own, when he sent to Sieur de Poutrincourt the
desired help upon the day of last Pentecost, of which we have made
mention above?

Ie ne veux rememorer ce que i'ay écrit en mon Histoire de la
Nouvelle-France, livre 4. chap. 4. de la merveille avenuë au premier
voyage du Sieur de Monts en la personne de Maitre Nicolas Aubri Prestre
d'vne bonne famille de Paris, lequel fut se[i]ze iours perdu dans
les bois, & au bout dudit temps trouvé fort extenué, à la verité,
mais encore vivant, & vit encore à present, aymant singulierement les
entreprises qui se font pour ce païs là, où le desit [39] le porte plus
qu'il ne fit iamais, comme aussi tous autres qui y ont fait voyage,
lesquels i'ay préque tous veux desireux d'y hazarder leur fortune,
si Dieu leur ouvroit le chemin pour y faire quelque chose. A quoy
les grans ne veulent point entendre, & les petits n'ont les ailes
assez fortes pour voler iusques là. Neantmoins c'est chose étrange &
incroyable de la resolution tant dudit Sieur de Monts, que dudit Sieur
de Poutrincourt, le premier desquels a toujours continué depuis dix
ans d'envoyer par delà: & le second, nonobstant les difficultez que
nous avons recitées ci-dessus, n'a laissé d'y r'envoyer nouuellement,
attendant ici le renouveau, pour aller revoir les gens. Dieu doint à
l'vn & à l'autre le moyen de faire chose qui reüsisse à la gloire de
son nom, & au bien des pauvres peuples que nous appellons Sauvages.

A DIEV SEVL HONNEVR
ET GLOIRE.

I will not repeat what I have written in my History of New France,
book 4, chap. 4, of the wonderful thing which happened, during
Sieur de Monts' first sojourn, to Master Nicolas Aubry,[46] Priest,
of a good family in Paris, who was sixteen days lost in the woods,
and at the end of that time was found, very much emaciated, in
truth, but still living; and he is living yet, and is singularly
devoted to the enterprises being carried on in behalf of that
country, whither his [39] desires more than ever attract him, as
well as all others who have once made the voyage; these I have
observed are almost all desirous of risking their fortunes there,
if God would open up the way for them to do something. To this
the great do not care to lend their ears, and the small have not
wings strong enough to fly so far. Nevertheless there is something
strange and incredible in the perseverance of both Sieur de Monts
and Sieur de Poutrincourt; the former having continued to send
expeditions over there for ten years; and the latter, in spite
of the difficulties enumerated above, having recently sent over
another one, awaiting here the return of spring, to go again to
see his people. May God grant to both the means of doing something
which may succeed to the glory of his name, and to the welfare of
the poor people whom we call Savages.

TO GOD ALONE THE HONOR
AND GLORY.

[40] Extrait du Priuilege du Roy.

Par grace & Priuilege du Roy, il est permis à Iean Millot Marchant
Libraire en l'Vniversité de Paris, d'imprimer, ou faire imprimer,
vendre & distribuer par tout nostre Royaume tant de fois qu'il luy
plaira, en telle forme ou charactere que bõ luy semblera, vn liure
intitulé _Histoire de la Nouvelle-France contenant les nauigations
faites par les François és Indes Occidentales, & terres-neuves de la
Nouuelle-France, & les decouuertes par eux faites esditz lieux_, A quoy
sont adjoutées _les Muses de la Nouvelle France_. Ensemble plusieurs
Chartes en taille douce, où sont les figures des Provinces, & Ports, &
autres choses seruans a ladicte Histoire, composée par MARC LESCARBOT
Advocat en la Cour de Parlement. Et ce jusques au temps & terme de
six ans finis & accomplis, à cõpter du jour que ledit livre sera
achevé d'imprimer. Pendant lequel tẽps defenses sont faictes à tous
Imprimeurs, Libraires, & autres de quelque estat, qualité ou condition
qu'ils soient, de non imprimer, vendre, contrefaire, ou alterer
ledit liure, ou aucune partie d'iceluy, sur peine de cõfiscation des
exemplaires, & de quinze cens livres d'amende appliquable moitié à
nous, & moitié aux pauvres de l'hostel Dieu de cette ville de Paris, &
despens, dommages, & interests dudit exposant: Nonobstant toute clameur
de Haro, Charte Normande, Privileges, lettres ou autres appellations
& oppositiõs formees à ce contraires faictes ou a faire. Et veut en
outre ledit Seigneur, qu'en mettant vn extraict dudit Privilege au
cōmencement, ou à la fin dudit livre, il soit tenu pour deuëment
signifié, cõme plus amplement est declaré par les patentes de sa
Majesté. Donné à Paris le 27. iour de Novembre, l'an de grace 1608. Et
de nostre regne l'vnziéme.

Par le Roy en son Conseil.

Signé, BRIGARD.

[40] Extract from the Royal License.

By the grace and Prerogative of the King, permission is granted to
Jean Millot, Bookseller in the University of Paris, to print or to
have printed, to sell and distribute throughout all our Kingdom,
as often as he may desire, in such form or character as he may
see fit, a book entitled, _History of New France, containing the
voyages made by the French to the West Indies, and new countries of
New France, and the discoveries made by them in said places_. To
which are added _The Muses of New France_. Also a number of Charts
in copper-plate, which represent the Provinces, Ports, and other
things appertaining to said History, composed by MARC LESCARBOT,
Advocate in the Court of Parliament. And this to remain valid until
the expiration of six full and complete years, counting from the
day upon which said book shall be finished. During said period of
time, all Printers, Booksellers, and other persons of whatsoever
rank, quality, or condition, are prohibited from publishing,
selling, imitating, or changing said book, or any part thereof,
under penalty of confiscation of the copies, and of fifteen hundred
livres fine, one half of which is to be paid to us, and one half
to the poor of the public hospital of this city of Paris, together
with the costs, damages and interests of the aforesaid petitioner.
Notwithstanding all cries of Haro, Norman Charter, Licenses,
letters, or other appeals and counter-claims, opposed to this, now
or in future.[47] And His Majesty also wills that in placing an
extract from said License in the beginning or at the end of said
book, it shall be regarded as a notice duly served, as has been
more fully described in the patents of his Majesty. Given in Paris
the 27th day of November, in the year of grace 1608, and of our
reign the eleventh.

By the King in Council.

Signed, BRIGARD.

[Illustration: [_Facsimile of Champlain's perspective sketch of fort at
Port Royal, from "Les Voyages du Sieur de Champlain"_ (_Paris, 1613_).]

A. Logemens des artisans.
B. Plate forme où estoit le canon.
C. Le magasin.
D. Logemẽt du sieur de Pontgraué & Champlain.
E. La forge.
F. Palissade de pieux.
G. Le four.
H. La cuisine.
O. Petite maisonnette où l'on retiroit les vtansiles de nos
barques; que de puis le sieur de Poitrincourt fit rebastir et & y
logea le sieur Boulay quand le sieur du Pont s'en riuint en France.
P. La porte de l'abitation.
Q. [K] Le cemetiere.
R. La riuiere.]

XII

RELATIO RERUM GESTARUM

in Nova-Francica Missione, Annis 1613 & 1614

LYONS: CLAUDE CAYNE, 1618

SOURCE: We follow the general style of O'Callaghan's Reprint No. 6.
The Title and Tabula Rerum are the work of that Editor. The Text is
from the original volume of Annuæ Litteræ Societatis Iesu, Anni CIↃ IↃC
XII, pp 562-605, in the Riggs Library, Georgetown, D. C. The bracketed
pagination is that of the Annuæ; that in Roman, of O'Callaghan.

RELATIO

RERVM GESTARUM

Novo-Francica Missione

ANNIS 1613 & 1614.

[Illustration]

_Ex Annvis Litteris Societatis_ IESV _impressis_

LVGDVNI, APVD CLAVDIVM CAYNE, TYPOGRAPHVM.

CIↃ IↃC XIIX

A RELATION

OF OCCURRENCES

IN THE

Mission of New France

DURING THE YEARS 1613 AND 1614.

_From the Published Annual Letters of the
Society of_ JESUS

LYONS, CLAUDE CAYNE, PRINTER.

1618

[iii] Tabvla Rervm

Pag.

I _QUID sit Nova Francia_ 1

II _De climate_ 2

III _De moribus gentivm_ 4

IV _De prima exploratione Novæ Franciæ_ 4

V _De situ, flvviis et incolis_ 5

VI _De promontorijs, de quinqve Francorvm domicilijs_ 8

_De ortu domicilij Sancti Saluatoris ad ostivm amnis Pentegoetij_ 9

VII _Appvlvnt nostri ad Portvm Regalem_ 16

VIII _De laboribus nostrorvm_ 17

IX _De rebvs angvstis_ 25

X _Patres radices legvnt et pisces ad svstentvm domicilij_ [iv] 36

XI _Saussæus ex Francia solvit ad novas missionis sedes collocandas
et Sancti Saluatoris domicilivm inchoat_ 37

XII _De impetu Anglorum in missionem Sancti Saluatoris et de ruina
Sanctæ Crucis et Regii Portis arcium_ 41

XIII _Patres in Virginiam et inde in Angliam deportati_ 53

XIV _Svmma rervm in Novo-Francica missione gestarvm_ 59

[iii] Table of Contents.

Page.

I _WHAT New France is_ 1

II _Climate_ 2

III _Customs of the people_ 4

IV _First exploration of New France_ 4

V _Location, rivers, and inhabitants_ 5

VI _The capes; the five settlements of the French_ 8

_Origin of the settlement of St. Sauveur at the mouth of the
river Pentegoët_ 9

VII _Our fathers land at Port Royal_ 16

VIII _Labors of our fathers_ 17

IX _Their hardships_ 25

X _The Fathers gather roots and fish for the support of the
colony_ [iv] 36

XI _La Saussaye leaves France for the purpose of establishing new
missionary stations, and begins the settlement of St. Sauveur_ 37

XII _Attack of the English upon the mission of St. Sauveur, and
destruction of the forts of Ste. Croix and Port Royal_ 41

XIII _The Fathers are carried to Virginia and thence to England_ 53

XIV _Summary of occurrences, in the mission of New France_ 59

[562] In Novam Franciam, sev Canadiam Missio.

NOVA FRANCIA, Brasiliæ ac Peruuio continens ad Boream vastissima regio,
Aquitanico Galliæ littori ad occasum obuersa, directas ab Occidente
in Orientem, & contrà, lineas cum [563] nostra Francia communes
habet; ab eaque non ita longo maris traiectu octingentarum, aut is
vbi latissimus est, mille leucarum dirimitur interuallo. Ex huiusmodi
oppositu & vicinitate nostratis Frãciæ, Nouam Franciam maiores eam
appellarunt; cui nomenclationi & illa altera, rei maximè congruens,
accessit ex euentu causa, quòd eam terrarum adhuc incognitam oram primi
mortalium Franci nostrates deprehenderunt, crebrísque nauigationibus,
centum eóque ampliùs abhinc annis, frequentarunt. Canadiæ verò nomen,
quod vulgò vniuersam in eam regionem confertur, eius modò plagæ
Septemtrionalis proprium est, quæ CANADÆ fluminis, & nobilis sinus,
cui à Sancto Laurentio nomen est, copiosis aquis alluitur. Enimuerò
vniuersæ Nouæ Franciæ amplitudo, nunc, ad Floridæ confinia, multò licet
quam nuper contractior, vndequadragesimo tamen gradu, versùs Austrum,
determinatur: vltráque nostratis Franciæ latitudinem non paucis leucis
porrigitur: exinde autem ignotis adhuc finibus in Aquilonem, sicut
& immẽsis tractibus in Sinicum mare ad Occidentem excurrit: quà
denique Eurum spectat, nostro Aquitanico Oceano, Britannicóque, ipsi
linearum parallelis obiecto, definitur.

[562] The Mission in New France, or Canada.

NEW FRANCE, an immense region adjoining Brazil and Peru on the
North, and opposite the coast of Aquitaine in a westerly direction,
is situated between the same parallels of latitude as [563] is our
France; and is separated from it by the very moderate voyage of
800 leagues, or, where the ocean is broadest, of 1,000 leagues.
Because it is thus opposite and near to our France, our ancestors
called it New France; and for this nomenclature another especially
appropriate reason occurred in the good fortune by which our
French fellow-countrymen were the first to take possession of this
hitherto unknown region, and visited it in frequent voyages more
than a hundred years ago. But the name of Canada, which is commonly
given to this entire country, belongs only to that Northern region
which is washed by the abundant waters of the river CANADA,[48]
and of the noble gulf which is called St. Lawrence. Indeed, the
whole territory of New France, although now much more confined
than formerly, towards the frontiers of Florida, is nevertheless
bounded on the South by the thirty-ninth parallel, and extends many
leagues beyond the breadth of our France. Moreover, it stretches
with yet unknown limits towards the North, and in vast expanses to
the Chinese sea on the West; finally it is bounded Eastward by our
Aquitanian and Breton Ocean, lying opposite and between the same
parallels.

CAELI eadem omnino, quæ nostri Gallici temperatio, ex ea ratione
Climatis eiusdem, quam indicauimus, inesse illi regioni debet, vti
reuera inest. Soli autem quin par quoque sit ratio, nihil prohiberet,
si iugis adesset campestris terræ cultura: & perpetuarum ferè siluarum
abesset densa opacitas. [564] Nam opima omnino vniuersi terreni
viscera, facilè prodit ingens arborum amplitudo, atque proceritas:
summam quoque glebam vbertate multa pinguem, tota planitie camporum,
hilariter herbescens terræ viriditas ostendit.

THERE ought to be in that region the same sort of Climate in every
respect as that of our France, from the fact, as we pointed out,
of its similar situation, and this is actually the case. Moreover,
there is no reason why the soil should not be equally fertile, if
the cultivation of the plains were long continued upon the uplands,
and if it were not for the dense shades of the almost unbroken
forests. [564] For the subsoil of the whole country is very rich,
as trees of immense size and height readily demonstrate. That the
surface-soil is also endued with great fertility is shown by the
pleasing luxuriance of the vegetation over all the plains.

GENS ea distinctis lingua & sede multis populis continetur, nulla
vsquam consiliorum aut fortunarum communione deuinctis: nulla nec lege,
nec arte; nullo nisi piscatus, & venatus vitæ subsidio instructis:
vix vlla Numinis cogitatione, aut salutis cura informatis: ad omne
opus ignauis: stupidis ad artes, quæ ingenio aut memoria nitantur: in
summa, belluinis pænè hominibus constat ea natio. Populus cum longinquo
propinquóve populo vix habet commercium, nisi quod bello inferendo, aut
defendendo potest interuenire. Immo, neque idem populus, eadem loci
regione, ac tugurioram vicinitate iunctus, fermè vnquam coire solet,
nisi vt de armis, aduersùm communes hostes capita conferat. Exterarum
verò nationum Francicam vnam ferè suos in portus admittunt, Fibrinis,
atque huiusmodi pellibus suis distrahendis, necessariáque veste, ac
supellectile permutandis.

THE people comprise many tribes diverse in language and situation,
united by no mutual purposes or interests; possessing neither laws
nor arts, and knowing no other means of gaining a livelihood than
by fishing and hunting; having almost no conception of Deity or
concern for salvation; indolent in every occupation, and dull in
those pursuits which depend upon talent or memory. On the whole,
the race consists of men who are hardly above the beasts. One
tribe hardly ever has intercourse with another, either distant or
near, except such as may arise in the prosecution of offensive or
defensive warfare. Even the members of the same tribe, united by
a common location and the vicinity of their dwellings, are seldom
accustomed to meet together, except to take measures concerning war
against a common enemy. Of foreign nations, the French are almost
the only people whom they admit to their harbors, for the sake of
disposing of their Beaver skins and other peltries, in exchange for
necessary clothing and utensils.

HANC noui orbis partem ex Francis nauarchis primi explorarunt Britones,
anno quarto post millesimum quingentesimum; de qua vbi renunciauerant,
eius repetendæ nauigationis, vel comites, vel æmulatores habuerunt
deinceps frequentissimè, tum Normannos, turn cæteros Gallici Oceani
accolas. Vndeuicesimo pòst anno, Ioannes Verazanus [565] Florentinus,
vicesimo item, ac tricesimo quarto Iacobus Quartierus Gallus, Brito,
cum imperio missi ab Francisco Primo, Gallorum Rege, ipsius auspiciis
occupatam regionem illam, eius posterorumque Regum iurisdictioni
vindicarunt, cuius possessionem, per interualla sussectæ aliæ atque
aliæ Francorum expeditiones, in hanc vsque diem Gallorum Regibus
asserere perseuerarunt. De nostris verò missi quoque sunt anno
superiore, qui Henrici Quarti auctoritate populos, Francico nomini
amicitia & Societate iunctos, ac reliquos etiam Canadios, Euangelij
tanto sanctiore fœdere, Christo regum regi deuincirent. Quo de negotio
antè quàm instituamus dicere, præter ea quæ generatim complexi sumus,
necesse est de loco ac gente sigillatim quædam capita enucleatiùs
explicemus.

AMONG French navigators, the Bretons first explored this part of
the new world in 1504;[49] and after they brought back reports
of it, they had in subsequent voyages thither, many companions
or rivals,--not only the Normans, but also other dwellers on the
Sea-coast of France. In the nineteenth and also in the twentieth
year thereafter, John Verazano, [565] a Florentine; and, in the
thirty-fourth year thereafter, Jacques Quartier, a Frenchman of
Brittany, were sent as commanders by Francis I., King of France;
and, by the occupation of this region under his authority, brought
it under the jurisdiction of that King, and also of his successors.
Various French expeditions, sent out at intervals, continue to this
day to maintain that possession for the Kings of France. Some of
our brethren were also sent last year in order, by the authority of
Henry IV., to unite the tribes joined in friendship and Alliance
with the French, and also the remaining Canadians, by the far
holier tie of the Gospel, to Christ, the king of kings. Before we
begin to speak concerning this undertaking, we must, in addition to
our general description, explain more fully some matters concerning
the country and people.

NOVA Francia Gallis adeuntibus gemino littore patet; altero, quod
angusta fronte Oceano nostro, & Orienti obtenditur: altero, quod
productiore tractu ad Floridæ vsque confinia Austro obiacet. Istud
latus portubus, atque ostiis fluminum frequens est, quibus commodè
penetrari possit in regionis mediterranea, & hàc ferè Galli terras
illas ineunt: illud verò, Franciæ nostræ obiectum littus, quoniam
oppositu ingentis insulæ, quam Nouam Terram appellant, importuosum pænè
est, ea regione nostrates non subeunt. Eius orbis vastissimã planitiem
ingentissimi aluei, aquis copiosissimum flumen irrigat, directo limite
ab vltimo pænè occasu ad ortum, quoad angusto freto ad insulam Terræ
[566] Nouæ, ipsiúsque insulæ oppositu, eius ostia in Austrinum littus
inflectantur. Ei fluuio gentile nomen est _Sacqué_, Sanctum Laurentium
Galli appellarunt; cuius caput ampliùs quingentis inde leucis indigenæ
ab lacu in trecentas patente leucas repetunt. In hunc amnium principem
alij amnes nobiles ab Aquilone influunt, nempe Saguenaiüm, Tergeminus
amnis, seu tres amnes, simul coëuntes, Algomequium, & cæteri non
pauci. Saguenaij quingentarum, Tergemini quadringentarum leucarum
nauigatio longè porrigitur in Boream. E montibus, ad ripam Austrinam
Saquéi amnis, transuersi feruntur in Meridianum Oceani littus alij
quoque fluuij celebres; vnde populis, atque illius tractus regionibus
plerisque gentilia ducta sunt nomina; sed eorum nonnullis sui moris
appellationes Franci posteà indiderunt. Fluuij autem sunt hi ad Austrum
conuersi, Sanctus Ioannes, Pentegoëtius, Quinibequius, Choüacoetius,
Norembega, quem postremum amnem Champlænius eumdem ac Pentegoetium
esse contendit. Populi trans Saquéum, Sanctúmve-Laurentium, versùs
Aquilonem, non procul illius ostiis, sunt Canadij & Excomminquij: longè
verò ab his, eadem Boreali ripa, versùs occasum, è regione Floridæ,
incolunt Algomeguij, atque Ochasteguij. Cis Sanctum-Laurentium, in
Australi ora degunt item Canadij, ad ipsum magni amnis flexum, ab
Euro in Austrum declinãtis. Post eos ad Occasum vergũt Souriquij,
Acadiæ regionis incolæ: deinde ad Pentegoetium, seu Norembegam
fluuium, Pentegoetij: [567] ad horum dextram, Occasum spectantium,
circa _Quebecum_ arcem, Montagnetij: post Pentegoetios recto tractu
Eteminquij, ad amnem Quinibequium: inde Almochiquij ad flumen
Choüacoetium, latissimis campis diffusi: denique inter Floridam,
& Sacquéum magnum amnem, Iroquij campestribus, montosisque locis
latissimè habitant. Reliquos Nouæ Franciæ populos multos, præsertim
trans magnum Sacquéum amnem, Aquilonares, Galli nostrates non nisi
ex auditione norunt. Ex notis autem, amicos, ac pæne Socios habent
Souriquios, Eteminquios, Montagnetios, Almochiquios, Algomequios, &
Ochasteguios: istis capitales hostes Iroquios, hostili quoque in se
animo experiuntur, eo maximè nomine, quòd Iroquiis Galli cum ipsorum
hostibus bellum intulerint. Horum quidem populorum soli agriculturam,
inscienter tamen, exercent Almochiquij, Iroquij, & Ochasteguij,
miliumque Indicum, & fabam Brasilicam ferunt.

NEW France presents to the French, as they approach it, two
coasts, one which borders with a narrow frontage upon our Ocean
to the East; and another far longer, which extends Southward to
the confines of Florida. The former side abounds in bays and
estuaries, by which one may readily penetrate into the interior;
by these routes the French usually enter these regions; but, since
the other coast, lying opposite our France, is rendered almost
inaccessible by the intervention of a great island which they call
Newfoundland, our people do not approach in that direction. The
immense plain in that quarter is watered by a river of vast size
and mighty volume, its course directly eastward from almost the
farthest west, until, by reason of the narrow strait at the island
of Newfoundland [566] and the opposition of the island itself, its
mouth is broadly curved towards the Southern coast. The native
name of that river is _Sacqué_;[50] the French have called it
St. Lawrence; its source the natives seek more than 500 leagues
distant, in a lake 300 leagues in width. Into this main stream
other noble rivers flow from the North, such as the Saguenay,[51]
the Three Rivers,[52]--or three rivers flowing together,--the
Algomequi,[53] and many others. These rivers are open for
navigation far Northward--the Saguenay five hundred leagues, the
Three Rivers four hundred leagues, From the mountains[54] upon the
Southern bank of the Sacqué River other notable streams flow across
to the Southern coast of the Ocean, and from these the native names
for most of the tribes and districts of that region are derived;
but upon some of them the French afterward conferred names after
their own fashion. The rivers flowing Southward are the St. John,
Pentegoët, Quinibequi, Choüacoet,[11] and Norembega, which last
stream Champlain[55] asserts to be the same as the Pentegoët. The
tribes across the Sacqué or St. Lawrence, towards the North, not
far from its mouth, are the Canadis[56] and Excomminquis;[10] but
at a distance from these, on the same Northern shore, toward the
west, in the direction of Florida, dwell the Algomeguis[57] and the
Ochasteguis.[58] Across the St Lawrence, on the Southern bank, the
Canadi live also, directly at the bend of the great river, which
turns from the East towards the South.[59] Beyond them, toward the
West, lie the Souriquois, inhabitants of the country of Acadia;[60]
thence, toward the Pentegoët or Norembega River, the Pentegoëts;[6]
[567] to their right, looking Westward, about the fortress at
_Quebec_,[59] the Montagnais; beyond the Pentegoëts; directly
toward the Quinibequi River, the Eteminquis; then the Almochiquois,
at the Choüacoet River, scattered over a very extensive region;
finally, between Florida and the great Sacqué River, the Iroquois
inhabit enormous tracts of both level and mountainous country.
Many of the remaining tribes of New France, especially those of
the North, across the great Sacqué River, our French countrymen
know only from hearsay. Among those whom they know, however, they
have secured as friends, and almost as allies, the Souriquois,
Eteminquis, Montagnais, Almochiquois, Algomequois, and Ochasteguis.
The Iroquois, who are deadly enemies of these tribes, prove
hostile to the French also, mainly because the latter have waged
war against them, in company with their enemies. Certain of these
tribes--the Almochiquois, Iroquois, and Ochasteguis--practice
agriculture, though unskillfully, and plant Indian corn and the
Brazilian bean.[61]

PROMONTORIA celebria Franciam Nouam ineuntibus Meridiano littore
occurrunt, Britonicum, ad ipsa ostia magni amnis, hoc est Sancti
Laurentij; ab hoc deinde Heuæum, Arietinum, Sabulosum, Bifidum,
Sanctus Ludouicus, Album, Sancta Helena. Eamdem oram à Promontorio
Britonico legentibus obuij fiunt portus, Campsæus, Sesambræus, Regius,
Pulcher. Mediterranea verò per Sacquéum amnem, & Canadiæ fines subire
volentibus, præteruehenda sunt, Britonicum, ad ostia eiusdem fluuij;
Sanctus-Laurentius; Episcopium, [568] Chatæum, & alia nonnulla
promontoria: Tadoussacus denique portus ad Saguenaij fluminis ostia
Sacqéum ineuntis.

NUMEROUS headlands meet those who approach New France by the
Southern coast: Breton, at the very mouth of the great river St.
Lawrence; next in order, La Hève, Mouton, Sable, Fourchu, St.
Louis, Blanc, Ste. Hélène.[62] Those who coast along the same shore
from Cape Breton meet the harbors called Campseau, Sesambre, Port
Royal, and Beaubassin.[63] But those who wish to journey inland,
beyond the borders of Canada, by way of the Sacqué river, must pass
Cape Breton, at the mouth of the St. Lawrence; Cap de l'Evêque,
[568] Cap Chat,[64] and some other headlands,--finally reaching
Tadoussac bay, at the mouth of the Saguenay river, where it enters
the Sacqué.

Porrò in tam immenso terrarum ambitu, frequentibus expeditionibus,
annis ampliùs centum, Franci domicilia omnino quinque constituerunt,
quorum primum posuit Iacobus Quartierus posteriore sua nauigatione, non
ad _Sanctæ Crucis_, quæ nunc est, importuosas angustias, & cautes: sed
in iis pænè vestigiis vbi nunc est Quebecum, Sancta Cruce quindenis
leucis citerius. Altertum Petrus du Gas, dominus de Monts, anno quarto
supra millesimum sexcentesimum erexit, in angusta insula, inter
Eteminquios, in Australi propemodum littore: cui domicilio ac insulæ
nomen _Sancta Crux_ indidit. Idem eodem anno, in quasi peninsula, oræ
Acadicæ, ad Regium Portum, eiusdem nominis exiguam arcem fossa & aggere
munitam exstruxit. Portus Regius, & portui cognominis arx, sunt in ea,
quam Franciam _Baïam_ vocant, centum quinquaginta leucis à Campsæo
promontorio, leucas octo intra continentem. _Baïa_ scilicet Francis,
sicut Hispanis, est amplior terræ sinus ad oram maris, aut fluminis
maioris, angulato orbiculatóve recessu, influenti aquæ ad interiora
continentis præbens aditum. In extremo Francico Sinu portus est
octingentorum passuum ostio peruius, duas leucas longus, vnam latus,
duûm millium capax maiorum nauium, cui ab nobilitate _Regius Portus_
nomen à Champlænio Franco est inditum. Tertiam sedem quarto pòst anno
condidit dominus de [569] Monts ad Quebecium cornu, in Australi ripa
Sacquéi amnis, è regione Aurelianæ insulæ, in Montagnetiorum solo;
quam arcem Champlænius, qui operi præfuit, Quebecum à soli nomine
appellauit, & eodem pænè loco Sanctam Crucem Iacobi Quartieri arcem
olim conditam fuisse obseruauit. Quinti & vltimi Francici domicilij
fundamenta Patres nostri iaciebant, ad ostium amnis Pentegoetij, cùm
ab irrumpentibus Anglis opere prohibiti, atque in captiuitatem contra
fas, & ius gentium abducti sunt. Iis ad hunc modum præmissis capitibus,
quæ alioqui moratura erant institutam rerum narrationem, ad susceptam à
Patribus nostris Canadicam expeditionem stylum conferamus.

Moreover, in this great extent of territory, by means of numerous
expeditions and in more than a century, the French have established
only five settlements;[65] the first of these was founded by
Jacques Quartier during his last voyage, not at the inaccessible
narrows and rocks of the place now called _Saincte Croix_,[66] but
in almost the very spot where now stands Quebec, fifteen leagues
on this side of Ste. Croix. Another was built by Pierre du Gas,
sieur de Monts, in the year 1604, upon a small island, among the
Eteminquis, close to their Southern shore, to which settlement and
island he gave the name of _Saincte Croix_. He also in the same
year, upon a sort of peninsula on the Acadian coast, near Port
Royal, erected a small fort of the same name, defended by a ditch
and a rampart. Port Royal, and the fort of the same name as the
harbor, are on what is called French _Bay_, one hundred and fifty
leagues from Cape Campseau, eight leagues from the sea. A _bay_
among the French, as among the Spanish, is a large indentation
in the land at the shore of the sea or of a great river, angular
or round in shape, giving the waters entrance to the interior
regions. At the head of French Bay is a harbor, reached by a
channel three-quarters of a mile long; it is two leagues long and
one wide, capable of receiving 2,000 large ships, and because of
its majestic appearance was named _Port Royal_ by the Frenchman
Champlain. A third settlement was founded by sieur de [569] Monts,
four years later, at the point of Quebec, on the Southern bank of
the Sacqué river, near the isle of Orleans,[67] in the territory of
the Montagnais; Champlain, who was in charge of the work, called
this fort Quebec, from the name of the district,[41] and observed
that in almost the same place Jacques Quartier's post of Ste.
Croix had in former days been built. Our Fathers were laying the
foundations of the fifth and last French settlement at the mouth of
the Pentegoët river, when they were prevented from prosecuting the
work by a descent of the English, and carried off into captivity,
contrary to justice and the law of nations. These details, which
otherwise would have delayed the orderly narrative of events,
having been thus first explained, let us devote our pen to the
Canadian expedition undertaken by our Fathers.

Potrincourtius Regij Portus castellum à domino de Monts sibi dono
datum, eo ipso tempore, quo condebatur, ab Henrico Quarto petiuerat,
eo iure, quo optimo, sibi asseri, vindicarique? ac eius non modò
vindicias, sed nexum etiam impetrauerat. Secundum quod ius arcis,
& imperij prætereà certis finibus in Noua Francia Potrincourtio
attributi, Rex Patri Cotono significat, velle se vti Sociorum opera in
Barbaris illis ad Christum adiugendis; proinde scriberet ad Generalem
Societatis Præpositum suo nomine, vti designarentur Patres in eam rem,
quos primo quoque tempore illuc mittendos ipse Rex ad se accerseret,
annuis duûm millium Librarum vectigalibus illi Missioni attributis.
Annus huius sæculi octauus agebatur, cùm Rex ita de Canadicis rebus
decerneret, cuius tamen cogitationes grauioribus negotiis aliò
seuocantibus, [570] eius quoque interueniente obitu, sed eorum maximè
negligentia, qui Regio nomine Canadicam prouinciam, administrabant,
nostrorum profectio in tertium pòst annum est dilata. Siue autem casu
quopiam, siue hominum consilio, eam proferri trienni toto contigit,
cùm iam in procinctu nostri essent; obortæ tamen subitò sunt eæ
difficultates, quibus planum fieret, Cacodæmoni esse inuisa nostrorum
in ea profectione consilia. Regina quingentos aureos nummos, ex
defuncti Regis decreto numerauerat: Domina _de Vernueil_, _de Sourdis_,
_de Guercheuille_, alia sacrum aræ instrumentum, alia linteam vestem
copiosam, alia peramplum viaticum munificè contribuerant: Pater Petrus
Biardus, & Pater Enemundus Massæus eò destinati animis ingentibus se
comparauerant, vela & ventos auidè præstolantes. Status condictus dies
vela faciendi eis conuenerat cum Biencourtio Potrincourtij filio, &
Thoma Robinio, expeditionis ducibus, ad octauum calendas Nouembris
anni decimi supra sexcentesimum; sed cùm eo die adfuissent, nauigium
sarciebatur, & oscitanter quidem, in continenti; tantum aberat, vt
idoneo commeatu & nauigationis, & Canadicæ familiæ instructum esset.
Instaurandæ naui suas operas, materiamque locauerant Caluiniani
duo, & quia Biencourtio ac Robinio ad operarum mercedem deerant
facultates, Caluiniani mercatores certam nautici fructus partem pacti
sibi erant, eóque nomine, pro dominis in ea naue gerere posse sibi
videbantur Iesuitis igitur locum in nauigio [571] non futurum palam, &
asseueranter edicunt, aut si futurum sit, ab illius operis redemtura,
& cætera omni pactione se iamiam discedere: qua de sententia nec
ipsius Reginæ auctoritas, ab Domino _de Cicoigne_, Dieppensis vrbis
regio Præside, grauiter, seuereque denunciata, Caluini asseclas non
potuit dimouere. Desperata res planè videbatur, quòd hæc vna modò
nauis in Nouam Franciam anno illo adornaretur; & non paterentur duo
illi Caluiniani vlla se ratione demitigari: quæ nostra destitutio
Dominam Guercheuillæam, religiosissimam, & ingentis animi feminam,
acriter pupugit; sed ea qua est sollertia, confestim ad manum habuit
rationem, qua non iam vt vectores nos, sed vt partiarios, exclusis
inhumanis Hæreticis, in nauem induceret. Quattuor igitur millium
Librarum stipem de principibus viris ac feminis ex Aula, paucis diebus,
corrogat, quantum erat opus ad nauem instruendam; eaque collate summa,
Caluinianos illos duos nautica societate deiicit, simulque idoneam
fortem constituit, vnde Canadicæ negotiationis præfecti perpetuam
quotannis pensionem nostræ Missioni penderent. Sublatis itaque, illius
feminæ industria, quæ nos morabantur impedimentis, ternis serè mensibus
adornandæ naui consumtis, huius tandem sæculi anno vndecimo, ante diem
sextum calendas Februarias, è littore Dieppensi, Deo duce, soluimus,
totóque quadrimestri nauigantes Campsæum in portum, Australis littoris
Nouæ Franciæ appulsi sumus; inde centum viginti leucarum vel maritima,
vel terrestri via Portum [572] Regium lætantes iniuimus. Quæ sollemnia
sunt Societatis hominibus in eo nautico cursu pietatis, demissionis,
humanitatis erga omne hominum genus, hæc, tantò minùs ab nostris
omissa sunt, quòd ingentis momenti expeditio instituebatur, & præter
Caluinianos nonnullos, iis præfectis vel sociis rei nauticæ vtebamur,
quos, nostræ consuetudinis ratione, omnino oportebat de Societatis
Instituto rectiùs, quàm imbuti accesserant, imbui. Appellentibus nobis
ad illius orbis littora nauigium, factus est obuiam Champlænius, cum
cætera virtute, tum septenni iam illius maris nauigatione clarus,
quem summo nostro stupore spectauimus aduersum glaciatas aquæ moles,
ingentibus terræ collibus magnitudine pares, maximis animis, ac
singulari industria & arte decertantem, interque illa pericula fortiter
enauigantem. De Sancto-Laurentio, amne Canadiensium maximo, scribit
idem Camplænius in nauigationum commentariis, eius summas aquas tribus
totis in imum vlnis conglaciari Ianuario, & insequentibus mensibus
duobus ab ostio sursum versùs, centum leucarum itinere, nec vltrà
procedere rigorem aquæ, cum tamen nulla pars fluminis, directo alueo ab
occasu in ortum manantis, sit Aquilonibus altera propior, aut montibus
ad apricationem tectior. Addit etiam, ineunte Aprili, soluta glaciei
tanta vi, Sancti-Laurenti laxissimum ostium congelatis molibus pæne
obstrui, quas ait in altum mare longiùs prouectas, duodenis diebus,
quotannis ferè liquari.

Potrincourt had asked of Henry IV. the fort at Port Royal, because
it had been granted as a gift to him by sieur de Monts at the very
time of its establishment, which was perhaps the best reason he
could give for advancing and maintaining his pretensions, and had
obtained not merely a claim upon it, but its possession. Following
the grant of this fort, and also the government of a definite
territory in New France, to Potrincourt, the King informed Father
Coton[68] that he wished to employ the services of our Brethren in
bringing the Savages to Christ. He also desired him to write to
the General of the Society, in his own name, in order that Fathers
might be selected for this undertaking, whom the King himself would
take measures to send thither at the first available opportunity,
while an annuity of 2,000 livres was to be allowed the Mission. It
was during the eighth year of this century when the King made this
decision in regard to Canadian affairs; but, in spite of his plans,
by reason of more weighty business which called his attention
elsewhere, [570] and also the hindrance caused by his death, but
especially because of the negligence of those who were managing
the Canadian province for the Crown, the departure of our brethren
was delayed until the third year thereafter. Moreover, either by
some accident, or by the purpose of men, it came to be delayed the
entire space of three years, although our brethren were already
equipped. Such difficulties, also, suddenly arose as plainly showed
that our plans for this voyage were displeasing to the Evil Spirit.
The Queen had paid over 500 golden crowns, according to the decree
of the late King; Mesdames _de Vernueil_, _de Sourdis_, and _de
Guercheville_ had given generous contributions,--one, the sacred
furniture of the altar; another, an abundance of linen vestments;
the third, a very liberal allowance of money for the expenses
of the voyage. Father Pierre Biard and Father Enemund Massé had
been selected for the undertaking, and had prepared themselves
with great courage, eagerly awaiting their departure. The day
for sailing had been agreed upon by them with Biencourt, the son
of Potrincourt, and Thomas Robin, the leaders of the expedition,
for the 24th day of October, 1610; but, when they arrived upon
that day, the ship was undergoing repairs, and that, too, in a
negligent manner, upon the land; so far was it from being provided
with suitable equipment either for navigation or for the Canadian
colony. Two Calvinists had devoted their services and resources to
the repair of the ship, and, because Biencourt and Robin lacked
means to pay for the work, the Calvinist merchants had contracted
for a specified portion of the profits of the voyage. By this
right, as masters in the ship, they thought themselves able to
declare, in the presence of the Jesuits, that there would be no
place for them in the vessel; [571] and they emphatically asserted
that, if it should be otherwise, they would straightway forsake the
prosecution of the work, and all other business in their contract.
From this resolution, not even the authority of the Queen herself,
pronounced with dignity and severity by Sieur _de Cicoigne_, the
royal Governor of the city of Dieppe, could move these servants of
Calvin. The matter was apparently in a desperate condition, because
only this one ship was that year being fitted out for New France,
and the two Calvinists would not permit themselves to be moved
in any respect. This difficulty of ours deeply pained Madame de
Guercheville, a woman of extreme piety and great spirit; but her
ingenuity speedily devised a method by which she might place us
on the ship, not as passengers, but as partners, to the exclusion
of the churlish Heretics. She therefore collected in a few days,
from the leading men and women of the Court, 4,000 livres, as
much as was necessary for fitting out the ship; and by raising
that sum deprived the two Calvinists of a share in the vessel,
establishing at the same time a sufficient capital from which there
might each year be paid to the director of the Canadian undertaking
an allowance for our Mission. When, therefore, by the diligence
of this woman, the obstacles which delayed us had been removed,
although nearly three months had been spent in equipping the ship,
still, in the eleventh year of this century, on the 24th day of
January, we set sail under the leadership of God, from the shore at
Dieppe; and, after a voyage lasting in all four months, arrived at
Campseau harbor, on the Southern coast of New France; at a distance
thence of 120 leagues, either by sea or land, we joyfully entered
Port [572] Royal. The exercises of the members of the Society
in piety, humility, and kindness toward all manner of men, were
especially observed by our brethren during that sea-voyage, because
an expedition of great importance was being undertaken, and also
for the reason that, besides a few Calvinists, we were associated
with officers and seamen to whom it was absolutely necessary that
we should, on account of our frequent intercourse, give more
correct ideas concerning the Institutum[69] of the Society than
they had formerly received. When we brought the ship to the coast
of this region, Champlain[70] met us,--a man renowned not only for
his valor in other respects, but also for his voyages in this sea
for seven years past; whom, to our utter amazement, we have seen
battling against masses of ice, equal in size to great hills upon
land, with the greatest courage, and with remarkable activity and
skill, sailing forth bravely amid all these dangers. Concerning the
St. Lawrence, the greatest river of Canada, this same Champlain
writes, in his commentaries upon his voyages, that its surface
is frozen to the depth of three entire yards, during January and
the two following months, to the distance of a hundred leagues
upward from its mouth; and that the freezing of the water does
not extend farther, although no part of the river, since it flows
directly from west to east, is more Northerly than another, or more
protected by mountains, so as to be warmer. He adds also that in
the beginning of April, by the melting of so great a mass of ice,
the broad mouth of the St. Lawrence is almost blocked with frozen
masses, which, he says, are carried forth a long distance into the
sea, and usually melt within twelve days, each year.

APPVLSVS nostrorum ad Francicum Sinum, [573] Portumque Regium, in
ante diem septimum calendas Quintiles, eumdemque Pentecostes sacrum
felicissimo planè omine incidit. Nihil Potrincourtio accidere poterat
allato commeatu opportunius, si tamen is amplus esset, vt quem rei
angustiæ coegerant, Barbaris partem familiæ alendam diuidere. Vt
ne autem instructiores à commeatu veniremus, fecerat tum nauigij,
sexaginta dumtaxat doliorum, breuitas; tum plus instrumenti piscatorij,
quàm cibariorum in nauem immissum; tum deniq; ab tricenis senis
capitibus, quot vehebamur, grauior in nauticam penum illata solido
quadrimestri labes. Quamobrem Potrincourtio sexaginta hominum
contubernio, tenuissima re domestica, iam eum pæne ipsis initiis
opprimente, maturè prouidendum fuit, ne Portus Regij penuaria cella
in sequentem hiemem exhausta relinqueretur. Cuius procurationis, vt
familiæ patrem decuit, sumto sibi onere, ipse in Galliam traiecturus,
de Porturegiensi multitudine pæne quadragesimus medio Iulio soluit,
exeuntéque Augusto Galliæ littori appulsus est, relicto Biencourtio
filio, cum reliqua cohorte, qui Porturegiensi arci præsideret.

THE arrival of our brethren at French Bay [573] and Port Royal
occurred on the 26th day of June, and also,--certainly a most
auspicious omen,--the sacred feast of Pentecost. Nothing more
opportune could have happened to Potrincourt than the arrival of
supplies, if only these had been abundant, since his privations
had compelled him to place a portion of the colony to be supported
among the Savages. Moreover, the fact that we had not come
well-furnished with provisions was due, not only to the smallness
of the ship, which was of only sixty tons burden, but also to the
placing of more fishing tackle than provisions in the cargo; then,
finally, by thirty-six persons, the number which was on board,
there was a great consumption of the ship's stores during four
entire months. Wherefore, Potrincourt, almost overwhelmed, at the
outset, by the necessity of maintaining sixty men in this scarcity
of provisions, was forced to take early precautions lest the
meagerly furnished storehouse at Port Royal should be left bare for
the coming winter. As behooved the father of the colony, he took
upon himself the burden of managing this business, and resolved
that he himself would cross over to France. With about forty of the
people at Port Royal, leaving his son Biencourt in command of the
fort there, and the rest of the company, he set sail in the middle
of July; and, in the latter part of August, he reached the French
coast.

NOSTRIS interea, quod suarum partium esset, enixè satagentibus,
cordi erat in primis popularis linguæ cognitio, quam Galli leuiter
modò delibatam, si vnum exciperes, tradere præceptis, vsúve docere
non poterant; vt vna dumtaxat reliqua esset ratio eius ab stupidis
indigenis, non institutione, sed assidua consuetudine tandem
exprimendæ. His itaque, muneribus, comitate, atque [574] omni
officij genere conciliandis cùm nostri nihil non tentassent, parum
aut nihil permouerunt. Enimuerò, præterquam quod minimè idoneis ad
disciplinam magistris vtebantur, à quibus nihil expromeres, nisi
affluẽter antè saginato aqualiculo, & quos moræ, vel non diuturnæ,
impatientissimos idemtidem abs te abalienaret, auelleretque studiosa
cuiusque rei percontatio: ipsa quoque linguæ conditio, idoneorum,
ad res etiam vulgatissimas, vocabulorum indigentissimæ, nostrorum
incensa studia destituit, & animos grauiter afflixit. Rerum scilicet,
quæ sub aspectum, tactum, & reliquos sensus cadunt, ex Barbarorum
responsis nomenclatio vtcumque deprehendebatur: sed earum quæ sensuum
vim fugiunt, summa est apud eam gentem appellationum penuria, & alta
quoque rerum ignoratio. Posterioris autem generis desperata disciplina,
cum neque priorem Barbari aut possent, aut vellent tradere; vna
reliqua spes erat in adolescente Gallo, vernaculæ linguæ bene perito,
eximia humanitate, & comitate, quem etiam Pater Biardus non vulgari
beneficio sibi demeruerat. Is erat Pontgrauæus, Pongrauæi filius,
egregij viri superioribus annis cum Champlænio vices Domini de Monts
in Francia Noua gerentis; quem adolescentem, decem & octo leucis
Regio portu non longiùs, hiemare parantem, ad amnem Sancti Ioannis,
summa ipsius voluntate, nullius incommodo, nostri eius institutione
Canadicum idioma erudiẽdi adire cuperent. Verumtamen Biencourtius
eius profectionis consultus, ac rogatus etiam à nostris, vt, eius
bona venia, [575] proficere per Pontgrauæum in peregrino idiomate
sibi liceret, cuius ignoratione, suæ nauigationis in Nouam Franciam
fructu penitus exciderent: quòd ea communicatio cum Pontgrauæo
nouarum rerum supicionem moueret Biencourtio, nihil impetrarunt.
Tantisper ergo nostris has difficultates æquo animo tolerantibus, dum
qua se aperiret via suo instituto conuenientior, Deus materiam non
procul quæsitam subiecit, de grauiter ægroto. Henrico Membertouio,
Sagamo, bene merendi; & corporis, & animi eius diligenter curanda
salute. SAGAMO apud eam gentem cuiusque populi præses appellatur:
Sagamon verò agebat inter Souriquios, in Acadia, Membertouius, ad
Aquilonare latus Porturegiensis castelli, ad Sancti Ioannis flumen.
Cùm tamen dysenteria cœpit tentari, degebat in _Baïa Mariana_, vt
vocant, hoc est, in Mariano Sinu, Portum Regium inter, Meridianumque
littus, vnde asportari se iusserat in arcem, vt medicorum nostrorum
curatione vteretur. Angusta sua cellula eum nostri exceperunt,
diebusque non paucis, absente ipsius coniuge, ac filia, diu noctuque,
in grauissimo sordidi morbi fœtore, pro assiduissimis, & maximè
sollicitis ministris ei libentissimè operam suam nauauere. Is vbi
Confessione fuerat expiatus, Sacróque inunctus oleo, de sepultura sua
egit cum Biencourtio, seque humari velle ait in maiorum suo sepulcro.
Biencourtius, qui tanti rem esse non putaret, facilè assentiebatur;
auditisque Patris Biardi contra suam sententiam rationibus, occurri
posse incommodis censebat, si [576] sepulcrum illud ritu Christiano
lustraretur; quæ Biencourtij opinio Membertouium tantò constantiorem
in suo decreto cùm faceret, Pater Biardus neque id se illis assensurum
confirmauit, & cur non assentiretur ostendit. Non dubium erat, quin
si Sagamus in consilio perstaret, eiusque adstipulator fieri pergeret
Biencourtius, offensionis atque turbarum inde quidpiam oriretur: sed
huic malo Diuina occurrit prouidentia; postridie siquidem Membertouius
sua sponte postulauit commune Christianorum cœmeterium, qua & in
sententia mortem obiit; vti scilicet hoc suo facto fidem suam omnibus
Christianis ac Barbaris testatam relinqueret, suffragiorumque Ecclesiæ
fieret particeps. Magnus omnino vir fuit hic Sagamus, non suorum magis,
quàm nostrorum iudicio, cuius eximiam indolem supra vulgare Canadiorum
ingenium longè ideo extulisse visus est Deus optimus, vt hunc sibi
iustas eius gentis primitias legeret. Ex octogenis ferè Nouo-Francis,
quos ab ineunte Iunio anni sexcentesimi decimi, nulla planè imbutos
catechesi, temere Baptismo impertierat Iossæus nescio quis, sui muneris
parum intelligens sacerdos, vnus dumtaxat Membertouius, pro eo quantum
suos omnes populares sagacitate & prudentia longo interuallo anteibat,
sollerter dispexerat, quanti esset, Christianum non censeri quidem, sed
reipsa idoneis eo nomine præditum moribus viuere. Et certè reliquis
omnibus de illo octogenario belluinum à Baptismo viuendi morem perpetuò
retinentibus, hic solus vt Christiano dignum erat, in [577] multa
etiam ignorantia, priusquam eò nostri aduenissent, vitam cum laude
traduxit. Primus omnium de Nouo-Francis salutaribus aspersus aquis,
earum vim potentissimam ita scilicet visus est combibisse, vt ei nihil
longius esset quã vt eos nãcisceretur magistros, quorum disciplina
Christianis institutis eò vsque instrueretur, dum idoneus fieret,
qui suos inter populares Apostolicum ageret doctorem. Ardentis huius
desiderij locupletes testes nostri, has voces eius ex ore sæpenumerò
exceperunt: Per Deum immortalem, date operam Patres, nostrum vt idioma
breui perdiscatis, vti vobis doctoribus vsus, sicuti vos estis, ego
quoque concionator, & docendi magister euadã, nostráque coniuncta
opera Nouo-Francorũ gens vniuersa ad Christum traducatur. Hunc virum,
vix quindecim mensibus, ex quo in Christianorum numerum venerat,
superstitem, paucis diebus nostra institutione informatum, multæ tamen
verè Christiani ac pij animi virtutes illustrem fecerant; quam scilicet
tam vberem frugem singulares probæ indolis dotes in eo nuper, patriis
etiam moribus viuente, præsagierant. Omnium prouincialium testimonio,
quotquot multis antè sæculis floruerant, Sagamos hic vnus animi robore,
muneris militaris scientia, clientelarum multitudine, frequentiáque,
potentia, & gloriosi nominis claritudine inter suos, atque ipsos hostes
facilè superauit. Quem celebritatis splendorem perpetuum non potuit,
etiam inter Barbaros, nulla vllius rei doctrina imbutos, consequi,
nisi ex certa fama, adeóque etiam notitia eximiæ in eo vigentis [578]
æquitatis, atque temperantiæ. De temperantia quidem eius, vt prætereà
nihil afferri possit, luculentum sanè fuit, sibi magnoperè moderantis
hominis, documentum, perpetua in Membertouio monogamia, quo in genere
solitarium verè phœnicem Nouo-Francia eum adhuc agnouit. Quod enim
reliqui omnes indigenæ, sed Sagami præsertim, ex vxorum multitudine
stirpis numerosam seriem expetunt summoperè, atque sperant, suæ
vtique potentiæ singulare columen ac firmamentum; id vti more gentis
vsurparet, adduci numquam potuit Membertouius, quòd altiore quadam,
supra vulgus Sagamorum, sapientia perspiceret, grauiora inter discordes
vxores, & earum liberos simultatum, sub eodem tecto, detrimenta
existere, quàm emolumenta opum, & neutiquam consentientis potentiæ.
Sollemne est illi genti, ex superstitioso ritu, quod genus omnes
habent præcipuum, demortuorum neminem suo vnquam nomine appellare,
sed aduentitium cuiuis, ex re nata, indere, quo cum perpetuo inter
commemorandum denotent: quo ex more Henricum Membertouium ab virtutibus
bellicis nuper clarissimum, congruenti eius laudibus nomenclatione,
Magnum Imperatorem, suo idiomate, nuncuparunt.

MEANWHILE, the greatest desire of our brethren, zealously occupied
with the performance of their duties, was at the start to know the
language of the natives, which the Frenchmen--caring but little for
it, with one exception--could not impart by rules, or teach with
advantage; so only one method remained, to learn it from the stupid
natives, not by lessons, but by constant practice. Consequently,
after our associates had made various attempts to conciliate the
Savages, by gifts, by friendliness, and by [574] every sort of
service, they accomplished little or nothing. For, besides the fact
that they employed teachers not at all fitted for instruction,
from whom nothing could be obtained unless their stomachs were
first liberally crammed, and who, being very impatient of even a
short delay, would often be distracted and drawn away from one by
earnest inquiry about any subject: the very nature of the language,
also, so deficient in words suitable for the expression of even
the most common ideas, evaded the eager pursuit of our men, and
greatly disheartened them. Of those things, indeed, which fall
under sight, touch, and the other senses, the names were obtained
from the answers of the Savages in one way or another; but for
those things which elude the senses, there is the greatest scarcity
of names among that race, and also a profound ignorance of the
things themselves. The knowledge of the latter class was despaired
of, since the Savages either could not, or would not explain the
former; one hope remained, in a young Frenchman, fluent in the
native tongue, of remarkable kindness and affability, whom Father
Biard also had laid under obligations to himself by no ordinary
favors. This was Pontgravé, the son of Pontgravé,[71] an excellent
man, who in former years, together with Champlain, represented
Sieur de Monts in New France; and this youth, who was preparing to
pass the winter no farther than eighteen leagues from Port Royal,
at the river St. John, our brethren were anxious to meet, with his
own ready consent, and with inconvenience to no one, for the sake
of the aid of his instruction in acquiring the Canadian language.
Although Biencourt was consulted about this expedition, and also
requested by our comrades that they might be allowed by his kind
permission [575] to make progress through Pontgravé in the foreign
idiom, by their ignorance of which, they were losing all the fruits
of their voyage to New France,[72] they did not succeed; because
such intercourse with Pontgravé inspired suspicion in Biencourt.
While our brethren therefore patiently endured their troubles,
until some path more suitable to their plans should be revealed,
God placed within their reach the desired opportunity, for doing a
kindness to Henry Membertou, a Sagamore who was dangerously ill, by
caring diligently for the salvation of both his soul and his body.
Among this people the chief of each tribe is called a SAGAMORE,
and Membertou was Sagamore among the Souriquois, in Acadia, to the
St. John river, North of the fort at Port Royal. However, when
he began to be afflicted with dysentery, he was residing at _Bay
Ste. Marie_, as they call it, between Port Royal and the Southern
coast, whence he had ordered himself to be brought into the fort,
in order that he might profit by the care of our physicians. Our
fathers received him into their narrow cabin, and, for many days,
in the absence of his wife and daughter, by day, and night, amid
the noxious filth of a vile disease, freely bestowed upon him their
services, as most assiduous and exceedingly solicitous attendants.
When he had been absolved upon Confession, and anointed with the
Holy oil, he arranged with Biencourt about his burial, and said
that he wished to be interred in his own ancestral burial place.
Biencourt, who did not think the matter of much importance, readily
consented, and, upon hearing the objections of Father Biard to
his decision, believed that trouble might be prevented if [576]
that grave would be blessed according to the Christian rite. This
opinion of Biencourt rendered Membertou so much the more steadfast
in his resolution; Father Biard declared that he would not agree
with them in this, and explained why he would not consent. There
was no doubt that, if the Sagamore persisted in his purpose, and
Biencourt continued to support him, some offense and disturbance
would arise therefrom; but Divine providence prevented this evil.
The day thereafter, Membertou of his own accord requested the
usual Christian burial, in which resolution he died, evidently
purposing by this act to leave his faith attested to all Christians
and Savages, and to become a participant in the privileges of the
Church. This Sagamore was in every respect a great man, not only in
the opinion of his own people but in ours; and the good God seems
to have raised this man's excellent nature high above the ordinary
character of the Canadians, in order that he might gather him to
himself as the first fruits in righteousness of his race. Out of
some 80 natives of New France whom since the beginning of June of
the year 1610 a certain Josse,[73] a priest unfamiliar with his
duties, had heedlessly baptized, although they certainly had had no
religious instruction, Membertou alone, who greatly excelled all
his countrymen in acuteness and good sense, had wisely discerned
how important it is not merely to be considered a Christian, but
actually to live with a character agreeing to the name. And indeed,
although the entire remainder of that 80 had continued their brutal
mode of life ever since Baptism, this man alone deserved to be
called a Christian, and indeed led a praiseworthy life in [577] the
midst of dense ignorance, before our brethren had come thither.
As he, first of all the inhabitants of New France, was sprinkled
with the saving waters, it seems, beyond doubt, that he so imbibed
their most potent virtue, that nothing remained for him but to
secure those teachers, by whose instructions he would be trained in
Christian principles until he should become fit to introduce among
his countrymen an Apostolic teacher. Our brethren are competent
witnesses of this burning desire; they often heard from his lips
these words: "By the immortal God, Fathers, endeavor to quickly
learn our language, in order that, after having employed you as
teachers, I also, like you, may go forth as a public exhorter and
instructor; and by our united labors the entire population of New
France may be brought to Christ." This man, who survived hardly
fifteen months after becoming a Christian, and was accorded but a
few days of our training, was nevertheless rendered illustrious
by many virtues truly Christian and belonging to a pious spirit;
and, indeed, unique marks of an upright character had presaged in
him this fruit which was so rich, a short time previously, while
he was still living according to his ancestral customs. By the
testimony of all the inhabitants of the province, this one man, in
strength of mind, in knowledge of the military art, in the great
number of his followers, in power, and in the renown of a glorious
name among his countrymen, and even his enemies, easily surpassed
the Sagamores who had flourished during many preceding ages. This
universal honor and renown he could not have attained, even among
Savages utterly untaught, except from an established reputation,
the knowledge also of the exceptional justice of his [578]
character, and his temperance. Indeed, concerning this last virtue,
although nothing additional can be cited, there was certainly a
distinguished example of a man of great self-restraint in the
continual monogamy of Membertou, in which rank, thus far, New
France has recognized him alone as a phœnix indeed. For, though all
the rest of the natives, but especially the Sagamores, covet above
all else from a multitude of wives a numerous train of progeny,
and desire them as the especial support and foundation of their
power; Membertou could never be induced to conform to this custom
of the race, because, with a certain wisdom deeper than that of the
mass of Sagamores, he perceived that the evils arising among the
quarreling wives and among the children of these rivals, beneath
the same roof, more than balanced the increase of resources and of
power that might arise from a large family. It is an observance of
that race, from a superstitious rite which all especially revere,
to never mention by name any deceased person; but to give each,
according to circumstances, an additional appellation, by which
they always designate him whenever they mention him. In conformity
with this custom, they called Henry Membertou, because he had of
late been highly renowned in warlike virtues, by a name agreeing
with his reputation, meaning, in their language, Great Chief.

POTRINCOVRTIVS Biencourtij pater, in Galliam mense Iulio nauigarat,
commeatus summittendi gratia, cuius erant magnæ angustiæ in
Porturegiensi familia, Octobri mense insequente; cibariorum tamen
nihil è Gallia missum erat; idcirco Biencourtius ad Almochiquios,
Choüacoetij fluminis [579] accolas, Indici milij copiis abundantes,
nauigationem, comite Patre Biardo, instituit, Gallicarum mercium
permutatione ad hibernam aliquam annonam frumentaturus. Sed quòd ex
itinere ad Sancti Ioannis flumen, trans Francicum Sinum diuerterat, vt
ex adolescente Pontgrauæo, reliquisque Maclouiensibus quintas exigeret
Canadicæ negotiationis, diutiùs eum morantibus subortis cum ea familia
discordiis, tempore frumentationis pæne exclusus est, ad quam deinde
cùm est reuersus, Barbarorum delusus fraude, qui spem frumentariæ
permutationis fecerant, vacuus in Portum Regium renauigauit. In ea
excursione feliciter obtigit Patri Biardo, vt Pontgrauæo conciliaret
Biencourtium, sicuti nuper Potrincourtium eidem insensum placauerat, &
vt Merueillæo item Maclouiensi, de salute, ob nescio quas suspiciones,
periclitanti grauiter, eadem pacificationis opera, vitam affereret;
quo suo facto vtrumque sibi magnopere deuinxit. Nostro Sacerdoti
demeritos esse beneficiis homines huiusmodi, cum ob cætera multa, tum
ob id in primis opportunè accidebat, quòd eorum opera fideli, ac vtili
esset vsurus in disciplina Canadicæ linguæ, quam Pontgrauæus callebat
egregiè, si dies aliquot vnà viuere, aut certè frequentiùs congredi
liceret. Id certè, vt Pater Biardus nõ expeteret, quod expetebat,
ipsi vltrò ambiebant, delato ei perhumaniter suo contubernio; quibus
in præsentia Pater egit gratias, habuitque, rogatis tamen, vt sibi
hanc benignitatem, in id tempus reseruarent, quo bene vti fas esset;
tunc enim haud [580] decere Biencourtium, in periculosa præsertim
nauigatione, ab se deseri. Biencourtio deinde redeunti ex irrita
illa Quinibequiensi frumentatione, quam modò indicauimus, cùm ad
Pentegoetium amnem, & Sanctæ Crucis insulam ventum esset, suadere
conatus est, immo supplex fuit Pater Biardus, vt se inde, loco ex
propinquo, ad Pontgrauæum dimitteret, Canadici catechismi contexendi
causa, quod inter eos antè conuenerat. Huic postulationi, licet
æquissimæ, is cuius nihil planè intererat, non nisi eis conditionibus
assensus est, quæ & iniquissimæ, & nequaquam in potestate Patris
essent. Quamobrem facultate deiectus idiomatis vernaculi condiscendi,
ad otiosam pæne vitam in arce degendam adactus est, ingenti sua
molestia. Nouembri exeunte, iam ferme exausto penu, nulli nuncij
afferebantur è Gallia; & quod reliquum esse poterat ab venatione
subsidium, niuibus obsitũ solum intercipiebat; vt ex parsimonia
petendum esset vectigal, quò plures in dies annona sufficeret. Demensum
igitur cuiuslibet è familia, in quamque hebdomadam, ad denas panis
vncias, lardi selibram, pisi aut fabæ ternas scutellas, & prunorum
vnam denique redierat. Atque tametsi familia vniuersa eo commeatu,
quem nostrum è Gallia importaueramus, vitam tolerabat, nihil nobis
liberaliùs, quàm cuiuis de calonibus eo tempore indultum est, neque
vt indulgeretur, optauimus, quamquam nebulo quidam, scripto in Gallia
edito, non est veritus multa secus per summam impudentiam & calumniam
disseminare. Ad nonum calendas Februarias, anni [581] sexcentesimi
duodecimi, tenuerunt cibariorum angustiæ, quem ad diem in Portum Regium
inuecta est nauis cum mediocri admodum annona, Dominæ Guercheuillææ
sumtibus emta, & transmissa. Mille aureos nummos, ex pacto societatis
cum Robinio & Patribus Canadiensibus initæ, contributos hæc pia matrona
numerauerat Roberto du Thet, fratri nostro coemendis transmittendisque
Porturegiensi contubernio cibariis; sed eorum quadringentis fratrem
nostrum, non satis cautum depositi custodem, Potrincourtius oblata
suæ syngraphæ cautione, confestim emunxit; sicque res tota rediit ad
sexcentos, vnde annona nobis exigua conflaretur. Sed neque tot aureorum
cibaria in nauem illata sunt, nam Potrincourtij naualis administer
partem coemti frumenti auertit in Gallia, & eorum quæ aduecta erant,
Porturegiensi Societati quantum collibuit, nec amplius, reddidit.
Noster Gilbertus du Thet, cuius in oculis horum pleraque commissa
erant, posteà quam vidit, ab eo qui annonæ transuehendæ præfuerat,
nullas acceptorum rationes referri, assumto Patre Biardo, apud
Biencourtium egit modestè, vti ab eo, qui mandato parentis eius, pro
magistro in naui gesserat, acceptorum ratio reposceretur: interesse
siquidem nauticorum omnium sociorum, vt constaret, quantũ à singulis
expensum acceptũque esset. Biencourtius quidem & tum, & deinde sæpius
est professus, nihil moderatiùs, nihil æquiùs postulari à quoquam
potuisse: nihilo tamen minùs, quasi à nostro atrociter insimularetur
Simon Imbertus, cuius fides in [582] eo negotio desiderabatur; ita
illius postulata isti de pinxit, vt eum nobis infensissimum faceret.
Imbertus ergo vt Biencourtium sibi conciliatum à nobis abalienaret,
seque referendæ rationis necessitate absolueret, malignè interpretatus
consilium Dominæ Guercheuillææ, quæ paciscendæ societatis cum Robinio
ansam captauerat, vt Missionis nostræ rebus tantò certiùs caueret;
fraudulenter cauillatus est, per causam eius societatis intendi
machinã, qua Biencourtiorum nomẽ Porturegiensi arce, atque vniuersa
Noua Francia detruderetur. Ex hac calumnia illæ Biencourtij simultates
exstiterunt, quibus factum est, vt nostrorum opera Nouo-francis
populis, quin & ipsis quoque Gallis nihilo ferè quam isti minùs
egentibus institutione, deinceps esset inutilis. Calumniatoris
mendacia facile fuit nostris diluere, & semel, iterum, ac tertiò tam
apertè ac validè apud Biencourtium, audiente vniuerso contubernio,
diluerunt; vt postrema refutatione ad infantiam adactus Imbertus eò
deueniret, vt excusandæ noxæ gratia profiteri non vereretur, sibi
largiter temulento illas aduersum nos calumnias excidisse. Biencourtium
acriter pupugerat nuncius, quo afferebatur, etiam conscio parente
suo Potrincourtio, vniuersæ Nouæ Franciæ ius imperiumque à maximo
amne Sacquéo ad Floridam, Portu Regio demto, _Guercheuillææ_ Regio
diplomate esse cõcessum eidémq; à Domino de Monts quidquid Henrici
Quàrti beneficio nuper in eadem ora possedisset, id omne tabulis
publicè consignatis esse transcriptum. Atque, vt non putaret, hæc nobis
[583] auctoribus gesta esse, perinde tamen posteà in nos affectus fuit
quasi credidisset. Guercheuillææ quidem mens, fuit huius principatus
sui reuerentia, velut potenti freno iniecto, Biencourtiorum vtrumque,
patrem & filium, fidei hactenus in nos parum sinceræ, animique minus
grati, suo in officio continere; nihil autem de Porturegiensi iure
ipsis detrahere. Sed fui nimio plus amantes homines alienam in re
propria cautionem, suam iniuriam interpretabantur: quòd tamen res iis
esset angusta domi, nec viderent vnde commodiùs cella Porturegiensis
instrui posset, quàm à Guercheuillæa in gratiam nostrorum Patrum, ne
hac annona exciderent, suum dolorem taciti concoquebant. Nostrorum
facillima fuit apud Biencourtium purgatio, quam cum accepisset in
præsentia, reconciliatis animis Patres ad institutum Canadiensis
idiomatis condiscendi magnis animis reuersi sunt, partitis inter se
prouinciis, vt Pater Massæus ad Ludouicum Membertouium, Henrici vita
functi filium, eius rei causa demigraret; Pater Biardus magistrum eius
linguæ domi Barbarum sibi adhiberet. Patri Massæo ad Sancti Ioannis
flumen apud hospitem, cum adolescente Gallo socio degenti, ex diuturna
inedia, & Nomadicæ vitæ continentibus vexationibus, accidit grauis
ægrotatio, qua tantum non confectus ad vltima delaberetur, inter
quem morbum Membertouio cum hospite Patre accidit ridicula planè, ac
Canadico ingenio digna sermocinatio. Ad decumbentem scilicet Patrem is
adiit, vt quidem eius vultus præferebat, Patris acerbo casu [584] valdè
sollicitus ac mœrens, quem in hæc verba compellauit. Audi me, Pater,
moreris omnino, vt ego quidem auguror: scribe igitur ad Biencourtium,
itemque ad tuum fratrem, te à nobis nequaquam trucidatum occubuisse,
sed morbo consumtum, ne qua in nobis tui obitus noxa resideat. Cui
contrà retulit Pater Massæus: Non committam, vt quod mones, imprudenter
ad meos scribam: ne tu ex mea imprudentia factus audacior, securiorque
violentas manus afferas, nihilò tamen minùs innocentiæ testes meas
litteras apud te habeas, quæ te noxa eximant. Inexspectato, & arguto
responso perculsus Barbarus, quasi ex alto sopore mox ad se rediit,
atque renidenti ore, ait: Iesum igitur tuis precibus tibi propitium
facito, vt te periculo mortis eruat, ne quis in nos tui occasus culpam
conferat. Illud ipsum curo, inquit, Pater, desine esse sollicitus,
nec enim me hic morbus exhauriet. In Porturegiensi quiete Pater
Biardus interea doctore Barbaro vtebatur ad condiscendam barbariem,
quæ se idoneum Euangelij præconem in rudi admodum gente præstaret:
cui doctori quamdiu habuit vnde mensam insterneret, eius facili,
vtilíque opera profecit, sed discendi docendíque cursum post aliquot
hebdomadas inhibuit penus inopia. Cuius angustiis quoq; prohibiti
sunt nostri, ne quattuor Barbaros, quos Pater Biardus & Biencourtius
in maritimo discrimine, ipsis Barbaris ratum votum habẽtibus, futuros
Christianos vouerant, si è præsenti naufragio incolumes euaderent.
Erepti periculo cum ad Regium Portum appulissent nauem, non fuit in
cella vnde alerentur Barbari, quoad idonea Catechesi essent imbuti, qua
destitutione affectis nobis rei bene gerendæ occasio periit, nec postea
rediit.

POTRINCOURT, the father of Biencourt, had sailed for France in the
month of July for the sake of procuring supplies, of which there
was a great scarcity in the colony at Port Royal; but up to the
following month of October no provisions had been sent from France;
therefore, Biencourt decided to make a trip, in company with Father
Biard, to the Almochiquois, who lived near the Choüacoet river,
[579] and had plenty of Indian corn, in order by the exchange of
French goods to obtain some food for the winter. But because he
turned aside from the journey across French Bay, to the St. John
river, in order that he might exact from the young Pontgravé and
the rest of the Maclouins a tax upon their Canadian traffic, and
being longer delayed by disputes which arose with that colony, he
waited almost beyond the time for obtaining corn; and, when he
finally returned to that business, deceived by the pretensions of
the Indians, who had held out the hope of buying food, he sailed
back empty-handed to Port Royal. During this trip Father Biard
fortunately succeeded in reconciling Biencourt to Pontgravé, just
as he had lately conciliated Potrincourt, who had been enraged at
the same man; and also, by the same office of pacification, in
preserving the life of Merveille, the Malouin, who was in great
jeopardy on account of certain suspicions; by which actions he
acquired the greatest influence over them both. It was advantageous
to our Priest to have men of this character indebted for favors to
him, not only for many other reasons, but especially, because he
designed to make use of their faithful and effective services in
learning the Canadian language, in which Pontgravé was unusually
skilled, if they should be allowed to reside together for a few
days, or to meet even more frequently. They, of their own accord,
took care that Father Biard might not request what he desired,
by very politely offering him the privileges of their home; the
Father was grateful to them, and for the present returned thanks,
requesting them, however, to postpone their kindness to him until
that time when it would be proper for him to accept it; for it was
not then fitting for him [580] to desert Biencourt, especially when
he was engaged in a dangerous journey. Afterwards, while Biencourt
was returning from that unsuccessful trip to the Quinibequi for
provisions, which we have just described, when they had arrived
at the Pentegoët river and the island of Ste. Croix, Father Biard
endeavored to persuade him, and even begged him, to send him to
Pontgravé from that place, which was near at hand, for the purpose
of composing a Canadian catechism, which had previously been
agreed upon between them. To this request, although most just, and
although it certainly made no difference to him, Biencourt would
not consent, except under conditions which were both exceedingly
unjust and by no means in the power of the Father. Therefore he was
disappointed of the opportunity of learning the language of the
natives, and was compelled to lead an almost inactive existence in
the fort, to his great vexation. By the end of November, although
the provisions were already almost exhausted, no tidings were
received from France; and what aid they might have obtained by
hunting was cut off by the deep snow that covered the ground; so
it was necessary to exercise the greatest economy, in order that
the provisions might last longer. The weekly allowance, therefore,
of every one in the colony had finally been fixed at ten ounces
of bread, half a pound of lard, three dishes of peas or beans,
and one of prunes. And, although the whole colony was living upon
the provisions which we had brought from France for our own use,
we were treated with no more indulgence at that time than any one
of the servants, nor did we wish for special privileges; although
a certain rascal, in a writing published in France,[74] has not
hesitated to circulate many statements to the contrary, in the most
shameless and calumnious manner. Until the 24th of January, in the
year [581] 1612, the scarcity of provisions lasted, upon which
day a ship entered Port Royal with a small quantity of supplies,
bought and sent over by Madame de Guercheville. This pious lady had
paid to brother Robert du Thet, 1,000 golden crowns, contributed
according to the agreement between Robin[75] and the Canadian
Fathers, for the purpose of purchasing and conveying provisions
to the colony at Port Royal; but Potrincourt, by means of his
promissory note, straightway cheated our brother out of 400, as
he was not a sufficiently careful guardian of his trust, and so
the whole sum was reduced to 600, by means of which a scanty store
was provided for us. But not even provisions to the value of that
number of crowns were placed in the vessel, for Potrincourt's naval
agent[76] embezzled in France part of the grain purchased; and,
of the supplies carried over, he delivered to the Society at Port
Royal as much as he pleased, and no more. Our brother Gilbert du
Thet, before whose eyes most of these acts had been committed,
when he saw that no account was rendered, by the person in charge
of the transportation of the supplies, of what had been received
by him, in company with Father Biard modestly requested Biencourt
that a reckoning concerning his trust be demanded from the man who,
by order of his father, had acted as captain of the vessel; saying
that it was to the interest of all the ship's company that it
should be made manifest how much had been received and expended by
each individual. Biencourt indeed admitted at that time, and often
thereafter, that nothing more modest or more just could be asked
by any person; but, nevertheless, just as if Simon Imbert, whose
account in [582] the matter was desired, had been cruelly accused
by our brother, he so represented to the former the request of the
latter, that he made him our bitter enemy. Therefore Imbert, in
order to make Biencourt his friend and alienate him from us, and to
release himself from the necessity of rendering an account, placing
an evil interpretation upon the plan of Madame de Guercheville, who
had taken occasion to make an agreement between the society and
Robin, in order that he might more securely guard the interests
of our Mission, falsely charged that by means of it a conspiracy
of the society was in progress, by which the authority of the
Biencourts was to be destroyed in the fort at Port Royal and in the
whole of New France. From this slander arose those quarrels with
Biencourt by which our services were rendered useless to the tribes
of New France, nay, more, to the French themselves, who needed
instruction scarcely less than the natives.

It was easy for our brethren to refute the falsehoods of their
defamer; and once, twice, and a third time they so plainly and
completely disproved them, before Biencourt, in the hearing of the
whole settlement, that Imbert was rendered speechless by the final
refutation, and was so reduced that he did not hesitate to claim,
for the sake of excusing his wickedness, that these slanders had
been uttered by him while much intoxicated. Biencourt had been
deeply vexed by the news which was brought, to the effect that,
even with the knowledge of his father, Potrincourt, the possession
and government of the whole of New France from its greatest river,
the Sacqué to Florida, except Port Royal, had been granted by a
Royal charter to _Madame de Guercheville_; and that, by documents
under public authority, there had been transferred to her also
by Sieur de Monts everything which he had recently possessed in
this region by the grant of Henry IV. And, although he could
not suppose that these things were done because of our [583]
influence, still he thereafter acted towards us just as if he had
so believed. The idea of Madame de Guercheville was, indeed, that
their respect for her authority might serve as a strong restraint
to hold to their duty the Biencourts, both father and son, who up
to this time had kept poor faith with us and felt little gratitude
toward us; but not by any means to deprive them of their right to
Port Royal. But these men, too fond of their private interests,
considered as an injury to themselves the solicitude of others
in regard to their own affairs; but because their affairs at
home were embarrassed, and they knew no more convenient source
of provisions for Port Royal than Madame de Guercheville, for
the sake of our Fathers, they silently smothered their vexation,
in order not to lose these supplies. Our brethren very easily
exonerated themselves before Biencourt, and when he had for the
time being accepted their excuses, and harmony had been restored,
the Fathers returned with great determination to their purpose
of learning the Canadian language, dividing the business between
them, so that Father Massé should go for this purpose to Louis
Membertou, son of the late Henry: while Father Biard should have
a Savage to teach him the language at home. While Father Massé,
with a young French companion, was residing with his host at the
St. John river, he fell seriously ill from long fasting and the
continual annoyances of a wandering life; and, although he did not
die, he was reduced to the utmost weakness. During this illness a
very ridiculous discussion, worthy of a Canadian intellect, took
place between Membertou and his guest, the Father. The savage
approached the prostrate Father, very anxious and grieved, as his
countenance actually showed, because of the Priest's unfortunate
condition, [584] whom he addressed with these words: "Hear me,
Father, you will surely die, as I indeed anticipate; write
therefore to Biencourt, and also to your brother, that you have by
no means perished at our hands, but been overcome by disease, in
order that no harm may come to us because of your death." Father
Massé answered him in turn: "I shall not do as you advise me, and
imprudently write to my friends, lest you should become bolder and
more careless, because of my lack of foresight, and lay violent
hands upon me, while nevertheless possessing my letter as proof of
your innocence, which would save you from punishment." The Savage,
astonished by this unexpected and keen reply, soon came to himself,
as if from a deep sleep, and said with a smile: "Therefore make
Jesus favorable to you by your prayers, in order that he may save
you from the danger of death, and no one may lay the blame of
your fate upon us." "I am attending to that very thing," said the
Father, "cease to be anxious, for this disease will not end me."
In the calm of Port Royal Father Biard, in the meantime, employed
a Savage as teacher, that he might learn the barbarous tongue,
which presented itself as the suitable vehicle for the Gospel among
this utterly rude people. As long as he had provisions with which
to furnish the table for his teacher, he made progress by the
aid of his willing and efficient services, but after a few weeks
the scarcity of supplies interrupted the course of learning and
teaching. By these difficulties our brethren were also hindered
in the case of four Savages, whom Father Biard and Biencourt, in
a time of peril upon the sea, had vowed, with the concurrence of
the Savages themselves, to make Christians, if they should safely
escape from the threatened shipwreck. When they were delivered
from this danger, and had brought the ship to Port Royal, there
was nothing in the storehouse with which to feed the Savages until
they should be suitably instructed in the Catechism; and, because
of this poverty of our brethren, the opportunity of successfully
accomplishing the undertaking passed by, and did not afterwards
recur.

IN Nouembrem eius sæculi annus duodecimus iam processerat, cùm
exigua cibaria superiore Februario allata, aut absumta penitus, aut
tenuissimis arcta reliquiis Biencourtium valdè anxium habebant: sed
eò maximè, quòd ex Galliis nauis nulla veniebat. Nostris, posteriore
Februarij mensis commeatu, summissa fuerant priuatim quaterna puri
tritici dolia, vnumque hordei, quæ in futurum sibi seposuerant; quam
annonam, accisis communibus contubernij rebus, conferendam in medium
rati, Biencourtio eam permiserunt, vt in quotidianos familiæ totius
vsus diuideret, ipsosque in diurno demenso cum cæteris domesticis
æquaret. Eo subsidio ad tempus subleuatæ sunt publicæ necessitates,
sed in tota hiberna multitudine, tametsi non numerosæ, tenuius id fuit
vectigal, quàm pro soli conditione, nullam frumentationis, incertam
venatus, piscatusque spem offerentis. Vt autem dierum tempestiuitas
omnis adesset ad piscatum, locorumque opportunitas: aberat tamen
necessarium ad hanc operam piscatorij lembi instrumentum. Cæteris
igitur contubernalibus hiberna solatia ex luculento foco segniter
capessentibus, quasi oblitis suam penuriam, nostri appellunt studium,
operamque ab lintrem fabricandam. [_Rectius "ad."_] Eis ad eiusmodi
opus accinctis, suspicere, demirari vniuersum contubernium, quid
moliantur homines à fabrili arte, ab armis fabrilibus, à materia tam
imparati: apud focum [586] de tam nouo instituto multa verba facere,
subitarios Argonautas dicteriis figere: sed nostri ab opere neutiquam
discedere, rem vrgere. Medio Martio, stupentibus suis irrisoribus,
nostri lintrem in aquam deducunt, fluminum ac maris ipsius patientem,
nec verentur adolescente famulo atque alio contubernalium comitibus,
aduerso flumine, Sinum Francicum influente, in siluas ad glandem
Chiquebiamque radicem legendam contendere. _Chiquebi_ radix est illius
oræ præcipua, nostris tuberibus haud absimilis, sed vescentibus
iucundior ac vtilior, cuius multiplices bulbi, tenui filo catenati,
sub summa terra nascuntur. Sed omnia eius radicis cubilia iam à
peritis locorum Barbaris delibata nostri leguli deprehendebant,
vt multa indagine, quilibet eorum eius cibi vnum diarium vix sibi
quæreret. Ab hac glandaria, bulbariaque messe, quandoquidem eius
leue fuit momẽtum, _ad Eplani_ piscatum studia conuertentes, altiùs
versùm amnis caput nauigium promouent. _Eplanus_, seu _Epelanus_,
est pisciculus Trichiæ Rothomagensis magnitudine, hoc est eius, quem
_Sardinam_ vulgus appellat, qui mari egressus ineunte Aprili, magnis
agminibus dulcis aquæ riuos subit, vbi fundendis ouis feturæ operam
det, cuius ingens est copia, quattuor leucis à Porturegiensi statione,
frequentibus riuorũ alueis. Eplanici piscatus laborem excepit Halecis,
ac cæterorum seu fluuiatilis seu marini generis piscium præda, prout
cuiusque captandi se dabat & tempestas, & locus idoneus, ad Maïum vsque
mensem; sed contrà quàm maximè omnium vellent, nostri piscatores, [587]
Euangelij vel hamo, vel reti capiebant homines, in longè amplissimo
Canadiorum Oceano, non nisi paucissimos.

THE twelfth year of this century had already advanced to November,
when the fact that the scanty supplies, brought the preceding
February, were either entirely consumed, or reduced to extremely
scanty remnants, caused Biencourt great anxiety, but especially,
because no ship was coming from France. There had been sent to
our brethren privately, among the preceding February's supplies,
four casks of pure wheat and one of barley, which they had laid
aside for their own use in the future. This grain, because of the
general extremities of the colony, they judged should be added to
the common stock; and gave it to Biencourt, in order that he might
distribute it for the daily needs of the whole settlement, and
give them an equal allowance each day with the rest of the people.
By this aid the general necessities were relieved for a time; but
for the winter, and among all that crowd of people, although not
numerous, this was a scanty supply, considering the condition of
the ground, which presented no opportunity for agriculture, and an
uncertain chance for hunting and fishing. Moreover, even if the
weather and the accessibility of the places had been every way
favorable for fishing, there was still lacking for this pursuit the
necessary aid of a fishing boat. Therefore, while the rest of the
settlers were slothfully enjoying winter cheer before the blazing
hearth, as if forgetful of their poverty, our brethren devoted
their attention and labor to the construction of a boat. While they
were engaged in this sort of work, the whole colony guessed and
wondered what men so unskilled in the carpenter's art, unprovided
with working tools, and unsupplied with material, were trying to
do; they talked a great deal before the hearth [586] concerning
this novel venture, and flung taunts at these rash Argonauts; but
our brethren never left their work, and hurried on the undertaking.
In the middle of March, to the amazement of their scoffers, our
friends launched their boat, which endured the violence of the
rivers and even of the sea; nor did they fear, in company with
their young servant and another of the household, to ascend the
river flowing into French Bay, to gather acorns and the Chiquebi
root[77] in the forest. The _Chiquebi_ root is peculiar to this
coast, and is not unlike our potatoes, but more pleasant and useful
for eating; its numerous bulbs, joined by a slender thread, grow
deep in the earth. However, our collectors found that all the spots
where this root grew had been already visited by the Savages, who
were acquainted with the places; so that after long search each one
of them could scarcely find a quantity of this food sufficient for
one day. From this harvest of acorns and roots, since it was of
small importance, they turned their attention to fishing for the
_Eplanus_,[36] and advanced their boat, farther toward the head of
the river. The _Eplan_ or _Epelan_ is a little fish of the size of
the Trichia Rothomagensis, that is, of the fish which is commonly
called the _Sardine_; and, in the beginning of April, it leaves the
ocean, and in great shoals enters the fresh-water streams, where
it lays the eggs for its abundant young, these streams being very
numerous four leagues from the post at Port Royal. Fishing for the
Eplanus was succeeded by that for the Halecis, and for other sorts
of river and sea-fishes, just as opportunity and suitable place
offered for capturing each, up to the month of May; but, contrary
to what they most of all wished, our fishermen, [587] with the hook
or net of the Gospel, took only a very few men in the immense Ocean
of the Canadian tribes.

INTEREA tẽporis in Gallia Reginæ auctoritas interponebatur, vt primo
quoque tẽpore Porturegiẽsi seruitute liberaremur, nobis vti liceret,
in quolilibet Nouæ Franciæ tractu, aut patrium idioma perdiscere,
aut quod iam didicissemus nostro iure, nullius exspectata venia,
inter Barbaros exercere. In eam rem igitur Regio diplomate instructi
Sociorum duo, Pater Quintinus, & qui antè in Galliam renauigarat è
Portu Regio, Gilbertus du Thet Nouo-Frãcicum littus, anno sexcentesimo
decimo tertio, medio Maïo incolumes lætique tenuerunt. Diplomate
cauebatur, vti liceret nobis nouũ domiciliũ commodo loco ædificare,
ac idoneam familiam domicilio tuendo habere, ad cuius instructum
annua tricenûm capitum cibaria, equi prætereà, capræ, ac cætera id
genus largiter summissa erant. Ad vim quoque propulsandam instrumenti
bellici, & commeatus nonnihil, militaria item quattuor tabernacula,
quibus tegeremur, dum muri assurgerent nouæ domus, Reginæ beneficentia
accesserant. Sausseius militari titulo imperioque domesticæ cohorti,
domicilio ædificando, eidemque exstructo, ac munito præfuturus erat,
vti nihil deesset ad ingruẽtes casus, quin sedes familiáque omnis sarta
tectaque consisteret. His in Regium Portum appellentibus, quini tantum
de toto contubernio aderamus, absente inter cæteros Biencourtio, cuius
vices obeunti Hèberto cùm Reginæ litteræ lectæ fuissent, [588] quibus
dimitti iubebamur, nostras nobis licuit colligere sarcinas, quibus
collectis post biduũ Porturegiensi statione, ad nouas sedes collocandas
in Norembegensi regione soluimus. _Kadesquitum_, Norembegæ oræ portus,
nautis edicebatur ex pacto, vt eò nauigium appellerent, vnde vniuersa
familia exscensionem faceret, futuri domicilij locum auspicatò captura
in proximis collibus; sed cùm in propiore portu hæsissent, cui à Sancto
Saluatore nomen, ex fausto euentu, indidimus, asserebant se pactam
fidem abunde exsoluisse, neque longiùs cursum prouecturos. Inter eam
contentionem sermo incidit cum indigenis Barbaris, quibus suam oram
mirificè præ Kadesquito collaudantibus, & ad eam sedem deligendam
magnoperè hortantibus, eius explorandæ cupido nobis incessit; qua
explorata, impenséque probata ab omnibus, totius multitudinis eò
incubuit animus, vt opportuno in colle area excitando ædificio
designaretur. Loco itaque inaugurando Crux erigitur, solum exstruendis
ædibus describitur, iaciendis fundamentis terra effoditur, eodem
nomine, quo subiectus portus, nascens tenuibus exordiis domus Sanctus
Saluator appellatur. Sausseïo cohortis Duci rusticæ rei tam acris cura
principio insederat, vt id vnum cogitaret, cætera negligeret omnia,
exque nimio agriculturæ studio, magnam familiæ partem ab opere fabrili
ad rusticum seuocaret. Mottæus Sausseïo Legatus, Ronseræus Signifer,
Ioubertus ordinum Instructor, cæterique de Cohorte primores erant in ea
sententia, omnibus reliquis posthabitis curis, ædificandum [589] esse
domicilium, eóque conferendas vniuersæ cohortis operas, quoad aduersùm
hostilẽ vim munitionibus cinctum, tutò habitari posset. Quamobrem
ægerrimè ferebant, contubernalium plerosque ab ædificando abductos
arationibus ab Sauseïo adhiberi, apud quem vehementer instabant, vt
omnium manus & studia in ædificationem, vtilius in præsentia vtique
negotium, conuerteret; sed surdo canebatur. Ita variantibus procerum
sententiis atque institutis, exoriebantur contentiones, cuiusmodi
solent inter diffentiẽtes nasci, dum quod quisque optimum censet,
id aliorum consiliis atque cœptis præuertendum putat: fiebatque vt
altercationibus dies ab opera inanes traducerentur. Quam inertiam, &
discordantium iudiciorum obstinationem, rei Christianæ cultuique Diuino
in ea ora valdè infestam, Deus visus est improuiso infortunio voluisse
multare.

MEANTIME in France the authority of the Queen was interposed, that
we might at the first opportunity be relieved from our bondage
at Port Royal, and that we might be allowed, in any part of New
France, either to study the language of the natives, or practice
among the Savages what we had already learned by our own right, and
seeking the permission of no man. Therefore two of our members,
provided with a Royal commission for this undertaking,--Father
Quintin,[78] and he who previously had sailed from Port Royal
for France, Gilbert du Thet,--safely and joyfully reached the
coast of New France in the middle of May of the year 1613. It was
provided in the commission that we should be allowed to establish
a new settlement in a suitable place, and to have a sufficient
number of colonists to protect it;[79] and for its provision
there had generously been sent a year's supply of food for thirty
persons, and also horses, goats, and other things of the sort. By
the kindness of the Queen there were also added weapons for our
defense, some supplies, and also four military tents, by which we
might be sheltered while our new residence was being built. La
Saussaye, with a military title and command, was to have charge
of the household of colonists, not only while the buildings were
in process of erection, but also when they had been completed
and fortified, in order that in case of attack nothing might be
neglected, but the entire colony should be in a condition of
defense, and the buildings in good repair. When the supplies were
landed at Port Royal, only five of us were there, out of the whole
population, Biencourt being absent with the others. When the
letter of the Queen, [588] in which were orders for our dismissal,
had been read to Hèbert,[80] who represented Biencourt, we were
allowed to collect our baggage; having done this, two days later we
left Port Royal, with the intention of founding a new settlement
in the neighborhood of Norembega. The boatmen had been notified,
according to their agreement, to land at _Kadesquit_,[81] a harbor
on the shore of Norembega, in order that the whole colony might
there disembark, and auspiciously take possession of a site for
the future settlement upon the neighboring hills; but when we
had stuck in a bay, this side of that,[82] to which from the
favorable outcome, we gave the name of St. Sauveur, they declared
that they had abundantly fulfilled their agreement, and that they
would not continue the voyage any further. During this dispute,
we engaged in conversation with the Savages inhabiting the spot;
and since they praised their own country as being far superior to
that at Kadesquit, and earnestly solicited us to choose it for
our settlement, we conceived a desire to explore it. After we had
examined this region, which was heartily approved by all, the whole
company turned their attention to selecting a site for the building
upon a suitable hill. Therefore, a Cross was erected, by way of
consecrating the place; the ground was marked out for the erection
of the buildings; the earth was dug up for laying the foundations;
and our abode, while still in its infancy, was called by the same
name as the harbor, St. Sauveur. La Saussaye, the commander of
the colonists, took, from the beginning, so deep an interest in
agriculture that he thought of that alone, and neglected everything
else; and through his excessive zeal for husbandry, called off a
large portion of the colony from the work of building, and set
them to farming. La Motte,[83] Saussaye's Lieutenant, Ronseraye,
the Color-bearer, Joubert, the Drill-master, and other leading
men of the Company were of the opinion that, postponing all other
enterprises, the building [589] ought to be completed, and the
energies of the entire company be devoted to this, until it should
be protected by fortifications against hostile violence, and might
safely be inhabited. Wherefore, they were greatly displeased
because most of the colonists were taken away from building and
employed in plowing by La Saussaye, whom they eagerly urged to
apply the labors and zeal of all in building, a more profitable
undertaking for the present; but it fell upon deaf ears. So, as the
views and plans of the leaders were at variance, disputes arose,
such as usually take place between those who differ, when each
one thinks that what he deems best ought to be preferred to the
projects and undertakings of others; the result was, that days were
idly spent, away from work, in quarreling. This inactivity, and
obstinacy in contrary opinions, so inimical to Christian interests
and the Divine worship upon that shore, God seems to have willed to
punish by means of an unforeseen calamity.

ANGLI paucis abhinc annis Virginiam occuparunt, quam Ioannes Vezaranus
Francisci I Gallorum Regis auspiciis exploratam, quingentesimo
vicesimo tertio anno sub eius iurisdictionem redegerat. Eadem ipsa
est continens inter Floridam Nouamque Franciam, quam tricesimo sexto,
septimo, & octauo gradibus substratã, _Mocosæ_ nomine? veteres
designarunt, ducẽtenis quinquagenis leucis versùs Occasum ab Sancti
Saluatoris statione dissitæ. Ex Ieutomo arce, quam egregiè munitam,
& præsidiario milite instructam inibi octauo ab hinc anno habent,
quotannis æstiuam nauigationem instituunt ad Peucoïtiarum insularum
cetarias, piscariæ [590] annonæ in futuram hiemem comparandæ. Eò cùm
deueherentur huius anni æstate, inciderunt in eas cæli caligines,
quæ huic mari densissimæ solent per eos menses incubare, in quibus
dum incerti locorum diutius hærent, frequentibus eos trahentibus
æstuariis, paullatim nostrũ in littus delati sunt, haud procul portu
Sancti Saluatoris. Inde Barbarorum imprudentia lapsorum indicio, qui
eos pro fœderatis Gallis sumerent, didicerunt Gallicam nauem in proximo
portu versari, atque illam quidem neque grandem, neque à numerosis
epibatis, neq; ab æneis tormentis validè instructam. Eo nuncio nihil
opportuniùs accidere poterat hominibus seminudis, & cibariorum copia
exhaustis, quos præter hanc inopiam, insita rapiendi cupiditas, &
prædæ maioris opinio, quàm quanta ex direpto nostro nauigio poterat
cogi, sua sponte ad vim inferendã, etiam contra ius naturale ac
gentium, accendebant. Arma igitur expediunt, passis velis, instructa
acie, directo cursu in nostrum portum inuehuntur. Quibus argumentis
Barbarus ille, cuius maximè indicio fueramus proditi, cùm hostilem in
nos Anglorum animum collegisset, tum suum errorem agnoscere, & quod
in nos deliquerat, quibus se crederet gratificari, multo detestari
fletu, quem fletum deinde crebrò integrauit, cùm à nobis errati sui
veniam peteret, & à Barbaris ipsis popularibus, qui nostrũ casum,
suam iniuriam interpretati, sæpe illi manus intentarunt. Nos interea
ancipiti opinione suspẽsi, amicos an hostes censeremus, quos rectà
in nostrã stationem secundus ventus inferebat, euentum trepidi [591]
opperiebamur, cùm nauigij gubernator scapha vectus ad explorandum
obuiam processit, longo tamen circuitu, ne non esset receptui locus,
maximè quòd is aduerso, illi obsecundante vento vterentur. Sed
explorato nihil fuit opus, classicum canentes inuehebantur, tela
eatenus modò inhibentes, dū ea ex propinquo liceret adiicere; atque
ipsos nauis defensores sigillatim destinare. Quattuordecim grandioribus
tormentis, catapultis verò maioris modi, _Mosquetos_ vocant, sexagenis,
impetu facto in nauigium nostrum, non sublatis anchoris ad motū
inhabilem, decem modò propugnatoribus instructum, ærearum cannarum
absente libratore, non multæ operæ fuit illius, atque omnium nostrum
expugnatio, quos in continente Saussæïus distinuerat. Gilbertus du
Thet noster propugnatorem in naui agebat, cùm ab hostibus funestarum
glandium tempestas maximè ingrueret; qua in procella confossus letali
plaga, chirurgi Angli Catholici multa licèt diligentia curatus,
postridie Sacramentorum opportuno solatio adiutus, religiosa morte
occubuit. Nos verò vniuersi in potestatem Hæretici Angli veneramus,
qui vt erat insigniter versutus, clam subducto ex Saussæij capsis
Regio diplomate, cuius fide nostræ coloniæ Nouo-Francicæ tota ratio
nitebatur, vt ne prædatoris more, sed æquo iure, nobiscum agere
videretur, Saussæïum vrgere institit, vti probaret, cuius auctoritate
coloniam in Canadiæ oras deduxisset. Saussæïus vbi Gallorũ Regis
voluntatem atque diploma laudauerat, quod se in scriniis luculentum
habere diceret, allatis capsis, [592] cuius claues adhuc seruauerat,
iussus est illud expromere; sed ad capsas vbi ventum est, cætera omnia
integra, suisque locis digesta agnoscebat Saussæïus, diploma tamen
non comparebat: quod vbi nullum proferebatur, tum Prætor Anglus vultu
ac voce ad seueritatem compositis, vehementer offendi, fugitiuos, &
meros piratas nos omnes asserere, dignos nece prædicare, rem nostram
militi suo diripiendam tradere, nos denique hostium loco habere.
Quod autem facinus Angli ab summa iniuria exorsi suerant, videbantur
maiore quoque iniquitate pertexturi, vt prioris noxæ memoriam
posteriore obruerent, nisi maturè obuiã iretur. Quare Prætorẽ nostri
adeunt, se, adhuc ignoranti qui essent, ingenuè aperiunt, ne imbelli
victoria elatus de contubernio suo statuat seueriùs, obsecrant; humanæ
conditionis vti meminerit, studiosè admonent: quàm benignè suis rebus
vellet consultum, vbi similis ipsum perculisset casus, tam humaniter
alienis consuleret: in primis autem consideraret sibi rem esse cum
innocentissimis hominibus, quibus nihil noxæ obiici posset, quàm ab sua
innocentia in pacato solo fuisse nimium securos. Comiter admodum sunt
auditi à Prætore, atq; honorificis accepti verbis, id vnum dumtaxat
nõ probante, quòd Patres Societatis, ab religionis & prudentiæ fama
benè vulgò audientes, in fugitiuorum & prædonum turba versarentur.
Contubernij verò sui vniuersi cum cæteram probam vitam, tum in eo,
quo de agebatur, summam innocentiã cùm nostri validis probassent
argumentis, visus est Prætor, [593] assensionem præbuisse, atque id
modò habuisse, quod in nobis argueret, negligentiam in conseruãdo
nostræ expeditionis diplomate. Ab eo igitur tẽpore Patres nostros
perhumaniter habuit, atque honorificè in omnibus, mensáque benignè
accepit. Vno interea scrupulo angebatur, quòd cum parte remigum
gubernator nostræ nauis euaserat, cuius fuga, & rei gestæ nuncius per
ilium allatus, ne quid incommodi alicunde sibi arcesseret, verebatur,
eóque magis, quòd ille de nocte scapha sua ad nauim captiuam appulsa,
reliquam remigum manum inde subduxerat. Hic certè gubernator, tametsi
Caluinianus, adiit de nocte ad Patrem Biardum, eiusque apprehensa manu,
multis obsecrationibus adhibitis, iussit eum cæterosque Patres de
se, quantumuis fide ac ritibus alieno, omnia Christiani ac popularis
hominis officia exspectare, ac persuasum habere, nulli rei defuturũ,
quæ salutẽ ipsorum spectaret: vterentur modò liberè ipsius opera,
viderẽtque quid animi sumturi essent ad fugã capescendã. Prolixè
gratias egit Pater Biardus, memoremque se futurum spopõdit tam studiosæ
in se ac suos voluntatis: de se autem ait nihil se statuere, quoad
totius contubernij res tuto loco positas videret, tum sui arbitrium
Deo permissurum: caueret interea ipse sibi gubernator, Prætorem
quidpe Anglum omnia moliri, vt eum comprehenderet. His monitis ille
instructus, vt sui discessus opinionem Anglorum animis ingeneraret,
quasi receptus ad notam Gallicam nauem captandi causa festinaret,
per ipsa frementium Anglorum ora intrepidè, ac insultantis [594] ore
voceque, triduo pòst, scapham traduxit, longioreque simulato cursu,
ponè vicinam insulã flexit iter, ibique delituit nostræ captiuitatis
euentum obseruaturus. Nobis verò inter dubiam aut necis aut seruitutis
aleam fluctuantibus, cùm apud notos Barbaros increbuisset nostræ
calamitatis fama, frequentes ad nos ventitabant, magnopere miserantes
nostrum infortunium, & suarum fortunarum tenuitatem in sequentem
annum totum, si apud se restare vellemus, officiosissimè deferentes.
De nobis tamen Argallus Prætor Anglus, & ei Legatus Turnellus mitiùs
cogitauerant, in speciem certè, quàm rebamur initio: pacti nempe cũ
Saussæïo coloniæ nostræ Duce fuerant nostrum in Galliam reditum: sed
reditus conditiones erant eiusmodi, quæ parum differrent ab certa
nostra pernicie. Triginta capitibus quot censebamur, vnus linter
dumtaxat, haudquaquam omnium, etiam densissimè stipatorum, capax,
concedebatur, hasque cõditiones acceperat Saussæïus, quin chirographo
suo erat testatus, hanc suam fuisse optionem, quæ reuera erat optio
certissimi naufragij. Nostri tamẽ euicerunt, vt ne præsens periculum
adiret vniuersa simul turba, impetratumque est; vt quindeni modò
cymbæ imponerentur, quorum vnus esset Pater Massæus, duo reliqui
Patres delati ad insulas Peucoïtias Anglis piscatoribus traiiciendi
in Galliam commendarentur: cætera pars contubernij, quæ libens in
Virginiam ibat, eò deportaretur. Altera igitur pars contubernaliũ
nauigatura in Galliam Saussæïo duce lintrem conscendit, locorum, &
maritimæ [595] artis ignara, nauticis præterea tabulis destituta, cui
Deus in tempore summisit Caluinianum illum nauis gubernatorem, valdè
intentum in popularium suorum obseruandos casus, vt si qua posset
via, ipsorum aduersis rebus opem ferrer. In continentem exscenderat,
& Canadico cultu atque more, quasi vnus è Barbaris, tota ora maritima
ferebatur, res nostras exploraturus, cùm opportunissimè incidit in
proficiscentem lintrem, qua exceptus, valdè idoneum ducem hæsitantibus
se præbuit, suamque cymbam & remiges quattuordecim eis socios viæ
ac laborum adiunxit. Eorum penuriam, quoad inuentæ essent Gallicæ
naues, opimus piscatus bis subleuauit; varius item Barbarorum in
ea ora occursus, quorum Ludouicus Membertouius lauta visceratione
Orignacij famelicos accepit; Rolandus, & alij Sagami panis nonnullam
copiam, alij piscium volucrúmque non exiguam annonam beneuolentissimè
diuiserunt. Omnium verò benefactorum id fuit iucundissimum, quod
Rolandus Sagamus admonuit, in propinquo littore ad Sesamabræum, &
Passepecum portum versari geminas naues reditum in Franciam adornantes.
Eò cùm citissimè cursum direxissent duæ lintres, opportunè adfuerunt,
antè quàm solueretur, admissique omnes, velis factis in Francicam
Britanniam, salui & incolumes Maclouiense oppidũ tenuerunt, vbi Pater
Massæus singulari Maclouiensis Antistitis, Magistratuum, oppidanorumque
humanitate ac beneficentia liberalissimè acceptus est. De Patribus
autem Biardo & Quintino, vti diximus, conuenerat, [596] vt in insulas
Peucoïtias transuecti, opera piscatorum Anglorum inde in Franciam
deportarentur: sed mutata pòst sententia, in Virginiã sunt destinati,
cùm in captiuam nauem cui Turnellus præerat, essent impositi cum aliis
quinque de contubernio, cæteris octo sociis in Argalli Prætoriam
ingressis. Virginiensis præsidij præfectus de captiuis Iesuitis nescio
quid inaudierat, eisque diras cruces struebat, cuius decreti nuncius
ad nostros in naues & ad cæteros captiuos aduolarat, qui nonnullis
nocturnam quietem adimeret, nec ille quidẽ inani rumore nixus; cùm enim
ad Virginiam naue appulsi essent nostri, eius furori destinabantur.
Argallus autem, qui fidem suam nostris obligasset, vt suo nomine ac
genere dignum erat, intrepidè acriterque Præfecto suppliciis nostros
addicenti obstitit, seque incolumi captiuis suis nihil periculi futurum
asseuerauit: Præfecto tamen institutum suũ obstinatiùs tenente, Regium
diploma, quo nostra colonia in Nouam-Frãciam deducebatur, protulit,
cuius auctoritate repressus Præfectus vltrà tendere non ausus est.
Coacto posteà concilio, cùm de re tota deliberaretur accuratiùs, ab
omnibus itum est in eam sententiam, vt Argallus cum triplici instructa
naue in Nouam-Frãciam Iesuitas reduceret; eos inde cum certis captiuis
in Galliam transmitteret; Saussæium, & eius cohortem militarem, quæ in
Porturegiensi arce præsidere, falsò tamen, dicebatur, in crucem ageret;
Gallorum omnia domicilia diriperet, ac solo æquaret. Reditum est
igitur in Nouo-Franciæ oram Gallis habitatam, vbi Sanctæ [597] Crucis,
Regij Portus arces defensoribus vacuas spoliauit, & incẽdit, omnia
Gallici nominis monumenta deleuit, Britannici aliquot locis inscripsit,
oram omnem in Anglici sceptri potestatem asseruit. His gerendis
rebus cùm inibi degeretur, bis periculum vitæ adiit Pater Biardus,
quòd multis dissuaserat Argallo aditum in Portum Regium, vt nullius
emolumenti operam, cuius tamen nõ vulgaris fuisset deinde præda; quòd
se indicem eorum locorum præbere noluerat, qui ad prædam quærebantur;
nonnullorum præterea Gallorum calumniæ iis locis in eum exstitissent:
quibus omnibus grauiter atque ingenti suo discrimine apud Argallum
Turnellumque offendit.

THE English, a few years before, had occupied Virginia, which John
Verazano, in 1523, had explored under the authority of Francis
I., King of France, and brought under his jurisdiction. It is the
portion of the continent between Florida and New France, which,
covering the thirty-sixth, thirty-seventh, and thirty-eighth
parallels, was formerly called by the name of _Mocosa_,[84]
situated two hundred and fifty leagues Westward from the station
at St. Sauveur. From the fort [at Jamestown], which they have held
for eight years, strongly fortified and occupied by a garrison of
soldiers, they make a voyage every summer to the fishing grounds
of the Peucoit[85] islands, to obtain fish [590] for food during
the coming winter. While they were sailing thither in the summer of
this year, they encountered the heavy fogs which commonly prevail
upon this sea during these months; and while they were thus long
delayed, and ignorant of their situation, they were gradually
borne by the currents to our shore, not far from the harbor of
St. Sauveur. Then, by the information of the Savages, who sinned
unwittingly, and took them for friendly Frenchmen, they learned
that there was a French ship in the next bay, and that, too, not
a large vessel, nor defended by a numerous crew, and but lightly
armed with brass cannon. Of course, no more welcome news than
this could come to half-naked men, whose stock of provisions was
exhausted,--men who, in addition to this poverty, were incited by
an inborn love of robbery, and an expectation of greater booty
than could have been obtained from the plunder of our ship, to
willingly employ violence, even against natural justice and the
law of nations. So they prepared their weapons, and under full
sail, and with decks cleared for action, entered directly into
our harbor.[86] When the Savage by whose information we had
been especially betrayed perceived from these signs the hostile
intentions of the English towards us, he at once recognized his
mistake, and with many tears declared that he had been at fault
toward us whom he thought to please. These lamentations he often
thereafter repeated, when he sought pardon from us for his error,
and even from his Savage countrymen, who considered our misfortune
their own injury, and often threatened him with violence.
Meanwhile, we were in doubt whether we should judge as friends or
enemies those whom an in-shore breeze was bearing straight towards
our position; [591] while the pilot of the ship set out to meet
and reconnoiter them in a small boat, by a long circuit, however,
in order that he might not be left without a way of retreat, but
especially because the wind was contrary to him, but favorable to
the strangers. But there was no need of reconnoitering, for they
advanced, sounding the signal for battle, only reserving their
fire until they could use it at close quarters, and aim at the
defenders of the ship one by one. With fourteen great cannon, and
sixty guns of the larger size, which they call _Mosquets_, they
made their attack upon our ship, which was unprepared for sailing
because the anchors had not been raised, and was furnished with
only ten defenders, while the gunner of the brass cannon was
absent; and so the capture of our ship and all of us, whom La
Saussaye had scattered about upon the shore, was a matter of no
great difficulty. Our brother Gilbert du Thet was assisting in the
defence of the vessel, when an especially violent shower of bullets
assailed them, in which he was stricken with a mortal wound; and,
although attended with great devotion by an English surgeon who
was a Catholic, on the following day he died most piously, after
receiving the consolation of the Sacraments. But all of us had come
into the power of the English Heretic,[87] who, being extremely
crafty, secretly abstracted from La Saussaye's trunk, the Royal
commission, upon which authority rested the entire establishment
of our colony in New France, in order that he might appear to
treat with us not as a robber, but upon an equal footing; and
then he began to urge La Saussaye to prove by what right he had
planted a settlement upon the shores of Canada. When La Saussaye
had cited the authority and commission of the King of France,
which important document he declared that he had in his chest, his
baggage, [592] of which he still retained the keys, was brought,
and he was ordered to produce it; but when he opened the chest, La
Saussaye recognized everything else untouched and in its proper
place, but no commission appeared. When this was not forthcoming,
the English Commander assumed a severe countenance and tone, and
was deeply angered, calling us all runaways and mere pirates,
and, declaring us worthy of death, handed over our property to
his crew to be pillaged, and, finally, treated us as enemies. Now
it seemed probable that the English, unless they should quickly
be hindered, were about to cover up the outrage which they had
already begun, with some greater crime, in order that they might
conceal the memory of the previous injury by a fresh offence.
Wherefore our brethren approached the Captain; frankly revealed
themselves to him, as he was still ignorant of their identity;
and begged him not, in elation over his easy victory, to adopt
severe measures against their colony; they earnestly warned him
to remember the conditions of human life, saying that just as he
would wish his own interests mildly handled, if a similar calamity
had fallen upon him, so he ought to act humanely in the case of
others; moreover, that he should especially consider that he was
dealing with innocent men, to whom no fault could be charged beyond
the fact that, because of their blamelessness, they had been too
careless in a peaceful spot. They were heard somewhat kindly by
the Captain, and received with respectful address; the only thing
of which he disapproved being that Fathers of the Society, who
had commonly so good a reputation for piety and wisdom, should be
among a band of runaways and pirates. When our brethren had proved
by strong evidence the entire blamelessness of their colony, not
only in respect to their honorable life in other ways, but also
in that which was the subject of the conversation, the Captain
seemed [593] to yield his assent, and to find as the only fault in
us our neglect to preserve the commission of our expedition. From
that time on, he treated our Fathers with great consideration,
and received them in all matters with honor, and with kindness at
his table. In the meantime he was troubled because the pilot[88]
of our ship had escaped, together with a part of the crew; and
he feared that harm might in some way fall upon himself, because
of the pilot's being free to announce what had taken place; and
the more so, because the latter came in his boat at night to the
captured ship and took off from it the rest of the crew. This
pilot, indeed, although a Calvinist, came by night to Father Biard,
and, taking him by the hand, with many protestations bade him and
the other Fathers to expect from him, as far as faithfulness and
devotion could go toward another, all the services of a Christian
and a fellow-countryman, and to be persuaded that he would neglect
nothing which might contribute to their safety; to employ his aid
freely, and consider what they should decide upon, as to making
their escape. Father Biard thanked him profusely, and promised
that he would remember such earnest good-will towards himself and
his associates; but added, that he would make no plans concerning
himself until he should see the entire colony placed in safety,
and then he would leave to God the decision of his own case; that
in the meantime the pilot ought to look out for himself, as the
English Captain was making every effort to capture him. When the
pilot had received these warnings, in order that he might cause
the English to think he had gone away, three days afterwards,
fearlessly, and with taunting [594] expression and words, he
passed in his boat before the faces of the angry English, as if he
were hastening to seek refuge with some French ship of which he
knew; and, while pretending to go farther, turned about behind a
neighboring island and there lay in hiding to observe the outcome
of our capture. While we were wavering between the doubtful chance
of either death or imprisonment, our Savage acquaintances, having
received the news of our calamity, visited us in great numbers,
deeply pitying our misfortune, and most dutifully offering us the
use of their scanty resources for the whole coming year, if we
were willing to remain among them. However, Argall the English
Captain, and his Lieutenant Turnell,[89] had decided upon milder
measures toward us, in appearance certainly, than we at first
expected; indeed, they had agreed with La Saussaye, the Leader of
our colony, to send us back to France; but the conditions of return
were of such a character that they differed little from our certain
destruction. There was allowed to us, although numbering thirty
persons, only one boat, which could not hold us all, even if we
were crowded together as closely as possible; and these conditions,
La Saussaye had accepted, nay, more, he had borne witness with
his own handwriting that this had been his preference, which was
really the choice of certain shipwreck. However, the efforts of
our Brethren prevailed, that the whole colony should not together
incur imminent danger; and it was allowed that only fifteen should
be placed on board the boat, of whom one should be Father Massé,
while the two remaining Fathers should be carried to the Peucoit
islands and entrusted to English fishermen for conveyance to
France. The rest of the colonists were, in accordance with their
own desire, to be carried to Virginia. Therefore one portion of the
settlers, under the lead of La Saussaye, entered the boat to set
out for France, although ignorant of the region and of seamanship,
[595] and unprovided with charts, to whom God in time sent the
Calvinistic pilot, who had taken great pains to observe the
fortunes of his countrymen, in order that if any opportunity should
offer, he might bear aid to them in their distress. He had landed
upon the continent, and, in the Canadian manner of life and custom,
like one of the Savages, was traversing the entire coast, in order
to ascertain our condition, when very fortunately he happened upon
the boat which had set out. Upon being received on board, he showed
himself a truly able leader in their perplexities, and united his
boat and fourteen sailors to ours as comrades in the voyage and
its labors. Up to the time the French ships were found, a lucky
catch of fish twice assuaged their hunger; they were also aided by
various meetings with the Savages upon that coast, of whom Louis
Membertou received them, when famishing, with a liberal present of
elk meat,[90] Roland and some other Sagamores furnished a supply
of bread, and others most generously gave a bountiful provision of
fish and birds. But of all blessings, the most grateful was the
news, which the Sagamore Roland gave us, that on the neighboring
coast, at Sesambre and Passepec[91] harbor, were two ships
preparing to return to France. The two boats, quickly directing
their course thither, fortunately arrived before the vessels left;
and, all having been received on board, they made sail and arrived
safe and sound at St. Malo, a town in Brittany, where Father Massé
was received with the greatest kindness and generosity by the
Bishop of St. Malo and the magistrates and people of the town.
Moreover, concerning Fathers Biard and Quintin, as we have said, it
had been decided [596] that they should be conducted to the Peucoit
islands, and thence, by the aid of the English fishermen, should be
conveyed to France; but these plans having afterward been changed,
it was resolved that they should be sent to Virginia, they, with
five others of the colonists, being placed on board the captured
vessel, which was in command of Turnell, while eight other settlers
had entered Captain Argall's ship. The governor of Virginia had
heard something concerning the captive Jesuits, and was preparing
severe punishment for them; this news had come to our brethren and
the rest of the prisoners on board the ships, and deprived some
of their nightly rest. This report did not rest on idle rumor,
for when the ship bearing our brethren had reached Virginia, they
were exposed to his fury. Argall, however, who had given his
word to our brethren, boldly and vehemently, as was fitting his
name[92] and race, opposed the Governor in his attempt to punish
them, and declared that, as long as he lived, no danger should
befall his prisoners. But, when the Governor obstinately persisted
in his purpose, Argall produced the Royal charter, in dependence
upon which our colony had been introduced into New France; and by
its authority the Governor was restrained, and dared proceed no
farther. In a meeting of the council, therefore, the whole affair
was more carefully discussed, and all agreed upon the decision
that Argall, with three ships, should take the Jesuits back to New
France; that he should thence send them and certain other prisoners
to France; that he should chastise La Saussaye and his military
force, who were said, although falsely, to be in possession of the
fort at Port Royal; and that he should plunder and level with the
ground all the houses of the French. He therefore returned to that
coast of New France occupied by the French, where he despoiled
and burned the forts of Ste. [597] Croix and Port Royal, which
were bare of defenders, destroyed all evidences of the French
occupation, and erected English monuments in various places,
declaring the whole coast to be under the sway of the British King.
While Father Biard was present during these proceedings, his life
was twice endangered, because he had dissuaded Argall with many
words from entering Port Royal, on the ground that there would
be no profit in the undertaking, from which they, nevertheless,
afterwards obtained an uncommon booty; because he was unwilling to
become a guide to those places where plunder was sought; moreover,
because slanders had been uttered against him by some Frenchmen
in that region; for all of which reasons he offended Argall and
Turnell deeply, to his own great peril.

REGIO Portu digressus Argallus in Virginiam contendebat, ineunte
Nouembri, anno sexcentesimo decimo tertio, sed postridiè quàm soluerat,
atrocissima tempestate diuulsæ naues in lõgè diuersas oras abierunt:
Argalli quidem Prætoria in Virginiam tandem est delata: minor è duabus
nostris captiuis cum suis vectoribus nũquam deinde comparuit: alia
captiua maior, cui Turnellus præsidebat, quaque vehebamur, sedecim
dierum continentibus procellis fœdè vexata, pæne absumtis cibariis
desperationem iam adierat, cùm cadente denique tempestate, in Virginiam
secundo vento iter intendere cœpimus. Vicenis quinis leucis, haud
ampliùs, aberamus Virginiæ littore, vbi de nostra nece à Præfecto
decernebatur eóque nobis ea nauigatio erat odiosa, cùm derepente
coortus aduersus ventus proram in _Asoras_ Lusitanorum insulas [598]
obuertit, septingentis pæne leucis inde recto itinere in Ortum sitas.
Eius certè venti vis quòd nihil intermitteret, Turnellus præuidebat
non nisi capitis sui periculo in Lusitanorum potestatem se vẽturum,
qui captiuos Sacerdotes, per summam iniuriam domicilio suo auulsos,
spoliatosque secum traheret; & eo quidem angebatur magis, quòd Patrem
Biardum Hispaniensis generis esse crederet, falsis Porturegiensium
Gallorum accusationibus persuasus, vt eius noxæ criminationem apud
Lusitanos non immeritò reformidaret, si nostri Patres ad se accusandum
animos adiicerent. Ea re ingenuè fatebatur vim Numinis, innocentium
iniuriã vlciscentis, sibi ac suis in ea nauigatione infestam meritò
esse, qua calamitate fractus, qui calumniis sua culpa temerè persuasus,
Patri Biardo valdè infensus in eum diem fuerat, magnopere deinde
mitigari, eique placatior cœpit fieri. Vt autem ventorum violentia non
adigeret ad _Asoras_: cibariorum tamen eò etiam nolentes amandabat,
& aquæ dulcis penuria; quamobrem Turnello videndum erat, ne quid
ipsi damni arcesseret Patrum nostrorum præsentia, ex quibus periculi
nihil imminebat, si naue procul in anchoris inhærente, per scapham
in portum missam necessaria annona pararetur, quod futurum Turnellus
sperauerat. Contrà verò quàm crederet, accidit: appulsis enim ad
Faëalem insulã Asorarum vnam, subeundum fuit in portum intimum, atque
in ciuium oculis inter cæteras naues consistendum: quò vehementiùs
paullò inuectis, cùm nostra nauis in Hispaniensem saccari nauẽ
impacta, [599] proræ anterius velum detersisset, Nauarchus Hispanus
piratam conclamauit, turbamque nauticam ad arma exciuit. Paucis antè
hebdomadis Gallus subita irruptione nauem in eodem portu spoliauerat,
vnde Hispani similem casum veriti, hoc vehementiùs trepidauerant,
tantóque sagaciùs in Anglum inquirendum arbitrabantur. Quare Turnello
exscendendum in continentem fuit, quem obsidis loco haberent Hispani,
dum accuratè lustrarentur interiora nauis, Patribus interim ponè
lintrem studiosissimè delitescentibus, ne quid detrimenti ex eis Anglo
crearetur, si comparerent. Perdifficilis erat latebra loco minimè
idoneo, re adeò repentina, tamque accuratis scrutatoribus, nauis omnia
intima rimantibus: sed lynceos eorum oculos fugerunt nostri, magna sua
voluptate, quòd Anglum ita seruassent: maiore Angli gaudio, quòd præter
spem, ac suum meritum, ab iis seruatum se agnosceret, quibus libertatem
per summũ scelus ademerat. Id beneficij genus, singularemque fidem,
Angli & in præsentia ingentibus grati animi argumentis agnoscebant,
& deinceps sæpenumerò, maximè apud suos Ministros, cum summa Patrum
laudatione, prædicarunt. Tres solidas hebdomadas substitit in eo portu
nauis Anglicana, tantumdemque abditi Patres sole caruerunt; inde omisso
in Virginiam itinere, Turnellus in Britanniam contendit, sed recta
nauigationis semita cum nos tempestas deiecisset, in oram Vualliæ
ad Occasum violenter nos impegit: vbi cùm nauem annona deficeret,
Turnellus Pembrochum [600] oppidum adiit commeatus parandi gratia. Eius
oppidi magistratibus Turnellus mouit suspicionem maritimi latronis,
quòd & homo Anglus Francica verehetur naui, & nullam litteram scriptæ
auctoritatis proferret, qua suam nauigationem tueretur: neque vel
iurato asseueranti, se tempestate diuulsum à Prætore suo Argallo,
fides habebatur. Cum eum igitur omne probationum genus destituisset,
citauit dictorum suorum testes duos Iesuitas, quos haberet in naui,
quorumque incorruptæ fidei neminem mortalium diceret posse meritò
refragari. Patribus ergo perhonorificè interrogatis, cùm pro testimonio
apud magistratum publicè dixissent, Turnellus fuit in honore, atque
vt virum nobilem decuerat, probè omnia gessisse creditus est: nostris
verò est honor habitus, & apud _Maiorem Vrbis_, vt vocant, Magistratum
plebeium scilicet, hospitium est assignatum. Qui pro Præfecto rei
maritimæ ius Pembrochij tum dicebat Nicolaus Adams, apud quem nostri
testimonium dixerant, vbi audiit pessimè iis esse in nauigio, iussit
eos diuersari apud eũ Magistratum, quem indicauimus, suaque fide omnia
eis suppeditari copiosè, quibus si deesset vnde sibi rependerent, Dei
causa se iis sumtuum gratiam libenter facere dicebat, quòd putaret
minimè decere, ab omni dignitate ac doctrina instructis viris nihil
apud Pembrochios ciues humanitatis relinqui. Missum erat ad Britanniæ
Regem de nostris, cuius dum rescriptum exspectatur, frequentes
visendi conferendique gratia vndique ad nostros adeunt de nobilitate,
de magistratibus, ac ministris [601] etiam, quorum quaternos in
disputationis palæstra cum illis commisit quidam de proceribus,
doctrinæ periclitandæ studio. De illorum autem negotio cùm in Regiam
allatum esset, iam inaudierat Regis Christianissimi legatus captiuum
esse nauigium, & Francos Iesuitas, vrgebatque omnium, ac maximè
nostrorum libertatem, quòd eius rei habuerat ab suo Rege studiosiùs
iniuncta mandata. Nihil itaque moræ fuit, quin nostri Pembrochio
Douerum arcesserentur, vnde breui traiectu Itium Portum, Francicæ oræ
oppidum, incolumes lætique deportati sunt, decimo suæ captiuitatis pæne
affecto mense, quo loco Darquieni Dynastæ, Regio præsidio Præfecti, &
Baulæi Decani eximia humanitate, beneficentiaque lautissimè accepti
sunt, idoneo præterea donati viatico, quod Ambianos iter intendentibus
in suum Collegium abunde esset.

ARGALL left Port Royal and started for Virginia in the early
part of November of the year 1613, but, on the day after he set
sail, an exceedingly violent storm arose, by which the ships
were driven asunder in very diverse directions. Captain Argall's
vessel, indeed, was finally borne to Virginia; the smaller of the
two captured ships, with its crew, was never seen thereafter; the
larger of these, which Turnell commanded, and on board of which we
were, after being dreadfully beaten for sixteen days by continuous
tempests, had reached almost desperate straits, because of the
exhaustion of its provisions, when the storm finally ceased, and
we resumed our voyage towards Virginia with a favoring wind. We
were distant not more than twenty-five leagues from the coast of
Virginia, where the Governor was planning our destruction, and for
this reason the voyage was hateful to us; when a contrary wind
which suddenly arose turned our bow towards the _Asores_ islands
of Portugal, [598] situated at a distance of almost 700 leagues
due East from that point. Since the force of this wind did not
at all abate, Turnell foresaw that his life would be endangered
should he come into the power of the Portuguese, because he was
conveying as prisoners, Priests, who, with the greatest injustice,
had been torn from their settlement and despoiled; and he was
still more troubled because, persuaded by the false charges
of the French at Port Royal, he believed Father Biard to be a
Spaniard, so that he dreaded, with good reason, a denunciation of
his offense before the Portuguese, if our Fathers should resolve
to accuse him. Therefore he frankly acknowledged that the power
of the Deity, which avenges injury done to the innocent, was
deservedly hostile to him and his upon that voyage; and, overcome
by this calamity, although he had, through his own fault in rashly
believing slanders, been extremely unfriendly to Father Biard up
to that time, he began to soften greatly and become more amiable
toward him. Moreover, even if the force of the wind were not
driving them to the _Asores_, still, scarcity of provisions and
fresh water compelled them to go thither, though against their
will; wherefore, it was necessary for Turnell to take precautions
lest the presence of our Fathers should cause him damage; as no
danger was to be feared from them, if the ship should remain at a
distance at anchor, and the necessary provisions should be secured
by sending a small boat into the harbor, as the Captain hoped to
do. Matters turned out, however, contrary to his expectations;
for when we approached Faëal, one of the Asores islands, we were
compelled to enter the inmost harbor, and take a position among
the other ships under the eyes of the inhabitants. Having entered
thither a little too swiftly, when our vessel collided with a
Spanish treasure-ship [599] and carried away its forward jib, the
Spanish Captain shouted out that we were pirates, and aroused his
crew to arms. A few weeks before, a Frenchman had plundered a
ship in the same harbor by a sudden attack; whence the Spaniards,
fearing a similar fate, had been the more alarmed on this occasion,
and thought an investigation still more necessary in the case
of an Englishman. Turnell was therefore obliged to disembark
upon the land, where the Spanish held him as a hostage while the
interior of the ship was being thoroughly searched, the Fathers,
in the meantime, carefully hiding behind a boat, in order that the
Englishman might suffer no harm on their account if they should be
discovered. Concealment was very difficult in a place not at all
convenient, as the affair arose very suddenly, and there were so
careful searchers, who rummaged the entire interior of the ship;
but our brethren escaped their lynx eyes, greatly to their own
delight, because they had thus preserved the Englishman; but with
greater pleasure to the Englishman, because he recognized that he
had been saved, contrary to his expectations and his deserts, by
those whom he had most wickedly deprived of their liberty. This
service and remarkable good-faith the English recognized at that
time with marked signs of gratitude, and often thereafter spoke of
the Fathers with great praise, especially before their Ministers.
Three entire weeks the English ship remained in that harbor, and
the same length of time the Fathers were hidden away and deprived
of the sunlight; then, abandoning the voyage to Virginia, Turnell
proceeded to Britain. But, when a storm had diverted us from the
direct prosecution of our voyage, it carried us violently Westward
to the coast of Vuallia;[93] and when here provisions failed the
ship, Turnell entered the town of Pembroke [600] for the sake of
obtaining supplies. The officials of this town suspected him of
piracy upon the high seas, because, although an Englishman, he was
sailing in a French vessel, and produced no written testimonials
of the authority under which he was making his voyage; and when
he made oath that he had been separated by a storm from his
Captain, Argall, he was not believed. When, therefore, every
sort of evidence had failed him, he cited as witnesses for his
statements the two Jesuits whom he had on board the ship, whose
incorruptible integrity, he said, no mortal could deservedly call
in question. Therefore, when the Fathers had been very respectfully
interrogated, and had given their testimony in public before the
magistrate, Turnell was placed in honor, and was believed to have
done everything honestly, as befitted a gentleman; but our brethren
were treated with distinction, and were entertained as guests by
the _Mayor of the City_, as he is called, that is, the Magistrate
of the common people. When Nicholas Adams, who then represented the
Minister of the marine at Pembroke, and in the presence of whom our
brethren had given their testimony, heard that they had extremely
bad fare upon the ship, he directed that they should be entertained
at the home of the Magistrate whom we have mentioned, and that upon
his own responsibility everything should be abundantly supplied to
them; and if they should lack the means to repay him, he said that
for the sake of God he would willingly do them the favor of meeting
the expense, because he thought it very unbecoming that no kindness
should be shown among the citizens of Pembroke to men distinguished
in every way for merit and learning. A message had been sent to
the King of Britain concerning our brethren; and, while an answer
thereto was being awaited, many came, for the purpose of seeing
and conversing with the fathers, from the ranks of the nobles, of
the officials, and even of the ministers, [601] four of whom one
of the councilors put into the arena of debate with our brethren,
with the desire of testing their doctrine. Moreover, when their
case had been reported at Court, the ambassador[94] of the Most
Christian King had already heard that a ship with French Jesuits
had been captured, and urged the release of all and especially
of our brethren, because he had from his King strict commands to
this effect. There was therefore no delay in the conveyance of our
brethren from Pembroke to Dover, whence, after a short passage,
they safely and joyfully arrived, after almost ten months of
captivity, at Itius Portus,[95] a town on the French coast. Here
they were received most honorably, with especial kindness and
favor from Sieur d'Arquien, Commander of the Royal garrison, and
Dean Boulaye; a suitable viaticum was also given to them, which
was abundant for their needs during the trip to their College at
Ambians[96] [Amiens].

IAM Nouo-Francicæ Missionis operæ quantum promouerint rem Christianam
inter Barbaros, non facile dispiciet, qui rem vulgi trutina metietur:
qui verò negotium natura sua perarduum, interuenientibus etiam
aliunde casibus valdè impeditum, æquis momentis volet æstimare,
maximè idoneis, atque illustribus initiis asperrimum solum Euangelicæ
sementi præparatum, fateatur necesse est. In primis enim quantum,
quæso, illud est, belluini prorsus ingenij atque moris gentem,
nuper ab omni commercio externo alienissimam, ab sua impotentia
suspiciosissimam, sic nunc esse nobis cõciliatã, ea de nostris
hominibus opinione imbutam, vt eos summo ambitu quilibet Barbarorũ
cõuentus [602] expetat, in sua ora domicilium habere cupiat, de suis
copiolis annua cibaria deferat, mœrore ac fletu suum eorum desiderium
testetur, implacabili odio in Britannos, nostræ infestos quieti,
feratur? Magnum quiddam profecto est, & ingentis ad fidem illis
animis ingenerandam momenti, erga illius præcones tam propensa ferri
voluntate, fiducia, & veneratione. Illud autem alterum longè maius
est, tantóque ad Barbaroram efficiendam salutem potentius, quantò
alienius est ab humanarum affectionum ratione, diuinisque motionibus
proprium magis. Altè iam insedit Canadiorum animis illa sententia,
æternis addici cruciatibus, qui Baptismi expertes è viuis decedant,
vt tametsi valẽtes Christianæ legis conditiones, suo sensu paullò
asperiores, haud facilè subeant, moribundi tamen Baptismum ingentis
omnino beneficij esse ducant, cupidéque appetant. Cuius doctrinæ
quoniam Patres Societatis auctores habent, eamque combiberunt intimis
sensibus, eius sua sponte illos admonent, & memores esse iubent,
quoties popularium quis deteriùs affectus decumbit, hortanturque suos
Doctores vti obitum ægroti præuertant, salutaribus aquis lustrantes,
antè quàm occumbat. Atque hos quidem animorum motus, in barbarissimis
alioqui hominibus, biennij cultura, & ea quidem non assidua, sed
frequentibus interpellata difficultatibus, duo Patres effecerunt, non
leuibus certè momentis ad Euangelici verbi satus in ea gente magnis
incrementis propagandos. Quam ad propagationem, sacrarum precationum,
& Baptismi [603] inusitata vis, insignibus aliquot documentis apud
eam nationem interdum prodita, incitamento non mediocri videtur olim
futura. Patri Biardo ad Eplani piscis amnem die quodam agenti affertur
nuncius ab ægrota, & animam agente muliere, quæ ipsum videre atque
alloqui valdè cuperet, ad Sanctæ Mariæ Sinum, duabus ab eo amne leucis.
Eò ducem habuit vnum de contubernio, feminamque more gentis præter
focum stratam deprehendit, tertia iam hebdomada miserè languentem:
ægram, quoad per eius morbum licuit, Catechesi necessaria instruit,
adhibitisq; pro re nata precibus cruce ad pectus appensa munit, seque
vocari iubet, si quid ei posteà deterius accidat. Postridie mulier bene
sana è foco exsilit, & graui onusta sacco ad maritum quattuor inde
leucas vegeta contendit. Eam sanationem Caluinianus Dieppensis omnium
primus obseruauit, confestimque illius euentum mirabilem nunciaturus ad
Patrem Biardum accurrit. Idem Pater in ora Pentegoetia cum Biencourtio
versabatur, vbi pro instituto mapalia Barbarorum circumiens, ægros
visebat, solabatur, precibus, ac Christianis documentis iuuabat. Ibi
tertium iam mensem æger decumbebat, cuius salus erat conclamata, quem
Barbari visendum Patri obtulerunt. Frigido sudore totus manabat, certo
fere mortis indice, cùm iam eum grauis æstus tenuisset, cui post
preces, & breuia fidei documenta, cùm Pater crucem sæpius exosculandam
porrexisset, eique de collo pensilem reliquisset, frequentibus Barbaris
audientibus, & quæ gererentur mirè [604] probantibus ab eo ad nauẽ &
Biencourtium rediit. Postera verò die Biencourtio cum indigenis in
naue permutationibus mutuis occupato, in eã nauem sanus ingressus ille
æger, heri moribũdus, crucemque gratulabũdus, magnificè ostentãs, adiit
ad P. Biardũ, ingentiq; gaudio suam ei sanitatem testatus, virtuti
S. Crucis acceptã tulit. Illustrius multò est id quod sequitur, & ad
Barbarorũ sensum in Baptismi laudẽ singulare. P. Biardus, & Mottæus
Saussæij Legatus, Simonque Interpres vnà iuerant ad considerandam
areã Sancti Saluatoris domicilio designatã, vnde redeuntibus procul
ad aures accidit lamẽtabilis vlulatus quærentibusq; à Barbaro comite
causã lugubris clamoris, responsum est, sollemne illud esse alicuius
iam iam vita functi argumentũ. Sed propiùs ad Barbarica tuguria
succedentibus puer interrogatus indicauit, nõ mortui, sed morientis
esse cõpliorationẽ; atque ad P. Biardum conuersus; Quin tu, inquit,
accurris, si forte in viuentẽ adhuc incidas, & eius morti Baptismum
præuertas? Ea pueri vox, tamquã cælo missa, Patrem & comites ad cursum
vehementer accendit, quibus ad agrestes casas appulsis, Barbarorũ
sub dio stantium lōgissima ala, directo ordine instructa occurrit,
atq; in spectãtis alæ, & mœrore defixæ oculis obambulans pater, cuius
in vlnis tenellus moriebatur puer. Hic vt animam ægerrimè trahebat,
interruptis debilitate singultibus ad mortem properans, miserum
parentem miseratione cruciabat & dolore. Ad quoslibet autem infantis
singultus, horrendùm eiulabat parens, cuius eiulatum adstantis
Barbaricæ concionis mox luctuosus [605] excipiebat vlulatus. Pater
Biardus adiit ad afflictum puelli parentem, rogauitque an ipso volente
moribundum infantem Baptismo esset lustraturus. Ingenti mœrore percitus
Barbarus vocem mittere non potuit, sed deposito in postulantis manibus
puero, reipsa, quid cuperet, ostendit. Pater aquam poposcit, puellumque
Mottæo ardentissimè suscipienti tenendum tradit, salutaribus aquis
aspergit, Nicolaum de Mottæi nomine appellat, concepta precum formula
Barbaris lumẽ ad fidei agnoscendas ingentes opes à Deo precatur. Sub
eam precationem receptum de Mottæi manibus infantem matri eius præsenti
defert, mater filio mammam continuò porrigit, puer oblatam cupidè
arripit, lac ad satietatem haurit, atque deinceps sanus vegetúsque
vixit. Vniuersus interim Barbarorum, qui circumsteterat, globus rei
haud vsitatæ defixus miraculo, petrarum instar immotus, ac tacitus
hærebat in vestigio. Ad eos igitur sic animo comparatos noster, quæ
visa sunt in rem præsentem quadrare, verba fecit, quæ auidis mentibus
hauserunt, atque vbi perorauerat, iussit singulos in tuguria se
recipere. Vti venerabundi ac trementes eius sermonem summa reuerentia
exceperant, ita cùm cœtus facta missione receptum in suas casas
indixit, alto silentio præferentes inusitatum obsequium, in sua quisque
tuguria pacatissimè, citissimeque dilapsi sunt. Hæc & huiusmodi alia in
Barbarorum oculis, summa ipsorum admiratione, nec minore fructu gesta,
quisquis perpenderit, vtilissimis principiis inchoatam Nouo-Francicam
Missionem meritò iudicabit.

NOW he who measures the undertaking by ordinary standards, will
not easily see how greatly the work of the Mission of New France
has advanced the Christian religion among the Savages; he who
will fairly estimate an enterprise very difficult in its nature,
and greatly hindered also by the interruption of calamities from
without; must confess that the rugged soil has been prepared
for the seed of the Gospel with very advantageous and glorious
beginnings. For, in the first place, is it not a great thing, I
ask, that a race of utterly brutal disposition and manners, lately
keeping itself far aloof from all external intercourse, extremely
suspicious by reason of its impotence, should be now so conciliated
towards us, and entertain such sentiments for our brethren, that
Savages of every tribe seek them out with the greatest pains,
[602] desire them to have a residence in their territory, offer
them annual supplies from their scanty store, testify by grief
and weeping to their longing for them, and regard the English,
the enemies of our peace, with implacable hatred? It is indeed
something great, and of the utmost importance to the implanting
of the faith in those minds, that they meet its heralds with such
emphatic good-will, confidence, and veneration. Moreover there is
another influence far greater, and so much the more powerful in
effecting the salvation of the Savages as it is remote from the
sphere of human affections and more characteristic of heavenly
emotions. Already there has become deeply seated in the minds of
the Canadians the belief that those who die without Baptism are
consigned to eternal torments; consequently, as long as they are in
health, they do not readily submit to the rules of the Christian
faith, which to their ideas are a little too harsh; but when at
the point of death, they regard Baptism as certainly a great
blessing, and eagerly seek it. Since they have the Fathers of the
Society as authorities for this doctrine, and have absorbed it into
their inmost souls, of their own accord they warn and remind their
Teachers of it, whenever any one of their friends is prostrated
by some severe complaint, and urge them to anticipate the death
of the patient by sprinkling him with the saving waters, before
he shall perish. And, indeed, these emotions of the mind, in men
who are in other respects most savage, two Fathers have created
by a training of two years, and that indeed not continuous, but
interrupted by numerous difficulties, which is certainly no light
incentive toward propagating the seed of the Gospel among that race
with flourishing increase. To this propagation, the unaccustomed
power of holy prayers and of Baptism, [603] sometimes disclosed
among this people in several remarkable instances, seems likely to
be no small incentive in the future. When Father Biard was occupied
one day at the river of the Eplan fish, a message was brought to
him from a sick woman at the point of death, who was very anxious
to see and converse with him, at Bay Ste. Marie, two leagues from
that river. He had one of the colonists as a guide thither, and
found the woman lying, according to the manner of her race, near
the hearth, and now miserably languishing in the third week of
her illness. He instructed the invalid, as far as her disease
permitted, in the necessary parts of the Catechism; strengthened
her by prayers adapted to the circumstances, and a cross hung upon
her breast; and directed that he should be called, if she should
thereafter grow worse. The next day the woman arose from the hearth
entirely well, and, loaded with a heavy bag, started briskly for
her husband, who was at a distance of four leagues. A Calvinist
from Dieppe first of all observed this cure, and immediately ran
to Father Biard to announce the wonderful event. The same Father
was with Biencourt on the banks of the Pentegoët, where, according
to his custom, he was going about among the cabins of the Savages,
visiting and comforting the sick and aiding them with prayers and
Christian instruction. There a sick man was lying, who had already
been ill three months, whose recovery had been despaired of, and
whom the Savages brought to the Father's notice. He was completely
bathed in cold perspiration, an almost certain sign of death,
since a heavy fever had taken possession of him. After prayers had
been said and a short lesson in the faith given, when the Father
had held out a cross to him to be repeatedly kissed, and had left
it hanging about his neck, many Savages listening to him, and
heartily [604] approving what was done, he returned to the ship
and Biencourt. But the next day, when Biencourt was engaged upon
the ship in trading with the natives, that sick man, yesterday
at the point of death, came on board in a state of health, and,
joyfully and reverently displaying the cross, went to Father Biard,
and, testifying with great delight to his recovery, ascribed it
to the power of the Holy Cross. That which follows is much more
remarkable, and by the Savages was ascribed solely to the merit of
Baptism. Father Biard, La Motte, the Lieutenant of La Saussaye,
and Simon the Interpreter, had gone together to examine the site
selected for the settlement of St. Sauveur. While returning thence,
they heard at a distance a lamentable wail, and, when they asked
of their Savage companion the cause of this mournful outcry, the
answer was made that it was the customary token that some one had
already departed this life. But as they approached nearer to the
huts of the Savages, a boy, on being questioned, informed them that
the lamentation was not for a dead, but for a dying person; and,
turning to Father Biard, he said: "Why do you not hurry thither,
if perchance you may find him still living, and administer Baptism
before his death?" The voice of that boy, just as though sent from
heaven, caused the Father and his companions to run swiftly, and as
they reached the rude dwellings, there appeared a great crowd of
Savages, drawn up in regular order, standing in the open air; and
among this mournful-looking company a father walked about, in whose
arms a delicate boy was dying. As the child struggled for breath,
hastening towards death, and weakly gasping, it tortured the
unfortunate parent with grief and sorrow. Moreover, at each gasp of
the infant, the father wailed dreadfully, and his lamentation was
immediately answered by a howl from the gloomy throng of Savages
standing near. [605] Father Biard went to the afflicted parent of
the boy, and asked whether he might, with his consent, baptize
the dying child. The Savage, overcome by the depth of his grief,
could not utter a word; but his action showed, by placing the child
in the arms of the petitioner, what he desired. The Father asked
for water, and giving the child to La Motte to hold, who eagerly
received it, he sprinkled it with the saving waters, christened
it Nicholas de la Motte, and formulating a prayer, begged from
God light for the Savages, that they might recognize the immense
blessings of the faith. After this prayer he took the infant from
the hands of La Motte and gave it to its mother, who was present;
the mother immediately gave her breast to the child, who greedily
accepted it, partook of the milk to satiety, and finally lived,
healthy and vigorous. In the meantime, the whole circle of Savages
who had stood about, struck by the marvelousness of the unusual
occurrence, remained motionless as stones, and stood silently in
their tracks. Therefore, while they were thus prepared in mind,
our brother addressed to them such words as seemed appropriate to
the subject in hand; and when he had finished, bade them depart
to their own huts. As they, trembling and reverential, received
his discourse, with the greatest respect, so when, the object
of their gathering having been accomplished, he ordered them to
depart to their huts, they slipped away, silently exhibiting this
unusual obedience, quietly and quickly, each to his own dwelling.
Whoever shall carefully examine these and other like acts which
have been performed in the sight of the Savages, greatly to their
astonishment, and no less to their benefit, will justly conclude
that the Mission of New France has been commenced under very
advantageous beginnings.

BIBLIOGRAPHICAL DATA: VOL. II

Our copy of Biard's letter (written in French) to his provincial, dated
January 31, 1612, is from Carayon's _Première Mission_, pp. 44-76,
noted under Bibliographical Data of Documents III.-VI., in our Volume I.

We follow the style and make-up of O'Callaghan's Reprint of Biard's
_Missio Canadensis_, designated as "No. 1" in the Lenox Catalogue.
According to Sommervogel's _Bibliothèque de la Campagnie de Jésus_
(Paris, 1890), vol. i., p. 1439, this document was originally published
in the _Annuæ Litteræ Societatis Jesu_, an. 1611 (Dillingen, n. d.),
pp. 121-143. The British Museum has a copy of this volume of _Annuæ
Litteræ_, described in its catalogue as published at "Dilingæ [1615?]."
Sommervogel adds, regarding _Missio Canadensis_: "Was it not published
separately? I find it thus indicated in the catalogue of Mr. Parison,
no. 1786." According to a letter written by Father Carrère (June 17,
1890) to Father Jones, of Montreal, the original MS. of this letter was
then in the archives of Roder, France.

In Carayon's _Première Mission_ (pp. 77-105) there is given a French
version of this letter.

It is internally evident that the letter was commenced January 22nd,
and finished "vltimo die Januarÿ." In Father Martin's MS. (translated)
copy, preserved in the Library of Parliament, at Ottawa, he wrote upon
it the former date, and it is so calendared in the catalogue of that
library. Carayon first applied to it the latter date. This of itself
has led to some bibliographical confusion.

In Carayon's _Bibliographie Historique de la Compagnie de Jésus_
(Paris, 1864), p. 178, a notice of the original publication is
thus given: "P. Biard.--Epistola ad R. P. Præpositum generalem, e
Portu Regali in Nova Francia, data ultimo die Januarii anni 1611,
qua regionem illam describit, et Patrum Societatis Jesu in eam
profectionem.--'Ea inserta est annuis litteris Soc. Jesus ejusdem anni
Provinc. Franc. ad finem.' (Sotwell.)."

O'Callaghan obtained the originals of some of his reprints from the
_Annuæ Litteræ Societatis Jesu_, of which there are incomplete files
in the libraries of John Carter Brown; Harvard College; St. John's,
College, Fordham, N. Y.; St. Francis Xavier, New York City; the Jesuit
colleges at Woodstock, Md., and Georgetown, D. C.; and St. Mary's
College, Montreal. The Brown Library has the richest collection.

See references to the O'Callaghan Reprint of _Missio Canadensis_, in
Harrisse's _Notes_, no. 405; Lenox Catalogue, p. 18; Sabin, vol. xvi.,
p. 542; Brown Catalogue, vol. ii., no. 119; Winsor, p. 300; Henry
C. Murphy Sale Catalogue (N. Y., 1884), no. 2960; O'Callaghan Sale
Catalogue (N. Y., 1882), nos. 178, 1205, 1250.

_Title-page._ O'Callaghan's Reprint is closely imitated.

_Collation of O'Callaghan Reprint._ Title, 1 p.; reverse of title,
with inscription: "Editio ad xxv exemplaria restricta. O'C.", 1 p.;
Lectori, pp. iii-iv.; text, pp. 5-37; blank, 1 p.; Index, pp. 39-45;
colophon (p. 46): "Albaniae Excvdebat Joel Munsellius | Mense Septembri
Anno | CIↃ.IↃCCC.LXX.," 1 p.

The copy of Lescarbot's _Relation Dernière_ herein followed is in
Harvard College Library, where it is bound in with the same author's
_Les Muses de la Nouvelle France_ (Paris, 1612). The Harvard copy is
the only original of which the present editor has knowledge; it is not
listed in Gagnon's _Essai de Bibliographie Canadienne_ (Quebec, 1895),
but reference to it will be found in Harrisse, no. 26; Sabin, no.
40178; and Winsor, p. 300. There is a reprint of it in Cimber (Lafaist)
and Danjou's _Archives Curieuses de l'Histoire de France, depuis Louis
XI. jusqu'à Louis XVIII._, first series, tome xv. (Paris, 1837), pp.
377-406, which, however, omits the list of names on pp. 21-24 of the
original. The first series of this collection (15 vols.) was edited
by L. Lafaist ("L. Cimber," _pseud._) and F. Danjou, assistants in
the Bibliothèque Nationale, Paris; the second series (12 vols.), by
Danjou alone, who, on the title of tome viii. of this series, is styled
"Bibliothécaire de l'Arsenal." The 27 volumes were published at Paris
between 1834 and 1840.

The orthography of the printed original of the _Relation Dernière_ is
an interesting mixture of old and new styles. It has many instances of
modern spellings not found even in the Cramoisy _Relation_ of 1632,
which was printed twenty years later.

It will be noticed that the "Privilege" is that granted for the
publication of Lescarbot's _Histoire de la Nouvelle France_ (1608).

_Title-page._ The one given in the present volume is a photographic
facsimile of the Harvard original.

_Collation._ Title, 1 p.; blank, reverse of title, 1 p.; text, pp.
3-39; privilege, reverse of p. 39, 1 p.--making a total of 40 pp.

XII

In our reissue of the _Relatio Rerum Gestarum_ (1613-14), we follow
the original text and its pagination, as given on pp. 562-605 of the
_Annuæ Litteræ Societatis Jesu_, for 1612, printed at Lyons in 1618,
which we found at the Riggs Memorial Library, Georgetown University,
Washington, D. C. This forms the text of O'Callaghan's Reprint, which
is arbitrarily designated in the Lenox Catalogue as "no. 6." See
references in Sabin, no. 69245; Winsor, p. 300; Lenox, p. 19; and Brown
Catalogue, no, 170, and p. 166. Sales are noted in Barlow (no. 1272),
Murphy (no. 2960), and O'Callaghan (no. 1250), sale catalogues.

_Title-page._ We closely imitate that of the O'Callaghan Reprint.

_Collation of Reprint._ Title, 1 p.; reverse of title, with
inscription: "Editio viginti quinque exemplaria. O'C," 1 p.; Tabula
Rerum, pp. iii., iv.; text, pp. 1-66; colophon (p. 67): "Albaniae
Excvdebat Joel Munsellius | Mense Martis Anno | CIↃ IↃCCC LXXI," 1 p.

NOTES TO VOL. II

(_Figures in parentheses, following number of note, refer to pages of
English text._)

1 (p. 7).--Carayon prints _neuf_, but this is either a slip of the
pen upon the part of Father Biard, or a misprint. The Fathers arrived
at Port Royal, May 22, 1611, so that this portion of the letter was
written just eight (_huit_) months after.

2 (p. 27).--Kennebec River. Sometimes written, also, Rimbegui,
Kinibequi, Kinibeki, and Quinebequy. Maurault says that the Abenakis
called this river Kanibesek, meaning "river that leads to the
lake."--_Histoire des Abenakis_ (Quebec, 1866), pp. iv., 5, and 89,
_note_ 2.

3 (p. 27).--Penobscot River. It was sometimes written, also, Pemptegoet
and Potugoët.

4 (p. 27).--In their first voyage (1604), De Monts and Poutrincourt
visited and named the river St. John; and at the mouth of the Rivière
des Etechemins (so named by Champlain; by the Indians called Scoodick
or Schoodic), they found an island which they called St. Croix, a name
in later days given to the river itself. It lies in the middle of the
river, opposite to the dividing line between Calais and Robbinston,
Me. Here De Monts, Champlain, and their 77 fellows spent a miserable
winter, while Poutrincourt returned to France for colonists and
supplies to plant his proposed settlement at Port Royal. Thirty-five of
the St. Croix party had died of scurvy before relieved in June, 1605,
by Pontgravé, De Monts' lieutenant. In August, after a fruitless voyage
along the New England coast, De Monts took his party to Port Royal, and
there began a settlement before Pontgravé's arrival. Biard's letter,
indicates that winter fur-trading posts were maintained both at St.
Croix and on the St. John, for several years thereafter.--See Parkman's
_Pioneers_, pp. 291-293.

Champlain's chart of the island may be found in his _Voyages_ (Prince
Soc.), vol. ii., p. 32. Lescarbot, in _Nouv. France_ (Paris, 1612), p.
469, says of the soil: "It is very good, and delightfully prolific."

The identity of St. Croix Island was determined in 1798, by the
commissioners appointed, under the treaty of 1783, to determine the
boundary-line between New Brunswick and the territory of the United
States. Holmes says, in _Annals of America_ (Cambridge, Mass., 1829),
vol. i., p. 122, _note_ 1: "Professor (afterwards President) Webber,
who accompanied the commissioners in 1798, informed me that they found
an island in this river, corresponding to the French descriptions
of the Island St. Croix, and, near the upper end of it, the remains
of a very ancient fortification, overgrown with large trees; that
the foundation stones were traced to a considerable extent; and that
bricks (a specimen of which he showed me) were found there. These
remains were, undoubtedly, the reliques of De Monts's fortification."
Several cannon balls were also discovered while making excavations
on this island, about 1853. The island has been known as Dochet's
Island and Neutral Island; but in recent years it has been formally
and appropriately named De Monts' Island. See Godfrey's _Centennial
Discourse_ (Bangor, 1870), cited in _Champlain's Voyages_ (Prince
Soc.), vol. ii., p. 33; also Williamson's _Maine_, vol. i., p. 88, and
vol. ii., p. 578.

5 (p. 47).--George Weymouth, a Bristol navigator, entered Kennebec
River in June, 1605. The stream was called by the natives Sagadahoc
(sometimes spelled Sagadahock). Weymouth's enthusiastic reports led
the Plymouth Company--of which Lord John Popham and Sir Ferdinando
Gorges were leading members--to plant a colony in August, 1607, at
first probably on Stage Island, but later on the shores of Atkins' Bay,
ten miles up the Kennebec. Owing to the death of Popham, their chief
patron, and other misfortunes, the colonists returned to England in
1608. For several years thereafter, Gorges and Sir Francis Popham--son
of Lord John--fitted out trading and fishing expeditions to the region,
but no permanent colony was again attempted on the Kennebec until
1630. Weymouth had serious difficulties with the natives (1605), and
kidnapped several of them; the colonists themselves were, towards the
close of their stay, cruel to their neighbors; the outrages in 1609
were doubtless the operations of visiting English traders. The boats
and other English property seen by the French in 1611, at the Penobscot
and Kennebec, of course belonged to traders, who were at this time
numerous along the main shore. Cf. Williamson's _Maine_, vol. i., pp.
53, 191-239; and _Memorial Volume of Popham Celebration_, Aug. 29,
1862. (Portland, 1863).

6 (p. 49).--These Indians were the Tarratines (called Penobscots by
the English), one of the three tribes of the Etchemins,--the other two
being the Openangos (the Quoddy Indians of English chronicles) of New
Brunswick, and the Marachites of Nova Scotia. For origin of their name,
see _Maine Hist. Colls._, vol. vii., p. 100. The principal Tarratine
village was, a half century later, near where Bangor now stands. The
town visited by Biard was apparently at or near the present Castine,
on Major-bigyduce Point (for derivation of this name see _Maine Hist.
Colls._, vol. vi., pp. 107-109). See topographical description in
Williamson's _Maine_, i., pp. 70, 71. The "Chiboctous" River, of Biard,
was, apparently, but the "wide-spread" of the Penobscot, stretching
eastward of Castine. French traders were at Castine at a very early
date. The English built a trading fort there in 1625-26, which fell
into the hands of the French in 1632. It was styled Pentagoët in
those days; but in 1667, was rechristened Castine, after Baron de St.
Castine, who for several years maintained a station there. The Dutch
were in possession for a time,--indeed, Castine was continuously
fortified by English, French, and Dutch, in turn, from about 1610 to
1783.

7 (p. 61).--This introductory note, "To the Reader," is furnished by
Dr. O'Callaghan, in his Albany reprint of 1870, which we are here
following.

The Jesuits had been banished from France by Henry IV., in 1595. He
recalled them in 1603, making Father Coton, of their number, his
confessor.

8 (p. 61).--It is internally evident that the document, like many
others of our series, was written at intervals; this one was
undoubtedly commenced in 1611 and closed in 1612. In a hurry to catch
the home-returning vessel, the writer appears to have forgotten the
change in the year.

9 (p. 67). It is possible that the Biscayans originally named what
is still known as Placentia Bay, Newfoundland, after the city of that
name in Spain. It was known to the English by that name in Biard's
time;--see John Guy's letter, May 16, 1611, in Prowse's _History of
Newfoundland_ (London, 1895), p. 127. Biard merely gallicizes the
word. Placentia is the chief seat of French settlement in Southern
Newfoundland.--See Howley's _Ecclesiastical History of Newfoundland_
(Boston, 1888), pp. 128, 129.

10 (p. 67).--Reference is here made to the Eskimos of Labrador. Says
Prowse, (_Hist. N. F._, pp. 590, 591); "The name Esquimaux is a French
corruption of the Abenaki word 'Eskimatsie,' an eater of raw flesh. The
native word is 'Innuit,' meaning 'the people.' Eskimo is the Danish
form of the name, and has now quite supplanted the old French name."
They were probably dubbed "Excommunicated" in Biard's time, because of
the marked hostility to them of all the other savage tribes in Canada;
and the French early joined the latter in opposing them.--See Prowse,
_ut supra_, p. 591. The missionaries found the Eskimos difficult
material on which to work; although an occasional captive slave,
brought to the St. Lawrence by the Indians, would yield to priestly
ministrations.--See Shea's _Charlevoix_, vol. iii., p. 30.

11 (p. 69).--Reference is here made to the mouth of what is now Saco
River. Choüacoët was the French rendering of a native word from which
the modern Saco is derived.--_Champlain's Voyages_ (Prince Soc.), vol.
ii., p. 64.

12 (p. 81).--No map could be found in the archives of the Society at
Rome, where the original of this letter is preserved.

13 (p. 127).--See vol. i., _note_ 2.

14 (p. 131).--Casquet ("les Casquetes," on maps of that period): a
dangerous group of rocks in the English Channel, seven miles west of
Alderney.

15 (p. 133).--See _notes_ 3, 6, _ante_; and vol. i., _note_ 11.

16 (p. 133).--See _note_ 4, _ante_.

17 (p. 135).--_Matachias_, or _matachiats_; described by Champlain,
in _Voyages_ (Prince Soc.), vol. i., p. 241, as "beads and braided
strings, made of porcupine quills, which they dye in various colors."
Lescarbot says that the Armouchiquois, like the Brazilians and
Floridians, make ornaments from bits of shell, polished and strung
together in bracelets, etc.; these are called _bou-re_ in Brazil, and
_matachiaz_ among the Northern tribes:--See his _Nouv. France_, p. 732.

18 (p. 137).--Nuncio of Pope Paul V. to Henry IV. of France; was
created a cardinal, December 2, 1615.--See Laverdière's _Champlain_, p.
492; also Faillon's _Col. Fr._, vol. i., p. 99. A fortification erected
by Poutrincourt, at the entrance of Port Royal harbor, was named by him
Fort d'Ubaldini.--See Lescarbot's chart of Port Royal, in vol. i. of
this series.

19 (p. 141).--Named by Champlain, from its forked shape, now known as
Cape Split; a promontory at entrance of Mines Bay, where it opens into
the Bay of Fundy. Jean Blaeu's map _Extrema Americæ_ (1620), shows it
as C. de Poitrincourt; for explanation of this name, see Laverdière's
_Champlain_, pp. 271, 272.

20 (p. 141).--Sable Island is thus described by Champlain, _Voyages_,
(Prince Soc.), ii., p. 8: "This island is thirty leagues distant north
and south from Cape Breton, and in length is about fifteen leagues. It
contains a small lake. The island is very sandy, and there are no trees
at all of considerable size, only copse and herbage, which serve as
pasturage for the bullocks and cows which the Portuguese carried there
more than sixty years ago."

The origin of the cattle here mentioned is thus explained by Edward
Haies, in his report on Sir Humphrey Gilbert's voyage of 1583, in
Goldsmid's _Hakluyt_, vol. xii., p. 345: "Sablon lieth to the seaward
of Cape Briton about 25 leagues, whither we were determined to goe
vpon intelligence we had of a Portugal--who was himselfe present
when the Portugals (abotte thirty yeeres past) did put in the same
Island both Neat and Swine to breede, which were since exceedingly
multiplied." Lescarbot, however, says the cattle were landed there
about 1528, by Baron de Léry; see his _Nouv. France_, p. 22. Sable
Island is noted as the scene of La Roche's unfortunate attempt at
colonization in 1598, for a graphic description of which see Parkman's
_Pioneers_, pp. 231-235. See Dionne's note on "Les Sablons," in his
_Nouvelle France_ (Quebec, 1891), pp. 311-316.

21 (p. 141).--The name Bacallaos (see vol. i., _note_ 7) was long
given to the region afterwards known as Canada. Peter Martyr says:
"Sebastian Cabot him selfe, named those lands _Baccallaos_ bycause
that in the seas thereabout he founde so great multitudes of certeyne
bigge fysshes much like vnto tunies (which th[e] inhabitantes caule
Baccallaos) that they sumtymes stayed his shippes."--See Eden's _Three
English Books on America_ (Arber ed., Birmingham, 1885), pp. 161, 345.
Fournier's _Hydrographie_ (Paris, 1667), cited in Browne's _History
of Cape Breton_ (London, 1869), p. 13, says: "It cannot be doubted
this name was given by the Basques, who alone in Europe call that
fish Bacalaos, or Bacaleos; the aborigines term them Apagé." See also
Lescarbot's _Nouv. France_, p. 237; and Dionne's _Nouv. France_, pp.
327-331. Cf. Prowse (_Hist. N. F._, p. 589); he says, in claiming the
discovery of Newfoundland for the English, that _Baccalao_ was but "an
ordinary trade word, in use at that period." For an interesting sketch
of the Basque fisheries in Newfoundland, up to the end of the 17th
century, see Prowse, _ut supra_, pp. 47-49.

That part of the mainland appears on Ribero's map (1529) as "Tiera de
los Bacallaos," shown also by Agnese (1554), Zaltieri (1566), Martines
(1578), and in map of "Nova Francia et Canada, 1597," in Wytfleit's
_Descriptionis Ptolemaicæ Augmentum_. The name was restricted to the
southern part of the island of Newfoundland, by Ramusio (1556); to
the island of Cape Breton, by Lescarbot (1612); to an island east of
Newfoundland by De Laet (1640). The name Baccalos "still clings to an
islet about forty miles north of the capital [St. John's], in which
multitudes of sea-birds now build their nests."--Bourinot, in _Canad.
Mo._, vol. vii., p. 290. See also, Anspach's _Hist. N. F._, pp. 296,
297.

22 (p. 147).--A long, narrow inlet, nearly parallel to the sea on
western coast of Digby County, N. S., and still known as St. Mary's Bay.

23 (p. 151).--A Basque word, meaning sorcerer, corresponding to the
native _aoutmoin_. See Biard's _Relation_ of 1616, _post_. Champlain
(Laverdière's ed., p. 82) calls them _Pilotoua_; and Sagard (_Canada_,
pp. 98, 656), _Pirotois_.

24 (p. 157).--Henry II. of Bourbon; prince of Condé, born in 1588;
nephew of and next in succession to Henry IV.; a leader in the Catholic
League, and father of the great Condé. He married, in 1609, Charlotte
de Montmorency, then fifteen years old, one of the most beautiful
women of her day. The king fell in love with her, and his attempted
intrigue led to complications that almost caused a war between France
and Spain. Condé rebelled against Louis XIII., and in September, 1616,
was captured and imprisoned; but he soon afterwards regained his power,
which he retained until the ascendancy of Richelieu displaced it, in
1623; he died in 1646.

The house of Conti was a younger branch of the house of Condé; that of
Soissons was also nearly related to the reigning family of Bourbon.
Charles de Bourbon, count of Soissons, was born in 1556. He acted for
a time with the League, but left it, in the hope of securing as his
wife Catherine of Navarre, and became a military officer under both
Henry III. and Henry IV.; Sully, however, compelled him to give up
his proposed marriage with Catherine. He was Grand Master of France,
under Henry IV.; later, was governor of Dauphiny, and, at his death,
of Normandy. At Champlain's solicitation, he consented to become the
head of De Monts's scheme for the colonization of Canada; and he was
appointed (October 8, 1612) by the king lieutenant general and governor
of New France, Champlain becoming commandant under him. But Soissons
died, on November 1 following; and he was succeeded by Henry, prince of
Condé, with the title of viceroy of New France. Mareschal de Thémins
was appointed by Marie de Médicis, acting viceroy during Condé's
imprisonment. Upon his liberation (1619), Condé sold his position as
viceroy of Canada to Henry, duke of Montmorency, who in turn sold it
(January, 1625) to his nephew, Henry de Lévis, duke of Ventadour.--See
Rochemonteix's _Jésuites_, vol. i., pp. 126, 127, 134, 144, 149.

Champlain (see his map of 1632) named the lake at the mouth of the
Ottawa River, Lac de Soissons, in honor of his viceroy; it is now
called Lake of Two Mountains.

25 (p. 157).--Charles de Gonzague, duke of Nevers, was born about
1566; his father was a prominent chief in the Catholic League, and,
in 1592, introduced the order of Récollets into France. His sister,
Catherine de Gonzague, married Henry I., duke of Longueville, in 1588.

26 (p. 157).--Charles de Lorraine, duke of Guise, Grand Master of
France, and governor of Champagne and Provence, was born in August,
1571, and died 1640. In 1615, he was the proxy of Louis XIII., in the
marriage of the latter to the Spanish infanta, Anne of Austria.

27 (p. 157).--Sieur de Praslin was captain of the royal bodyguards, and
lieutenant of Champagne.

28 (p. 157).--The Parliament of Paris originated in a division of
the king's court, made necessary by the increase of its functions,
consequent upon the progress of the royal power in France. Judicial
affairs were allotted to the decision of Parliament; its organization
was defined in 1302, by Philip the Fair, who ordained that it
should assemble at Paris twice a year, for two months, exercising
jurisdiction over the whole kingdom. Charles V. (1364-80) made
the Parliament permanent. Its jurisdiction was much restricted,
successively by Charles VII., Louis XI., and Francis I.; eight other
provincial Parliaments had been formed, by the early part of the 16th
century, which reduced that of Paris to little more than a municipal
jurisdiction, and all had been thoroughly subjected to royal authority.
The Parliament of Paris refused, from 1554 to 1662, to admit the
Jesuits into the kingdom, and, later, opposed Henry IV.; but it was
compelled to submit by Mazarin, and, later, by Louis XIV. and Louis XV.
In 1762, however, it decreed the abolition of the order of Jesuits,
and Louis XV. was obliged to confirm this action; though he exiled
the Parliament, eight years later. Within four years, it was recalled
by Louis XVI.; but supporting, in 1789, the privileged orders against
the people, it lost all popularity, and in the following year was
suppressed by the Constituent Assembly. It had been mainly composed of
lawyers ever since Louis XII. forbade any to enter the Parliament, or
to sit as judges, who were not "literate and graduate."

29 (p. 157).--The author of the _Lettre Missive_ (vol. i. of this
series). He is again mentioned by Lescarbot, in this _Relation_.

30 (p. 157).--The original church of Ste. Genevieve (dedicated to
the patron saint of Paris) was built by Clovis, about 510. Near the
beginning of the 13th century, it was replaced by another building,
erected by King Philippe Augustus; this having, in time, become almost
a ruin, gave way to the present handsome edifice, which was begun
in 1758, and built under the auspices of Louis XV. See Hunnewell's
_Historic Monuments of France_ (Boston, 1884), pp. 195, 196.

31 (p. 159).--_Short robe._ A term used, at that time, to designate the
military profession.

32 (p. 165).--Wheat (blé) is here used generically, but meaning maize;
or, more probably, as a shortened form of _blé d'Inde_, the term
applied by Champlain and other French explorers to the corn cultivated
by the aborigines.

33 (p. 165).--The subject of agriculture among the Indians is
exhaustively treated in Carr's "Mounds of the Mississippi Valley,"
in _Smithsonian Report_ (Washington, 1891), pp. 507-533. His general
conclusion is that corn was "cultivated in greater or less quantities
by all the tribes living east of the Mississippi and south of the great
lakes and the St. Lawrence,"--indeed, far more extensively than is
generally supposed; and that "the Indian looked upon it as a staple
article of food, both winter and summer; that he cultivated it in large
fields, and understood and appreciated the benefits arising from the
use of fertilizers." Beans, squashes, and pumpkins were also staple
crops. In regard to the labor of women, Carr says: "The Iroquois or Six
Nations are the only people among whom, so far as I know, it cannot
be shown that the warriors did take some part either in clearing the
ground or in cultivating the crop; and we find that even among them the
work was not left exclusively to the women, but that it was shared by
the children and the old men, as well as the slaves, of whom they seem
to have had a goodly number. *** This statement ['that the field-work
was _not_ left entirely to the women'], as to the actual condition of a
large majority of the tribes living east of the Mississippi and south
of the St. Lawrence, is believed to be true; yet it is not denied that
there were many instances in which this labor was, practically, left to
the women, owing to the fact that the men were away from home, hunting
or fighting. This fact was, unfortunately, of frequent recurrence; but,
as it was the result of an accidental and not of a permanent condition
of affairs, it would hardly be fair to ascribe it to the existence
of any custom, or to any belief in the derogatory character of the
work."--Cf. Rochemonteix (_Jésuites_, vol. i., p. 97, _note_).

34 (p. 167).--A word derived, according to Littré, from the Basque
_orenac_, meaning "deer;" elsewhere written _orignac_, _orignas_, and
_orignat_; by modern writers, _orignal_. The "Canadian elk" (_orignac_
being used interchangeably with _élan_, the elk of Northern Europe), or
moose (the latter an Indian name), is _Alces Americanus_, the largest
of the _Cervus_ family. The males are said to attain a weight of 1,100
or 1,200 pounds, and a height of five feet at the shoulder. See also
_Champlain's Voyages_ (Prince Soc.), vol. i., p. 265.

35 (p. 169).--Slafter thinks that these roots were probably those of
Jerusalem artichoke, _Helianthus tuberosus_. This plant, indigenous
in the Northern regions of America, had been carried to Europe by
the Italians, who named it _girasole_ (their word for the sunflower,
another species of _Helianthus_), afterwards corrupted to _Jerusalem_.
Champlain saw these plants cultivated by the Indians--in 1605, near
Cape Cod; and again at Gloucester, in 1606.--See _Champlain's Voyages_
(Prince Soc.), vol. ii., pp. 82, 112. The savages also cultivated
ground-nuts, of several varieties; among them, _Arachis hypogæa_ and
_Apios tuberosa_.--See Carr's "Food of Certain American Indians," in
_Proceedings of American Antiquarian Society_, vol. x., part i., pp.
168, 169.

Lescarbot says the roots mentioned in the text were called _canadas_;
Ferland thinks they were those of _Apios tuberosa_ (_Cours d'Histoire_,
vol. i., p. 84).

36 (p. 171).--The smelt, _Salmo eperlanus_, is found in both salt and
fresh water; it is four to eight inches in length.

37 (p. 171).--A small, narrow inlet (_Ance_, on Bellin's map, 1764), at
the head of which is a portage to St. Mary's Bay.

38 (p. 171).--Haliburton, in his _Nova Scotia_ (Halifax, 1829), p.
15, _note_, says it is the stream now known as the Allen River; but
Lescarbot, in our text, and in his chart of Port Royal, identifies
it with the larger river now called Annapolis. He says it was "named
l'Equille, because the first fish taken therein was an équille."
Its length is about 70 miles, 30 of which are navigable. Littré
defines _équille_ as "the name, on the coasts between Caen and Havre,
of the fish called _lançon_ at Granville and St. Malo, a kind of
malacopterygian fish, living on sandy shores, and hiding in the sand at
low tide."

39 (p. 173).--The legitimate children of the king himself, as
distinguished from those of other branches of the royal family, the
latter being only "princes and princesses of the blood."

40 (p. 175).--Du Chesne (or Duquesne), and Du Jardin; see _Relation_
of 1616, _post_. Ferland says (_Cours d'Histoire_, vol. i., p. 80,
_note_): "In the _History of Dieppe_, vol. ii., mention is made of
Abraham Du Quesne, a Calvinist, who commanded a Dieppe vessel engaged
in the American and Senegal trade. He was father of the celebrated
admiral of the same name, born at Dieppe in 1610." Shea adds
(_Charlevoix_, vol. i., p. 262, _note_), that he "was an ancestor of
the Governor of Canada, whose name was once borne by Pittsburgh."

41 (p. 175).--These orders, except the Minimes, were Franciscan. The
Capuchins (so named from the sharply-pointed _capuce_, or hood, of
their robe) were organized in 1528, as a new division of the _Fratres
Minores_ of St. Francis of Assisi; and were received into France in
1573, at the request of Charles IX., and at the recommendation of
Cardinal Lorraine. In 1632, they, were asked by Richelieu to take
charge of the religious affairs of Canada; but, they declined this
proposal, ostensibly through unwillingness to displace the Jesuits,
and later went to Acadia. For an account of their work in Maine, see
_Historical Magazine_, vol. viii., p. 301.

The Cordeliers, named from the knotted cord worn at the waist, have two
branches,--the conventuals, who are allowed to possess real estate; and
the observants, who may not own any property.

The Récollets, strictest of all the Franciscan orders, were thus
termed because, devoting themselves to religious meditation (Fr.
_récollection_), they asked from Pope Clement VII., in 1531, permission
to retire into special convents, that they might more literally observe
their founder's rule. For an account of their missionary work in
Canada, see Editor's Introduction, vol. i. of this series. They carried
on extensive missionary labors in Spanish America, where, in 1621,
they had 500 convents, distributed in 22 provinces.--Ferland's _Cours
d'Histoire_, vol. i., p. 169.

The Minimes were founded in 1453, by St. Francis de Paula, of Calabria.
Their rule is especially austere, involving total abstinence from wine,
flesh, and fish, and even from eggs, milk, or butter. Their founder
named them _Minimos Fratres_, as a special indication of humility. He
also instituted an order of Minimes for women, in 1493.

42 (p. 177).--Samuel de Champlain was born probably between 1567 and
1570 (the exact date is unknown); his parents lived at Brouage, a
fortified town in Saintonge, where was a large manufacture of salt and
the finest harbor on the French coast. Champlain became a navigator
early in life, and was also a quartermaster in the royal army in
Brittany, from 1592 to 1598.

His first voyage to America was in the service of the King of Spain; he
spent the time from January, 1599, to March, 1601, in the West Indies
and Mexico, and on the northern coast of South America. His valuable
MS. report of this voyage, illustrated by his own sketches, was first
printed in 1859 (but in an English translation), by the Hakluyt
Society, at London; in it he suggests a ship canal across the isthmus
of Panama. In 1603, he sailed, with Pontgravé to Canada, exploring
the St. Lawrence as far as the Falls of St. Louis; and again, with De
Monts, early in 1604, when they founded the St. Croix colony. Champlain
remained in Canada three years, carefully exploring the Atlantic coast
from Canso to Wood's Holl, and returned to France in October, 1607.
The next summer, he explored the valley of the St. Lawrence, with the
Saguenay and other tributaries, and founded the settlement of Quebec.
October 15, 1612, he was formally appointed commandant in New France.
Quebec was captured by the English, July 20, 1629; but was restored
to the French by the treaty of St. Germain-en-Laye, March 29, 1632.
Champlain, being again appointed governor of New France, returned to
Quebec in May, 1633, where he died December 25, 1635.

43 (p. 177).--This chart was drawn by Lescarbot, and engraved by Jan
Swelinck; it appears in his _Nouv. France_ (Tross ed., Paris, 1866),
facing page 208. It has been reproduced for the present series.

44 (p. 179).--_Gougou_, a frightful monster, in the superstitious
belief of the savages, who supposed it to dwell on an island near
the Bay of Chaleurs; to have the form of a woman, though of horrible
aspect, and so tall that the masts of a ship would not reach to the
monster's girdle; and to carry off and devour men. Champlain gives
a full account of this belief, and regards _Gougou_ as a demon who
tormented the natives; see Laverdière's _Champlain_, pp. 125-126.
Lescarbot, in his _Nouv. France_, pp. 397-403, gives the same
description, and tries to prove, in a long discussion, that _Gougou_ is
a sort of personification of a tormenting conscience.

45 (p. 179).--_Charter party._ A document which states the terms of
rent for the whole or part of a ship. The term is derived from an
old usage; instead of making a duplicate of the contract, it was cut
in two, each of the parties retaining one of the halves.--Littré's
_Dictionnaire de la langue française_ (Paris, 1878).

46 (p. 185).--This young priest had sailed with De Monts, desiring to
see the New World. On the shores of St. Mary's Bay, he became lost in
the woods; De Monts searched for him, but in vain, and left the bay.
A fortnight later, an expedition sent to St. Mary's Bay, to search
for silver and iron ore, accidentally encountered poor Aubry, almost
dead with fatigue and hunger, and brought him back to Port Royal.
This rescue was especially gratifying to De Monts, as the priest's
disappearance had caused a Protestant, who had quarreled with him about
religious questions, to be accused of murdering Aubry.--_Champlain's
Voyages_ (Prince Soc.), vol. ii., pp. 20, 21.

47 (p. 189). See vol. i., _note_ 4.

48 (p. 199).--One of the numerous names given to the St. Lawrence
by early explorers and writers; it thus appears on the map of Jean
Allefonsce, given in his _Cosmographie_ (Paris, ed., 1575), fol.
183^{A}; and is so named by Champlain, in his _Voyages_. The origin
of the name Canada is variously explained; but there are two leading
theories: (1) That the word signifies, in Iroquois, "town," or
"village." See Laverdière's _Champlain_, p. 89, _note_ 4; Faillon's
_Col. Fr._ vol. i., p. 14; _Hist. Mag._ vol. i., pp. 153, 217, 349;
and _Mag. Amer. Hist._, vol. x., pp. 161, 162. (2) That it comes from
another and similar Iroquois word, meaning "lake," being applied to
the country as a region abounding in lakes. See _Hist. Mag._, vol. i.,
pp. 188, 315; cf. Winsor's _N. and C. Hist._ vol. iv., p. 67, _note_
1.--Cf. Ferland's _Cours d'Histoire_, vol. i., p. 25. The name was
applied in the earlier maps (e.g., Zaltieri, 1566; Ortelius, 1570;
Judæis, 1593) to a district lying along the St Lawrence, between the
Saguenay and Isle aux Coudres, or thereabouts. Later, it was given to
all, or nearly all, of the valley of the St. Lawrence. See also vol.
i., _note_ 6.

49 (p. 201).--This date is evidently obtained from the "Discorso d'un
gran Capitano di Mare Francese," found in Ramusio's _Raccolta_ (Venice,
1556), vol. iii., p. 423. The "Discorso" is supposed to have been
written in 1539; the name of the author was unknown to Ramusio himself,
but is said by Estancelin, in _Recherches * * * des navigateurs
Normands_ (Paris, 1832), to be Jean Parmentier, of Dieppe. See Winsor's
_N. and C. Hist._, vol. iv., pp. 16, 63: cf. also Harrisse's _Discovery
of North America_ (London, 1892), p. 180. _note_ 2, and D'Avezac's
Introduction to Cartier's _Brief Recit_ (Tross reprint, 1865), fol.
vii.; both say that the "Discorso" was written by Pierre Crignon, an
astronomer and pilot, and a companion of Parmentier in his voyages.

50 (p. 205).--Another name for the St. Lawrence River. The apparent
etymology of this name would suggest that it was given on account of
the powerful current of the river, and its discharge into the Gulf
of St. Lawrence. See Trumbull's "Composition of Indian Geographical
Names," in _Conn. Histor. Soc. Colls._, vol. ii., p. 30. Laverdière
erroneously considers _Sacqué_ as another form of Sagné, or Saguenay.

51 (p. 205).--One of the principal tributaries of the St. Lawrence,
entering the latter 120 miles N. E. of Quebec. It is 100 miles in
length, and remarkable for its wild and picturesque scenery; along the
lower half of its course the banks vary in height from 500 to 1,500
feet, often overhanging the swift current below. Its ordinary depth
varies from 100 to 1,000 feet, and even reaches over 3,000 feet near
its month. It is the outlet of Lake St. John, and was for the French
the chief avenue of approach to the Indian tribes around that lake,
and even (by portages) to those of Hudson Bay region. This river was,
throughout the French régime, the center of both trading and missionary
activities for all Northeastern Canada. Tadoussac, at its month, from
earliest times a favorite rendezvous of the Montagnais and other
Eastern tribes, became under the French an important fur-trade center
and Jesuit mission; and is, to-day, a notable watering-place.

The name is also spelled Sagnay, Sagné, Saghuny, etc. Thévet, in his
_Grande Insulaire_ (a MS. preserved in the Bibliothèque Nationale of
Paris, and written before 1571: see Harrisse's _notes sur la Nouvelle
France_, p. 278), declares that the savages then called this river
_Thadoyseau_; while Lalemant (in _Relation_ of 1646) says that they
called Tadoussac _Sadilege_. Probably these names were indifferently
applied, in that early time, alike to river and village. Laverdière
derives Saguenay from the Montagnais _saki-nip_, "the rushing water."
See his _Champlain_, pp. 68, 69; also Trumbull, in _Conn. Hist.
Colls._, vol. ii., p. 31.

52 (p. 205).--Now the St Maurice; named _Trois Rivières_, because
two islands at its mouth divide it into three channels. On Creuxius'
map (1660), it appears as Metaberoutin River, or Three Rivers; on
Duval's (1679), the Rivière de Foix. This last appellation seems to be
another form of Riuiere du Fouez, given to this river by Cartier. See
_Champlain's Voyages_ (Prince Soc.), vol. i., p. 257. At its mouth is
the town of Three Rivers, founded by Champlain in 1634.

53 (p. 205).--The Ottawa River--Champlain's Riuière des Algommequins;
see his "Explanation of the Map of New France," in _Voyages_ (Prince
Soc.), vol. i., p. 302. Also named, in early days, Rivière des
Prairies; so in _Relation_ of 1640, _post_, and on Creuxius' map
(1660): Faillon (_Col. Fr._, i., p. 82, _note_ * *) says it was
thus named from its discoverer, a young sailor from St. Malo; he is
mentioned by Champlain as "a very courageous man," in _Voyages_ (Paris,
1632), p. 159.

54 (p. 205).--The Chicchack (or Shickshock) Mountains; called Notre-Dame
by Champlain and other early writers. A range of highlands in the
Gaspé peninsula, the easternmost part of the Appalachian system,
forming the watershed between streams flowing into the St. Lawrence and
Bay of Chaleurs. They lie about twelve miles from the St. Lawrence,
extending a distance of some 65 miles, between the Ste. Anne des
Monts and the Matane rivers; they range in height from 3,000 to 4,000
feet.--See Rochemonteix's _Jésuites_, vol. i., p. 91; also Laverdière's
_Champlain_, p. 1090.

55 (p. 205).--See Laverdière's _Champlain_, p. 179.

56 (p. 205).--_Canadis_, the Indians of the vicinity of Quebec.
Lescarbot says (_Nouv. France_, p. 238) that "the tribes of Gachepé and
Chaleur bay call themselves Canadocoa, that is, Canadaquois," Sagard
(_Canada_, p. 152) mentions a village of Canadians near Tadoussac.

57 (p. 205).--_Algomeguis_ (also spelled Algoumequins, Algonmequins,
and Algumquins); the Algonquins or Algonkins. Some authors consider
this name generic for the Armouchiquois, the Montagnais, the "Petite
Nation," the Nation of the Isle, and the Nipissiriniens.--See Martin's
edition of Bressani's _Relation Abrégée_ (Montreal, 1852), p. 319.
Champlain limits this appellation to the tribes that dwell upon the
Ottawa.

58 (p. 205).--_Ochasteguis_, according to Laverdière (_Champlain_, pp.
317, 346) called by Champlain _Ochastaiguins_ or _Ochatequins_, from
the name of one of their chiefs; a name applied to the Hurons. This
last appellation was but a nickname of the tribe, which was properly
called Wendot or Wyandot. They inhabited the region east of Lake Huron,
to Lake Simcoe.

59 (p. 205).--The site of Quebec was first visited by Cartier in 1535,
and was then occupied by an Indian village, named Stadacona. The
foundation of the present city was laid by Champlain, July 3, 1608;
for his chart of Quebec and vicinity (with valuable notes thereon, by
the editor), and an engraved illustration of the buildings erected by
him, see Laverdière's _Champlain_, pp. 296, 303. Quebec is also written
Quebeck, Quebecq (Champlain), and Kebec, Kébec, or Kebek (_Relations_);
the word, in various Algonkin dialects, signifies "the narrowing of the
water," referring to the contraction of the St. Lawrence, opposite Cape
Diamond, to a space of only 1,314 yards; while below, at the confluence
of the St. Charles, it spreads into a basin over 2,500 yards in width.
See Ferland's _Cours d'Histoire_, vol. i., p. 90; and Parkman's
_Pioneers_, p. 329.

The first known mention of this name, to designate the locality of the
present city, is in Champlain's _Voyages_, _ut supra_, p. 89.

60 (p. 205).--See vol. i., _note_ 2.

61 (p. 207).--See _notes_ 32, 33, _ante_. _Brazilian bean_; the common
bean, _Phaseolus vulgaris_, indigenous to America. Called "Brazilian
bean," because it resembled a bean then known in France by that
name.--_Champlain's Voyages_ (Prince Soc.), vol. ii., p. 64, _note_.

62 (p. 207).--_Breton._ This name (spelled also Bretton, Briton,
_Brittayne_, etc.), was given, at an early date, to the most eastern
point of Cape Breton Island, "first seen by some French sailors, who
named it either after Bretagne, or from Cape Breton, a town in the
election of Landes, in Gascony."--Bourinot (_Canad. Mo._, vol. vii., p.
292). Cf. Margry's _Navigations Françaises_ (Paris, 1867), p. 113. It
appears on Verrazano's map (1529). See also Laverdière's _Champlain_,
p. 155; and on same page is a quotation from Thévet's _Gr. Insul._
(1556) which mentions "the cape or promontory of Lorraine, so named
by us; others have given it the name of _Cape of the Bretons_," etc.
The island itself was known, during the 16th century, as Isle du Cap
Breton, or Isle des Bretons; Champlain, in _Voyages_ (Prince Soc.),
vol. i., p. 280, calls it St. Lawrence; the French named it Isle
Royale, upon its cession to them by the treaty of Utrecht (1713); its
old name, Cape Breton Island, was resumed in 1758, after the capture of
Louisbourg by the English. On Gastaldo's map (1548), the name Breton is
applied both to this island and to Nova Scotia. See Dionne's note on
Cape Breton (_Nouv. France_, pp. 283-286).

On _La Hève_, see vol. i., _note_ 42. Champlain's chart of the harbor
of La Heve is given in Laverdière's _Champlain_, p. 156.

_Mouton_, probably at Port Mouton; so named, according to Lescarbot,
because a drowned sheep came ashore there.--_Nouv. France_, p. 449.

_Sable_, the most southern point of Nova Scotia, on Cape Sable Island.
Champlain says: "The next day we went to Cape Sable, also very
dangerous, on account of certain rocks and reefs extending almost a
league into the sea."--_Voyages_ (Prince Soc.), vol. ii., p. 13.

_St. Louis_, thus named by De Monts; but now known as Brant Point; two
leagues from Plymouth Harbor, in Massachusetts.

_Blanc_, so named by Champlain, from its white sands; three years
earlier, named Cape Cod, by Gosnold, from the multitude of codfish in
its vicinity. It is shown on Juan de la Cosa's map (1500); but without
name; on Ribero's (1529), as C. de arenas; on Vallard's (1543), as C.
de Croix.

63 (p. 207). On _Campseau_, see vol. i., _note_ 40.

_Sesambre_, "an island thus named by some Mallouins, distant 15 leagues
from La Héve," says Champlain. Laverdière thus explains the name: "In
remembrance of a small island of that name which lies in front of St.
Malo. Sésambre became S. Sambre; and the English sailors, who are not
greatly devoted to the saints, have called it simply Sambro" (its
present name). A cape and harbor near the island bear the same name.
Sesambre appears on De Laet's map (1633), as Sesambre; on Bellin's
(1744), as Sincembre; but in his _Petit Atlas Maritime_ (1764), also on
Chabert's map (1746), as St. Cendre. In Champlain's _Voyages_ (Prince
Soc.), vol. ii.; p. 151. _note_ 263, the island at St. Malo is called
Cézembre.

_Beaubassin_, the present Chignecto Bay; the northern arm at the head
of the Bay of Fundy. Blaeu's map (1620), and De Laet's (1633), show it
as B. des Gennes; Bellin's (1744), as Chignitou or Beaubassin.

64 (p. 207).--Sanson's map of Canada (1656) shows Cap de l'Evesque;
and Creuxius's (1660), _prom. Episcopi_. Bellin's map of the St.
Lawrence River (1761) enables us to identify this point as the present
Cape Magdalen, or Magdalaine, west of Cape Rosier. Cf. Laverdière's
_Champlain_, p. 116, _note_; and _Champlain_ (Prince Soc.), vol. i., p.
281, _note_.

_Chat_, a corruption of _Chaste_, the name of Champlain's early
patron. Sieur Aymar de Chaste (Chattes, or Chastes), for many years
the governor of Dieppe, distinguished both as soldier and sailor, and
a personal friend of Henry IV., had formed at Rouen, under a royal
commission, a company to prosecute further explorations in Canada.
In March, 1603, he sent Pontgravé and Champlain thither, to select
a location for the colony he proposed to establish, and to make
other preliminary explorations and arrangements; see Laverdière's
_Champlain_, pp. 700-704, and 1090, _note_. During their absence, De
Chaste died (May 13, 1603), and his schemes were soon taken up by De
Monts (vol. i., _note_ 2).--See Faillon's _Col. Fr._, vol. i., pp.
74-84. An account of De Chaste's voyage to Terceira (whither he was
sent in 1583, with a military force by Catherine de Médicis), forms
part of Thévenot's _Relations de divers Voyages Curieux_ (Paris, 1596),
under the heading "Voyage de la Tercere."

65 (p. 209).--Of these five settlements, the first was made in 1535,
by Jacques Cartier, at the mouth of the river called by him St. Croix,
but afterwards named St. Charles, by the Récollet missionaries, in
honor of Charles des Boues, grand vicar of Pontoise.--See Shea's ed. of
Le Clercq's _Establishment of the Faith_ (N. Y., 1881), p. 149. Those
of De Monts, at St. Croix and Port Royal, have been already described
by Lescarbot. In regard to the settlement at Quebec, which the text
inadvertently mentions as the third, instead of the fourth, it was on
the northern bank of the St. Lawrence, not the southern, as he says
here. The fifth, that of St. Sauveur, is fully described in the present
volume.

66 (p. 209).--Pointe St. Croix, now named Point Platon, about 35 miles
above Quebec. A small island, not far from this point, was called Ste.
Croix Island, up to 1633; after that time, Richelieu, for the great
cardinal. As intimated in the text, there has been a difference of
opinion as to the place where Cartier spent the winter of 1535-36.
Charlevoix (Shea's ed., vol. i., p. 116), claimed that the point
mentioned above (Platon) was the St. Croix of Cartier; but Champlain
and other authorities have shown that it was, instead, at St. Charles
River. See Laverdière's _Champlain_, pp. 90-93, and 304-309; also
Faillon's _Col. Fr._ vol. i., pp. 496-499.

67 (p. 209).--Named by Cartier (1535), Island of Bacchus, from the
profusion of wild grapes found there. Thévet (_Gr. Insul._) says it was
called by the natives Minigo. Its later name, Isle of Orleans, would
seem to have been given by Cartier, during his first sojourn at Quebec.
See Laverdière's _Champlain_, p. 88. Le Jeune (_Relation_ of 1632,
_post_) mentions it as St. Lawrence Island. It is 20 miles long, and
six miles in its greatest width.

68 (p. 211).--Pierre Coton (also written Cotton) was born in 1564, at
Neronde, and belonged to a distinguished family of Forez; became a
Jesuit priest, and confessor of Henry IV. (see _note_ 7, _ante_, and
vol. i., _note_ 39), and afterwards of Louis XIII. This position he
resigned about 1618, then spent six years at Rome. Returning to France
(1624) as provincial of his order, he died at Paris, March 19, 1626.

69 (p. 217).--_Institutum_, the published collection of the laws
regulating the order of Jesuits (official ed., Prague, 1757; new ed.,
Avignon, 1827-38). For description of this work, see McClintock &
Strong's _Cyclopædia of Biblical Literature_, vol. iv., pp. 865, 866.

70 (p. 217).--See vol. i., _note_ 2.

71 (p. 221).--De Monts's lieutenant, Pontgravé, who is mentioned by
Champlain as Sieur de Pont Gravé, also as Pont. Lescarbot, in _Nouv.
France_, calls the lieutenant "du Pont, surnamed Gravé." He was a
merchant of St. Malo, interested with Chauvin in the Canada trade, and
an intimate friend of Champlain; he made trading voyages to Canada
during some thirty years. Concerning his son, see vol. i., _notes_
13, 44. See Dionne's account of Chauvin and his enterprises (_Nouv.
France_, pp. 193-212, 318-328); on p. 198, he cites from Bréard some
information regarding Pontgravé's family.

72 (p. 221).--Faillon discusses at length the statement of Charlevoix,
that Canada was first called New France in 1609; and he brings much
evidence, both circumstantial and direct, to show that this appellation
was of much earlier date. He considers it highly probable that this
name was applied to Canada at least as early as Cartier's first voyage
(1534).--See his _Col. Fr._, vol. i., pp. 511-513. The "Shorte and
briefe narration" of Cartier's second voyage, given in Goldsmid's
_Hakluyt_, vol. xiii., p. 146, says: "Here endeth the Relation of Iames
Cartiers discouery and Nauigation of the Newfoundlands, by him named
New France." Biard says (_Relation_ of 1616, _post_): "I believe it was
Jean Verazan who was godfather to the title of New France."

73 (p. 225).--Josse, the priest Jessé Fléché; see vol. i., _note_ 25.

74 (p. 233).--Probably referring to the anonymous author of the
_Factum_; see _post_, _Relation_ of 1616, chap. x., and _note_ 97, on
the _Factum_.

75 (p. 233).--Robin de Coulogne; see vol. i., _notes_ 31, 37.

76 (p. 235).--This man, whom Champlain calls Simon Imbert Sandrier, is
said by Biard (chap. xx., _post_) to have been formerly a tavern keeper
at Paris.

77 (p. 245).--_Chiquebi_, the "MicMac potato," as Bourinot calls
it (_Canad. Mo._, vol. vii., p. 292); the ground-nut, _sgabun_ or
_segubbun_, in the Micmac tongue. See _note_ 35, _ante_; also Trumbull,
in _Conn. Hist. Colls._, vol. ii., p. 26.

78 (p. 247).--Father Jacques Quentin, born in February, 1572, at
Abbeville, France; entered the order of Jesuits, June 30, 1604. He
was appointed at the close of his novitiate, professor at Bourges;
here and at Rouen he remained three years; and in 1609 he was sent
to the college of Eu, as acting superior. Four years later, he went
to Acadia. After returning to France he devoted himself to preaching
in cities and villages. In 1616, he became a "spiritual coadjutor"
in his order--according to Littré, one who publicly takes the three
religious vows, but not the fourth, which is to go on whatever mission
he may be sent. His death occurred April 18, 1647.--See Rochemonteix's
_Jésuites_, vol. i., p. 83, _note_.

79 (p. 247).--These colonial experiments were not, for a long time,
favorably regarded by the Protestants, or by most Catholics. Sully,
minister of Henry IV., says in his _Memoirs_ (Bonn's ed., London,
1856), vol. ii., p. 453: "The colony that was sent to Canada this
year (1603) was among the number of those things that had not my
approbation; there was no kind of riches to be expected from all those
countries of the New World which are beyond the fortieth degree of
latitude. His majesty gave the conduct of this expedition to the Sieur
du Mont."

80 (p. 249).--Louis Hébert, born at Paris, an apothecary, was one of
Pontrincourt's colony at Port Royal. In 1617, he returned to Canada
with his family, at Champlain's request, as one of the latter's
colonists at Quebec. He was the first settler with a family, and the
first at Quebec to cultivate the soil as a means of livelihood; and
on this account has sometimes been called "the father of Canada,"--an
appellation also given, and with even more propriety, to Champlain. His
dwelling was the first in Upper Town, and, according to Ferland (_Cours
d'Histoire_, vol. i., p. 190), was between the present Ste. Famille
and Couillard streets.--Cf. Laverdière's _Champlain_, p. 988. He was
in many ways prominent in the early history of the colony. In 1621, he
bore the title of "royal procurator." In 1622, he was, according to
Champlain, in Tadoussac, acting as commander of De Caen's ship during
the latter's temporary absence. In 1626, the fief of St. Joseph, on the
river St. Charles, was granted by Ventadour to Hébert, under the title
of Sieur d'Espinay. In January, 1627, a fall caused Hébert's death;
he was buried in the cemetery of the Récollets, by whom, as well as
by Champlain, he seems to have been greatly esteemed.--See Sagard's
_Canada_, pp. 590, 591. When Quebec was taken by the English, in 1629,
Louis Kirk, at Champlain's solicitation, sent a guard of soldiers to
protect the widow Hébert's house, as well as the mission chapels. Many
distinguished Canadian families trace their descent from Hébert; as is
shown in Tanguay's _Dictionnaire Généalogique_ (Montreal, 1871-90),
vol. i., p. 301.--Cf. Ferland's _Cours d'Histoire_, vol. i., p. 180,
_note_. His daughter Anne married Stephen Jonquest, in the autumn of
1617--this was the first marriage in Canada according to church rites,
and was performed by the Récollet Father Le Caron; she died in 1620.
Another daughter, Guillemette, married William Couillard, August 26,
1621; she died in October, 1684. An island in the harbor of Port Royal
was named for Hébert, but is now known as Bear Island.

81 (p. 249).--The name given by the natives to the river now called
Kenduskeag, apparently a corruption of Kadesquit. It enters the
Penobscot near the present city of Bangor, on which site Biard and
Massé had intended to establish their mission. See _Champlain's
Voyages_ (Prince Soc.), vol. i., p. 42.

82 (p. 249).--Frenchman's Bay; see vol. i., _note_ 61.

83 (p. 251).--Nicholas de la Mothe, or de la Motte le Vilin. After
his capture by the English, he was among those taken to Virginia, and
finally sent back to France. In 1618, he came with Champlain to Canada,
where he remained during the following winter.

84 (p. 251).--Champlain says (Laverdière's ed., pp. 61, 1307), that
Virginia was at first called Mocosa by the English. Ortelius's map
of 1570 shows Mocosa lying southwest of New France; and his second
map (1572) names the region south of the St. Lawrence and east of the
Richelieu River, Moscosa. Biard (_Relation_ of 1616) seems to apply
this name to the region of Chesapeake Bay.

85 (p. 253).--A group of islands 25 leagues from St. Sauveur, according
to Biard's _Relation_ of 1616, _post_; but 16 leagues, according
to Champlain (Laverdiere's ed., p. 773). Apparently the Matinic or
Matinicus Islands (also spelled Emmetinic). See also Emmetenic, on p.
31 of this volume.

86 (p. 253).--Argall's ship was named "Treasurer." Champlain says
(Laverdière's ed., p. 773), that ten other English ships were
approaching, but without the knowledge of the French; these, however,
were probably part of the usual fishing fleet, and not directly under
Argall's command.

87 (p. 255).--_English heretic_: Captain Samuel Argall, of Virginia,
afterwards governor of that colony (see vol. i., _note_ 63): during
the first quarter of the 17th century, prominent as an English
naval commander. His mother was married a second time, to Laurence
Washington, an ancestor of George Washington. His destruction of the
French settlements has been bitterly censured by some writers, as the
act of a buccaneer and pirate; but he was commissioned to do this by
the Virginia colonial authorities, who afterwards declared that, in
the encounter at St. Sauveur, the first shot was fired by the French.
A letter was written by Montmorency, admiral of France, to King James
of England, October 28, 1613, asking for the release of the Jesuit
fathers, and redress for the injuries done to the property of Madame
de Guercheville. The Virginia Council, when called to account for
Argall's doings, made a spirited reply in his and their own defense;
and the English Privy Council refused to make any reparation to Madame
de Guercheville, alleging that "her ship entered by force the territory
of the said colony [Virginia] to settle there, and to trade without
their permission." These documents are given in Brown's _Genesis of the
United States_, pp. 573, 664, 665, 725-734. Cf. "Aspinwall Papers," pp.
41-46, in _Mass. Hist. Colls._, 4th series, vol. ix. The ship, however,
was afterwards restored (see Biard's _Relation_ of 1616, _post_).

88 (p. 259).--This pilot is called Le Bailleur, of Rouen, in Biard's
_Relation_ of 1616. Charlevoix (Shea's ed., vol. i., pp. 280-281)
erroneously confounds him with one Lamets, named by Champlain as among
the five who escaped from the ship, but after the pilot had left it on
his reconnoitring trip. These men seem to have later joined the pilot,
as he had 14 men when he encountered La Saussaye.

89 (p. 261).--See vol. i., _note_ 66.

90 (p. 263).--_Orignac_, in the original; see _note_ 34, _ante_.

91 (p. 263).--_Passepec_, shown on Sanson's map (1656), as Paspey;
on Bellin's (1744) and D'Anville's (1746), as Paspebiac; named Sheet
Harbor on Gesner's (1849).

92 (p. 265).--This allusion is a word-play upon Argall's name--_argali_
being an appellation of the wild ram (_Ovis aries_), found in the
mountains of Greece, in Corsica, and in the steppes of Tartary.

93 (p. 273).--_Vuallia_; Wales.

94 (p. 275).--Sieur de Buisseaux (also spelled Bisseaux); he also aided
Sieur de la Motte to regain his liberty, as Biard narrates in his
_Relation_ of 1616. In 1617, he was addressed by Raleigh as "member of
the Council of State of France."

95 (p. 275).--_Itius Portus_, the place whence Cæsar sailed for
Britain; generally identified with Wissant, a village in Pas-du-Calais,
ten miles S. W. of Calais. Biard says, however, in the _Relation_ of
1616, that it was Calais where they landed.

96 (p. 275).--The modern Amiens occupies the site of the ancient
Samarobriva, capital of the Ambiani; hence its name.

[Illustration: MAP OF NEW FRANCE (PARTS OF UNITED STATES AND CANADA)
1610-1791.

To Illustrate THE JESUIT RELATIONS AND ALLIED DOCUMENTS.

THE BURROWS BROTHERS COMPANY, PUBLISHERS.]

This extra copy of the "MAP OF NEW FRANCE, 1610-1791," is sent, with
the compliments of THE BURROWS BROTHERS COMPANY, to subscribers to "THE
JESUIT RELATIONS AND ALLIED DOCUMENTS." It may be found convenient in
consulting volumes subsequent to Volume I.

Transcriber's Note.

Variable spelling and hyphenation have been retained. Minor punctuation
inconsistencies have been silently repaired.

Corrections.

The first line indicates the original, the second the correction.

p. 12:

reste totalement rude, pauvre at confuse
reste totalement rude, pauvre et confuse

p. 30:

Mais, départans un peu de pensée d avec eux,
Mais, départans un peu de pensée d'avec eux,

p. 62:

in tenui exiguóque principio satis feliciter, próque disiderio esse
assecuta.

in tenui exiguóque principio satis feliciter, próque desiderio esse
assecuta.

p. 64:

aut fuccessu Societas missionem
aut successu Societas missionem

p. 68:

quod finum Frācicum excipit.
quod sinum Frācicum excipit.

p. 76:

aruspicum multum iam de auctoriate
aruspicum multum iam de auctoritate

p. 98:

cruciculas ænaes aut imagunculas
cruciculas æneas aut imagunculas

p. 108:

imminente morte assueti sunt imlare
imminente morte assueti sunt immolare

p. 158:

on a donné des filleules à celles qui enfuiuent
on a donné des filleules à celles qui ensuiuent

p. 186:

ici le renouveau, pour aller revoir les qens.
ici le renouveau, pour aller revoir les gens.

p. 216:

doudenis diebus, quotannis ferè liquari.
duodenis diebus, quotannis ferè liquari.

p. 220:

animos gauiter afflixit
animos grauiter afflixit

p. 240:

Non committam, vd quod mones
Non committam, vt quod mones

p. 252:

neqj ab æneis tormentis validè instructam
neq; ab æneis tormentis validè instructam

p. 264:

annonam beneuolentissimè diuiferunt.
annonam beneuolentissimè diuiserunt.

*** End of this LibraryBlog Digital Book "The Jesuit Relations and Allied Documents, Vol. II: Acadia, 1612-1614" ***

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