LITMIR.BIZ

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devotion.

      His brother priest, Lalemant, who was tortured to death at the same time, had thought it no good omen ten years before (1639) that no martyr's blood had yet furnished seed for the church in that new soil, though consoling himself with the thought that the daily life amid abuse and threats, smoke, fleas, filth, and dogs might be "accepted as a living martyrdom." There was ample seed by now, and still more was soon to be added, for very soon, the same year, the gentle Garnier is to die the same death ministering to these same Hurons, whose refugees, flying beyond two lakes to escape from their murderous foes, are to lure the priests on still farther westward till, even in their unmundane thoughts, the great, mysterious river begins to flow toward a longed-for sea.

      It was by such a path of danger and suffering, a path which threads gloomy forests, that the first figures clad in black gowns came and peered over the edge of the valley of this mysterious stream, even before Radisson and Groseilliers wandered in that wooded and wet and fertile peninsula which, beginning at the junction of three lakes, widens to include the whole northwest of what is now the United States. You may travel in a day and a night now up the Ottawa River, above Lake Nipissing, around Huron to the point of that peninsula, from Montreal, and if you go in the season of the year in which I once made the journey you will find this path (the path on which Champlain came near losing his life, where Récollet and Jesuit, coureur de bois and soldier toiled up hundreds of portages) bordered as a garden path much of the way by wild purple flowers (that doubtless grew red in the blood-sodden ground of the old Huron country), with here and there patches of gold.

      The first of these was Father Raymbault and with him Father Isaac Jogues, who was later to knock with mutilated hands for shelter at the Jesuit college in Rennes. Jogues was born at Orleans; he was of as delicate mould as Garnier, modest and refined, but "so active that none of the Indians could surpass him in running." In the autumn of 1641 he stood with his companion at the end of the peninsula between the Lakes, their congregation to the number of two thousand having been gathered for them from all along the southern shore of Lake Superior, the land of the Chippewas. Father Raymbault died at Quebec from exposure and hardship encountered here, the first of the Christian martyrs on that field, and Jogues was soon after sent upon an errand of greater peril. While on his way from Quebec to the new field (the old Huron station) with wine for the eucharist, writing materials, and other spiritual and temporal supplies, he was captured by the Iroquois and with his companions subjected to such torture as even Brébeuf was not to know. Journeying from the place of his capture on the St. Lawrence to that of his protracted torture he, first of white men, saw the Lake Como of America which bears the name of "George," a king of England, instead of "Jogues," whom the holy church may honor with canonization, but who should rather be canonized by the hills and waters where he suffered. His fingers were lacerated by the savages before the journey was begun; up the Richelieu River he went, suffering from his wounds and "the clouds of mosquitoes." At the south end of Lake Champlain this gentle son of France was again subjected to special tortures for the gratification of another band of Iroquois; his hands were mangled, his body burned and beaten till he fell "drenched in blood." Where thousands now land every summer at the head of Lake George for pleasure he staggered forth under his portage burden to the shores of the Mohawk, where again the chief called the crowd to "caress" the Frenchmen with knives and other instruments of torture, the children imitating the barbarity of their elders. I should not repeat such details of this horrible story here except to give background to one moment's act in the midst of it all, illustrative of the motive which was back of this unexampled endurance. While he and his companions were on the scaffold of torture, four Huron prisoners were brought in and put beside the Frenchmen: whereupon Father Jogues began his ministry anew, for when an ear of green corn was thrown him for food, discovering a few rain-drops clinging to the husks, he secretly baptized two of his eleventh-hour converts.

      This was not the end, but after months of pain and privation, which make one wonder at what a frail body, fitted with a delicate organism, can endure, he escaped by the aid of the Dutch at Fort Orange (now the capital of the State of New York), whither the Iroquois had gone to trade, and after six weeks in hiding there, was sent to New Amsterdam—then a "delapidated fort garrisoned by sixty soldiers" and a village of only four or five hundred inhabitants, but even at that time so cosmopolitan that, as one of my friends who has recently revived a census of that day shows, nearly twenty different languages were spoken.

      It is thus that a little French father of the wilderness comes from a thousand miles behind the mountains, from the shores of the farthest lake, in the middle of the continent, at a time when New York and Boston had together scarcely more inhabitants than would fill a hall in the Sorbonne.

      If only Richelieu (who died in the very year that Jogues was exemplifying so faithfully the teaching of Him whose brother he called himself) had permitted the Huguenot who wanted to go, to follow this little priest into those wilds, instead of trying in vain to persuade those to go who would not, who shall say that American visitors from that far interior might not be speaking to-day in a tongue which Richelieu, were he alive, could best understand.

      The little father, who has always seemed to me an old man, though he was then only thirty-six, was carried back to England, suffering from nature and pirates almost as much as from the Iroquois, and at last reached Rennes, where, after his identity was disclosed, the night was given to jubilation and thanksgiving, we are told. He was summoned to Paris, where the queen "kissed his mutilated hands" and exclaimed: "People write romances for us—but was there ever a romance like this, and it is all true?" Others gladly did him honor. But all this gave no satisfaction to his soul bent upon one task, and as soon as the Pope, at the request of his friends, granted a special dispensation [Footnote: The answer of Pope Urban VIII was: "Indignum esset martyrem Christi, Christi non bibere sanguinem."] which permitted him, though deformed by the "teeth and knives of the Iroquois," to say mass once more, he returned to the wilderness where within a few months the martyrdom was complete and his head was displayed from the palisades of a Mohawk town.

      So vanished the face of the first priest of France from the edge of the great valley, he, too, as Raymbault, perhaps, hoping "to reach China across the wilderness" but finding his path "diverted to heaven."

      It was not until 1660 that another came into that peninsula at whose point Jogues had preached, the aged Ménard, who after days among the tangled swamps of northern Wisconsin was lost, and only his cassock, breviary, and kettle were ever recovered. A little later came Allouez and Dablon, and Druilletes who had been entertained at Boston by Winslow and Bradford and Dudley and John Eliot, and last of those to be selected from the increasing number of that brotherhood for mention, the young Père Marquette, "son of an old and honorable family at Laon," of extraordinary talents as a linguist (having learned, as Parkman tells us, to speak with ease six Indian languages) and in devotion the "counterpart of Garnier and Jogues." When he first appears in the west it is at the mission of Pointe de St. Esprit, near the very western end of Lake Superior. There he heard, from the Illinois who yearly visited his mission, of the great river they had crossed on their way, and from the Sioux, who lived upon its banks, "of its marvels." His desire to follow its course would seem to have been greater than his interest in the more spiritual ends of his mission, for he disappointedly, it is intimated, followed his little Huron flock suddenly driven back toward the east by the Iroquois of the West—the Sioux. At Point St. Ignace, a place midway between the two perils, the Sioux of the West and the Iroquois of the East, they huddled under his ministry.

      It was there in the midst of his labors among his refugees, that Louis Joliet, the son of a wagon-maker of Quebec, a grandson of France, found him on the day, as he writes in his journal, of "the Immaculate Conception of the Holy Virgin, whom I had continually invoked since I came to this country of the Ottawas to obtain from God the favor of being enabled to visit the Nations on the river Missisipi." Joliet carried orders from Frontenac the governor and Talon the intendant, that Marquette should join him—or he Marquette—upon this voyage of discovery, so consonant with Marquette's desire for divine ordering. Marquette quieted his morbid conscience, which must have reproved his exploring ambitions, by reflecting upon the "happy necessity of exposing his life" for the salvation of all the tribes upon that particular river, and especially, he adds, as if to silence any possible lingering remonstrance, "the Illinois, who when I was at St. Esprit, had begged me very earnestly to bring

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