The Life and Times of Kateri Tekakwitha Part 5

[34] The march of De Tracy as here given was traced out by General Clark from a copy which he has of a map relating to the expeditions of De Tracy and De Courselle. The original map is preserved in the Paris archives.

[35] See Appendix, Note E, "Indian Defensive Works."

CHAPTER VIII.

TEKAKWITHA'S CHRISTIAN GUESTS.--RAWENNIIO.

The year 1667 found Mohawks, Oneidas, Onondagas, Cayugas, and Senecas at peace with the Canadian settlers. This blessed peace crowned with success the persevering efforts of Garacontie, and brought the long-deferred answer to the prayer of Tekakwitha's mother. Onnontio was appeased; Frenchmen and Iroquois could now clasp hands, and the lovers of peace on either side--an ever increasing party--came boldly forward, a.s.serting their claim to be heard, and holding all turbulent spirits in check. There was nothing to be lost, and much to be gained on both sides by peace. The French could now increase their trade, and the Iroquois were glad once more to turn their arms against aggressive Indian neighbors. The Mohegans, or Loups, on the Hudson, uniting with those of New England, were growing haughty and insolent to the Mohawk people, making raids on their hunting-grounds, and taking advantage of their temporary distress to settle old scores; this trouble, however, was still a side issue. It caused just uneasiness enough to make the Mohawks anxious for the speedy return of their deputies from Quebec, with full a.s.surance of a permanent peace with the French. All through the spring of 1667, Tekakwitha's people were clearing new corn-fields on the north side of the Mohawk, and choosing new sites for their castles.

Tionnontogen, the capital, claiming their first share of attention, was hastily rebuilt higher up the river and still on the south side, being now a quarter of a league from its old site. The populations of Gandawague and Andagoron were divided; some remained at the old half-ruined castles, and others moved across the river as rapidly as they could build cabins for themselves. This they began to do "after the bark would peel;"[36] that is, as soon as the season was far enough advanced for them to make use of that all-important material, in the use of which they were so expert. The task of building a palisaded Indian castle was slow and tedious,--the work of many long months, with their primitive methods. While they were in this transition state, the Mohawk deputies, having agreed on the terms of peace, returned from Quebec.

They left that city in July, 1667, accompanied by three Jesuit Fathers.

The story of the Jesuit Father and his work crowds the pages of our early history. Wherever the red man plays an important part, there close at hand is the blackgown with his crucifix and his works on the Indian language,--becoming a linguist that he may make known to the Indian, whatever his tribe, the "good tidings of great joy;" using the artist's brush that he may in some way represent to his neophytes the Christ; even taxing his ingenuity in the invention of games by means of which to hold the attention of the savages and teach them the simplest laws of morality; striving always to lead them step by step to a better understanding of the duties of a Christian life. Such were the men now on their way to the Mohawk from Quebec.

Earnest, zealous, with a firm determination to overcome all the obstacles before them in their spiritual combat with the demons of paganism, came the three Fathers, Fremin, Bruyas, and Pierron, with the Mohawk deputies. They had been chosen by the French authorities from the ever ready ranks of Jesuit volunteers, who never lost an opportunity to gain the ear of the red man. Already they had acquired some knowledge of the language; Father Fremin, of the three, understood it best. Then, too, it was well known by all that the presence of French blackgowns in the Iroquois country, sent by the Governor of Canada, would be in itself a guarantee of peace. They were made the bearers of presents to insure them a welcome in the Mohawk lodges. On their journey to the castles they were delayed for a time by reports that the forest was alive with Mohegan war-parties; but when, in course of time, they did fall in with a band of warriors, it turned out to be a scouting-party of Mohawks, who, alarmed by the long absence of their deputies, began to suspect another French invasion. They were therefore well pleased to see the missionaries, and willingly led them from the vicinity of Lake George to the northern bank of the Mohawk. There they crossed the river in canoes, probably from the place now occupied by the De Graff house. Above them, on the crest of a hill, stood all that was left of Gandawague, the Turtle Castle, where Tekakwitha and her uncle the chief still dwelt.

They had not yet moved to the new site "at the Rapids," near Fonda. The three French guests of the nation were conducted up the steep ascent to the town with great formality and many ceremonies of welcome, not with the strokes of iron rods and the bitter taunts with which some of these same old men and women when in their prime had received Father Jogues at their former castle of Ossernenon, a little more than twenty years before. But why were not Fathers Fremin, Bruyas, and Pierron at once conducted up the valley to be welcomed by the Bears, and thence on to the westward to be lodged in state by the Wolves at Tionnontogen, the capital, as had invariably been the custom of the Caniengas in receiving distinguished guests, or even important captives? The answer that history gives is simple enough. The Fathers "happened to arrive at a time when these people are accustomed to plunge into all kinds of debauchery, and found no one, therefore, in a fit state to receive them." A drunken riot of several days' duration was going on within the newly built palisades of Tionnontogen. The Mohawks had chosen to celebrate in that way their returning prosperity.

So the Fathers were detained three days in the lodge of Tekakwitha's uncle at the Turtle Castle. Chauchetiere and Cholenec, and all who have written of Tekakwitha find in this seemingly simple incident only one of many mystic links that make up the chain of her Christian life,--a sure effect of a potent cause,--the all-conquering love of the Spirit of G.o.d reaching toward its spirit-child, though clothed in the humble form of an Indian girl. Unknown, and therefore as yet unloved by her, the Great Father and Source of our spirit natures saw "His own image and likeness"

expanding pure and fair in the untaught soul of Tekakwitha. All-knowing, all-powerful, planning the course of events without effort, He chose the surest way and the aptest time to make Himself known, thus securing at once the answer of love that was destined to lift and shield from all blemish this wondrous opening "Lily." He sent His messengers into the Mohawk Valley when Tekakwitha alone of her nation was ready and fit to receive them. Hers, then, was the privilege of lodging and entertaining them.

At that time the Iroquois were thorough pagans, and practised a species of devil-worship. They believed in Tharonyawagon, the "Holder of the Heavens," a good genius of the Kanonsionni, who bestowed on them their hunting-grounds and fisheries,--a harmless deity, to whom they were grateful in a vague way for past favors; but they do not seem to have worshipped him with any formality. They reserved their sacrifices and solemn rites for Aireskoi, a demon of war, whom they greatly feared.

Hiawatha, the "Wampum-Seeker,"[37] though sometimes confused with Tharonyawagon, was undoubtedly a real personage. He was one of the founders of the Iroquois League of Nations, which is called to this day the "Great Peace." He is said to have lived about fifty years, as nearly as can be reckoned, before the earliest white settlers came to America.

His aspirations and his teachings prepared the Iroquois to some extent for the reception of Christian ideas, but the original teachings of Hiawatha seem to have been very soon distorted and strangely mingled with myths. The League of Nations which he labored to establish, with the grand idea of eventually uniting all men in a common bond of brotherhood and peace, became on the contrary, in the hands of the Iroquois chiefs who followed him, a great engine of war, crushing all tribes that refused to come under its laws. Just enough of its original spirit remained to cause the Iroquois thoroughly to incorporate and make one with themselves the captives of all those peoples whose separate existence they destroyed. Tharonyawagon, Aireskoi, and Hiawatha were all familiar words in the ears of the Mohawk girl. But Rawenniio, the true G.o.d[38] was still unknown to her.

Charlevoix, the learned author of the "History of New France," who wrote an account of Kateri Tekakwitha about the year 1732, after mentioning the fact that "as soon as she was able to work she undertook the entire charge of the household," continues thus:--

"The first knowledge she received of Christianity was given her by the Jesuit missionaries who were sent to the Iroquois nations by M. de Tracy. They pa.s.sed on their way through the town where she lived, and lodged in her cabin. She was charged with their entertainment, of which she acquitted herself in a manner which surprised them. She had herself been struck at the sight of them, and felt in her heart strange sentiments.... The fervor and recollectedness of these Jesuit Fathers at their prayers inspired her with the desire to pray with them; this desire she expressed to them; indeed they quickly divined it from her actions, and instructed her in the great truths of Christianity as well as their short stay in the town permitted, and quitted her with a regret fully reciprocated on her part."

There are those, as we have said, who believe that the prayer of Tekakwitha's dying mother had guided the steps of these missionaries straight to the lodge of her child, and left them there three days to be waited on and cared for by the shy but capable little Mohawk housekeeper, the niece of the chief at Gandawague. His people, as we already know, were away on a debauch at Tionnontogen,--a revel too disgraceful for the admission of guests whom they wished to honor. The Mohawks must have been hard pushed indeed when they handed over the envoys of the Canadian Governor whom they were anxious just then to conciliate, to the care of a mere child, even though she were high in rank; but Tekakwitha's uncle knew she could be trusted to do her part well. How well she did it Cholenec tells us in the following words:--

"She was charged with the task of lodging the missionaries and attending to their wants. The modesty and sweetness with which she acquitted herself of this duty touched her new guests; while she on her part was struck with their affable manners, their regularity in prayer, and the other exercises into which they divided the day."

Had they remained longer in the village, she would probably have asked for baptism.

As it was, she stole silently out of the lodge in the dusk of evening to bring water for the simple Indian repast she was preparing for her guests, and all the while her thought was alive with G.o.d,--the G.o.d she had never known, the G.o.d of the pale-face and of the Mohawk as well (for this much they had told her in their broken utterance of her own language); he was the G.o.d, too, of their Mohegan enemies. Here, indeed, was a new idea to the Mohawk girl. She had heard her people mention the G.o.d of the French, no doubt, and had wondered if he were kind like Tharonyawagon or cruel like Aireskoi; but this G.o.d whom the blackgowns told her of, was not _their_ Lord and "Master of Life" any more than _hers_. He was the G.o.d of all men, whether they worshipped him or not,--of pale-face and redskin, of Mohawk and Mohegan. He loved them all with a father's love,--alas! Tekakwitha knew what that meant, if only from observation and from the very lack of it in her own life. This Rawenniio, this true G.o.d, was everywhere; he could hear the whispered prayer of the blackgown there in the lodge, and he could speak to her inmost heart even if she were quite alone in the forest. How she was stirred at the thought! "Will he speak to me now?" she said. "Does he know I am thinking of him?" She stopped at the foot of a great tree, poising her jug on her shoulder, and listened with innocent simplicity.

"G.o.d of the blackgown! G.o.d of my mother! Rawenniio!" was the cry of her heart,--"speak to me, here in the forest,--speak to me, if it is true what the blackgown says!" Lifting her hand and her eyes, she looked up through the branches of the giant tree, far beyond what her dim eyes saw, far as her simple thought could reach; and though Tekakwitha heard no audible voice in the forest answering to her new-found cry, there was a dim but rapturous hope in her heart, cheering with happy omen her budding faith and her growing love for something more than the world of Tharonyawagon could give her,--something more than fruitful corn-fields, sunshine on the running water of the Mohawks, a strong, true brave to love her, and the Happy Hunting-Grounds beyond. They could not be much fairer, after all, than were the hunting-grounds of her nation at Saratoga, where Father Jogues had cut a cross deep into the bark of a tree, and had almost perished with hunger because he would not eat the meat that was offered to Aireskoi. Tekakwitha was not long in choosing between Aireskoi and Rawenniio.

While her mind was dwelling on such thoughts as these, she must have sought out the ravine near the Turtle Village where Isaac Jogues had buried his friend Rene Goupil. This young martyr was killed, as we have said, for making the sign of the cross on an Indian child. She may have knelt to pray on the very spot where Jogues himself was tomahawked at the door of the Bear Chief's deserted lodge. There she could ask Rawenniio most fervently for strength of will to follow the gleam of light that beckoned to her. The Mohawks of Gandawague had not forgotten these places so near at hand, nor how it had all happened. The Fathers Fremin, Bruyas, and Pierron, during their stay in the lodge with Tekakwitha, thought often of Jogues, and must have mentioned his name in her presence, as they afterwards did in their journal;[39] then, to be sure, Tegonhatsihongo would know of the murdered blackgown, so Tekakwitha could not fail to learn his story. She probably knew it already, but she thought of it now as she never had done before. Surely that first of the blackgowns who came to their village had something important to tell them. Why else had he laid down his life by coming among them a second and even a third time after his cruel captivity? Why else had he exerted himself to learn their language? The voice of Ondessonk's blood cried out to her from the ground, and besought her to hear what these others said who came to her now with his name on their lips, and the name of a greater than he,--of the One who was nailed to a cross, whose image they carried. A host of questions rose to her lips when she saw them again, but she had neither time nor courage to utter them. Only three days, and the blackgowns were gone. Tekakwitha was left alone once more with her aunts and her uncle, who had received these guests not from love, but policy.

During their short visit an alarming incident had occurred. A band of Mohegans, dashing down upon the village, had scalped a wretched squaw at the very gates. "Fremin was one of the first to hasten to her, eager to save a soul where life was in so great peril; but she spurned his offers. Four times she turned away in scorn;" but the patient zeal of the missionary won her at last, and she died a Christian.

There was another squaw in the town who had asked for baptism, an Iroquois woman of rank. We are not told whether this was Tegonhatsihongo, or some other, though we know that she did in time become a Christian. To test this woman's sincerity, Father Fremin gave her the thankless, unpopular task of calling to prayer, with a little bell, the Huron and Algonquin captives at Gandawague, who were already Christians. She did not shrink from this ordeal, but still her baptism was deferred till the missionaries should finish their emba.s.sy and return again to the town. In the mean time she wearied of their prolonged delay, and followed them to Tionnontogen, gaining from them there the necessary instruction for receiving the sacrament. The young Tekakwitha, on the contrary, either through natural timidity or by the express command of her uncle (we know not which, most likely both), waited with sealed lips for eight long years. During all that time she gave no sign or token, that has ever been recorded, of a wish to become a Christian; and yet the missionaries thenceforth were at work continuously in one or another of the Mohawk villages. Let us, then, follow the hurrying course of events in which the life of Tekakwitha was involved during these eight years of dim but dawning light, not forgetting that the seed which the Fathers had scattered in pa.s.sing lay hidden yet treasured deep in the innermost heart of the Mohawk maiden.

FOOTNOTES:

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

[37] Or "Peace-Maker," as wampum was the emblem and token of peace. For an interesting account of Hiawatha, or Hayenwatha, as founder of the League, and for other rare and valuable information concerning the people of the Five Nations, see Hale's Iroquois Book of Rites.

[38] See M. Cuoq's Lexique de la Langue Iroquoise. This word "Rawenniio," also written "Hawennyiu," came into use when Christianity was first preached among the Iroquois. It is still used by them to designate the "Great Spirit," or "Father of all Men." The last part of the word, "niio" or "nyiu" (G.o.d), is said to be derived from the French word "Dieu."

[39] See "Early Chapters of Mohawk History," no. xv., by Dr. Hawley, of the Cayuga County Historical Society, printed in the "Auburn Advertiser," and also to be issued in book form. These "Early Chapters"

consist chiefly of translations from the Jesuit "Relations," with valuable notes and comments.

CHAPTER IX.

CAUGHNAWAGA ON THE MOHAWK.--FATHERS FREMIN AND PIERRON.

After Tekakwitha had lodged Fathers Fremin, Bruyas, and Pierron for three days at Gandawague, on the bank of Auries Creek, they went to the castle of Tionnontogen, which it must be remembered had been hastily rebuilt some little distance west of its former site near the Nose, though still on the south side of the river. There, when the pagan festival and debauchery was over, a grand public reception of these amba.s.sadors took place. The people of all the Mohawk villages were a.s.sembled for the occasion, Tekakwitha probably among them. In due time, after a most ceremonious welcome, Fremin rose to address them. To render his speech to the nation more impressive, he set up in their midst a great pole forty or fifty feet in height, from the top of which a wampum belt was suspended. He then declared, on the part of Onnontio, that in like manner would hang the first Iroquois who should come to kill a Frenchman or any one of their allies. At this all the Mohawks--men, women, and children--bowed their heads in silent awe, not venturing to look at such an extraordinary gift, nor to speak, until the most accomplished of their orators, having recovered his senses, rose and went through all imaginable mimicries to show his astonishment. As if ignorant of its meaning, he gesticulated and declaimed in the liveliest manner, though a man of more than sixty years of age. Then discovering its true significance, he seized his throat "with both hands in a frightful way, grasping it tightly to represent and at the same time impress upon the mult.i.tude about him the horror of this kind of death.

After he had spoken, and at length, with a surprising eloquence, exhibiting flashes of wit by no means common, he finished," as the leading amba.s.sador-priest tells us, "by delivering up the captives we demanded, and giving us the choice of the place where we would build our chapel, in the erection of which they proposed to go to work with all despatch. They, moreover, delivered up to us a Frenchman whom they had held captive for some time, and promised us the liberty of twelve Algonquins, partly of the nation of the Nez Perces, partly of that of the Outaouacs [Ottawas]."

Thus at Tionnontogen the labors of Father Fremin began. He was left quite alone among the Mohawks for nearly a year, at the mission of St.

Mary's as it was henceforth called. He struggled earnestly during that time to maintain peace and establish Christianity. His companion, Bruyas (whose Mohawk dictionary is exceedingly valuable to students of the Indian language), soon went west to the Oneidas, among whom, little by little, he learned the Oneida dialect. Pierron, on the other hand, after a short stay with Fremin, bent his steps eastward to Schenectady. He visited the English and Dutch at Albany to renew the friendly intercourse of former days; and then this messenger of peace in the early part of the year 1668, travelled back over the great Mohawk war-trail, leading northward. He returned to Quebec to report to Governor de Courselle the progress of the emba.s.sy.

Fremin, left entirely to his own devices in the Mohawk Valley, gathered together the captive Christian Hurons, and then went steadily on, preaching, teaching, and baptizing. Once when the young warriors were torturing an Ottawa captive and preparing to burn him, contrary to the articles of peace, the Father by frantic efforts succeeded in saving him; but it was only by dint of rushing through the streets of the village with cries, threats, and entreaties. They could not withstand his zeal. He scattered the a.s.sembled crowd. He called down the vengeance of Rawenniio and Onnontio upon their castle of Tionnontogen, if they persisted in thus breaking the peace. The older men, roused at last by his words and actions, put a stop to the outrage. The unhappy victim was rescued from a fiery death, but he fell into a lingering fever brought on by the fright and the sufferings he had endured. In course of time he died, but it was not till he had been fully instructed and baptized by the courageous Father, who thus had the gratification of saving both body and soul.

On the 7th of October, 1668, Pierron returned from his journey to Quebec, and again pa.s.sed through the lower Mohawk villages on his way to the bark chapel of St. Mary's, which had been erected at Tionnontogen during his absence. If Tekakwitha saw her former guest at that time, it was only as one among a group of Mohawk villagers who watched the missionary as he pa.s.sed through the streets of the Turtle Castle. He was hurrying on to meet and to replace Father Fremin. This spirited and eloquent founder of the mission now went westward beyond Bruyas at Oneida, in order to make a missionary opening among the Senecas, who also desired a blackgown. This left Father Pierron alone in his turn in charge of the Mohawk mission. His graphic letters to his superiors in Canada during the next few years give many a vivid picture of what was transpiring at that time in the valley.

He was something of an artist. Before he succeeded in mastering the language, he spent much of his time in painting. He found that his pictures stimulated the curiosity of the Mohawks. In their efforts to get at the meaning of them and to explain them to one another, they learned, without realizing it, the very things he wanted to teach them; while he, by listening to their explanations, quickly acquired their language. As the blackgown's pictures were much talked about in the Mohawk villages at this time, and must have influenced the minds of Tekakwitha and her relatives, it will be worth while to give Pierron's description of one of his own productions. "Among these representations I have made," he says, "there is one contrasting a good with a miserable death. What led me to make this was that I saw the old men and the old women would stop their ears with their fingers the moment I began to speak to them of G.o.d, and would say to me, 'I do not hear.' I have therefore represented on one side of my picture a Christian who dies a saintly death, with the hands joined as of one holding the cross and his rosary; then his soul is carried by an angel to heaven and the blessed spirits appear awaiting it. On the other side, I have put, lower down, a woman broken with age, who is dying, and unwilling to listen to a missionary Father who points her to paradise; she holds both ears closed with her fingers; but a demon from h.e.l.l seizes her arms and hands, and himself puts his fingers in the ears of the dying woman. Her soul is carried by three demons; and an angel who comes out of a cloud, sword in hand, hurls them into the bottomless pit. This representation," he continues, "has furnished me an occasion to speak of the immortality of our souls, and of the good and the bad of the other life; and when they once catch the import of my picture, no one presumes to say any more, 'I do not hear.'"

The "Relation" of the same year[40] tells us that Father Pierron accompanied this saintly skill with severe labors making regularly each month a visitation of the _seven large villages_, over a s.p.a.ce of seven and a half leagues in extent, in order that no infant or adult sick person should die without receiving baptism.

Father Boniface now arrived at Quebec from France, and was immediately selected to go to the Mohawk Valley to second Pierron's zeal. We learn further, from the "Relation," that a bitter strife was then in progress: "The war [between the Iroquois and the nine nations of the Loups]

humbles them by the loss of their people; but by preventing their permanent stay in one place, it also multiplies obstacles to the conversion of the warriors, who divide up into numerous bands to go singly against the enemy. The Agniers [Mohawks] and the Loups [Mohegans]

have brought the war even close to New Orange; and when taken captive they burn and eat one another." The Mohegans and their allies had certain advantages over the Mohawks. They were more numerous; then, too, they were a roving people, difficult to attack, whereas the Mohawks lived in villages and had permanent homes. These last, in order to defend themselves, took care thoroughly to fortify the castles they were then building on the north side of the Mohawk River. As they seem to have had seven villages at this time, which is an unusual number, it is probable that they either had not entirely abandoned their old sites, or else had recently added several villages of captives.

It was while affairs were still in this unsettled condition that Tekakwitha went to live on the north bank of the Mohawk River, near the Cayudutta Creek at Caughnawaga, or Fonda, a few miles west of her earlier home. The French writers continued for some time after this to call the new castle of the Turtles on the north bank by its old name of Gandawague;[41] to prevent confusion, however, we will henceforth call it Caughnawaga, meaning "At the Rapids." That name still clings to a part of the present town of Fonda. The rapids of the Mohawk still ripple there as of old under the sharp-cut hill where, as proved by relics and historic references, the once famous castle stood. The Indians who went forth later from this Caughnawaga in the Mohawk Valley to Canada, carried with them the familiar word. Settling down beside the great rapids of the St. Lawrence River, the sound of rushing water boomed louder than before in their ears, and the name Caughnawaga grew into history there, as well as here. But there it is still a living name, and is pa.s.sed from mouth to mouth as the well-known home of half the Canienga race; for Caughnawaga in Canada holds to-day that part of the Mohawk nation which in the wranglings of the white men--that is to say, the old French and Indian wars--sided with the French. Brantford, also in Canada, contains the other half of the same nation,--the descendants of Sir William Johnson's Mohawk followers, who were stanch friends of the English. To us Americans, falling heir to their lands, these Mohawks have left no living trace of themselves, though some of their brothers, the Onondagas and Senecas, still dwell in our midst. The Mohawks have gone from us, indeed, leaving us only a memory, all inwrought in a thick array of Indian names. Let us try at least to understand and to preserve these names, in honor of the brave race that once peopled our hills and valleys, our forests and streams.

In the Mohawk Valley, side by side with the name of Fonda, which comes to us from the days of the early white settlers, there lingers the still older name of Caughnawaga, which is dusky with the shadows of two hundred years, and even more. The mere name in partial use there at the present day has served to throw some light on the hill and the spring near the Cayudutta,--enough, at least, to have called to our minds a vision of Mohawk girls with their water-jugs, and to point in a misty way to the almost forgotten home of the Lily of the Mohawks. It is owing, however, to long, careful, critical research, and not to surmise, that the haze of many years has been cleared away at last from the actual site of Caughnawaga Castle. The map of Gen. John S. Clark (page 38) gives its position relative to other Mohawk villages. The plan here given, which was drawn by Rev. C. A. Walworth, shows more especially where this Indian fortress stood in reference to Fonda, on what are now called the "Sand Flats," west of the Cayudutta Creek. The spring which supplied the Mohawks with water is seen, distinctly marked in its cove, half-way down the hill from the castle, towards the Cayudutta. With this plan before us it is needless here to repeat the details of this locality already given in the chapter ent.i.tled "Tekakwitha's Spring." In our opening pages we journeyed all the way up the Mohawk Valley from Albany, with here and there a pa.s.sing glimpse at the scenery, till we reached the castle site at Fonda, which was then fully described. Since that time we have travelled together through the highways and in the byways of history over about thirteen years of Tekakwitha's life. Here we are again at Caughnawaga; and now that we are following up the course of events in regular order from the birth of Tekakwitha, we find that she also has but recently arrived here, having just come to her new home from Gandawague. She can scarcely be called a child any longer, since she takes upon herself so much of the household care, and yet she is quite young. Her life is a busy one. She has taken an active part with the women of her family and their neighbors in building the new bark house which they occupy within the enclosure of palisades at Caughnawaga. Now, at last, they are quite comfortable.

[Ill.u.s.tration: SITE OF CAUGHNAWAGA CASTLE.

(_Also called the "Mission of St. Peter's" of the Mohawks, where Tekakwitha was baptized in 1676._)]

This is the way the Mohawks were accustomed to build their permanent lodges. They first took saplings, and planted two rows of them firmly in the ground. Then they bent the tops of them over across the intervening s.p.a.ce, and tied them together. The shape of the house when finished was not unlike the top of an ambulance wagon. These arched ribs were supported and held in place by poles put in horizontally across the house, near the top. The whole was then neatly covered with square, overlapping pieces of bark, held in place by poles that were tied down over them. The holes in the roof for chimneys and windows were not forgotten, nor the loose pieces of bark to pull over them in case of rain. The Jesuits often found these cabins smoky and dark,--a severe test of their patience when engaged in literary pursuits, or even in reading their breviaries; but for the Mohawks, who had no such tastes, they were good enough.

When the house was finished on which Tekakwitha worked with her aunts and her neighbors, it made a secure shelter for a score of families, all lodged under the same roof and all on one floor. That floor was the bare ground. When the dwelling was fitted up into compartments on either side, with s.p.a.ces down the centre for fires alternating with s.p.a.ces for family gatherings at meal-time; when the matrons had a.s.signed to each and every member of the household certain lodge-seats; when mats of rushes had been prepared, and robes of skins were in their places for bed-clothes on bunks along the sides of the house; when plenty of dried corn and smoked meat hung from the ridge-poles of the roof for instant use; when the heavy wooden mortar and pestle were made and stood ready for pounding the corn; when nice little dishes of bark and wooden bowls were at hand, while tucked away in corners were baskets of wampum beads all ready to be strung into belts at the proper time,--when all these things were in order, then at last, after the move from Gandawague on Auries Creek, Tekakwitha felt free to rest and breathe easily. Then she might glance leisurely at the patch of sunlight falling on the floor of the lodge through the doorway at the far end, and decide in her own mind how much time she had before the next meal was to be prepared. Perhaps she would go out to take a look at the strong new palisade that her uncle and the warriors had planned so carefully for defence against the dreaded Mohegans; or she may have preferred to sit quietly by the spring for a while in the beautiful little cove. Being so near the castle, it was comparatively safe from the lurking enemy, who might attack them at any time.

Wentworth Greenhalgh, an Englishman, who went from Albany to Caughnawaga in 1677, thus describes the castle: "Cahaniaga is double stockadoed round; has four forts [ports?] about four foot wide apiece; conteyns about twenty-four houses, and is situated upon the edge of an hill, about a bow shott from the river side." He then gives the situation and size of the other Mohawk towns at that time, and closes his remarks by stating that their corn grew close by the river. The Mohawks chose the flats or river-bottoms for corn-fields because they were fertile, and besides, they were natural openings, with no trees to be cut down and cleared away.