Life and Times of Kateri Tekakwitha, The Lily of the Mohawks — Conclusion

[77] To this period belong the curious details concerning the traditional story of the Iroquois mission bell, and its connection with the raid on Deerfield in the winter of 1703-4, which have been collected by Judge N. B.

Sylvester, in his "History of the Connecticut Valley."

CONCLUSION.

It is for the people of the United States, where many nationalities and many creeds are brought into daily contact, that this book has been written; and therefore certain occurrences which took place after the death of Kateri Tekakwitha, and which have been given at length in some memoirs and sketches of her life otherwise comparatively meagre, are here purposely omitted.

Thus we pass by much that might be said of the devotion of people in various parts of Canada and elsewhere to her memory; as also the accounts of visits made from long distances to her grave, and to her early home in the Mohawk Valley.

Steps have been taken towards public honors in the church, and even to her canonization as a saint.

[78] Into these matters it has not been thought necessary to enter.

One exception, however, should be made.

Some things occurred soon after her death which are so closely connected with the personality of Kateri herself, and with those who were nearest to her on earth, that they seem properly to belong to a complete record of her life and times.

These are given in an account of certain remarkable visions in which Kateri Tekakwitha appeared to Father Chauchetiere and two of her friends in 1680, and twice afterwards to the same reverend father.

The account of these apparitions is to be found in "Book Third" of the manuscript entitled, "La Vie de Catherine Tegakouita, Premiere Vierge Irokoise," written by Father Cholenec.

It forms a part of the materials in Carton O,[79] at the Jesuit College Library, in Montreal.

A translation of it is here given.

Nothing is added, and nothing taken from the good father's account; nor is there any call to make an apology for the simple faith which glows in his language.

It was his faith and that of many others who knew Tekakwitha, and thus makes a part, of her history.

Cholenec's words are as follows: "The sixth day after the death of Catherine, this was Easter Monday, a virtuous person worthy of belief,[80] being in prayer at four o'clock in the morning, she appeared to him surrounded with glory, bearing a pot full of maize, her radiant face lifted towards heaven as if in ecstasy.

This vision of joy so marvellous was accompanied by three circumstances which rendered it still more admirable.

For in the first place it lasted two whole hours, during which this person had leisure to contemplate her at his ease.

He did so with a joy and a pleasure that cannot be expressed, Catherine having wished by so signal a favor to acknowledge the great services she had received from him during her life.

Furthermore, this same apparition was accompanied with several prophecies by as many symbols which were to be seen on each side of Catherine in her ecstasy; of which prophecies some have been already verified, others have not as yet.

For example, at the right appeared a church overturned, and opposite at the left an Indian attached to a stake and burned alive.

This happened in the month of April of the year 1680; and in 1683, the night of the 20th of August, a storm, so terrible and with so much thunder and lightning that it could only have been caused by the evil spirit, took up the church of the Sault,--60 feet long, of stone masonry,--took it up, I say, at one corner with such violence that, contrary to all likelihood, it turned it over on to the opposite angle and dashed it to pieces.

Two of our fathers who were at the church were carried off into the air.

A third, who had run to the house to ring the bell, felt the cord suddenly wrenched from his hands, and was carried off like the other two.

All three next found themselves on the ground under the _debris_, from which they were drawn forth with much difficulty; and instead of having their bodies all mangled by so violent a concussion, they came out of it with some slight hurts; this they attributed to the prayers of Catherine, when they all three came together again.

As for me, said one, I said mass to-day in honor of Catherine.

And for me, replied the other, I was this morning at her tomb, to recommend myself to her in a special manner.

And as for me, added the third, having for a year past a strong idea that some misfortune was to befall the mission, I have been every day since then, and to-day again, to pray to Catherine at her tomb to deliver us, and I have not ceased during all that time to importune the superior of the mission to have Catherine's bones transported into our church, without knowing why I did it.

Behold what has reference to the overturned church.

As for the Indian seen in this apparition, attached to the stake and burned alive, that was sufficiently verified some years after, when an Indian of this mission was burned at Onondaga, and two women the two following years; and as we do not doubt at all that Catherine, who had made it known so long beforehand, obtained for these Indians the invincible constancy that they showed in their torments, we will speak of it at the end of this third book as a marvellous effect of the power she has in heaven.

[81] "Finally, the third circumstance of this apparition, so remarkable, is that in the following year, 1681, on September 1st, and in the year 1682, on April 21st, the same person had the same vision and under the same circumstances; with this only difference, that in the first apparition Catherine was shown to him as a rising sun, with these words which were audible to him: '_Adhuc visio in dies_;' instead of which, in the two following ones, she was shown to him as a sun at mid-day, with these other words: '_Inspice et fac secundum exemplar_,' God giving him to understand by this, that he wished pictures of Catherine to be painted, which have been worked upon for a long time, and which having been painted, have contributed wonderfully towards making her known;

because, having been put on the heads of the sick, they have worked miraculous cures.

"Two days after the first of these three apparitions, and eight days after the death of Catherine, she showed herself to her good mother Anastasia in this way.

This fervent christian, after everybody had gone to bed in her cabin, remained alone in prayer on that evening; and feeling herself finally overcome by sleep she laid down on her mat to rest.

But scarcely had she closed her eyes when she was awakened by a voice calling her with these words: 'Mother, arise.'

She recognized the voice of Catherine, and at once without the least fear, she raised herself to a sitting posture and turning towards the side from which this voice came, she saw Catherine standing near her all brilliant with light.

She had half of her body hidden to the waist in this brightness, and the other half, said this woman, was shining like a sun.

She carried in her hand a cross, more brilliant yet than all the rest.

So much light came from it that I do not believe one could see anything in the world more beautiful.

I saw her, she continued, distinctly in this posture, awake as I was, and she spoke these words to me quite as distinctly: 'Mother, look at this cross; oh!

how beautiful it is!

It has been my whole happiness during my life, and I advise you also to make it yours.'

After these few words she disappeared, leaving her mother full of joy, and her spirit so filled with this vision that after many years she had still the memory of it as fresh as on the first day.

It seems that Catherine, in gratitude for the assistance she had received from Anastasia, wished by the sight of that cross so beautiful and so ravishing, and by the words she added, to dispose her to bear generously the one that God was preparing for her; because she has lost since then three of her children killed in war, the eldest of whom was one of the captains of the village; a disaster which she bore with heroic constancy, so much had she been fortified within by this apparition of her dear daughter.

"Catherine was seen also by her companion, one day when she was alone in her cabin.

She sat down beside her on her mat, recalled to her something she had done, and after giving her some advice for her conduct, she withdrew.

As for the rest, the great affection Catherine had for the cross, and the manner in which she appeared to her mother Anastasia, gave the idea of painting her with the cross in her hand as the posture most suitable to her.

"But God has spoken still more clearly as to the sanctity and merit of Catherine, his spouse, by authentic testimony.

I mean those prodigious graces, and so numerous, that he has already bestowed and continues to bestow through her intercession, on every sort of people."

The record is ended; and yet one thought lingers.

The moccasin trail of our "Little Sister" leads ever onward to the lodge of the true God.

There, if we follow, though with steps not half so swift as hers, Kateri will not fail to greet us with her low, sweet, friendly Caughnawaga greeting: "Sago!"

[Illustration: MODERN CAUGHNAWAGA, P. Q.

(_From the Landing.

_)] FOOTNOTES:

[78] See Appendix--Note =F=, Indian Petition to Rome.

--As recently as July 30, 1890, there was a large and enthusiastic gathering of Americans, Canadians and Indians at Tekakwitha's grave, presided over by the Bishops of Montreal, Albany and Nicolet, for the purpose of assisting at the solemn dedication and blessing of her newly placed monument.

[79] Another manuscript contained in this same _Carton O_, which will doubtless be carefully examined by those who are interested in promoting the cause of canonization of Kateri Tekakwitha, is that of M. Remy Cure of La Chine, dated March 12, 1696, and testifying to miracles worked through her intercession in his own parish.

[80] This person was Father Chauchetiere.

He says in the Preface to his life of Catherine Tegakouita: "Catherine me porta dans une vision a faire des peintures pour l'instruction des sauvages, etc." [81] Some account of the Iroquois martyr, Etienne, who fulfilled this prophecy of the vision, has been already given in Chapter XXI.

For further details see Kip's "Early Jesuit Missions," Pages 119-123. APPENDIX.

NOTES.

A.

LOCATION OF MOHAWK VILLAGES.

There is much confusion and apparent discrepancy in the various accounts given of Mohawk villages in the seventeenth and eighteenth centuries, as may be seen by consulting the works of O'Callaghan, Parkman, Martin, Schoolcraft, Morgan, and others.

A few prominent and unmistakable facts, however, are accepted by all.

There were certainly three principal fortified towns in the Mohawk Valley all through the early colonial days, built and occupied by the _Caniengas_ (_Kanienkehaka_), or "People of the Flint," as they chose to call themselves, but who were known to the Dutch as _Maquaas_, to the French as _Agnies_, and to the English as _Mohawks_.

These people were divided into three clans or _gentes_, each named for a certain animal, and each governing a town or castle of its own.

Their three towns varied in name and location, but seem always to have borne the same relation to one another.

As General Clark briefly expresses it: "The castles _first_, _second_, and _third_ (from the east) correspond to _Lower_, _Middle_, and _Upper_, and also to the _Turtle_, _Bear_, and _Wolf_."

Kateri Tekakwitha dwelt at the first, or Turtle Castle, which was nearest to the Dutch settlers.

These last worked their way up the Mohawk Valley from the Hudson; while the Indians on their part were also moving gradually westward, rebuilding their villages after short intervals, sometimes on the northern and sometimes on the southern bank of the Mohawk, but always in the same relative order,--that is, Turtles to the east, Bears in the centre, and Wolves to the west.

The following extracts from letters of Gen. John S. Clark to the author of this volume will be of interest to all who wish to know what sort of proofs and arguments have been used in locating the sites of the Mohawk villages which were in existence during the times of Isaac Jogues and Kateri Tekakwitha:-- FEBRUARY 10, 1885.

The determination of the exact position of all the so-called Mohawk Castles at definite dates can never be ascertained.

This you can readily understand by reading Father Pierron's account in 1668 (Relation, 1669), where he speaks of seven large villages extending over a space of seven and a half leagues (nearly nineteen miles), and that from many causes they often changed to new locations, where, according to circumstances, they might remain five, ten, and in rare instances fifteen years.

I have identified in the neighborhood of forty different sites occupied at some time between 1620 and 1750. Fortunately the very particular account of Father Jogues' captivity and the death of Goupil furnished a sufficient number of references to the topography of the locality, to enable me, after many years' study, to identify with almost absolute certainty the exact site of this one castle, OSSERNENON.

This gave the key to the second and third.

These determined, Father Pierron, in 1667 (the next year after the three castles were burned by the French), speaks of visiting the third castle, which had been _rebuilt a quarter of a league above_.

This gave me a test fact.

In company with some friends living near there, and who were well acquainted with all sites, as they supposed, where Indian relics had ever been found, I pointed out the precise point on the map, and said we must find a site here, or my theory must fall to the ground.

They answered that then my theory must fail, for certainly if any Indian village had ever existed at that point they would have heard something of it.

My answer was, "I have more confidence in Father Pierron than I have in your opinion."

We visited the spot, and on inquiring of the farmer who owned the land, if any evidences existed, at the particular point in question, of Indian occupation, he answered: "We have found great quantities of relics, and you can find plenty of them to-day,"--as we did.

Since that they have never questioned facts mentioned in the "Relations."

Greenhalgh visited all the castles in 1677, and found them on the _north side_.

His description gives sufficient facts to warrant a _reasonable probability_ as to the locations of the four principal castles at that date, but not absolutely certain.

Apparently at this date the lower castle, Kaghnawaga, was on the west bank of the Cayudutta, near Fonda; and here my conclusions must end for the present, until I collect all the facts possible to be obtained having a bearing on the question.

These are references to topography, distances from other known points, and anything that by hint or direct evidence can be used in the solution of the problem....

My present opinion is that your mission chapel of 1676 was northwest of Fonda, on the west side of Cayudutta Creek....

You mention the fact of small-pox prevailing in her town in 1660, and ask, Would they be likely to move the site of the village for that reason?

Most certainly.

I have evidence that they did remove in 1659, but have never been able to ascertain the cause.

Quite possibly this may have been the reason.

This removal, as I suppose, was made to the west bank of Auries Creek, on top of a high hill and about a mile west of Ossernenon.

About 1649 the Iroquois entered on their policy of conquering their neighbors and making of them one family and one people, as they expressed it.

From that date to 1675, great numbers were added,--many more than could be provided for in the way of adoption into families; consequently they were permitted to settle in villages by themselves in the near vicinity of the large ones.

In this way was the number increased from three in 1640 to seven in 1668, and this also accounts for an apparent discrepancy as to numbers in accounts of different writers.

One party finding a village in two parts near each other would describe it as _two_; another would consider it as one.

I suspect your _petit village_, Gandawague, was one of this character; that is, a small village near the greater one.

One other fact occurs to me, that may be of use to you.

Gandawague was a district along the river,--ordinarily meaning "at the rapids."

A slight variation may make it mean _above_ or _below_ or the _other side_; and so on in numerous relations of localities to the rapids.

It will be found exceedingly difficult to determine the precise meaning of these words.

In the early part of June, 1885, General Clark, in company with Rev. C. A.

Walworth, of Albany, and the author of this biography, revisited all the castle-sites in the Mohawk Valley which were supposed to be in any way connected with the lifetime of Kateri Tekakwitha.

What follows was written soon after this expedition.

AUBURN, N.

Y.

, June 29, 1885. Since my return home I have given my time to a review of all the evidence relating to sites of first and second castles from 1640 to 1680, and have framed a theory that apparently harmonizes _all the facts_, and shall be much obliged for any argument or presentation of facts that will be inconsistent with it.

First, I assume that in all the changes of the Bear clan during this time, they did not remove more than a mile and a half from their original position on the high hill;[82] second, that soon after 1666 they removed to the opposite side of the river, on the Fox farm, where Greenhalgh found them in 1677, "_on a flat a stone's-throw from the river_."

You will remember that this site was on an elevated plain, unlike any other site visited.

Now after Ossernenon was abandoned, say about 1650 or 1655, all subsequent descriptions place Gandawague _two leagues_ from Andagoron until 1668, when the people of Gandawague removed to the Cayudutta (Kaghnawaga), and when the accounts all place the two castles near each other,--in Dr. Shea's translation _two miles_.

Theoretically, this makes a change of three miles for the lower castle,--a distance exactly corresponding to that between the high hill at Auries Creek and Kaghnawaga on the Cayudutta,--the village Andagoron having remained substantially stationary.

I firmly believe that the site on the Fox farm was the one visited by Greenhalgh.

If this be correct, it determines approximately the other; for they were near each other, one chapel answering for both villages.

On applying the test of distance to the battle-ground,[83] this is found correct; and measuring the four leagues as we did to Teonnontogen, it also corresponds.

Now the removal from the west bank of Auries Creek was not made bodily, but gradually.

The villages were destroyed in October, 1666. They could do nothing in the way of establishing themselves in a new position that year, having to make themselves shelter for the winter.

The next year, _after the bark would peel_, they could commence building their new houses on a new site, and during the spring clear new fields for corn, and in the course of the year a partial removal could take place.

The palisading could be completed during the year, and in 1668 the village could be said to have changed.

The new chapel was built in 1669, and in this year also they were attacked by the Mohegans.

When Gandawague was visited in 1667 no mention is made of a removal; but the fact is mentioned of the removal of Teonnontogen a quarter of a league higher up.

I

conclude that if Gandawague or Andagoron had either of them been removed, the fact would have been mentioned, and that indeed they returned temporarily to the old sites, which may not have been so completely destroyed as was Teonnontogen.

This will reconcile all the facts, and I am unable to see any material antagonism at any point.

The name Gandawague must not, however, be confounded with Caughnawaga, although for a time it may have been transferred to the new site.

I have been unable to find any data from which to determine when or about when Ossernenon was transferred to Auries Creek.

The asking of the Dutch for men and horses in 1659 to draw palisades, _according to the translators_, was to repair their castles, and in one case for the "castles which you are building."

They don't agree.

The name on the Vanderdonck map, 1656, and that on Vischer's, 1659, of "Canagero," give a hint that the transfer had been made as early as 1655; and the very remarkable language of the Jesuit Fathers Fremin, Pierron, and Bruyas, which describes Gandawague as "_the very place watered by the blood of Jogues_," etc. , almost leads one to think the removal may have been made as early as 1646; but I conclude that Ossernenon and Gandawague being only a mile apart, the description "_this is the place_" would be sufficiently specific as to locality, the village (people) being the same.

A

critical study of the original Dutch may enable us to determine whether in 1659 they were building a _new_ or repairing an _old castle_.

In a letter to Rev. C. A.

Walworth, March 3, 1885, General Clark wrote as follows:-- "Gandawague was in 1677 unquestionably on the hill northwest of Fonda, about a mile back from the river.

A fine spring on the west bank of the Cayudutta marks the central point of the village, and the pits some distance to the north were their granary where they stored their corn.

A smaller village was probably near Mr. Veeder's house."

B.

THE WORDS "GANDAWAGUE" AND "TEKAKWITHA."

Gandawague may possibly mean, as General Clark has suggested, neither more nor less than "At the Turtle Village."

In compound words the Indians frequently drop syllables, and certain letters are interchangeable as follows: { KAN[/A]DA--[/A][/N][/A]WA[/R][/A]--KE }

{ GAN----DA--------------WA----------GE }

{ _Village_-----------_Turtle_------_At_} The name of this first, or Turtle, Castle of the Mohawks has been written in many different ways, as may be seen by a glance at the list here given:-- OSSERNENON

Asserue Oneougoure GANDAWAGUE

Gannaouage Gandahouague Andaraque Kachnuge Kaghnuwage Kaghenewage Kahnawake Caghnawagah Cahaniaga CAUGHNAWAGA

With all this variety of spelling, only three or four distinct names are represented.

An Indian word had no written form of its own.

Consequently an Englishman, a Dutchman, and a Frenchman, each putting it down in black and white for the first time, would naturally represent the sound of the word by very different letters.

The three forms thus arising could not be identified at once as the same in meaning and sound without a knowledge of several languages.

Since such scholars as Dr. O'Callaghan and M. Cuoq, however, have taken up the task, new light has been thrown on the subject, and much that at first sight seemed hopelessly confused in the early colonial accounts has been made clear and intelligible.

There is quite as much variety in the different ways of spelling Tekakwitha's own name as in the case of her birthplace and early home.

Here are some of the forms used:-- TEGAKOUITA

Tegahkouita Tehgahkwita Tehgakwita TEGAKWITA

Tekakoueita Tegahcouita Tekahkouitha Takwita TEKAKWITHA

A grammatical explanation of this name is given in a note to the "Lexique de la Langue Iroquoise," by J. A.

Cuoq, _pretre de Saint-Sulpice_, as follows:-- TEKAKWITHA est la 3 p. fem.

sing, de pres. de l'ind.

du v. _tekkwitha_, cis-locatif de KKWITHA,[84] et consequemment ce mot signifie; _elle approche,--elle meut qq.

ch. en avant.

_ C. TAWASENTHA.

Tawasentha, or "The Place of Many Dead," is near the mouth of the Norman's Kill, just south of Albany.

Many Indians were buried there, as numerous bones and skulls brought to light from time to time bear witness.

Schoolcraft once visited the spot, and examined these relics.

It was there, too, that the Song of Hiawatha was sung, as Longfellow tells us:-- "In the vale of Tawasentha, In the green and silent valley, By the pleasant water-courses Dwelt the singer Nawadaha.

There he sang of Hiawatha, Sang the Song of Hiawatha."

Another couplet might be added to the above, with less of poetry in it, to be sure, but quite as much or more of Indian history,-- There the Mohawks went a-fishing In the days of Tekakwitha.

D. MOHAWK TRAILS.

In the summer of 1885 the Rev. C. A.

Walworth, in company with the author, drove from Amsterdam on the Mohawk River to Jessup's Landing on the Hudson, following as closely as possible the route (described in Chapter XVI.

) over which the Lily of the Mohawks probably passed in escaping from Caughnawaga to Lake George, and thence to Canada.

An account of this drive was sent to General Clark, after which the following information was received from him:-- "The account of your journey is very interesting, especially that part relating to the fords above and below Jessup's Landing.

I had rewritten my note relating to the trails from head of Lake George, and enclose the same....

On the Upper Susquehanna and Alleghany the present fords almost invariably mark the crossing-places of the aboriginal trails; and without doubt the two fords described above and below Jessup's Landing were the places of crossing the Upper Hudson in that vicinity.

The same facts will apply also at Glenn's and Baker's Falls as now known."

A copy of the note on trails above mentioned as enclosed in the letter, is here given:-- "TRAILS FROM LAKE GEORGE--From the head of Lake George two trails led to the Hudson.

The first led southwest through a valley about eleven miles to the _ford below_ the month of Sacondaga, at present _Luzerne_, thence along the Sacondaga to Northampton, striking the Mohawk at the lower castle in the vicinity of Schoharie River.

The dotted line from the head of Lac du Saint-Sacrement on the map in 'Jesuit Relations,' 1665, apparently was intended to represent this route.

The curves correspond to those of the Sacondaga in number and location.

From Luzerne a branch continued down the Hudson about five miles to the vicinity of Jessup's Landing, where a crossing was made _at the ford_ above the falls.

This appears to have been the route of Jogues at this time, as indicated by the distance given of six leagues equal to fifteen miles.

"The second led southeasterly about nine miles, nearly on the line of the present railway to Glenn's Falls, from whence were several diverging lines.

One led south along the west bank of the Hudson.

Another took almost an air-line for Schenectady on the Mohawk, passing between Owl Pond and Saratoga Lake, and west of Ballston Lake, at the north end of which a branch diverged to the westward leading direct to the Mohawk Castles.

The French expedition in the winter of 1665 to 1666, in taking this route, failed to follow the branch leading to the castles, and consequently found themselves, much to their surprise, in the near vicinity of the new Dutch settlement at Schenectady.

Southier's maps show this trail, and several others diverging at different points.

It is believed that from Glenn's Falls a trail led nearly in a southwest direction, passing along the base of Mt. McGregor, and somewhere in the Kayaderosseras Valley united with the branch from Jessup's Landing, and from thence struck the Mohawk at present Amsterdam."

A year later the correspondence on Indian trails in Saratoga County at the time of Kateri Tekakwitha was resumed as follows:-- "Since my return from Saratoga, I have given all my leisure to the study of Indian trails in your vicinity....

I have a manuscript map, copied from the original in the Paris Archives, relating to the two expeditions of Courselles and Tracy, 1666. This map shows that the first, or winter expedition, after leaving Lake George descended the valley of the Hudson to Fish Creek, thence passed up that stream, over Saratoga Lake, and over Ballston Lake to the vicinity of Schenectady.

This is the precise route taken (according to Mr. Sylvester) by Lieutenant Le Moyne in his winter expedition of 1690 (Northern Wilderness, p. 288), in which I agree with him.

"The second Courselles-Tracy Expedition, according to the map, crossed the Hudson at Glenn's Falls, thence passing near and south of a _small lake_ east of Mt. McGregor (now known as Moreau Pond), through Doe's Corners, near Stiles' Hill, and near Glen Mitchell to present Saratoga.

This is my understanding of the map; and as you will see they followed near the base of Mt. McGregor, and hugging the bases of the Greenfield (or Palmerstown) hills, followed substantially the present highway all the way from Glenn's Falls.

The fragment of a trail mentioned by you was probably a portion of this original Indian pathway.

"From Saratoga, if we take the map as our guide, the expedition passed near Ballston, and thence slightly curving, proceeded on its way in a very direct course to the Mohawk Castles.

They may have taken this route, but probably crossed the Kayaderosseras about half-way between Ballston and Lake Saratoga, on a trail leading direct to Schenectady.

When a little north of Ballston Lake, it crossed a path leading from Schuylerville along Fish Creek and Saratoga Lake to the Mohawk at Kinaquariones (Hoffman's Ferry).

The map, however, makes the two distinct, and without any connection.

"Three trails led southward from Jessup's Landing,--one in almost an air-line to Kinaquariones.

I suppose that Tegakwita followed this.

A second branched off from South Corinth, and leading in almost an air-line to Orange, passed near the western edge of Round Lake.

A third, taking a southeasterly course, curved around Mt. McGregor, and led very direct to the great fishing-station, at present Schuylerville, the ancient OSSARAGUE.

Your Indian samp-bowl [hollowed in the rock] was probably not far from the crossing-place of the two trails."

E.

INDIAN DEFENSIVE WORKS.

General Clark, in describing to the writer the defensive works of the Iroquois, mentioned one locality in New York State where he actually found the series of hollows in the ground left by the palisadoes of an Indian fortified village.

They showed the exact arrangement of a triple wall.

He also gave, in connection with this subject, several references to quaint and interesting works in the State Library at Albany, which were duly examined.

Some of these are given below:-- "You will find in RAMUSIO, G. B.

, Venice, 1606, 'Navigatione et Viaggi, volume Terzo, etc. ,' relating to America, at p. 381, a fine two-page illustration of Hochelaga and its surrounding palisade.

This, as I understand it, was a Huron village.

ARNOLDUS MONTANUS, America, Amsterdam, 1671, p. 136, gives a Susquehanna fortified village, with the long houses somewhat irregularly arranged, and enclosed by a single-line palisade work.

Documentary History of New York, vol. iii.

p. 9, will show you an Iroquois village surrounded by triple or quadruple lines of palisades, with the elevated scaffolds.

You will see numerous streams of water descending to put out the fire, etc. It will require a vivid imagination to make out all that was intended to be shown by Champlain."

F.

INDIAN PETITION TO ROME.

Among the most interesting papers forwarded to Rome during the last few years for the purpose of forwarding the cause of canonization of Kateri Tekakwitha, is the following petition.

Copies of it were circulated among the Catholic mission Indians of the United States, who affixed to it their own peculiar signatures and marks.

It is here given in the Latin, English and Flathead languages: Noster Pater noster Papa: Gentis Indicae nostrae, quamvis pauperrima sit et miserabilis, valde tamen misertus est Conditor noster, nobisque dedit religionem Catholicam.

Nobis quoque iterata misericordia dedit CATHARINAM TEGAKWITAM.

Sancta haec virgo quae ut nos sumus gentis Indicae fuit, cum multa fuerit gratia a JESU CHRISTO donata, adolescentula facta est optima, magno erga Conditorem nostrum amore tenebatur, et mortua est bona et sancta: nunc autem gloriosa deget in coelis, ut credimus, et pro nobis omnibus orat.

Virgo haec, credimus, data nobis fuit magno Dei favore; est enim soror nostra parvula.

Nunc vero speramus fore ut et tu quoque, noster Pater, qui Vicarius es JESU CHRISTI, favorem nobis largiaris: te toto corde imploramus ut loquaris dicens: "Vos Indi, filii mei, sumite vobis CATHARINAM in ecclesia venerandam, quia sancta est et in coelis."

Sunt etiam alii duo, qui licet Galli fuerint, nobis tamen sunt quasi Indi fuissent, eo quod Indos signum crucis edocuere et viam coeli; ideoque a perversis Indis fuerunt occisi.

Eorum nomina sunt SACERDOS ISAAC JOGUES et FRATER RENATUS GOUPIL.

Hos quoque duos vellemus habere venerandos, ut protectores, ut advocatos.

Quos tres si nobis indulgeas PATRONOS, futurum est ut corda nostra sint laeta, conversatio nostra bona, et filii nostri perfecti evadant; multique Indicae gentis nondum baptizati in ecclesiam Catholicam ingrediantur, coeli visuri gloriam.

* * * * * Our Father the Pope: Though we Indians are very poor and miserable, yet Our Maker had great pity on us and gave us the Catholic religion.

Moreover He had pity on us again and gave us CATHERINE TEGAKWITA.

This holy virgin, an Indian like ourselves, being favoured by JESUS CHRIST with a great grace, grew up very good, had a great love for Our Maker, and died good and holy, and is now glorious in heaven, as we believe, and prays for us all.

This virgin, we believe, was given to us from God as a great favour, for she is our little sister.

But now we hope that thou, our Father, who art the Vicar of JESUS CHRIST, wilt grant us a favour likewise; we beg thee with the whole of our hearts to speak and say: "You Indians, my children, take CATHERINE as an object of your veneration in the church, because she is holy and is in heaven."

There are also two others who, though Frenchmen, yet are as if they were Indians, because they taught the Indians the sign of the Cross and the way to heaven; and for this they were killed by bad Indians.

Their names are BLACKGOWN ISAAC JOGUES and BROTHER RENE GOUPIL.

We wish to have these two also as objects of our veneration, as our protectors and our advocates.

If thou givest us these three as our PATRONS, our hearts will be glad, our behaviour will be good, and our children will become perfect, also a great many unbaptized Indians will enter into the Catholic Church and will see the glory of heaven.

Lingua _Kalispel_ (Anglice, _Flathead_.

) _L_u ku Pogot _l_u ku Lepape.

Ue mi_l_ kaekonkoint kaeskeligu, u kaeteie, u pen kutunt kaenkonnemi_l_ils lu KaeKohnzuten _l_u kaeguize_l_ils _l_u Sinchaumen Catholique.

Negu kae_l_nkonnemi_l_ils _l_u kaeguize_l_ils CATHERINE TEGAKWITA.

Ye stuchemish pagpagt chikuilze ezageil t kaempile _l_u kueis _l_u kutunt sinkonns tel JESUS CHRIST, mi_l_ gest u pogtilsh, mi_l_ gamenchis Kolinzuten, u _l_u Sinchaumis, gest u pagpagt u t_l_elil, u yet_l_goa csimpiels 'ls chichemaskat, u kaesia kaes chaushi_l_ils.

Shei Stuchemish kaentels kutunt kaesinkonm tel Kolmzuten ne_l_i kaempile _l_u kaep sinkusigu.

U pen yet_l_goa kaenmuselsi t-anui, _l_u ku Pogot, kaeksnkonnemi_l_ils, _l_u ku Ni_l_kalshelpenzutis JESUS CHRIST, t-esemilko t-kaepuus kaesgalitem kuks kolkoelt, u kuks zuti "Igu kuisigusigult kuskeligu, akaespoteem _l_u CATHERINE 'lsinchaumen, ne_l_i pagpagt, u 'ls'chichemaskat u e_l_zi."

Negu telzi chesel ue Seme, u pen ezageil t-skeligu, ne_l_i meyie_l_tem _l_u skeligu _l_u staktakenzut l'eseimeus, u _l_u shushuel ch's'chichemaskat, gol shei u polstem t-kuaukot skeligu shei _l_u eszustem KUAILKS ISAAC JOGUES, u SINSE RENE GOUPIL.

Komi ye chesel negu kaek_l_s'chitenzuten, kaek_l_chaushizuten.

_L_u ne kaeguize_l_ilt ye cheche_l_es kaek_l_s'chitenzuten, nem lemt _l_u kaespuus, nem gestilsh _l_u kaezuut, nem yopietilsh _l_u kaesigusigult, u nem chgoegoeit skeligu lu estemskoli m kueis _l_u Sinchaumen Catholique, u nem uichis _l_u'ls'chichemaskat _l_u simpielsten.

FOOTNOTES:

[82] See map in chap.

iv.

p. 38, showing the position of Andagoron, the Castle of the Bears, in 1642. [83] This was at Kinaquariones, or Hoffman's Ferry.

See Pierron's account of that battle, translated into English by Dr. Hawley, of the Cayuga County Historical Society, in his "Early Chapters of Mohawk History."

See also a topographical note to the same by Gen. J.

S.

Clark, referring to Dutch deeds which give the distance of that battle-ground from Schenectady.

[84] KKWITHA,--eloigner, ou avancer qq.

ch. ; changer qq.

ch. de place.

THE END

* * * * * TRANSCRIBER'S NOTES

Page reference for the illustration "Tekakwitha's Spring" has been corrected from xvi to xiv.

Numerous missing periods have been silently restored.

Inconsistent hyphenation and use of quotation marks at beginning of paragraphs have been retained as in the original.

Six examples of [oe] ligature have been changed to "oe".

The following typos have been corrected: p. vi -- "Hotel" twice amended to "Hotel" p. viii -- "cotemporary" amended to "contemporary".

p. 59 -- "Renssalaer" amended to "Rensselaer".

p. 191 -- "Saut" amended to "Sault".

p. 264 -- "Cholence" amended to "Cholenec".

p. 294 footnote -- "une vision a" amended to "une vision a".

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