The Life and Times of Kateri Tekakwitha Part 2

"To supply the want of canoes, we had built in secret two batteaux of a novel and excellent structure to pa.s.s the rapids; these batteaux drew but very little water and carried considerable freight, fourteen or fifteen men each, amounting to fifteen or sixteen hundred weight. We had moreover four Algonquin and four Iroquois canoes, which were to compose our little fleet of fifty-three Frenchmen. But the difficulty was to embark unperceived by the Iroquois, who constantly beset us.

The batteaux, canoes, and all the equipage could not be conveyed without great noise, and yet without secrecy there was nothing to be expected, save a general ma.s.sacre of all of us the moment it would be discovered that we entertained the least thought of withdrawing.

On that account we invited all the savages in our neighborhood to a solemn feast, at which we employed all our industry, and spared neither the noise of drums nor instruments of music, to deceive them by harmless device. He who presided at this ceremony played his part with so much address and success that all were desirous to contribute to the public joy. Every one vied in uttering the most piercing cries, now of war, anon of rejoicing. The savages, through complaisance, sung and danced after the French fashion, and the French in the Indian style.

To encourage them the more in this fine play, presents were distributed among those who acted best their parts and who made the greatest noise to drown that caused by about forty of our people outside who were engaged in removing all our equipage.

The embarkation being completed, the feast was concluded at a fixed time; the guests retired, and sleep having soon overwhelmed them, we withdrew from our house by a back door and embarked with very little noise, without bidding adieu to the savages, who were acting cunning parts and were thinking to amuse us to the hour of our ma.s.sacre with fair appearances and evidences of good will.

"Our little lake,[12] on which we silently sailed in the darkness of the night, froze according as we advanced, and caused us to fear being stopt by the ice after having evaded the fires of the Iroquois. G.o.d, however, delivered us, and after having advanced all night and all the following day through frightful precipices and waterfalls, we arrived finally in the evening at the great Lake Ontario, twenty leagues from the place of our departure. This first day was the most dangerous; for had the Iroquois observed our departure, they would have intercepted us, and had they been ten or twelve it would have been easy for them to have thrown us into disorder, the river being very narrow, and terminating after travelling ten leagues in a frightful precipice where we were obliged to land and carry our baggage and canoes during four hours, through unknown roads covered with a thick forest which could have served the enemy for a fort, whence at each step he could have struck and fired on us without being perceived. G.o.d's protection visibly accompanied us during the remainder of the road, in which we walked through perils which made us shudder after we escaped them, having at night no other bed except the snow after having pa.s.sed entire days in the water and amid the ice.

Ten days after our departure we found Lake Ontario, on which we floated, still frozen at its mouth. We were obliged to break the ice, axe in hand, to make an opening, to enter two days afterwards a rapid where our little fleet had well-nigh foundered. For having entered a great _sault_ without knowing it, we found ourselves in the midst of breakers which, meeting a quant.i.ty of big rocks, threw up mountains of water and cast us on as many precipices as we gave strokes of paddles. Our batteaux, which drew scarcely half a foot, were soon filled with water, and all our people in such confusion that their cries mingled with the roar of the torrent presented to us the spectacle of a dreadful wreck. It became imperative, however, to extricate ourselves, the violence of the current dragging us despite ourselves into the large rapids and through pa.s.ses in which we had never been. Terror redoubled at the sight of one of our canoes being engulfed in a breaker which barred the entire rapid, and which, notwithstanding, was the course that all the others must keep. Three Frenchmen were drowned there; a fourth fortunately escaped, having held on to the canoe and being saved at the foot of the _sault_ when at the point of letting go his hold, his strength being exhausted....

"The 3d of April we landed at Montreal in the beginning of the night."

This escape, so wonderful to the Indian mind and so successful, made a profound impression at Gandawague as among all the Mohawks, and produced most important results in the neighborhood of Tekakwitha's home, interrupting the work of the missionary there.

Ondessonk or Lemoyne, the namesake of Jogues, who made a third visit to the Mohawk Valley in the fall of 1657, was no longer even tolerated by its people. He was held half a hostage, half a prisoner, at Tionnontogen, during the time that the French colony were in peril at Onondaga, and was finally sent back to Canada. He left the Mohawk country for the last time, just after Onondaga was abandoned by the French. He reached his countrymen on the St. Lawrence in May, 1658, to be greeted there with a glad welcome and many inquiries from the newly arrived refugees from Onondaga, concerning his experiences among the Mohawks; they were anxious to hear whether he had fared any better than themselves.

Not one blackgown was now left among the Five Nations of Iroquois. The Algonquin mother at Gandawague had been unable to profit by their brief stay in the land, and her life grew ever sadder towards its close. She was finally laid low by a terrible disease, the small-pox, which spread like wild fire through the Mohawk nation in 1659 and 1660. Her brave, an early victim to this redman's plague, soon lay cold in death, and with aching heart she too bade good-by to the world, leaving her helpless children alone and struggling with the disease in a desolate lodge in a desolate land.

Chauchetiere relates what he learned long afterwards from Anastasia Tegonhatsihongo,--that in leaving her two little children the mother grieved at having to abandon them without baptism; that she was a fervent Christian to the last, and that she met death with a prayer on her lips.

FOOTNOTES:

[10] Schoolcraft's Red Race.

[11] The site of this fort is still pointed out between Salina and Liverpool, near the "Jesuit's Spring," or "Well," as it is called. For a plan of the fort made by Judge Geddes in 1797, from remains of it then in existence, see Clark's "Onondaga," p. 147. See also "Relations des Jesuites," and translations of the same in the "Doc.u.mentary History of New York," vol. i., for a full account of the Onondaga Colony in 1658.

[12] Onondaga Lake.

CHAPTER IV.

TEKAKWITHA WITH HER AUNTS AT GANDAWAGUE.

Tekakwitha's brother shared the fate of her parents. All three died within the s.p.a.ce of a few days. Overshadowed by death and disease when she was only four years old, the little Indian child alone remained of the family. How she won her name is not known, though Indian names have always a meaning. They are never arbitrarily given. The word "Tekakwitha," as M. Cuoq, the philologist, translates it, means "One who approaches moving something before her." Marcoux, the author of a complete Iroquois dictionary, renders it, "One who puts things in order."[13]

It has been suggested in reference to M. Cuoq's interpretation, that the name may have been given to her on account of a peculiar manner of walking caused by her imperfect sight; for it is related that the small-pox so injured her eyes that for a long time she was obliged to shade them from a strong light. It is possible that in groping or feeling her way while a child, she may have held out her hands in a way that suggested the pushing of something in front of her, and thus have received her name. On the other hand, the interpretation of M. Marcoux, as given by Shea, is thoroughly in keeping with her character. She indeed spent a great part of her life, as the record shows, in _putting things in order_.

On the death of Tekakwitha's father, her uncle, according to the Indian laws of descent, would fall heir to the t.i.tle of chief, after having been chosen by the matron or _stirps_ of the family,[14] and then duly elected by the men of the Turtle clan. Tekakwitha then became an inmate of her uncle's lodge,--which was quite natural, for indeed she was likely to prove a valuable acquisition to the household. This uncle was impoverished, no doubt, by the plague and also by the custom of making presents. A chief is expected to dispense freely, and is generally poor in spite of his honors. But daughters were always highly prized by the Iroquois; as they grew up they were expected to do a large part of the household work; and later, when wedded to some st.u.r.dy hunter, the lodge to which a young woman belonged, claimed and received whatever her husband brought from the chase. So the aunts and the uncle of Tekakwitha acted quite as much from worldly wisdom as from humanity when they decided to give the young orphan a home. Forethought was mixed with their kindness, and perhaps also a bit of selfishness. They had no children of their own, but they adopted another young girl besides Tekakwitha, thus giving to their niece a sister somewhat older than herself. The home of this family, after the small-pox had spent its force and when the distress it caused had forced the Mohawks to make a treaty of peace with the French, was at Gandawague,[15] on a high point of land in the angle between Auries Creek and the Mohawk River.

[ILl.u.s.tRATION]

Here on the crest of the hill, in a wheat-field west of the creek, there still are signs of an Indian village, and just outside of the fence in a patch of woods Indian graves and corn-pits are to be seen. Well does the writer remember a bright summer day when that village site where Tekakwitha must have spent her early childhood was visited and examined for traces of Iroquois occupation. Three of us had driven over from the spring and castle-site of Caughnawaga at Fonda to the west side of Auries Creek. Leaving our carriage, we mounted the steep bank of the stream, eager to find the exact site of Gandawague, to which the people of Ossernenon moved before they crossed the river to Caughnawaga. We stood at last on the hard-won summit, and there lay the landscape in its tranquil beauty,--the Mohawk Valley, the river, a wheat-field against a dark wood, and off in the distance the court-house of Fonda, and dim Caughnawaga, all bathed in a glory of sunshine. Nearer at hand and toward the east, a little white steeple gleamed through the trees, marking the site of the modern village of Auriesville. We stood high above it, on the upper river terrace, where old Gandawague had once been; and though the rude Indian castle at that spot had long ago been trampled out of existence, we seemed to see it rise again from the ashes of its ancient hearthfires. Then, looking off toward the Schoharie, in our mind's eye we plainly saw on the broad, gra.s.sy plateau the still older village of Ossernenon, with its high palisade, that once upheld the ghastly head of the martyred Jogues. The scene was before us in all its details. The past had become like the present that day, and what was then present, all blended with sunshine that blotted out the tragic and left the heroic parts of the picture, has since become past.

Those glorious hours at the castle-sites near Auriesville, so rich in awakened thought, contagious enthusiasm, and newly acquired information, are only a memory now; and mention is made of them here in the hope that others may feel a stir of interest in their hearts, and be roused to visit the Mohawk Valley, and the places so closely linked to the names of Jogues and Tekakwitha,--Ossernenon, where the shrine is built; Gandawague, on the bank of Auries Creek; and Caughnawaga,[16] five miles farther up the river.

[Ill.u.s.tration: SITES OF MOHAWK CASTLES 1642 TO 1700, _as located by JOHN S CLARK, AUBURN NY_]

Tekakwitha was only a little girl when she lived at Gandawague. It could hardly have been a large castle, on such a small bit of high land. They had little need at this time of a large castle, for many had died of the small-pox. The old Dutch records of the time relate that the Turtles, or people of the lower castle, were building a new palisade, in the latter part of the year 1659,--a task which would necessarily accompany a removal from Ossernenon; and they asked the Dutchmen, their neighbors, to help them. The friendship of these settlers for the Mohawks was put to rather a queer test when they proposed that the Dutch should not only furnish them with horses, but should drive them themselves, and drag the heavy logs up the hill for the palisade.[17] They were not used to such work; and it better became the settlers to do it, they thought, than Mohawk warriors!

Some Dutchmen of Fort Orange were at the Turtle Castle on an emba.s.sy when this unpleasant proposal was made to them, and they thus shirked it. "Do you not see we are tired?" they said. "We have travelled far through the forest. Our men are few and weary; besides you have no roads. Our horses could never get up there. You must excuse us, our friends, and manage to do it without us. See, as a token of friendship, we have brought you fifty new hatchets." Then, giving the Indians knick-knacks and weapons, they bade them farewell and departed, journeying back in haste to their homes on the Hudson.

Thus the Indians were left to finish their own palisade, or stockade, whichever one may choose to call it; and the uncle of Tekakwitha doubtless worked with the rest. When it was finished, it stood and protected them well for six uneventful years; that is to say, they were uneventful for Indians, though during the whole of that period they were making and breaking treaties of peace with the French, and were warring with other tribes. During this time, while the fighting was all carried on at a distance from the Mohawk castles, Tekakwitha lived in the greatest seclusion. She was cared for and taught by her aunts, in one of the cabins closed in by the palisade. She was learning the arts of the Indians, doing the daily work, and shrinking from all observation. This unsociable habit of hers (for so it must have seemed to her neighbors) was due in part to her own disposition,--modest, shy, and reserved,--but more than all, perhaps, to the fact that the small-pox had injured her eyesight. As she could not endure much light, she remained indoors, and when forced to go out, her eyes were shaded by her blanket. Little by little she grew to love a life of quiet and silence. Besides, she showed a wonderful aptness for learning to make all the curious bark utensils and wooden things that were used in the village. Much to her aunts'

satisfaction, she had an industrious spirit. This they took care to encourage, as it made her very useful. These aunts were exceedingly vain; and a child of less sense than the young Tekakwitha would soon have been spoiled by their foolishness.

Chauchetiere has told us quaintly, in old-fashioned French, "what she did during the first years of her age." We cannot do better here than to follow his account, translating it almost word for word:---

"The natural inclination which girls have to appear well, makes them esteem very much whatever adorns the body; and that is why the young savages from seven to eight years of age are silly, and have a great love for _porcelaine_ (wampum). The mothers are even more foolish, for they sometimes spend a great deal of time in combing and dressing the hair of their daughters; they take care that their ears shall be pierced, and commence to pierce them from the cradle; they put paint on their faces, and fairly cover them with beads when they have occasion to go to the dance.

"Those into whose hands Tegakouita fell when her mother died, resolved to have her marry very soon, and with this object they brought her up in all these little vanities; but the little Tegakouita, who was not yet a Christian, in truth, nor baptized, had a natural indifference for all these things. She was like a tree without flowers and without fruit; but this little wild olive was budding so well into leaf that it promised some day to bear beautiful fruit; or a heaven covered with the darkness of paganism, but a heaven indeed, for she was far removed from the corruption of the savages,--she was sweet, patient, chaste, and innocent. _Sage comme une fille francaise bien elevee_,--As good as a French girl well brought up,--this is the testimony that has been given by those who knew her from a very young age, and who in using this expression gave in a few words a beautiful panegyric of Catherine Tegakouita.

Anastasia Tegonhatsihongo said of her that 'she had no faults.'

"Her occupation was to carry little bundles of wood with her mother, that is to say, her aunt, the matron of the lodge, to put wood on the fire when the mother told her, to go for water when those in the cabin had need of it; and when they gave her no further commands she amused herself with her little jewels,--I mean she dressed herself up in the fashion of the other young girls of her age, just to pa.s.s the time. She would put a necklace about her throat; she would put bracelets of beads on her arms, rings on her fingers, and ear-rings in her ears. She made the ribbons and bands which the savages make with the skins of eels, which they redden, and render suitable for binding up their hair. She wore large and beautiful girdles, which they call wampum belts."

[These decorations not only adorn the person, but they also show the rank of the maiden who wears them.[18]]

"There was a sort of child-marriage in vogue among the Iroquois. Certain agreements of theirs were called marriage, which amounted to nothing more than a bond of friendship between the parents, rendered more firm by giving away a child, who was often still in the cradle; thus they married a girl to a little boy. This was done at a time when Tegakouita was still very small; she was given to a child. The little girl was only about eight years old; the boy was hardly older than herself.

They were both of the same humor, both very good children; and the little boy troubled himself no more about the marriage than did the girl."

It was a mere formality; but it shows how early Tekakwitha's relatives began to think of establishing her in life.

FOOTNOTES:

[13] So cited by Shea in his translation of Charlevoix's "History of New France," vol. iv. For different ways of spelling Tekakwitha's name, see Appendix, Note B, where the grammatical explanation of it by M. Cuoq is also given.

[14] Among the Iroquois descent was never reckoned through the male line, the _stirps_ being always a woman. A chief, therefore, derived his t.i.tle from his mother. To her family, not his father's, he belonged; and back to her or to her mother at his death the t.i.tle was referred, to be transmitted through her to some other descendant.

[15] See General Clark's map herewith printed.

[16] The castle of Caughnawaga at Fonda was also called Gandawague, long after its removal from Auries Creek. But it prevents confusion to give it always its more distinctive name of Caughnawaga.

[17] See Appendix, Note A, Letter of June 29, 1885.

[18] See Cholenec, who mentions this fact in the "Lettres edifiantes,"

translated by Kip in his work ent.i.tled "Early Jesuit Missions." What is said concerning child-marriage is from Chauchetiere's ma.n.u.script.

CHAPTER V.

TEKAKWITHA'S UNCLE AND FORT ORANGE; OR THE BEGINNINGS OF ALBANY.

Cholenec, the more concise of the two contemporary biographers of Kateri Tekakwitha, in speaking of her early life says: "She found herself an orphan under the care of her aunts, and _in the power of an uncle who was the leading man in the settlement_." This brief expression gives us an intimation both of the character and the rank of Tekakwitha's formidable Mohawk uncle. He was stern, unbending, fierce; and like many another chief reared in the Long House, was proudly tenacious of the customs of his race. He was often on the worst of terms with the French blackgowns because they interfered with the beliefs and manners of his people; but always on the best of terms with the Dutch traders, who, in exchange for the rich furs brought in so plentifully to Fort Orange, supplied the Mohawks of Gandawague (or, as the Dutch wrote it, Kaghnuwage) with muskets, iron tomahawks, pipes, tobacco, copper kettles, scissors, duffels, strouds for blankets, and more than all, the keenly relished, comforting "fire water."