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      Thus the time passed till the middle of January; when late one evening, as all were gathered in the principal building, conversing perhaps, or smoking, or playing at cards, or dozing by the fire in homesick dreams of France, a man on guard came in to report that he had heard a voice from the river. They all went down to the bank, and descried a man in a canoe, who called out, "Dominic!" This was the name of the younger of the two brothers Duhaut, who was one of Joutel's followers. As the canoe [Pg 401] approached, they recognized the elder, who had gone with La Salle on his journey of discovery, and who was perhaps the greatest villain of the company. Joutel was much perplexed. La Salle had ordered him to admit nobody into the fort without a pass and a watchword. Duhaut, when questioned, said that he had none, but told at the same time so plausible a story that Joutel no longer hesitated to receive him. As La Salle and his men were pursuing their march along the prairie, Duhaut, who was in the rear, had stopped to mend his moccasins, and when he tried to overtake the party, had lost his way, mistaking a buffalo-path for the trail of his companions. At night he fired his gun as a signal, but there was no answering shot. Seeing no hope of rejoining them, he turned back for the fort, found one of the canoes which La Salle had hidden at the shore, paddled by night and lay close by day, shot turkeys, deer, and buffalo for food, and, having no knife, cut the meat with a sharp flint, till after a month of excessive hardship he reached his destination. As the inmates of Fort St. Louis gathered about the weather-beaten wanderer, he told them dreary tidings. The pilot of the "Belle," such was his story, had gone with five men to sound along the shore, by order of La Salle, who was then encamped in the neighborhood with his party of explorers. The boat's crew, being overtaken by the night, had rashly bivouacked on the beach without setting a guard; and as they slept, a band of Indians had rushed in [Pg 402] upon them, and butchered them all. La Salle, alarmed by their long absence, had searched along the shore, and at length found their bodies scattered about the sands and half-devoured by wolves.[308] Well would it have been, if Duhaut had shared their fate.Of course I know the house, my good fellow, he replied smilingfrom my friend Phorions description.


      with or without the bishop, could have prevented theOn the tenth, the ships, crowded with troops, set sail. Ribaut was gone, and with him the bone and sinew of the colony. The miserable remnant watched his receding sails with dreary foreboding,a fore-boding which seemed but too just, when, on the next day, a storm, more violent than the Indians had ever known, howled through the forest and lashed the ocean into fury. Most forlorn was the plight of these exiles, left, it might be, the prey of a band of ferocious bigots more terrible than the fiercest hordes of the wilderness; and when night closed on the stormy river and the gloomy waste of pines, what dreams of terror may not have haunted the helpless women who crouched under the hovels of Fort Caroline!


      considrables prtentions aux successions de leurs parents, * Marie de lIncarnation, Lettre deSept., 1661.

      Thirty-five days after leaving La Chine, they reached Irondequoit Bay, on the south side of the lake. Here they were met by a number of Seneca Indians, who professed friendship and invited them to their villages, fifteen or twenty miles distant. As this was on their way to the upper waters of the Ohio, and as they hoped to find guides at the villages to conduct them, they accepted the invitation. Dollier, with most of the men, remained to guard the canoes; while La Salle, with Galine and eight other Frenchmen, accompanied by a troop of Indians, set out on the morning of the twelfth, and reached the principal village before evening. It stood on a [Pg 21] hill, in the midst of a clearing nearly two leagues in compass.[13] A rude stockade surrounded it; and as the visitors drew near they saw a band of old men seated on the grass, waiting to receive them. One of these veterans, so feeble with age that he could hardly stand, made them an harangue, in which he declared that the Senecas were their brothers, and invited them to enter the village. They did so, surrounded by a crowd of savages, and presently found themselves in the midst of a disorderly cluster of large but filthy abodes of bark, about a hundred and fifty in number, the most capacious of which was assigned to their use. Here they made their quarters, and were soon overwhelmed by Seneca hospitality. Children brought them pumpkins and berries from the woods; and boy messengers came to summon them to endless feasts, where they were regaled with the flesh of dogs and with boiled maize seasoned with oil pressed from nuts and the seed of sunflowers.La Salle guessed the cause of their fright; and, in order to confirm their delusion, he drew with charcoal, on the trunks of trees from which he had stripped the bark, the usual marks of an Iroquois war-party, with signs for prisoners and for scalps, after the custom of those dreaded warriors. This ingenious artifice, as will soon appear, was near proving the destruction of the whole party. He also set fire to the dry grass of the prairies over which he and his men had just passed, thus destroying the traces of their passage. "We practised this device every night, and it answered very well so long as we were passing over an open country; but on the thirtieth we got into great marshes, flooded by the thaws, and were obliged to cross them in mud or water up to the waist; so that our tracks betrayed us to a band of Mascoutins who were out after Iroquois. They followed us through these marshes during the three days we were crossing them; but we made no fire at night, contenting ourselves with taking off our wet clothes and wrapping ourselves in our blankets on some dry knoll, where we slept till morning. At [Pg 196] last, on the night of the second of April, there came a hard frost, and our clothes, which were drenched when we took them off, froze stiff as sticks, so that we could not put them on in the morning without making a fire to thaw them. The fire betrayed us to the Indians, who were encamped across the marsh; and they ran towards us with loud cries, till they were stopped halfway by a stream so deep that they could not get over, the ice which had formed in the night not being strong enough to bear them. We went to meet them, within gun-shot; and whether our fire-arms frightened them, or whether they thought us more numerous than we were, or whether they really meant us no harm, they called out, in the Illinois language, that they had taken us for Iroquois, but now saw that we were friends and brothers; whereupon, they went off as they came, and we kept on our way till the fourth, when two of my men fell ill and could not walk."

      Such, in brief, was the pith of the fathers exhortation. As he spoke Indian like a native, and as his voice and gestures answered to his words, we may believe what Le Mercier tells us, that his hearers listened with mingled wonder, admiration, and terror. The work was well begun. The Jesuits struck while the iron was hot, built a small chapel for the mass, installed themselves in the town, and preached and catechised from morning till night.


      The prisoners were led to the Mohawk towns; and it is needless to repeat the monotonous and revolting tale of torture and death. The men, as usual, were burned; but the lives of the women and children were spared, in order to strengthen the conquerors by their adoption,not, however, until both, but especially the women, had been made to endure the extremes of suffering and indignity. Several of them from time to time escaped, and reached Canada with the story of their woes. Among these was Marie, the wife of Jean Baptiste, one of the principal Algonquin converts, captured and burned with the rest. Early in June, she appeared in a canoe at Montreal, where Madame d'Ailleboust, to whom she was well 310 known, received her with great kindness, and led her to her room in the fort. Here Marie was overcome with emotion. Madame d'Ailleboust spoke Algonquin with ease; and her words of sympathy, joined to the associations of a place where the unhappy fugitive, with her murdered husband and child, had often found a friendly welcome, so wrought upon her, that her voice was smothered with sobs.

      impuret, 31 Oct., 1690.the governor's confusion, all the soldiers respectfully saluted him. * The story may have some foundation, but it is not supported by contemporary evidence.

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      Women fast, as well as men,always at the time of transition from childhood to maturity. In the Narrative of John Tanner, there is an account of an old woman who had fasted, in her youth, for ten days, and throughout her life placed the firmest faith in the visions which had appeared to her at that time. Among the Northern Algonquins, the practice, down to a recent day, was almost universal.It is impossible, as it would be needless, to follow the detail of their daily march.[326] It was such an one, [Pg 422] though with unwonted hardship, as is familiar to the memory of many a prairie traveller of our own time. They suffered greatly from the want of shoes, and found for a while no better substitute than a casing of raw buffalo-hide, which they were forced to keep always wet, as, when dry, it hardened about the foot like iron. At length they bought dressed deer-skin from the Indians, of which they made tolerable moccasins. The rivers, streams, and gullies filled with water were without number; and to cross them they made a boat of bull-hide, like the "bull boat" still used on the Upper Missouri. This did good service, as, with the help of their horses, they could carry it with them. Two or three men could cross in it at once, and the horses swam after them like dogs. Sometimes they traversed the sunny prairie; sometimes dived into the dark recesses of the forest, where the buffalo, descending daily from their pastures in long files to drink at the river, often made a broad and easy path for the travellers. When foul weather arrested them, they built huts of bark and long meadow-grass; and safely sheltered lounged away the day, while their horses, picketed near by, stood steaming in the rain. At night, they usually set a rude stockade about their camp; and here, by [Pg 423] the grassy border of a brook, or at the edge of a grove where a spring bubbled up through the sands, they lay asleep around the embers of their fire, while the man on guard listened to the deep breathing of the slumbering horses, and the howling of the wolves that saluted the rising moon as it flooded the waste of prairie with pale mystic radiance.

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      A Party of ExplorationWreck of the "Aimable."Landing of the Colonists.A Forlorn Position.Indian Neighbors.Friendly Advances of Beaujeu: his Departure.A Fatal Discovery.Doris forced herself to control her voice.

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      colony, was the natural resort of desperadoes, offering, as we have seen, a singular contrast between the rigor of its clerical seigniors and the riotous license of the lawless crew which infested it. Dollier de Casson tells the story of an outlaw who broke prison ten or twelve times, and whom no walls, locks, or fetters could hold. A few months ago, he says, he was caught again, and put into the keeping of six or seven men, each with a good gun. They stacked their arms to play a game of cards, which their prisoner saw fit to interrupt to play a game of his own. He made a jump at the guns, took them under his arm like so many feathers, aimed at these fellows with one of them, swearing that he would kill the first who came near him, and so, falling back step by step, at last bade them good-by, and carried off all their guns. Since then he has not been caught, and is roaming the woods. Very likely he will become chief of our banditti, and make great trouble in the country when it pleases him to come back from the Dutch settlements, whither they say he is gone along with another rascal, and a French woman so depraved that she is said to have given or sold two of her children to the Indians. *There was another nun who stood apart, silent and motionless,a stately figure, with features strongly marked and perhaps somewhat masculine; [11] but, if so, they belied her, for Marie de l'Incarnation was a woman to the core. For her there was no need of entreaties; for she knew that 175 the Jesuits had made her their choice, as Superior of the new convent. She was born, forty years before, at Tours, of a good bourgeois family. As she grew up towards maturity, her qualities soon declared themselves. She had uncommon talents and strong religious susceptibilities, joined to a vivid imagination,an alliance not always desirable under a form of faith where both are excited by stimulants so many and so powerful. Like Madame de la Peltrie, she married, at the desire of her parents, in her eighteenth year. The marriage was not happy. Her biographers say that there was no fault on either side. Apparently, it was a severe case of "incompatibility." She sought her consolation in the churches; and, kneeling in dim chapels, held communings with Christ and the angels. At the end of two years her husband died, leaving her with an infant son. She gave him to the charge of her sister, abandoned herself to solitude and meditation, and became a mystic of the intense and passional school. Yet a strong maternal instinct battled painfully in her breast with a sense of religious vocation. Dreams, visions, interior voices, ecstasies, revulsions, periods of rapture and periods of deep dejection, made up the agitated tissue of her life. She fasted, wore hair-cloth, scourged herself, washed dishes among the servants, and did their most menial work. She heard, in a trance, a miraculous voice. It was that of Christ, promising to become her spouse. Months and years passed, full of troubled hopes and fears, when again the voice sounded in her 176 ear, with assurance that the promise was fulfilled, and that she was indeed his bride. Now ensued phenomena which are not infrequent among Roman Catholic female devotees, when unmarried, or married unhappily, and which have their source in the necessities of a woman's nature. To her excited thought, her divine spouse became a living presence; and her language to him, as recorded by herself, is that of the most intense passion. She went to prayer, agitated and tremulous, as if to a meeting with an earthly lover. "O my Love!" she exclaimed, "when shall I embrace you? Have you no pity on me in the torments that I suffer? Alas! alas! my Love, my Beauty, my Life! instead of healing my pain, you take pleasure in it. Come, let me embrace you, and die in your sacred arms!" And again she writes: "Then, as I was spent with fatigue, I was forced to say, 'My divine Love, since you wish me to live, I pray you let me rest a little, that I may the better serve you'; and I promised him that afterward I would suffer myself to consume in his chaste and divine embraces." [12]


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